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주석[칼빈] — 사도행전 12장 · 베드로의 옥중 탈출

요약
칼빈 주석 · 섹션 18개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Here followeth new persecution raised by Herod. We see that the Church had some short truce, that it might, as it were, by a short breathing, recover some courage against the time to come, and that it might then fight afresh. So at this day there is no cause why the faithful, having borne the brunts of one or two conflicts, should promise themselves rest, (748) or should desire such a calling (749) as old overworn soldiers use to have. Let this suffice them if the Lord grant them some time wherein they may recover their strength. This Herod was Agrippa the greater, [elder,] the son of Aristobulus, whom his father slew. Josephus doth no where call him Herod, it may be, because he had a brother who was king of Chalcis, whose name was Herod. This man was incensed to afflict the Church not so much for any love he had to religion, as that by this means he might flatter the common people which did otherwise not greatly favor him; or rather, he was moved hereunto with tyrannical cruelty, because he was afraid of innovation, which tyrants do always fear, lest it trouble the quiet estate of their dominion. Yet it is likely that he did shed innocent blood, that, according to the common craft of kings, he might gratify a furious people; because St. Luke will shortly after declare that Peter the apostle was put into prison that he might be a pleasant spectacle. He killed James. Undoubtedly the cruelty of this mad man was restrained and bridled by the secret power of God. For assuredly he would never have been content with one or two murders, and so have abstained from persecuting the rest, but he would rather have piled up martyrs upon heaps, unless God had set his hand against him, and defended his flock. So when we see that the enemies of godliness, being full of fury, do not commit horrible slaughters, that they may mix and imbrue all things with blood, let us know that we need not thank their moderation and clemency for this; but because, when the Lord doth spare his sheep, he doth not suffer them to do so much hurt as they would. This Herod was not so courteous, that he would stick to win peace or the people’s favor with the punishment of an hundred men or more. Wherefore, we must think with ourselves that he was tied by one that had the rule over him, that he might not more vehemently oppress the Church. He slew James, as, when any sedition is raised, the heads and captains go first to the pot, (750) that the common riff-raft may by their punishment be terrified. Nevertheless, the Lord suffered him whom he had furnished with constancy to be put to death, that by death he might get the victory as a strong and invincible champion. So that the attempts of tyrants notwithstanding, God maketh choice of sweet-smelling sacrifices to establish the faith of his gospel. Luke calleth this games which was slain the brother of John, that he may distinguish him from the son of Alpheus. For whereas some make him a third cousin of Christ’s, who was only some one of the disciples, I do not like of that, because I am by strong reasons persuaded to think that there were no more. Let him that will, repair to the second to the Galatians. Therefore, I think that the apostle and the son of Alpheus were all one, whom the Jews threw down headlong from the top of the temple, whose death was so highly Commended for his singular praise of holiness. (748) “ Perpetuam. quietem ,” perpetual rest. (749) “ Vacationem ,” discharge. (750) “ In duces et capita animadverti solet ,” punishment is usually inflicted on the heads and captains. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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그때에 헤롯 왕이 손을 들어 교회 중에 몇 사람을 해하려 하여. 여기서는 헤롯이 일으킨 새로운 박해가 이어진다. 우리는 교회가 잠시 휴전의 시간을 얻었음을 본다. 이는 다가올 싸움에 대비하여 기운을 회복할 수 있도록 하는 짧은 숨고르기와 같았다. 이처럼 오늘날에도 신자들이 한두 번의 싸움을 치렀다고 해서 쉬겠다고 기대하거나, 늙은 퇴역 군인들처럼 한가한 자리를 원해서는 안 된다. 주님이 기력을 회복할 시간을 주시면 그것으로 족하다. 이 헤롯은 아그립바 1세로, 자기 아버지 아리스토불루스를 죽인 헤롯의 아들이었다. 요세푸스는 그를 헤롯이라 부르지 않는데, 아마도 갈기스의 왕으로 헤롯이라는 이름을 가진 형제가 있었기 때문일 것이다. 이 사람이 교회를 괴롭히도록 부추긴 것은 종교에 대한 사랑 때문이 아니라, 자신을 별로 좋아하지 않는 일반 백성의 환심을 사기 위해서였거나, 아니면 독재자들이 항상 두려워하는 혁신, 즉 자신의 지배권을 뒤흔들 혼란에 대한 두려움 때문이었을 것이다. 그럼에도 그가 백성의 분노를 달래기 위해 왕들이 흔히 쓰는 술수로 무죄한 자들의 피를 흘렸을 가능성이 높다. 그는 야고보를 죽였다. 의심할 여지 없이 이 미치광이의 잔인함은 하나님의 은밀한 능력으로 억제되었다. 그가 한두 명의 살해에 만족하고 나머지를 박해하는 것을 자제했을 리 없으나, 하나님께서 그를 막아 자신의 양 떼를 보호하셨다. 그러므로 경건의 원수들이 분노로 가득 차 있으면서도 끔찍한 학살을 저지르지 않는 것을 볼 때, 우리는 그것이 그들의 온건함이나 관용 때문이라고 생각해서는 안 된다. 주님이 자신의 양을 아끼셔서 그들이 원하는 만큼 해치지 못하게 하시기 때문이다.

원주석

3절 카드 ↗

3. Seeing that it pleased the Jews. It appeareth more plainly by this that Herod was not moved either with any zeal that he had to Moses’ law or with any hatred of the gospel, thus to persecute the Church; but that he might provide for his own private affairs, for he proceedeth in his cruelty that he may win the people’s favor; therefore we must know that there be diverse causes for which the Church is assaulted on every side. Oftentimes perverse zeal driveth the wicked headlong to fight for their superstitions, and that they may sacrifice an offering to their idols by shedding innocent blood; but the more part is moved with private commodities only, so in times past, at such time as Nero knew, after the burning of the city, that he was loathed and hated of the people, he sought by this subtle means to get into favor again, or, at least, he went about to stay their slanders and complaints, by putting certain thousands of the godly to death. In like sort, that Herod may win the people’s favor, who did love him but a little, he putteth the Christians to death. as a price wherewith he might redeem their favor; and such is our estate at this day, for though all men run by troops upon the members of Christ, (751) yet few are pooked (752) forward with superstition; but some sell themselves to antichrist, like profitable bond-slaves; other some bear with, and commend the outrageous outcries of monks and the common people. But we, in the mean season, being abjects, must be glad to bear their mocks; yet there is one comfort which doth excellently keep us on foot, in that we know that our blood is precious in the sight of Almighty God, which the world cloth shamefully abuse; yea, the more shamefully and reproachfully the wicked do handle us, so much the less shall God’s goodness forsake us. (751) “ Insaniant ,” rage against. (752) “ Incitat ,” instigated by. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

