티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 로마서 5장
1. 그러므로 우리가 믿음으로 의롭다 하심을 얻었은즉 우리 주 예수 그리스도로 말미암아 하나님으로 더불어 화평을 누리자
Therefore being justified by faith , we have peace with God through our Lord Jesus Christ :
2. 또한 그로 말미암아 우리가 믿음으로 서있는 이 은혜에 들어감을 얻었으며 하나님의 영광을 바라고 즐거워하느니라
By whom also we have access by faith into this grace wherein we stand , and rejoice in hope of the glory of God .
3. 다만 이뿐 아니라 우리가 환난 중에도 즐거워하나니 이는 환난은 인내를,
And not only so, but we glory in tribulations also : knowing that tribulation worketh patience ;
4. 인내는 연단을, 연단은 소망을 이루는 줄 앎이로다
And patience , experience ; and experience , hope :
5. 소망이 부끄럽게 아니함은 우리에게 주신 성령으로 말미암아 하나님의 사랑이 우리 마음에 부은 바 됨이니
And hope maketh not ashamed ; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us .
6. 우리가 아직 연약할 때에 기약대로 그리스도께서 경건치 않은 자를 위하여 죽으셨도다
For when we were yet without strength , in due time Christ died for the ungodly .
7. 의인을 위하여 죽는 자가 쉽지 않고 선인을 위하여 용감히 죽는 자가 혹 있거니와
For scarcely for a righteous man will one die : yet peradventure for a good man some would even dare to die .
8. 우리가 아직 죄인 되었을 때에 그리스도께서 우리를 위하여 죽으심으로 하나님께서 우리에게 대한 자기의 사랑을 확증하셨느니라
But God commendeth his love toward us , in that , while we were yet sinners , Christ died for us .
9. 그러면 이제 우리가 그 피를 인하여 의롭다 하심을 얻었은즉 더욱 그로 말미암아 진노하심에서 구원을 얻을 것이니
Much more then , being now justified by his blood , we shall be saved from wrath through him .
10. 곧 우리가 원수 되었을 때에 그 아들의 죽으심으로 말미암아 하나님으로 더불어 화목되었은즉 화목된 자로서는 더욱 그의 살으심을 인하여 구원을 얻을 것이니라
For if , when we were enemies , we were reconciled to God by the death of his Son , much more , being reconciled , we shall be saved by his life .
11. 이뿐 아니라 이제 우리로 화목을 얻게 하신 우리 주 예수 그리스도로 말미암아 하나님 안에서 또한 즐거워하느니라
And not only so, but we also joy in God through our Lord Jesus Christ , by whom we have now received the atonement .
12. 이러므로 한 사람으로 말미암아 죄가 세상에 들어오고 죄로 말미암아 사망이 왔나니 이와 같이 모든 사람이 죄를 지었으므로 사망이 모든 사람에게 이르렀느니라
Wherefore , as by one man sin entered into the world , and death by sin ; and so death passed upon all men , for that all have sinned :
13. 죄가 율법 있기 전에도 세상에 있었으나 율법이 없을 때에는 죄를 죄로 여기지 아니하느니라
(For until the law sin was in the world : but sin is not imputed when there is no law .
14. 그러나 아담으로부터 모세까지 아담의 범죄와 같은 죄를 짓지 아니한 자들 위에도 사망이 왕 노릇 하였나니 아담은 오실 자의 표상이라
Nevertheless death reigned from Adam to Moses , even over them that had not sinned after the similitude of Adam’s transgression , who is the figure of him that was to come .
15. 그러나 이 은사는 그 범죄와 같지 아니하니 곧 한 사람의 범죄를 인하여 많은 사람이 죽었은즉 더욱 하나님의 은혜와 또는 한 사람 예수 그리스도의 은혜로 말미암은 선물이 많은 사람에게 넘쳤으리라
But not as the offence , so also is the free gift . For if through the offence of one many be dead , much more the grace of God , and the gift by grace , which is by one man , Jesus Christ , hath abounded unto many .
16. 또 이 선물은 범죄한 한 사람으로 말미암은 것과 같지 아니하니 심판은 한 사람을 인하여 정죄에 이르렀으나 은사는 많은 범죄를 인하여 의롭다 하심에 이름이니라
And not as it was by one that sinned , so is the gift : for the judgment was by one to condemnation , but the free gift is of many offences unto justification .
