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주석[칼빈] — 사도행전 13장 · 선교사 파송

요약
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1절 카드 ↗

Here followeth an history, not only worthy to be remembered, but also very profitable to be known, how Paul was appointed the teacher of the Gentiles; for his calling was, as it were, a key whereby God opened to us the kingdom of heaven. We know that the covenant of eternal life was properly concluded with the Jews, so that we had nothing to do with God’s inheritance, forasmuch as we were strangers, ( Ephesians 2:12 ;) and the wall of separation was between, which did distinguish those of the household from strangers. Therefore it had profited us nothing, that Christ brought salvation unto the world, unless, the disagreement being taken away, there had been some entrance made for us into the Church. The apostles had already received commandment touching the preaching of the gospel throughout the whole world, ( Mark 16:16 ,) but they had kept themselves until this time within the borders of Judea. When Peter was sent to Cornelius, it was a thing so new and strange, that it was almost counted a monster, [prodigy.] Secondly, that might seem to be a privilege granted to a few men extraordinarily; but now, forasmuch as God doth plainly and openly appoint Paul and Barnabas to be apostles of the Gentiles, by this means he maketh them equal with the Jews; that the gospel may begin to be common as well to the one as to the other. And now the wall of separation is taken away, that both those who were far off and those which were nigh hand may be reconciled to God; and that being gathered under one head, they may grow together to be one body. Therefore Paul’s calling ought to be of no less weight amongst us, than if God should cry from heaven in the hearing of all men, that the salvation, promised in times past to Abraham, and to the seed of Abraham, ( Genesis 22:17 ) doth no less appertain unto us at this day, than if we had come out of the loins of Abraham. For this cause is it that Paul laboreth so much (772) in defense and avouching of his calling, ( Galatians 1:17 ;) that the Gentiles may assuredly persuade themselves that the doctrine of the gospel was not brought to them by chance, neither by man’s rashness, but, first, by the wonderful counsel of God; secondly, by express commandment, whilst that he made that known to men which he had decreed with himself. 1 There were in the church. I have declared in the fourth to the Ephesians, ( Ephesians 4:11 ) and in the twelfth of the First to the Corinthians, ( 1 Corinthians 12:28 ,) what difference there is (at least in my judgment) between doctors and prophets. It may be that they are in this place synonyma, [synonymous,] (or that they signify both one thing,) so that this is Luke’s meaning, that there were many men in that church endowed with singular grace of the Spirit to teach. Surely I cannot see how it can hang together, to understand by prophets those which were endowed with the gift of foretelling things; but I think rather that it signifieth excellent interpreters of Scripture. And such had the office to teach and exhort, as Paul doth testify in the fourteenth of the First to the Corinthians, ( 1 Corinthians 45:37 .) We must mark Luke’s drift: Paul and Barnabas were ministers of the church of Antioch; God calleth them thence now unto another place. Lest any man should think that that church was destitute of good and fit ministers, so that God did provide for other churches with the loss of it, Luke preventeth this, and saith, that there was such store there, that though it did help others, yet did there remain sufficient for the use thereof; whereby appeareth how plentifully God had poured out his grace upon the Church, whence rivers, as it were, might be deducted and carried into diverse places. So even in our time God doth so enrich certain churches more than others, that they be seminaries to spread abroad the doctrine of the gospel. It must needs be that Manaen, who was brought up with Herod, came of some noble family. And this doth Luke recite of purpose that he may set forth to us his godliness who, despising worldly pomp, had coupled himself to the simple and despised flock of Christ. He might, indeed, have been a principal courtier if he had been ruled by ambition; but that he may wholly addict himself to Christ, he refuseth not to change those smokes of honor with [for] reproach and ignominy. For if we consider in what state the Church stood then, he could not give his name to the gospel, unless he should make himself subject (773) to common infamy. Therefore the Lord meant to teach us, by his example, to despise the world, that those may learn with a valiant and lofty mind to despise the world, who cannot otherwise be true Christians, unless they cast away those things which are precious to the flesh, as hurtful lets and hindrances. (772) “ Multis locis ,” in many passages, omitted. (773) “ Quin se... subjiceret ,” without subjecting himself. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-1

