언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 사도행전 › 11장

주석[칼빈] — 사도행전 11장 · 안디옥 교회

요약
칼빈 주석 · 섹션 18개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 10장12장 →

1절 카드 ↗

1. And the apostles. Whereas Luke declareth that the fame of one house which was converted was spread abroad everywhere amongst the brethren, that did arise by reason of admiration; for the Jews accounted it as a monster that the Gentiles should be gathered unto them as if they should have heard that there had been men made of stones. Again, the immoderate love of their nation did hinder them from acknowledging the work of God. For we see that through this ambition and pride the Church was troubled; because the equality which did diminish their dignity was not tolerable. For which cause they did contend stoutly to bring the necks of the Gentiles under the yoke. But forasmuch as it was foretold by so many prophecies of the prophets, that the Church should be gathered of all people after the coming of the Messiah, and forasmuch as Christ had given commandment to his apostles touching the preaching of the gospel throughout the whole world, how can it be that the conversion of a few men should move some, as some strange thing, and should terrify other some, as if it were some monster? I answer, that whatsoever was foretold touching the calling of the Gentiles, it was so taken as if the Gentiles should be made subject to the law of Moses, that they might have a place in the Church. But the manner of the calling, the beginning whereof they saw then, was not only unknown, but it seemed to be quite contrary to reason. For they did dream that it was impossible that the Gentiles could be mixed with the sons of Abraham, and be made one body with them, (the ceremonies being taken away,) but that there should be great injury done to the covenant of God; for to what end served the law save only to be the mid wall to note out the disagreement? Secondly, because they were acquainted with that difference during their whole life, the unlooked-for newness of the thing doth so pierce them, that they did forget all that which ought to have quieted their minds. Finally, they do not straightway comprehend the mystery, which, as Paul teacheth, was unknown to the angels from the creation of the world. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-1

Source

사도들과 유대에 있는 형제들이 이방인들도 하나님의 말씀을 받았다 함을 들으니라. 누가는 한 가정이 개종했다는 소문이 형제들 사이에 널리 퍼졌다고 선언하는데, 이는 놀라움에서 비롯된 것이었다. 유대인들은 이방인들이 자신들에게 모여드는 것을 마치 돌에서 사람이 만들어졌다는 소식을 들은 것처럼 기이한 일로 여겼기 때문이다. 또한 자기 민족에 대한 지나친 편애가 그들로 하여금 하나님의 역사를 인정하지 못하게 했다. 이 야망과 교만으로 인해 교회가 소란스러워진 것을 우리는 본다. 자신들의 위엄을 낮추는 평등은 견딜 수 없었기 때문이다. 그러므로 그들은 이방인의 목에 율법의 멍에를 씌우려고 완강히 다투었다. 그러나 이미 수많은 선지자의 예언이 메시아 오신 후 교회가 모든 민족으로부터 모일 것을 예고했고, 그리스도께서 사도들에게 온 세상에 복음을 전하라고 명하셨는데, 어찌하여 몇 사람의 개종이 어떤 이들에게는 이상한 일처럼 놀라움을 주고, 다른 이들에게는 괴물처럼 두려움을 주는가? 내 답은 이것이다. 이방인의 부름에 관해 예언된 모든 것은, 이방인들이 모세 율법에 복종하게 되어야만 교회에서 자리를 얻을 수 있다는 식으로 이해되었다. 그러나 그들이 그때 처음 보게 된 부름의 방식은 알려지지 않았을 뿐 아니라, 이성에 완전히 반하는 것처럼 보였다. 이방인들이 의식을 제거한 채 아브라함의 자손들과 섞여 하나의 몸을 이룰 수 있다고는 꿈에도 생각하지 못했으며, 그것은 하나님의 언약에 큰 해를 끼치는 것이라고 여겼다. 또한 그들은 평생 그 구분 속에서 살아왔기에, 예상치 못한 새로움이 그들을 너무나 강하게 휘몰아쳐 마음을 안정시켜야 할 모든 것을 잊게 만들었다. 마지막으로, 바울이 가르치듯 창세 때부터 천사들에게도 알려지지 않았던 그 신비를 그들이 곧바로 이해하지 못한 것은 당연하다.

원주석

2절 카드 ↗

2. They reasoned with him. Obstinacy doth for the most part accompany error. This was now a fault having in it too gross ignorance, in that they did not quietly receive the Gentiles into their bosom, united to them by the same Spirit of faith. But they do not only leap back, but also contend with Peter contentiously, and blame him for his fact, which deserved great praise. They hear that the Gentiles have embraced the Word of God; what letteth them then from embracing them, that they may be coupled together (724) under the government of one God? For what more holy bond can there be, than when all men, with one consent, are coupled and joined to God? And why should not those grow together into one body who make the Messiah of God their head? But because they saw the external form of the law broken, they thought that heaven and earth did go together. (725) And note, that although Luke said before that the apostles and brethren had heard this fame, yet he spake nothing of offense; but he bringeth in now, as it were, a new sect of men, which did contend with Peter. The brethren, saith he, heard, and there an end; it followeth, When Peter was come to Jerusalem, those which were of the circumcision did contend with him, who were undoubtedly unlike to the first; again, these words περιτομης , do not simply signify the Jews, but those who were too much addicted to keeping the ceremonies of the law. For there were none of Jerusalem in Christ’s flock at that time, save only those which were circumcised. From whom, then, could he distinguish those men? Lastly, it seemeth to be a thing unlike to be true that the apostles, and those which were moderate being of the number of the faithful, did attempt this combat. For though they had been offended, yet they might have conferred with Peter privately, and have demanded some reason of his fact. By these reasons am I moved to think that those are said to be of the circumcision who did make so great account of circumcision, that they granted no man a place in the kingdom of God, unless he took upon him the profession of the law, and, being admitted into the Church by this holy rite, did put off uncleanness. (724) “ Societam colant ,” may cultivate communion. (725) “ Misceri ,” were confounded. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-2

Source

베드로가 예루살렘에 올라갔을 때에 할례자들이 그를 비판하여. 오류에는 대개 고집이 따른다. 같은 믿음의 성령으로 연합된 이방인들을 흔쾌히 품지 못한 것은 너무나 심한 무지에서 비롯된 잘못이었다. 그들은 물러서는 데 그치지 않고 베드로와 격렬하게 다투며 크게 칭찬받아 마땅한 그의 행동을 비난했다. 그들은 이방인들이 하나님의 말씀을 받아들였다는 소식을 들었다. 그렇다면 무엇이 그들을 막아 이방인들을 같은 하나님의 통치 아래 연합하여 받아들이지 못하게 했는가? 모든 사람이 한마음으로 하나님께 연합하는 것보다 더 거룩한 유대가 어디 있겠는가? 하나님의 메시아를 머리로 삼는 이들이 어찌 하나의 몸으로 자라지 않겠는가? 그러나 율법의 외적 형식이 깨진 것을 보고 그들은 하늘과 땅이 뒤집어진 것처럼 여겼다. 누가가 앞서 사도들과 형제들이 그 소문을 들었다고 말했지만 거리낌에 대해서는 언급하지 않은 반면, 이제는 마치 새로운 무리를 등장시키듯 베드로와 다투는 자들을 소개하는 것을 주목하라. "형제들은 들었다"고 하고 끝났다. 그 뒤에 "베드로가 예루살렘에 올라갔을 때 할례자들이 다투었다"고 한다. 이들은 분명히 앞의 사람들과 달랐다. 또한 "할례자들"이라는 말은 단순히 유대인을 가리키는 것이 아니라, 율법의 의식을 지키는 데 지나치게 집착하는 자들을 가리킨다. 예루살렘에서 그 당시 그리스도의 무리 안에는 할례받은 자들밖에 없었으니, 누가가 그들과 이 사람들을 어찌 구분하겠는가? 사도들과 온건한 신자들이 이런 싸움을 벌였다고는 보기 어렵다. 비록 화가 났더라도 사사로이 베드로와 대화하며 그 일의 이유를 물을 수 있었을 것이기 때문이다. 이러한 이유로 나는 "할례를 받은 자들"이라 함이, 율법의 고백을 통해 입양되어 교회에 들어오지 않은 자에게는 아무도 하나님 나라에서의 자리를 주지 않으려 했던, 할례를 지나치게 중시하는 자들을 가리킨다고 생각한다.

