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■ 로마서 10장
1. 형제들아 내 마음에 원하는 바와 하나님께 구하는 바는 이스라엘을 위함이니 곧 저희로 구원을 얻게 함이라
Brethren , my heart’s desire and prayer to God for Israel is , that they might be saved .
2. 내가 증거하노니 저희가 하나님께 열심이 있으나 지식을 좇은 것이 아니라
For I bear them record that they have a zeal of God , but not according to knowledge .
3. 하나님의 의를 모르고 자기 의를 세우려고 힘써 하나님의 의를 복종치 아니하였느니라
For they being ignorant of God’s righteousness , and going about to establish their own righteousness , have not submitted themselves unto the righteousness of God .
4. 그리스도는 모든 믿는 자에게 의를 이루기 위하여 율법의 마침이 되시니라
For Christ is the end of the law for righteousness to every one that believeth .
5. 모세가 기록하되 율법으로 말미암는 의를 행하는 사람은 그 의로 살리라 하였거니와
For Moses describeth the righteousness which is of the law , That the man which doeth those things shall live by them .
6. 믿음으로 말미암는 의는 이같이 말하되 네 마음에 누가 하늘에 올라가겠느냐 하지 말라 하니 올라가겠느냐 함은 그리스도를 모셔 내리려는 것이요
But the righteousness which is of faith speaketh on this wise , Say not in thine heart , Who shall ascend into heaven ? (that is , to bring Christ down from above:)
7. 혹 누가 음부에 내려가겠느냐 하지 말라 하니 내려가겠느냐 함은 그리스도를 죽은 자 가운데서 모셔 올리려는 것이라
Or , Who shall descend into the deep ? (that is , to bring up Christ again from the dead .)
8. 그러면 무엇을 말하느뇨 말씀이 네게 가까워 네 입에 있으며 네 마음에 있다 하였으니 곧 우리가 전파하는 믿음의 말씀이라
But what saith it ? The word is nigh thee , even in thy mouth , and in thy heart : that is , the word of faith , which we preach ;
9. 네가 만일 네 입으로 예수를 주로 시인하며 또 하나님께서 그를 죽은 자 가운데서 살리신 것을 네 마음에 믿으면 구원을 얻으리니
That if thou shalt confess with thy mouth the Lord Jesus , and shalt believe in thine heart that God hath raised him from the dead , thou shalt be saved .
10. 사람이 마음으로 믿어 의에 이르고 입으로 시인하여 구원에 이르느니라
For with the heart man believeth unto righteousness ; and with the mouth confession is made unto salvation .
11. 성경에 이르되 누구든지 저를 믿는 자는 부끄러움을 당하지 아니하리라 하니
For the scripture saith , Whosoever believeth on him shall not be ashamed .
12. 유대인이나 헬라인이나 차별이 없음이라 한 주께서 모든 사람의 주가 되사 저를 부르는 모든 사람에게 부요하시도다
For there is no difference between the Jew and the Greek : for the same Lord over all is rich unto all that call upon him .
13. 누구든지 주의 이름을 부르는 자는 구원을 얻으리라
For whosoever shall call upon the name of the Lord shall be saved .
14. 그런즉 저희가 믿지 아니하는 이를 어찌 부르리요 듣지도 못한 이를 어찌 믿으리요 전파하는 자가 없이 어찌 들으리요
How then shall they call on him in whom they have not believed ? and how shall they believe in him of whom they have not heard ? and how shall they hear without a preacher ?
15. 보내심을 받지 아니하였으면 어찌 전파하리요 기록된 바 아름답도다 좋은 소식을 전하는 자들의 발이여 함과 같으니라
And how shall they preach , except they be sent ? as it is written , How beautiful are the feet of them that preach the gospel of peace , and bring glad tidings of good things !
16. 그러나 저희가 다 복음을 순종치 아니하였도다 이사야가 가로되 주여 우리의 전하는 바를 누가 믿었나이까 하였으니
But they have not all obeyed the gospel . For Esaias saith , Lord , who hath believed our report ?
17. 그러므로 믿음은 들음에서 나며 들음은 그리스도의 말씀으로 말미암았느니라
So then faith cometh by hearing , and hearing by the word of God .
18. 그러나 내가 말하노니 저희가 듣지 아니하였느뇨 그렇지 아니하다 그 소리가 온 땅에 퍼졌고 그 말씀이 땅 끝까지 이르렀도다 하였느니라
But I say , Have they not heard ? Yes verily , their sound went into all the earth , and their words unto the ends of the world .
