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27 oThen what becomes of our boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith. 28 For we hold that one is justified by faith papart from works of the law. 29 Or qis God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since rGod is one—who will justify the circumcised by faith and sthe uncircumcised through faith. 31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law.
The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), 롬 3:27–31.
그리스도의 죽음으로 인간이 구원과 관련해서 자랑할 모든 가능성은 제거되었다.
Building on the centrality of faith in 3:22, 25, 26, Paul now highlights the necessity of faith for experiencing justification (for the meaning of the term, see 3:22). The term occurs four more times in this section. Paul demonstrates how justification by faith removes any possibility of boasting (v. 27) and then points out that justification can only occur by faith and not by observing the law (v. 28)*. Therefore God is the God of the Gentile as well as of the Jew (vv. 29–30). Finally, Paul points out that the centrality of faith establishes rather than nullifies the law (v. 31). The question-answer format of diatribe, used in 2:1–3:5, continues in this section.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 100.
27절) 하나님께서 당신의 아들을 화목제물로 주심으로 값없이 우리를 의롭다고 하셨다. 이는 우리의 어떠한 노력이나 행위로 된 것이 아니라 오직 믿음을 통해서 이루어진 것이다. 그런즉 자랑할 것이 없다. 본문에서 사용된 법이라는 표현은 구약의 율법을 받는다기 보다는 원리, 원칙이라는 의미로 해석하는 것이 더욱 좋다. 무슨 원리, 원칙이나 행위를 통해서가 아니라 오직 믿음의 원칙으로만 자랑할 수 있다는 것이다.
본문은 두가지 질문을 연속해서 던지고 있다. 먼저는 자랑할 것이 있느냐? 이것에 대해서 있을 수가 없다라고 강력하게 부정하고 나아가서 그렇다면 어떤 종류의 법(노모스-원리)이나 행위의 법(에르곤-의무)이냐라고 구체적으로 묻는다. 이에 대해서 믿음의 법, 믿음의 원리로만 그낭하다라고 말한다.
- Even with the restructuring of verse 27, which is necessary to make the Greek text intelligible in English, considerable further restructuring may be required in some languages, especially in those which do not employ rhetorical questions together with answers. When questions and answers are excluded as a rhetorical device, one may translate as follows: “There is therefore nothing that a person may boast about, and the reason for this is that he is not put right with God because he obeys the law but simply because he believes.” Even in instances where questions and answers may be employed in this very effective rhetorical structure of verse 27, it may be necessary to somewhat expand some of the expressions—for example, “What then can a man boast about? He can boast about nothing. Why can’t he boast? Can he not boast because he obeys the Law and is in this way put right with God? No, indeed, he cannot, since he is put right with God not by obeying the Law but because he believes.
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), 70.
28절) 사람이 의롭다 하심을 얻는 것은 율법의 행위가 아니라 믿음으로 되는 것이다.
- So Paul now draws his conclusion. Since faith rather than works predominates in the new covenant, justification (see 3:24) is now entirely by faith,* and so righteousness is now attained apart from observing the law (v. 28). This has already been said in 3:20, which made it clear that the true purpose of the law is to make one “conscious of sin” rather than to solve the sin problem. This is made even more explicit in Gal 2:16, “a man is not justified by observing the law but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.” In Gal 2:21 Paul adds, “if righteousness could be gained through the law, Christ died for nothing!” So it is clear that works have no part in the process of justification (cf. Eph 2:8–9).
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 101–102.
29절) 바울이 앞서 27절에 "자랑할 것이 있느냐?라는 질문에 대해서 두가지 대답을 한다. 먼저는 사람이 율법의 명령을 행함으로가 아니라 오직 믿음을 통해서만 하나님앞에 의롭다 하심을 얻는 것이다라고 말했고 두번째로 29절에서 하나님은 유대인들의 하나님 일뿐아니라 이방인의 하나님이시다라고 대답한다. 그렇기에 자랑할 것이 없다는 것이다. 유대인들은 하나님의 선민으로 하나님이 자신들만의 하나님이시기를 원했다. 하지만 하나님은 유일하신 분으로 온 세계의 하나님이시기에 자랑할 것이 없는 것이다.
- It is important to point out that the argument here is a continuation of the one begun in verse 27. To Paul’s question (What, then, can we boast about?) two answers are given. Paul says a man has nothing to boast about because (1) a man is put right with God only through faith, and not by doing what the Law commands; and (2) God is not only the God of the Jews, but he is also the God of the Gentiles.
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), 70.
유대인이나 헬라인이나 모두 죄인으로 하나님앞에 은혜가 필요한 존재로 똑같이 서 있는 것이다. 또한 이 둘은 똑같은 방법으로, 믿음으로 말미암아 구원을 얻게 된다. 만약에 행위가 구원의 기초가 된다면 하나님은 유대인들의 하나님이 되는 것이다. 하지만 이 둘 모두 믿음으로 구원을 받기에 하나님앞에서 동일하다.