17. 한 사람의 범죄를 인하여 사망이 그 한 사람으로 말미암아 왕 노릇 하였은즉 더욱 은혜와 의의 선물을 넘치게 받는 자들이 한 분 예수 그리스도로 말미암아 생명 안에서 왕 노릇 하리로다
For if by one man’s offence death reigned by one ; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one , Jesus Christ .)
18. 그런즉 한 범죄로 많은 사람이 정죄에 이른 것 같이 의의 한 행동으로 말미암아 많은 사람이 의롭다 하심을 받아 생명에 이르렀느니라
Therefore as by the offence of one judgment came upon all men to condemnation ; even so by the righteousness of one the free gift came upon all men unto justification of life .
19. 한 사람의 순종치 아니함으로 많은 사람이 죄인 된 것 같이 한 사람의 순종하심으로 많은 사람이 의인이 되리라
For as by one man’s disobedience many were made sinners , so by the obedience of one shall many be made righteous .
20. 율법이 가입한 것은 범죄를 더하게 하려 함이라 그러나 죄가 더한 곳에 은혜가 넘쳤나니
Moreover the law entered , that the offence might abound . But where sin abounded , grace did much more abound :
21. 이는 죄가 사망 안에서 왕 노릇 한 것 같이 은혜도 또한 의로 말미암아 왕 노릇 하여 우리 주 예수 그리스도로 말미암아 영생에 이르게 하려 함이니라
That as sin hath reigned unto death , even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord .
■ 주석 보기
【롬5:1 JFB】롬5:1-11. The Blessed Effects of Justification by Faith.
The proof of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the full consideration of this topic to another stage of the argument (롬8:1-39).
1. Therefore being—"having been."
justified by faith, we have peace with God, &c.—If we are to be guided by manuscript authority, the true reading here, beyond doubt, is, "Let us have peace"; a reading, however, which most reject, because they think it unnatural to exhort men to have what it belongs to God to give, because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardous to set aside the decisive testimony of manuscripts, as to what the apostle did write, in favor of what we merely think he ought to have written, let us pause and ask—If it be the privilege of the justified to "have peace with God," why might not the apostle begin his enumeration of the fruits of justification by calling on believers to "realize" this peace as belonged to them, or cherish the joyful consciousness of it as their own? And if this is what he has done, it would not be necessary to continue in the same style, and the other fruits of justification might be set down, simply as matters of fact. This "peace" is first a change in God's relation to us; and next, as the consequence of this, a change on our part towards Him. God, on the one hand, has "reconciled us to Himself by Jesus Christ" (고후5:18); and we, on the other hand, setting our seal to this, "are reconciled to God" (고후5:20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honorable and eternal "peace."
【롬5:1 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."
【롬5:1 MHCC】A blessed change takes place in the sinner's state, when he becomes a true believer, whatever he has been. Being justified by faith he has peace with God. The holy, righteous God, cannot be at peace with a sinner, while under the guilt of sin. Justification takes away the guilt, and so makes way for peace. This is through our Lord Jesus Christ; through him as the great Peace-maker, the Mediator between God and man. The saints' happy state is a state of grace. Into this grace we are brought, which teaches that we were not born in this state. We could not have got into it of ourselves, but we are led into it, as pardoned offenders. Therein we stand, a posture that denotes perseverance; we stand firm and safe, upheld by the power of the enemy. And those who have hope for the glory of God hereafter, have enough to rejoice in now. Tribulation worketh patience, not in and of itself, but the powerful grace of God working in and with the tribulation. Patient sufferers have most of the Divine consolations, which abound as afflictions abound. It works needful experience of ourselves. This hope will not disappoint, because it is sealed with the Holy Spirit as a Spirit of love. It is the gracious work of the blessed Spirit to shed abroad the love of God in the hearts of all the saints. A right sense of God's love to us, will make us not ashamed, either of our hope, or of our sufferings for him.
【롬5:2 JFB】2. By whom also we have—"have had"
access by faith into this grace—favor with God.
wherein we stand—that is "To that same faith which first gave us 'peace with God' we owe our introduction into that permanent standing in the favor of God which the justified enjoy." As it is difficult to distinguish this from the peace first mentioned, we regard it as merely an additional phase of the same [Meyer, Philippi, Mehring], rather than something new [Beza, Tholuck, Hodge].
and rejoice—"glory," "boast," "triumph"—"rejoice" is not strong enough.
in hope of the glory of God—On "hope," see on 롬5:4.
