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■ 로마서 4장
1. 그런즉 육신으로 우리 조상된 아브라함이 무엇을 얻었다 하리요
What shall we say then that Abraham our father , as pertaining to the flesh , hath found ?
2. 만일 아브라함이 행위로써 의롭다 하심을 얻었으면 자랑할 것이 있으려니와 하나님 앞에서는 없느니라
For if Abraham were justified by works , he hath whereof to glory ; but not before God .
3. 성경이 무엇을 말하느뇨 아브라함이 하나님을 믿으매 이것이 저에게 의로 여기신 바 되었느니라
For what saith the scripture ? Abraham believed God , and it was counted unto him for righteousness .
4. 일하는 자에게는 그 삯을 은혜로 여기지 아니하고 빚으로 여기거니와
Now to him that worketh is the reward not reckoned of grace , but of debt .
5. 일을 아니할지라도 경건치 아니한 자를 의롭다 하시는 이를 믿는 자에게는 그의 믿음을 의로 여기시나니
But to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness .
6. 일한 것이 없이 하나님께 의로 여기심을 받는 사람의 행복에 대하여 다윗의 말한 바
Even as David also describeth the blessedness of the man , unto whom God imputeth righteousness without works ,
7. 그 불법을 사하심을 받고 그 죄를 가리우심을 받는 자는 복이 있고
Saying, Blessed are they whose iniquities are forgiven , and whose sins are covered .
8. 주께서 그 죄를 인정치 아니하실 사람은 복이 있도다 함과 같으니라
Blessed is the man to whom the Lord will not impute sin .
9. 그런즉 이 행복이 할례자에게뇨 혹 무할례자에게도뇨 대저 우리가 말하기를 아브라함에게는 그 믿음을 의로 여기셨다 하노라
Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also ? for we say that faith was reckoned to Abraham for righteousness .
10. 그런즉 이를 어떻게 여기셨느뇨 할례시냐 무할례시냐 할례시가 아니라 무할례시니라
How was it then reckoned ? when he was in circumcision , or in uncircumcision ? Not in circumcision , but in uncircumcision .
11. 저가 할례의 표를 받은 것은 무할례시에 믿음으로 된 의를 인친 것이니 이는 무할례자로서 믿는 모든 자의 조상이 되어 저희로 의로 여기심을 얻게 하려 하심이라
And he received the sign of circumcision , a seal of the righteousness of the faith which he had yet being uncircumcised : that he might be the father of all them that believe , though they be not circumcised ; that righteousness might be imputed unto them also :
12. 또한 할례자의 조상이 되었나니 곧 할례 받을 자에게뿐 아니라 우리 조상 아브라함의 무할례시에 가졌던 믿음의 자취를 좇는 자들에게도니라
And the father of circumcision to them who are not of the circumcision only , but who also walk in the steps of that faith of our father Abraham , which he had being yet uncircumcised .
13. 아브라함이나 그 후손에게 세상의 후사가 되리라고 하신 언약은 율법으로 말미암은 것이 아니요 오직 믿음의 의로 말미암은 것이니라
For the promise , that he should be the heir of the world , was not to Abraham , or to his seed , through the law , but through the righteousness of faith .
14. 만일 율법에 속한 자들이 후사이면 믿음은 헛것이 되고 약속은 폐하여졌느니라
For if they which are of the law be heirs , faith is made void , and the promise made of none effect :
15. 율법은 진노를 이루게 하나니 율법이 없는 곳에는 범함도 없느니라
Because the law worketh wrath : for where no law is , there is no transgression .
16. 그러므로 후사가 되는 이것이 은혜에 속하기 위하여 믿음으로 되나니 이는 그 약속을 그 모든 후손에게 굳게 하려 하심이라 율법에 속한 자에게뿐 아니라 아브라함의 믿음에 속한 자에게도니 아브라함은 하나님 앞에서 우리 모든 사람의 조상이라
Therefore it is of faith , that it might be by grace ; to the end the promise might be sure to all the seed ; not to that only which is of the law , but to that also which is of the faith of Abraham ; who is the father of us all ,
17. 기록된 바 내가 너를 많은 민족의 조상으로 세웠다 하심과 같으니 그의 믿은 바 하나님은 죽은 자를 살리시며 없는 것을 있는 것 같이 부르시는 이시니라
(As it is written , I have made thee a father of many nations ,) before him whom he believed , even God , who quickeneth the dead , and calleth those things which be not as though they were .
18. 아브라함이 바랄 수 없는 중에 바라고 믿었으니 이는 네 후손이 이같으리라 하신 말씀대로 많은 민족의 조상이 되게 하려 하심을 인함이라
Who against hope believed in hope , that he might become the father of many nations ; according to that which was spoken , So shall thy seed be .
