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■ 로마서 15장
1. 우리 강한 자가 마땅히 연약한 자의 약점을 담당하고 자기를 기쁘게 하지 아니할 것이라
We then that are strong ought to bear the infirmities of the weak , and not to please ourselves .
2. 우리 각 사람이 이웃을 기쁘게 하되 선을 이루고 덕을 세우도록 할지니라
Let every one of us please his neighbour for his good to edification .
3. 그리스도께서 자기를 기쁘게 하지 아니하셨나니 기록된 바 주를 비방하는 자들의 비방이 내게 미쳤나이다 함과 같으니라
For even Christ pleased not himself ; but , as it is written , The reproaches of them that reproached thee fell on me .
4. 무엇이든지 전에 기록한 바는 우리의 교훈을 위하여 기록된 것이니 우리로 하여금 인내로 또는 성경의 안위로 소망을 가지게 함이니라
For whatsoever things were written aforetime were written for our learning , that we through patience and comfort of the scriptures might have hope .
5. 이제 인내와 안위의 하나님이 너희로 그리스도 예수를 본받아 서로 뜻이 같게 하여 주사
Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus :
6. 한 마음과 한 입으로 하나님 곧 우리 주 예수 그리스도의 아버지께 영광을 돌리게 하려 하노라
That ye may with one mind and one mouth glorify God , even the Father of our Lord Jesus Christ .
7. 이러므로 그리스도께서 우리를 받아 하나님께 영광을 돌리심과 같이 너희도 서로 받으라
Wherefore receive ye one another , as Christ also received us to the glory of God .
8. 내가 말하노니 그리스도께서 하나님의 진실하심을 위하여 할례의 수종자가 되셨으니 이는 조상들에게 주신 약속들을 견고케 하시고
Now I say that Jesus Christ was a minister of the circumcision for the truth of God , to confirm the promises made unto the fathers :
9. 이방인으로 그 긍휼하심을 인하여 하나님께 영광을 돌리게 하려 하심이라 기록된 바 이러므로 내가 열방 중에서 주께 감사하고 주의 이름을 찬송하리로다 함과 같으니라
And that the Gentiles might glorify God for his mercy ; as it is written , For this cause I will confess to thee among the Gentiles , and sing unto thy name .
10. 또 가로되 열방들아 주의 백성과 함께 즐거워하라 하였으며
And again he saith , Rejoice , ye Gentiles , with his people .
11. 또 모든 열방들아 주를 찬양하며 모든 백성들아 저를 찬송하라 하였으며
And again , Praise the Lord , all ye Gentiles ; and laud him , all ye people .
12. 또 이사야가 가로되 이새의 뿌리 곧 열방을 다스리기 위하여 일어나시는 이가 있으리니 열방이 그에게 소망을 두리라 하였느니라
And again , Esaias saith , There shall be a root of Jesse , and he that shall rise to reign over the Gentiles ; in him shall the Gentiles trust .
13. 소망의 하나님이 모든 기쁨과 평강을 믿음 안에서 너희에게 충만케 하사 성령의 능력으로 소망이 넘치게 하시기를 원하노라
Now the God of hope fill you with all joy and peace in believing , that ye may abound in hope , through the power of the Holy Ghost .
14. 내 형제들아 너희가 스스로 선함이 가득하고 모든 지식이 차서 능히 서로 권하는 자임을 나도 확신하노라
And I myself also am persuaded of you , my brethren , that ye also are full of goodness , filled with all knowledge , able also to admonish one another .
15. 그러나 내가 너희로 다시 생각나게 하려고 하나님께서 내게 주신 은혜로 인하여 더욱 담대히 대강 너희에게 썼노니
Nevertheless , brethren , I have written the more boldly unto you in some sort , as putting you in mind , because of the grace that is given to me of God ,
16. 이 은혜는 곧 나로 이방인을 위하여 그리스도 예수의 일꾼이 되어 하나님의 복음의 제사장 직무를 하게 하사 이방인을 제물로 드리는 그것이 성령 안에서 거룩하게 되어 받으심직하게 하려 하심이라
That I should be the minister of Jesus Christ to the Gentiles , ministering the gospel of God , that the offering up of the Gentiles might be acceptable , being sanctified by the Holy Ghost .