【롬5:3 JFB】3, 4. we glory in tribulation also; knowing that tribulation worketh patience—Patience is the quiet endurance of what we cannot but wish removed, whether it be the withholding of promised good (롬8:25), or the continued experience of positive ill (as here). There is indeed a patience of unrenewed nature, which has something noble in it, though in many cases the offspring of pride, if not of something lower. Men have been known to endure every form of privation, torture, and death, without a murmur and without even visible emotion, merely because they deemed it unworthy of them to sink under unavoidable ill. But this proud, stoical hardihood has nothing in common with the grace of patience—which is either the meek endurance of ill because it is of God (욥1:21, 22; 2:10), or the calm waiting for promised good till His time to dispense it come (히10:36); in the full persuasion that such trials are divinely appointed, are the needed discipline of God's children, are but for a definite period, and are not sent without abundant promises of "songs in the night." If such be the "patience" which "tribulation worketh," no wonder that
【롬5:4 JFB】4. patience worketh experience—rather, "proof," as the same word is rendered in 고후2:9; 13:3; 빌2:22; that is, experimental evidence that we have "believed through grace."
and experience—"proof."
hope—"of the glory of God," as prepared for us. Thus have we hope in two distinct ways, and at two successive stages of the Christian life: first, immediately on believing, along with the sense of peace and abiding access to God (롬5:1); next, after the reality of this faith has been "proved," particularly by the patient endurance of trials sent to test it. We first get it by looking away from ourselves to the Lamb of God; next by looking into or upon ourselves as transformed by that "looking unto Jesus." In the one case, the mind acts (as they say) objectively; in the other, subjectively. The one is (as divines say) the assurance of faith; the other, the assurance of sense.
【롬5:5 JFB】5. And hope maketh not ashamed—putteth not to shame, as empty hopes do.
because the love of God—that is, not "our love to God," as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly "God's love to us"—as most expositors agree.
is shed abroad—literally, "poured forth," that is, copiously diffused (compare 요7:38; 딛3:6).
by the Holy Ghost which is—rather, "was."
given unto us—that is, at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. (The Holy Ghost is here first introduced in this Epistle.) It is as if the apostle had said, "And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our hearts in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?" This leads the apostle to expatiate on the amazing character of that love.
【롬5:6 JFB】6-8. For when we were yet without strength—that is, powerless to deliver ourselves, and so ready to perish.
in due time—at the appointed season.
Christ died for the ungodly—Three signal properties of God's love are here given: First, "Christ died for the ungodly," whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this "when they were without strength"—with nothing between them and perdition but that self-originating divine compassion; third, He did this "at the due time," when it was most fitting that it should take place (compare 갈4:4), The two former of these properties the apostle now proceeds to illustrate.
【롬5:6 MHCC】Christ died for sinners; not only such as were useless, but such as were guilty and hateful; such that their everlasting destruction would be to the glory of God's justice. Christ died to save us, not in our sins, but from our sins; and we were yet sinners when he died for us. Nay, the carnal mind is not only an enemy to God, but enmity itself, chap. 8:7; 골1:21. But God designed to deliver from sin, and to work a great change. While the sinful state continues, God loathes the sinner, and the sinner loathes God, Z전11:8. And that for such as these Christ should die, is a mystery; no other such an instance of love is known, so that it may well be the employment of eternity to adore and wonder at it. Again; what idea had the apostle when he supposed the case of some one dying for a righteous man? And yet he only put it as a thing that might be. Was it not the undergoing this suffering, that the person intended to be benefitted might be released therefrom? But from what are believers in Christ released by his death? Not from bodily death; for that they all do and must endure. The evil, from which the deliverance could be effected only in this astonishing manner, must be more dreadful than natural death. There is no evil, to which the argument can be applied, except that which the apostle actually affirms, sin, and wrath, the punishment of sin, determined by the unerring justice of God. And if, by Divine grace, they were thus brought to repent, and to believe in Christ, and thus were justified by the price of his bloodshedding, and by faith in that atonement, much more through Him who died for them and rose again, would they be kept from falling under the power of sin and Satan, or departing finally from him. The living Lord of all, will complete the purpose of his dying love, by saving all true believers to the uttermost. Having such a pledge of salvation in the love of God through Christ, the apostle declared that believers not only rejoiced in the hope of heaven, and even in their tribulations for Christ's sake, but they gloried in God also, as their unchangeable Friend and all-sufficient Portion, through Christ only.
