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■ 로마서 1장
1. 예수 그리스도의 종 바울은 사도로 부르심을 받아 하나님의 복음을 위하여 택정함을 입었으니
Paul , a servant of Jesus Christ , called to be an apostle , separated unto the gospel of God ,
2. 이 복음은 하나님이 선지자들로 말미암아 그의 아들에 관하여 성경에 미리 약속하신 것이라
(Which he had promised afore by his prophets in the holy scriptures ,)
3. 이 아들로 말하면 육신으로는 다윗의 혈통에서 나셨고
Concerning his Son Jesus Christ our Lord , which was made of the seed of David according to the flesh ;
4. 성결의 영으로는 죽은 가운데서 부활하여 능력으로 하나님의 아들로 인정되셨으니 곧 우리 주 예수 그리스도시니라
And declared to be the Son of God with power , according to the spirit of holiness , by the resurrection from the dead :
5. 그로 말미암아 우리가 은혜와 사도의 직분을 받아 그 이름을 위하여 모든 이방인 중에서 믿어 순종케 하나니
By whom we have received grace and apostleship , for obedience to the faith among all nations , for his name :
6. 너희도 그들 중에 있어 예수 그리스도의 것으로 부르심을 입은 자니라
Among whom are ye also the called of Jesus Christ :
7. 로마에 있어 하나님의 사랑하심을 입고 성도로 부르심을 입은 모든 자에게 하나님 우리 아버지와 주 예수 그리스도로 좇아 은혜와 평강이 있기를 원한노라
To all that be in Rome , beloved of God , called to be saints : Grace to you and peace from God our Father , and the Lord Jesus Christ .
8. 첫째는 내가 예수 그리스도로 말미암아 너희 모든 사람을 인하여 내 하나님께 감사함은 너희 믿음이 온 세상에 전파됨이로다
First , I thank my God through Jesus Christ for you all , that your faith is spoken of throughout the whole world .
9. 내가 그의 아들의 복음 안에서 내 심령으로 섬기는 하나님이 나의 증인이 되시거니와 항상 내 기도에 쉬지 않고 너희를 말하며
For God is my witness , whom I serve with my spirit in the gospel of his Son , that without ceasing I make mention of you always in my prayers ;
10. 어떠하든지 이제 하나님의 뜻 안에서 너희에게로 나아갈 좋은 길 얻기를 구하노라
Making request , if by any means now at length I might have a prosperous journey by the will of God to come unto you .
11. 내가 너희 보기를 심히 원하는 것은 무슨 신령한 은사를 너희에게 나눠 주어 너희를 견고케 하려 함이니
For I long to see you , that I may impart unto you some spiritual gift , to the end ye may be established ;
12. 이는 곧 내가 너희 가운데서 너희와 나의 믿음을 인하여 피차 안위함을 얻으려 함이라
That is , that I may be comforted together with you by the mutual faith both of you and me .
13. 형제들아 내가 여러 번 너희에게 가고자 한 것을 너희가 모르기를 원치 아니하노니 이는 너희 중에서도 다른 이방인 중에서와 같이 열매를 맺게 하려 함이로되 지금까지 길이 막혔도다
Now I would not have you ignorant , brethren , that oftentimes I purposed to come unto you , (but was let hitherto ,) that I might have some fruit among you also , even as among other Gentiles .
14. 헬라인이나 야만이나 지혜 있는 자나 어리석은 자에게 다 내가 빚진 자라
I am debtor both to the Greeks , and to the Barbarians ; both to the wise , and to the unwise .
15. 그러므로 나는 할 수 있는 대로 로마에 있는 너희에게도 복음 전하기를 원하노라
So, as much as in me is , I am ready to preach the gospel to you that are at Rome also .
16. 내가 복음을 부끄러워하지 아니하노니 이 복음은 모든 믿는 자에게 구원을 주시는 하나님의 능력이 됨이라 첫째는 유대인에게요 또한 헬라인에게로다
For I am not ashamed of the gospel of Christ : for it is the power of God unto salvation to every one that believeth ; to the Jew first , and also to the Greek .
17. 복음에는 하나님의 의가 나타나서 믿음으로 믿음에 이르게 하나니 기록된 바 오직 의인은 믿음으로 말미암아 살리라 함과 같으니라
For therein is the righteousness of God revealed from faith to faith : as it is written , The just shall live by faith .
18. 하나님의 진노가 불의로 진리를 막는 사람들의 모든 경건치 않음과 불의에 대하여 하늘로 좇아 나타나나니
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness ;
19. 이는 하나님을 알 만한 것이 저희 속에 보임이라 하나님께서 이를 저희에게 보이셨느니라
Because that which may be known of God is manifest in them ; for God hath shewed it unto them .