원주석

3절 카드 ↗

3. Unto men being uncircumcised. This was not forbidden by the law of God, but it was a tradition which came from the fathers. And yet, notwithstanding, Peter doth not object that they dealt too hardly (726) with him in this point, and that he was not bound by the necessity of man’s law. He omitteth all this defense, and doth only answer, that they came first unto him, and that they were offered unto him, as it were, by the hand of God. And here we see the rare modesty of Peter, because whereas, trusting to the goodness of the cause, he might have justly despised unskillful men, who did trouble him unjustly, yet doth he mildly excuse himself as it becometh brethren. This was no small trial in that he was unworthily accused, because he had obeyed God faithfully. But because he knew that this law was enjoined the whole Church, that every man be ready to give an account of his doctrine and life so often as the matter requireth, and he remembered that he was one of the flock, he doth not only suffer himself to be ruled, but submitteth himself willingly to the judgment of the Church. Doctrine, indeed, if it be of God, is placed above the chance and die of man’s judgment; but because the Lord will have prophecy judged, his servants must not refuse this condition, that they prove themselves to be such as they will be accounted. But we shall see anon how far the defense both of doctrine, as also of facts, ought to extend. For this present we must know this, that Peter doth willingly answer for himself when his fact is reproved. (727) And if the Pope of Rome be Peter’s successor, why is not he bound by the same law? Admit we grant that this submission was voluntary, yet why doth not the successor imitate such an example of modesty showed unto him? Although we need no long circumstance (728) here; for if that be true which the Popes spew out in their sacrilegious decrees, Peter did treacherously betray and forsake the privileges of their seat, [See,] and so he betrayed the See of Rome. For, after that they have made the Pope the judge of all the whole world, affirming that he is not subject to man’s judgment; after that they have lifted him up above the clouds, that, being free from giving an account, his will and pleasure may stand for a reason, [law,] they make him forthwith patron of the apostolic seat, [See,] stoutly to defend the privileges thereof. Of what great sluggishness shall Peter then be condemned, if he did lose his right given him of God, by yielding so cowardly? [easily.] Why did not he at least object that he was free from the laws, and exempt from the common sort? But he useth no such preface, but entereth [on] the cause without making any delay. And let us remember, that there is nothing which hindereth us from contemning that idol safely, seeing that usurping such unbridled tyranny, he hath blotted himself out of the number of the bishops. And Peter beginning. Because this narration is all one with [that] which we had in the chapter next (going before,) and because it is repeated almost in the very same words, if any thing need to be expounded let the readers repair thither. The purpose of Peter, and all the whole sum of his speech, shall appear by the conclusion. Yet, before I come thither, we must briefly mark that he maketh the preaching of the gospel the cause of salvation. Thou shalt hear (saith he) words wherein thou mayest have salvation, not because salvation is included in man’s voice, but because God, offering his Son there unto eternal life, doth also cause us to enjoy him by faith. This is assuredly wonderful goodness of God, who maketh men ministers of life, who have nothing but matter of death in themselves, and which are not only subject to death in themselves, but are also deadly to others. Nevertheless, the filthy unthankfulness of the world betrayeth itself in this point, which, loathing true and certain salvation offered unto it, and forsaking it when it lieth at the feet, doth imagine divers and vain salvations, in seeking which, it had rather gape being hungry, (729) than to be filled with the grace of God which meeteth it and is present. (726) “ Praecise ,” strictly. (727) “ Petrum ad causam dicendam libenter descendere quum ejus factum improbatur ,” that Peter readily condescends to plead his cause when his act is impugned. (728) “ Circuitu ,” circumlocution. (729) “ Famelicus inhiare mavult ,” it prefers gaping famished. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-3

Source

네가 무할례자의 집에 들어가 함께 먹었다 하니. 이것은 하나님의 율법이 아니라 조상들로부터 내려온 전통이었다. 그럼에도 베드로는 그들이 인간의 법에 있어 지나치게 가혹하게 대한다거나 자신이 인간의 법에 매이지 않는다고 반박하지 않는다. 그는 이 모든 변호를 생략하고, 오직 그들이 먼저 자신에게 왔으며 하나님의 손으로 자신에게 제공된 것임을 답한다. 여기서 우리는 베드로의 드문 겸손을 본다. 그는 대의가 옳다는 것을 믿고 부당하게 자신을 괴롭히는 무지한 자들을 가볍게 여길 수 있었음에도, 형제들에게 합당한 방식으로 온유하게 자신을 변호한다. 하나님께 신실하게 순종했는데 부당하게 고소당하는 것은 작은 시험이 아니었다. 그러나 이 규칙이 온 교회에 주어진 것임을, 즉 요청이 있을 때마다 자신의 교리와 삶에 대해 설명할 준비가 되어 있어야 한다는 것을 알았기에, 또한 자신이 무리의 한 사람임을 기억했기에, 그는 심판을 받아들일 뿐 아니라 기꺼이 교회의 판단에 자신을 맡긴다.

원주석

16절 카드 ↗

16. I remembered the word of the Lord. We have sufficiently declared in the first chapter, that when Christ uttered that sentence, he did not make a comparison between two baptisms; but that he intended to declare what difference there was between him and John, ( Acts 1:5 .) For, as we distinguish the sign from his [its] truth, so it is good to distinguish the minister from the author, lest mortal man challenge (730) that which is proper to God. Man hath the sign in his hand; it is Christ alone which watereth and regenerateth. For it skilleth much whither men’s minds be directed in seeking the graces of God, because they shall not receive one drop without Christ. Therefore, there is this general difference between Christ and all the ministers of the Church, because they give the external sign of water, but he fulfilleth and performeth the effect of the sign by the power of his Spirit. The readers were to be admonished of this thing again in this place, because many do falsely infer that John’s baptism and ours are not all one, whilst that Christ, challenging to himself the Spirit, doth leave nothing for John save water alone. But if any man trusting to this testimony do make baptism a cold spectacle, and void of all grace of the Spirit, he shall be also greatly deceived. For the Holy Scripture useth to speak two manner of ways of the sacraments. For because Christ is not unfaithful in his promises, he doth not suffer that to be vain which he doth institute; but when as the Scripture doth attribute to baptism strength to wash and regenerate, it ascribeth all this to Christ, and doth only teach what he worketh by his Spirit by the hand of man and the visible sign. Where Christ is thus joined with the minister, and the efficacy of the Spirit with the sign, there is so much attributed to the sacraments as is needful, ( Titus 3:5 ;) but that conjunction must not be so confused, but that men’s minds, being drawn from mortal and frail things, and things like to themselves, and from the elements of the world, they must learn to seek for salvation at Christ’s hand, and to look unto the power of his Spirit alone; because he misseth the mark of faith, whosoever turneth aside even but a little from the Spirit unto the signs; and he is a sacrilegious person who taketh even but an inch of Christ’s praise, that be may deck man therewith. And we must also remember that Christ did comprehend under the word Spirit, not only the gift of tongues, and such like things, but all the whole grace of our renewing; but because these gifts were an excellent argument of Christ’s power, this sentence may well be applied unto them. I will make this more plain; seeing that Christ did bestow upon the apostles the visible graces of the Spirit, he did plainly declare that the Spirit was in his hand; so that by this means he did testify, that he is the alone author of cleanness, righteousness, and of the whole regeneration. And Peter applieth it unto his purpose thus, that forasmuch as Christ did go before, carrying with him the force of baptism, it became him to follow with the addition, (731) that is, the outward sign of water. (730) “ Ad se trahat ,” arrogate to himself. (731) “ Cum accessione ,” with the accessary. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-16