19. 그가 백 세나 되어 자기 몸의 죽은 것 같음과 사라의 태의 죽은 것 같음을 알고도 믿음이 약하여지지 아니하고
And being not weak in faith , he considered not his own body now dead , when he was about an hundred years old , neither yet the deadness of Sara’s womb :
20. 믿음이 없어 하나님의 약속을 의심치 않고 믿음에 견고하여져서 하나님께 영광을 돌리며
He staggered not at the promise of God through unbelief ; but was strong in faith , giving glory to God ;
21. 약속하신 그것을 또한 능히 이루실 줄을 확신하였으니
And being fully persuaded that , what he had promised , he was able also to perform .
22. 그러므로 이것을 저에게 의로 여기셨느니라
And therefore it was imputed to him for righteousness .
23. 저에게 의로 여기셨다 기록된 것은 아브라함만 위한 것이 아니요
Now it was not written for his sake alone , that it was imputed to him ;
24. 의로 여기심을 받을 우리도 위함이니 곧 예수 우리 주를 죽은 자 가운데서 살리신 이를 믿는 자니라
But for us also , to whom it shall be imputed , if we believe on him that raised up Jesus our Lord from the dead ;
25. 예수는 우리 범죄함을 위하여 내어줌이 되고 또한 우리를 의롭다 하심을 위하여 살아나셨느니라
Who was delivered for our offences , and was raised again for our justification .
■ 주석 보기
【롬4:1 JFB】롬4:1-25. The Foregoing Doctrine of Justification by Faith Illustrated from the Old Testament.
First: Abraham was justified by faith.
1-3. What shall we say then that Abraham, our father as pertaining to the flesh, hath found?—that is, (as the order in the original shows), "hath found, as pertaining to ('according to,' or 'through') the flesh"; meaning, "by all his natural efforts or legal obedience."
【롬4:1 CWC】1. If a righteousness were not obtainable by the works of the law as we saw in our last lesson, then a Jew especially, might well ask in surprise how it were obtainable? To which the apostle replies, that "now apart from the law a righteousness of God is manifested," (3:21 R. V.), i. e. a righteousness which may become man's without the keeping of the law. This righteousness he describes as (a) "witnessed by the law and the prophets," in other words, taught in the Old Testament as well as the New Testament; (b), obtained through faith in Jesus Christ (v. 22); (c), without respect of persons, Jew or Gentile (vv. 22, 23); (d) the free gift of God's grace (v. 24); (e), based upon the death of Jesus Christ (v. 25); (f), and its bestowment declarative of God's righteous character (vv. 25, 26). "His righteousness" in these last two verses does not refer as in the earlier instances, to the righteousness He gives, but the righteousness He is. It means that He is perfectly consistent with His own law and holiness in freely justifying a sinner who believes on Christ, because Christ has fully met every demand of the law on his behalf (10:4). In this connection "propitiation" should be understood clearly. It does not convey the idea of placating an angry God, but of "doing right by His holy law and so making it possible for Him righteously to show mercy" -- Scofield Bible. Christ so honored the law by enduring its righteous sentence that God who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses (5:13), and the sins of Jewish believers under the old covenant, and in justifying sinners under the new covenant.
2. To appreciate chapter 4 go back to the phrase, "witnessed by the law and the prophets" (3:22). "The Law of the Prophets" was one of the names given by the Jews to the Old Testament. The "Law" meant the Pentateuch or the first five books of Moses and the "Prophets" the remainder of the Old Testament. Paul was showing that the salvation or justification by faith he preached was Old Testament truth, and in the present chapter he confirms the fact by the instances of David and Abraham. The illustration from Abraham is found in the "Law" and that from David in the "Prophets." Abraham's case is first treated (vv. 1-4), and then David's (vv. 5-8). To Abraham he returns at verse 9, showing in what follows how justification is entirely distinct from ordinances. Verses 18-25 should be pondered because of their simple and picturesque presentation of the theme. Abraham believed God's testimony about Isaac in the face of nature to the contrary, and this faith "was counted to him for righteousness" (v. 22). We have only to believe God's testimony about Jesus Christ, Whom Isaac typified, to receive the same blessing in the same way. Verse 2 of this chapter must not be thought to contradict Jam에2:24, because these two scriptures are but two aspects of the same truth. Paul here is laying down the principle which James is applying; or to put it better, Paul is speaking of that which justifies man before God, and James of that which justifies him before man. The former alludes to what God sees -- faith, and the latter to that which man sees -- works. The one has in mind 창15:6, and the other 창22:1-19. -- Scofield Bible.