17. 그러므로 내가 그리스도 예수 안에서 하나님의 일에 대하여 자랑하는 것이 있거니와
I have therefore whereof I may glory through Jesus Christ in those things which pertain to God .
18. 그리스도께서 이방인들을 순종케 하기 위하여 나로 말미암아 말과 일이며 표적과 기사의 능력이며 성령의 능력으로 역사하신 것 외에는 내가 감히 말하지 아니하노라
For I will not dare to speak of any of those things which Christ hath not wrought by me , to make the Gentiles obedient , by word and deed ,
19. 이 일로 인하여 내가 예루살렘으로부터 두루 행하여 일루리곤까지 그리스도의 복음을 편만하게 전하였노라
Through mighty signs and wonders , by the power of the Spirit of God ; so that from Jerusalem , and round about unto Illyricum , I have fully preached the gospel of Christ .
20. 또 내가 그리스도의 이름을 부르는 곳에는 복음을 전하지 않기로 힘썼노니 이는 남의 터 위에 건축하지 아니하려 함이라
Yea , so have I strived to preach the gospel , not where Christ was named , lest I should build upon another man’s foundation :
21. 기록된 바 주의 소식을 받지 못한 자들이 볼 것이요 듣지 못한 자들이 깨달으리라 함과 같으니라
But as it is written , To whom he was not spoken of , they shall see : and they that have not heard shall understand .
22. 그러므로 또한 내가 너희에게 가려 하던 것이 여러 번 막혔더니
For which cause also I have been much hindered from coming to you .
23. 이제는 이 지방에 일할 곳이 없고 여러 해 전부터 언제든지 서바나로 갈 때에 너희에게 가려는 원이 있었으니
But now having no more place in these parts , and having a great desire these many years to come unto you ;
24. 이는 지나가는 길에 너희를 보고 먼저 너희와 교제하여 약간 만족을 받은 후에 너희의 그리로 보내줌을 바람이라
Whensoever I take my journey into Spain , I will come to you : for I trust to see you in my journey , and to be brought on my way thitherward by you , if first I be somewhat filled with your company.
25. 그러나 이제는 내가 성도를 섬기는 일로 예루살렘에 가노니
But now I go unto Jerusalem to minister unto the saints .
26. 이는 마게도냐와 아가야 사람들이 예루살렘 성도 중 가난한 자들을 위하여 기쁘게 얼마를 동정하였음이라
For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem .
27. 저희가 기뻐서 하였거니와 또한 저희는 그들에게 빚진 자니 만일 이방인들이 그들의 신령한 것을 나눠 가졌으면 육신의 것으로 그들을 섬기는 것이 마땅하니라
It hath pleased them verily ; and their debtors they are . For if the Gentiles have been made partakers of their spiritual things , their duty is also to minister unto them in carnal things .
28. 그러므로 내가 이 일을 마치고 이 열매를 저희에게 확증한 후에 너희에게를 지나 서바나로 가리라
When therefore I have performed this , and have sealed to them this fruit , I will come by you into Spain .
29. 내가 너희에게 나갈 때에 그리스도의 충만한 축복을 가지고 갈 줄을 아노라
And I am sure that , when I come unto you , I shall come in the fulness of the blessing of the gospel of Christ .
30. 형제들아 내가 우리 주 예수 그리스도로 말미암고 성령의 사랑으로 말미암아 너희를 권하노니 너희 기도에 나와 힘을 같이하여 나를 위하여 하나님께 빌어
Now I beseech you , brethren , for the Lord Jesus Christ’s sake , and for the love of the Spirit , that ye strive together with me in your prayers to God for me ;
31. 나로 유대에 순종치 아니하는 자들에게서 구원을 받게 하고 또 예루살렘에 대한 나의 섬기는 일을 성도들이 받음직하게 하고
That I may be delivered from them that do not believe in Judaea ; and that my service which I have for Jerusalem may be accepted of the saints ;
32. 나로 하나님의 뜻을 좇아 기쁨으로 너희에게 나아가 너희와 함께 편히 쉬게 하라
That I may come unto you with joy by the will of God , and may with you be refreshed .