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유대인들이 이 일을 기뻐함을 보고 베드로도 잡을새. 이로써 헤롯이 모세의 율법에 대한 열심이나 복음에 대한 증오 때문이 아니라, 사사로운 이익을 위해 교회를 박해했음이 더욱 분명해진다. 그는 백성의 환심을 사기 위해 잔인함을 이어 간다. 그러므로 우리는 교회가 사방으로 공격받는 다양한 이유들이 있음을 알아야 한다. 때로는 그릇된 열심이 악인들을 미신을 위해 싸우도록 내몰아 무죄한 자들의 피를 자신들의 우상에게 제물로 바치게 한다. 그러나 대부분은 오직 사사로운 이익에 의해 움직인다. 예전에 네로는 도시가 불탄 후 백성의 혐오와 증오를 알게 되자 이 교묘한 수단으로 호감을 되찾으려 했거나, 아니면 수천 명의 경건한 자들을 처형함으로써 그들의 중상과 불만을 막으려 했다. 이처럼 헤롯도 별로 자신을 사랑하지 않는 백성의 환심을 사기 위해, 그리스도인들을 죽이는 것을 그 환심을 사는 대가로 삼았다. 오늘날 우리의 처지도 마찬가지다. 많은 이들이 그리스도의 지체들을 공격하지만, 미신 때문에 부추겨지는 자들은 소수다. 어떤 이들은 자신을 적그리스도에게 이익이 되는 종으로 팔아넘기고, 다른 이들은 수도사들과 일반 백성의 방종한 외침을 참고 칭찬한다. 그러나 우리는 비천한 자들로서 그들의 조롱을 기꺼이 감수해야 한다. 그러나 전능하신 하나님 앞에서 우리의 피가 소중하다는 것을 아는 것이 훌륭한 위로가 된다.

원주석

4절 카드 ↗

4. Adding four quaternions of soldiers. Luke doth, in this place, declare by circumstances that Peter was, as it were, shut up in his grave, so that it might seem that he was quite past hope; for as they divided the day and night into four parts by three hours, so Herod divided the watches, that four soldiers might always keep watch, and that one quaternion might succeed another every third hour. He showeth the cause why he was not forthwith put to death, because it had been an heinous offense to put him to death in the Easter holidays; therefore, Herod doth not delay the time as doubtful what to do, but doth only wait for opportunity; yea, he maketh choice of a time, when as his gift may be more plausible, because there came a great multitude together from all parts unto the holy day. (753) (753) “ Ad diem festum ,” to the feast, or festival. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

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잡으매 옥에 가두어 군사 넷씩 된 사 패에게 맡기니라. 누가는 이 본문에서 정황들을 통해, 베드로가 마치 무덤에 갇힌 것처럼 구출의 희망이 완전히 사라진 것처럼 보였음을 선언한다. 하루와 밤을 3시간마다 네 부분으로 나누듯, 헤롯은 경비대를 나누어 군사 네 명이 항상 보초를 서고 3시간마다 한 부대씩 교대하게 했다. 누가는 즉시 사형에 처하지 않은 이유를 보여 준다. 유월절 명절 중에 처형하는 것이 큰 죄악이 되기 때문이었다. 따라서 헤롯은 어찌할지 몰라 머뭇거리며 기다린 것이 아니라, 오직 기회만을 기다렸다. 사실, 더 많은 사람들이 명절을 위해 사방에서 몰려오기에 자신의 선물이 더 환영받을 시간을 택했다.

원주석

5절 카드 ↗

5. But prayers were made. Luke teacheth here that the faithful did not, in the mean season, foreslow [neglect] their duty, Peter stood in the forward (754) alone; but all the rest fought with their prayers together with him, and they aided him so much as they were able. Hereby we do also gather, that they were not discouraged, for by prayer they testify that they persist so much as they are able in defense of the cause, for which Peter is in danger of life. This place teacheth, first, how we ought to be affected when we see our brethren persecuted by the wicked for the testimony of the gospel, for if we be slothful, and if we be not inwardly touched with their dangers, we do not only defy and them of the due duty of love, but also treacherously forsake the confession of our faith; and, assuredly, if the cause be common, yea, if they fight for our safety and salvation, we do not only forsake them, but even Christ and ourselves; and the present necessity requireth, that they be far more fervent in prayer than commonly they are, whosoever will be counted Christians. We see some of our brethren (being brought to extreme poverty) live in exile, others we see imprisoned, many cast into stinking dungeons, many consumed with fire, yea, we see new torments oftentimes invented, whereby being long tormented they may feel death. Unless these provocations sharpen our desire to pray, we be more than blockish; therefore, so soon as any persecution ariseth, let us by and by get ourselves to prayer. Also, it is a likely thing that the Church took greater thought for Peter’s life, because they should have suffered great loss if he had gone. (755) Neither doth Luke say barely that prayer was made; but he addeth also, that it was earnest and continual, whereby he giveth us to understand that the faithful prayed not coldly or over fields; (756) but so long as Peter was in the conflict, the faithful did what they could to help him, and that without wearisomeness. We must always understand the name of God, which is here expressed, whensoever mention is made of prayer in the Scripture, for this is one of the chiefest and first principles of faith, that we ought to direct our prayers unto God alone, as he challengeth to himself this peculiar worship, “Call upon me in the day of tribulation,” ( Psalms 50:15 .) (754) “ In prima acie ,” in the front rank, the van. (755) “ In ejus morte ,” in his death. (756) “ Defunctorie ,” perfunctorily. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

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베드로는 옥에 갇혔고 교회는 그를 위하여 간절히 하나님께 기도하더라. 누가는 여기서 신자들이 그동안 자신들의 의무를 소홀히 하지 않았음을 가르친다. 베드로는 혼자 전선에 서 있었지만, 나머지 모두가 기도로 함께 싸웠고 자신들이 할 수 있는 만큼 그를 도왔다. 이로써 우리는 그들이 낙심하지 않았음을 알 수 있다. 기도를 통해 그들은 베드로가 생명을 위험에 처한 그 대의를 지키는 데 자신들이 할 수 있는 한 굳건히 있음을 증언하기 때문이다. 이 본문은 우선, 우리가 형제들이 복음의 증거 때문에 박해받는 것을 볼 때 어떻게 감동받아야 하는지를 가르쳐 준다. 만약 우리가 무감각하고 그들의 위험에 내적으로 감동받지 않는다면, 우리는 사랑의 마땅한 의무를 저버릴 뿐 아니라 신앙 고백을 배신하는 것이다. 대의가 공동의 것이고, 그들이 우리의 안전과 구원을 위해 싸우는 것이라면, 우리는 그들만이 아니라 그리스도와 우리 자신을 버리는 것이다. 또한 기도라고 짧게만 말하지 않고 간절하고 지속적인 기도였다고 덧붙임으로써, 신자들이 형식적이거나 대충 기도한 것이 아님을 알려 준다. 베드로가 싸움 중에 있는 한, 신자들은 지치지 않고 할 수 있는 모든 것으로 그를 도왔다.

