4 What then shall we say was gained by Abraham, tour forefather according to the flesh? 2 For if Abraham was justified by works, he has something to boast about, but unot before God. 3 For what does the Scripture say? v“Abraham believed God, and it was counted to him as righteousness.” 4 Now wto the one who works, his wages are not counted as a gift but as his due. 5 And to the one who does not work but xbelieves in2 him who justifies the ungodly, his faith is counted as righteousness, 6 just as David also speaks of the blessing of the one to whom God counts righteousness apart from works:
7 y“Blessed are those whose lawless deeds are forgiven,
and whose sins are covered;
8 blessed is the man against whom the Lord will not zcount his sin.”
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 4:1–8.
4장에 대한 전반적인 설명
- Righteousness by Faith Alone: The Model of Abraham (4:1–25) Have you ever tried to convince people to change their minds when they were absolutely sure they were right? There is no more difficult thing to do. You have made all the right arguments, and still they are intractable. You know the type: “My mind is made up; don’t convince me with facts!” All you can do is use an illustration, the kind of example that demonstrates the truth and shows absolutely why they must change their minds. This is what Paul does in chapter 4. He has established the inadequacy of the law to produce salvation and the centrality of Christ’s atoning death as the only basis of justification (3:21–26). He has also proven that works play no part in the experience of salvation and that righteousness comes by faith alone (3:27–31). Jew and Gentile alike come to God via faith (3:29–30), but this establishes the law rather than nullifying it (3:31).
Now in chapter 4 Paul provides an “apologetic theology” (so Guerra 1988:251–52) when he anchors this truth in salvation-history by showing that this was the way by which Abraham was made right with God as well. Abraham was looked upon as the “father” of the Jewish nation and so was the natural choice for this section. Not only was Abraham justified by faith (4:3), but because that faith preceded circumcision and the law, he is the father of all who believe (4:11–12), the Gentile as well as the Jew. In one sense all of this chapter is Paul’s exposition of Genesis 15:6, “Abraham believed God, and it was credited to him as righteousness” (4:3). The primary terms in the chapter are believed (vv. 3, 5 [niv, trusts], 11, 17, 18, 24), its cognate faith (vv. 5, 9, 11, 12, 13, 14, 16, 19, 20) and credited (vv. 3, 4, 5, 6, 8 [niv, count against], 9, 10, 11, 22, 23, 24). Parker points out (2000:59):
Romans 4 is thus not a stand-alone text describing an important historical precursor, but the heart of the subject matter of which Paul writes.… The rhetoric thus leads readers via Abraham from the meaning of Jesus Christ for the universal crisis of human faith and unbelief to understand how they are personally implicated in the way of faith revealed in Jesus the Christ. Romans 4 is thus the hinge joining the general description of the human condition and faith with the believer’s personal situation.*
There are five parts to this chapter: (1) 4:1–8 explains how Genesis 15:6 means that Abraham was justified by faith apart from works. To prove this Paul also appeals to David (4:6–8), who pointed out in Psalm 32:1–2 that forgiveness is a gracious act of God (thus not earned by works). (2) 4:9–12 shows that Abraham was justified before he was circumcised and therefore is the father of all who have faith, Gentile as well as Jew. (3) 4:13–17 demonstrates that there was no human merit in Abraham receiving the promise but only the righteousness that comes by faith. All who experience God’s grace through faith are the seed of Abraham. (4) 4:18–22 returns to the first part, explicating the significance of Abraham believing God from the standpoint of his faith shown at the birth of Isaac. (5) 4:23–25 concludes the argument by applying credited to him as righteousness to all of us who believe and for whom Christ died.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 104–106.
하나님 앞에서 아브라함은 아무것도 자랑할 것이없다. 왜냐하면 하나님 앞에서 그의 상태는 그가 어떤 노력을 해서 얻은 것이 아니라 그의 믿음의 반응에 대한 하나님의 선물이기 때문이다.
본문에서 아브라함과 다윗의 예를 들어서 믿음으로 말미암는 칭의에 대해서 이야기한다. 이처럼 하나님 앞에서 의롭다 하심을 얻는 것과 죄 사함을 받는 것은 모두 하나님이 주시는 은혜의 선물이다.
4장에서는 구약의 내용을 증거로 믿음으로 의롭게 되어지는 것에 대해서 증거하고 있다. 예수님 당시의 유대인들을 아브라함을 행위로 말미암아 의롭다함을 받은 첫번재 인물로 여기고 있었다. 약 2:21에서 이를 이렇게 증거한다.
"약 2:21 우리 조상 아브라함이 그 아들 이삭을 제단에 바칠 때에 행함으로 의롭다 하심을 받은 것이 아니냐"
이처럼 바울은 당시 사람들이 가지고 있던 생각을 깨뜨리고 있는 것이다.
