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■ 로마서 9장
1. 내가 그리스도 안에서 참말을 하고 거짓말을 아니하노라 내게 큰 근심이 있는 것과 마음에 그치지 않는 고통이 있는 것을 내 양심이 성령 안에서 나로 더불어 증거하노니
I say the truth in Christ , I lie not , my conscience also bearing me witness in the Holy Ghost ,
2. _
That I have great heaviness and continual sorrow in my heart .
3. 나의 형제 곧 골육의 친척을 위하여 내 자신이 저주를 받아 그리스도에게서 끊어질지라도 원하는 바로라
For I could wish that myself were accursed from Christ for my brethren , my kinsmen according to the flesh :
4. 저희는 이스라엘 사람이라 저희에게는 양자 됨과 영광과 언약들과 율법을 세우신 것과 예배와 약속들이 있고
Who are Israelites ; to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the law , and the service of God, and the promises ;
5. 조상들도 저희 것이요 육신으로 하면 그리스도가 저희에게서 나셨으니 저는 만물 위에 계셔 세세에 찬양을 받으실 하나님이시니라 아멘
Whose are the fathers , and of whom as concerning the flesh Christ came, who is over all , God blessed for ever . Amen .
6. 또한 하나님의 말씀이 폐하여진 것 같지 않도다 이스라엘에게서 난 그들이 다 이스라엘이 아니요
Not as though the word of God hath taken none effect . For they are not all Israel , which are of Israel :
7. 또한 아브라함의 씨가 다 그 자녀가 아니라 오직 이삭으로부터 난 자라야 네 씨라 칭하리라 하셨으니
Neither , because they are the seed of Abraham , are they all children : but , In Isaac shall thy seed be called .
8. 곧 육신의 자녀가 하나님의 자녀가 아니라 오직 약속의 자녀가 씨로 여기심을 받느니라
That is , They which are the children of the flesh , these are not the children of God : but the children of the promise are counted for the seed .
9. 약속의 말씀은 이것이라 명년 이 때에 내가 이르리니 사라에게 아들이 있으리라 하시니라
For this is the word of promise , At this time will I come , and Sara shall have a son .
10. 이뿐 아니라 또한 리브가가 우리 조상 이삭 한 사람으로 말미암아 잉태하였는데
And not only this; but when Rebecca also had conceived by one , even by our father Isaac ;
11. 그 자식들이 아직 나지도 아니하고 무슨 선이나 악을 행하지 아니한 때에 택하심을 따라 되는 하나님의 뜻이 행위로 말미암지 않고 오직 부르시는 이에게로 말미암아 서게 하려 하사
(For the children being not yet born , neither having done any good or evil , that the purpose of God according to election might stand , not of works , but of him that calleth ;)
12. 리브가에게 이르시되 큰 자가 어린 자를 섬기리라 하셨나니
It was said unto her , The elder shall serve the younger .
13. 기록된 바 내가 야곱은 사랑하고 에서는 미워하였다 하심과 같으니라
As it is written , Jacob have I loved , but Esau have I hated .
14. 그런즉 우리가 무슨 말 하리요 하나님께 불의가 있느뇨 그럴 수 없느니라
What shall we say then ? Is there unrighteousness with God ? God forbid .
15. 모세에게 이르시되 내가 긍휼히 여길 자를 긍휼히 여기고 불쌍히 여길 자를 불쌍히 여기리라 하셨으니
For he saith to Moses , I will have mercy on whom I will have mercy , and I will have compassion on whom I will have compassion .
16. 그런즉 원하는 자로 말미암음도 아니요 달음박질하는 자로 말미암음도 아니요 오직 긍휼히 여기시는 하나님으로 말미암음이니라
So then it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy .
17. 성경이 바로에게 이르시되 내가 이 일을 위하여 너를 세웠으니 곧 너로 말미암아 내 능력을 보이고 내 이름이 온 땅에 전파되게 하려 함이로라 하셨으니
For the scripture saith unto Pharaoh , Even for this same purpose have I raised thee up , that I might shew my power in thee , and that my name might be declared throughout all the earth .
18. 그런즉 하나님께서 하고자 하시는 자를 긍휼히 여기시고 하고자 하시는 자를 강퍅케 하시느니라
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth .
