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7 What then? pIsrael failed to obtain what it was seeking. The elect obtained it, but the rest qwere hardened, 8 as it is written,
r“God gave them a spirit of stupor,
seyes that would not see
and ears that would not hear,
down to this very day.”
9 And David says,
t“Let their table become a snare and a trap,
a stumbling block and a retribution for them;
10 let their eyes be darkened so that they cannot see,
and bend their backs forever.”
pSee ch. 9:31
q[ver. 25]
rIsa. 29:10
sDeut. 29:4; [Isa. 43:8; Jer. 5:21; Ezek. 12:2; Eph. 4:18]; See Matt. 13:14
tCited from Ps. 69:22, 23
The Holy Bible: English Standard Version(Wheaton: Standard Bible Society, 2016), 롬 11:7–10.
본문은 구약 사 29:10, 신 29:4의 인용으로 하나님께서 이스라엘을 완악하게 하셨고 그래서 그들이 보지 못하고 듣지 못한다라고 진술하고 있다. 이어 바울은 그리스도를 거절한 유대인들에 대한 심판을 간구하고 있다.
- The composite citation from Isa. 29:10 and Deut. 29:4 clarifies that God has hardenedIsrael so that they would not see or hear. Paul then prays for judgment (Ps. 69:22–23) over the Jews of his day who have rejected Christ.
- Crossway Bibles, The ESV Study Bible(Wheaton, IL: Crossway Bibles, 2008), 2176.
7절) 이스라엘은 구하는 그것, 구원을 얻기 못했다. 그것을 추구하지만 얻지 못하고 오직 택하심을 입은 자가 얻고 그 나머지들은 우둔해졌다.
개인적인 공로에 기초한 의에 대한 추구는 인간 본성에 깊이 새겨져 있습니다. 그것이 올바른 일이기 때문에 모범적인 삶을 살기를 바라는 것이 아니라 그러한 행동이 다른 사람들의 성취와 비교될때 칭찬의 기초를 제공한다고 생각하기 때문입니다. 절대적인 표준이 사라질 때 그 목표는 더 손쉽게 달성됩니다. 게다가 성취에 대한 자부심을 제공합니다. 이 모든 것에는 사람을 의롭다 하시는 하나님의 계획에 대한 자리가 없습니다. 이스라엘이 추구했고 얻을수 없었던 것을 그 선택된 남은 자들이 얻었습니다. 이스라엘의 나머지들은 완악해 졌습니다. 왜냐하면 그들은 믿음을 저벼렸기 때문에 하나님의 자기 계시와 그의 영의 말씀하심에 둔감하게 되었습니다. 불순종은 사람들을 같은 위치에 내버려두지 않습니다. 순종은 믿는 자들을 더욱더 구주와의 친밀한 관계로 이끌고 불순종은 분리시키고 완악하게 합니다. 완악함의 심각한 특면은 바로 불순종하는 이들이 점점더 그들의 영적 배교의 심각한 상태를 인지할 수 없게 된다는 것입니다.
- “What are we to infer from all of this?” asked Paul. The answer is that Israel as a nation failed to obtain what it still was searching for.84The longing for righteousness based on personal merit is deeply embedded in human nature. It is not that people wish to live exemplary lives because that is the right thing to do but that such conduct is thought to provide the basis for commendation when compared with the achievements of others. When an absolute standard is removed, the goal is more readily achieved. What’s more, it allows for the pride of accomplishment. All of this has no place in God’s plan for setting people right. What Israel sought and could not obtain had been achieved by the chosen remnant.85The rest of Israel had become hardened.86Because they refused the way of faith (cf. 9:31–32), they had become insensitive to God’s self-revelation and the promptings of his Spirit. Disobedience never leaves a person in the same condition. Obedience draws the believer into an increasingly intimate relationship with the Lord, but disobedience separates and hardens. The tragic aspect of hardening is that disobedient people are increasingly unable to grasp the serious nature of their spiritual apostasy.
- 84ἐπιζητεῖ is present tense and indicates a continuing activity.