원주석

6절 카드 ↗

6. When he was about to bring him forth. It seemeth at the first blush that the Church prayeth to small purpose, for the day was now appointed wherein Peter should be put to death, and he is within one night of death, and yet the faithful cease not to pray, because they know that when the Lord doth purpose to deliver his, he taketh his time oftentimes in the last and farthest point of necessity, and that he hath in his hand diverse ways to deliver. Secondly, we may think that they did not so much pray for Peter’s life, as that the Lord would arm him with invincible fortitude, for the glory of the gospel, and that God would [not] set the gospel of his Son open to the reproaches and slanders of the wicked. That night he slept. All these circumstances do more set forth the wonderful power of God, for who would not have thought that Peter was already swallowed up of death? for though he drew breath as yet, yet he had no chinch [chink] to creep out at, for as much as he was beset with many deaths. Therefore, whereas he escapeth from amidst deaths, whereas he goeth safely among the hands of his hangmen, whereas the chains are molten and are loosed, whereas the iron gate openeth itself to him; hereby it appeareth that it was a mere divine kind of deliverance, and it was profitable for Peter to be thus taught by these signs, that he might with more assurance forthwith declare unto men the grace of God thus known. Again, it appeareth by this strait keeping that Herod meant nothing less (757) than to let Peter go away alive. (757) “ Nihil Herocli fuisse minus in animo ,” that there was nothing Herod less intended. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

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헤롯이 잡아 내려고 하는 전날 밤에 베드로가 두 군인 틈에서 두 쇠사슬에 매여 누워 자는데. 교회의 기도가 별 소용이 없어 보인다. 처형의 날이 이미 정해졌고 베드로는 죽음 앞에 하룻밤만 남았는데도 신자들은 기도를 그치지 않는다. 이는 주님이 자신의 백성을 구출하기로 작정하실 때 종종 가장 마지막이고 가장 절박한 시점에 자신의 때를 잡으시며, 구출하는 다양한 방법이 그분의 손에 있다는 것을 알기 때문이다. 또한 우리는 그들이 베드로의 목숨 자체를 위해서라기보다, 하나님이 그를 복음의 영광을 위해 흔들리지 않는 용기로 무장시켜 주시기를, 그리고 하나님이 아들의 복음이 악인들의 조롱거리가 되지 않도록 지켜 주시기를 더 간절히 기도했을 것이라고 생각할 수 있다. 베드로가 잠들어 있었다는 것, 이 모든 정황들이 하나님의 놀라운 능력을 더욱 드러낸다. 베드로가 수많은 죽음에 둘러싸여 있으면서도 탈출할 길이 전혀 없어 보였기 때문이다. 그러므로 그가 죽음의 한가운데서 탈출하고, 집행자들의 손 사이를 안전하게 지나가고, 사슬이 녹아 풀리고, 철문이 스스로 열린 것은, 이것이 순전히 신적인 구출임을 보여 준다.

원주석

7절 카드 ↗

7. A light shined, It is to be thought that Peter alone saw this light, and that the soldiers did either sleep so soundly, or else were so amazed, that they neither felt nor perceived any thing, And there might be two causes why God would have the light to shine; either that Peter might have the use thereof, and that the darkness might be no hindrance to him, or that it might be to him a sign and token of the heavenly glory. For we read oftentimes that the angels appeared with glistering brightness, even when the sun did shine, Assuredly, Peter might have gathered by the strange light that God was present, and also he ought to have made his profit thereof. When as the angel smiteth Peter’s side, it appeareth hereby what a care God hath for his, who watcheth over them when they sleep, and raiseth them when they are drowsy. And surely there were nothing more miserable than we, if the continuance of our prayers alone did keep God in his watching over us; for such is the infirmity of our flesh that we faint and quail, and we stand most of all in need of his help when our minds, being drawn away, do not seek him. Sleep is a certain image of death, and doth choke and drown all the senses, what should become of us if God should then cease to have respect to us? But forasmuch as when the faithful go to sleep, they commit their safety to God, it cometh to pass by this means, that even their sleep doth call upon God. Whereas he saith, that immediately after the angel had said the word the chains were loosed, we gather by this, that there is power enough in the commandment of God alone to remove all manner [of] lets, when all ways seem to be stopt on all sides, so that if he intend to appease the motions and tumults of war, although the whole world were appointed in armor, their spears and swords shall forthwith fall out of their hands; on the other side, if he be determined to punish us and our sins with war, in a moment, (in the twinkling of an eye,) their minds, which were before given to peace, shall wax hot, and they shall lay hand on their swords. Whereas Luke setteth down severally both the words of the angel, and also the course of the matter, it serveth for the more certainty of the history, that it may in every respect appear that Peter was delivered by God. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-12-7

Source

주의 사자가 나타나서 빛이 옥 안에 비추며 베드로의 옆구리를 쳐 깨워. 이 빛은 베드로만 보았다고 생각해야 한다. 군사들은 매우 깊이 잠들었거나 어안이 벙벙하여 아무것도 느끼거나 알아채지 못했을 것이다. 하나님께서 빛을 비추시고자 하셨던 이유는 두 가지였을 것이다. 하나는 베드로가 빛을 사용하고 어둠이 방해가 되지 않도록 하기 위함이요, 다른 하나는 그것이 천상의 영광의 표징이 되게 하기 위함이었다. 천사가 베드로의 옆구리를 친 것에서, 하나님이 자기 백성을 얼마나 돌보시는지가 나타난다. 그분은 그들이 잠들 때도 깨어 계시고, 비몽사몽 할 때도 일으켜 세우신다. 사슬이 즉시 손에서 떨어졌다는 것에서, 하나님의 명령만으로도 모든 장애를 제거하기에 충분하다는 것을 알 수 있다. 모든 길이 막힌 것처럼 보일 때도 마찬가지다.