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안디옥 교회에 선지자들과 교사들이 있으니. 여기서는 기억할 만하고 알아 두기에 매우 유익한 역사가 이어진다. 바울이 이방인의 교사로 임명되는 이야기다. 그의 부름은 마치 하나님이 우리에게 하늘 나라의 문을 여신 열쇠와 같았다. 영생의 언약이 원래 유대인들과 맺어진 것이기에 우리는 하나님의 유업과 관계가 없는 나그네였다. 분리의 담이 가족과 나그네를 구별하고 있었다. 그러므로 하나님이 구원을 세상에 가져오셨어도, 그 분리가 제거되고 우리에게 교회 입장의 길이 열리지 않았더라면 우리에게는 아무 유익이 없었을 것이다. 사도들은 이미 온 세상에 복음을 전하라는 명령을 받았지만, 그때까지 유대 땅 안에 머물러 있었다. 베드로가 고넬료에게 보내어진 것은 너무나 새롭고 이상한 일이어서 거의 기이한 일처럼 여겨졌다. 그러나 이제 하나님이 명백하고 공개적으로 바울과 바나바를 이방인의 사도로 임명하심으로, 그들이 유대인과 동등해지게 하신다. 이로써 복음이 양쪽 모두에게 공통적으로 되기 시작한다. 그리고 이제 분리의 담이 허물어져 멀리 있던 자들과 가까이 있던 자들이 하나님과 화목하게 된다. 따라서 바울의 부름은 하나님이 공개적으로 모든 사람이 듣는 곳에서 하늘로부터 외치시는 것과 다름없이 우리에게 큰 무게를 가져야 한다.

누가는 또한 마나엔을 언급하는데, 그가 헤롯의 궁정에서 함께 자랐다는 것은 명문가 출신임을 암시한다. 누가는 이것을 의도적으로 기록하여, 세상의 허영을 경멸하고 그리스도의 단순하고 멸시받는 무리에 자신을 결합시킨 그의 경건함을 우리에게 보여 준다. 야망에 이끌렸더라면 조정의 핵심 인물이 될 수 있었지만, 그리스도께 자신을 온전히 바치기 위해 그는 명예의 연기를 수치와 모욕과 기꺼이 바꾸었다. 교회가 당시 어떤 상태에 있었는지를 생각해 보면, 복음에 이름을 올리는 것은 공공연한 치욕을 감수하는 것을 의미했다.