19. 혹 네가 내게 말하기를 그러면 하나님이 어찌하여 허물하시느뇨 누가 그 뜻을 대적하느뇨 하리니
Thou wilt say then unto me , Why doth he yet find fault ? For who hath resisted his will ?
20. 이 사람아 네가 뉘기에 감히 하나님을 힐문하느뇨 지음을 받은 물건이 지은 자에게 어찌 나를 이같이 만들었느냐 말하겠느뇨
Nay but , O man , who art thou that repliest against God ? Shall the thing formed say to him that formed it, Why hast thou made me thus ?
21. 토기장이가 진흙 한 덩이로 하나는 귀히 쓸 그릇을, 하나는 천히 쓸 그릇을 만드는 권이 없느냐
Hath not the potter power over the clay , of the same lump to make one vessel unto honour , and another unto dishonour ?
22. 만일 하나님이 그 진노를 보이시고 그 능력을 알게 하고자 하사 멸하기로 준비된 진노의 그릇을 오래 참으심으로 관용하시고
What if God , willing to shew his wrath , and to make his power known , endured with much longsuffering the vessels of wrath fitted to destruction :
23. 또한 영광 받기로 예비하신 바 긍휼의 그릇에 대하여 그 영광의 부요함을 알게 하고자 하셨을지라도 무슨 말 하리요
And that he might make known the riches of his glory on the vessels of mercy , which he had afore prepared unto glory ,
24. 이 그릇은 우리니 곧 유대인 중에서뿐 아니라 이방인 중에서도 부르신 자니라
Even us , whom he hath called , not of the Jews only , but also of the Gentiles ?
25. 호세아 글에도 이르기를 내가 내 백성 아닌 자를 내 백성이라, 사랑치 아니한 자를 사랑한 자라 부르리라
As he saith also in Osee , I will call them my people , which were not my people ; and her beloved , which was not beloved .
26. 너희는 내 백성이 아니라 한 그곳에서 저희가 살아계신 하나님의 아들이라 부름을 얻으리라 함과 같으니라
And it shall come to pass , that in the place where it was said unto them , Ye are not my people ; there shall they be called the children of the living God .
27. 또 이사야가 이스라엘에 관하여 외치되 이스라엘 뭇 자손의 수가 비록 바다의 모래 같을지라도 남은 자만 구원을 얻으리니
Esaias also crieth concerning Israel , Though the number of the children of Israel be as the sand of the sea , a remnant shall be saved :
28. 주께서 땅 위에서 그 말씀을 이루사 필하시고 끝내시리라 하셨느니라
For he will finish the work , and cut it short in righteousness : because a short work will the Lord make upon the earth .
29. 또한 이사야가 미리 말한 바 만일 만군의 주께서 우리에게 씨를 남겨 두시지 아니하셨더면 우리가 소돔과 같이 되고 고모라와 같았으리로다 함과 같으니라
And as Esaias said before , Except the Lord of Sabaoth had left us a seed , we had been as Sodoma , and been made like unto Gomorrha .
30. 그런즉 우리가 무슨 말 하리요 의를 좇지 아니한 이방인들이 의를 얻었으니 곧 믿음에서 난 의요
What shall we say then ? That the Gentiles , which followed not after righteousness , have attained to righteousness , even the righteousness which is of faith .
31. 의의 법을 좇아간 이스라엘은 법에 이르지 못하였으니
But Israel , which followed after the law of righteousness , hath not attained to the law of righteousness .
32. 어찌 그러하뇨 이는 저희가 믿음에 의지하지 않고 행위에 의지함이라 부딪힐 돌에 부딪혔느니라
Wherefore ? Because they sought it not by faith , but as it were by the works of the law . For they stumbled at that stumblingstone ;
33. 기록된 바 보라 내가 부딪히는 돌과 거치는 반석을 시온에 두노니 저를 믿는 자는 부끄러움을 당치 아니하리라 함과 같으니라
As it is written , Behold , I lay in Sion a stumblingstone and rock of offence : and whosoever believeth on him shall not be ashamed .
■ 주석 보기
【롬9:1 JFB】롬9:1-33. The Bearing of the Foregoing Truths upon the Condition and Destiny of the Chosen People—Election—The Calling of the Gentiles.
