성경 주석서

사도는 이 장에서 칭의(稱義)에 관한 논의를 계속 이어간다. 그는 이미 이방인과 유대인 모두의 죄책(罪責)을 입증하였다. 이제 이 장에서, I. 그는 자신이 유대인에 관하여 말한 바에 대해 제기될 수 있는 몇 가지 반론에 답한다(롬 3:1-8). II. 그는 유대인과 이방인을 막론하고 인류가 공통으로 지닌 죄책과 부패를 단언한다(롬 3:9-18). III. 그는 거기로부터 칭의가 필연적으로 율법이 아니라 믿음으로 말미암는 것임을 논증하며, 이에 대한 여러 근거를 제시한다(롬 3:19-31). 그의 글에 나타나는 많은 여담(餘談)으로 인해 그의 논의가 때때로 다소 난해하기는 하지만, 그가 의도하는 바는 분명하다.

사도는 유대인들의 고유한 특권을 지적한다, 로마서 3:1-8. 그러나 그들도 이방인들과 마찬가지로 죄를 지었고, 하나님의 특별한 은총에 대한 모든 권리와 자격을 잃었다는 것을 보인다, 로마서 3:9. 온 인류의 부패한 상태, 로마서 3:10-18. 온 세상이 하나님 앞에 죄 아래 있으며, 아무도 율법의 행위로 의롭다 하심을 얻을 수 없다, 로마서 3:19, 로마서 3:20. 예수 그리스도로 말미암아 잃어버린 세상에 구속을 마련하신 하나님의 긍휼, 로마서 3:21-26. 이것은 유대인과 이방인 양쪽의 자랑을 배제하고, 양쪽 모두에게 믿음을 통한 구원을 마련하며, 율법을 폐하지 않고 도리어 굳게 세운다, 로마서 3:27-31.

Dr. Taylor는 이렇게 관찰한다. “앞 장에서 사도는 자기 논증을 극한까지 밀고 갔다. 이제 남은 것은 유대인의 감정을 가라앉히고, 그의 확신을 굳히며, 큰 결론을 이끌어 내는 것이다.

“그는 유대인들이 이방인들보다 더 악했다는 것, 그들이 율법과 할례를 가지고 있고 겉으로 하나님과 관계가 있다고 고백하는 것이 하나님께 받아들여질 근거가 되지 못한다는 것을 보였다. 이것은 사실상 유대인들이 하나님의 특별한 백성으로서 누리던 특권에 대한 권리를 상실했고, 교회 안에 계속 머물 자격이 없는 정도가 이방인들이 교회 안으로 받아들여질 자격이 없는 정도와 같다고 말한 것이었다. 따라서 그들이 메시아 아래에서 교회의 특권을 누리려면 은혜의 새로운 나타남이 필요했고, 그들이 그것을 거절하면 하나님께서 그들을 포도원 밖으로 내쫓으실 것이었다. 사도는 유대인이 자기 말을 이런 뜻으로 이해하리라는 것과, 그의 율법과 할례와 모든 외적 이점들이 하나님의 은총을 얻어 내는 데 전혀 충분하지 않다는 말을 듣는 것이 그에게 몹시 거슬릴 수밖에 없다는 것을 알고 있었다. 이것은 한순간에 그의 모든 고유한 영예와 특권을 벗겨 버리는 말이었다. 사도는 이 점들에 관해 자기 동족들과 자주 논쟁했기 때문에, 그들이 이 주제에 관해 무엇을 말하려 할지 알고 있었다. 그래서 그는 자신과 한 유대인 사이의 대화를 도입하여, 그 유대인에게 답하고 자신을 변호할 기회를 준다. 이 대화에서 사도는 의심할 것 없이 유대인들의 버림받음을 가리킨다. 그는 이것을 9장, 10장, 11장에서 폭넓게 다룬다. 대화가 끝난 뒤 그는 자기 논증을 다시 이어 가며, 그들 자신의 성경으로 유대인들도 다른 사람들처럼 죄가 있음을 증명한다. 또 인류의 어떤 부분도 자기들이 행한 어떤 행위로 하나님의 나라의 복들에 대한 권리를 가질 수 없고, 오직 그리스도께서 드리신 화목 제사를 통해서만 그것을 얻을 수 있음을 증명한다. 그리고 이것은 율법을 파괴하기는커녕, 바로 율법이 요구한 것이며 율법의 요구들이 그것으로 세워진다는 것을 보인다.

