성경 주석서

사도는 믿음으로 말미암는 칭의라는 위대한 교리를 자세히 단언하고, 밝히 드러내며, 또 증명하였다. 그런데 혹 누군가가 이 아름다운 꽃에서 독을 빨아내어, 하나님의 그 은혜를 방종과 방탕으로 바꾸어 버릴까 염려하여, 그는 같은 열심과 풍성한 표현과 설득력 있는 논증으로써, 성화와 거룩한 삶의 절대적 필요성을 강력히 역설한다. 이는 성화와 거룩한 삶이 칭의와 분리될 수 없는 열매요 동반자이기 때문이다. 무릇 예수 그리스도께서 하나님으로부터 어떤 영혼에게 의로움이 되시는 곳에서는, 그가 하나님으로부터 그 영혼에게 성화도 되시기 때문이다(고전 1:30). 물과 피가 죽으시는 예수의 찔린 옆구리에서 함께 흘러나왔다. 그러므로 하나님이 이렇게 짝지어 주신 것을 우리가 감히 나누지 말지니라.

이 장에서 시작된 논증은 뒤의 두 장까지 계속된다. 일반적 목적은 동일하다. 곧 "하나님께서 채택하신 칭의의 계획이 사람들을 죄로 이끌지 않고, 오히려 거룩으로 이끈다는 것을 보이는 것"이다. 이것은 로마서 6:1에서 하나의 반론에 답함으로 도입된다. 사도는 여러 논증과 예증으로 이 주제를 추적하는데, 그것들은 모두 칭의의 계획의 목적과 방향이 죄를 미워하고 거룩을 사랑하며 실천하게 하는 것임을 보이는 데 향한다. 이 장에서 논증은 주로 다음의 근거들에서 이끌어진다.

(1) 그리스도인들의 세례에서. 그들은 세례로 말미암아 죄에 대해 죽었고 하나님께 대해 살도록 매여 있음을 고백했다. 로마서 6:2-13.

(2) 그들이 이제 하나님의 종이며, 종의 법에 의해 그에게 순종할 의무 아래 있다는 사실에서. 로마서 6:15-20.

(3) 죄의 악에 대한 그들의 이전 경험, 곧 죄가 비참과 죽음을 낳는 경향, 그리고 복음으로 말미암아 그들이 그 일들을 부끄러워하게 되었고 이제는 자신들을 하나님의 순결한 섬김에 드렸다는 사실에서. 그는 이런 여러 고려 사항들로, 그 교리의 경향이 방종을 낳는다는 비난을 물리치고, 오히려 그것이 순결과 평화의 체계임을 단언한다. 그 논증은 뒤의 두 장에서도 계속되어, 복음의 정결하게 하는 경향을 더 보여 준다.

우리는 죄를 더 많이 지을수록 하나님의 은혜가 더 풍성해질 것이라는 악한 확신 아래 죄 가운데 계속 거함으로, 하나님의 끝없는 선하심을 남용해서는 안 된다, 로마서 6:1. 우리는 그리스도와 합하여 세례를 받았으므로, 그 일로 죄에 대하여 죽었다고 고백한 것이다, 로마서 6:2-4. 또한 그의 부활과 같은 모양으로 심긴 자가 되었다, 로마서 6:5. 우리는 그와 함께 십자가에 못 박히고, 죽으며, 죽은 자 가운데서 다시 살아난다고 고백하기 때문이다, 로마서 6:6-11. 그러므로 우리는 죄가 우리 몸 안에서 왕 노릇 하게 하지 말고, 하나님의 영광을 위해 살아야 한다, 로마서 6:12-14. 복음도 율법과 마찬가지로 죄 가운데 사는 일을 조금도 허용하지 않는다. 죄를 짓는 자들은 죄의 종이다, 로마서 6:15-19. 죄의 비천하고 고통스러운 섬김과 그 삯인 영원한 죽음, 그리고 마음 안에 역사하는 하나님의 은혜의 복된 결과, 곧 그 열매인 영생이 제시된다, 로마서 6:20-23.