20. 창세로부터 그의 보이지 아니하는 것들 곧 그의 영원하신 능력과 신성이 그 만드신 만물에 분명히 보여 알게 되나니 그러므로 저희가 핑계치 못할지니라
For the invisible things of him from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and Godhead ; so that they are without excuse :
21. 하나님을 알되 하나님으로 영화롭게도 아니하며 감사치도 아니하고 오히려 그 생각이 허망하여지며 미련한 마음이 어두워졌나니
Because that , when they knew God , they glorified him not as God , neither were thankful ; but became vain in their imaginations , and their foolish heart was darkened .
22. 스스로 지혜 있다 하나 우준하게 되어
Professing themselves to be wise , they became fools ,
23. 썩어지지 아니하는 하나님의 영광을 썩어질 사람과 금수와 버러지 형상의 우상으로 바꾸었느니라
And changed the glory of the uncorruptible God into an image made like to corruptible man , and to birds , and fourfooted beasts , and creeping things .
24. 그러므로 하나님께서 저희를 마음의 정욕대로 더러움에 내어 버려두사 저희 몸을 서로 욕되게 하셨으니
Wherefore God also gave them up to uncleanness through the lusts of their own hearts , to dishonour their own bodies between themselves :
25. 이는 저희가 하나님의 진리를 거짓 것으로 바꾸어 피조물을 조물주보다 더 경배하고 섬김이라 주는 곧 영원히 찬송할 이시로다 아멘
Who changed the truth of God into a lie , and worshipped and served the creature more than the Creator , who is blessed for ever . Amen .
26. 이를 인하여 하나님께서 저희를 부끄러운 욕심에 내어 버려 두셨으니 곧 저희 여인들도 순리대로 쓸 것을 바꾸어 역리로 쓰며
For this cause God gave them up unto vile affections : for even their women did change the natural use into that which is against nature :
27. 이와 같이 남자들도 순리대로 여인 쓰기를 버리고 서로 향하여 음욕이 불 일듯 하매 남자가 남자로 더불어 부끄러운 일을 행하여 저희의 그릇됨에 상당한 보응을 그 자신에 받았느니라
And likewise also the men , leaving the natural use of the woman , burned in their lust one toward another ; men with men working that which is unseemly , and receiving in themselves that recompence of their error which was meet .
28. 또한 저희가 마음에 하나님 두기를 싫어하매 하나님께서 저희를 그 상실한 마음대로 내어 버려 두사 합당치 못한 일을 하게 하셨으니
And even as they did not like to retain God in their knowledge , God gave them over to a reprobate mind , to do those things which are not convenient ;
29. 곧 모든 불의, 추악, 탐욕, 악의가 가득한 자요 시기, 살인, 분쟁, 사기, 악독이 가득한 자요 수군수군 하는 자요
Being filled with all unrighteousness , fornication , wickedness , covetousness , maliciousness ; full of envy , murder , debate , deceit , malignity ; whisperers ,
30. 비방하는 자요 하나님의 미워하시는 자요 능욕하는 자요 교만한 자요 자랑하는 자요 악을 도모하는 자요 부모를 거역하는 자요
Backbiters , haters of God , despiteful , proud , boasters , inventors of evil things , disobedient to parents ,
31. 우매한 자요 배약하는 자요 무정한 자요 무자비한 자라
Without understanding , covenantbreakers , without natural affection , implacable , unmerciful :
32. 저희가 이같은 일을 행하는 자는 사형에 해당하다고 하나님의 정하심을 알고도 자기들만 행할 뿐 아니라 또한 그 일을 행하는 자를 옳다 하느니라
Who knowing the judgment of God , that they which commit such things are worthy of death , not only do the same , but have pleasure in them that do them .
■ 주석 보기
【롬1:1 JFB】롬1:1-17. Introduction.
1. Paul—(See on 행13:9).
a servant of Jesus Christ—The word here rendered "servant" means "bond-servant," or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (고전7:21-23), as in the Old Testament to all the people of God (사66:14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of the Lord" (수1:1; 시18:1, title), the apostles call themselves, in the same official sense, "the servants of Christ" (as here, and 빌1:1; 약1:1; 벧후1:1; Jude 1), expressing such absolute subjection and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on 롬1:7; 요5:22, 23).
called to be an apostle—when first he "saw the Lord"; the indispensable qualification for apostleship. (See on 행9:5; 행22:14; 고전9:1).
separated unto the—preaching of the
gospel—neither so late as when "the Holy Ghost said, Separate me Barnabas and Saul" (행13:2), nor so early as when "separated from his mother's womb" (see on 갈1:15). He was called at one and the same time to the faith and the apostleship of Christ (행26:16-18).
of God—that is, the Gospel of which God is the glorious Author. (So 롬15:16; 살전2:2, 8, 9; 벧전4:17).