- Chapter 4 serves as clear proof that the principle of justification by faith apart from works of any kind was in fact the principle operative in the Old Testament. It was not some new doctrine Paul brought onto the scene.32 He asked his readers to consider what could be learned from the experience of Abraham, the great patriarch of the Jewish nation.33 What did he discover?34 The Jews of Jesus’ day considered Abraham the primary example of justification by works. The apostle James could ask without fear of rebuttal, “Was not our ancestor Abraham considered righteous for what he did when he offered his son Isaac on the altar?” (Jas 2:21). So the claim that God accepts people on the p 122 basis of personal trust rather than adherence to the law seems to run counter to the principle in force with Abraham.35
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 121–122.
이처럼 바울과 야고보는 같은 내용속에서 서로 다른 결론을 내리고 있다. 야고보는 사람이 믿음으로만이 아니라 행위로 의롭다 하심을 받는다라고 말하고 있다. 바울은 지금 율법을 순종하는 것에 대해 심한 강조를 하는 유대인들로부터 영향을 받은 이들을 향해서 이 이 내용을 기록하고 있는 것이다. 그들은 하나님의 의롭다 하심은 오직 믿음으로만 받는 다는 것을 알아야 했다. 야고보는 구원하는 믿음은 반드시 행동으로 드러나야 한다는 사실을 잊고 있는 이들을 향해서 쓰고 있는 것이다. 그러므로 바울은 아브라함이 자손에 대한 하나님의 약속을 믿었을때 의롭게 되었다는 것이고 야고보의 경우에는 아브라함이 그의 아들을 제단에 바칠때 믿음이 확증되었다는 것이다. 바울은 칭의의 근거에 관심을 가졌다면 야고보는 그것의 실제적인 표현에 관심을 가졌다고 볼 수 있다
- James employed the same verse to support what appears to be an opposite conclusion. After citing the Genesis text James added, “You see that a person is justified by what he does and not by faith alone” (Jas 2:24). Context explains the apparent discrepancy. Paul wrote to those deeply influenced by the Jewish emphasis on observance of the law. They needed to learn that the righteousness of God can be received only through faith. James spoke to those who tended to forget that saving faith must of necessity express itself in action. For Paul, Abraham was credited with righteousness when he believed God’s promise of an offspring. For James that faith was confirmed when Abraham offered his p 123 son on the altar. Paul was concerned with the basis for justification; James, with its practical expression in conduct.41
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 122–123.
1절) 아브라함은 유대인들에게 육신으로는 조상이며 동시에 신앙으로는 믿음의 믿음의 조상이다.
- Since Abraham was the father of the Jewish nation and was looked upon by them as being completely acceptable in God’s sight, it will strengthen Paul’s argument to point out that Abraham was put right with God through faith, rather than through obedience to the Law.
Barclay Moon Newman and Eugene Albert Nida, A Handbook on Paul’s Letter to the Romans, UBS Handbook Series (New York: United Bible Societies, 1973), 73.
3절) 3절은 이전 구절로부터 계속해서 논쟁이 지속된다는 것을 보여주는 분사로 시작된다. "성경이 말하고 있기 때문에" 혹은 "그가 자랑할 수 없는 이유는 성경이 말하는 것이다."
아브라함이 하나님을 믿음으로 바로 그 믿음이 하나님에게 의로 여겨진 것이다. 여기서의 믿음은 바로 하나님을 신뢰하는 믿음이다.
창세기 15장은 아브라함이 하나님으로부터 하늘의 별과같이 많은 후손을 얻게 될 것이라는 비전을 받고 있다. 이러한 하나님의 약속 비전을 믿자 하나님께서 이를 그의 의로 여기셨다. 그리고 이후 7-21에는 하나님과 아브라함이 언약을 맺는 장면이 등장한다.
하나님의 계시에 대한 인간의 올바른 반응으로 믿음이 전제되어 있다. 위기 상황에서는 그것이 때로는 믿음으로 또는 믿음의 부족으로 드러난다.
- In Genesis 15 Abraham is given a vision by God in which he is promised an heir through whom he will have as many offspring as there are stars in the sky (Gen 15:1–5), and in spite of being old it says “Abram believed the Lord,” resulting not only in righteousness but in the Abrahamic covenant (Gen 15:7–21). Wenham (1987:329) says that rather than being peripheral to Old Testament theology, “faith is presupposed everywhere as the correct response of man to God’s revelation. It is in crisis situations that faith or the lack of it is revealed, and therefore commented on, e.g., Isa 7:9; Jon 3:5; Ps 78:22, 32.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 107.
유대인들에게 있어서 아브라함은 하나님의 율법을 지키고 순종한 인물로 여겨진다. 그의 믿음은 칭찬 받을만한 행위로 여겨진다. 그럼에도 불구하고 바울은 믿음은 행위가 아니라 오직 하나님을 신뢰함을 의미한다라고 강조한다.
4-5절) 본문은 비유는 일상의 삶으로부터 나오는 예시이다. 일한 사람이 그의 삯으로 보수를 받는 것은 당연한 것이다. 이것을 선물로 여기지 않는다.