사도는 유대인과 이방인 모두에게 구원이 메시아를 통해 와야 하며 오직 믿음으로 받아야 한다는 것을 증명한 뒤, 이 장에서 두 부류 모두가 거룩한 삶을 살아야 할 의무 아래 놓였다는 것과, 그 목적을 위해 그들이 누리는 수단과 이점들을 보이기 시작한다. 그는 이것을 그 자체로 매우 높고 필수적인 일, 곧 거룩함이 없이는 아무도 주를 볼 수 없기 때문이라는 이유만으로 하는 것이 아니다. 그 당시에도 상당히 퍼지고 있었던 것으로 보이는 비방, 곧 그리스도 예수의 은혜로 말미암아 오직 믿음으로 의롭다 하심을 얻는다는 교리가 도덕법에 대한 순종을 쓸모없게 만들며, 사람이 악을 더 많이 행할수록 그 악에서 구속될 때 하나님의 은혜가 그에게 더 풍성해진다는 비방을 논박하기 위해서도 그렇게 한다. 이 비방이 당시 퍼지고 있었음은 로마서 3:8에서 알 수 있다. 사도는 같은 장 31절(로마서 3:31)에서 자기 교리가 율법을 파기하기는커녕 도리어 그것을 세운다고 주장함으로써 이에 맞서 자신을 변호한다. 그러나 이 장과 이어지는 두 장에서 그는 그 주제를 질서 있고 형식적인 방식으로 다루며, 그리스도교의 원리들이 거룩한 마음과 거룩한 삶을 절대적으로 요구하고, 그 둘을 위해 가장 넉넉한 마련을 한다는 것을 유대인과 이방인 모두에게 보인다.

INTRODUCTION TO Romans 6

The Apostle having finished his design concerning the doctrine of justification, refutes the charge brought against it as a licentious doctrine, and prevents any ill use that might be made of it by men of evil minds, justified persons by the strongest arguments, and with the best of motives to holiness of life and conversation: he saw, that whereas he had affirmed in the preceding chapter, that sin being made to abound by the law, in the condemnation of sinners, the grace of God the more abounded in their justification and pardon; that some would rise up and object, that this doctrine countenances men's continuance in sin, and opens a door to all manner of iniquity; and that others would abuse this doctrine, and encourage themselves in a vicious course of life, upon this mistaken notion, that the grace of God would be the more illustrious by it; all which is suggested in Romans 6:1, to which an answer is returned in Romans 6:2, with an abhorrence of everything of this kind; and by an argument, showing the absurdity and inconsistency of it, seeing persons dead to sin, as justified ones are, cannot live in it: and that they are dead to sin, and under obligation to live unto righteousness, he argues from their baptism into Christ's death, which represents their being dead with Christ, and buried with him, Romans 6:3, and likewise the resurrection of Christ from the dead, and theirs by him, whereby they are both fitted and obliged to walk in newness of life; since they are, and should be like him, as in his death, so in his resurrection from the dead: and the rather, as they are implanted in him, as the branches in the vine, Romans 6:4, and especially as it was the great end of his death, that by the crucifixion of sin with him, it might so be destroyed, that his people should be no more servants to it, Romans 6:6, this being proved, that justified ones are dead to sin, the apostle argues upon it, that such are freed from sin, Romans 6:7, and therefore ought not, and cannot live in it; for this must be given into as an article of faith, that such as are dead with Christ live, and shall live a life of communion with him, Romans 6:8, which is inconsistent with living in sin: he further argues from the resurrection of Christ, which was not to die more, Romans 6:9, and suggests, that in like manner, those who have been dead and buried, and risen with him, which their baptism signifies, should not live in sin, which is no other than dying again; and to strengthen this, directs to the ends of Christ's death and resurrection, Romans 6:10, the end of the one being unto sin, to finish, make an end of that, and be the death of it, and the end of the other, being living unto God; wherefore in like manner, such who profess to be Christ's, to be justified by his righteousness, to be baptized into his death, and to be risen with him, should account themselves dead unto sin, and so not live in it, and alive to God through the righteousness of Christ, and so live to his honour and glory, Romans 6:11, and having thus answered the objection, and removed the calumny, and set this matter in a clear light, the apostle proceeds to dehort from sinning, and to exhort to holiness of life, Romans 6:12, in which he compares sin to a tyrant, the lusts of it to the laws of such an one, and which therefore should not be obeyed; and the rather, as the wages of them are death, and have made the body already mortal; wherefore the members of it should not be employed in such service, but in the service of God: and whereas it might be objected, that sin is too strong and prevalent, and has got the mastery, and will keep its power, the apostle declares it as a promise of grace, that sin shall not have the dominion, Romans 6:14, giving this as a reason, because such as are justified and sanctified, are not under the law, as a covenant of works, but under the covenant of grace, of which this promise is a part; and in order to prevent an ill use of this doctrine, and remove an objection that might be made, that if not under the law, men are under no restraints, but may go on in sin without control, he answers it with his usual detestation, Romans 6:15, and argues the folly and absurdity of living in sin upon such an account, because it would make them servants of sin unto death, Romans 6:16, and so they were before conversion, but now were otherwise, for, which they had reason to be thankful, Romans 6:17, since through the grace of God they had yielded an hearty obedience to the Gospel; wherefore to obey sin would be to return to their former state of bondage; whereas being freed from the power and dominion of sin, they were now the servants of righteousness, and ought to act becoming such a character, Romans 6:18, wherefore it was but acting the part of reasonable men, it was but their reasonable service, to yield themselves servants, not to sin and uncleanness, but to righteousness and holiness, Romans 6:19, in order to engage to which, the apostle puts them in mind of their former state; how that when they were in subjection to sin, they had nothing to do with the exercise of righteousness, Romans 6:20, and therefore as there was an alteration made in them, they ought to be just the reverse in their conduct and conversation; for he appeals to them, that they had no pleasure nor profit in their former course of life; which had brought upon them shame and confusion, and must have ended in death, had it not been for the grace of God, Romans 6:21, but now as they were delivered from the slavery and dominion of sin, they were under a better master, were servants to God; and the fruit of their service was holiness, and the issue of all would be everlasting life, Romans 6:22, which is illustrated by the contrary, Romans 6:23, the wages due from the service of sin, and which only could be expected from it, being death; whereas grace and holiness, the gift of God, issue in eternal life by Christ Jesus; in whose hands it is, and through whom it comes, and is enjoyed.