원주석

9절 카드 ↗

9. He knew not that it was true. He did not think that it was a vain or false visor, as Satan doth oftentimes delude men with jugglings; but true is taken in this place for that which is done naturally and after the manner of men. For we must note the contrariety [antithesis] that is between the thing itself and the vision. Furthermore, though he think that it is a vision, yet doth he willingly obey; whereby his obedience is proved, whilst that being content with the commandment of the angel alone, he doth not inquire nor reason what he must de, but doth that which he is commanded to do. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-12-9

Source

베드로가 나와서 따라갈새 천사가 하는 것이 실상인 줄 알지 못하고 환상을 보는가 하니라. 그는 그것이 사탄이 종종 사람들을 현혹하는 것처럼 허황된 환상이라고 생각하지 않았다. 여기서 "실상"은 자연스럽고 인간적인 방식으로 일어나는 일을 가리킨다. 즉, 보이는 것과 환상 사이의 대조를 주목해야 한다. 더욱이 그것이 환상이라고 생각하면서도 그는 기꺼이 순종한다. 이로써 그의 순종이 증명된다. 천사의 명령만으로 만족하여 무엇을 해야 할지 묻거나 따지지 않고 명령받은 대로 행한다.

원주석

10절 카드 ↗

10. When they were past. God was able to have carried Peter away in the turning of an hand; (758) but he overcometh diverse straits one after another, that the glory of the miracle might be the greater. So he created the world in six days, ( Genesis 1:0 .) not because he had any need of space of thee, but that he might the better stay us in the meditating upon his works, ( Exodus 20:11 ,) for he applieth the manner of doing unto our capacity, and unto the increase of faith. If Peter had at a sudden been carried unto the house where the brethren were assembled, then should one only deliverance have been acknowledged, but now we see, as it were with our eyes, that he was delivered more than ten times. (758) “ Momento uno ,” in one moment. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-12-10

Source

첫째와 둘째 파수를 지나 성으로 나가는 쇠문에 이르니 문이 저절로 열리거늘. 하나님은 한순간에 베드로를 데려가실 수 있었다. 그러나 기적의 영광이 더 커지도록 다양한 어려움들을 하나씩 극복하게 하신다. 이처럼 그분은 세상을 6일 동안 창조하셨다. 시간이 필요해서가 아니라, 그분의 역사들을 묵상하는 데 우리가 더 잘 머물도록 하기 위해서였다. 베드로가 한순간에 형제들이 모인 집으로 이동했다면, 오직 하나의 구출만 인정되었을 것이다. 그러나 이제 우리는 그가 열 번이 넘도록 구출되는 것을 눈으로 직접 보는 것처럼 본다.

원주석

11절 카드 ↗

11. Then Peter returning to himself. It is word for word, being made in himself, because, being before astonied with a strange and incredible thing, he was, as it were, without himself. But now at length, as it were after a trance, he knoweth that he is delivered from death. His words set down by Luke contain a thanksgiving; for he extolleth with himself the benefit of God which he had tried, [experienced,] and whereof he had tasted, and he doth highly commend it with himself, until he find some other witnesses. He saith that the angel was sent of God, according to the common meaning of the godly, who hold that the angels are appointed to be ministers, to be careful for, and to take charge of their safety; for unless he had been thus persuaded, he would not have spoken of the angel. And yet he doth not commend the angel as the author of the grace, but he ascribeth all the whole praise of the work to God alone, neither do the angels help us to this end, that they may derive unto themselves even the least jot of God’s glory. Whereas he saith that he was delivered out of the hand of Herod, he amplifieth the goodness and benefit of God, by the power of his enemy. To the same end tendeth that which he addeth of the Jews; for the greater the number of the enemies was, the more excellent was the grace of God toward his servant; for it is a great matter that God alone being favorable, the deadly hatred of all the whole world should come to nought. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-12-11

Source

베드로가 정신이 들어 이르되 이제 내가 참으로 주께서 그의 천사를 보내어 나를 헤롯의 손과 유대 백성의 모든 기대에서 벗어나게 하심을 알겠노라 하여. 이 말 그대로 옮기면 "자기 자신 안으로 돌아왔다"이다. 이상하고 믿기 어려운 일에 경이로움을 느끼며 자신을 잊고 있었다가 이제 마치 황홀경에서 깨어난 것처럼 죽음에서 구출되었음을 안다. 누가가 기록한 그의 말들은 감사를 담고 있다. 그는 자신이 경험하고 맛본 하나님의 은혜를 마음으로 높이며, 다른 증인들을 찾을 때까지 혼자 그것을 크게 찬양한다. 그는 천사가 하나님으로부터 보내어졌다고 말하는데, 이는 경건한 자들의 공통된 이해에 따른 것이다. 그들은 천사들이 자신들의 안전을 위해 임명된 사역자들이라고 믿는다. 그는 천사를 은혜의 창시자로 칭찬하지 않고, 그 역사의 모든 영광을 하나님 홀로에게 돌린다.

원주석

12절 카드 ↗

12. Into the house of Mary It appeareth that she was a matron of rare godliness, whose house was, as it were, a certain temple of God, where the brethren did use to meet together. And Luke saith that there were many assembled there, because, seeing they could not all meet together in one place without fear of some tumult, they came together in diverse places of the city in companies, as they could conveniently. For, doubtless, there were other companies gathered together elsewhere, because it is not to be thought that (at such times as many of the faithful did give themselves to prayer) the apostles were not in like sort occupied, and one house could not hold so many. And we must always mark the circumstance of time, because, even in the heat of the enemy’s cruelty, the godly were, notwithstanding, assembled together. For if, at any time, this exercise be profitable, then is it most necessary when hard conflicts approach. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-12-12

Source

마리아의 집에 가니 여러 사람이 모여 기도하더라. 그 집 주인 마리아가 드문 경건함을 지닌 귀부인임이 분명하다. 그녀의 집은 형제들이 모이는 일종의 하나님의 성전이었다. 누가가 거기에 많은 사람들이 모였다고 말하는 것은, 그들이 모두 한 장소에서 소란 없이 모일 수 없었기에 여러 그룹으로 나뉘어 도시의 다양한 장소에 모였기 때문이다. 또한 시간적 정황을 항상 주목해야 한다. 원수들의 잔인함이 극심한 상황에서도 경건한 자들이 여전히 함께 모였기 때문이다.

