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18 In hope he believed against hope, that he should become the father of many nations, as he had been told, q“So shall your offspring be.” 19 He did not weaken in faith when he considered his own body, which was ras good as dead (ssince he was about a hundred years old), or when he considered tthe barrenness3 of Sarah’s womb. 20 No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that uGod was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But vthe words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us wwho believe in xhim who raised from the dead Jesus our Lord, 25 ywho was delivered up for our trespasses and raised zfor our justification.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Ro 4:18–25.
18절) 아브라함이 바랄 수 없는 중에 바라고 믿었다. 본문에서 바람이라고 표현된 단어는 '엘피스'로 hope, 소망이다. 이 단어는 여러가지 의미로 사용되는데 자신감, 기다림, 선한것을 기대하며 기다림, 선한 것을 자신감을 가지고 기다림 혹은 바라는 것을 마음을 다해 기다림등의 의미로 사용할 수 있다. 본문의 바랄 수 없는 중에를 믿을 수 없는 중에로 바꾸어 써도 가능하다. 아브라함은 소망할 수 없는 상황가운데서 그분의 약속을 소망하며 믿은 것이다.
- In many languages it is particularly difficult to find a satisfactory term for “hope,” largely because of the combination of somewhat diverse components expressed by this same term. Essentially, hope combines the components of “confidence,” “waiting,” and “favorable outcome,” and is expressed by a phrase in some languages, “to await expectantly for good,” “to wait with confidence for good,” or “to wait in one’s heart for desired things.” To combine hope with an attributive phrase such as when there was no hope makes this first sentence of verse 18 even more complex. This may be rendered, however, in some languages as “waited in confidence when there was no reason for him to wait this way.” In some languages believed and hoped are combined as “in expecting he believed strong against the thing that made him doubt.”
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), 87.
인간이 바랄 수 없는 상황속에서도 하나님께는 모든 것이 가능하다. (마 19:26)인간의 시선과 안목, 세계관으로는 불가능한 것이 하나님의 안목에서는 가능한 것이다.
-Yet with God all things are possible (cf. Matt 19:26). Therefore he believed what God said. His hope was not the invincible human spirit rising to the occasion against all odds but a deep inner confidence that God was absolutely true to his word.71 Faith is unreasonable only within a restricted worldview that denies God the right to intervene. His intervention is highly rational from the biblical perspective, which not only allows him to intervene but actually expects him to show concern for those he has created in his own image. Because Abraham believed, he became “the father of many nations.” The opportunity to believe has not been assigned to any one nation or ethnic group. Belief is universally possible. The quotation from Gen 15:5 reinforces the remarkable number of those who believe and are therefore the offspring of Abraham.72
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 129.
아브라함의 믿음은 자신의 육체적인 상태에 근거한 것이 아니라 하나님의 약속에 근거한 것이다. 하나님께서 아브라함과 그의 후손들에게 약속하셨다. 그는 그 약속을 믿고 이를 이루실 것을 ㅂ소망했던 것이다. 그러므로 그의 믿음은 소망이 되었다. 결국 약속하신대로 그는 육체적으로는 이삭을 통해서 영으로는 그리스도를 통해 세워진 새 언약을 통해서 많은 조상의 아버지가 되었다.
- Abraham’s hope centered on God’s promise rather on his own physical situation. God had promised him an heir, and despite his and Sarah’s advanced age, he believed that promise and had hope. Therefore, his faith became hope, and that led to his becoming the father of many nations, physically through Isaac and spiritually through the new covenant established by Christ (the main thrust here).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 118.
19-21절) 아브라함은 자신의 나이가 100세가 되어 자기의 몸이 죽은 것 같이 되어 아이를 낳을 수 없음을 알았다. 또한 아내인 90세로 생물학적으로 사래의 태가 죽은 상태임을 알았지만 믿음이 약해지지 않았다. 이러한 현실적인 불가능의 상황속에서 믿음이 없어지거나 약해져서 하나님의 약속을 의심하지 않고 도리어 믿음이 견고해져서 하나님을 더욱 신뢰하여 그분께 영광을 돌리며 하나님께서 약속하신 그것, 그를 많은 백성의 조상이 되게 하실 것, 자손을 주실 것이라는 약속을 능히 이루실 것을 확신했다.
헬라어로 이 세절은 한 문장으로 되어 있다. 본문에서 가장 강조되는 구절은 그의 믿음이 약해지지 않았다라는 것이다. 이 말을 좀더 긍정적으로 표현하면 그의 믿음이 더욱, 점점더 강해졌다라는 것이다.
20절은 두가지의 내용을 대조하며 의미를 강조하고 있습니다.
믿음이 없음 vs 믿음으로, 그 결과는 하나님의 약속을 의심함 vs 견고해져서 하나님께 영광을 돌림이다.