- Thus Paul anchors this in the Jewish Shema or creed, “The Lord our God, the Lord is one” (Deut 6:4). So if there is only one God, then he must also be the God of the Gentiles. The belief that there was only one God was the heart of Judaism, but the Jews thought that he only had a true relationship with his chosen people. Gentiles could only come to God by accepting the Torah and the Jewish religion. But now a salvation-historical change has occurred. Relationship with God is based no longer on Torah but on faith in the Son of God. Therefore Gentiles now have equal access to salvation and therefore to God. In one sense Paul’s argument would be accepted by most Jewish readers in his own day. God was the God of all. It was the implications for Jewish particularism that were the problem, and that was where the redemption established by Christ made the difference. Christ died for all, so the Gentile is just as acceptable as the Jew to God. Moreover, since the Jew is just as guilty of sin as the Gentile (2:1–3:8), all stand equally before the judgment seat of God, and the atoning sacrifice of Christ is just as efficacious for both groups.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 102–103.
30절) 할례자나 무할례자나 모두 오직 믿음으로 말미암아 의롭다라고 하시는 분은 하나님 한분 이시다. 이 유일신 사상은 구약과 신약에 걸쳐서 기독교가 주장하는 매우 중요한 요소이다.
- Paul argues that the central Jewish confession in the “oneness” of God, the “Shema” (Deut 6:4; cf. 1 Cor 8:4; Gal 3:20; Jas 2:19), means that Gentiles and Jews have access to this one God—and on the same basis: by faith.
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), 2298.
본문에서 바울은 할례자들도 믿음으로 말미암아 무할례자도 믿음으로 말미암아라고 표현하면서 할례자들에게는 by faith, 무할례자들에게는 through faith라고 표현한다.
31절) 믿음을 통한 칭의는 율법을 파기하는 것이 아니라 그것을 굳게 세운다. 바울은 지금 율법 폐기론자들과 율법주의자들과 동시에 싸우고 있는 것이다.
본문은 믿음으로 말미암아 율법이 무효화되느냐라고 묻고 있다. 이에 대해서 강력하게 그럴수 없느니라라고 대답한다.
- Justification by faith does not nullify the law but establishes it. That is, the law itself points to the fact that human obedience to the law cannot save and that righteousness can be achieved only through faith in Christ; Christ has achieved this righteousness on behalf of all who believe in him, through his perfect fulfillment of the law and his atoning death on the cross for the salvation of all who believe. When Paul says, “we uphold the law,” he also affirms the abiding moral norms of the law and thus anticipates the charge of antinomianism, to which he responds more fully in chs. 6 and 7.
Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2163.
바울은 율법은 죄를 깨닫고 심판하는 역할을 하며, 구약은 믿음을 통한 칭의를 증명한다고 주장한다. 또한 율법의 명령에 대한 요구(희생, 심판)이 우리를 대신해서 그리스도를 통해서 성취되었음을 가르치고 있다.
- Paul’s teaching may uphold the law by (1) reasserting its condemning function (vv. 19–20), (2) insisting that the OT testifies to justification by faith (v. 21; see Gen 15:6; cf. Rom 4), or (3) maintaining the need for the law’s commands to be fulfilled—by Christ, our representative (v. 25; see 8:4).
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), 2298.
How then can he say that this upholds the law?
1. Some (Käsemann 1980; Wilckens 1978) argue that we must see law here in another light, perhaps as referring to the law as testifying to the validity of faith (seen in “the law of faith” in v. 27 as well as in the emphasis on Abraham and David testifying to the priority of faith in chap. 4 below). While this is attractive, it is not likely because in chapters 3–4 it is the Scriptures as a whole that testify, and “the law” does not equate with Scripture as a whole (see “the Law and the Prophets” in 3:21 and “Scripture” in 4:3). In this context the law refers to the Mosaic ordinances, and they are not really pictured as witnessing here.
2. Some (Grundmann 1971:649) believe that the law is seen as convicting sinners of sin and therefore as pointing the way to the necessity of faith, as seen in the statement of 3:19 that through the law “every mouth may be silenced and the whole world held accountable to God.” This interpretation also makes sense, but again it does not fit the emphases of verses 27–31. The convicting power of the law is missing from this particular section.
3. The most likely view (Fitzmyer 1993b; Stott 1994; Moo 1996; Schreiner 1998) states that this refers to the commands of the Mosaic law. Elsewhere, Paul equates faith in Christ with the fulfillment of the law (Rom 8:4; cf. 13:8–10). This is also in keeping with Jesus’ statement that he has “not come to abolish [the Law and the Prophets] but to fulfill them” (Mt 5:17–20). In Christ the whole law has not been nullified but fulfilled, so in turning to Christ in faith, we actually keep the law in its entirety. Paul is countering a common Jewish argument that in the Christian system of salvation the law is destroyed.
It is impossible to overstate the importance of faith as the only basis of knowing God. Tragically, far too many will experience Matthew 7:22–23: “Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’ ” Works will never suffice to produce salvation. We can never earn eternal life. This theme will carry over into chapter 4.
Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 103–104.
행함은 구원을 이루어내지 못한다. 우리의 노력으로는 영생을 결코 얻을 수 없다. 이 주제는 이제 4장과 연결된다.
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