【롬1:1 CWC】[INTRODUCTION AND THEME]
It is not known how, or when, the church at Rome was founded, but probably by Jews who received the Gospel in Jerusalem on the day of Pentecost (Acts 2). We shall see later that neither Paul nor any other apostle had as yet visited that metropolis, although Paul had a great desire to do so; and as another says, it was natural that "he should wish to announce before his coming the distinctive truths which had been revealed to and through him. He would desire the Christians in Rome to have his own statement of the great doctrines of grace so assailed everywhere by legalistic (Judaizing) teachers."
He was now in Corinth doubtless on his third missionary journey (15:22-29), and Phoebe, a deaconess of the church at Cenchrea, the seaport of Corinth, was about to visit Rome (롬16:1); a circumstance of which he avails himself to send this letter.
1. It opens, as is usual in Paul's epistles, with a greeting or salutation (vv. 1-7), in which is given the author's name and spiritual relation to Jesus Christ, his official designation and the object of it, and an announcement of the church or persons addressed. It is Paul who writes, and he is a bond-servant of Jesus Christ. As such he has been made a messenger of the Gospel of God (v. 1). This Gospel, which means "good news" or "glad-tidings," was not altogether new because it had been promised through the Old Testament prophets (vv. 2 cf. 갈3:8). It concerned the Son of God, Jesus Christ our Lord, an account of Whose Gracious Person and work follows (vv. 3-5). The testimony of this Gospel committed to Paul, was world-wide including them at Rome (vv. 5-7).
2. The salutation is followed by a thanksgiving (vv. 8-12) for the "faith" or standing in grace of the church at Rome (v. 8), which leads to an expression of the apostle's longing to visit them (v. 10); not merely for social reasons, but spiritual benefit (vv. 11, 12). It is here we learn that he had not visited them before, and that no other apostle had done so, for if so, the "spiritual gift" (v. 11) would doubtless have been imparted; while on the other hand it was a Pauline principle not to build on another man's foundation (롬15:20, 21; 고후10:14-16).
3. The thanksgiving is followed by a statement of the theme of the epistle, for it is more than a personal letter, a treatise, in short, on the great subject that had been committed to Paul (vv. 13-17). "Let" (v. 13), is obsolete English, meaning "hindered." "Barbarian" (v. 14), signifies "foreigner," the Latins (Rome) were foreigners to the Greeks. "Unwise" is to be taken only in a comparative sense. The Greeks regarded themselves as the "wise" people of the world, cultivated in human philosophy, while all others were unwise by contrast. That which Paul is ready to preach at Rome is the "Gospel" (v. 16), called as we saw in verse 1, "the Gospel of God." The words "of Christ," (v. 16), are omitted in the Revised Version. It is the "Gospel of God," i. e. "the widest possible designation of the whole body of redemptive truth." This might be called the theme of the epistle, unless we prefer to take that which is the essence of the Gospel as inferred from a later verse, "The Gift of God's Righteousness."
This Gospel "is the power of God unto salvation to every one that believeth." The dynamic He uses to lift men out of the death of sin into the life of righteousness, for "salvation" means just that, including, as another puts it, "the ideas of deliverance, safety, preservation, healing and soundness." And the essence of its power lies in this, that "therein is revealed a righteousness of God by faith unto faith" (v. 17 R. V.). It is very necessary to understand that phrase "a righteousness of God," which is the key to the epistle, and does not mean the righteousness which God is in His own nature, but a righteousness which He gives to men freely, on the exercise of their faith in Christ. To quote Lange's Commentary, it is the rightness which proceeds from God, i. e., the right relation in which man is placed by a judicial act of God." Or to quote the Scofield Bible, the righteousness is "Christ Himself, Who fully met in our stead and behalf every demand of the law, and Who is, by the act of God, 'made unto us * * * * righteousness' (고전1:30)."
"As it is written, 'He that is righteous by faith shall live'" (합2:4, Lange).
【롬1:1 MHCC】The doctrine of which the apostle Paul wrote, set forth the fulfilment of the promises by the prophets. It spoke of the Son of God, even Jesus the Saviour, the promised Messiah, who came from David as to his human nature, but was also declared to be the Son of God, by the Divine power which raised him from the dead. The Christian profession does not consist in a notional knowledge or a bare assent, much less in perverse disputings, but in obedience. And all those, and those only, are brought to obedience of the faith, who are effectually called of Jesus Christ. Here is, 1. The privilege of Christians; they are beloved of God, and are members of that body which is beloved. 2. The duty of Christians; to be holy, hereunto are they called, called to be saints. These the apostle saluted, by wishing them grace to sanctify their souls, and peace to comfort their hearts, as springing from the free mercy of God, the reconciled Father of all believers, and coming to them through the Lord Jesus Christ.