원주석

15절 카드 ↗

15. When he did knock at the gate. Whereas they think that the maid is mad, which telleth them that Peter was come; we gather by this, that they did not hope or look for Peter’s deliverance, and yet we will not say that they prayed without faith; because they looked for some other success, to with that Peter being armed with power from heaven, should be ready, whether it were by life or death, to glorify God, (759) that the flock being terrified with the violent invasion of wolves might not be scattered abroad, that those that were weak might not faint, that the Lord would put away that whirlwind of persecution. But in that the Lord granteth them more than they hoped for, he surpasseth their desires with his infinite goodness. And now that which was done seemeth to them incredible, that they may be the more provoked to praise his power. It is his angel. They call him his angel, who was by God appointed to be his keeper and the minister of his safety. In which sense Christ saith that the angels of little ones do always see the face of his Father, ( Matthew 18:10 .) And what do they gather hence commonly? that every particular man hath a particular angel, which taketh charge of him; but it is too weak. For the Scripture doth sometimes testify ( Exodus 14:10 ) that there is one angel given to a great people, and to one man only a great host. For Elizeus [Elisha] his servant had his eyes opened, so that he saw in the air chariots of fire, which were appointed to defend the prophet, ( 2 Kings 6:17 .) And in Daniel there is but one angel of the Persians, and one of the Grecians named, ( Daniel 10:5 .) Neither doth the Scripture promise to every man a certain and peculiar angel, but rather that the Lord hath charged his angels to keep all the faithful, ( Psalms 91:11 ;) also that they pitch their tents about the godly, ( Psalms 34:8 .) Therefore, that vain surmise which is common touching the two angels of every man is profane. Let this be sufficient for us, that the whole host of heaven doth watch for the safety of the Church; and that as necessity of time requireth sometimes one angel, sometimes more do defend us with their aid. Assuredly, this is inestimable goodness of God, in that he saith that the angels, who are the beams of his brightness, are our ministers. (759) “ Christi nomen ,” the name of Christ. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-12-15

Source

그들이 이르되 네가 미쳤다 하나 로데가 참이라 하니. 그들이 베드로가 왔다는 여종의 말을 듣고 그녀가 미쳤다고 생각한 것에서, 우리는 그들이 베드로의 구출을 기대하거나 바라지 않았다는 것을 알 수 있다. 그러나 그들이 믿음 없이 기도했다고 말하지는 않겠다. 그들은 다른 결과를 바라고 있었다. 즉, 베드로가 하늘로부터 능력을 받아 생사를 막론하고 하나님을 영화롭게 할 준비가 되어 있기를, 무서운 이리들의 침입에 겁에 질린 양 떼가 흩어지지 않기를, 약한 자들이 낙심하지 않기를, 주님이 그 박해의 폭풍을 몰아내 주시기를 기도했던 것이다. 그런데 주님이 그들이 바란 것보다 더 많은 것을 주심으로써, 자신의 무한한 선하심으로 그들의 소원을 뛰어넘으셨다. 이제 일어난 일이 믿을 수 없는 것처럼 보임으로써 그들이 더욱 그분의 능력을 찬양하도록 자극된다. "그의 천사"라고 부르는 것은, 하나님이 그를 지키고 안전을 위해 사역하도록 임명하신 천사를 가리킨다. 이에 근거하여 어떤 이들은 모든 사람에게 각각의 천사가 있다고 추론하지만, 이는 너무 빈약한 결론이다. 성경은 때로 큰 무리에게 하나의 천사가 주어진다고 증언한다. 그러므로 모든 사람에게 각각 특정한 천사가 있다고 약속하는 것이 아니라, 주님이 자신의 천사들에게 모든 신자들을 지키도록 명령하셨다고 말한다. 또한 그들이 경건한 자들 주위에 진을 친다고 말한다. 그러므로 모든 사람에게 두 천사가 있다는 흔한 추측은 근거 없는 것이다.

원주석

17절 카드 ↗

17. Tell James and the brethren: By brethren I understand not every one that was of the Church but the apostles and elders. For though it were requisite that the miracle should be made known to all, yet will Peter worthily for honor’s sake, have his fellows in office to be certified thereof. Ecclesiastical writers after Eusebius report that this James was one of the disciples; but forasmuch as Paul reckoneth him in the number of the three pillars of the Church, ( Galatians 2:9 ,) I do not think that a disciple was advanced to that dignity, and the apostles set aside. Wherefore, I do rather conjecture, that this was James the son of Alpheus, whose holiness was such, that it caused the Jews to wonder at it. And there be two reasons for which Peter would have this joyful message brought unto the brethren; to wit, that he might rid them of that care which did vex them; secondly, that they might be encouraged with such an example of God’s goodness to be the more bold. Whereas he passeth into another place, I think it was done for this cause, because, forasmuch as the house was well known and famous, because many of the brethren resorted thither, he might lie hid elsewhere with less danger. Therefore, he sought a place which was not so much suspected of the enemy, and that he might not only save himself, but also his hostess and others. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-12-17

Source

베드로가 손짓하여 그들을 조용하게 하고 주께서 자기를 이끌어 옥에서 나오게 하던 일을 말하고. "형제들에게 알리라"고 할 때 형제들은 교회의 모든 구성원을 가리키는 것이 아니라 사도들과 장로들을 가리킨다. 기적을 모든 이들에게 알려야 했지만, 베드로는 마땅히 직분의 동료들에게 먼저 알리기를 원했다. 야고보에 대해서는, 바울이 그를 교회의 세 기둥 중 하나로 꼽으므로(갈 2:9), 나는 한 제자가 사도들을 제치고 그런 존엄한 자리에 오른 것이라고 생각하지 않는다. 그러므로 나는 이 야고보가 알패오의 아들로, 그 거룩함이 유대인들까지 경이롭게 했던 야고보라고 추측한다. 베드로가 형제들에게 이 기쁜 소식을 전하기를 원한 것은 두 가지 이유에서다. 하나는 그들을 괴롭히던 근심을 없애기 위해서이고, 다른 하나는 이러한 하나님의 선하심의 본보기로 그들을 더욱 담대하게 격려하기 위해서다. 베드로가 다른 곳으로 이동한 것은, 그 집이 많은 형제들이 모이는 잘 알려진 곳이었기에 다른 곳에서는 덜 위험하게 숨을 수 있었기 때문이라고 생각한다.