-Paul proceeds to restate verse 19 in two ways. First, Abraham did not waver through unbelief (v. 20). On the surface this seems to contradict the Genesis story. After God’s promise in Genesis 17:16 that they would bear a son, “Abraham fell facedown; he laughed and said to himself, ‘Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?’ ” (Gen 17:17). Sarah also laughed in Genesis 18:12. But Paul is discussing the long-term faith that Abraham showed in God’s promise. Genesis 17:17 was a momentary doubt at the outset, but from that time Abraham exhibited an incredible trust in God. Second, Abraham was strengthened in his faith, which could be a divine passive, “God strengthened him” (so Cranfield 1975; Wilckens 1978), but more likely is parallel to weakening in verse 19 and means he “grew strong with reference to his faith” (Moo 1996; Schreiner 1998). This is another important model for us. Through adversity our trust in God’s promises becomes stronger. In a sense, the difficulties of life are like weights in a gym. The more we struggle against them, the more our faith is strengthened.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 119.
22절) 이처럼 바랄 수 없는 상황가운데서 하나님을 믿고 그 믿음이 더욱 견고해져서 하나님께 영광을 돌림으로 그의 믿음이 그에게 의로 여겨졌다.
- It should be noted that the TEV rendering of this verse consists of twelve words (so also the NEB) while the Greek has only six words, one of which is a preposition and two of which are particles. However, the demands of communication require that the translation in English be rendered by more words than exist in the Greek text. The Greek begins with two particles which are rendered by the TEV that is why Abraham through faith. In the Greek sentence structure it is clear that these particles refer back to Abraham’s faith, and so a number of other translations also make this connection explicit (see NEB “Abraham’s faith”; Goodspeed, Moffatt “his faith”). Was accepted as righteous by God is a quotation from Genesis 15:6 and is so placed within quotation marks in the TEV. On this quotation.see the comments on verses 2 and verse 9.
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), 88–89.
-Paul’s conclusion (Greek “wherefore,” v. 22) returns to the quotation of Genesis 15:6 in 4:3, It was credited to him as righteousness. The whole discussion of chapter 4 is framed with the Genesis quotation, thereby making the faith of Abraham the central point. Also, by repeating the point after his discussion of the Abrahamic covenant and the birth of Isaac, Paul is saying that faith characterized his whole life and therefore provides the required criterion for the child of God in every age. The argument of 3:21–4:22 has come full circle. Faith has occurred in this passage seventeen times, and throughout Paul is arguing that one cannot be right in God’s eyes without belief in the salvific act of Christ. It is impossible to be declared righteous by God on the basis of human achievement or pious actions. The works of the law will never suffice, nor will church activity or good works in our day. God will always fulfill his covenant responsibilities, as Abraham discovered. Now we must fulfill our responsibility as well—faith in God’s salvific work in Christ.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 120–121.
23-25절) 이 세절도 한 문장으로 구성되어 있다. 아브라함에게 의로 여겨졌다라고 기록된 것은 아브라함 만을 위한 것이 아니라 의로 여기심을 받게 될 우리들, 곧 예수 그리스도께서 죽은 자 가운데서 살아나신 것을 믿는 자들을 위한 것이다. 바로 이 예수님께서는 우리가 범죄한 것 때문에 내어줌이 되셨고 우리를 의롭다 칭하시기 위해서 살아나신 것이다.
본문에서 바울은 아브라함을 의로 여겨주신 하나님께서 예수를 믿는 우리들을 의롭다 칭하시는 분이심을 분명히 하고 있다. 더구나 그리스도인의 믿음은 아브라함이 가졌던 믿음과 동일하다. 그 믿음은 우리를 죽음에서 생명으로 옮기실수 있는 하나님을 향하게 한다. 아브라함은 사라의 죽은 태로부터 생명을 주실수 있는 하나님을 믿었다. 그리스도인들은 죽음으로부터 우리 주 예수 님께서 살아나신 것을 믿는다.
- As already pointed out, in Greek verses 23–25 form a single sentence. The TEV breaks the sentence here and renders the Greek conjunctions “but also” by they were written also. It is best to take the verb which Paul used here (TEV are to be accepted as righteous) as an eschatological reference (that is, a reference to the final day of judgment) rather than as a timeless present. In this verse Paul also makes it clear that the same God who accepted Abraham as righteous is the one who accepts the Christian believer as righteous. Moreover, the Christian’s faith is the same as that which Abraham had, for it is directed toward the God who is able to bring life out of death. Abraham believed in God who was able to bring life out of Sarah’s dead womb; the Christian believes in God who raised Jesus our Lord from death.
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), 89.
- Verses 24–25 show the prominence of the resurrection in the basic gospel message. It was the central theme of the apostolic kerygma and dominated the early evangelistic preaching of the apostles (cf. Acts 2:24, 32; 3:15; 4:10; 13:30). It must continue to hold that central place in all preaching that reaches out to those who have never accepted Christ. Psychological insights on how to co-opt God for one’s own advantage are not only powerless to effect change but obscure the real gospel in the attempt to make it relevant.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 131.