Too well aware that he was regarded as a traitor to the dearest interests of his people (행21:33; 22:22; 25:24), the apostle opens this division of his subject by giving vent to his real feelings with extraordinary vehemence of protestation.
1, 2. I say the truth in Christ—as if steeped in the spirit of Him who wept over impenitent and doomed Jerusalem (compare 롬1:9; 고후12:19; 빌1:8).
my conscience bearing me witness in the Holy Ghost—"my conscience as quickened, illuminated, and even now under the direct operation of the Holy Ghost."
【롬9:1 CWC】These chapters carry us back to the third where Paul proved the lost condition of the Jew as well as the Gentile. But if this were so it might be charged that the Old Testament promises to Israel had failed, which he now shows is not the case. His line of argument is threefold: first, some of Israel were already saved (c. 9); secondly, all of Israel might be saved but for unbelief (c. 10); thirdly, all of Israel would be saved ultimately (c. 11).
1. Chapter 9 might be divided thus: (a) The apostle's solicitude for Israel (vv. 1-5), whose seven-fold privilege he names. There is a difficulty of interpretation in verse 3, which might be helped by a slight variation in the translation, which some have rendered: "I have great heaviness * * * for my brethren (for I myself were wishing to be accursed from Christ)." The thought may be that he is expressing sympathy with them in their spiritual darkness, because he was once in a like case, (b) The fact that some of Israel were saved (vv. 6-13). The Word of God had taken some effect for there were Israelites who had believed, and were now counted not only as Abraham's natural posterity but his spiritual children. This principle of selection was illustrated in the choice of Jacob over Esau. "Hated" (v. 13), must not be understood of arbitrary wrath, but only as expressing choice, (c) The sovereignty of God in such a choice is defended (vv. 14-24), for His mercy is under His sovereign will. The reference to Pharaoh must not be understood of arbitrary action on God's part, but as involving the free choice of the wicked monarch. God did not put forth effort to change that choice, so that the hardening of his heart was the penal consequence of his folly, (d) The Old Testament predicted the rejection of Israel and the calling of the Gentiles (vv. 25-33). (Cf. 호1:10, 2:23; 사10:22, 23, etc.)
2. The whole of chapter 10 shows that the rejection of Judah is due to their unbelief, i. e., to their desire to work out under the law a character or righteousness which would satisfy God, instead of accepting a righteousness from Him by faith (vv. 3, 4 cf. with v. 10).
3. Chapter 11 shows that the setting aside of the nation has not been perpetual. In the first place, there was a remnant of the faithful even at the present time, of whom the apostle was one (vv. 1-6). Indeed, there always had been such a remnant. There was one in Elijah's day (cf. vv. 2-7 with 왕상19:18). There was one in Isaiah's day (사1:9). During the captivity there was such a remnant, and at the end of the 70 years a remnant returned to the land. Look at 눅2:38 for one at the period of the first advent of Christ. There are believing Jews in our day who constitute such a class, and we have seen in our Old Testament studies that the prophecies focus on the deliverance of the remnant during the tribulation (계7:3-8). It is of the hopes and fears of this last-named that the Millennial psalms treat.
In the second place this chapter indicates that the national blindness of the Jews had been foretold (vv. 7-10). But in the providence of God it gave an opportunity to the Gentiles (vv. 11, 12), which the latter are warned to profit by (vv. 13-22). hroughout this warning there are several intimations of the restoration of Israel as a nation (vv. 12, 15, 16). This is what is meant by "their fullness," "the receiving of them," etc. The "first-fruit" and the "root" are Abraham, and the "lump" and the "branches" the offspring that came from him.
Finally, it is definitely stated that the nation shall be restored (vv. 23-36), by which is meant the faithful remnant at the end of the age. The "fullness of the Gentiles" (v. 25) means the completion of God's purpose in them at that time, i. e., the whole body of Christ, the Church, will have been called out from among them, and caught up to meet Him in the air (살전4:13-18). Observe the reference to Christ's second coming in verse 26, and to the fulfillment of God's original promise to Abraham in verse 29. "Without repentance" means without a change of mind on His part.