- 85Note the abstract ἡ ἐκλογὴ (“the elect”) rather than the more concrete οἱ ἐκλεκτοί (“those whom God chose”). While the term would include Gentile believers as well as Jewish converts, Paul undoubtedly had the latter group primarily in mind here. Note that “the others” (οἱ λοιποὶ, i.e., the rest [of the Jews]) were hardened.
- 86The verb πωρόω (“to make dull or obtuse”) occurs five times in the NT and always in a figurative sense (EDNT3.202). Black notes that the passive ἐπωρώθησαν should not be stressed “as if Paul was avoiding any suggestion that God did the ‘hardening’; indeed, the opposite is true, and the passive here could be an idiomatic Hebraic locution to avoid the use of the divine name” (Romans, 151).
- Robert H. Mounce, Romans, vol. 27, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 216.
본문의 남은 자는 택하심을 받지 못한 나머지를 의미한다.
본문의 택하심을 입은 자와 그 남은 자는 모두 이스라엘을 의미한다. 하나님은 선택에 있어서 구원으로 택하시고 또한 그렇지 않은 나머지들을 우둔하게 하시는 분이시다. 본문에서 우둔하게 하다(harden)이라는 9:18절과 비교할때 서로 다른 단어이지만 복음에 대한 영적 무감각을 의미하는 면에서 동의어입니다. 앞서 9:18절에서 사용된 단어는 ‘스크렐리노’로 영적인 냉담함을 의미한다면 본문 7절에서 사용된 단어는 ‘포로우’라는 의학 용어로 방광안의 돌이나 뼈를 연결시킬때 단단해지는 것을 의미한다. 그러므로 이것은 구원으로의 하나님의 부르심을 듣고 고려하는 것을 거절하는 것을 의미합니다.
- Paul now clarifies his teaching (note the introductory what then?) regarding the remnant in verses 2–6 by separating God’s work with the electfrom those God has hardened(verses 7–10). He has just dealt with the positive side of the remnant concept, the remnant God has chosen to save. Now he turns to the negative side, those whom he has chosen to harden. This is the same issue as in 9:6–29, so in a sense Paul is recapitulating the themes he stated there. Moo (1996:679–80) distinguishes three entities—corporate Israel, the elect and the hardened. Yet as he admits, the electdo not include the Gentiles in the context of verses 1–10. So it is better to say there is one entity, Israel, made up of the elect and the hardened. In 2:17–18 Israel relied on the law, knew God’s will and approved what is superior, but failed to teach themselves; in 9:31 she “pursued a law of righteousness” without attaining it; and in 10:2 she was “zealous for God” but without knowledge. Here Israel soughtsalvation earnestlybut did not obtainit. This in fact is the reason for Paul’s deep sorrow in 9:2–3, where he said “I could wish that I myself were cursed and cut off from Christ for the sake of my brothers [and sisters].” However, only the elect attained right standing with God, and that was a source for joy. Paul uses the same term for electas in 9:11 and 11:5, and it places “special emphasis on the action of God as that which is altogether determinative of the existence of the elect” (Cranfield 1975:548). God is in control. On the other side are the otherswho were hardened(a divine passive), making clear the point that again divine action is emphasized. This points back to 9:14–18, which concludes, “God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden” (v. 18). While the two verbs for harden in 9:18 and here are different, they are synonymous in referring to a spiritual callousness toward the gospel. The verb here is a medical term for a stone in the bladder or the hardening when bones are knit together (Cranfield 1979; Schmidt and Schmidt 1967:1025–26). Thus it connotes a refusal to listen and consider God’s call to salvation.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 287–288.
7절의 우둔하게되다라는 의미는 말한것 처럼 방광안에 있는 돌처럼 거치는 것을 의미합니다. 동시에 뼈가 경화되어서 제대로 동작하지 않는 것을 말합니다. 나이가 들면 신체 조직이 점점 탄력을 읽어 갑니다. 마음은 원하지만 몸이 그것을 따라가지 못하는 것입니다. 이처럼 우리의 영성도 마찬가지 입니다. 계속해서 하나님을 향해서 우리의 관심을 맞추고 그분의 음성을 듣기 위해서 노력하지 않으면 점점 더 무뎌지고 단단해지고 우둔해지고 완악해 지는 것입니다.