【롬1:2 JFB】2. Which he had promised afore … in the holy scriptures—Though the Roman Church was Gentile by nation (see on 롬1:13), yet as it consisted mostly of proselytes to the Jewish faith (see on Introduction to this Epistle), they are here reminded that in embracing Christ they had not cast off, but only the more profoundly yielded themselves to, Moses and the prophets (행13:32, 33).
【롬1:3 JFB】3, 4. Concerning his Son Jesus Christ our Lord—the grand burden of this "Gospel of God."
made of the seed of David—as, according to "the holy scriptures," He behooved to be. (See on 마1:1).
according to the flesh—that is, in His human nature (compare 롬9:5; 요1:14); implying, of course, that He had another nature, of which the apostle immediately proceeds to speak.
【롬1:4 JFB】4. And declared—literally, "marked off," "defined," "determined," that is, "shown," or "proved."
to be the Son of God—Observe how studiously the language changes here. He "wasMADE [says the apostle] of the seed of David, according to the flesh" (롬1:3); but He was not made, He was only "declared [or proved] toBE the Son of God." So 요1:1, 14, "In the beginning WAS the Word … and the Word wasMADE flesh"; and 사9:6, "Unto us a Child is BORN, unto us a Son isGIVEN." Thus the Sonship of Christ is in no proper sense a born relationship to the Father, as some, otherwise sound divines, conceive of it. By His birth in the flesh, that Sonship, which was essential and uncreated, merely effloresced into palpable manifestation. (See on Lu 1:35; 행13:32, 33).
with power—This may either be connected with "declared," and then the meaning will be "powerfully declared" [Luther, Beza, Bengel, Fritzsche, Alford, &c.]; or (as in our version, and as we think rightly) with "the Son of God," and then the sense is, "declared to be the Son of God" in possession of that "power" which belonged to Him as the only-begotten of the Father, no longer shrouded as in the days of His flesh, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours [Vulgate,Calvin, Hodge, Philippi, Mehring, &c.].
according to the spirit of holiness—If "according to the flesh" means here, "in His human nature," this uncommon expression must mean "in His other nature," which we have seen to be that "of the Son of God"—an eternal, uncreated nature. This is here styled the "spirit," as an impalpable and immaterial nature (요4:24), and "the spirit of holiness," probably in absolute contrast with that "likeness, of sinful flesh" which He assumed. One is apt to wonder that if this be the meaning, it was not expressed more simply. But if the apostle had said "He was declared to be the Son of God according to the Holy Spirit," the reader would have thought he meant "the Holy Ghost"; and it seems to have been just to avoid this misapprehension that he used the rare expression, "the spirit of holiness."
【롬1:5 JFB】5. By whom—as the ordained channel.
we have received grace—the whole "grace that bringeth salvation" (딛2:11).
and apostleship—for the publication of that "grace," and the organization of as many as receive it into churches of visible discipleship. (We prefer thus taking them as two distinct things, and not, with some good interpreters, as one—"the grace of apostleship").
for obedience to the faith—rather, "for the obedience of faith"—that is, in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience.
for his name—that He might be glorified.
【롬1:6 JFB】6. Among whom are ye also—that is, along with others; for the apostle ascribes nothing special to the Church of Rome (compare 고전14:36) [Bengel].
the called—(See on 롬8:30).
of Christ Jesus—that is, either called "by Him" (요5:25), or the called "belonging to Him"; "Christ's called ones." Perhaps this latter sense is best supported, but one hardly knows which to prefer.
【롬1:7 JFB】7. beloved of God—(Compare 신33:12; 골3:12).
Grace, &c.—(See on 요1:14).
and peace—the peace which Christ made through the blood of His cross (골1:20), and which reflects into the believing bosom "the peace of God which passeth all understanding" (빌4:7).
from God our Father, and the Lord Jesus Christ—"Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ with the eternal God, which run through the whole language of Scripture, and the derivation of purely divine influences from Him also. The name of no man can be placed by the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honor Him even as they honor the Father (요5:23)" [Olshausen].
【롬1:8 JFB】8. your faith is spoken of throughout the whole world—This was quite practicable through the frequent visits paid to the capital from all the provinces; and the apostle, having an eye to the influence they would exercise upon others, as well as their own blessedness, given thanks for such faith to "his God through Jesus Christ," as being the source, according to his theology of faith, as of all grace in men.