원주석

18절 카드 ↗

18. When it was day. Luke returneth now unto Herod and the soldiers; and he saith that there was no small ado amongst them. For they could not suspect that Peter was taken from them by violence, or that he was escaped by some subtle shift. Herod examineth the matter afterward as a judge; but when as he perceived that the soldiers were in no fault, he himself is also enforced to be a witness of the deliverance wrought by God. Whereas he commandeth them to be carried out of his sight, or to be carried to prison, we may thereby gather, that their faithfulness and diligence were approved and seen; for if there had been any suspicion of negligence, there was punishment prepared for them; but the cause why he doth not let them go free was partly rage, mixed with tyrannous cruelty, and partly shamefacedness. Though some expound it otherwise, that he commanded that they should be punished forthwith. (760) And whether, being angry, he delivered them to the hangman, or he was content to punish them with perpetual imprisonment, it is assuredly an excellent example of blindness, that whereas he ought to perceive the power of God, yea, though his eyes were shut, yet doth he not bend, neither doth he wax more meek, but proceedeth to resist God of obstinate malice. Thus doth Satan deprive the wicked of understanding, that in seeing they see not; and the Lord, by smiting them with this horrible amazedness, doth justly revenge himself and his Church. (760) “ Extemplo ad Supplicium rapi ,” that they should he immediately dragged off to execution. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-12-18

Source

날이 새매 군사들 사이에 베드로가 어떻게 되었는지 적지 않은 소동이 일어나더라. 누가는 이제 헤롯과 군사들에게로 돌아간다. 그들 사이에 적지 않은 소동이 있었다고 한다. 베드로가 폭력으로 빼앗겼다거나 교묘한 방법으로 탈출했다고는 의심할 수 없었다. 헤롯이 나중에 재판관처럼 그 일을 심문하지만, 군사들에게 아무 잘못이 없다는 것을 알게 되자 그 자신도 하나님이 일하신 구출의 증인이 될 수밖에 없었다. 그가 군사들을 끌어가라고 명령한 것에서, 그들의 충성과 근면함이 증명되었음을 알 수 있다. 만약 조금이라도 태만했다는 의심이 있었다면 처벌이 준비되었을 것이기 때문이다. 그가 그들을 놓아주지 않은 것은 부분적으로는 분노에서 나온 독재적 잔인함 때문이고, 부분적으로는 수치심 때문이었다. 이것은 눈이 있어도 보지 못하는 맹목의 탁월한 본보기다. 하나님의 능력을 깨달아야 할 텐데도 굽히지 않고 오히려 완고한 악의로 하나님께 저항하기를 계속한다. 이처럼 사탄은 악인들을 이해력을 잃게 하고, 주님은 이 무서운 경악으로 그들을 치심으로써 자신과 자신의 교회를 위해 공의롭게 복수하신다.

원주석

20절 카드 ↗

20. A worthy (761) history, which doth not only show, as it were in a glass, what end is prepared for the enemies of the Church, but also how greatly God hateth pride. The Scripture saith that “God resisteth the proud,” ( 1 Peter 5:5 .) God himself did show a lively image thereof in the person of Herod. And assuredly men cannot extol themselves higher than becometh them, but they shall make war with God, who, to the end he may surpass all, (762) commandeth all flesh to keep silence. And if God did so sharply punish pride in a king whom prosperity did puff up, what shall become of those of the common sort who are ridiculously puffed up without cause? Furthermore, we must note the course of the history, that all things go well with Herod after that he had miserably vexed the Church; he enforced the nations round about him, being tamed with hunger, to come to crave pardon upon their knees, as if God had rewarded him well for his wicked fury. This was no small trial for the godly, who might have thought thus with themselves (763) that God cared not for them, and they were afraid lest with Herod’s power his tyranny and cruelty should increase. But the Lord had another purpose, (764) for he set the oppressor of his Church on high that he might have the greater fall. Therefore, that shadowish felicity, wherein he delighted too much, was unto him a certain falling against the day of slaughter. In like sort, when at this day we see the bloody enemies of the Church carried up upon the wings of fortune into heaven, there is no cause why we should be discouraged; but let us rather call to mind that saying of Solomon, “Pride goeth before calamity; and the heart is lifted up before a fall,” ( Proverbs 16:18 .) Herod was displeased. Luke useth the compound participle, θυμομαχον which signifieth privy grudging or hatred. Therefore Herod did not make open war against those cities; but such was his displeasure, that he essayed to subdue them by policy, as it were by undermining them by little and little. It is a rare matter, saith Demosthenes, for free cities to agree with monarchs. Moreover, Herod was naturally cruel, bold, of insatiable covetousness; and it is not to be doubted but that Tyre and Sidon were, as it were, certain bars or rails to stay his fury, as they were wealthy cities, and unaccustomed to bear the yoke. Also, the remembrance of their old glory might have encouraged them; forasmuch as pride cometh commonly of wealth, it is no marvel if these two cities were proud, the one whereof Isaiah calleth queen of the seas, whose merchants, he said, were kings, and her chapmen dukes, ( Isaiah 23:8 .) Also, he saith elsewhere that Sidon was become proud by reason of her wealth. And although they had sundry times been brought almost to utter ruin, yet the commodiousness of their situation did shortly restore them to their wonted state. Hereby it came to pass that they could more hardly digest Agrippa, of late a base fellow, a man of no estimation, (765) and one who had been let out of prison; especially seeing that he had behaved himself so cruelly toward his own subjects, and was troublesome and injurious to his neighbors. Forasmuch as their country was nourished. It had not been good for him to have assailed the men of Tyre and Sidon with open war, therefore he giveth commandment that there should no corn nor victual be carried (766) out of his realm. By this means did he, without any army, besiege them by little and little. For the borders of both cities were strait, and their ground barren, whereas there was a great people to be fed. Therefore, after that they were tamed with hunger, they humbly crave peace, and that not free, for assuredly they had some laws given them; and it is to be thought that this Blastus mentioned by Luke was not with bare words persuaded, but with rewards [gifts] won to entreat the peace. (767) I know not why Erasmus did think it good to translate this place otherwise than the words import. (761) “ Memorabilis ,” a memorable. (762) “ Ut solus emineat ,” that he alone may have the pre eminence. (763) “ Quibus obrepere suspieio poterat ,” who might be led to suspect. (764) “ Sed longa aliud fnit Dei consilium ,” but very different was the purpose of God. (765) “ Obscurae fortunas ,” of obscure origin. (766) “ Illis... importari ,” be imported to them. (767) “ Ut pacis esset interpres ,” to intercede for peace. return to ' Top of Page ' <a name="verse-21" class="com-number"