【롬5:7 JFB】7. For scarcely for a righteous man—a man of simply unexceptionable character.
will one—"any one"
die: yet peradventure for a good man—a man who, besides being unexceptionable, is distinguished for goodness, a benefactor to society.
some—"some one."
would—rather, "doth."
even dare to die—"Scarce an instance occurs of self-sacrifice for one merely upright; though for one who makes himself a blessing to society there may be found an example of such noble surrender of life" (So Bengel, Olshausen, Tholuck, Alford, Philippi). (To make the "righteous" and the "good" man here to mean the same person, and the whole sense to be that "though rare, the case may occur, of one making a sacrifice of life for a worthy character" [as Calvin, Beza, Fritzsche, Jowett], is extremely flat.)
【롬5:8 JFB】8. But God commendeth—"setteth off," "displayeth"—in glorious contrast with all that men will do for each other.
his love toward us, in that, while we were yet sinners—that is, in a state not of positive "goodness," nor even of negative "righteousness," but on the contrary, "sinners," a state which His soul hateth.
Christ died for us—Now comes the overpowering inference, emphatically redoubled.
【롬5:9 JFB】9, 10. Much more then, being—"having been"
now justified by his blood, we shall be saved from wrath through him.
【롬5:10 JFB】10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being now—"having now been"
reconciled, we shall be saved by his life—that is "If that part of the Saviour's work which cost Him His blood, and which had to be wrought for persons incapable of the least sympathy either with His love or His labors in their behalf—even our 'justification,' our 'reconciliation'—is already completed; how much more will He do all that remains to be done, since He has it to do, not by death agonies any more, but in untroubled 'life,' and no longer for enemies, but for friends—from whom, at every stage of it, He receives the grateful response of redeemed and adoring souls?" To be "saved from wrath through Him," denotes here the whole work of Christ towards believers, from the moment of justification, when the wrath of God is turned away from them, till the Judge on the great white throne shall discharge that wrath upon them that "obey not the Gospel of our Lord Jesus Christ"; and that work may all be summed up in "keeping them from falling, and presenting them faultless before the presence of His glory with exceeding joy" (Jude 24): thus are they "saved from wrath through Him."
【롬5:11 JFB】11. And not only so, but we also joy—rather, "glory."
in God through our Lord Jesus Christ, by—"through"
whom we have now received the atonement—rather, "the reconciliation" (Margin), as the same word is rendered in 롬5:10 and in 고후5:18, 19. (In fact, the earlier meaning of the English word "atonement" was "the reconciliation of two estranged parties") [Trench]. The foregoing effects of justification were all benefits to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under the sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!"
On this section, Note, (1) How gloriously does the Gospel evince its divine origin by basing all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of the sinner "through our Lord Jesus Christ," and making this the entrance to a permanent standing in the divine favor, and a triumphant expectation of future glory! (롬5:1, 2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it. (2) As only believers possess the true secret of patience under trials, so, although "not joyous but grievous" in themselves (히12:17), when trials divinely sent afford them the opportunity of evidencing their faith by the grace of patience under them, they should "count it all joy" (롬5:3, 4; and see 약1:2, 3). (3) "Hope," in the New Testament sense of the term, is not a lower degree of faith or assurance (as many now say, I hope for heaven, but am not sure of it); but invariably means "the confident expectation of future good." It presupposes faith; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Christ for the ground of it, and inward upon ourselves for evidence of its reality, must act and react upon each other (롬5:2 and 롬5:4 compared). (4) It is the proper office of the Holy Ghost to beget in the soul the full conviction and joyful consciousness of the love of God in Christ Jesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such an assurance of final salvation as cannot deceive (롬5:5). (5) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son"; and while this is expressly affirmed in 롬5:9, our reconciliation to God by the "death of His Son," affirmed in 롬5:10, is but a variety of the same statement. In both, the blessing meant is the restoration of the sinner to a righteous standing in the sight of God; and in both, the meritorious ground of this, which is intended to be conveyed, is the expiatory sacrifice of God's Son. (6) Gratitude to God for redeeming love, if it could exist without delight in God Himself, would be a selfish and worthless feeling; but when the one rises into the other—the transporting sense of eternal "reconciliation" passing into "gloriation in God" Himself—then the lower is sanctified and sustained by the higher, and each feeling is perfective of the other (롬5:11).