19. 그러나 내가 말하노니 이스라엘이 알지 못하였느뇨 먼저 모세가 이르되 내가 백성 아닌 자로써 너희를 시기나게 하며 미련한 백성으로써 너희를 노엽게 하리라 하였고
But I say , Did not Israel know ? First Moses saith , I will provoke you to jealousy by them that are no people , and by a foolish nation I will anger you .
20. 또한 이사야가 매우 담대하여 이르되 내가 구하지 아니하는 자들에게 찾은 바 되고 내게 문의하지 아니하는 자들에게 나타났노라 하였고
But Esaias is very bold , and saith , I was found of them that sought me not ; I was made manifest unto them that asked not after me .
21. 이스라엘을 대하여 가라사대 순종치 아니하고 거스려 말하는 백성에게 내가 종일 내 손을 벌렸노라 하셨느니라
But to Israel he saith , All day long I have stretched forth my hands unto a disobedient and gainsaying people .
■ 주석 보기
【롬10:1 JFB】롬10:1-21. Same Subject Continued—How Israel Came to Miss Salvation, and the Gentiles to Find It.
1. Brethren, my heart's desire—The word here expresses "entire complacency," that in which the heart would experience full satisfaction.
and prayer—"supplication."
to God for Israel—"for them" is the true reading; the subject being continued from the close of the preceding chapter.
is, that they may be saved—"for their salvation." Having before poured forth the anguish of his soul at the general unbelief of his nation and its dreadful consequences (롬9:1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation.
【롬10:1 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.
【롬10:1 MHCC】The Jews built on a false foundation, and refused to come to Christ for free salvation by faith, and numbers in every age do the same in various ways. The strictness of the law showed men their need of salvation by grace, through faith. And the ceremonies shadowed forth Christ as fulfilling the righteousness, and bearing the curse of the law. So that even under the law, all who were justified before God, obtained that blessing by faith, whereby they were made partakers of the perfect righteousness of the promised Redeemer. The law is not destroyed, nor the intention of the Lawgiver disappointed; but full satisfaction being made by the death of Christ for our breach of the law, the end is gained. That is, Christ has fulfilled the whole law, therefore whoever believeth in him, is counted just before God, as much as though he had fulfilled the whole law himself. Sinners never could go on in vain fancies of their own righteousness, if they knew the justice of God as a Governor, or his righteousness as a Saviour.
【롬10:2 JFB】2. For I bear them record—or, "witness," as he well could from his own sad experience.
that they have a zeal of—"for"
God, but not according to knowledge—(Compare 행22:3; 26:9-11; 갈1:13, 14). He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some ground of hope regarding them. (See 딤전1:13).
【롬10:3 JFB】3. For they being ignorant of God's righteousness—that is, for the justification of the guilty (see on 롬1:17).
and going about—"seeking"
to establish their own righteousness, have not submitted themselves to the righteousness of God—The apostle views the general rejection of Christ by the nation as one act.
【롬10:4 JFB】4. For Christ is the end—the object or aim.
of the law for—justifying
righteousness to every one that believeth—that is, contains within Himself all that the law demands for the justification of such as embrace Him, whether Jew or Gentile (갈3:24).
【롬10:5 JFB】5-10. For Moses describeth the righteousness which is of the law, That the man that doeth—"hath done"
those things—which it commands.
shall live in them—(레18:5). This is the one way of justification and life—by "the righteousness which is of (or, by our own obedience to) the law."
【롬10:5 MHCC】The self-condemned sinner need not perplex himself how this righteousness may be found. When we speak of looking upon Christ, and receiving, and feeding upon him, it is not Christ in heaven, nor Christ in the deep, that we mean; but Christ in the promise, Christ offered in the word. Justification by faith in Christ is a plain doctrine. It is brought before the mind and heart of every one, thus leaving him without excuse for unbelief. If a man confessed faith in Jesus, as the Lord and Saviour of lost sinners, and really believed in his heart that God had raised him from the dead, thus showing that he had accepted the atonement, he should be saved by the righteousness of Christ, imputed to him through faith. But no faith is justifying which is not powerful in sanctifying the heart, and regulating all its affections by the love of Christ. We must devote and give up to God our souls and our bodies: our souls in believing with the heart, and our bodies in confessing with the mouth. The believer shall never have cause to repent his confident trust in the Lord Jesus. Of such faith no sinner shall be ashamed before God; and he ought to glory in it before men.