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헤롯이 두로와 시돈 사람들을 심히 노여워하여 더불어 싸우려 하니. 교회의 원수들에게 준비된 결말뿐만 아니라, 하나님이 교만을 얼마나 싫어하시는지를 거울처럼 보여 주는 주목할 만한 역사다. 성경은 "하나님이 교만한 자를 대적하신다"고 한다(벧전 5:5). 하나님은 헤롯의 경우에 그 생생한 형상을 보여 주셨다. 인간이 합당한 것보다 자신을 높이는 순간, 그들은 홀로 탁월하시기 위해 모든 육체에 침묵을 명하시는 하나님과 싸움을 벌이게 된다. 하나님이 번영으로 부풀어 오른 왕의 교만을 이처럼 엄하게 벌하셨다면, 아무 이유 없이 웃음거리처럼 부풀어 오르는 일반 사람들은 어떻게 되겠는가? 더욱이 우리는 이 역사의 흐름을 주목해야 한다. 헤롯이 교회를 비참하게 괴롭힌 후에도 모든 일이 잘 풀려가는 것처럼 보였다. 이것은 경건한 자들에게 작은 시험이 아니었다. 그들은 하나님이 자신들에 대해 전혀 신경 쓰지 않으신다고 생각했을 수도 있었고, 헤롯의 권세와 함께 그의 독재와 잔인함이 더욱 커질까 두려워했을 것이다. 그러나 주님에게는 다른 계획이 있으셨다. 교회의 압제자를 높이 올리셔서 더 크게 추락하게 하시려는 것이었다.

원주석

21절 카드 ↗

21. Upon an appointed day. Luke saith that the men of Tyrus and Sidon had peace granted them, because this was the occasion of the king’s oration, without doubt, that he might make them his underlings hereafter. The same history is extant in Josephus, in his Nineteenth Book of Antiquities, save only that he calleth him everywhere Agrippa, whom Luke calleth Herod. It is to be thought that Agrippa was his proper name, and that he was called by none other name so long as he was a private man; but after that he was advanced to be a king, he took to himself princely dignity, according to the name of his grandfather. Josephus and Luke agree together wonderfully in the thing itself, and in all circumstances. First, they agree concerning the place. Josephus saith, That his garment was embroidered with gold, on which, when the sun-beams light, it did glister again; and that this was the cause which moved the courtiers to call him (768) a god. That he was suddenly wounded; also, that there was seen an owl sitting upon a cord over his head, which cord did prognosticate his ruin. And he is so far from doubting that his sacrilegious pride was punished with this kind of punishment, that he saith, that he confessed the same openly amidst his cruel torments, “Behold me, whom you call a god; I am enforced to finish my life most miserable.” There is no mention made there of the peace made with those of Tyrus and Sidon; but that he made and set forth plays (769) in honor of Caesar. But it may be that the solemnity of the plays was appointed in respect of the peace concluded, which we know was a solemn thing. (768) “ Consulataret ,” to salute him as. (769) “ Ludos celebraret ,” celebrated games. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/act-12-21

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헤롯이 날을 정하고 왕복을 입고 단에 앉아 백성에게 연설하니. 그 역사는 요세푸스의 고대사 19권에도 나온다. 다만 그는 누가가 헤롯이라 부르는 자를 모든 곳에서 아그립바라 부른다. 아마도 아그립바가 그의 본명이었고, 평민으로 있는 동안에는 그 이름으로만 불렸다가, 왕이 된 후에 조부의 이름에 따른 왕의 존엄함을 취한 것 같다. 요세푸스와 누가는 사건 자체와 모든 정황에 있어 놀랍도록 일치한다.

원주석

23절 카드 ↗

23. Forthwith he smote him. As, before, the angel was a minister of God’s grace in the delivery of Peter, so now he taketh vengeance upon Herod. And God doth sometimes use the ministry of angels in heaven in punishing; but sometimes he maketh the devils as hangmen, by whose hand he executeth his judgments. And this doth he as well toward his faithful servants as toward the reprobate. Saul was troubled and vexed by Satan, ( 1 Samuel 16:14 ) but the same did also befall holy Job, ( Job 1:12 .) In the Psalms, the punishments wherewith God doth chasten the wicked are attributed to the evil angels; yet we see how the angel which had the government of the safety of the Church smiteth the Egyptians in the first-begotten, ( Exodus 12:29 ;) although the Scripture calleth the wicked spirits God’s spirits, because they are obedient to his commandment, though full sore against their will. But where the epithet evil is not added, as in this place, we must understand the angel which doth willingly obey God, and yet the shape of the owl, whereof Josephus maketh mention, did rather serve to figure the devil than an heavenly angel. Furthermore, I dare not affirm for a surety what manner of disease that was. The word which Luke useth doth signify that he was eaten up of worms. Many conjecture that it was a lousy disease. This is certain, that even when he was yet alive he was corrupt with stink and rottenness, so that he was, as it were, a living carcass. So that he was not only vexed with cruel torments, but also made a laughing-stock to all men, and of all men reviled. For God intended to make choice of a kind of punishment wherewith he might repress the cruelty of a proud man with extreme ignominy. If he had been overcome of some great and valiant army, and had been brought to poverty, the judgment of God had not been so marked; and this had been an honest and princely chastisement; (770) but forasmuch as he abhorreth lice and worms, and this filthiness cometh out of his body, which doth kill him by eating him up, he is handled according to his deserts. In like sort Pharaoh, forasmuch as he did so oft exalt himself against God with untamed pride, he was not orderly assailed by some prince that did border upon him, but locusts and caterpillars were God’s warriors [soldiers] to make war against him, ( Exodus 8:17 ;) for the more proudly a man exalteth himself, the more doth he deserve to be cast doom of God into the lowest hell with shame and reproach. This is the reason why he set this reigned god Herod to be eaten up of worms, which he was at length enforced to grant, when he said, “Behold me, whom ye saluted as a god; I die miserable.” Such a manifest example of horrible vengeance in a king’s person ought to terrify us not a little from presuming to take to ourselves more than we ought; and that we do not suffer ourselves to be made drunk with the false commendation and flattery of men as with deadly poison. Because he gave not the glory to God. He is condemned of sacrilege, not only because he suffered himself to be called God, but because, forgetting himself, he took to himself the honor due to God. We do not read that the king of Babylon was thus extolled; and yet the prophet upbraideth to him that he went about to make himself equal with God, ( Isaiah 14:13 .) Therefore this sacrilege is a common fault in all proud men, because, by taking to themselves more than they ought, they darken the glory of God; and so, like giants, so much as ever they are able, they endeavor to pluck God out of his seat. Howsoever, they do not usurp the title of God, neither openly boast with their mouth that they are gods; yet because they take to themselves that which is proper to God, they desire to be, and to be accounted gods, having brought him under, furthermore, the prophet pointeth out the beginning of this evil in one word, when he bringeth in Nebuchadnezzar speaking on this wise, “I will go up,” ( Isaiah 14:13 .) Wherefore there is but one remedy, if every one keep himself in that degree wherein he is placed. Let those who are base and castaways [in a humble station] not desire to climb higher; let kings, and those who are above others, remember that they are mortal, and let them modestly submit their highness to God. And we must note, that it is not enough if men give to God only half the honor which is due to him, who challengeth all that wholly which is his own; if they submit themselves but in part, whom he will have to be thoroughly humbled. Now, forasmuch as the Scripture despoileth us quite of all praise of wisdom, virtue, and righteousness, there is no one of us that can take to himself the least jot of glory without sacrilegious robbing of God. And it is a wonder that, seeing the Scripture pronounceth that all those make, as it were, open war against God which exalt themselves; and we do all grant that that cannot be done without our overthrow, [destruction;] the greatest part of men runneth, notwithstanding, headlong with furious boldness unto their own destruction; for there is scarce one of an hundred who, being mindful of his condition, doth leave to God his glory undiminished. (770) “ Liberalis et regia castigatio ,” a dignified and royal chastisement. return to ' Top of Page ' <a name="verse-24" class="com-number"