Source

내가 주의 말씀이 생각났노라. 우리는 첫 번째 장에서, 그리스도께서 그 말씀을 하실 때 두 세례를 비교하신 것이 아니라, 자신과 요한의 차이가 무엇인지를 선언하려 하셨음을 충분히 설명했다(행 1:5). 우리가 표징과 그 진리를 구분하듯, 사역자와 창시자를 구분하는 것도 좋다. 그리하면 필멸의 인간이 하나님께만 속한 것을 빼앗지 못할 것이기 때문이다. 사람의 손에는 표징이 있다. 적시고 거듭나게 하는 분은 오직 그리스도뿐이시다. 사람들이 하나님의 은혜를 구함에 있어 그 마음이 어디로 향하는지가 매우 중요하다. 그리스도 없이는 한 방울도 받지 못하기 때문이다. 따라서 그리스도와 모든 교회 사역자들 사이에는 이 일반적인 차이가 있다. 사역자들은 물이라는 외적 표징을 줄 뿐이지만, 그리스도는 자신의 성령의 능력으로 표징의 효력을 이루고 완성하신다. 독자들에게 이 점을 이곳에서 다시 한번 상기시킬 필요가 있다. 많은 사람들이 그리스도께서 성령을 자신에게만 돌리시고 요한에게는 물만 남겨두신다고 하여, 요한의 세례와 우리의 세례가 같지 않다고 잘못 추론하기 때문이다. 그러나 이 증언에 근거하여 세례를 성령의 은혜가 전혀 없는 냉랭한 구경거리로 만드는 자가 있다면, 그 역시 크게 틀린 것이다. 성경은 성례에 대해 두 가지 방식으로 말하기 때문이다.

원주석

17절 카드 ↗

17. Who was I? Now do we see to what end Peter made that narration; to wit, that he might declare that God was the author and governor of all the whole matter; therefore, the state of the question consisteth in [turneth upon] the authority of God, whether meat be not of more weight than men’s counsels. (732) Peter affirmeth that he did nothing but that which was rightly and orderly done, because he obeyed God; he showeth that he preached the doctrine of the gospel, neither amiss, neither rashly, where Christ bestowed the graces of his Spirit. The approbation of our doctrine, and also our deeds, must be brought to this rule so often as men call us to an account; for whosoever stayeth himself upon the commandment of God, he hath defense enough. If men be not content, there is no cause why he should pass for their judgments any more. (733) And hereby we gather that the faithful ministers of God’s word may in such sort give an account of their doctrine, that they may no whit impair the credit and certainty thereof; to wit, if they show that it was given them by God: but if they shall deal with unjust men, who will not be enforced with the reverence of God to yield, let us let them alone with their obstinacy, appealing unto the day of the Lord. And we must also note, that we do not only resist God by striving against him, but also by lingering, if we do not that which our calling requireth, and which is proper to it. For Peter saith that he cannot deny baptism and brotherly fellowship to the Gentiles, but that he should be [without being] an enemy to God. But he should have essayed nothing which was manifestly contrary to the grace of God. That is true indeed; but he which doth not receive those whom God offereth, and shutteth the gate which God openeth, he hindereth the work of God so much as in him lieth; as we say at this day, that those men make war against God who are set against the baptizing of infants; because they most cruelly exclude those out of the Church whom God hath adopted into the Church, and they deprive those of the outward sign whom God vouchsafeth to call his children. Like unto this is that kind of resisting, in that many dissemblers, who, whilst they be magistrates, ought to assist, according to their office, the martyrs of Christ, go about to stop their mouths, and to take from them their liberty. For because they hate the truth, they would have it suppressed. (732) “ Annon praeponderet cibus humanis consiliis ,” whether meat do not preponderate in man’s counsels. (733) “ Non est quod perversa eorum judicia amplius moretur ,” there is no reason why he should any longer regard their perverse judgments. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-17

Source

그런즉 내가 누구이기에 하나님을 능히 막겠느냐. 이제 우리는 베드로가 그 이야기를 한 목적을 본다. 그는 하나님이 이 모든 일의 창시자이시며 주관자이심을 선언하려 했다. 따라서 문제는 하나님의 권위에 달려 있다. 즉, 식물이 인간의 계획보다 더 중요하지 않겠느냐는 것이다. 베드로는 자신이 하나님께 순종했기에 옳고 질서 있게 행했다고 주장한다. 또한 그리스도께서 성령의 은사를 베푸신 곳에서 자신이 복음의 교리를 잘못되지 않게, 경솔하지 않게 전했음을 보여 준다. 사람들이 우리에게 교리와 행위에 대한 설명을 요구할 때마다, 그 승인은 이 기준으로 가져와야 한다. 하나님의 명령에 근거하는 자는 충분한 변호를 가진 것이다. 사람들이 만족하지 않는다면 그들의 판단을 더는 신경 쓸 필요가 없다. 또한 우리는 하나님의 말씀의 신실한 사역자들이 자신의 교리에 대해 설명할 수 있되, 그 신뢰성과 확실성을 조금도 해치지 않을 수 있음을 배운다. 즉, 그것이 하나님께로부터 주어진 것임을 보여 주면 된다. 만약 하나님의 경외로 굴복하지 않으려는 불의한 자들을 상대한다면, 그들의 완고함은 그냥 두고 주의 날에 호소하라.

원주석

18절 카드 ↗

18. When they heard these things they were quieted. The end doth show that those were not moved with malice which did contend with Peter; for this is an evident sign of godliness, in that being thoroughly instructed touching the will of God, they cease forthwith to contend. By which example we are taught, that those are not to be despised who, being offended through unadvised zeal, reprove any thing wrongfully; but that their consciences must be appeased by the Word of God, which are troubled by error, and that their docility is tried at least thus far forth. As touching us, we do hereby, in like sort, learn whereupon our judgment must depend, namely, upon the sole and simple beck of God. For this honor is due to him, that his will be to us the certain and principal rule of truth and justice. So often as it is requisite for us to know the cause of any thing, the Lord doth not conceal the same from us; but to the end he may accustom our faith unto just obedience, he telleth us sometimes simply and plainly that this or that thing pleaseth him. He which granteth liberty to himself to inquire farther, and taketh a delight in his curiosity, doth nothing else but throw himself headlong with devilish boldness. And Luke doth not only declare that these men held their peace, but that they gave glory also to God. Some are enforced by shame to hold their peace, who, notwithstanding, keep in that in their minds which they dare not utter. That is rather a dissemblance of modesty than docility. But these men do so thoroughly submit themselves to God, that they are not afraid nor ashamed to recant by and by, [forthwith.] Then hath God. Luke doth briefly declare in these words what the gospel containeth, and to what end it tendeth, to wit, that God may reconcile men to himself, being renewed by his Spirit. The word repentance alone is expressed in this place, but when he addeth unto life, it appeareth plainly that it is not separated from faith. Therefore, whosoever will rightly profit in the gospel, let him put off the old man, and think upon newness of life, ( Ephesians 4:22 ;) that done, let him know for a certainty that he is not called in vain unto repentance, but that there is salvation prepared for him in Christ. So shall it come to pass, that the hope and assurance of salvation shall rest upon the free mercy of God alone, and that the forgiveness of sins shall, notwithstanding, be no cause of sluggish security. This member, to give repentance, may be expounded two manner of ways; either that God granted to the Gentiles place for repentance, when as he would have his gospel preached to them; or that he circumcised their hearts by his Spirit, as Moses saith, ( Deuteronomy 30:6 ,) and made them fleshy hearts of stony hearts, as saith Ezekiel, ( Ezekiel 11:19 .) For it is a work proper to God alone to fashion and to beget men again, that they may begin to be new creatures; and it agreeth better with this second sense; it is not so much racked, and it agreeth better with the phrase [phraseology] of Scripture. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-18