CHAPTER 6

Romans 6:1. ἐπιμένωμεν] approved by Mill, Griesb. and others; adopted by Lachm. Tisch. and Fritzsche. The Recept[1367] is ἐπιμενοῦμεν, contrary to decisive evidence (A B D E F G, min[1368]); also contrary to K P א, min[1369], which have ἐπιμένομεν. Brought into conformity with ἐροῦμεν.

Romans 6:11. After μέν Elz. has εἶναι against preponderating evidence. Supplementary addition, which is also variously placed. Notwithstanding Tisch. (8) has adopted it, but before νεκρούς, following B C א*.

τῷ κυρίῳ ἡμῶν also, which Elz. has after Ἰησοῦ, is, according to decisive testimony, not genuine (an ascetic addition).

Romans 6:12. ὑπακ. ταῖς ἐπιθ. αὐτοῦ] so also Lachm. and Tisch. following A B C* א, min[1370], and most vss[1371] and Fathers. D E F G Clar. Boern. Iren. Tert. Vict. tunun., have ὑπακούειν αὐτῇ. Preferred by Rinck, and adopted by Scholz and Fritzsche. The reading of Elz.: ὑπακ. αὐτῇ ἐν ταῖς ἐπιθ. αὐτοῦ has least evidence. The most strongly attested ὑπακ. ταῖς ἐπιθ. αὐτοῦ appears to have been the original. From it the ὑπακ. αὐτῇ arose through αὐτῇ being marginally annexed to ταῖς ἐπιθ. αὐτ. as a gloss, to render it apparent, that in the case of the lusts of the body the ἁμαρτία (original sin) was to be understood. This gloss was adopted partly instead of τ. ἐπιθ αὐτοῦ (so ὑπακ. αὐτῇ arose); and partly along with τ. ἐπιθ. αὐτοῦ, which latter course occasioned a connecting ἐν, and gave rise to the Recept[1372].