【롬9:1 MHCC】Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightened and directed by the Holy Spirit, bore witness to his sincerity. He would submit to be treated as “accursed,” to be disgraced, crucified; and even for a time be in the deepest horror and distress; if he could rescue his nation from the destruction about to come upon them for their obstinate unbelief. To be insensible to the eternal condition of our fellow-creatures, is contrary both to the love required by the law, and the mercy of the gospel. They had long been professed worshippers of Jehovah. The law, and the national covenant which was grounded thereon, belonged to them. The temple worship was typical of salvation by the Messiah, and the means of communion with God. All the promises concerning Christ and his salvation were given to them. He is not only over all, as Mediator, but he is God blessed for ever.
【롬9:2 JFB】2. That I have, &c.—"That I have great grief (or, sorrow) and unceasing anguish in my heart"—the bitter hostility of his nation to the glorious Gospel, and the awful consequences of their unbelief, weighing heavily and incessantly upon his spirit.
【롬9:3 JFB】3. For I could wish that myself were accursed from Christ for—"in behalf of"
my brethren, my kinsmen according to the flesh—In proportion as he felt himself severed from his nation, he seems to have realized all the more vividly their natural relationship. To explain away the wish here expressed, as too strong for any Christian to utter or conceive, some have rendered the opening words, "I did wish," referring it to his former unenlightened state; a sense of the words too tame to be endured: others unwarrantably soften the sense of the word "accursed." But our version gives the true import of the original; and if it be understood as the language rather of "strong and indistinct emotions than of definite ideas" [Hodge], expressing passionately how he felt his whole being swallowed up in the salvation of his people, the difficulty will vanish, and we shall be reminded of the similar idea so nobly expressed by Moses (출32:32).
【롬9:4 JFB】4. Who are Israelites—See 롬11:1; 고후11:22; 빌3:5.
to whom pertaineth—"whose is"
the adoption—It is true that, compared with the new economy, the old was a state of minority and pupilage, and so far that of a bond-servant (갈4:1-3); yet, compared with the state of the surrounding heathen, the choice of Abraham and his seed was a real separation of them to be a Family of God (출4:22; 신32:6; 사1:2; 렘31:9; 호11:1; 말1:6).
and the glory—that "glory of the Lord," or "visible token of the Divine Presence in the midst of them," which rested on the ark and filled the tabernacle during all their wanderings in the wilderness; which in Jerusalem continued to be seen in the tabernacle and temple, and only disappeared when, at the Captivity, the temple was demolished, and the sun of the ancient economy began to go down. This was what the Jews called the "Shekinah."
and the covenants—"the covenants of promise" to which the Gentiles before Christ were "strangers" (엡2:12); meaning the one covenant with Abraham in its successive renewals (see 갈3:16, 17).
and the giving of the law—from Mount Sinai, and the possession of it thereafter, which the Jews justly deemed their peculiar honor (신26:18, 19; 시147:19, 20; 롬2:17).
and the service of God—or, of the sanctuary, meaning the whole divinely instituted religious service, in the celebration of which they were brought so nigh unto God.
and the promises—the great Abrahamic promises, successively unfolded, and which had their fulfilment only in Christ; (see 히7:6; 갈3:16, 21; 행26:6, 7).
【롬9:5 JFB】5. Whose are the fathers—here, probably, the three great fathers of the covenant—Abraham, Isaac, and Jacob—by whom God condescended to name Himself (출8:6, 13; Lu 20:37).
and—most exalted privilege of all, and as such, reserved to the last.
of whom as concerning the flesh—(See on 롬1:3).
Christ came—or, "is Christ"
who is over all, God—rather, "God over all."
blessed for ever. Amen—To get rid of the bright testimony here borne to the supreme divinity of Christ, various expedients have been adopted: (1) To place a period, either after the words "concerning the flesh Christ came," rendering the next clause as a doxology to the Father—"God who is over all be blessed for ever"; or after the word "all"—thus, "Christ came, who is over all: God be blessed.", &c. [Erasmus, Locke, Fritzsche, Meyer, Jowett, &c.]. But it is fatal to this view, as even Socinus admits, that in other Scripture doxologies the word "Blessed" precedes the name of God on whom the blessing is invoked (thus: "Blessed be God," 시68:35; "Blessed be the Lord God, the God of Israel," 시72:18). Besides, any such doxology here would be "unmeaning and frigid in the extreme"; the sad subject on which he was entering suggesting anything but a doxology, even in connection with Christ's Incarnation [Alford]. (2) To transpose the words rendered "who is"; in which case the rendering would be, "whose (that is, the fathers') is Christ according to the flesh" [Crellius, Whiston, Taylor, Whitby]. But this is a desperate expedient, in the face of all manuscript authority; as is also the conjecture of Grotius and others, that the word "God" should be omitted from the text. It remains then, that we have here no doxology at all, but a naked statement of fact, that while Christ is "of" the Israelitish nation "as concerning the flesh," He is, in another respect, "God over all, blessed for ever." (In 고후11:31 the very Greek phrase which is here rendered "who is," is used in the same sense; and compare 롬1:25, Greek). In this view of the passage, as a testimony to the supreme divinity of Christ, besides all the orthodox fathers, some of the ablest modern critics concur [Bengel, Tholuck, Stuart, Olshausen, Philippi, Alford, &c.]