Source

그들이 이 말을 듣고 잠잠하여 하나님께 영광을 돌려. 결말은 베드로와 다투던 이들이 악의로 움직인 것이 아님을 보여 준다. 하나님의 뜻을 충분히 가르침 받은 후 즉시 다투기를 그친 것은 경건의 분명한 표시이기 때문이다. 이 본보기로 우리는, 분별없는 열정으로 잘못을 비난하는 자들을 무시해서는 안 되며, 오류로 어지러워진 양심을 하나님의 말씀으로 달래 주어야 함을 배운다. 우리도 우리의 판단이 무엇에 달려 있어야 하는지를 배운다. 오직 하나님의 단순하고 명백한 뜻에만 달려 있어야 한다. 이 영광이 그분께 당연히 돌려져야 하는 것은, 그분의 뜻이 우리에게 진리와 의의 확실한 주요 규범이 되어야 하기 때문이다. 누가는 그들이 잠잠했을 뿐 아니라 하나님께 영광도 돌렸다고 선언한다. 어떤 이들은 수치심에 의해 잠잠하도록 강요받지만, 감히 말하지 못할 뿐 마음속에는 여전히 그것을 품고 있다. 이것은 겸손의 위장이지 순종이 아니다. 그러나 이 사람들은 즉시 자신의 말을 취소하는 것을 두려워하지도 부끄러워하지도 않을 만큼 철저히 하나님께 복종한다.

원주석

19절 카드 ↗

19. Those which were scattered abroad. Luke returneth now unto the former history, (and unto that which followed in the same.) For he had said before that after that Stephen was slain the cruelty of the wicked increased; and many fled hither and thither for fear, so that the apostles were almost left alone at Jerusalem. Whereas the Church was thus torn in pieces, and fear did cause those which were fled to keep silence or else contempt of strangers, (734) he declareth that that event did follow which no man would have hoped for; for as the seed is sown that it may bring forth fruit, so it came to pass through their flight and scattering abroad, that the gospel was spread abroad in nations which were far off, which was included before within the walls of one city, as in a barn. (735) In like sort it came to pass, that the name of Christ, passing over mountains and seas, did flow even unto the farthest parts of the world; and by this means, according to the prophecy of Isaiah, the consumption did abound (736) in righteousness. If so many godly men had not been expelled out of Jerusalem, Cyprus had heard nothing, Phenice had heard nothing of Christ; yea, Italy and Spain, which were farther off, had heard nothing. But the Lord brought to pass, that of many torn members did arise more bodies. For how came it to pass that there were Churches gathered at Rome and at Puteoli, save only because a few exiled men, and such as fled away, (737) had brought the gospel thither with them? And as God did at that time make the endeavors of Satan frustrate after a wonderful sort, so we need not doubt but that even at this day he will make to himself triumphs of the cross and persecution, that the Church may better grow together, though it be scattered abroad. Phenice joineth to Syria, and is nigh to Galilee. Antioch is a most famous city of Syria, at which part it is joined to Cilicia. Speaking to none. Peradventure they were letted not only with fear of persecution, that they durst not speak to the Gentiles, but also with that foolish religion, in that they thought that the children’s bread was thrown to the dogs, ( Mark 16:15 ;) whereas, notwithstanding, Christ had commanded that the gospel should be preached to all the world after his resurrection. (734) Transpose thus: “And fear, or else contempt of strangers, did cause those who had fled to keep silence.” (735) Transpose thus: “The gospel which was before included, etc., was spread abroad,” etc. (736) “ Consumptio exundavit ,” the devastation overflowed. (737) “ Pauci exules ac profugi ,” a few exiles and fugitives. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-19

Source

그때에 스데반의 일로 일어난 환난으로 말미암아 흩어진 자들이. 누가는 이제 앞의 이야기로 돌아간다. 앞서 그는 스데반이 죽임을 당한 후 악인들의 잔인함이 더 심해졌고, 많은 이들이 두려움에 도망쳐 사도들만 예루살렘에 거의 남게 되었다고 했다. 교회가 이처럼 찢기고 도망친 이들이 침묵하거나 이방인에 대한 경멸로 인해 말을 아꼈는데, 누가는 아무도 바라지 않았을 결과가 따랐음을 선언한다. 씨가 뿌려져 열매를 맺듯, 그들의 도주와 흩어짐을 통해 이전에는 한 도시 안에 갇혀 있던 복음이 먼 민족들에게 퍼져 나갔다. 이처럼 그리스도의 이름이 산과 바다를 넘어 세상 끝까지 흘러갔다. 이사야의 예언처럼 소멸이 의로 넘쳐났다. 만약 그토록 많은 경건한 사람들이 예루살렘에서 추방되지 않았더라면, 구브로도 페니키아도 그리스도에 대해 아무것도 듣지 못했을 것이다. 심지어 더 멀리 있는 이탈리아와 스페인도 아무것도 듣지 못했을 것이다. 그러나 주님께서는 많은 찢긴 지체들로부터 더 많은 몸들이 일어나게 하셨다. 로마와 부데올리에 교회가 세워진 것이 어찌 된 일이겠는가? 오직 소수의 추방자들과 도망자들이 그곳에 복음을 가져갔기 때문이 아니겠는가? 하나님께서 그때 사탄의 시도를 놀라운 방식으로 좌절시키셨듯이, 오늘날도 그분이 십자가와 박해를 통해 승리를 거두어 교회가 흩어지면서도 더 잘 자랄 것을 우리는 의심하지 않는다.

원주석

20절 카드 ↗

20. Luke doth at length declare that certain of them brought this treasure even unto the Gentiles. And Luke calleth these Grecians not Ελληνες , but Ελληνισται . Therefore, some say that those came of the Jews, yet did they inhabit Greece; which I do not allow. For seeing the Jews, whom he mentioned a little before, were partly of Cyprus, they must needs be reckoned in that number, because the Jews count Cyprus a part of Greece. But Luke distinguisheth them from those, whom he calleth afterward Ελληνιστας . Furthermore, forasmuch as he had said that the word was preached at the beginning only to the Jews, and he meant those who, being banished out of their own country, did live in Cyprus and Phenice, correcting as it were this exception, he saith that some of them did teach the Grecians. This contrariety doth cause me to expound it of the Gentiles. For Luke’s meaning is, that a few did more freely preach the gospel, (738) because the calling of the Gentiles was not unknown to them. But the constancy of them all deserveth no small praise; because, being delivered, as it were, out of the midst of death, they are not afraid to do their duty toward God even with danger. Whence we gather to what end, and how far forth Christians may fly persecution; to wit, that they may spend (739) the residue of their life in spreading abroad the glory of God. If any man demand how it came to pass that strangers lately coming, and such as might have been suspected among all the Jews, and hated of them, because they were banished out of Jerusalem, were so bold, I answer, that this came to pass through the singular motion of God, and that they consulted suddenly according to the occasion offered them. For this deliberation is not of flesh and blood. (738) “ Evangelii doctrinam sparsisse ,” did spread the doctrine of the gospel. (739) “ Strenue impendant ,” may strenously spend. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-20