33. 평강의 하나님께서 너희 모든 사람과 함께 계실지어다 아멘
Now the God of peace be with you all . Amen .
■ 주석 보기
【롬15:1 JFB】롬15:1-13. Same Subject Continued and Concluded.
1. We then that are strong—on such points as have been discussed, the abolition of the Jewish distinction of meats and days under the Gospel. See on 롬14:14; 롬14:20.
ought … not to please ourselves—ought to think less of what we may lawfully do than of how our conduct will affect others.
【롬15:1 CWC】1. In the sixth chapter Paul revealed the secret of experimental sanctification as the yielding of one's self unto God, in which case sin would not have dominion over one, while in the 8th he showed the Divine process of that sanctification as the work of the Holy Spirit in the believer. Having now finished the doctrinal part of his epistle, he returns to what he then said (c. 6), and exhorts to that yielding on the ground of the "mercies of God" of which he had been speaking throughout (12:1, 2). The presenting of our bodies is the same as the yielding of our members in chapter 6. This exhortation is followed by a promise that we shall not be "conformed to this world," but be "transformed by the renewing of your mind." In other words the Holy Spirit will do His work in us as the result of which we shall experience, i. e., do, the "good, acceptable and perfect will of God."
2. The verses, and indeed the chapters that follow to the end of the epistle, indicate the ways in which this will should be done: (1) In the exercise of spiritual gifts as members of the body of Christ (vv. 3-8); in our social duties as Christian brethren (vv. 9-16); (3) in our general conduct towards the world (vv. 17-21); (4) in our subjection to human governments (13:1-14); and (5) in our ecclesiastical relations concerning doubtful things (14:1-15:13).
3. This last will repay further exposition. "Him that is weak in the faith," is the Christian brother with scruples on matters of Christian practice, such as the eating of meats and the observance of fast days (14:1-9). He is not to be denied fellowship on that ground, since he is thus walking out of regard to God's honor. On the other hand, he is not to judge the brother who does not see the particular matter just as he does. The whole question of judging or criticising one another then comes under review (vv. 10-11), after which the apostle turns to the consideration of the "strong" brother who does not possess these scruples. He has a right to his Christian liberty in the premises, but he should not press it to the point of "stumbling" his weaker brother (vv. 13-18), but seek peace (vv. 19-21). If he has the "faith" to believe that he is at liberty as a Christian to do thus and so, let that be a matter between him and God, but let him be careful lest in openly exercising that faith or Christian privilege he does not bring himself under self-judgment (v. 22). If he has a doubt about his liberty in the premises, he had better not "eat," as that will thus condemn him. To insist on his liberty when he is in doubt about it is "sin." The better plan is to follow Christ's example (15:1-4), which is the apostle's prayer for them (vv. 5-7). [The difficulty as to the strong and the weak had probably arisen between the Jews and Gentiles, which may explain the remaining verses of this section (vv. 8-13)].
4. The epistle concludes as follows: (a) A reference to the apostle's special ministry to the Gentiles (15:14-21); (b) another expression of his desire and purpose to visit Rome (vv. 23-33); (c) individual remembrances, in which it is interesting to observe the references to Paul's personal acquaintances and relatives (16:1-16); (d) a warning and exhortation (vv. 17-20); (e) friendly greetings, a benediction and an ascription of praise to God (vv. 21-27).