【롬9:6 JFB】6. Not as though the word of God had taken none effect—"hath fallen to the ground," that is, failed: compare Lu 16:17, Greek.
for they are not all Israel which are of Israel—better, "for not all they which are of Israel are Israel." Here the apostle enters upon the profound subject ofElection, the treatment of which extends to the end of the eleventh chapter—"Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to the natural seed, and go under the name of 'Israel,' are the Israel of God's irrevocable choice." The difficulties which encompass this subject lie not in the apostle's teaching, which is plain enough, but in the truths themselves, the evidence for which, taken by themselves, is overwhelming, but whose perfect harmony is beyond human comprehension in the present state. The great source of error here lies in hastily inferring (as Tholuck and others), from the apostle's taking tip, at the close of this chapter, the calling of the Gentiles in connection with the rejection of Israel, and continuing this subject through the two next chapters, that the Election treated of in the body of this chapter is national, not personal Election, and consequently is Election merely to religious advantages, not to eternal salvation. In that case, the argument of 롬9:6, with which the subject of Election opens, would be this: "The choice of Abraham and his seed has not failed; because though Israel has been rejected, the Gentiles have taken their place; and God has a right to choose what nation He will to the privileges of His visible kingdom." But so far from this, the Gentiles are not so much as mentioned at all till towards the close of the chapter; and the argument of this verse is, that "all Israel is not rejected, but only a portion of it, the remainder being the 'Israel' whom God has chosen in the exercise of His sovereign right." And that this is a choice not to mere external privileges, but to eternal salvation, will abundantly appear from what follows.
【롬9:6 MHCC】The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. God foresaw both Esau and Jacob as born in sin, by nature children of wrath even as others. If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, he purposed to change Jacob's heart, and to leave Esau to his perverseness. This instance of Esau and Jacob throws light upon the Divine conduct to the fallen race of man. The whole Scripture shows the difference between the professed Christian and the real believer. Outward privileges are bestowed on many who are not the children of God. There is, however, full encouragement to diligent use of the means of grace which God has appointed.
【롬9:7 JFB】7-9. Neither, because they are the seed of Abraham, are they all children—"Not in the line of mere fleshly descent from Abraham does the election run; else Ishmael, Hagar's child, and even Keturah's children, would be included, which they were not."
but—the true election are such of Abraham's seed as God unconditionally chooses, as exemplified in that promise.
in Isaac shall thy seed be called—(창21:12).
【롬9:10 JFB】10-13. And not only this; but when Rebecca, &c.—It might be thought that there was a natural reason for preferring the child of Sarah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to the children of Keturah, his second wife. But there could be no such reason in the case of Rebecca, Isaac's only wife; for the choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and before either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God—"not of works, but of Him that calleth."
【롬9:14 JFB】14. What shall we say then? Is there unrighteousness with God? God forbid—This is the first of two objections to the foregoing doctrine, that God chooses one and rejects another, not on account of their works, but purely in the exercise of His own good pleasure: "This doctrine is inconsistent with the justice of God." The answer to this objection extends to 롬9:19, where we have the second objection.
【롬9:14 MHCC】Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, 호13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
【롬9:15 JFB】15. For he saith to Moses—(출33:19).
I will have mercy on whom I will have—"on whom I have"
mercy, and I will have compassion on whom I will have—"on whom I have"
compassion—"There can be no unrighteousness in God's choosing whom He will, for to Moses He expressly claims the right to do so." Yet it is worthy of notice that this is expressed in the positive rather than the negative form: not, "I will have mercy on none but whom I will"; but, "I will have mercy on whomsoever I will."
