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5 For fMoses writes about the righteousness that is based on the law, that gthe person who does the commandments shall live by them. 6 But hthe righteousness based on faith says, i“Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down) 7 “or ‘Who will descend into the jabyss?’ ” (that is, kto bring Christ up from the dead). 8 But what does it say? l“The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); 9 because, if myou confess with your mouth that Jesus is Lord and nbelieve in your heart othat God raised him from the dead, you will be saved. 10 For with the heart one believes and is justified, and with the mouth one confesses and is saved. 11 For the Scripture says, p“Everyone who believes in him will not be put to shame.” 12 qFor there is no distinction between Jew and Greek; rfor the same Lord is Lord of all, sbestowing his riches on all who call on him. 13 For t“everyone who calls on the name of the Lord will be saved.”
fCited from Lev. 18:5
gNeh. 9:29; Ezek. 20:11, 13, 21; Matt. 19:17; Luke 10:28; Gal. 3:12; [ch. 7:10]
hSee ch. 9:30
i[Deut. 30:12, 13]
jSee Rev. 9:1
kHeb. 13:20
lCited from Deut. 30:14
mMatt. 10:32; Luke 12:8; [1 Cor. 12:3; Phil. 2:11]
nSee Acts 16:31
o[1 Pet. 1:21]; See Acts 2:24
pSee ch. 9:33
qSee ch. 3:22, 29
rActs 10:36
sSee ch. 2:4
tActs 2:21; Cited from Joel 2:32
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 10:5–13.
5절) 율법으로 말미암는 의를 행하는 사람은 그 의로 말미암아 살리라. 레 18:5절은 분명하게 "너희는 내 규례와 법도를 지키라 사람이 이를 행하면 그로 말미암아 살리라 나는 여호와이니라”라고 기록하고 있다. 레위기에서 말하는 모세의 진술은 참이다. 그런데 문제는 로마서의 전반부에서 계속해서 지적하고 있듯이 모든 사람이 죄인이라는 사실이 문제이다. 율법을 하나도 어기지 아니하고 지키면 그 의로 말미암아 살겠지만 모든 율법을 지키고 한개라도 어기는 날에는 그가 행한 모든 수고와 노력이 허사가 되는 것이다.
율법은 바른 방향을 제시할수 있음에도 불구하고 그것의 요구를 성취할 능력을 제공하지 못한다.
- That is to say, if a person is able to perform all that the law requires, it will lead to life.46The problem lies in the fact that no one is able to live up to the requirements of the law. Although law points us in the right direction, it providesdes no power to achieve its demands. It was never meant as a way to merit God’s favor. Its role was to reflect the character of God in terms of ethical goals. The Jewish legalists had perverted the divine intention of the law and made it into a way to gain God’s favor based on personal merit.
- 46Sanday and Headlam understand ζήσεται here as “shall obtain life in its deepest sense both here and hereafter” (Romans, 286). Some hold that the quotation points not to the hopeless plight of the person striving to fulfill the law but to Christ, who in his sinless life and victorious death fulfilled the demands of the law and gained a righteous status before God (cf. references to Barth’s Church Dogmaticsin Cranfield, Romans, 2:521–22, n. 4). Black calls these ideas “curiosities of Barthian eisegesis” (Romans, 143, n. 1).
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 208.
- Paul begins by telling why (foractually begins v. 5 but is omitted in niv) righteousness comes only by faith (v. 4). The righteousness that is by the lawcannot produce salvation because to do so it must be lived perfectly, which no person under sin can possibly do. To show this Paul cites Leviticus 18:5, a passage where Yahweh commands Israel not to be like the Canaanites but to obey his decrees and live by them. As such it does not seem to fit the argument here, for it advocates keeping the law as a means of enjoying the covenant blessings. However, Wenham (1979:253) interprets live by themas “enjoy life through them,” meaning the promise that those who keep the law will experience God’s covenant blessings in this life (but probably not eternal life; contra Kaiser 1971:19–28). Paul, however, does read this as eternal life, but only if one does these things*(i.e., keeps the law) perfectly (cf. 2:13; 7:10; so Moo 1996). So the Jewish people (and people today) who want a right relationship with God through doing must follow the law absolutely, a task rendered impossible by human depravity (so Rom 1:18–3:20). Eternal life can never be obtained by mere obedience or human achievement. In fact, that was proven by the reality that Israel did not keep the law and did not find the life promised in the law.