Source

그 중에 구브로와 구레네 몇 사람이 안디옥에 이르러 헬라인에게도 말하여 주 예수를 전파하니. 누가는 그 중 몇몇이 이방인에게까지 이 보화를 가져갔다고 선언한다. 누가가 여기서 부르는 이 헬라인들은 '엘레네스'가 아니라 '엘레니스타이'다. 그러므로 어떤 이들은 이들이 유대인이지만 그리스에 거주했던 자들이라고 한다. 나는 이에 동의하지 않는다. 왜냐하면 앞서 언급한 유대인들이 부분적으로 구브로 출신이었으므로, 그들도 그 수에 포함될 것인데, 유대인들은 구브로를 그리스의 일부로 여기기 때문이다. 그러나 누가는 나중에 이 사람들을 '헬레니스타이'라 부르며 그들과 구분한다. 더욱이 앞서 말씀이 처음에는 유대인들에게만 전해졌다고 했는데, 그 유대인들은 구브로와 페니키아에 살았던 추방자들을 가리키므로, 이 예외를 수정하듯 누가는 그 중 일부가 헬라인들을 가르쳤다고 말한다. 이 대조가 나로 하여금 이를 이방인으로 해석하게 한다. 누가의 뜻은 몇몇이 이방인의 부름이 자신들에게 알려졌기에 더 자유롭게 복음을 전했다는 것이다. 그러나 그들 모두의 용기는 작은 칭찬을 받을 만한 것이 아니다. 마치 죽음의 한가운데서 건짐을 받은 것처럼, 위험 속에서도 하나님을 향한 자신들의 의무를 이행하기를 두려워하지 않았기 때문이다.

원주석

21절 카드 ↗

21. The hand of the Lord was. Luke proveth by the success that the gospel was offered unto the Gentiles also by the brethren of Cyprus and Cyrene not rashly nor unadvisedly, because their labor was fruitful and profitable. But such increase should never have followed, unless God had commanded and favored. Therefore, it followeth that it pleased God that the Gentiles should be called. The hand, as it is well known, doth signify power and strength. Therefore, this is Luke’s meaning, that God did testify by his present aid that the Gentiles were called together with the Jews, through his direction, to be made partakers of the grace of Christ. And this blessing of God served not a little to confirm the minds of all men. This place did also teach us, that what pains soever the ministers of God take in teaching, it shall be all vain and void, unless God bless their labors from heaven. For we may plant and water, as Paul teacheth, but the increase cometh from God alone, ( 1 Corinthians 3:0 ,) in whose hand the hearts of men are, that he may bend and frame the same at his pleasure. Therefore, as often as we are to intreat of faith, let us always remember this speech, that God wrought by his ministers, and that he made their doctrine effectual by his hand, that is, by the secret inspiration of the Spirit. Therefore, let the minister attempt nothing trusting to his own wit and industry, but let him commit his labor to the Lord, upon whose grace the whole success dependeth; and where doctrine shall work effectually, let those which shall believe thank God for their faith. Furthermore, we must note that which Luke saith, that many were turned unto God by faith, because he doth very well express the force and nature of faith; that it is not idle and cold, (740) but such as restoreth men (who were before turned away from God) unto his government, and bindeth them unto his righteousness. (740) “ Otiosa frigidaque notitia ,” an idle and frigid knowledge. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-21

Source

주의 손이 그들과 함께 하시매 수많은 사람이 믿고 주께 돌아오더라. 누가는 그 결과로, 구브로와 구레네 형제들이 이방인에게도 복음을 제공한 것이 경솔하거나 분별없는 것이 아니었음을 증명한다. 그들의 수고가 열매를 맺었기 때문이다. 그러나 하나님께서 명하시고 허락하지 않으셨다면 그런 증가는 결코 일어나지 않았을 것이다. 그러므로 하나님께서 이방인도 유대인과 함께 그리스도의 은혜에 참여하게 하기를 기뻐하셨다는 결론이 나온다. 하나님의 말씀을 가르치는 데 아무리 수고해도 하나님이 하늘에서 그 수고를 복 주시지 않으면 모두 헛된 것임을 이 본문은 우리에게 가르쳐 준다. 바울이 가르치듯 우리는 심고 물을 줄 수 있지만 자라게 하시는 분은 오직 하나님이시다(고전 3장). 그분의 손 안에 인간의 마음이 있어 그분의 기쁘신 뜻대로 굽히고 형성하신다. 그러므로 믿음에 대해 말할 때마다, 하나님께서 자신의 사역자들을 통해 역사하시고, 그 교리를 자신의 손으로 즉 성령의 은밀한 감화로 효력 있게 하셨다는 이 말씀을 기억하자.

원주석

22절 카드 ↗

22. And the tidings. If this report had been brought before Peter did excuse himself, those good men should have been reproved of many whose ministry notwithstanding God had sealed with the grace of his Spirit; but that superstition was now wiped away out of their minds, forasmuch as God had by evident signs declared that no nation ought to be counted profane. Therefore, they contend no longer, neither do they count it a point of rashness, that some durst preach Christ unto the Gentiles; but by sending help, they testify that they allow that which they had done. Furthermore, this was the cause why they sent Barnabas. The apostles did at that time bear all the burden of the kingdom of Christ; therefore, it was their duty to frame and set in order Churches every where; to keep all the faithful, wheresoever dispersed, in the pure consent of faith; to appoint ministers and pastors wheresoever there was any number of the faithful. The crafty wiliness of Satan is well known. So soon as he seeth a gate set open for the gospel, he endeavoreth by all means to corrupt that which is sincere, [pure;] whereby it came to pass that divers heresies brake out together with Christ’s doctrine. Therefore, the greater gifts every Church hath, the more careful ought it to be, lest Satan mix or trouble any thing amongst the ignorant, and those who are not as yet established in the right faith; because it is the easiest matter in the world to corrupt corn in the blade. To conclude, Barnabas was sent to bring them farther forward in the principles of faith; to set things in some certain order; to give the building which was begun some form, that there might be a lawful state of the Church. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-22

Source

예루살렘 교회가 이 사람들의 소문을 듣고 바나바를 안디옥까지 보내니. 이 보고가 베드로가 자신을 변호하기 전에 왔더라면, 하나님께서 자신의 성령의 은혜로 인봉하신 그 사역을 통해서도 많은 이들이 책망을 받았을 것이다. 그러나 그 미신이 이미 그들의 마음에서 제거되었으니, 하나님께서 어떤 민족도 세속적이라 여겨서는 안 된다는 것을 명백한 표적으로 선언하셨기 때문이다. 그러므로 그들은 더 이상 다투지 않으며 몇몇이 감히 이방인에게 그리스도를 전한 것을 경솔하다고 여기지 않는다. 도리어 도움을 보냄으로써 그 일을 인정한다고 증언한다. 이것이 바나바를 보낸 이유다. 사도들은 그 당시 그리스도의 왕국의 모든 짐을 지고 있었다. 그러므로 어디서나 교회를 세우고 정돈하는 것이 그들의 의무였다. 사탄의 교활한 간계는 잘 알려져 있다. 복음을 위한 문이 열리는 것을 보자마자 그는 순수한 것을 오염시키려 온갖 수단을 다 쓴다. 그러므로 어떤 교회가 은사가 클수록, 사탄이 무지하고 아직 올바른 믿음에 확고히 서지 못한 자들 사이에 무언가를 섞거나 어지럽히지 않도록 더욱 주의해야 한다. 새싹 단계의 씨앗을 오염시키는 것이 세상에서 가장 쉬운 일이기 때문이다. 요약하자면, 바나바는 그들을 믿음의 원리에서 더 성장시키고, 일들을 질서 있게 정돈하며, 시작된 건물에 형태를 부여하여 교회의 합법적인 상태가 있게 하기 위해 파송되었다.

