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■ 로마서 2장
1. 그러므로 남을 판단하는 사람아 무론 누구든지 네가 핑계치 못할 것은 남을 판단하는 것으로 네가 너를 정죄함이니 판단하는 네가 같은 일을 행함이니라
Therefore thou art inexcusable , O man , whosoever thou art that judgest : for wherein thou judgest another , thou condemnest thyself ; for thou that judgest doest the same things .
2. 이런 일을 행하는 자에게 하나님의 판단이 진리대로 되는 줄 우리가 아노라
But we are sure that the judgment of God is according to truth against them which commit such things .
3. 이런 일을 행하는 자를 판단하고도 같은 일을 행하는 사람아 네가 하나님의 판단을 피할 줄로 생각하느냐
And thinkest thou this , O man , that judgest them which do such things , and doest the same , that thou shalt escape the judgment of God ?
4. 혹 네가 하나님의 인자하심이 너를 인도하여 회개케 하심을 알지 못하여 그의 인자하심과 용납하심과 길이 참으심의 풍성함을 멸시하느뇨
Or despisest thou the riches of his goodness and forbearance and longsuffering ; not knowing that the goodness of God leadeth thee to repentance ?
5. 다만 네 고집과 회개치 아니한 마음을 따라 진노의 날 곧 하나님의 의로우신 판단이 나타나는 그 날에 임할 진노를 네게 쌓는도다
But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God ;
6. 하나님께서 각 사람에게 그 행한 대로 보응하시되
Who will render to every man according to his deeds :
7. 참고 선을 행하여 영광과 존귀와 썩지 아니함을 구하는 자에게는 영생으로 하시고
To them who by patient continuance in well doing seek for glory and honour and immortality , eternal life :
8. 오직 당을 지어 진리를 좇지 아니하고 불의를 좇는 자에게는 노와 분으로 하시리라
But unto them that are contentious , and do not obey the truth , but obey unrighteousness , indignation and wrath ,
9. 악을 행하는 각 사람의 영에게 환난과 곤고가 있으리니 첫째는 유대인에게요 또한 헬라인에게며
Tribulation and anguish , upon every soul of man that doeth evil , of the Jew first , and also of the Gentile ;
10. 선을 행하는 각 사람에게는 영광과 존귀와 평강이 있으리니 첫째는 유대인에게요 또한 헬라인에게라
But glory , honour , and peace , to every man that worketh good , to the Jew first , and also to the Gentile :
11. 이는 하나님께서 외모로 사람을 취하지 아니하심이니라
For there is no respect of persons with God .
12. 무릇 율법 없이 범죄한 자는 또한 율법 없이 망하고 무릇 율법이 있고 범죄한 자는 율법으로 말미암아 심판을 받으리라
For as many as have sinned without law shall also perish without law : and as many as have sinned in the law shall be judged by the law ;
13. 하나님 앞에서는 율법을 듣는 자가 의인이 아니요 오직 율법을 행하는 자라야 의롭다 하심을 얻으리니
(For not the hearers of the law are just before God , but the doers of the law shall be justified .
14. (율법 없는 이방인이 본성으로 율법의 일을 행할 때는 이 사람은 율법이 없어도 자기가 자기에게 율법이 되나니
For when the Gentiles , which have not the law , do by nature the things contained in the law , these , having not the law , are a law unto themselves :
15. 이런 이들은 그 양심이 증거가 되어 그 생각들이 서로 혹은 송사하며 혹은 변명하여 그 마음에 새긴 율법의 행위를 나타내느니라)
Which shew the work of the law written in their hearts , their conscience also bearing witness , and their thoughts the mean while accusing or else excusing one another ;)
16. 곧 내 복음에 이른 바와 같이 하나님이 예수 그리스도로 말미암아 사람들의 은밀한 것을 심판하시는 그 날이라
In the day when God shall judge the secrets of men by Jesus Christ according to my gospel .