In this last, Paul incidentally mentions "my Gospel," and also "the mystery which was kept secret since the world began, but now is made manifest" (vv. 25, 26). Just what this "mystery" is as distinguished from the "Gospel," will appear more particularly in the epistles to the churches at Ephesus and Colosse, although chapter 6 of this epistle gave us an introduction to it in the believers' identification with Christ. The full truth of the mystery is found in a right conception of the church of Christ as distinguished from the kingdom of Israel, and the union of Jew and Gentile believers in this age in that mystical body of which Christ is the Head.
【롬15:1 MHCC】Christian liberty was allowed, not for our pleasure, but for the glory of God, and the good of others. We must please our neighbour, for the good of his soul; not by serving his wicked will, and humouring him in a sinful way; if we thus seek to please men, we are not the servants of Christ. Christ's whole life was a self-denying, self-displeasing life. And he is the most advanced Christian, who is the most conformed to Christ. Considering his spotless purity and holiness, nothing could be more contrary to him, than to be made sin and a curse for us, and to have the reproaches of God fall upon him; the just for the unjust. He bore the guilt of sin, and the curse for it; we are only called to bear a little of the trouble of it. He bore the presumptuous sins of the wicked; we are called only to bear the failings of the weak. And should not we be humble, self-denying, and ready to consider one another, who are members one of another? The Scriptures are written for our use and benefit, as much as for those to whom they were first given. Those are most learned who are most mighty in the Scriptures. That comfort which springs from the word of God, is the surest and sweetest, and the greatest stay to hope. The Spirit as a Comforter, is the earnest of our inheritance. This like-mindedness must be according to the precept of Christ, according to his pattern and example. It is the gift of God; and a precious gift it is, for which we must earnestly seek unto him. Our Divine Master invites his disciples, and encourages them by showing himself as meek and lowly in spirit. The same disposition ought to mark the conduct of his servants, especially of the strong towards the weak. The great end in all our actions must be, that God may be glorified; nothing more forwards this, than the mutual love and kindness of those who profess religion. Those that agree in Christ may well agree among themselves.
【롬15:2 JFB】2, 3. Let every one of us—lay himself out to
please his neighbour—not indeed for his mere gratification, but
for his good—with a view
to his edification.
【롬15:3 JFB】3. For even Christ pleased not—lived not to please
himself; but, as it is written—(시69:9).
The reproaches, &c.—see 막10:42-45.
【롬15:4 JFB】4. For whatsoever things were written aforetime were written for our learning—"instruction"
through, &c.—"through the comfort and the patience of the Scriptures"
might have hope—that is, "Think not that because such portions of Scripture relate immediately to Christ, they are inapplicable to you; for though Christ's sufferings, as a Saviour, were exclusively His own, the motives that prompted them, the spirit in which they were endured, and the general principle involved in His whole work—self-sacrifice for the good of others—furnish our most perfect and beautiful model; and so all Scripture relating to these is for our instruction; and since the duty of forbearance, the strong with the weak, requires 'patience,' and this again needs 'comfort,' all those Scriptures which tell of patience and consolation, particularly of the patience of Christ, and of the consolation which sustained Him under it, are our appointed and appropriate nutriment, ministering to us 'hope' of that blessed day when these shall no more be needed." See on 롬4:7, Note 7. (For the same connection between "patience and hope" see on 롬12:12, and 살전1:3).
【롬15:5 JFB】5, 6. Now the God of patience and consolation—Such beautiful names of God are taken from the graces which He inspires: as "the God of hope" (롬15:13), "the God of peace" (롬15:33).
grant you to be likeminded—"of the same mind"
according to Christ Jesus—It is not mere unanimity which the apostle seeks for them; for unanimity in evil is to be deprecated. But it is "according to Christ Jesus"—after the sublimest model of Him whose all-absorbing desire was to do, "not His own will, but the will of Him that sent Him" (요6:38).
【롬15:6 JFB】6. That, &c.—rather, "that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ"; the mind and the mouth of all giving harmonious glory to His name. What a prayer! And shall this never be realized on earth?