【롬10:6 JFB】6. But the—justifying
righteousness which is of faith speaketh on this wise—"speaketh thus"—its language or import is to this effect (quoting in substance 신30:13, 14).
Say not in thine heart, Who shall ascend into heaven? that is, to bring Christ down, &c.—that is, "Ye have not to sigh over the impossibility of attaining to justification; as if one should say, oh! if I could but get someone to mount up to heaven and fetch me down Christ, there might be some hope, but since that cannot be, mine is a desperate case."
【롬10:7 JFB】7. Or, Who shall descend, &c.—another case of impossibility, suggested by 잠30:4, and perhaps also 암9:2—probably proverbial expressions of impossibility (compare 시139:7-10; 잠24:7, &c.).
【롬10:8 JFB】8. But what saith it? It saith—continuing the quotation from 신30:14.
The word is nigh thee—easily accessible.
in thy mouth—when thou confessest Him.
and in thine heart—when thou believest on Him. Though it is of the law which Moses more immediately speaks in the passage quoted, yet it is of the law as Israel shall be brought to look upon it when the Lord their God shall circumcise their heart "to love the Lord their God with all their heart" (롬10:6); and thus, in applying it, the apostle (as Olshausen truly observes) is not merely appropriating the language of Moses, but keeping in the line of his deeper thought.
that is, the word of faith, which we preach—that is, the word which men have to believe for salvation (compare 딤전4:6).
【롬10:9 JFB】9. That if thou shalt, &c.—So understanding the words, the apostle is here giving the language of the true method of justification; and this sense we prefer (with Calvin, Beza, Ferme, Locke, Jowett). But able interpreters render the words, "For," or "Because if thou shalt," &c. [Vulgate,Luther, De Wette, Stuart, Philippi, Alford, Revised Version]. In this case, these are the apostle's own remarks, confirming the foregoing statements as to the simplicity of the gospel method of salvation.
confess with thy mouth the Lord Jesus—that is, probably, "If thou shalt confess Jesus [to be] the Lord," which is the proper manifestation or evidence of faith (마10:32; 요일4:15). This is put first merely to correspond with the foregoing quotation—"in thy mouth and in thine heart." So in 벧전1:10 the "calling of believers" is put before their "election," as that which is first "made sure," although in point of time it comes after it.
and shalt believe in thine heart that God hath raised—"that God raised"
him from the dead, &c.—(See on 롬4:25). In 롬10:10 the two things are placed in their natural order.
【롬10:10 JFB】10. For with the heart man believeth unto—justifying
righteousness; and with the mouth confession is made unto salvation—This confession of Christ's name, especially in times of persecution, and whenever obloquy is attached to the Christian profession, is an indispensable test of discipleship.
【롬10:11 JFB】11-13. For the scripture saith—in 사28:16, a glorious Messianic passage.
Whosoever believeth on him shall not be ashamed—Here, as in 롬9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.
【롬10:12 JFB】12. For there is no difference—or "distinction"
between Jew and Greek; for the same Lord over all—that is, not God (as Calvin, Grotius, Olshausen, Hodge), but Christ, as will be seen, we think, by comparing 롬10:9, 12, 13 and observing the apostle's usual style on such subjects. (So Chrysostom, Melville, Bengel, Meyer, De Wette, Fritzsche, Tholuck, Stuart, Alford, Philippi).
is rich—a favorite Pauline term to express the exuberance of that saving grace which is in Christ Jesus.
unto all that call upon him—This confirms the application of the preceding words to Christ; since to call upon the name of the Lord Jesus is a customary expression. (See 행7:59, 60; 9:14, 21; 22:16; 고전1:2; 딤후2:22).
【롬10:12 MHCC】There is not one God to the Jews, more kind, and another to the Gentiles, who is less kind; the Lord is a Father to all men. The promise is the same to all, who call on the name of the Lord Jesus as the Son of God, as God manifest in the flesh. All believers thus call upon the Lord Jesus, and none else will do so humbly or sincerely. But how should any call on the Lord Jesus, the Divine Saviour, who had not heard of him? And what is the life of a Christian but a life of prayer? It shows that we feel our dependence on him, and are ready to give up ourselves to him, and have a believing expectation of our all from him. It was necessary that the gospel should be preached to the Gentiles. Somebody must show them what they are to believe. How welcome the gospel ought to be to those to whom it was preached! The gospel is given, not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. The beginning, progress, and strength of faith is by hearing. But it is only hearing the word, as the word of God that will strengthen faith.