【롬5:12 JFB】롬5:12-21. Comparison and Contrast between Adam and Christ in Their Relation to the Human Family.
(This profound and most weighty section has occasioned an immense deal of critical and theological discussion, in which every point, and almost every clause, has been contested. We can here but set down what appears to us to be the only tenable view of it as a whole and of its successive clauses, with some slight indication of the grounds of our judgment).
12. Wherefore—that is, Things being so; referring back to the whole preceding argument.
as by one man—Adam.
sin—considered here in its guilt, criminality, penal desert.
entered into the world, and death by sin—as the penalty of sin.
and so death passed upon all men, for that all have sinned—rather, "all sinned," that is, in that one man's first sin. Thus death reaches every individual of the human family, as the penalty due to himself. (So, in substance, Bengel, Hodge, Philippi). Here we should have expected the apostle to finish his sentence, in some such way as this: "Even so, by one man righteousness has entered into the world, and life by righteousness." But, instead of this, we have a digression, extending to five verses, to illustrate the important statement of 롬5:12; and it is only at 롬5:18 that the comparison is resumed and finished.
【롬5:12 CWC】1. "Wherefore" leads back to chapter 3, where the apostle is referring to the sinful condition of all men. It was by one man that sin entered the world bringing physical death as a penalty, and that all have sinned is proven by the fact that all have paid that penalty (v. 12). To be sure the law was not given to Moses till Sinai, but as "death reigned from Adam to Moses," it is evident that there was a transgression of another law than that written on stone, for "sin is not imputed when there is no law" (v. 13). For the nature of this other law compare again 2:15.
2. But as sin came through the first Adam, so the gift of righteousness came through the second Adam. It was just one offence that brought the condemnation, but the gift of righteousness covers "many offences" (vv. 16, 19). It was the giving of the law at Sinai that revealed how many these offences were (v. 20) for "by the law is the knowledge of sin" (3:20). Nevertheless, though sin was thus seen to abound, yet "grace did much more abound" (v. 20). "Sin" as used here is different from "sins," the former referring to our fallen nature, and the latter to manifestations of that nature.
3. What Paul had said about grace abounding where sin abounded, might lead an uninstructed mind to infer that it put a premium on sin. Or in other words, if man were justified by faith only, what provision was made for a change of character? How did salvation by grace affect one's experience as well as his standing before God? Chapters 6 to 8 work out this thought as follows:
(a) The believer is identified with Christ in His death and resurrection (6:1-10). The baptism into Jesus Christ (verse 3), is the pentecostal experience which becomes the birthright of every believer the moment he believes. He is then baptized by the Holy Spirit into the body of which Christ is the Head (고전12:13); and being so baptized he is considered as one with Christ as any member of a human body is one with the head of that body. This means of course, that he is regarded in God's sight as having died when Christ died -- he was "baptized into His death." The sequel however, must be equally true, and he is regarded as having risen from the dead when Christ rose. Hence he is now in a legal or judicial sense walking before God "in newness of life." Being dead he "is freed from sin" (v. 7), i. e., having legally died in Christ when Christ died just as every member of a body dies when its head dies, he has paid the penalty of his sin in Christ, and having now arisen in Christ after the payment of that penalty, "death hath no more dominion over him" (v. 9), he has not again to pay the penalty of sin.
(b) It is now his duty to reckon this to be true, and no longer to allow sin to reign in his "mortal body" (v. 11). The way to accomplish this is not by efforts and resolutions on his part, but by yielding his new life unto God. He yields his new life by yielding the members of his body unto God -- his eyes, ears, tongue, hands, feet, brain, etc. (v. 13).
(c) The result will be his deliverance from the dominion of sin -- God will see to it (v. 14). The old relation of the man to the law of sin, and his new relation to Christ are illustrated by the effect of death upon servitude (vv. 16-23). The old servitude was rendered to sin the end of which was death. But death in another form, i. e., crucifixion with Christ, has now intervened to free the servant from sin, and enable him to become the servant of God, with "fruit unto holiness and the end everlasting life" (v. 22). The relationship is next illustrated by marriage (7:1-6). Death dissolves the marriage relationship, and as natural death frees a wife from the law of her husband, so crucifixion with Christ sets the believer free from the law, or rather its penalty resting upon him on account of his sin.