- *10:5There are three different interpretations of this passage: (1) Some (Hendriksen 1981; Cranfield 1979) believe it is Christ who perfectly does these thingsin the law and so makes it possible for people to live by faith (vv. 6–8). But that is unlikely, for there is no hint in the context (before or after this verse) that Paul has shifted to Christ here. (2) Several scholars (Howard 1969:333–37; Kaiser 1971:19–28; Stowers 1994:308–10) take the righteousness that is by the lawas closely connected to the righteousness by faith (vv. 4, 6). In this sense there is no contrast between verse 5 and verses 6–8. They argue that Christ is the goal of the law (v. 4), and so verse 5 demonstrates how a person can indeed keep the law in Christ. Moreover, both Leviticus 18:5 (v. 5) and Deuteronomy 30:12–14 (vv. 6–8) center on keeping the law as part of the covenantal relationship with God. While attractive, there are good reasons for rejecting this (see Moo 1996:645–46; Schreiner 1998:551–54). First, the antithesis between doing (v. 5) and believing (vv. 6–8) strongly supports a contrast here. Second, the works of the law are set against salvation by faith throughout Romans, and to see them as complementary would overturn many of Paul’s arguments. Third, the parallel in Philippians 3:6–9 (where “a righteousness of my own that comes from the law” is also set against “righteousness … by faith”) makes it more likely that that contrast is seen here as well. Therefore, the correct solution is (3), to see verse 5 on keeping the law as contrasted to verses 6–8 on believing in Christ.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 267.
6-8절) 본문은 신 30:12-14절의 인용이다.
12 하늘에 있는 것이 아니니 네가 이르기를 누가 우리를 위하여 하늘에 올라가 그의 명령을 우리에게로 가지고 와서 우리에게 들려 행하게 하랴 할 것이 아니요
13 이것이 바다 밖에 있는 것이 아니니 네가 이르기를 누가 우리를 위하여 바다를 건너가서 그의 명령을 우리에게로 가지고 와서 우리에게 들려 행하게 하랴 할 것도 아니라
14 오직 그 말씀이 네게 매우 가까워서 네 입에 있으며 네 마음에 있은즉 네가 이를 행할 수 있느니라
The Holy Bible: New Korean Revised Version, electronic ed. (South Korea, n.d.), 신 30:12–14.
바울은 믿음에 기초한 의와 율법으로부터 오는 의를 본문 속에서 대조하고 있다, 신명기의 말씀을 통해서 믿음에 기초한 의가 구약의 진술로 재해석되고 그리스도안에서 지금 성취되었다고 본다. 그리스도를 땅으로 모시기 위해서 하늘로 여행할 필요가 없다. 왜냐하면 하나님께서 이미 그분을 이 세상에 보내셨기 때문이다. 또한 그리스도를 죽음의 세계로부터 모셔와야만한다고 생각하지 않는다. 왜냐하면 하나님께서 죽은자들로부터 그리스도를 부활시키셨기 때문이다. 하나님께서 요구하시는 것은 초인간적인 노력, 역사가 아니라 바울이 선포하는 복음안에서의 믿음이다.
- In vv. 6–8 Paul quotes Deut. 30:12–14 to show the contrast between the righteousness based on faithand the righteousness that comes from the law. The righteousness based on faith reinterprets these OT statements and sees them now fulfilled in Christ (see note on Deut. 30:12–14). There is no need to travel to heavento bring Christto earth, for God has already sent him into the world. Nor should anyone think they must bring Christ up from p 2175 the realm of the dead, for God has raised Christ from the dead. What God requires is not superhuman works but faith in the gospel Paul preaches.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2174–2175.
율법의 의와는 다르게 믿음에 기초한 의는 그리스도를 오르내릴 것을 요구하지 않는다. 율법은 구원을 위해서 우리로 하여금 영웅적인 노력을 통해서 하늘에 오르거나 죽은 자의 세계에 내려갈 것을 요구한다. 하지만 우리의 주되신 그리스도는 성육신하시고 부활하심으로 우리와 함께 계신다. 본문의 내려오고 올라가는 것은 그분의 성육신과 부활을 의미한다.