【롬15:7 JFB】7. Wherefore—returning to the point
receive ye one another … to the glory of God—If Christ received us, and bears with all our weaknesses, well may we receive and compassionate one with another, and by so doing God will be glorified.
【롬15:8 JFB】8-12. Now—"For" is the true reading: the apostle is merely assigning an additional motive to Christian forbearance.
I say that Jesus Christ was—"hath become"
a minister of the circumcision—a remarkable expression, meaning "the Father's Servant for the salvation of the circumcision (or, of Israel)."
for the truth of God—to make good the veracity of God towards His ancient people.
to confirm the—Messianic
promises made unto the fathers—To cheer the Jewish believers, whom he might seem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent.
【롬15:8 MHCC】Christ fulfilled the prophecies and promises relating to the Jews, and the Gentile converts could have no excuse for despising them. The Gentiles, being brought into the church, are companions in patience and tribulation. They should praise God. Calling upon all the nations to praise the Lord, shows that they shall have knowledge of him. We shall never seek to Christ till we trust in him. And the whole plan of redemption is suited to reconcile us to one another, as well as to our gracious God, so that an abiding hope of eternal life, through the sanctifying and comforting power of the Holy Spirit, may be attained. Our own power will never reach this; therefore where this hope is, and is abounding, the blessed Spirit must have all the glory. “All joy and peace;” all sorts of true joy and peace, so as to suppress doubts and fears, through the powerful working of the Holy Spirit.
【롬15:9 JFB】9. that the Gentiles might glorify God for his mercy—A number of quotations from the Old Testament here follow, to show that God's plan of mercy embraced, from the first, the Gentiles along with the Jews.
as it is written—(시18:49).
I will confess to—that is, glorify
thee among the Gentiles.
【롬15:10 JFB】10. And again—(신32:43, though there is some difficulty in the Hebrew).
Rejoice, ye Gentiles—along
with his people—Israel.
【롬15:11 JFB】11. And again—(시117:1).
Praise the Lord, all ye Gentiles; and laud him, all ye people—"peoples"—the various nations outside the pale of Judaism.
【롬15:12 JFB】12. And again, Esaias saith—(사11:10).
There shall be a—"the"
root of Jesse—meaning, not "He from whom Jesse sprang," but "He that is sprung from Jesse" (that is, Jesse's son David)—see 계22:16.
and he that shall rise, &c.—So the Septuagint in substantial, though not verbal, agreement with the original.
【롬15:13 JFB】13. Now, &c.—This seems a concluding prayer, suggested by the whole preceding subject matter of the epistle.
the God of hope—(See on 롬15:5).
fill you with all joy and peace in believing—the native truth of that faith which is the great theme of this epistle (compare 갈5:22).
that ye may abound in hope—"of the glory of God." (See on 롬5:1).
through the power of the Holy Ghost—to whom, in the economy of redemption, it belongs to inspire believers with all gracious affections.
On the foregoing portion, Note, (1) No Christian is at liberty to regard himself as an isolated disciple of the Lord Jesus, having to decide questions of duty and liberty solely with reference to himself. As Christians are one body in Christ, so the great law of love binds them to act in all things with tenderness and consideration for their brethren in "the common salvation" (롬15:1, 2). (2) Of this unselfishness Christ is the perfect model of all Christians (롬15:3). (3) Holy Scripture is the divine storehouse of all furniture for the Christian life, even in its most trying and delicate features (롬15:4). (4) The harmonious glorification of the God and Father of our Lord Jesus Christ by the whole body of the redeemed, as it is the most exalted fruit of the scheme of redemption, so it is the last end of God in it (롬15:5-7).
【롬15:14 JFB】롬15:14-33. Conclusion: In Which the Apostle Apologizes for Thus Writing to the Roman Christians, Explains Why He Had Not Yet Visited Them, Announces His Future Plans, and Asks Their Prayers for the Completion of Them.
14, 15. And, &c.—rather, "Now I am persuaded, my brethren, even I myself, concerning you"
that ye also yourselves are full of goodness—of inclination to all I have been enjoining on you
filled with all knowledge—of the truth expounded
and able—without my intervention.
to admonish one another.