원주석

23절 카드 ↗

23. When he had seen the grace of God. By these words Luke teacheth, first, that the gospel which they had received was true; secondly, that Barnabas sought nothing else but the glory of Christ. For, when he saith that he saw the grace of God, and that he exhorted them to go forward, hereby we gather that they were well taught. And the joy is a testimony of sincere godliness. Ambition is evermore envious and malicious; so that we see many seek for praise by reproving other men, because they are more desirous of their own glory than of the glory of Christ. But the faithful servants of Christ must rejoice (as did Barnabas) when they see the gospel increase, by whomsoever God shall make his name known. And assuredly those which help one another, so that they acknowledge that all the effect which springeth thence is the work of God, will never envy one another, neither will they seek to carp [at] one another, but will, with one mouth and mind, praise the power of God. Again, this is worth the noting, that Luke doth attribute the faith of the men of Antioch, and whatsoever was worthy [of] praise there, to the grace of God. He might have reckoned up all those virtues which might make for the commendation of men; but he comprehendeth what excellence soever was in that Church under this word grace. Lastly, we must note Barnabas’ exhortation. We have already said that Barnabas did subscribe to the former doctrine which they had embraced; but lest doctrine fall away, it is most requisite that it be thoroughly imprinted in the minds of the faithful by continual exhortations. For seeing that we have to encounter continually with so many and such strong adversaries, and our minds are so slippery, unless every man arm himself diligently, it will by and by fall away, which thing infinite numbers do show to be true by their falling away. Whereas he setteth down this manner of perseverance, that they continue with purpose of heart we are hereby taught that faith hath taken deep root then when it hath a place in the heart. Wherefore it is no marvel, if scarce one of ten of those who profess faith do stand unto the end, seeing that very few know what the affection and purpose of heart meaneth. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-23

Source

그가 이르러 하나님의 은혜를 보고 기뻐하여 모든 사람에게 굳건한 마음으로 주께 붙어 있으라 권하니. 이 말씀들로 누가는 두 가지를 가르친다. 첫째, 그들이 받은 복음이 참됐다는 것. 둘째, 바나바가 그리스도의 영광 외에는 아무것도 구하지 않았다는 것이다. 그가 하나님의 은혜를 보았다고 하고 그들에게 앞으로 나아가도록 권했다는 것에서 우리는 그들이 잘 가르침을 받았음을 알 수 있다. 기쁨은 순수한 경건의 증거다. 야망은 항상 시기하고 악의적이다. 그래서 많은 이들이 자신의 영광을 그리스도의 영광보다 더 원하기 때문에 다른 사람의 수고를 비난함으로써 명성을 얻으려 한다. 그러나 그리스도의 신실한 종들은 하나님께서 어떤 방법으로든 자신의 이름을 알리실 때, 바나바가 했듯이 복음이 증가하는 것을 기뻐해야 한다. 또한 안디옥 사람들의 믿음과 칭찬받을 만한 모든 것을 하나님의 은혜에 돌리는 것은 주목할 가치가 있다. 그는 사람의 칭찬이 될 모든 덕을 열거할 수 있었지만, 그 교회에서 탁월한 모든 것을 이 한 단어 "은혜" 아래 포함시킨다. 마지막으로 바나바의 권면을 주목해야 한다. 그는 이미 그들이 받아들인 이전 교리에 동의했지만, 교리가 쇠퇴하지 않으려면 지속적인 권면으로 신자들의 마음에 철저히 각인되어야 한다는 것을 알았다.

원주석

24절 카드 ↗

24. For he was a good man. Barnabas is commended with the commendation of the Holy Ghost; yet we must know that there was respect had not so much of him as of us. For all those are condemned of ungodliness and malice who envy other men’s labors, and are grieved when they see the same have good success. Also we must note the epithet used in the description of a good man, full of the Holy Ghost, full of faith. For after that he had said that he was an upright and good man, he showed from what fountain this goodness did flow; that, abandoning the affections of the flesh, he did, with all his heart, embrace godliness, having the Spirit to be his guide. But why doth he separate faith from the Spirit, whose gift it is? I answer, that it is not named severally, as if it were a diverse thing, but it is rather set forth as a principal token, whereby it might appear that Barnabas was full of the Holy Ghost. There was a great multitude added. Though the number of the godly was already great, yet Luke saith that it was increased by Barnabas’ coming. Thus doth the building of the Church go forward when one doth help another with mutual consent, and one doth gently allow (741) that which another hath begun. (741) “ Candide... probat ,” candidly approves. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-24

Source

바나바는 착한 사람이요 성령과 믿음이 충만한 사람이라. 바나바는 성령의 칭찬으로 칭찬받는다. 그러나 이것이 그 자신보다 우리를 위한 것임을 알아야 한다. 다른 사람의 수고를 시기하고 그것이 좋은 결실을 맺는 것을 보고 슬퍼하는 이들은 모두 불경건함과 악의로 정죄된다. 또한 착한 사람을 묘사하는 데 사용된 표현을 주목하라. 그가 성령이 충만하고 믿음이 충만하다는 것이다. 그가 착하고 의로운 사람이라 한 후, 이 선함이 흘러나오는 샘이 무엇인지를 보여 준다. 육신의 정욕을 버리고 성령을 안내자로 삼아 온 마음으로 경건을 받아들였다는 것이다. 큰 무리가 더하여지니라. 이미 경건한 자들의 수가 많았지만 누가는 바나바의 옴으로 그 수가 더 늘었다고 말한다. 이처럼 한 사람이 다른 사람을 상호 동의로 도울 때, 한 사람이 다른 사람이 시작한 것을 기꺼이 승인할 때 교회의 건물이 앞으로 나아간다.

원주석

25절 카드 ↗

25. Barnabas’ simplicity is commended to us now the second time, that whereas he might have borne the chiefest swing at Antioch, yet went he into Cilicia that he might fet [fetch] Paul thence, who he knew should be preferred before him. Therefore we see how, forgetting himself, he respecteth nothing but that Christ may be chief; how he setteth before his eyes the edifying of the Church alone; how he is content with the prosperous success of the gospel. Therefore, Barnabas is no whit afraid lest Paul do any whit debase him by his coming, so he glorify Christ. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-25

Source

바나바가 사울을 찾으러 다소로 가서. 바나바의 단순함이 두 번째로 우리에게 칭찬된다. 안디옥에서 가장 높은 자리를 차지할 수 있었는데도 불구하고, 그는 자신보다 우선시될 것을 알면서도 바울을 데려오기 위해 길리기아로 갔다. 따라서 우리는 그가 자신을 잊고 오직 그리스도만 으뜸이 되시기를 생각했음을 본다. 그는 오직 교회의 덕을 세우는 것만을 눈앞에 두었다. 그는 복음의 번성한 성공으로 만족했다. 따라서 바나바는 바울이 그리스도를 영화롭게 한다면 자신이 조금 작아지는 것도 두려워하지 않았다.