3. There are three great results of justifying faith as indicated in chapter 5:1-11 -- peace with God, access unto God, and rejoicing before God (vv. 1, 2). The rejoicing is in three things, hope of the glory of God (2). tribulations (3), God Himself (v. 11). The rejoicing in tribulations is a theme full of interest. We rejoice because the tribulations of a justified man work "patience," the patience "experience," and the experience "hope," that "maketh not ashamed" (vv. 3-5). The "experience" in this case is experience of the love of God Who comforts us in our tribulation, sanctifies it to us and delivers us from it. This experience assures us of His love for us, the Holy Ghost thus 'sheds it abroad in our hearts,' and in consequence of that assurance our hope of beholding and partaking of His glory grows the brighter. We know that we shall not be ashamed of, or confounded in regard to the fulfillment of that hope. Verses 6-10, important as they are and full of the riches of Christ, are in a sense parenthetical to the main line of teaching in this section. Bishop Moule suggests a rendering of verse 10 of great beauty -- "We shall be kept in His life."
【롬4:1 MHCC】To meet the views of the Jews, the apostle first refers to the example of Abraham, in whom the Jews gloried as their most renowned forefather. However exalted in various respects, he had nothing to boast in the presence of God, being saved by grace, through faith, even as others. Without noticing the years which passed before his call, and the failures at times in his obedience, and even in his faith, it was expressly stated in Scripture that “he believed God, and it was counted to him for righteousness,” 창15:6. From this example it is observed, that if any man could work the full measure required by the law, the reward must be reckoned as a debt, which evidently was not the case even of Abraham, seeing faith was reckoned to him for righteousness. When believers are justified by faith, “their faith being counted for righteousness,” their faith does not justify them as a part, small or great, of their righteousness; but as the appointed means of uniting them to Him who has chosen as the name whereby he shall be called, “the Lord our Righteousness.” Pardoned people are the only blessed people. It clearly appears from the Scripture, that Abraham was justified several years before his circumcision. It is, therefore, plain that this rite was not necessary in order to justification. It was a sign of the original corruption of human nature. And it was such a sign as was also an outward seal, appointed not only to confirm God's promises to him and to his seed, and their obligation to be the Lord's, but likewise to assure him of his being already a real partaker of the righteousness of faith. Thus Abraham was the spiritual forefather of all believers, who walked after the example of his obedient faith. The seal of the Holy Spirit in our sanctification, making us new creatures, is the inward evidence of the righteousness of faith.
【롬4:2 JFB】2. For if Abraham were justified by works, he hath whereof to glory; but not before God—"If works were the ground of Abraham's justification, he would have matter for boasting; but as it is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works." And to this agree the words of Scripture.
【롬4:3 JFB】3. For what saith the, Scripture? Abraham believed God, and it—his faith.
was counted to him for righteousness—(창15:6). Romish expositors and Arminian Protestants make this to mean that God accepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument, faith is set in direct opposition to works, in the matter of justification—and even in 롬4:4, 5. The meaning, therefore, cannot possibly be that the mere act of believing—which is as much a work as any other piece of commanded duty (요6:29; 요일3:23)—was counted to Abraham for all obedience. The meaning plainly is that Abraham believed in the promises which embraced Christ (창12:3; 15:5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed.
【롬4:4 JFB】4, 5. Now to him that worketh—as a servant for wages.
is the reward not reckoned of grace—as a matter of favor.
but of debt—as a matter of right.
【롬4:5 JFB】5. But to him that worketh not—who, despairing of acceptance with God by "working" for it the work of obedience, does not attempt it.
but believeth on him that justifieth the ungodly—casts himself upon the mercy of Him that justifieth those who deserve only condemnation.
his faith, &c.—(See on 롬4:3).
【롬4:6 JFB】Second: David sings of the same justification.
6-8. David also describeth—"speaketh," "pronounceth."
the blessedness of the man unto whom the Lord imputeth righteousness without works—whom, though void of all good works, He, nevertheless, regards and treats as righteous.
【롬4:7 JFB】7, 8. Saying, Blessed, &c.—(시32:1, 2). David here sings in express terms only of "transgression forgiven, sin covered, iniquity not imputed"; but as the negative blessing necessarily includes the positive, the passage is strictly in point.
【롬4:9 JFB】9-12. Cometh this blessedness then, &c.—that is, "Say not, All this is spoken of the circumcised, and is therefore no evidence of God's general way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon that rite: nay, 'the sign of circumcision' was given to Abraham as 'a seal' (or token) of the (justifying) righteousness which he had before he was circumcised; in order that he might stand forth to every age as the parent believer—the model man of justification by faith—after whose type, as the first public example of it, all were to be moulded, whether Jew or Gentile, who should thereafter believe to life everlasting."