"Newness of spirit" and "oldness of the letter" (v. 6) are expressions requiring a word of comment as we meet with them again in another epistle. By the "letter" is meant the Mosaic law, and by the "spirit" the powers and relationships of the new life in Christ Jesus (cf. 고후3:6).
【롬5:12 MHCC】The design of what follows is plain. It is to exalt our views respecting the blessings Christ has procured for us, by comparing them with the evil which followed upon the fall of our first father; and by showing that these blessings not only extend to the removal of these evils, but far beyond. Adam sinning, his nature became guilty and corrupted, and so came to his children. Thus in him all have sinned. And death is by sin; for death is the wages of sin. Then entered all that misery which is the due desert of sin; temporal, spiritual, eternal death. If Adam had not sinned, he had not died; but a sentence of death was passed, as upon a criminal; it passed through all men, as an infectious disease that none escape. In proof of our union with Adam, and our part in his first transgression, observe, that sin prevailed in the world, for many ages before the giving of the law by Moses. And death reigned in that long time, not only over adults who wilfully sinned, but also over multitudes of infants, which shows that they had fallen in Adam under condemnation, and that the sin of Adam extended to all his posterity. He was a figure or type of Him that was to come as Surety of a new covenant, for all who are related to Him.
【롬5:13 JFB】13, 14. For until the law sin was in the world—that is during all the period from Adam "until the law" of Moses was given, God continued to treat men as sinners.
but sin is not imputed where there is no law—"There must therefore have been a law during that period, because sin was then imputed"; as is now to be shown.
【롬5:14 JFB】14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression—But who are they?—a much contested question. Infants (say some), who being guiltless of actual sin, may be said not to have sinned in the way that Adam did [Augustine, Beza, Hodge]. But why should infants be specially connected with the period "from Adam to Moses," since they die alike in every period? And if the apostle meant to express here the death of infants, why has he done it so enigmatically? Besides, the death of infants is comprehended in the universal mortality on account of the first sin, so emphatically expressed in 롬5:12; what need then to specify it here? and why, if not necessary, should we presume it to be meant here, unless the language unmistakably point to it—which it certainly does not? The meaning then must be, that "death reigned from Adam to Moses, even over those that had not, like Adam, transgressed against a positive commandment, threatening death to the disobedient." (So most interpreters). In this case, the particle "even," instead of specifying one particular class of those who lived "from Adam to Moses" (as the other interpretation supposes), merely explains what it was that made the case of those who died from Adam to Moses worthy of special notice—namely, that "though unlike Adam and all since Moses, those who lived between the two had no positive threatening of death for transgression, nevertheless, death reigned even over them."
who is the figure—or, "a type."
of him that was to come—Christ. "This clause is inserted on the first mention of the name "Adam," the one man of whom he is speaking, to recall the purpose for which he is treating of him, as the figure of Christ" [Alford]. The point of analogy intended here is plainly the public character which both sustained, neither of the two being regarded in the divine procedure towards men as mere individual men, but both alike as representative men. (Some take the proper supplement here to be "Him [that is] to come"; understanding the apostle to speak from his own time, and to refer to Christ's second coming [Fritzsche, De Wette, Alford]. But this is unnatural, since the analogy of the second Adam to the first has been in full development ever since "God exalted Him to be a Prince and a Saviour," and it will only remain to be consummated at His second coming. The simple meaning is, as nearly all interpreters agree, that Adam is a type of Him who was to come after him in the same public character, and so to be "the second Adam").
【롬5:15 JFB】15. But—"Yet," "Howbeit."
not as the offence—"trespass."
so also is the free gift—or "the gracious gift," "the gift of grace." The two cases present points of contrast as well as resemblance.
For if, &c.—rather, "For if through the offense of the one the many died (that is, in that one man's first sin), much more did the grace of God, and the free gift by grace, even that of the one man, Jesus Christ, abound unto the many." By "the many" is meant the mass of mankind represented respectively by Adam and Christ, as opposed, not to few, but to "the one" who represented them. By "the free gift" is meant (as in 롬5:17) the glorious gift of justifying righteousness; this is expressly distinguished from "the grace of God," as the effect from the cause; and both are said to "abound" towards us in Christ—in what sense will appear in 롬5:16, 17. And the "much more," of the one case than the other, does not mean that we get much more of good by Christ than of evil by Adam (for it is not a case of quantity at all); but that we have much more reason to expect, or it is much more agreeable to our ideas of God, that the many should be benefited by the merit of one, than that they should suffer for the sin of one; and if the latter has happened, much more may we assure ourselves of the former [Philippi, Hodge].