- The righteousness that is based on faith is quite different. It does not require valiant exploits such as bringing Christ down from heaven or up from the grave (vv. 6–7). Paul quoted freely from Deut 30:12–13, substituting a phrase from Ps 107:26 (“down to the depths”) for “beyond the sea.” In pesher style he interpreted the verses in reference to the incarnation and resurrection of Christ. In Deuteronomy, Moses was telling the people that they did not have to climb up to heaven or cross the sea to discover the will of God. Paul applied the passage to the availability of the message of salvation. Hunter writes: “No heroic attempts to storm the citadel of heaven or the kingdom of the dead are needed. Christ the Saviour is here, incarnate and risen.”47Faith is readily available for those who will simply believe and confess that Jesus is Lord (Deut 30:14). p 209 The message concerning faith is “already within easy reach of each of us” (TLB).48
- 47Hunter, Romans, 95.
- TLB The Living Bible
- 48Taking τῆς πίστεως as an objective genitive. Some understand the “word of faith” as content of the message rather than the reaction to its proclamation.
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 208–209.
5절에서 말한 율법의 수고, 노력이 성육신이나 부활을 가능하게 하지 않는다. 누가 과연 그리스도를 이땅가운데 오게 하기 위해서, 성육신을 위해서 하늘에 올라가겠느냐? 또한 누가 그리스도를 죽은 작 가운데서 다시 살리기 위해서 무저갱에 내려가겠느냐? 우리의 노력이 아니라 하나님의 은혜로 이미 그분이 성육신 하셨고 부활하신 것이다. 우리는 이것을 믿으면 되는 것이다.
- Verse 5 concentrates on the works of the law and verses 6–8 on faith, emphasizing that human achievement has nothing to do with faith. Human effort can neither bring about the incarnation nor produce the resurrection (v. 7). Only the word of faithcan accomplish anything (v. 8). Then verses 9–13 explain how faith works; only confession and belief can result in justification and salvation (vv. 9–10), and only faith can keep one from the last judgment (v. 11). Therefore both Jew and Gentile alike must call on the name of the Lordin faith to be saved (vv. 12–13).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 266–267.
9-10절) 우리의 입으로 예수를 주인이라고 시인하고 또 하나님께서 예수님을 죽은자 가운데서 살리신 것을 마음에 믿으면 구원을 받게 된다. 사람이 마음으로 믿어 의에 이르고 입으로 시인하여 구원이 이른다.
본문에서 입으로 시인하는 것이 단지 아무런 의지나 이해 없이 입으로 되뇌인다는 것이 아니다. 이는 단지 내가 신앙이 있다라는 고백이 칭의를 가져다주는 것이 아니다. 자신의 내적 신앙의 외적인 증거로서 이러한 고백은 의미를 가진다. 본문을 단지 기계적인 시인정도로 이해해서는 안되는 것이다. 또한 본문에서 바울은 부활의 신앙이 구원을 가져다준다라고 했는데 그렇다고 이 내용이 부활의 사건에 한정되는 것은 아니다. 이러한 부활의 신앙은 필연적으로 예수님의 탄생과 생에, 예수님의 죽음 그리고 그리스도의 사역에 대한 아버지 하나님의 승인을 보여주시는 부활로 이어지는 것이다. 이처럼 구원하는 신앙은 단지 지적인 동의가 아니라 그분의 존재의 핵심인 그리스도에 대한 깊은 내적인 신뢰이다.
- If you confess with your mouthdoes not mean that a spoken affirmation of one’s faith is a “work” that merits justification, but such confession does give outward evidence of inward faith, and often confirms that faith to the speaker himself. that God raised him from the dead. Paul does not mean that people need to believe only this individual event with no understanding of Christ’s death, but rather they need to believe in the resurrection along with the whole complex of truth connected with it, particularly Jesus’ sin-bearing death in mankind’s place, followed by his resurrection that showed God the Father’s approval of Christ’s work (see note on 4:25). with the heart one believes. Saving faith is not mere intellectual agreement but deep inward trust in Christ at the core of one’s being.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2175.