【롬1:8 MHCC】We must show love for our friends, not only by praying for them, but by praising God for them. As in our purposes, so in our desires, we must remember to say, If the Lord will, 약4:15. Our journeys are made prosperous or otherwise, according to the will of God. We should readily impart to others what God has trusted to us, rejoicing to make others joyful, especially taking pleasure in communing with those who believe the same things with us. If redeemed by the blood, and converted by the grace of the Lord Jesus, we are altogether his; and for his sake we are debtors to all men, to do all the good we can. Such services are our duty.
【롬1:9 JFB】9. For God … whom I serve—the word denotes religious service.
with my spirit—from my inmost soul.
in the gospel of his Son—to which Paul's whole religious life and official activity were consecrated.
is my witness, that without ceasing I make mention of you always in my prayers—so for the Ephesians (엡1:15, 16); so for the Philippians (빌1:3, 4); so for the Colossians (골1:3, 4); so for the Thessalonians (살전1:2, 3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Christ among men!
【롬1:10 JFB】10. Making request, if by any means now at length I may have a prosperous journey by the will of God, to come to you—Though long anxious to visit the capital, he met with a number of providential hindrances (롬1:13; 롬15:22; and see on 행19:21; 행23:11; 행28:15); insomuch that nearly a quarter of a century elapsed, after his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Thus taught that his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed.
【롬1:11 JFB】11, 12. For I long to see you, that I may impart to you some spiritual gift—not any supernatural gift, as the next clause shows, and compare 고전1:7.
to the end that ye may be established.
【롬1:12 JFB】12. That is, that I may be comforted together with you by the mutual faith both of you and me—"Not wishing to "lord it over their faith," but rather to be a "helper of their joy," the apostle corrects his former expressions: my desire is to instruct you and do you good, that is, for us to instruct and do one another good: in giving I shall also receive" [Jowett]. "Nor is he insincere in so speaking, for there is none so poor in the Church of Christ who may not impart to us something of value: it is only our malignity and pride that hinder us from gathering such fruit from every quarter" [Calvin]. How "widely different is the apostolic style from that of the court of Papal Rome!" [Bengel].
【롬1:13 JFB】13. oftentimes I purposed to come unto you, but was let—hindered.
hitherto—chiefly by his desire to go first to places where Christ was not known (롬15:20-24).
that I might have some fruit—of my ministry
among you also, even as among other Gentiles—The Gentile origin of the Church at Rome is here so explicitly stated, that those who conclude, merely from the Jewish strain of the argument, that they must have been mostly Israelites, decide in opposition to the apostle himself. (But see on Introduction to this Epistle.)
【롬1:14 JFB】14, 15. I am debtor both to the Greeks—cultivated
and to the Barbarians—rude.
【롬1:15 JFB】15. So, as much as in me is, I am ready to preach the gospel to you that are at Rome also—He feels himself under an all-subduing obligation to carry the gospel to all classes of mankind, as adapted to and ordained equally for all (고전9:16).
【롬1:16 JFB】16. For I am not ashamed of the gospel—(The words, "of Christ," which follow here, are not found in the oldest and best manuscripts). This language implies that it required some courage to bring to "the mistress of the world" what "to the Jews was a stumbling-block and to the Greeks foolishness" (고전1:23). But its inherent glory, as God's life-giving message to a dying world, so filled his soul, that, like his blessed Master, he "despised the shame."
for it is the power of God unto salvation to every one that believeth—Here and in 롬1:17 the apostle announces the great theme of his ensuing argument; Salvation, the one overwhelming necessity of perishing men; this revealed IN THE GOSPEL MESSAGE; and that message so owned and honored of God as to carry, in the proclamation of it, God's own power to save every soul that embraces it, Greek and Barbarian, wise and unwise alike.
【롬1:16 MHCC】In these verses the apostle opens the design of the whole epistle, in which he brings forward a charge of sinfulness against all flesh; declares the only method of deliverance from condemnation, by faith in the mercy of God, through Jesus Christ; and then builds upon it purity of heart, grateful obedience, and earnest desires to improve in all those Christian graces and tempers, which nothing but a lively faith in Christ can bring forth. God is a just and holy God, and we are guilty sinners. It is necessary that we have a righteousness to appear in before him: there is such a righteousness brought in by the Messiah, and made known in the gospel; a gracious method of acceptance, notwithstanding the guilt of our sins. It is the righteousness of Christ, who is God, coming from a satisfaction of infinite value. Faith is all in all, both in the beginning and progress of Christian life. It is not from faith to works, as if faith put us into a justified state, and then works kept us in it; but it is all along from faith to faith; it is faith pressing forward, and gaining the victory over unbelief.