【롬5:15 MHCC】Through one man's offence, all mankind are exposed to eternal condemnation. But the grace and mercy of God, and the free gift of righteousness and salvation, are through Jesus Christ, as man: yet the Lord from heaven has brought the multitude of believers into a more safe and exalted state than that from which they fell in Adam. This free gift did not place them anew in a state of trial, but fixed them in a state of justification, as Adam would have been placed, had he stood. Notwithstanding the differences, there is a striking similarity. As by the offence of one, sin and death prevailed to the condemnation of all men, so by the righteousness of one, grace prevailed to the justification of all related to Christ by faith. Through the grace of God, the gift by grace has abounded to many through Christ; yet multitudes choose to remain under the dominion of sin and death, rather than to apply for the blessings of the reign of grace. But Christ will in nowise cast out any who are willing to come to him.
【롬5:16 JFB】16. And not as it was by one that sinned, so is the gift—"Another point of contrast may be mentioned."
for the judgment—"sentence."
was by one—rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense."
to condemnation, but the free gift—"gift of grace."
is of many offences unto justification—a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of the race, but from the countless offenses it, to which, as a germ lodged in the bosom of every child of Adam, it unfolds itself in his life." This is the meaning of "grace abounding towards us in the abundance of the gift of righteousness." It is a grace not only rich in its character, but rich in detail; it is a "righteousness" not only rich in a complete justification of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offenses, "the righteousness of God in Christ."
【롬5:17 JFB】17. For if by—"the"
one man's offence death reigned by one—"through the one."
much more shall they which receive—"the"
abundance of grace and of the gift of—justifying
righteousness … reign in life by one Jesus Christ—"through the one." We have here the two ideas of 롬5:15 and 롬5:16 sublimely combined into one, as if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first time in this section, he speaks of that LIFE which springs out of justification, in contrast with the death which springs from sin and follows condemnation. The proper idea of it therefore is, "Right to live"—"Righteous life"—life possessed and enjoyed with the good will, and in conformity with the eternal law, of "Him that sitteth on the Throne"; life therefore in its widest sense—life in the whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, for ever and ever. It is worthy of note, too, that while he says death "reigned over" us through Adam, he does not say Life "reigns over us" through Christ; lest he should seem to invest this new life with the very attribute of death—that of fell and malignant tyranny, of which we were the hapless victims. Nor does he say Life reigns in us, which would have been a scriptural enough idea; but, which is much more pregnant, "We shall reign in life." While freedom and might are implied in the figure of "reigning," "life" is represented as the glorious territory or atmosphere of that reign. And by recurring to the idea of 롬5:16, as to the "many offenses" whose complete pardon shows "the abundance of grace and of the gift of righteousness," the whole statement is to this effect: "If one man's one offense let loose against us the tyrant power of Death, to hold us as its victims in helpless bondage, 'much more,' when we stand forth enriched with God's 'abounding grace' and in the beauty of a complete absolution from countless offenses, shall we expatiate in a life divinely owned and legally secured, 'reigning' in exultant freedom and unchallenged might, through that other matchless 'One,' Jesus Christ!" (On the import of the future tense in this last clause, see on 롬5:19, and 롬6:5).
【롬5:18 JFB】18. Therefore—now at length resuming the unfinished comparison of 롬5:12, in order to give formally the concluding member of it, which had been done once and again substantially, in the intermediate verses.
as by the offence of one judgment came—or, more simply, "it came."
upon all men to condenmation; even so by the righteousness of one the free gift came—rather, "it came."
upon all men to justification of life—(So Calvin, Bengel, Olshausen, Tholuck, Hodge, Philippi). But better, as we judge: "As through one offense it [came] upon all men to condemnation; even so through one righteousness [it came] upon all men to justification of life"—(So Beza, Grotius, Ferme, Meyer, De Wette, Alford, Revised Version). In this case, the apostle, resuming the statement of 롬5:12, expresses it in a more concentrated and vivid form—suggested no doubt by the expression in 롬5:16, "through one offense," representing Christ's whole work, considered as the ground of our justification, as "ONE RIGHTEOUSNESS." (Some would render the peculiar word here employed, "one righteous act" [Alford, &c.]; understanding by it Christ's death as the one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much; for as the same word is properly rendered "righteousness" in 롬8:4, where it means "the righteousness of the law as fulfilled by us who walk not after the flesh, but after the Spirit," so here it denotes Christ's whole "obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, "all men," see on 롬5:19. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning "justification entitling to and issuing in the rightful possession and enjoyment of life").