【롬15:14 MHCC】The apostle was persuaded that the Roman Christians were filled with a kind and affectionate spirit, as well as with knowledge. He had written to remind them of their duties and their dangers, because God had appointed him the minister of Christ to the Gentiles. Paul preached to them; but what made them sacrifices to God, was, their sanctification; not his work, but the work of the Holy Ghost: unholy things can never be pleasing to the holy God. The conversion of souls pertains unto God; therefore it is the matter of Paul's glorying, not the things of the flesh. But though a great preacher, he could not make one soul obedient, further than the Spirit of God accompanied his labours. He principally sought the good of those that sat in darkness. Whatever good we do, it is Christ who does it by us.
【롬15:15 JFB】15. Nevertheless, I have written the more boldly unto you in some sort—"measure"
as putting you in mind, because of the grace that is given to me of God—as an apostle of Jesus Christ.
【롬15:16 JFB】16. that I should be the—rather, "a"
minister—The word here used is commonly employed to express the office of the priesthood, from which accordingly the figurative language of the rest of the verse is taken.
of Jesus Christ—"Christ Jesus," according to the true reading.
to the Gentiles—a further proof that the Epistle was addressed to a Gentile church. (See on 롬1:13).
ministering the gospel of God—As the word here is a still more priestly one, it should be rendered, "ministering as a priest in the Gospel of God."
that the offering up of the Gentiles—as an oblation to God, in their converted character.
might be acceptable, being sanctified by the Holy Ghost—the end to which the ancient offerings typically looked.
【롬15:17 JFB】17. I have therefore whereof I may glory—or (adding the article, as the reading seems to be), "I have my glorying."
through—"in"
Christ Jesus in those things which pertain to God—the things of the ministry committed to me of God.
【롬15:18 JFB】18-22. For I will not dare to speak of any—"to speak aught"
of those things which Christ hath not wrought by me—a modest, though somewhat obscure form of expression, meaning, "I will not dare to go beyond what Christ hath wrought by me"—in which form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all the success of his labors to the activity of the living Redeemer, working in and by him.
by word and deed—by preaching and working; which latter he explains in the next clause.
【롬15:19 JFB】19. Through mighty—literally, "in the power of"
signs and wonders—that is, glorious miracles.
by the power of the Spirit of God—"the Holy Ghost," as the true reading seems to be. This seems intended to explain the efficacy of the word preached, as well as the working of the miracles which attested it.
so that from Jerusalem, and round about unto—"as far as"
Illyricum—to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (딤후4:10). See 행20:1, 2.
I have fully preached the gospel of Christ.
【롬15:20 JFB】20, 21. Yea, &c.—rather, "Yet making it my study (compare 고후5:9; 살전4:11, Greek) so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written, To whom no tidings of Him came, they shall see," &c.
【롬15:22 JFB】22. For which cause—"Being so long occupied with this missionary work, I have been much (or, 'for the most part') hindered," &c. (See on 롬1:9-11.)
【롬15:22 MHCC】The apostle sought the things of Christ more than his own will, and would not leave his work of planting churches to go to Rome. It concerns all to do that first which is most needful. We must not take it ill if our friends prefer work which is pleasing to God, before visits and compliments, which may please us. It is justly expected from all Christians, that they should promote every good work, especially that blessed work, the conversion of souls. Christian society is a heaven upon earth, an earnest of our gathering together unto Christ at the great day. Yet it is but partial, compared with our communion with Christ; for that only will satisfy the soul. The apostle was going to Jerusalem, as the messenger of charity. God loves a cheerful giver. Every thing that passes between Christians should be a proof and instance of the union they have in Jesus Christ. The Gentiles received the gospel of salvation from the Jews; therefore were bound to minister to them in what was needed for the body. Concerning what he expected from them he speaks doubtfully; but concerning what he expected from God he speaks confidently. We cannot expect too little from man, nor too much from God. And how delightful and advantageous it is to have the gospel with the fulness of its blessings! What wonderful and happy effects does it produce, when attended with the power of the Spirit!