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그가 영광을 하나님께 돌리지 아니하므로 주의 사자가 곧 치니 충이 먹어 죽으니라. 앞서 천사가 베드로를 구출하는 데 하나님의 은혜의 사역자가 되었듯이, 이제는 헤롯에게 복수를 집행한다. 하나님은 때로 하늘의 천사들의 사역을 통해 심판을 집행하시지만, 때로는 악마들을 형리로 삼아 그들의 손으로 자신의 심판을 이루신다. 이것은 자신의 신실한 종들에게도, 버림받은 자들에게도 행하신다. 사울은 사탄으로 인해 괴로움을 당했고(삼상 16:14), 거룩한 욥에게도 같은 일이 일어났다(욥 1:12). 시편에서 하나님이 악인들을 징벌하는 일들이 악한 천사들에게 돌려진다. "충이 먹어"라는 말이 어떤 병인지는 단언하기 어렵다. 누가가 사용한 단어는 벌레에게 먹혔다는 뜻이다. 많은 이들이 이것이 이(lice) 병이라고 추측한다. 확실한 것은 그가 살아 있는 동안에도 악취와 썩음으로 부패했다는 것이다. 그는 잔인한 고통에 시달렸을 뿐 아니라, 모든 사람의 웃음거리가 되고 모든 사람에게 멸시를 받았다. 하나님은 교만한 자의 잔인함을 극도의 수치로 꺾을 수 있는 형벌의 종류를 선택하고자 하셨기 때문이다. 그가 어떤 위대하고 용감한 군대에게 패배하여 가난에 빠졌다면, 하나님의 심판이 그토록 주목되지 않았을 것이다. 그러나 그 스스로 하나님 앞에 하나님 행세를 한 것에 대한 당연한 대가를 치렀다. "영광을 하나님께 돌리지 않은" 것이 신성 모독으로 정죄된 것은, 그가 하나님이라 불리도록 허용했을 뿐 아니라, 자신을 잊고 하나님께 마땅한 영광을 자신에게 취했기 때문이다.

원주석

24절 카드 ↗

24. And the word of God. When the tyrant was once taken out of the way the Church was suddenly delivered, as it were, out of the jaws of the wolf. Therefore, though the faithful be accounted as sheep appointed to be slain, ( Psalms 44:23 ,) yet the Church doth always overlive her enemies; and though the word of God seem oftentimes to be oppressed with the wicked tyranny of men, yet it getteth up the head again by and by, ( Romans 8:37 .) For Luke determined (771) not only what had happened after that Herod was dead, but also by this example to encourage us, that we may be assured that God will do that, in all ages, which he then did, to the end the gospel may at length break through all impediments of the enemies, and that the more the Church is diminished, it may the more increase through the heavenly blessing. (771) “ Enim consilium Lucae fuit ,” for it was the purpose of God. return to ' Top of Page ' <a name="verse-25" class="com-number"

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하나님의 말씀은 자라 더하더라. 독재자가 제거되자마자 교회는 마치 이리의 아가리에서 빠져나온 것처럼 갑자기 구출되었다. 그러므로 신자들이 도살되도록 예정된 양으로 여겨지더라도(시 44:22), 교회는 항상 자신의 원수들보다 오래 살아남는다. 또한 하나님의 말씀이 악인들의 폭정에 짓눌리는 것처럼 보일 때도 다시 머리를 드는 것이다(롬 8:37). 누가는 헤롯이 죽은 후에 일어난 일을 기록할 뿐 아니라, 이 본보기를 통해 우리를 격려하고자 한다. 하나님이 그때 하신 일을 모든 시대에 행하실 것임을 확신하게 하려는 것이다. 그리하여 원수들의 모든 장애물을 뚫고 복음이 마침내 승리하고, 교회가 감소할수록 하늘의 복으로 더욱 증가할 것이다.

원주석

25절 카드 ↗

25 And Barnabas and Paul. The ministry which Luke saith Barnabas and Paul did finish, must be referred unto the alms, whereof mention was made before. For after that Agabus the prophet had foretold the famine and barrenness, the brethren gathered money at Antioch, whereby they might relieve the necessity of the church which was at Jerusalem; the carrying of this money was committed to Barnabas and Paul. Now Luke saith that they returned to Antioch, that he may pass over unto a new history. He addeth, that they took with them John, whose surname was Mark, whose mother was honorably commended before, that he might keep them company, who was afterward, as we shall see, a cause of grievous and dangerous [hurtful] discord between them. return to ' Top of Page ' Acts Act 11 Acts Act Acts Act 13 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Acts 12". 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bible-text/act-12-25

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바나바와 사울이 부조하는 일을 마치고 마가라 하는 요한을 데리고 예루살렘에서 돌아오니라. 누가가 바나바와 바울이 마친 사역은 앞서 언급한 구제물과 관련된 것이다. 아가보 선지자가 기근을 예언한 후, 형제들이 안디옥에서 예루살렘 교회의 필요를 위해 돈을 모았는데, 이 돈의 전달이 바나바와 바울에게 맡겨졌다. 이제 누가는 그들이 안디옥으로 돌아왔다고 함으로써 새로운 이야기로 넘어간다. 그는 그들이 요한 마가를 데리고 왔다고 덧붙인다. 그의 어머니는 앞서 명예롭게 칭찬받았는데, 그가 나중에 볼 수 있듯이 그들 사이에 심각하고 위험한 불화의 원인이 된다.

원주석

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