“사도의 논증의 요지와 힘은 이것이다. 이방인뿐 아니라 유대인을 포함한 모든 부류의 사람이 죄를 지었다. 그러므로 그들 가운데 아무도 순종을 근거로 그의 나라의 복들을 요구할 수 없다. 따라서 유대인도 이방인만큼이나 그 복들에 대한 자격을 얻기 위해 하나님의 은혜를 필요로 한다. 그러므로 이방인도 유대인과 똑같이 좋은 자격을 가진다. 모두가 같은 처지에 있을 때, 자기들과 똑같이 악할 뿐인 다른 사람들을 배제하고 그것을 자기들만 독점하려 하는 것은 완전히 터무니없는 일이다.

“이렇게 사도는 우리 이방인들이 오직 믿음을 통해 복음 언약의 모든 복, 곧 선택, 양자됨, 용서, 특권, 규례들, 성령, 영생의 소망에 대해 선하고 확고한 권리를 가진다는 것을 견고하게 증명한다.”

처음 아홉 절은 사도와 한 유대인 사이의 대화이므로, 전체가 독자에게 더 잘 이해되도록 각 질문과 답변 앞에 각각의 화자를 붙이겠다.

INTRODUCTION TO Romans 3

In this chapter are an answer to several objections which follow one upon another, relating to what the apostle had said concerning the equality of the Gentiles with the Jews; and various proofs out of the Psalms and Prophets, showing the general depravity and corruption of mankind, of the Jews as well as of the Gentiles; and the conclusion from all this, that there is no justification by the works of the law, but by the righteousness of God received by faith, of which a large and clear account is given. The first objection is in Romans 3:1, and is taken from the unprofitableness of being a Jew and a circumcised person, if that is true which is asserted in the preceding chapter; to which an answer is given, Romans 3:2, showing that though many things might be instanced in, in which the Jew had the advantage of the Gentile in external things; this might be mentioned as one for all, and taken sufficient answer, that the Jews had the oracles or word of God committed to their trust, by which they became acquainted with the will of God. The apostle foreseeing that another objection would arise upon this; what signifies their having the oracles of God, when these are not believed by them? prevents it by observing, Romans 3:3, that though some did not believe, some did, and as for the unbelief of others, the truth and faithfulness of God in his word were not made void by it; however false and deceitful men are, God is always true to his word, Romans 3:4, and which is confirmed by a passage of Scripture, cited out of Psalm 51:4, hence arises another objection, that if the righteousness of God is commended and illustrated by the unrighteousness of man, then it would be unjust in God to take vengeance on men for their sins, Romans 3:5, which is removed with abhorrence, and answered by observing, that if there was any truth in it, the world could not be judged by God, as it certainly will, Romans 3:6, but still the objection is continued and strengthened, Romans 3:7, that if God is glorified through the sins of men, not only men ought not to be punished for them, but they should not be reckoned sinners, or as doers of evil things, but of good things, and be indulged in them; to which is replied, that this was the common calumny cast upon the doctrine of the apostle, and persons of such principles and practices are deserving of damnation, Romans 3:8. Having removed these objections, the apostle reassumes his former assertion, and supports it, that a carnal circumcised Jew is no better than a carnal uncircumcised Gentile; it being already sufficiently made to appear, that they are both under the power and guilt of sin; and as a further evidence of it, he produces several passages out of the book of Psalms, and out of the prophecies of Isaiah, which fully express the sad corruption of human nature, and especially of the Jews; and this account begins in Romans 3:10, and ends in Romans 3:18, and which account he suggests, Romans 3:19, carries in it such a full conviction of the truth of what he had said, that all men are under sin, that no one would be able to open his mouth in his own defence, but all must acknowledge themselves guilty before God: and then he proceeds to the conclusion he meant to draw from all this, that there is no justification of any before God by the deeds of the law; giving this as a reason for it, because the law discovered sin, but not a justifying righteousness, Romans 3:20, that is revealed in another way, by the Gospel, and not the law, though both law and prophets bear a testimony to it, Romans 3:21, which righteousness is described by the author of it, God; by the means through which it comes to the use and comfort of men, the faith of Christ; and by the subjects of it, them that believe; in the justification of which there is no difference, Romans 3:22, of which a reason is given, Romans 3:23, taken from the general state of men, as sinners, and bereaved of the image of God: the several causes, ways, means, and end of the justification of such persons are suggested; the moving cause is the free grace of God, the meritorious or procuring cause the redemption that is in Christ, Romans 3:24, and his propitiatory sacrifice, Romans 3:25, which is owing to the eternal purpose of God, whose end in it was to declare his purity, holiness, and justice; which end is repeated and enlarged on, in Romans 3:26, upon which the apostle asks, Romans 3:27, what is become of boasting in the creature? and answers himself by saying, it was excluded, not by the doctrine of works, but by the doctrine of faith, and particularly the doctrine of justification by faith in the righteousness of Christ; wherefore the conclusion stands firm and just, from the premises, that justification is by faith without the works of the law, Romans 3:28, and it is further confirmed, that Jews and Gentiles, with respect to their state and condition God-ward, are on a level; he is the God of the one, as well as of the other, Romans 3:29, and this appears by his justifying both in one and the same way, through faith in the righteousness of this Son, Romans 3:30, and the chapter is concluded by obviating an objection that might be made, that through this doctrine of justification by faith the law is made void, and is of no use, Romans 3:31, to which the apostle answers, that this is so far from being fact, that the law is established by it.