【롬15:23 JFB】23, 24. But now having no more place—"no longer having place"—that is, unbroken ground, where Christ has not been preached.
and having a great desire—"a longing"
these many years to come unto you—(as before, see on 롬1:9-11).
【롬15:24 JFB】24. whensoever I take my journey into Spain—Whether this purpose was ever accomplished has been much disputed, as no record of it nor allusion to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course hold that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion.
I will come to you—If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement.
in my journey, &c.—"as I pass through by you, to be set forward on my journey thither, if first I be somewhat filled with your company": that is, "I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have my fill of your company."
【롬15:25 JFB】25-27. But now I go to Jerusalem to minister—"ministering"
to the saints—in the sense immediately to be explained.
【롬15:26 JFB】26. For, &c.—better, "For Macedonia and Achaia have thought good to make a certain contribution for the poor of the saints which are at Jerusalem." (See 행24:17). "They have thought it good; and their debtors verily they are"; that is, "And well they may, considering what the Gentile believers owe to their Jewish brethren."
【롬15:27 JFB】27. For if the Gentiles have been made partakers of their spiritual things, their duty is also—"they owe it also"
to minister unto them in carnal things—(Compare 고전9:11; 갈6:6; and see Lu 7:4; 행10:2).
【롬15:28 JFB】28, 29. When therefore I have … sealed—that is, delivered over safely
to them this fruit—of the faith and love of the Gentile converts
I will come—"come back," or "return"
by you into Spain—(See on 롬15:24).
【롬15:29 JFB】29. And I am sure—"I know"
that … I shall come in the fulness of the blessing of Christ—Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any manuscripts of antiquity and authority. Nor was the apostle mistaken in this confidence, though his visit to Rome was in very different circumstances from what he expected. See 행28:16-31.
【롬15:30 JFB】30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit—or, "by the Lord Jesus Christ, and by the love of the Spirit"—not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards each other; that is "By that Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and by that love one to another which the blessed Spirit diffuses through all the brotherhood, making the labors of Christ's servants a matter of common interest to all—I beseech you."
that ye strive together with me in your prayers to God for me—implying that he had his grounds for anxious fear in this matter.
【롬15:30 MHCC】Let us learn to value the effectual fervent prayers of the righteous. How careful should we be, lest we forfeit our interest in the love and prayers of God's praying people! If we have experienced the Spirit's love, let us not be wanting in this office of kindness for others. Those that would prevail in prayer, must strive in prayer. Those who beg the prayers of others, must not neglect to pray for themselves. And though Christ knows our state and wants perfectly, he will know them from us. As God must be sought, for restraining the ill-will of our enemies, so also for preserving and increasing the good-will of our friends. All our joy depends upon the will of God. Let us be earnest in prayer with and for each other, that for Christ's sake, and by the love of the Holy Spirit, great blessings may come upon the souls of Christians, and the labours of ministers.
【롬15:31 JFB】31. That I may be delivered from them that do not believe—"that do not obey," that is, the truth, by believing it; as in 롬2:8.
in Judea—He saw the storm that was gathering over him in Judea, which, if at all, would certainly burst upon his head when he reached the capital; and the event too clearly showed the correctness of these apprehensions.
and that my service which I have for Jerusalem—(See on 롬15:25-28).
may be accepted of—"prove acceptable to"
the saints—Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should make this gift of theirs to the poor saints at Jerusalem less welcome than it ought to be. He would have the Romans therefore to join him in wrestling with God that this gift might be gratefully received, and prove a cement between the two parties. But further.
【롬15:32 JFB】32. That I may come unto you with—"in"
joy by the will of God—(행18:21; 고전4:19; 16:7; 히6:3; 약4:15)
and may with you be refreshed—rather, "with you refresh myself," after all his labors and anxieties, and so be refitted for future service.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.