【롬9:16 JFB】16. So then it is not of him that willeth—hath the inward desire
nor of him that runneth—maketh active effort (compare 고전9:24, 26; 빌2:16; 3:14). Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy." See on 빌2:12, 13, "Work out your own salvation with fear and trembling: for it is God which, out of His own good pleasure, worketh in you both to will and to do."
【롬9:17 JFB】17. For the scripture saith to Pharaoh—observe here the light in which the Scripture is viewed by the apostle.
Even for this same—"this very"
purpose have I raised—"raised I"
thee up, &c.—The apostle had shown that God claims the right to choose whom He will: here he shows by an example that God punishes whom He will. But "God did not make Pharaoh wicked; He only forbore to make him good, by the exercise of special and altogether unmerited grace" [Hodge].
that I might—"may"
show my power in thee—It was not that Pharaoh was worse than others that he was so dealt with, but "in order that he might become a monument of the penal justice of God, and it was with a view to this that God provided that the evil which was in him should be manifested in this definite form" [Olshausen].
and that my name might—"may"
be declared—"proclaimed"
in all the earth—"This is the principle on which all punishment is inflicted, that the true character of the Divine Lawgiver should be known. This is of all objects, where God is concerned, the highest and most important; in itself the most worthy, and in its results the most beneficent" [Hodge].
【롬9:18 JFB】18. Therefore hath he—"So then he hath." The result then is that He hath
mercy on whom he will have mercy, and whom he will he hardeneth—by judicially abandoning them to the hardening influence of sin itself (시81:11, 12; 롬1:24, 26, 28; 히3:8, 13), and of the surrounding incentives to it (마24:12; 고전15:38; 살후2:17).
【롬9:19 JFB】Second objection to the doctrine of Divine Sovereignty:
19. Thou shalt say then unto me, Why—"Why then" is the true reading.
doth he yet find fault? for who hath resisted—"Who resisteth"
his will?—that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to—that it is Election and Non-election to eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the objection is plausible. What now is the apostle's answer? It is twofold. First: "It is irreverence and presumption in the creature to arraign the Creator."
【롬9:20 JFB】20, 21. Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made—"didst thou make"
me thus?—(사45:9).
【롬9:21 JFB】21. Hath not the potter power over the clay; of the same lump to make one vessel unto honour, and another to dishonour?—"The objection is founded on ignorance or misapprehension of the relation between God and His sinful creatures; supposing that He is under obligation to extend His grace to all, whereas He is under obligation to none. All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honor and another to dishonor. But it is to be borne in mind that Paul does not here speak of God's right over His creatures as creatures, but as sinful creatures: as he himself clearly intimates in the next verses. It is the cavil of a sinful creature against his Creator that he is answering, and be does so by showing that God is under no obligation to give His grace to any, but is as sovereign as in fashioning the clay" [Hodge]. But, Second: "There is nothing unjust in such sovereignty."
【롬9:22 JFB】22, 23. What if God, willing to show—"designing to manifest"
his wrath—His holy displeasure against sin.
and to make his power—to punish it
known endured with much long-suffering the vessels of wrath—that is, "destined to wrath"; just as "vessels of mercy," in 롬9:23, mean "vessels destined to mercy"; compare 엡2:3, "children of wrath."
fitted for destruction—It is well remarked by Stuart that the "difficulties which such statements involve are not to be got rid of by softening the language of one text, while so many others meet us which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties which such texts make." Be it observed, however, that if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in the way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle also teaches, on their own doings but on God's good pleasure, the decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as Hodge observes, so far from proceeding with undue severity, the apostle would have it remarked that God "endures with much long-suffering" those objects of His righteous displeasure.
【롬9:23 JFB】23. And that he might make known the riches of his glory on the vessels of mercy—that "glorious exuberance of Divine mercy" which "was manifested in choosing and eternally arranging for the salvation of sinners."