【롬4:13 JFB】13-15. For the promise, &c.—This is merely an enlargement of the foregoing reasoning, applying to the law what had just been said of circumcision.
that he should be the heir of the world—or, that "all the families of the earth should be blessed in him."
was not to Abraham or to his seed through the law—in virtue of obedience to the law.
but through the righteousness of faith—in virtue of his simple faith in the divine promises.
【롬4:13 MHCC】The promise was made to Abraham long before the law. It points at Christ, and it refers to the promise, 창12:3. In Thee shall all families of the earth be blessed. The law worketh wrath, by showing that every transgressor is exposed to the Divine displeasure. As God intended to give men a title to the promised blessings, so he appointed it to be by faith, that it might be wholly of grace, to make it sure to all who were of the like precious faith with Abraham, whether Jews or Gentiles, in all ages. The justification and salvation of sinners, the taking to himself the Gentiles who had not been a people, were a gracious calling of things which are not, as though they were; and this giving a being to things that were not, proves the almighty power of God. The nature and power of Abraham's faith are shown. He believed God's testimony, and looked for the performance of his promise, firmly hoping when the case seemed hopeless. It is weakness of faith, that makes a man lie poring on the difficulties in the way of a promise. Abraham took it not for a point that would admit of argument or debate. Unbelief is at the bottom of all our staggerings at God's promises. The strength of faith appeared in its victory over fears. God honours faith; and great faith honours God. It was imputed to him for righteousness. Faith is a grace that of all others gives glory to God. Faith clearly is the instrument by which we receive the righteousness of God, the redemption which is by Christ; and that which is the instrument whereby we take or receive it, cannot be the thing itself, nor can it be the gift thereby taken and received. Abraham's faith did not justify him by its own merit or value, but as giving him a part in Christ.
【롬4:14 JFB】14. For if they which are of the law be heirs—If the blessing is to be earned by obedience to the law.
faith is made void—the whole divine method is subverted.
【롬4:15 JFB】15. Because the law worketh wrath—has nothing to give to those who break is but condemnation and vengeance.
for where there is no law, there is no transgression—It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other.
【롬4:16 JFB】16, 17. Therefore, &c.—A general summary: "Thus justification is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Abraham's faith—whether of his natural seed or no—may be assured of the like justification with the parent believer."
【롬4:17 JFB】17. As it is written, &c.—(창17:5). This is quoted to justify his calling Abraham the "father of us all," and is to be viewed as a parenthesis.
before—that is, "in the reckoning of."
him whom he believed—that is, "Thus Abraham, in the reckoning of Him whom he believed, is the father of us all, in order that all may be assured, that doing as he did, they shall be treated as he was."
even God, quickeneth the dead—The nature and greatness of that faith of Abraham which we are to copy is here strikingly described. What he was required to believe being above nature, his faith had to fasten upon God's power to surmount physical incapacity, and call into being what did not then exist. But God having made the promise, Abraham believed Him in spite of those obstacles. This is still further illustrated in what follows.
【롬4:18 JFB】18-22. Who against hope—when no ground for hope appeared.
believed in hope—that is, cherished the believing expectation.
that he might become the father of many nations, according to that which was spoken, So shall thy seed be—that is, Such "as the stars of heaven," 창15:5.
【롬4:19 JFB】19. he considered not, &c.—paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless.
【롬4:20 JFB】20. He staggered—hesitated
not … but was strong in faith, giving glory to God—as able to make good His own word in spite of all obstacles.
【롬4:21 JFB】21. And being fully persuaded, &c.—that is, the glory which Abraham's faith gave to God consisted in this, that, firm in the persuasion of God's ability to fulfil his promise, no difficulties shook him.
【롬4:22 JFB】22. And therefore it was imputed, &c.—"Let all then take notice that this was not because of anything meritorious in Abraham, but merely because he so believed."
【롬4:23 JFB】23-25. Now, &c.—Here is the application of this whole argument about Abraham: These things were not recorded as mere historical facts, but as illustrations for all time of God's method of justification by faith.
【롬4:23 MHCC】The history of Abraham, and of his justification, was recorded to teach men of after-ages; those especially to whom the gospel was then made known. It is plain, that we are not justified by the merit of our own works, but by faith in Jesus Christ and his righteousness; which is the truth urged in this and the foregoing chapter, as the great spring and foundation of all comfort. Christ did meritoriously work our justification and salvation by his death and passion, but the power and perfection thereof, with respect to us, depend on his resurrection. By his death he paid our debt, in his resurrection he received our acquittance, 사53:8. When he was discharged, we, in Him and together with Him, received the discharge from the guilt and punishment of all our sins. This last verse is an abridgement or summary of the whole gospel.
【롬4:24 JFB】24. to whom it shall be imputed, if we believe in him that raised up Jesus our Lord from the dead—in Him that hath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed.
※ 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.