【롬10:13 JFB】13. For—saith the scripture
whosoever—The expression is emphatic, "Everyone whosoever"
shall call upon the name of the Lord shall be saved—(Joe 2:32); quoted also by Peter, in his great Pentecostal sermon (행2:21), with evident application to Christ.
【롬10:14 JFB】14, 15. How then shall they call on him in whom they have not believed? and … believe in him of whom they have not heard? and … hear without a preacher? and … preach except … sent?—that is, "True, the same Lord over all is rich unto all alike that call upon Him. But this calling implies believing, and believing hearing, and hearing preaching, and preaching a mission to preach: Why, then, take ye it so ill, O children of Abraham, that in obedience to our heavenly mission (행26:16-18) we preach among the Gentiles the unsearchable riches of Christ?"
【롬10:15 JFB】15. as it is written—(사52:7).
How beautiful are the feet of them that preach the gospel of peace, &c.—The whole chapter of Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no doubt "the glad tidings" there spoken of announce a more glorious release than of Judah from the Babylonish captivity, and the very feet of its preachers are called "beautiful" for the sake of their message.
【롬10:16 JFB】16, 17. But they have not all obeyed the gospel—that is, the Scripture hath prepared us to expect this sad result.
For Esaias saith, Lord, who hath believed our report?—that is,"Where shall one find a believer?" The prophet speaks as if next to none would believe: The apostle softens this into "They have not all believed."
【롬10:17 JFB】17. So then faith cometh by hearing, and hearing by the word of God—"This is another confirmation of the truth that faith supposes the hearing of the Word, and this a commission to preach it."
【롬10:18 JFB】18. But I say, Have they not heard?—"Did they not hear?" Can Israel, through any region of his dispersion, plead ignorance of these glad tidings?
Yes, verily, their sound went—"their voice went out"
into all the earth, and their words unto the end of the world—These beautiful words are from 시19:4. Whether the apostle quoted them as in their primary intention applicable to his subject (as Olshausen, Alford, &c.), or only "used scriptural language to express his own ideas, as is done involuntarily almost by every preacher in every sermon" [Hodge], expositors are not agreed. But though the latter may seem the more natural since "the rising of the Sun of righteousness upon the world" (말4:2), "the Dayspring from on high visiting us, giving light to them that sat in darkness, and guiding our feet into the way of peace" (Lu 1:78, 79), must have been familiar and delightful to the apostle's ear, we cannot doubt that the irradiation of the world with the beams of a better Sun by the universal diffusion of the Gospel of Christ, must have a mode of speaking quite natural, and to him scarcely figurative.
【롬10:18 MHCC】Did not the Jews know that the Gentiles were to be called in? They might have known it from Moses and Isaiah. Isaiah speaks plainly of the grace and favour of God, as going before in the receiving of the Gentiles. Was not this our own case? Did not God begin in love, and make himself known to us when we did not ask after him? The patience of God towards provoking sinners is wonderful. The time of God's patience is called a day, light as day, and fit for work and business; but limited as a day, and there is a night at the end of it. God's patience makes man's disobedience worse, and renders that the more sinful. We may wonder at the mercy of God, that his goodness is not overcome by man's badness; we may wonder at the wickedness of man, that his badness is not overcome by God's goodness. And it is a matter of joy to think that God has sent the message of grace to so many millions, by the wide spread of his gospel.
【롬10:19 JFB】19. But I say, Did not Israel know?—know, from their own Scriptures, of God's intention to bring in the Gentiles?
First—that is First in the prophetic line [De Wette].
Moses saith, &c.—"I will provoke you to jealousy ('against') [them that are] not a nation, and against a nation without understanding will I anger you" (신32:21). In this verse God warns His ancient people that because they had (that is, in aftertimes would) moved Him to jealousy with their "no-gods," and provoked Him to anger with their vanities, He in requital would move them to jealousy by receiving into His favor a "no-people," and provoke them to anger by adopting a nation void of understanding.
【롬10:20 JFB】20. But Esaias is very bold, and saith—that is, is still plainer, and goes even the length of saying.
I was found of them that sought me not—until I sought them.
I was made—"became"
manifest unto them that asked not after me—until the invitation from Me came to them. That the calling of the Gentiles was meant by these words of the prophet (사65:1) is manifest from what immediately follows, "I said, Behold Me, behold Me, unto a nation that was not called by My name."
※ 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.