【롬5:19 JFB】19. For, &c.—better, "For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous." On this great verse observe: First, By the "obedience" of Christ here is plainly not meant more than what divines call His active obedience, as distinguished from His sufferings and death; it is the entire work of Christ in its obediential character. Our Lord Himself represents even His death as His great act of obedience to the Father: "This commandment (that is, to lay down and resume His life) have I received of My Father" (요10:8). Second, The significant word twice rendered made, does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly, it is intended to express that judicial act which holds men, in virtue of their connection with Adam, as sinners; and, in connection with Christ, as righteous. Third, The change of tense from the past to the future—"as through Adam we were made sinners, so through Christ we shall be made righteous"—delightfully expresses the enduring character of the act, and of the economy to which such acts belong, in contrast with the for-ever-past ruin of believers in Adam. (See on 롬6:5). Fourth, The "all men" of 롬5:18 and the "many" of 롬5:19 are the same party, though under a slightly different aspect. In the latter case, the contrast is between the one representative (Adam—Christ) and the many whom he represented; in the former case, it is between the one head (Adam—Christ) and the human race, affected for death and life respectively by the actings of that one. Only in this latter case it is the redeemed family of man that is alone in view; it is humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the high purpose of God to constitute His Son a "second Adam," the Head of a new race, and as impenitent and unbelieving finally perish, have no place in this section of the Epistle, whose sole object is to show how God repairs in the second Adam the evil done by the first. (Thus the doctrine of universal restoration has no place here. Thus too the forced interpretation by which the "justification of all" is made to mean a justification merely in possibility and offer to all, and the "justification of the many" to mean the actual justification of as many as believe [Alford, &c.], is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in fact that part of mankind is not saved, this is not the aspect in which the subject is here presented. It is totals that are compared and contrasted; and it is the same total in two successive conditions—namely, the human race as ruined in Adam and recovered in Christ).
【롬5:20 JFB】20, 21. Moreover the law—"The law, however." The Jew might say, If the whole purposes of God towards men center in Adam and Christ, where does "the law" come in, and what was the use of it? Answer: It
entered—But the word expresses an important idea besides "entering." It signifies, "entered incidentally," or "parenthetically." (In 갈2:4 the same word is rendered, "came in privily.") The meaning is, that the promulgation of the law at Sinai was no primary or essential feature of the divine plan, but it was "added" (갈3:19) for a subordinate purpose—the more fully to reveal the evil occasioned by Adam, and the need and glory of the remedy by Christ.
that the offence might abound—or, "be multiplied." But what offense? Throughout all this section "the offense" (four times repeated besides here) has one definite meaning, namely, "the one first offense of Adam"; and this, in our judgment, is its meaning here also: "All our multitudinous breaches of the law are nothing but that one first offense, lodged mysteriously in the bosom of every child of Adam as an offending principal, and multiplying itself into myriads of particular offenses in the life of each." What was one act of disobedience in the head has been converted into a vital and virulent principle of disobedience in all the members of the human family, whose every act of wilful rebellion proclaims itself the child of the original transgression.
But where sin abounded—or, "was multiplied."
grace did much more abound—rather, "did exceedingly abound," or "superabound." The comparison here is between the multiplication of one offense into countless transgressions, and such an overflow of grace as more than meets that appalling case.
【롬5:20 MHCC】By Christ and his righteousness, we have more and greater privileges than we lost by the offence of Adam. The moral law showed that many thoughts, tempers, words, and actions, were sinful, thus transgressions were multiplied. Not making sin to abound the more, but discovering the sinfulness of it, even as the letting in a clearer light into a room, discovers the dust and filth which were there before, but were not seen. The sin of Adam, and the effect of corruption in us, are the abounding of that offence which appeared on the entrance of the law. And the terrors of the law make gospel comforts the more sweet. Thus God the Holy Spirit has, by the blessed apostle, delivered to us a most important truth, full of consolation, suited to our need as sinners. Whatever one may have above another, every man is a sinner against God, stands condemned by the law, and needs pardon. A righteousness that is to justify cannot be made up of a mixture of sin and holiness. There can be no title to an eternal reward without a pure and spotless righteousness: let us look for it, even to the righteousness 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.