【롬1:17 JFB】17. For therein is the righteousness of God revealed—that is (as the whole argument of the Epistle shows), God's justifying righteousness.
from faith to faith—a difficult clause. Most interpreters (judging from the sense of such phrases elsewhere) take it to mean, "from one degree of faith to another." But this agrees ill with the apostle's design, which has nothing to do with the progressive stages of faith, but solely with faith itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: "The righteousness of God is in the gospel message, revealed (to be) from (or 'by') faith to (or 'for') faith," that is, "in order to be by faith received." (So substantially, Melville, Meyer, Stuart, Bloomfield, &c.).
as it is written—(합2:4).
The just shall live by faith—This golden maxim of the Old Testament is thrice quoted in the New Testament—here; 갈3:11; 히10:38—showing that the gospel way of "LIFE BY FAITH," so far from disturbing, only continued and developed the ancient method.
On the foregoing verses, Note (1) What manner of persons ought the ministers of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which contemplates the subjugation of all nations to the faith of Christ: debtors to all classes, the refined and the rude, to bring the gospel to them all alike, all shame in the presence of the one, as well as pride before the other, sinking before the glory which they feel to be in their message; yearning over all faithful churches, not lording it over them, but rejoicing in their prosperity, and finding refreshment and strength in their fellowship! (2) The peculiar features of the gospel here brought prominently forward should be the devout study of all who preach it, and guide the views and the taste of all who are privileged statedly to hear it: that it is "the gospel of God," as a message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Christ in the very nature of God as His own Son, and in the nature of men as partaker of their flesh—the Son of God now in resurrection—power and invested with authority to dispense all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justification of all that believe in His name; and that in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3) While Christ is to be regarded as the ordained Channel of all grace from God to men (롬1:8), let none imagine that His proper divinity is in any respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (롬1:7). (4) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faith, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith in God's own gift—for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (롬1:8). (5) Christian fellowship, as indeed all real fellowship, is a mutual benefit; and as it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it.
【롬1:18 JFB】롬1:18. Why This Divinely Provided Righteousness Is Needed by All Men.
18. For the wrath of God—His holy displeasure and righteous vengeance against sin.
is revealed from heaven—in the consciences of men, and attested by innumerable outward evidences of a moral government.
against all ungodliness—that is, their whole irreligiousness, or their living without any conscious reference to God, and proper feelings towards Him.
and unrighteousness of men—that is, all their deviations from moral rectitude in heart, speech, and behavior. (So these terms must be distinguished when used together, though, when standing alone, either of them includes the other).
롬1:18-32. This Wrath of God, Revealed against All Iniquity, Overhangs the Whole Heathen World.
18. who hold—rather, "hold down," "hinder," or "keep back."
the truth in unrighteousness—The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; thus gently sliding into his argument. But before enumerating their actual iniquities, he goes back to the origin of them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of conscience is first disregarded, next thwarted, and then systematically deadened. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (compare 마6:22, 23; 엡4:17, 18).
【롬1:18 CWC】We saw in the last lesson that man if he would be saved must become righteous before God, and the righteousness which alone satisfies Him is that which He Himself supplies. We now learn what man's condition is which makes this a necessity. In other words this lesson, constituting the second general division of the epistle, gives us (1), a Divine declaration about sin (1:18-21); (2), shows it to be punitive and degenerative in its effects (vv. 22-23); and (3), teaches the universality of its extent (2:1-3:20).
1. As to the Divine declaration about sin, we perceive that not only is there a righteousness from God revealed from heaven, but "a wrath of God" as well. The first gives the remedy, the second the penalty if the remedy is not applied. "Who hold the truth," might be rendered "who hold down the truth." That is, the truth of God, whose saving power might be known to men, is held down, does not get a chance to be known, because of man's unrighteousness (v. 18). This truth might be known by the facts of creation. Not that the Gospel of redemption is revealed in nature, but sufficient of God is thus revealed, i. e., His eternal power and Godhead, "to have kept men true to Him essentially," so that they are without excuse (v. 20). This is seen in what follows: Man once knew God, the story of Eden shows this; but he is now fallen from God, through his own ingratitude and conceited reasonings. The fall is moral, rather than intellectual, for his "foolish (senseless) heart" is "darkened" (vv. 18-21).
2. Sin at once becomes punitive and degenerative. Observe the down-grade: failure to glorify God; ingratitude; vain reasonings; darkened moral nature; turned into fools: worshipping natural objects, men, birds, beasts, reptiles; given over to uncleanness in the dishonoring of their bodies among themselves (vv. 22-25 and practically to the end of the chapter). In passing, it should be said that the horrible details of this indictment against the Gentile world is established by the "classics" of Greek and Latin literature, showing that these things were true not merely of the low and ignorant, but the high and cultured of Paul's day. (See Testimonium Animae, or Greek and Roman before Jesus Christ, by E. G. Sihler, Ph.D.)
