25 For circumcision indeed is of value nif you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if oa man who is uncircumcised keeps pthe precepts of the law, will not his uncircumcision be regarded2 as circumcision? 27 Then he who is physically3 uncircumcised but keeps the law qwill condemn you who have rthe written code4 and circumcision but break the law. 28 For sno one is a Jew twho is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one uinwardly, and vcircumcision is a matter of the heart, by the Spirit, not by the letter. wHis praise is not from man but from God.
The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ro 2:25–29.
육신의 할례
25절) 만약 율법을 행하면 할례가 참으로 유익하지만 만약 율법을 범하면 너의 할례가 무할례가 된다. 이를 풀어 설명하면 다음과 같다. 만약 네가 율법이 명하는 것을 행한다면 네가 할례를 받았다는 것이 너에게 유익이 될 것이지만 만약에 그 율법이 명하는 것을 지키지 않는다면 이는 네가 할례를 받지 않았었던 것과 같이 된다. 즉 무할례가 될 것이다.
할례는 이스라엘 백성이 하나님의 백성이 된다는 증표로 그의 몸에 받는 것이다.(창 17:9-14) 당시 이방 사회속에서 유대인으로서의 정체성을 지키기 위해서 의도적으로 그들은 몸에 할례를 행하고, 음식 규정이나 안식일을 지키는 것을 강조했다. 이는 기원전 2세기경 아티오쿠스 4세가 유대교를 낙인찍는 것으로 이 할례가 사용된 이후에 특별한 명성을 얻게 됩니다.
- Circumcision. God instructed Abraham to circumcise every male in the Israelite household as “the sign of the covenant” (Gen 17:11) that God entered into with Abraham and his descendants (Gen 17:9–14). Circumcision became an important distinguishing mark of the people of Israel, gaining special prominence in the aftermath of the attempt of the pagan king Antiochus IV to stamp out the Jewish religion (167–164 BC). Many Jews in Paul’s day lived where they had to struggle to preserve their identity among pagans, so they emphasized outward distinguishing marks of their Jewish faith such as circumcision, dietary rules, and Sabbath observance. has value if you observe the law. Again, “doing” is what counts in God’s judgment of humans (see note on v. 7).
Douglas J. Moo, “The Letters and Revelation,” in NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message, ed. D. A. Carson (Grand Rapids, MI: Zondervan, 2015), 2295.
- 신구약 중간기 시절, 아티오쿠스 에피파네스는 유대인들의 할례를 금지했다. 하지만 이 결과로 도리어 할례는 유대인이 되는 확실한 징표가 되었다. 시약시대 이방인이 유대인이 되는 마지막 관문, 예식이 바로 이 할례이다.
In the intertestamental period, Antiochus Epiphanes banned circumcision (1 Maccabees 1:48, 60–61), and as a result it was made even more the single definitive sign of being Jewish (see Schreiner 1998:137). In the New Testament period it was the concluding rite when a Gentile became a Jew; and when the sages “went over land and sea to make a convert” (Mt 23:15), the emphasis was on talking God-fearers into taking the final step of circumcision.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 76.
26절) 무할례자, 즉 할례를 받지 않은 이방인이 율법의 규례를 지키면 그 무할례를 할례와 같이 여기지 않겠느냐? 본문의 여기다라는 표현은 하나님의 이름이 언급되지 않으면서 하나님의 행동을 표현하는 의미론적 방식이다.
이를 달리 표현하면 "한편 이방인은 할례를 받지 않았다. 그럼에도 불구하고 만약 그들이 율법의 명령을 준행하면 하나님께서 반드시 그들을 그들을 할례를 받은 것으로 여겨주실 것이다."라고 말할 수 있다.
- Paul continued his emphasis on obeying the law rather than simply knowing what it teaches. In the previous paragraph Paul demonstrated that the possession of the law in and of itself did not grant the Jew a position of privilege. Now he said the same thing about circumcision130 unaccompanied by an observance of the law. p 101 Circumcision did have value but only if a person continued to do what the law required.131 Otherwise circumcision was no better than uncircumcision. Fitzmyer comments that “Paul’s bold declaration, equating a good pagan with a circumcised Jew, would have been an abomination to Pharisaic ears.”132 Elsewhere Paul wrote: “Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts” (1 Cor 7:19; cf. Gal 6:15). The Jew who habitually breaks the law133 has become for all practical purposes an uncircumcised pagan. What Paul taught here about circumcision for the Jew is equally true of baptism for the Christian. Both function as signs; they do not themselves effect what they signify.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 100–101.