17. 유대인이라 칭하는 네가 율법을 의지하며 하나님을 자랑하며
Behold , thou art called a Jew , and restest in the law , and makest thy boast of God ,
18. 율법의 교훈을 받아 하나님의 뜻을 알고 지극히 선한 것을 좋게 여기며
And knowest his will , and approvest the things that are more excellent , being instructed out of the law ;
19. 네가 율법에 있는 지식과 진리의 규모를 가진 자로서 소경의 길을 인도하는 자요 어두움에 있는 자의 빛이요
And art confident that thou thyself art a guide of the blind , a light of them which are in darkness ,
20. 어리석은 자의 훈도요 어린 아이의 선생이라고 스스로 믿으니
An instructor of the foolish , a teacher of babes , which hast the form of knowledge and of the truth in the law .
21. 그러면 다른 사람을 가르치는 네가 네 자신을 가르치지 아니하느냐 도적질 말라 반포하는 네가 도적질하느냐
Thou therefore which teachest another , teachest thou not thyself ? thou that preachest a man should not steal , dost thou steal ?
22. 간음하지 말라 말하는 네가 간음하느냐 우상을 가증히 여기는 네가 신사 물건을 도적질하느냐
Thou that sayest a man should not commit adultery , dost thou commit adultery ? thou that abhorrest idols , dost thou commit sacrilege ?
23. 율법을 자랑하는 네가 율법을 범함으로 하나님을 욕되게 하느냐
Thou that makest thy boast of the law , through breaking the law dishonourest thou God ?
24. 기록된 바와 같이 하나님의 이름이 너희로 인하여 이방인 중에서 모독을 받는도다
For the name of God is blasphemed among the Gentiles through you , as it is written .
25. 네가 율법을 행한즉 할례가 유익하나 만일 율법을 범한즉 네 할례가 무할례가 되었느니라
For circumcision verily profiteth , if thou keep the law : but if thou be a breaker of the law , thy circumcision is made uncircumcision .
26. 그런즉 무할례자가 율법의 제도를 지키면 그 무할례를 할례와 같이 여길 것이 아니냐
Therefore if the uncircumcision keep the righteousness of the law , shall not his uncircumcision be counted for circumcision ?
27. 또한 본래 무할례자가 율법을 온전히 지키면 의문과 할례를 가지고 율법을 범하는 너를 판단치 아니하겠느냐
And shall not uncircumcision which is by nature , if it fulfil the law , judge thee , who by the letter and circumcision dost transgress the law ?
28. 대저 표면적 유대인이 유대인이 아니요 표면적 육신의 할례가 할례가 아니라
For he is not a Jew , which is one outwardly ; neither is that circumcision , which is outward in the flesh :
29. 오직 이면적 유대인이 유대인이며 할례는 마음에 할지니 신령에 있고 의문에 있지 아니한 것이라 그 칭찬이 사람에게서가 아니요 다만 하나님에게서니라
But he is a Jew , which is one inwardly ; and circumcision is that of the heart , in the spirit , and not in the letter ; whose praise is not of men , but of God .
■ 주석 보기
【롬2:1 JFB】롬2:1-29. The Jew under Like Condemnation with the Gentile.
From those without, the apostle now turns to those within the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the pale of God's mercies, within which they deemed themselves secure, however inconsistent their life may be. Alas! what multitudes wrap themselves up in like fatal confidence, who occupy the corresponding position in the Christian Church!
【롬2:1 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).
【롬2:1 MHCC】The Jews thought themselves a holy people, entitled to their privileges by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their real character. The case is so plain, that we may appeal to the sinner's own thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various, all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. It shows also a sense of inward wretchedness. Such is the great change wrought in repentance, it is conversion, and is needed by every human being. The ruin of sinners is their walking after a hard and impenitent heart. Their sinful doings are expressed by the strong words, “treasuring up wrath.” In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, and rejects all actions from earthly ambition or ends. In the description of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Even Gentiles, who had not the written law, had that within, which directed them what to do by the light of nature. Conscience is a witness, and first or last will bear witness. As they nature. Conscience is a witness, and first or last will bear witness. As they kept or broke these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfort to saints, than that Christ shall be the Judge. Secret services shall be rewarded, secret sins shall be then punished, and brought to light.