3. This thought is now elaborated, which shows the philosophers and moralizers of Greece and Rome to be no better than the others (2:1-3). They were incapable of judging others; only God could do that. Who is no respecter of persons (vv. 6-11). His judgment would be just both as against the Gentiles and Jews. The former had not the revealed law as did the latter, i. e., they did not have the Old Testament scriptures, but would be judged by the law written in their hearts (vv. 12-16).
Special attention is now given the Jews because they had the Old Testament scriptures, and while equally sinful with the pagan Gentiles, were yet trusting in their knowledge of the letter of the law as making them better than they (vv. 17-20). The answer assumed in the case of each question in verses 21-23 is affirmative, as is proven by the concluding verses of the chapter.
4. Did this mean then, that the Jew had no advantage whatever over the pagan Gentile? No, for the reason in c. 3:1, 2. It was an advantage for the Jew to have the Scriptures even though some did not believe them (vv. 3, 4). Verses 5-8 are parenthetical, and the main question is taken up again at 9. The Jews are morally no better as a class than the pagans, as proven by the facts of history just alluded to (vv. 21-24), and by their own Scriptures (vv. 10-18 cf. with 시14:1-3, 53:1, 5:9, 10:7, 36:1). These were the things which their own "law" said, and said to them as Jews, because the Gentiles did not know that law, did not have the Old Testament scriptures. Therefore the "mouth," i. e., the boasting of the Jew was stopped as well as that of the Gentiles, and "all the world." Jew and Gentile, was "guilty before God" (v. 19). This proved that as the result of the works of the law no man could be accounted righteous before God, for as a matter of fact, the clearer one apprehended the law the more condemned as a sinner he became (v. 20).
【롬1:18 MHCC】The apostle begins to show that all mankind need the salvation of the gospel, because none could obtain the favour of God, or escape his wrath by their own works. For no man can plead that he has fulfilled all his obligations to God and to his neighbour; nor can any truly say that he has fully acted up to the light afforded him. The sinfulness of man is described as ungodliness against the laws of the first table, and unrighteousness against those of the second. The cause of that sinfulness is holding the truth in unrighteousness. All, more or less, do what they know to be wrong, and omit what they know to be right, so that the plea of ignorance cannot be allowed from any. Our Creator's invisible power and Godhead are so clearly shown in the works he has made, that even idolaters and wicked Gentiles are left without excuse. They foolishly followed idolatry; and rational creatures changed the worship of the glorious Creator, for that of brutes, reptiles, and senseless images. They wandered from God, till all traces of true religion must have been lost, had not the revelation of the gospel prevented it. For whatever may be pretended, as to the sufficiency of man's reason to discover Divine truth and moral obligation, or to govern the practice aright, facts cannot be denied. And these plainly show that men have dishonoured God by the most absurd idolatries and superstitions; and have degraded themselves by the vilest affections and most abominable deeds.
【롬1:19 JFB】19. Because that which may be—rather, "which is."
known of God is manifest in them; for God hath showed it unto them—The sense of this pregnant statement the apostle proceeds to unfold in 롬1:20.
【롬1:20 JFB】20. For the invisible things of him from—or "since"
the creation of the world are clearly seen—the mind brightly beholding what the eye cannot discern.
being understood by the things that are made—Thus, the outward creation is not the parent but the interpreter of our faith in God. That faith has its primary sources within our own breast (롬1:19); but it becomes an intelligible and articulate conviction only through what we observe around us ("by the things which are made," 롬1:20). And thus are the inner and the outer revelation of God the complement of each other, making up between them one universal and immovable conviction that God is. (With this striking apostolic statement agree the latest conclusions of the most profound speculative students of Theism).
even his eternal power and Godhead—both that there is an Eternal Power, and that this is not a mere blind force, or pantheistic "spirit of nature," but the power of a living Godhead.
so that they are without excuse—all their degeneracy being a voluntary departure from truth thus brightly revealed to the unsophisticated spirit.
【롬1:21 JFB】21. Because that, when they knew God—that is, while still retaining some real knowledge of Him, and ere they sank down into the state next to be described.
they glorified him not as God, neither were thankful—neither yielded the adoration due to Himself, nor rendered the gratitude which His beneficence demanded.
but became vain—(compare 렘2:5).
in their imaginations—thoughts, notions, speculations, regarding God; compare 마15:19; Lu 2:35; 고전3:20, Greek.
and their foolish—"senseless," "stupid."
heart—that is, their whole inner man.
was darkened—How instructively is the downward progress of the human soul here traced!
【롬1:22 JFB】22, 23. Professing themselves—"boasting," or "pretending to be"
wise, they became fools—"It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol it as wisdom. So the heathen" (고전1:21) [Tholuck].