원주석

2절 카드 ↗

2 And they ministered to the Lord. The word which Luke useth doth not only signify to be occupied about holy things, but also sometimes to bear public offices. And because the holy rites of the Gentiles did for the most part consist upon [of] burnt-offerings and sacrifices, it is oftentimes taken for to offer sacrifice; which sense did well like the Papists, that they might prove that the apostles did use some sacrifice. But admit it were so; yet do they foolishly pretend for defense of their mass, that the teachers of Antioch did sacrifice. First, forasmuch as the word is of the plural number, it followeth that every one of them did say mass. But letting toys pass, I say we must consider what manner of sacrifice Christ commended to his Church. The Papists feign that the office of priesthood is enjoined them, to sacrifice Christ and by sacrificing him to redeem peace with God. There is so little mention made hereof in Scripture, that the Son of God doth rather challenge this honor to himself alone. Wherefore Christ’s Church hath another priesthood, to wit that every man may offer himself and his to God; and that the public ministers may sacrifice to God, souls, with the spiritual sword of the gospel, as Paul teacheth, ( Romans 15:16 .) Moreover, the prayers of all the godly are the spiritual calves of the lips, ( Hosea 14:2 ,) wherewith God is well pleased, when they are offered up upon the holy altar; that is, in Christ’s name, [as] in the thirteenth to the Hebrews , ( Hebrews 13:15 .) Therefore, when Luke saith that the prophets and teachers ministered to God when the Spirit spake to them, I understand nothing else but that they were in the public action. He addeth fasting, that we may know that their minds were then free from all impediments, that nothing might hinder them from giving attendance to prophesying. But the question is, (774) whether they kept a common fast, or Luke doth only signify that they were fasting then until that time. This is, without question, that these circumstances were expressed, that Paul’s calling may carry the more credit amongst us. Separate to me. God commandeth that Paul and Barnabas be sent by the consent of the Church, thither whither he had appointed them to be sent; whereby we gather that there is no lawful election of pastors, save only wherein God is chief. For whereas he hath commanded that the Church should elect pastors and bishops, he hath not therefore granted men so much liberty, but that he will bear the chief sway as the chief governor. The ordinary election of pastors differeth from this appointing of Paul and Barnabas, because it was requisite that they should be appointed by the heavenly oracle to be the apostles of the Gentiles; which is not necessary to be done daily in ordaining pastors. But they agree in this, that as God did testify that Paul and Barnabas were already appointed by his decree to preach the gospel, so none may be called unto the office of teaching save only those whom God hath already chosen to himself after a sort. Furthermore, there is no need that the Spirit should cry to us out of heaven, that he is called of God about whom we are, (775) because we receive those, as it were, from hand to hand, (as they say,) whom God hath furnished with necessary gifts, forasmuch as they are framed and made fit by his hand. But whereas Luke saith in this place, that Paul was appointed by the voices and consents (776) of the Church; it doth seem not to agree with Paul’s own words, where he doth deny that he was called of men, or by men, ( Galatians 1:1 .) I answer, that he was made an apostle long before, (and that by no voices [suffrages] of men,) before such time as he was sent unto the Gentiles; and he had now already executed the office of an apostle many years, when he was called to go unto the Gentiles by a new oracle. Wherefore, that he may have God for the author of his apostleship, it is not without cause that he excludeth men. And he doth not now command that he be ordained by the Church therefore, [viz.] that his calling may depend upon men; but God publisheth that his decree, which was as yet known to a few, and that with a public commandment, and he commandeth that it be sealed with the solemn subscription of the Church. Therefore, this is the meaning of the words, That this is the time wherein Paul must preach the gospel among the Gentiles, and the wall being pulled down, he must gather a Church of the Gentiles, who were before strangers from the kingdom of God, ( Ephesians 2:14 .) For although God had used him hitherto at Antioch and elsewhere, this was now added as a peculiar thing, that God did intend to adopt the Gentiles into the same inheritance of life with the Jews. But and if he were thus created a teacher of the Church from the beginning, he should not then have been called at that time by men. For, seeing the Lord doth pronounce that he had called him, what doth he leave for the Church, save only that they subscribe obediently? For men’s judgment is not here put as in a doubtful matter, neither have their voices and consents any freedom. But we must mark what I have already said, that Paul and Barnabas are not now only appointed teachers, but they have an extraordinary office enjoined them, that they may begin to bring the grace of God commonly unto the Gentiles. And that do the words import, when it is said, Separate to the work For undoubtedly he speaketh of a new work, and which had heretofore not been used. But how is Barnabas in this place appointed to be Paul’s companion and fellow in office, who, as far as we can read, did never execute the office of teaching? yea, who did always give Paul leave to teach, without saying anything himself? I answer, that he had occasions enough offered him to speak in Paul’s absence, so that they had both of them enough to do. For one could not always be present in all places. It is not to be doubted but that he did faithfully discharge that duty which God had enjoin

Pericope (part_of)

절 (explains)

bible-text/act-13-2

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주를 섬겨 금식할 때에 성령이 이르시되. 누가가 사용한 단어는 거룩한 일에 종사하거나 공직을 맡는다는 의미를 가진다. 이방인들의 거룩한 의식이 주로 번제와 희생으로 이루어졌기에 이 단어는 종종 희생 제사를 드린다는 의미로도 쓰인다. 이것이 교황주의자들의 마음에 든 것은 사도들이 어떤 희생을 바쳤다는 것을 증명하기 위해서였다. 그러나 그리스도가 자신의 교회에 추천하신 희생이 어떤 종류인지를 생각해야 한다. 그리스도의 교회는 다른 제사장직을 가지고 있다. 즉, 각자가 자신과 자신의 것을 하나님께 드리고, 공적인 사역자들이 복음의 영적 칼로 하나님께 영혼을 희생으로 드리는 것이다. 하나님이 그들에게 바울과 바나바를 구별하라고 명하실 때, 우리는 교회의 동의로 그들을 보내도록 명하신다는 것을 알 수 있다. 이로써 목사와 감독의 합법적인 선출은 하나님이 으뜸이 되셔야 한다는 것을 알 수 있다.