예수의 죽음이 없다면 사함의 근거가 없는 것이다. 그의 부활하심이 없다면 그의 죽음의 구속적 현실성에 대한 증거가 없는 것이다. 예수 그리스도는 십자가에 달려 죽으시고 생명으로 살아나셨다. 이를 통해 죄가운데 빠진 인류에 대한 하나님의 은혜로운 섭리를 보여주신 것이다. 분명한 것은 이를 믿는 자 모두가 이 은혜를 경험하게 된다는 것이다.
-Christ died for our sins and was raised again for p 132 our justification.85 The two are inseparably bound together.86 Without his death there would be no basis for acquittal. Without his resurrection there would be no proof of the redemptive reality of his death. Jesus Christ, crucified and raised to life, is God the Father’s gracious provision for the sins of a fallen race. The simplicity of the message makes it clear for all who will hear. The power of the message is experienced by those who reach out in faith.
Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 131–132.
바울은 아브라함의 믿음을 통해서 이것이 그저 역사적인 사건으로 그치는 것이 아니라 지금 이시대의 모든 그리스도인들에게 주어지는패러다임, 모범이라고 말한다. 이는 결국 구속은 모세가 세운 율법의 행함을 통해서가 아니라 아브라함이 세운 의롭다 칭함을 받는 믿음을 통해서 이루어진다는 것을 강조하고 있는 것이다. 아브라함이 보여준 이 믿음은 아브라함만을 위한 믿음이 아니라 믿는 모든 자들을 위한 것이다.
아브라함은 예수님의 부활과 죽음을 믿지 못했다. 하지만 그는 하나님께서 죽은자를 살리시는 분이라는 사실을 믿었던 것이다.
- In the original Greek there is a special emphasis on believe in him, signifying that God is the focus of faith. This is somewhat unusual, for Paul normally emphasizes belief in Jesus, but in this case the parallel with Abraham’s faith in God leads to this thrust. Of course, Abraham did not believe in the God who would raise Jesus from the dead, but verse 17 stressed Abraham’s faith in the God “who gives life to the dead,” referring to Abraham’s “dead” body given “life” through bearing the promised son, Isaac. Thus the parallel is apt, from physical life to ultimate resurrection life, and this promise galvanizes the faith of both Abraham and us. As Moo states (1996:288), “It is the God of the promise, the promise given to Abraham but ultimately fulfilled in Christ and Christians, in whom both Abraham and we believe.” Jesus’ resurrection is the heart of Christianity according to Paul (Rom 6:4; 8:11; 10:9; 1 Cor 6:14; 15:12–20; Gal 1:1; Eph 1:20; Col 2:12; 1 Thess 1:10). As he says in 1 Corinthians 15:14, “if Christ has not been raised, our preaching is useless and so is your faith.”
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 122.
-The death and resurrection of Jesus compose a single event in salvation history, as seen especially in Matthew 27:51–53, which tells that the Old Testament saints were raised on the day of Christ’s death but seen after his resurrection, thereby uniting the two aspects into a single whole. It is strange that Paul here says Jesus was raised … for our justification, since elsewhere he emphasizes Jesus’ death as the basis of justification (Rom 3:24–26; 5:9; 6:3–9; 1 Cor 11:27; Eph 1:7; 2:13; Col 1:14, 20). However, the two aspects, his death and resurrection, are equally the basis for salvation. His death, as seen in the epistles, is the theological basis of justification, and his resurrection, as seen in Acts (2:31–36; 13:32–39), is the apologetic basis of salvation; that is, it proves the reality of the salvation produced in Christ.
So Paul has now summed up his points. In 3:21–4:25 his doctrine of salvation by faith alone, apart from works, is complete. At the heart of his doctrine is the fact that Christ’s death was a “sacrifice of atonement” (propitiation, 3:25) that paid the price for our sins (“redemption”) and resulted in God’s legal decision to pronounce us “right” before him (justification, 3:21–26). The key is faith rather than observing the law, and this means that God is the God of the Gentiles as well as the Jews (3:27–31). To prove this, Paul turns to Abraham, the father of the nation and the one who precedes Moses (4:1–25), showing that faith has precedence over the law as the means by which one participates in salvation. This issue is just as critical in our day as it was in Paul’s, for people are always trying to get right with God on the basis of good works, such as an ethical lifestyle or involvement in church. Abraham is our example too—he “believed God, and it was credited to him as righteousness” (Gen 15:6 as quoted in Rom 4:3; cf. Rom 4:5–8, 9–10, 11, 22, 23–25). For us as well, belief in the saving work of Christ is the only basis of salvation.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 123–124.
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