원주석

26절 카드 ↗

26. He addeth afterward, that such a holy concord was blessed from heaven; for this was no small honor that the holy name of Christians began there for all the whole world. Though the apostles had been long time at Jerusalem, yet God had not vouchsafed to bestow upon his Church, which was there, this excellent title of his Son. Whether it were because at Antioch much people was grown together into one body, as well of Jews as of Gentiles, or whether it were because the Church might be better ordered in time of peace; or because they were more bold to confess their faith, there were in very deed Christians both at Jerusalem and also in Samaria before that time; and we know that Jerusalem was the first fountain from which Christianity did flow. (742) And what is it else to be a disciple of Christ but to be a Christian? But when they began plainly to be called that which they were the use of the name served greatly to set forth the glory of Christ, because by this means they referred all their religion unto Christ alone. This was, therefore, a most excellent worship for the city of Antioch. that Christ brought forth his name thence like a standard, whereby it might be made known to all the world that there was some people whose captain was Christ, and which did glory in his name. But and if Rome had such a color of [pretext for] pride, who were able to suffer the proud boastings of the Pope and his adherents? They would then, not without cause, thunder out that Rome is the mother and head of all Churches; but it is well, that seeing they challenge to themselves whatsoever, when they come to the matter, they are found altogether vain; yea, Antioch itself doth plainly prove that the estate of one place is not continual. Admit we grant the Romans these plausible titles, we have been sometimes, [we once were,] shall they yet be so bold as to take one-half of that which belongeth to Antioch? And is the dignity of Antioch the greater now, because the Christians had their name thence? Yea, it is rather a manifest mirror of the horrible vengeance of God. For, seeing there is nothing to be seen there but evil favored wastiness, (743) it remaineth that we learn to humble ourselves under the mighty hand of God, and that we know that unthankful men have not so much liberty granted them that they may freely mock God. (742) “ Verum fuisse fontem ex quo primum fluxit Christanismus ,” was the true fountain from which Christianity did first flow. (743) “ Deformen vasitatem ,” hideous devastation. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-26

Source

제자들이 안디옥에서 비로소 그리스도인이라 일컬음을 받게 되었더라. 그는 이어서 그 거룩한 화합이 하늘로부터 복을 받았다고 덧붙인다. 그리스도인이라는 거룩한 이름이 온 세상을 위해 거기서 시작된 것은 작은 영광이 아니기 때문이다. 비록 사도들이 예루살렘에 오래 있었지만, 하나님께서는 거기 있는 교회에 아들의 이 탁월한 칭호를 주시지 않으셨다. 안디옥에 유대인과 이방인이 함께 많은 사람들이 모였기 때문인지, 평화의 시간에 교회가 더 잘 질서를 갖출 수 있었기 때문인지, 또는 그들이 더 담대하게 믿음을 고백했기 때문인지 모르지만, 예루살렘과 사마리아에도 이전부터 그리스도인들이 있었고 예루살렘이 그리스도 신앙이 처음 흘러나온 샘이었음은 분명하다. 그리스도의 제자가 되는 것이 그리스도인이 되는 것과 무엇이 다른가? 그러나 사람들이 공공연히 그들의 참 모습으로 불리기 시작했을 때, 그 이름의 사용이 크게 그리스도의 영광을 드높이는 데 기여했다. 그들이 자신들의 종교 전체를 오직 그리스도만을 향해 돌렸기 때문이다.

원주석

27절 카드 ↗

27. Luke commendeth in this place the faith of the men of Antioch by the fruit, because they endeavored to relieve the poverty of that church, from whence they received the gospel, with their abundance; and that did they unrequested. Such earnest care for the brethren doth sufficiently declare how seriously they worshipped Christ, the head of all. Luke doth signify that the fame of that church was spread abroad, when he saith that there came excellent men thither from Jerusalem. But forasmuch as the word prophet is taken divers ways in the New Testament as we may learn by the former Epistle to the Corinthians, those are called prophets in this place who were endued with the gift of prophesying, as the four daughters of Philip shall have the same title given them hereafter. And forasmuch as the foretelling of the famine is attributed to Agabus alone, we may hereby gather that this was granted to every one by a certain measure to know things to come. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-27

Source

그때에 선지자들이 예루살렘에서 안디옥에 이르니. 누가는 이 본문에서 안디옥 사람들의 믿음을 그 열매로 칭찬한다. 그들은 요청받지도 않고, 복음을 받은 그 교회의 가난을 자신들의 풍요로 돕고자 힘썼기 때문이다. 이 형제들에 대한 진지한 관심은 그들이 만물의 머리이신 그리스도를 얼마나 진지하게 예배했는지를 충분히 보여 준다. 누가는 예루살렘에서 뛰어난 사람들이 그곳에 왔다고 함으로써 그 교회의 명성이 퍼졌음을 암시한다. 신약에서 "선지자"라는 단어는 다양하게 사용된다. 고린도전서에서 알 수 있듯이, 여기서 선지자들은 예언의 은사를 받은 자들을 가리킨다. 빌립의 네 딸도 뒤에 같은 칭호를 받을 것이다. 아가보 혼자만이 기근 예언을 했다는 사실에서, 우리는 미래 일을 아는 것이 각자에게 일정한 분량으로 주어졌음을 알 수 있다.

원주석

28절 카드 ↗

28. He signified by the Spirit. Luke doth plainly express that the Spirit of God was the author of this prophecy, that we may know that it was not a conjecture taken by the stars, or some other natural causes; again, that Agabus did not play the philosopher after the manner of men, but he uttered that which God had appointed by the secret inspiration of the Spirit. Barrenness may indeed be sometimes foretold by the disposition of the stars, but there is no certainty in such foretellings, both because of the opposite concourses, and also, especially, because God doth govern earthly things at his pleasure, far otherwise than can be gathered by the stars, that he may lead men away from the perverse beholding of stars. And although these foretellings have their degree, yet the prophecies of the Spirit do far exceed them. But it seemeth that the foretelling of the famine was unlucky, [of evil omen,] and not to be wished for; for to what end was it for men to be made miserable before their time, by having the unhappy event foretold? I answer, that there be many causes for which it is expedient that men should be warned before in time when the judgments of God hang over their heads, and punishments [are] due to their sins. I omit others which are usual (744) in the prophets, because [viz. that] they have a space granted wherein to repent, that they may prevent God’s judgment, who have provoked his wrath against themselves; because [that] the faithful are instructed in time to arm themselves with patience; because [that] the obstinate wickedness of wicked men is convict; because [that] both good and evil learn that miseries do not come by chance, but that they are punishments wherewith God doth punish the sins of the world; because [that] those are awakened out of their sleep and sluggishness by this means, who took great delight in their vices. The profit of this present prophecy appeareth by the text, because the men of Antioch were thereby pricked forward to relieve their brethren which were in misery. Which happened under Claudius . Suetonius also maketh mention of this famine, who saith that there were crusts or shards thrown at Claudius’ head in the midst of the market and that he was so sore afraid of stoning, that he had a singular care afterward, during his whole life, to make provision for victual. And Josephus, in his Fifteenth Book of Antiquity, saith, that Judea was sore oppressed with scarcity, by reason of continual drought. (744) “ Passim occurrunt ,” everywhere occur, are everywhere mentioned. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-28

Source

그 중에 아가보라 하는 한 사람이 일어나 성령으로 말하되 천하가 크게 흉년 들리라 하더니. 누가는 이 예언의 저자가 하나님의 성령이심을 분명히 밝힌다. 이것이 별에서 취한 추측이 아니며, 아가보가 인간의 방식으로 철학적으로 추론한 것이 아니라, 성령의 은밀한 감화로 하나님께서 정하신 것을 말했음을 알려 주기 위함이다. 별들의 배치로 가뭄을 예고할 수는 있지만, 그러한 예고에는 확실성이 없다. 상충되는 요소들 때문이기도 하고, 특히 하나님께서 별들로 추론할 수 있는 것과는 전혀 다른 방식으로 지상의 일들을 자신의 기쁘신 뜻대로 다스리시기 때문이다. 이 예언이 불행한 일이고 바람직하지 않은 것처럼 보일 수 있다. 불행한 결과를 미리 알려주어 사람들이 때가 오기도 전에 비참해지는 것이 무슨 유익인가? 내 답은, 하나님의 심판이 사람들 머리 위에 달려 있고 그들의 죄에 대한 벌이 예고될 때, 사람들에게 미리 경고하는 것이 유익한 이유가 많다는 것이다. 이 예언의 유익은 본문에 나타난다. 안디옥 사람들이 이로 인해 비참함 속에 있는 형제들을 구제하도록 자극받았기 때문이다.