【롬9:24 JFB】24. even us, whom he hath called, &c.—rather, "Whom he hath also called, even us," &c., in not only "afore preparing," but in due time effectually "calling us."
not of the Jews, &c.—better, "not from among Jews only, but also from among Gentiles." Here for the first title in this chapter the calling of the Gentiles is introduced; all before having respect, not to the substitution of the called Gentiles for the rejected Jews, but to the choice of one portion and the rejection of another of the same Israel. Had Israel's rejection been total, God's promise to Abraham would not have been fulfilled by the substitution of the Gentiles in their room; but Israel's rejection being only partial, the preservation of a "remnant," in which the promise was made good, was but "according to the election of grace." And now, for the first time, the apostle tells us that along with this elect remnant of Israel, it is God's purpose to "take out of the Gentiles a people for His name" (행28:14); and that subject, thus introduced, is now continued to the end of the eleventh chapter.
【롬9:25 JFB】25. As he saith also in Osee—"Hosea."
I will call them my people, which were not my people; and her beloved, which was not beloved—quoted, though not quite to the letter, from 호2:23, a passage relating immediately, not to the heathen, but to the kingdom of the ten tribes; but since they had sunk to the level of the heathen, who were "not God's people," and in that sense "not beloved," the apostle legitimately applies it to the heathen, as "aliens from the commonwealth of Israel and strangers to the covenants of promise" (so 벧전2:10).
【롬9:25 MHCC】The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.
【롬9:26 JFB】26. And—another quotation from 호1:10.
it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children—"called sons"
of the living God—The expression, "in the place where … there," seems designed only to give greater emphasis to the gracious change here announced, from divine exclusion to divine admission to the privileges of the people of God.
【롬9:27 JFB】27-29. Esaias also crieth—"But Isaiah crieth"—an expression denoting a solemn testimony openly borne (요1:15; 7:28, 37; 12:44; 행23:6; 24:21).
concerning Israel, Though the number of the children—"sons"
of Israel be as the sand of the sea, a—"the"
remnant—that is, the elect remnant only shall be saved.
【롬9:28 JFB】28. For he will finish the work, and cut—"is finishing the reckoning, and cutting it"
it short in righteousness; because a short work—"reckoning"
will the Lord make upon the earth—(사10:22, 23), as in the Septuagint. The sense given to these words by the apostle may seem to differ from that intended by the prophet. But the sameness of sentiment in both places will at once appear, if we understand those words of the prophet, "the consumption decreed shall overflow with righteousness," to mean that while a remnant of Israel should be graciously spared to return from captivity, "the decreed consumption" of the impenitent majority should be "replete with righteousness," or illustriously display God's righteous vengeance against sin. The "short reckoning" seems to mean the speedy completing of His word, both in cutting off the one portion and saving the other.
【롬9:29 JFB】29. And as Esaias said—"hath said"
before—that is, probably in an earlier part of his book, namely, 사1:9.
Except the Lord of Sabaoth—that is, "The Lord of Hosts": the word is Hebrew, but occurs so in the Epistle of James (약5:4), and has thence become naturalized in our Christian phraseology.
had left us a seed—meaning a "remnant"; small at first, but in due time to be a seed of plenty (compare 시22:30, 31; 사6:12, 13).
we had been—"become"
as Sodom, &c.—But for this precious seed, the chosen people would have resembled the cities of the plain, both in degeneracy of character and in merited doom.
【롬9:30 JFB】30, 31. What shall we say then?—"What now is the result of the whole?" The result is this—very different from what one would have expected.
That the Gentiles, which followed not after righteousness, have attained—"attained"
to righteousness, even the righteousness of faith—As we have seen that "the righteousness of faith" is the righteousness which justifies (see on 롬3:22, &c.), this verse must mean that "the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state."
【롬9:30 MHCC】The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favourites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.
【롬9:31 JFB】31. But Israel, which followed—"following"
after the law of righteousness, hath not attained—"attained not"
unto the law of righteousness—The word "law" is used here, we think, in the same sense as in 롬7:23, to denote "a principle of action"; that is, "Israel, though sincerely and steadily aiming at acceptance with God, nevertheless missed it."
【롬9:32 JFB】32, 33. Wherefore? Because they sought it not by faith, but as it were—rather simply, "as"
by the works of the law—as if it were thus attainable, which justification is not: Since, therefore, it is attainable only by faith, they missed it.
for—it is doubtful if this particle was originally in the text.
they stumbled at that stumbling-stone—better, "against the stone of stumbling," meaning Christ. But in this they only did.
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