- When Paul wrote in v. 10 that believing leads to justification and that confession leads to salvation, he was not speaking of two separate processes.52Justification and salvation are being used interchangeably in this context.53To believe with one’s heart means to commit oneself at the deepest level to the truth as revealed and experienced.54Confession is giving expression in words to that conviction. Phillips says of the one who believes, “It is stating his belief by his own mouth that confirms his salvation.” Those who genuinely accept the truth of Jesus’ resurrection and therefore his deity are willing to go public with their conviction.55That kind of commitment will never lead to disappointment. Calvin’s picturesque comment regarding those who would consider the confession of the mouth as superfluous is that “it is quite nonsensical to insist that there is fire, when there is neither flame nor heat.”56
- 52A. Nygren comments that when Paul spoke of believing with the heart and confessing with the lips he was not distinguishing between the two but “using a rhythmic parallelism of the sort very common in the Old Testament” (Commentary on Romans, trans. C. C. Rasmussen [Philadelphia: Muhlenberg, 1949], 383–84). Fitzmyer adds that “the chiastic balance stresses the different aspects of the one basic act of personal adherence to Christ and its effect” (Romans, 592). The order in v. 9 (confess-believe) reflects the order in Deut 30:14, the source of the quotation (“the word is very near you; it is in your mouth and in your heart”), while the order of logic and experience (believe-confess) is followed in v. 10.
- 53Theologically, salvation tends to be a more inclusive concept including sanctification and glorification as well as justification.
- 54The aorist πιστεύσῃς refers to the initial act of placing one’s faith in Christ as Lord.
- Phillips J. B. Phillips, The New Testament in Modern English
- 55“Christianity is belief plus confession,” writes W. Barclay; “it involves witness before men. Not only God, but also our fellow men, must know what side we are on” (The Letter to the Romans, rev. ed., DSB [Philadelphia: Westminster, 1978], 139).
- 56Calvin, Romans and Thessalonians, 228.
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 210.
예수는 주라는 고백은 초대교회의 핵심이다.
- Salvation is experienced in the twin responses of confessing and believing. The content of the confession (Jesus is Lord)is at the very heart of early Christian confession (Acts 2:36; 10:36; 1 Cor 8:6; 12:3; 16:22; 2 Cor 4:5; Phil 2:11; Col 2:6), for the lordship of Jesus was an essential aspect of early Christian worship from the start (as proven in the Aramaic marana tha[“Our Lord, come!”] in 1 Cor 16:22, showing that the confession stems from the Palestinian period).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 270.
또한 부활은 로마서의 핵심이며 그 부활이 그분에게 주권을 수여하는 역할을 한다. 그러기에 부활이 없다면 모든 믿음이 그 의미와 능력을 상실하게 된다.
- To know Jesus as Savior begins the process of knowing him more and more as Lord. Without lordship there is no saviorhood. Belief is intimately connected to Jesus’ lordship, belief that God raised him from the dead.The resurrection of Jesus is at the heart of Romans (4:24; 6:4, 9; 7:4; 8:11, 34; 10:9; 13:11) and was in a sense his investiture into lordship. It was at the heart of early Christian preaching (Acts 3:15; 4:10; 13:30) and belief, for without the resurrection all belief was empty of meaning and power (1 Cor 15:14).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 271.
11절) 바울은 다시 사 28:16절은 인용하면서 그리스도안에서의 믿음이 구원의 첩경임을 강조한다. 본문의 부끄러움을 당하지 않으리라는 것은 영원한 심판을 받지 않을 것이다라는 의미이다.
12-13절) 누구든지 주의 이름을 부르는 자는 구원을 받으리라.
본문은 요엘 2:32의 고백에 대한 인용이다. 요엘서에서 주는 야훼인데 이 이름은 구약에 이스라엘의 하나님을 묘사하는데 6,000번 이상 사용되었다. 그러나 본문 9절에서의 주는 분명히 그리스도를 나타낸다. 그리스도를 구약의 야훼로 부르면서 바울은 그리스도가 하나님 자신이심을 증거하고 있는 것이다.
- “The Lord” in Joel 2:32 (from which Paul quotes) is Yahweh, the name that the OT uses over 6,000 times to depict the God of Israel. For Paul, however, this Lord is clearly Jesus (see v. 9). By applying to Christ an OT text that refers to Yahweh, Paul associates Christ with God himself.
- OT Old Testament
- v. verse in the chapter being commented on
- OT Old Testament
- 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), 2311.
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