【롬2:4 JFB】4. the goodness of God leadeth thee to repentance—that is, is designed and adapted to do so.
【롬2:5 JFB】5. treasurest up unto thyself wrath against—rather "in."
the day of wrath—that is wrath to come on thee in the day of wrath. What an awful idea is here expressed—that the sinner himself is amassing, like hoarded treasure, an ever accumulating stock of divine wrath, to burst upon him in "the day of the revelation of the righteous judgment of God!" And this is said not of the reckless, but of those who boasted of their purity of faith and life.
【롬2:7 JFB】7-10. To them who, &c.—The substance of these verses is that the final judgment will turn upon character alone.
by patient continuance in well-doing, &c.—Compare Lu 8:15: "That on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience"; denoting the enduring and progressive character of the new life.
【롬2:8 JFB】8. But unto them that are contentious, and do not obey the truth, &c.—referring to such keen and determined resistance to the Gospel as he himself had too painfully witnessed on the part of his own countrymen. (See 행13:44-46; 17:5, 13; 18:6, 12; and compare 살전2:15, 16).
indignation and wrath—in the bosom of a sin-avenging God.
【롬2:9 JFB】9. Tribulation and anguish—the effect of these in the sinner himself.
【롬2:10 JFB】10. to the Jew first—first in perdition if unfaithful; but if obedient to the truth, first in salvation (롬2:10).
【롬2:12 JFB】12. For as many as have sinned—not "as many as have sinned at all," but, "as many as are found in sin" at the judgment of the great day (as the whole context shows).
without law—that is, without the advantage of a positive Revelation.
shall also perish without law—exempt from the charge of rejecting or disregarding it.
and as many as have sinned in the law—within the pale of a positive, written Revelation.
shall be judged by the law—tried and condemned by the higher standard of that written Revelation.
【롬2:13 JFB】13-15. For not the hearers, &c.—As touching the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as are found sinners at the last involves no difficulty; but even as respects the heathen, who are strangers to the law in its positive and written form—since they show how deeply it is engraven on their moral nature, which witnesses within them for righteousness and against iniquity, accusing or condemning them according as they violate or obey its stern dictates—their condemnation also for all the sin in which they live and die will carry its dreadful echo in their own breasts.
【롬2:15 JFB】15. their thoughts the meanwhile accusing or else excusing—that is, perhaps by turns doing both.
【롬2:16 JFB】16. In the day, &c.—Here the unfinished statement of 롬2:12 is resumed and closed.
shall judge the secrets of men—here specially referring to the unfathomed depths of hypocrisy in the self-righteous whom the apostle had to deal with. (See 전12:14; 고전4:5).
according to my gospel—to my teaching as a preacher of the Gospel.
【롬2:17 JFB】17-24. Behold—"But if" is, beyond doubt, the true reading here. (It differs but in a single letter from the received reading, and the sense is the same).
【롬2:17 MHCC】The apostle directs his discourse to the Jews, and shows of what sins they were guilty, notwithstanding their profession and vain pretensions. A believing, humble, thankful glorying in God, is the root and sum of all religion. But proud, vain-glorious boasting in God, and in the outward profession of his name, is the root and sum of all hypocrisy. Spiritual pride is the most dangerous of all kinds of pride. A great evil of the sins professors is, the dishonour done to God and religion, by their not living according to their profession. Many despise their more ignorant neighbours who rest in a dead form of godliness; yet themselves trust in a form of knowledge, equally void of life and power, while some glory in the gospel, whose unholy lives dishonour God, and cause his name to be blasphemed.
【롬2:18 JFB】18. approvest the things that are excellent—"triest the things that differ" (Margin). Both senses are good, and indeed the former is but the result of the latter action. (See on 빌1:10).
【롬2:20 JFB】20. hast the form of knowledge and of the truth in the law—not being left, as the heathen are, to vague conjecture on divine things, but favored with definite and precise information from heaven.