본문 8-10절에서는 구약의 세 구절을 인용하고 있다. 신 29:4은 율법서를, 사 29:10은 선지서를, 시 69:22-23은 시가서이다. 신명기의 기록은 약속의 땅에 들어가기 전 이스라엘 백성을 향한 모세의 요구의 첫부분이다. 신명기의 본문 4-5절은 신 8:2-4절을 되돌아 본다. 그 맥락에서 그 요점은 긍정적이었다. 깨닫는 마음과 듣는 귀와 보는 눈을 오늘날까지 여호와께서 주시지 않았기(신 29:4) 때문에 광야의 방랑 사건을 이해할 없었다. 하지만 하나님께서 그의 백성을 계속 인도하시고 때가 되면 이해하게 될 것이다. 바울은 이제 부정적인 주제로 나아갑니다. 바울은 사 6:9-10이 하나님께서 이스라엘을 완악하게 하시는 구절로 보고 있습니다. 듣지만 이해하지 못하고 보지만 인지하지 못하는 이스라엘의 상태를 말합니다. 막 4:12, 요 12:40, 행 28:26-27의 인용. 8절에서 사용된 혼미한 심령(a spirit of stupor)은 (이사야는 깊은 잠)은 신약에서 매우 드물게 사용되는 단어이다. 이는 ‘카타니시스’로 마비상태를 의미한다. 말하자면 영적 진리를 이해할 수 없는 무능력을 의미한다.
- Three Old Testament texts (v. 8 conflates two passages) are used to support this harsh reality. As Moo notes (1996:681), Paul “follows Jewish precedent in using each of the three main divisions of the Hebrew canon: the ‘law’ (Deut. 29:4), the prophets (Isa. 29:10), and the ‘writings’ (Ps. 69:22–23).” The first is drawn from Deuteronomy 29:4, which begins the concluding charge of Moses to the people of Israel before they enter the promised land. Deuteronomy 29:1–8 summarize themes from the book, with verses 4–5 looking back to Deuteronomy 8:2–4 on God watching out for Israel during the wilderness wanderings (see Craigie 1976:356). In that context the point was a positive one: they had not understood the events of the wanderings because “to this day the Lord has not given you a mind that understands or eyes that see or ears that hear” (Deut 29:4), but that would come in time as God continued to lead his people. Paul changes the thrust by altering the opening to the positive God gave themand turning the rest into negatives (not see … not hear).As a result Paul uses the passage to anchor a far more negative issue—spiritual hardening. It seems likely that Paul has in mind Isaiah 6:9–10, that oft-cited passage on God hardening Israel (“Be ever hearing, but never understanding; be ever seeing, but never perceiving”), quoted in Mark 4:12 and parallels; John 12:40; and Acts 28:26–27. This is also seen in Paul’s inclusion of a phrase from Isaiah 29:10, a spirit of stupor(Isaiah, “deep sleep”). The actual term is fairly rare and is found only here in the New Testament and only in Isaiah 29:10 and 60:3 in the lxx, meaning a spirit of “torpor” or “stupefaction” (Sanday and Headlam 1902; Cranfield 1979; Dunn 1988b), that is, an inability to comprehend spiritual truth. The tone here comes more from Isaiah 29:10 and 6:9–10 on the hardening of Israel’s heart, for Isaiah 29 also centers on divine judgment against Israel (Dunn 1988b:641 shows how often this chapter is used in the New Testament to support the theme of Jewish blindness).
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 288–289.