A. RABBINIC DOCTRINES; MERIT, PRIVILEGE, &c. (Cch. 2, 3)

The following extracts from the Talmud are from the late Dr A. M Caul’s Old Paths. The original Rabbinic, as well as the reference, is there given in each case.

(On the Talmud as evidence to opinion in St Paul’s day, see just below, Appendix B.)

“Every one of the children of men has merits and sins. If his merits exceed his sins, he is righteous. If his sins exceed his merits, he is wicked. If they be half and half, he is an intermediate person, בינוני.” p. 125.—“Circumcision is equivalent to all the commandments that are in the Law.” p. 230.—“The wise men have said, that Abraham our father sits at the door of hell (Gehinnom), and does not suffer any one that is circumcised to be cast into it.” p. 229.—“Amongst all the commandments, there is not one that is equivalent to the study of the Law. Whereas the study of the Law is equivalent to all the commandments; for study leads to practice. Therefore, study always goes before good deeds”. p. 131.—“What is a sojourning proselyte? A Gentile, who has taken upon himself the commandments given to the sons of Noah, but is not circumcised nor baptized. Such a one is received, and is of the pious of the nations of the world. And why is he called a sojourner? Because it is lawful for us to let him dwell among us in the land of Israel.… But a sojourning proselyte is not received except during the celebration of the year of jubilee” (p. 34); i.e., during one year in fifty. But elsewhere the Talmud says that there has been no jubilee since the Captivity of the Ten Tribes (p. 35). Full proselytism is thus the only real hope for a Gentile.—“What constitutes a Stranger (i.e. a full proselyte)? Sacrifice, circumcision, and baptism. At the present time, when there is no sacrifice, circumcision and baptism are necessary; and when the Temple is rebuilt, he must bring a sacrifice. A Ger (Stranger) is not a Ger until he is both circumcised and baptized.” p. 154.

These extracts may aid us, in some measure, in estimating the kind of prejudice against which St Paul aims in Romans 2 &c.

The work from which the extracts are taken, The Old Paths, (נתיבות צולס), is itself no mean illustration of the prophecies of Romans 11. It was originally a serial, circulated (1836–7) among the Jews of London, as “a comparison of Modern Judaism with the religion of Moses and the Prophets;” and it is a deeply earnest while most temperate appeal by a Gentile Messianist to Jews.

CHAPTER 3

Romans 3:2. μὲν γάρ] Lachm. following B D* E G, min[723] vss[724], Chrys. Aug. reads ΜΈΝ. The ΓΆΡ was easily lost in consequence of its seeming unnecessary, and of the recollection of Romans 1:8; but is supported by 1 Corinthians 11:18.

Romans 3:9. ΠΡΟΕΧΌΜΕΘΑ] D* G 31, Syr[725] Erp. Chrys. ms. Theodoret have ΠΡΟΚΑΤΈΧΟΜΕΝ (or ΚΑΤΈΧ.) ΠΕΡΙΣΣῸΝ, and, with several other authorities, omit Οὐ ΠΆΝΤΩς. This ΠΡΟΚΑΤ. ΠΕΡΙΣΣ. is an erroneous gloss; and the omission of Οὐ ΠΆΝΤΩς is explained by its being no longer suitable after the adoption of ΤΊ ΟὖΝ ΠΡΟΚΑΤΈΧΟΜΕΝ ΠΕΡΙΣΣΌΝ; see Reiche, Comm. crit.

Romans 3:11. In important codices the article is wanting before συνίων and ἘΚΖΗΤῶΝ. But see LXX. Psalm 14:2.