【롬2:22 JFB】22. thou that abhorrest idols—as the Jews did ever after their captivity, though bent on them before.
dost thou commit sacrilege?—not, as some excellent interpreters, "dost thou rob idol temples?" but more generally, as we take it, "dost thou profane holy things?" (as in 마21:12, 13, and in other ways).
【롬2:24 JFB】24. as it is written—(See 사52:5, Marginal reference).
【롬2:25 JFB】25-29. For circumcision—that is, One's being within the covenant of which circumcision was the outward sign and seal.
verily profiteth, if thou keep the law—if the inward reality correspond to the outward sign.
but if, &c.—that is, "Otherwise, thou art no better than the uncircumcised heathen."
【롬2:25 MHCC】No forms, ordinances, or notions can profit, without regenerating grace, which will always lead to seeking an interest in the righteousness of God by faith. For he is no more a Christian now, than he was really a Jew of old, who is only one outwardly: neither is that baptism, which is outward in the flesh: but he is the real Christian, who is inwardly a true believer, with an obedient faith. And the true baptism is that of the heart, by the washing of regeneration and the renewal of the Holy Ghost; bringing a spiritual frame of mind, and a willing following of truth in its holy ways. Let us pray that we may be made real Christians, not outwardly, but inwardly; in the heart and spirit, not in the letter; baptized, not with water only, but with the Holy Ghost; and let our praise be, not of men, but of God.
【롬2:26 JFB】26. Therefore if the uncircumcision keep the … law, &c.—Two mistaken interpretations, we think, are given of these words: First, that the case here supposed is an impossible one, and put merely for illustration [Haldane, Chalmers, Hodge]; second that it is the case of the heathen who may and do please God when they act, as has been and is done, up to the light of nature [Grotius, Olshausen, &c.]. The first interpretation is, in our judgment, unnatural; the second, opposed to the apostle's own teaching. But the case here put is, we think, such as that of Cornelius (행10:1-48), who, though outside the external pale of God's covenant, yet having come to the knowledge of the truths contained in it, do manifest the grace of the covenant without the seal of it, and exemplify the character and walk of Abraham's children, though not called by the name of Abraham. Thus, this is but another way of announcing that God was about to show the insufficiency of the mere badge of the Abrahamic covenant, by calling from among the Gentiles a seed of Abraham that had never received the seal of circumcision (see on 갈5:6); and this interpretation is confirmed by all that follows.
【롬2:28 JFB】28. he is not a Jew which is one outwardly, &c.—In other words, the name of "Jew" and the rite of "circumcision" were designed but as outward symbols of a separation from the irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. Where this is realized, the signs are full of significance; but where it is not, they are worse than useless.
Note, (1) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (롬2:4, and compare 벧후3:9; 전8:11). (2) Amidst all the inequalities of religious opportunity measured out to men, and the mysterious bearing of this upon their character and destiny for eternity, the same great principles of judgment, in a form suited to their respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of the divine administration (롬2:11-16). (3) "The law written on the heart" (롬2:14, 15)—or the Ethics of Natural Theology—may be said to be the one deep foundation on which all revealed religion reposes; and see on 롬1:19, 20, where we have what we may call its other foundation—the Physics and Metaphysics of Natural Theology. The testimony of these two passages is to the theologian invaluable, while in the breast of every teachable Christian it wakens such deep echoes as are inexpressibly solemn and precious. (4) High religious professions are a fearful aggravation of the inconsistencies of such as make them (롬2:17-24). See 삼하12:14. (5) As no external privileges, or badge of discipleship, will shield the unholy from the wrath of God, so neither will the want of them shut out from the kingdom of heaven such as have experienced without them that change of heart which the seals of God's covenant were designed to mark. In the sight of the great Searcher of hearts, the Judge of quick and dead, the renovation of the character in heart and life is all in all. In view of this, have not all baptized, sacramented disciples of the Lord Jesus, who "profess that they know God, but in works deny Him," need to tremble—who, under the guise of friends, are "the enemies of the cross of Christ?"
※ 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.