이어 사용된 세번째 본문은 시 69:22-23이다. 본문은 초대교회에서 예수님의 삶과 특별히 그분의 고난을 지지하는 구절이다. 이는 바울이 다윗의 원수들을 그리스도의 원수로 적용하는 것을 가능하게 한다. 강조는 상이나 그들의 등이 아니라 인용하는 구절의 일반적인 주제이다. 본문 8절에서 신명기 29장의 인용구와 연결시키면 눈이 어두워져서 볼 수 없으므로 그 강조점이 올무와 덫, 걸림돌과 보복에 관한 것이다. 바울은 그들의 완악함과 거부를 확인하고 그들의 불신앙으로 그들을 저주할 것을 간구합니다. 거치는 것, 걸림돌은 앞서 9:33절(14:13, 16:17)에 사용됩니다. 이는 사람을 비틀거리게 하고 넘어지게 하는 바위, 돌의 이미지입니다. 이는 하나님ㅇ께 그들의 실패와 멸망을 초래할 것을 구합니다. 어둠의 주제는 1:21절에서 이방인들의 전적 타락과 2:19절에서 유대인들의 가식을 통해서 모두 유죄이다. 그래서 이 모든 이미지들은 전적 타락이라는 주제의 일부이다.
- The third text is taken from Psalm 69:22–23 lxx. Psalm 69 was used often in the early church to support Jesus’ life and especially his passion (Mk 3:21; 15:23, 36 and parallels; Jn 2:17; 15:25; Acts 1:20; Rom 15:3; Phil 4:3; Heb 11:26; Rev 3:5; 16:1). This makes it especially apt for Paul to apply the portion of the psalm on David’s “enemies” (Ps 69:19) to the enemies of Christ (so Moo 1996; Schreiner 1998). The emphasis is not on details like the table or their back but on the general tenor of the quote. What links this with the Deuteronomy 29 citation in verse 8 is the idea of the eyes darkened so they cannot see,so the accent is on a snare and a trap, a stumbling block and a retribution.Paul is asking God to confirm their hardness and rejection, to condemn them for their unbelief. The stumbling blockfirst appears in 9:33 (also 14:13, 16:17), where it is part of the stone imagery (“a stone that causes men to stumble and a rock that makes them fall”); so this asks God to cause their failure and destruction. The theme of darkness is seen in 1:21 of the total depravity of the Gentiles and in 2:19 of the Jewish pretense that they were “a light for those who are in the dark” when in fact they were equally guilty. So all these images are part of the theme of absolute depravity that turns upon itself. The final part asks that their backs be bent forever,*perhaps requesting eternal punishment, though several (Cranfield 1979; Fitzmyer 1993b) prefer the translation “continually,” thus meaning as long as they remain closed to the gospel. Morris concludes (1988:405), “Paul sees catastrophe as inevitable for unbelieving Jews as they continue to reject the gospel.”
- *11:9–10The basic tenor of the quote is widely agreed on. However, it is strongly debated how much meaning should be attributed to details such as May their table become a snare and a trapor May … their backs be bent forever.Some (Cranfield 1979; Moo 1996; Schreiner 1998) believe there was no allegorical thrust in details like the tableor the backs.Rather, they were simply part of the Old Testament text that implied judgment on the hardened Jewish people. On the other hand, many see significance in such details, seeing in the table a symbol of the Jewish sacrificial cultus (Käsemann 1980; Dunn 1988b), the bounties of God’s providence (Murray 1968), the centrality of table fellowship for the Pharisees (Michel 1966), a misuse of Scriptures by the Jews (Morris 1988), trusting in the law (Sanday and Headlam 1902; Barrett 1957), or the false security, well-being and community of the Jews (Stott 1994). The bent back has been variously seen as slavery, grief, fear, oppression, weakness or even blindness (see Cranfield 1979). While some of the options are attractive (especially dealing with the sacrificial cultus or the law as a whole), there is no indication in the context that we are to allegorize the details, and no way to prove which might be correct. On the whole, it is best to be cautious and see only a general sense in the quote.
- Grant R. Osborne, Romans, The IVP New Testament Commentary Series (Downers Grove, IL: InterVarsity Press, 2004), 289–290.
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