Romans 3:22. ΚΑῚ ἘΠῚ ΠΆΝΤΑς] is wanting in A B C P א*, Copt. Aeth. Arm. Erp. Clem. Or. Cyr. Aug. Deleted by Lachm. and Tisch. 8. But when we consider that a gloss on ΕἸς ΠΆΝΤΑς was quite unnecessary, and on the other hand that ΚΑῚ ἘΠῚ ΠΆΝΤΑς was equally unnecessary to complete the sense, we may assume that the twice repeated ΠΆΝΤΑς may have even at a very early date occasioned the omission of ΚΑῚ ἘΠῚ ΠΆΝΤΑς.

Romans 3:25. Τῆς ΠΊΣΤ.] Τῆς is wanting in C* D* F G א, min[726], and several Fathers (A and Chrys. omit the whole διὰ τ. πίστ.). Suspected by Griesb., and deleted by Lachm. and Tisch. Still the omission of the article might easily occur if the copyist, as was natural, glanced back at ΔΙᾺ ΠΊΣΤ., Romans 3:22.

Romans 3:26. ΠΡῸς ἜΝΔΕΙΞ.] Following A B C D* P א, min[727], we should read with Lachm. and Tisch. πρὸς τὴν ἔνδειξ. The article was passed over in accordance with Romans 3:25.

ἸΗΣΟῦ is wanting in F G 52 It.; and is expanded in other authorities (ΧΡΙΣΤΟῦ ἸΗΣΟῦ, or ΤΟῦ ΚΥΡΊΟΥ ἩΜ. ἸΗΣΟῦ ΧΡΙΣΤΟῦ). Notwithstanding the preponderating testimony in its favour, it is properly deleted by Fritzsche and Tisch. 7. Supplied from looking back to Romans 3:22.

Romans 3:28. ΓΆΡ] Elz. and Tisch. 7. read ΟὖΝ, against very preponderating testimony, by which also the arrangement ΔΙΚ. ΠΊΣΤ. ἌΝΘΡΩΠΟΝ (Elz.: Π. Δ. Ἄ.) is confirmed. Since according to the different modes of apprehending the connection, the emendation might be ΟὖΝ as well as ΓΆΡ, external attestation only can here be regarded as decisive.

Romans 3:29. The reading ΜΌΝΩΝ (so Tisch. 7. instead of ΜΌΝΟΝ) is insufficiently attested by B, min[728] and Fathers; and arose easily out of the context.

οὐχὶ καί] Elz.: ΟὐΧῚ ΔῈ ΚΑΊ, against decisive testimony. The ΔῈ was easily introduced into the text by the contrast, whether the two questions might be taken separately, or together as one.

ἘΠΕΊΠΕΡ] A B C D** א, min[729], Clem. Or. Cyr. Didym. Damasc.: εἴπερ. Recommended by Griesb.; adopted by Lachm. and Tisch. 8. But how easily may the ἘΠΕΊΠΕΡ, only occurring here in the N. T., and therefore unfamiliar to the copyists, have been exchanged for the familiar ΕἼΠΕΡ!

[723] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[724] ss. versions. These, when individually referred to, are marked by the usual abridged forms.

[725] yr. Peschito Syriac

[726] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[727] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[728] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[729] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

롬 3:1-8.

유대인의 반론에 대한 답변.

1, 2. 그런즉 유대인의 나음이 무엇이냐? - 곧 “최후의 심판이 오직 마음의 상태에 달려 있고, 그 마음이 하나님의 언약이라는 거룩한 울타리 밖의 이방인에게서도 그 울타리 안의 유대인에게서만큼 선할 수 있다면, 우리 유대인들은 모든 특권에도 불구하고 무엇이 더 낫단 말인가?”라는 뜻이다.

무슨 유익이 ... - 이 장 앞부분의 목적은 지난 장의 진술들에 대해 유대인이 제기할 수 있는 몇 가지 반론에 답하는 것이다. 첫 번째 반론이 이 절에 제시되어 있다. 사도가 제시한 견해가 옳다면, 유대인은 자기 종교에서 어떤 특별한 유익을 얻을 수 있겠느냐고 자연스럽게 물었을 것이다. 그 반론은 특히 로마서 2:25-26에서 제시된 입장, 곧 이교도가 율법이 요구하는 것들을 행한다면 그가 할례받은 것처럼 취급될 것이라는 입장에서 생겼을 것이다. 그래서 “할례의 유익이 무엇이냐?”라는 질문이 나온다.