- Paul was not necessarily speaking of Abraham in vv. 4–8. That alleviates the necessity of explaining in what sense it could be said that the patriarch did not work. The verses constitute a general statement that compares believing with working as the basis for justification. When people work, their wages come not as gifts but because they have earned them. The spiritual realm, however, is different. In this case those who do not work but believe are regarded by God as righteous. Rather than attempting to earn God’s favor by meritorious deeds, they simply trust.42 They are accepted by God as righteous because of their faith. God is under no obligation to pronounce righteous those who would earn his favor by working. Righteousness is a gift. God freely gives it43 to those who believe. The disparity between legalism and grace is seen most clearly in the way God grants a right standing to people of faith.
Paul’s designation of God as one who “justifies the wicked”44 would come as a shock to his Jewish readers. In Exod 23:7 God says, “I will not acquit the guilty,” and in Prov 17:15 we learn that he “detests” the practice of acquitting the guilty when carried out by others (cf. Prov 24:24; Isa 5:23). The paradoxical phrase, however, is in keeping with the remarkable fact that a holy God accepts as righteous unholy people on the basis of absolutely nothing but faith.45 F. F. Bruce comments that God, who alone does great wonders, created the universe from nothing (1:19–20), calls the dead to life (4:17), and justifies the ungodly, “the greatest of all his wonders.”46
p 124 To reinforce his point, Paul turned to David. Moule sees in the linking of Abraham and David an illustration of the truth that all stand unworthy before God. David was guilty of adultery and the death of a loyal follower while Abraham was known for his obedience. The conduct of neither merited God’s favor.47 David spoke of the blessedness of the person reckoned by God as righteous apart from works (vv. 6–8). In Psalm 32 (a penitential psalm) David tells of the blessedness48 of those whose violations of the law49 are forgiven and whose sins have been put out of sight (vv. 1–2).50 David wrote out of his own experience. His errant behavior with Bathsheba and Uriah resulted in sorrow and remorse (see Ps 51). The forgiveness that followed relieved an enormous burden of guilt. Although it is unnecessary to sin in order to grasp fully the wonder of God’s forgiveness, those who have been forgiven the most often love the most. To Simon the Pharisee, who complained about the woman who wept at Jesus’ feet, Jesus said: “I tell you, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little” (Luke 7:47).
The psalmist continued, “Blessed is the man whose sin the Lord will never count against him.”51 Those who have put their faith in God are completely forgiven of their sin. Nothing can be brought up for which provision has not already been made. Believers are the most fortunate people imaginable because the question of their sin has been settled forever. “As far as the east is from the west, so far has he removed our transgressions from us” (Ps 103:12). Guilt dogs the steps of the unbeliever, but forgiveness is the sweet reward of those who trust in God.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 123–124.
바울은 지금 아브라함과 다윗의 예로 칭의가 행위가 아니라 믿음으로부터 온 하나님의 선물임을 설명하고 있다. 이 둘을 예로 든 것은 아바르함의 경우에 율법을 순종한 인물이라면 다윗은 간음을 하고 층신을 죽인 범죄를 저지른 사람이다. 이 두 행위 모두 하나님 앞에 의롭다 하심을 받을 자격이 없다는 것이다. 다윗은 엄청난 슬픔과 자괴감 속에서 하나님의 죄사함을 경험한다.
십자가가 없다면 부정한 이들을 의롭다 칭하는 것은 부정한 것이 될 것이고 비 도덕적인 것이 될 것이기에 이는 불가능한 것이다. 경건하지 아니한 자를 의롭다하시는 이유는 그리스도께서 불의한 자들을 위하여 죽으셨기 때문이다. 예수님께서 그분의 피를 흘리셨기때문에 하나님께서 불의한 자들을 의롭다 칭하시는 것이 가능하다.
- Without the cross the justification of the unjust would be unjustified, immoral, and therefore impossible. The only reason God “justifies the wicked” (4:5) is that “Christ died for the wicked” (5:6, reb). Because he shed his blood (25) in a sacrificial death for us sinners, God is able justly to justify the unjust.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 109.
6-8절) 유대의 랍비들은 두 구절에 같은 단어가 사용된 구절들에 대해서 같은 주해의 방법을 사용한다. 두번째 구절에서는 첫번째 구절을 해석하는데 사용했던 방법을 다시 사용하는 것은 일반적이다. 본문에서 3, 4, 5, 6절에서 모두 여겨지다(accepted, regarded as, take into account, 로기조마이)라는 단어가 사용되었다. 바울은 창세기 15:6에서 이제 시펴 32편 본문을 인용함으로 자신의 주장이 성경에 기반한다는 것을 강조할 뿐만 아니라 이를 더욱 정교하게 주장하고 있는 것이다. 바울은 시편을 통해서 복있는 사람은 바로 어떤 행위로가 아니라 죄사함을 받고 그의 죄가 가리워진 사람이고 주께서 그 죄를 인정하지 않을 사람이라고 말하고 있다.
7절에서는 불법(율법을 범함), '아노미아'가 용서함을 받고 죄, '하말티아'가 가리어짐을 받은 사람이 볻이 있다라고 말한다.