Romans 6:15. ἁμαρτήσομεν] A B C D E K L P א, min[1373] and Clem, have ἁμαρτήσωμεν. Recommended by Griesb., adopted by Lachm. Tisch. and Fritzsche, and rightly on account of the decisive evidence in its favour.

Romans 6:21. τὸ γὰρ τέλος] Lachm. reads τὸ μὲν γὰρ τέλος in agreement with B D* E F G א* § 73, Syr. p[1374] Theodoret. Rightly: how easily might the μέν solitarium be lost under the hands of unskilled copyists! Comp Buttmann, neut. Gr. p. 313.

[1367] ecepta Textus receptus, or lectio recepta (Elzevir).

[1368] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1369] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1370] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1371] ss. versions. These, when individually referred to, are marked by the usual abridged forms.

[1372] ecepta Textus receptus, or lectio recepta (Elzevir).

[1373] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.

[1374] yr. p. Philoxenian Syriac.

Chs. 6–8. Moral results from the δικαιοσύνη θεοῦ.[1376] Chapter 6 shows how it, so far from furthering immorality, on the contrary excludes the latter from the Christian state, and for the first time rightly establishes, promotes, and quickens true morality. Chap. 7 shows the same in relation to the law; and ch. 8 sets forth the blessed condition of those who as justified are morally free.

[1376] Thus Paul certainly passes over from the field of the gaining salvation to that of its moral preservation; but not, as Th. Schott thinks, with a view to show the non-necessity of the law for the latter and so to justify his acting as Apostle to the Gentiles. In ch. 6 the law in fact is mentioned not as unnecessary, but as the contrast to the state of grace (ver. 14 f.); and ch. 7 is occupied with something far loftier than its non-necessity. Of the justification of his apostolic working among the Gentiles, and of its bearing on the law, the Apostle says nothing.

Ch. Romans 6:1-14. Continuance in sin in order that grace may abound—that is a thing utterly opposed to the fellowship with Christ, into which we are brought by baptism; for we are thereby rendered dead unto sin, and translated into a new moral life. Correspond therefore (Romans 6:12-14) to this new relation (your ideal, Romans 6:14) by your conduct.

롬 6:1-11.

은혜로 말미암는 칭의가 거룩한 삶에 대하여 가지는 관계.

1. 그런즉, 등--우리 서신의 이 셋째 부분의 주제는 첫 질문에서 곧바로 드러난다. ‘은혜를 더하게 하려고 우리가 죄에 계속 머물겠느냐?’(참된 독법은 ‘머물러도 되겠느냐’, ‘머물러야 하겠느냐’이다). 만일 사도의 교리가 구원이 우리의 선행에 어떤 정도로든 달려 있다는 것이었다면, 이런 반론은 제기될 수 없었을 것이다. 순전히 값없이 주어지는 칭의 교리에 대해서는 이 반론이 그럴듯하다. 또한 이 반론이 제기되지 않은 시대는 없었다. 이것이 사도들에게 제기되었음은 롬 3:8에서 알 수 있고, 갈 5:13; 벧전 2:16; 유 4에서 어떤 이들이 그런 비난의 빌미를 주었다는 것도 알 수 있다. 그러나 그것이 은혜의 교리를 완전히 왜곡한 것임을 사도는 이제 보여 주려 한다.

그런즉 우리가 무슨 말을 하리요? - 이것은 반론을 제시하는 방식이다. 그 반론은 사도가 로마서 5:20에서 말한 것과 관련된다. 죄가 더한 곳에 은혜가 더욱 넘쳤다는 그런 생각에 대해 우리가 무엇이라고 말할 것인가?

우리가 죄에 계속 거하겠느냐? ... - 만일 죄가 은혜와 은총의 계기가 되었다면, 은혜가 풍성해지도록 우리가 죄 안에 계속 머물고 가능한 한 많이 죄를 범해야 하지 않겠느냐는 것이다. 사도는 이제 이 반론에 답하기 시작한다. 그는 그 결과가 따라오지 않는다는 것을 보이고, 칭의 교리가 그것으로 이끌지 않는다는 것을 입증한다.