28절) 누가 진정한 유대인인가? 표면적 유대인이 유대인이 아니고, 육신의 할례를 받았다고 해서 그가 진정한 유대인이 되는 것이 아니다. 반면에 내면적 유대인이 진정한 유대인이며 할례는 율법 조문에 맞춰서 육체에 하는 것이 아니라 마음에 영으로 해야한다.
"반면에 진정한 유대인은 하나님의 영으로 되어진 사람이지 율법 조문으로 된 사람이 아니다. 그러므로 진정한 유대인은 육체가 아니라 마음으로 되어지는 것이다."
2장의 마지막에서 바울은 진정한 유대인이 된다는 것이 무엇인지 그리고 어떤 종류의 할례가 진정한 것인지를 요약하고 있다. 겉모습, 외양이나 종교적인 예식을 행하는 것이 사람을 진정한 유대인으로 만들지 못한다. 진정한 할례는 겉으로, 육체에 하는 것이 아니다. 오직 내면에, 심령의 할례만이 의미 있다. 진정한 할례는 성령의 역사이다. 이는 율법 조문을 기계적으로 지킨다고 이루어지는 것이 아니다. 진정한 유대인됨은 내면에 영으로 되는 것이다. 진정한 할례는 오래된 죄악의 성품을 잘라내는 것이다. 이는 오직 하나님의 성령의 거룩하게 하심을 통해서만 성취될 수 있다. 이를 경험한 사람만이 하나님으로부터 칭찬을 받을 수 있다.
- In the last paragraph of chap. 2 Paul summarized what it meant to be a real Jew141 and what kind of circumcision was considered authentic. People were not Jews if their Jewishness was no more than outward appearance. Going through the ceremonial activities of Judaism did not make a person a Jew. And real circumcision was not that which was merely external and physical. A person was a Jew only if he or she was one inwardly. The circumcision that counted was a circumcision of the heart (cf. Deut 30:6).142 Real circumcision was the work of the Spirit.143 It did not come through the mechanical observance of the written code.144 Authentic Jewishness was inward and spiritual. Authentic circumcision was the cutting away145 of the old sinful nature. It could be accomplished only by the sanctifying Spirit of God. Those who had experienced it received their praise from God, not from others.146
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 102.
바울은 왜 더이상 할례가 더이상 표면적 유대인과 이면적 유대인을 가르는 중대한 차이를 만들어 내지 못한다고 말하고 있다.
본문 속에서 몇가지 대조가 등장한다. 표면적/이면적, 육체/마음, 율법 조문/영, 사람에게서/하나님에게서.
- Paul then tells why (gar) circumcision no longer makes one right with God by differentiating between a professing Jew and a true Jew (2:28–29). One cannot be in right relationship with God merely by possessing the covenant signs of the law and circumcision. Such are outward or external realities, and they no longer make one right with God. Since Christ has come, it is the inward or internal reality that matters. In other words, it is not the act of circumcision but circumcision of the heart that God demands. This was also demanded in the Old Testament, as in Deuteronomy 10:16 or Jeremiah 4:4 (“circumcise your hearts”); cf. also Jeremiah 9:25–26. Of course, Paul gives this an entirely new meaning, for this internal reality is now completely realized in Christ and made possible by the Spirit, and only in both can it occur. There are several contrasts here—outwardly/inwardly, physical/of the heart, written code/Spirit, from men/from God.* Each is important. For instance, the written code is the Mosaic law, and the Spirit is not the human spirit (e.g., nrsv, “it is spiritual and not literal”) but the Holy Spirit. As several commentators point out (Käsemann 1980; Moo 1996; Schreiner 1998), this is a salvation-historical switch—the Old Testament covenant centering on the law has now given way to the New Testament covenant centering on the age of the Spirit. Therefore, the true follower of God seeks praise not from people but from God, most likely again a reference to the final judgment (see 2:16). The message is just as important for our day as it was for Paul’s. It is just as easy today to center on the external (church attendance, activity or external piety) rather than on one’s relationship with God. As Stott says (1994:94), “Human beings are comfortable with what is outward, visible, material and superficial. What matters to God is a deep, inward, secret work of the Holy Spirit in our hearts.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 78–79.