원주석

29절 카드 ↗

29. But here ariseth a question, seeing that the misery was common to all, why ought they rather to have succored one people than all the rest? I answer, that forasmuch as Judea was impoverished with great destructions of wars and other miseries, the men of Antioch were not without cause more moved with the miseries of the brethren which were there; secondly, the greater the rage of the enemies was, the more wretched was the estate of the brethren. Finally, Paul doth sufficiently declare, in the Epistle to the Galatians, that Judea had certain especial necessities, whereof all other had regard, not without cause, ( Galatians 3:0 ) And this thankfulness deserved no small commendations, in that the men of Antioch thought that they ought to help the needy brethren, from whom they had received the gospel. For there is nothing more just than that those should reap earthly things who have sown spiritual things. As every man is too much bent to provide for himself, every man might readily have excepted and objected: Why shall not I rather provide for myself? But when they call to mind how greatly they are indebted to the brethren, omitting that carefulness, (745) they turn themselves to help them. In sum, this alms had a double end; for the men of Antioch did the duty of charity toward their needy brethren and they did also testify by this sign, what great account they made of the gospel, whilst that they honored the place whence it came. As every man was able. We see the men of Antioch observe in this place that mean which Paul prescribeth to the Corinthians, ( 2 Corinthians 8:6 ,) whether they did this of themselves, or being instructed by him; and it is not to be doubted, but that he continued like to himself (746) in both places. Therefore we must follow this rule, that every one, considering how much is granted him, impart the same courteously with his brethren, as one that must give an account; so shall it come to pass, that he which is but poor shall have a liberal mind, and that a small reward (747) shall be counted a fat and gorgeous sacrifice. By this word determined, Luke giveth us to understand that their oblation was voluntary. Which thing ought so to be, as Paul teacheth, that we reach out our hand unto the needy not as constrained, but cheerfully, ( 2 Corinthians 9:7 .) When as he nameth every one, it is all one as if he should say, that one did not prescribe another a law, neither did they burthen one another with their prejudice, but that every man did bestow his liberality as seemed good to himself; and we must note the word διακονιας , whereby we are taught that rich men have greater abundance given them upon that condition, that they may be the ministers of the poor in the dispensation committed to them by God. Lastly, Luke teacheth that the blessing was sent not to all the whole nation, but only to those that were of the household of faith, not because we ought never to use any bountifulness, or courtesy towards the unbelievers, seeing love ought to extend itself unto all mankind, but because those ought to be preferred whom God hath joined and linked to us move near, and with a more holy band. (745) “ Immodica illa anxietate ,” that excessive anxiety. (746) “ Sibi constiterit ,” is consistent with himself. (747) “ Munus ,” gift. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-11-29

Source

제자들이 각자의 형편에 따라 유대에 사는 형제들에게 부조를 보내기로 작정하고. 그러나 여기서 질문이 생긴다. 고통이 모두에게 공통적이었다면, 왜 다른 모든 이들보다 한 민족을 구제해야 했는가? 내 답은 이것이다. 유대가 전쟁의 큰 참화와 다른 불행들로 이미 극도로 빈곤해져 있었으므로, 안디옥 사람들이 거기 있는 형제들의 비참함에 더욱 감동받은 것은 당연하다. 또한 원수들의 분노가 심할수록 형제들의 처지가 더욱 비참했을 것이다. 마지막으로, 바울이 갈라디아서에서 충분히 설명하듯 유대아에는 다른 모든 이들이 마땅히 돌아볼 특별한 필요가 있었다. 이 감사함은 작지 않은 칭찬을 받을 만하다. 안디옥 사람들이 복음을 받은 형제들을 도와야 한다고 생각했기 때문이다. 영적인 것을 뿌린 자가 육적인 것을 거두는 것보다 더 공정한 것은 없다. 각자의 형편에 따라. 우리는 안디옥 사람들이 바울이 고린도인들에게 규정한 원칙을 지키는 것을 본다. 각자가 받은 것이 얼마인지를 생각하여 형제들과 기꺼이 나누되 그것을 관리하는 청지기로서 알아야 한다. 그리하면 가난한 자도 너그러운 마음을 가질 것이고 작은 헌물도 크고 훌륭한 제물로 여겨질 것이다. "작정하고"라는 말로 누가는 그들의 헌물이 자발적임을 알려 준다. 바울이 가르치듯 가난한 자에게 손을 내밀 때 강요받은 것이 아니라 기꺼이 해야 하기 때문이다(고후 9:7). 각 사람을 언급함으로써 한 사람이 다른 사람에게 규율을 정해 주거나 자신의 선례로 부담을 주지 않고, 각자가 자신에게 좋아 보이는 대로 너그럽게 베풀었음을 의미한다.

원주석

30절 카드 ↗

30. Sending it unto the elders, [presbyters.] We must note two things in this place, that the men of Antioch did choose faithful men, and of known honesty, to carry their blessing; secondly, that they sent it unto the elders, that they might wisely bestow the same. For if alms be thrown into the midst of the common people, or be set in the midst where every one may take what he will, every man will by and by take it to himself as if it were some common prey; and so he that is most bold will defraud the needy; yea, through his greediness he will cut the throats of the hungry. Therefore, let us mark these places, which teach that we must not only deal uprightly and faithfully, but that there is also an order and wisdom required as well in making choice as in all our administration. Those are called elders in whose hands the government of the Church was, among whom the apostles were chief; the men of Antioch refer the holy money (which they had appointed for the poor) to their discretion. If any man object that this was the office of the deacons, forasmuch as the apostles did deny that they could both serve tables and attend upon doctrine, answer is easy, that the deacons were appointed over tables, in such sort, that yet, notwithstanding, they were under the elders, [presbyters,] neither did they any thing but at their appointment. return to ' Top of Page ' Acts Act 10 Acts Act Acts Act 12 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Acts 11". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ acts-11.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament N

Pericope (part_of)

절 (explains)

bible-text/act-11-30

Source

바나바와 사울의 손으로 장로들에게 보내니라. 이 본문에서 두 가지를 주목해야 한다. 첫째, 안디옥 사람들이 그 헌물을 전달할 신실하고 알려진 정직한 사람들을 택했다. 둘째, 장로들에게 보내어 그들이 지혜롭게 분배하도록 했다. 구제물이 일반 사람들 가운데 던져지거나 누구나 마음대로 취할 수 있는 곳에 놓인다면, 모든 이가 공동의 전리품처럼 당장 가져갈 것이다. 가장 대담한 자가 가난한 자를 빼앗을 것이요, 탐욕으로 굶주린 자의 목을 조를 것이다. 그러므로 선택에 있어서도 모든 관리에 있어서도 정직하고 신실할 뿐 아니라 질서와 지혜가 요구됨을 가르치는 이 본문들을 주목하라. 여기서 장로들이라 함은 교회의 치리가 맡겨진 자들로, 그 중에 사도들이 으뜸이었다. 안디옥 사람들은 가난한 자들을 위해 정한 거룩한 돈을 그들의 재량에 맡겼다. 이것이 집사의 직임이 아니냐고 반론한다면, 집사들이 식탁을 돌보는 것은 여전히 장로들 아래에서 그들의 지시에 따라 하는 것이라고 대답한다.

원주석

← 10장12장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