【롬1:23 JFB】23. And changed—or "exchanged."
the glory of the uncorruptible God into—or "for"
an image … like to corruptible man—The allusion here is doubtless to the Greek worship, and the apostle may have had in his mind those exquisite chisellings of the human form which lay so profusely beneath and around him as he stood on Mars' Hill; and "beheld their devotions." (See on 행17:29). But as if that had not been a deep enough degradation of the living God, there was found "a lower deep" still.
and to birds, and four-footed beasts, and to creeping things—referring now to the Egyptian and Oriental worship. In the face of these plain declarations of the descent of man's religious belief from loftier to ever lower and more debasing conceptions of the Supreme Being, there are expositors of this very Epistle (as Reiche and Jowett), who, believing neither in any fall from primeval innocence, nor in the noble traces of that innocence which lingered even after the fall and were only by degrees obliterated by wilful violence to the dictates of conscience, maintain that man's religious history has been all along a struggle to rise, from the lowest forms of nature worship, suited to the childhood of our race, into that which is more rational and spiritual.
【롬1:24 JFB】24. Wherefore God also—in righteous retribution.
gave them up—This divine abandonment of men is here strikingly traced in three successive stages, at each of which the same word is used (롬1:24, 26; and 롬1:28, where the word is rendered "gave over"). "As they deserted God, God in turn deserted them; not giving them divine (that is, supernatural) laws, and suffering them to corrupt those which were human; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even what was in the last degree vile, that those who had not honored God, might dishonor themselves" [Grotius].
【롬1:25 JFB】25. Who changed the truth of God into a lie—that is, the truth concerning God into idol falsehood.
and worshipped and served the creature more than the Creator—Professing merely to worship the Creator by means of the creature, they soon came to lose sight of the Creator in the creature. How aggravated is the guilt of the Church of Rome, which, under the same flimsy pretext, does shamelessly what the heathen are here condemned for doing, and with light which the heathen never had!
who is blessed for ever! Amen—By this doxology the apostle instinctively relieves the horror which the penning of such things excited within his breast; an example to such as are called to expose like dishonor done to the blessed God.
【롬1:26 JFB】26, 27. For this cause God gave them up—(See on 롬1:24).
for even their women—that sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, not only becomes more shameless than the other sex, but lives henceforth only to drag the other sex down to its level.
did change, &c.—The practices here referred to, though too abundantly attested by classic authors, cannot be further illustrated, without trenching on things which "ought not to be named among us as become the saints." But observe how vice is here seen consuming and exhausting itself. When the passions, scourged by violent and continued indulgence in natural vices, became impotent to yield the craved enjoyment, resort was had to artificial stimulants by the practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom affectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as for the Romans, Tacitus, speaking of the emperor Tiberius, tells us that new words had then to be coined to express the newly invented stimulants to jaded passion. No wonder that, thus sick and dying as was this poor humanity of ours under the highest earthly culture, its many-voiced cry for the balm in Gilead, and the Physician there, "Come over and help us," pierced the hearts of the missionaries of the Cross, and made them "not ashamed of the Gospel of Christ!"
【롬1:26 MHCC】In the horrid depravity of the heathen, the truth of our Lord's words was shown: “Light was come into the world, but men loved darkness rather than light, because their deeds were evil; for he that doeth evil hateth the light.” The truth was not to their taste. And we all know how soon a man will contrive, against the strongest evidence, to reason himself out of the belief of what he dislikes. But a man cannot be brought to greater slavery than to be given up to his own lusts. As the Gentiles did not like to keep God in their knowledge, they committed crimes wholly against reason and their own welfare. The nature of man, whether pagan or Christian, is still the same; and the charges of the apostle apply more or less to the state and character of men at all times, till they are brought to full submission to the faith of Christ, and renewed by Divine power. There never yet was a man, who had not reason to lament his strong corruptions, and his secret dislike to the will of God. Therefore this chapter is a call to self-examination, the end of which should be, a deep conviction of sin, and of the necessity of deliverance from a state of condemnation.
【롬1:27 JFB】27. and receiving in themselves that recompense of their error which was meet—alluding to the many physical and moral ways in which, under the righteous government of God, vice was made self-avenging.
【롬1:28 JFB】28-31. gave them over—or "up" (see on 롬1:24).
to do those things which are not convenient—in the old sense of that word, that is, "not becoming," "indecorous," "shameful."
【롬1:30 JFB】30. haters of God—The word usually signifies "God-hated," which some here prefer, in the sense of "abhorred of the Lord"; expressing the detestableness of their character in His sight (compare 잠22:14; 시73:20). But the active sense of the word, adopted in our version and by the majority of expositors, though rarer, agrees perhaps better with the context.
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