원주석

3절 카드 ↗

3. When they had fasted and prayed. That they may obey the oracle, they do not only send Paul and Barnabas away; but also with a solemn rite they appoint them to be the apostles of the Gentiles; it is without question that this was a public fast. Luke said before, that they were fasting, forasmuch as they were busied in their ministry: it might be that that was according to the custom; but now there is another reason, for in appointing a public fast, which used to be done in hard matters and of great importance, they provoke both themselves and others unto an earnest ferventness in prayer, for this is oftentimes added in Scripture as a help to prayer; but (it was a matter of such weight to erect the kingdom of Christ amongst the Gentiles) the teachers of Antioch do not without cause earnestly pray the Lord, that he will enable his servants; (780) and that was not the end of their prayer, that God would, by his Spirit of wisdom and discretion, govern their judgments in choosing, because all disputation or doubting concerning this matter was taken away; but that God would furnish those with the Spirit of wisdom and strength whom he had already chosen to himself, that he would strengthen them with his power against all the invasions of Satan and the world, that he would bless their labors, that they might not be unfruitful, that he would open a gate for the new preaching of the gospel. The laying on of hands which Luke reckoneth up, in the third place, was a kind of consecration, as we have said, ( Acts 6:6 .) For the apostles retained the ceremony which was used amongst the Jews, according to the old custom of the law; as also kneeling, and such rites, which were profitable to exercise godliness. In sum, this is the end why they laid their hands upon Barnabas and Paul, that the Church might offer them to God, and that they might with their consent declare that this office was enjoined them by God; for the calling was properly God’s alone, but the external ordaining did belong to the Church, and that according to the heavenly oracle. (780) “ Ut det pares servis suis humeros ,” that he may make the shoulders of his servants equal to the burden, may fit them for the office. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-3

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이에 금식하며 기도하고 두 사람에게 안수하여 보내니라. 성령의 말씀에 순종하기 위해 그들은 바울과 바나바를 떠나보낼 뿐 아니라 엄숙한 의식으로 그들을 이방인의 사도로 임명한다. 이것이 공개적인 금식이었음은 의심할 여지가 없다. 이 큰 사안에 공개적인 금식을 선포함으로써 그들은 자신들과 다른 이들을 간절한 열정으로 기도하도록 이끈다. 이 기도의 목적은 하나님이 이미 선택하신 자들을 지혜와 능력의 성령으로 무장시켜 주시도록, 사탄과 세상의 모든 침략에 맞설 힘을 주시도록, 그들의 수고를 복 주셔서 열매 없지 않게 하시도록, 복음의 새로운 전파를 위한 문을 열어 주시도록 하는 것이었다. 누가가 세 번째로 꼽는 안수는 일종의 봉헌 의식이었다. 사도들은 율법의 오래된 관습에 따라 유대인들 사이에서 사용되던 이 의식을 그대로 유지했다.

원주석

4절 카드 ↗

4. Being sent out by the Holy Ghost. There is no mention made here of the election made by the Church, because it was altogether a divine calling; the Church did only receive those who were offered them by the hand of God. He saith, that they came first to Seleucia, which was a city of Syria. There was, indeed, a country of the same name; but it is more likely that Luke speaketh of the city, which was not far from Cyprus by sea. return to ' Top of Page ' <a name="verse-5" class="com-number"

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두 사람이 성령의 보내심을 받아. 여기서 교회의 선출에 대해 언급이 없는 것은, 이것이 전적으로 신적인 부름이었기 때문이다. 교회는 하나님의 손으로 제공된 자들을 받았을 뿐이다.

원주석

5절 카드 ↗

5. He saith that they began to preach the gospel first in Salamis, a famous city of Cyprus. Notwithstanding, they seem to begin amiss; for whereas they were sent specially to the Gentiles, they preach the word of God, nevertheless, to the Jews, I answer, that they were not so addicted to the Gentiles, that, setting aside the Jews, it stood them upon to go straight to the Gentiles, for when God did make them teachers of the Gentiles, he did not depose them from the office which they had heretofore exercised; so that there was no reason to let them, but that they might take pains, both with Jews and Gentiles; (781) yea, farther, it was meet that they should begin with the Jews, as we shall see in the end of the chapter. Moreover, Luke addeth by the way, that they were helped by John; for his meaning is not that he was their minister for any private use, or for the uses of body; but rather in that he was their helper to preach the gospel, he commandeth his godly study [zeal] and industry; not that the degree of honor was equal, but because the labor was common to all; for which cause he had the less excuse afterward, seeing that he forsook the holy calling. (781) “ Ita nulla ratio prohibuit quin Judaeis promiscue et Gentibus operam suam conferrent ,” so nothing prevented them from bestowing their labor promiscuously on Jews and Gentiles. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

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살라미에서 하나님의 말씀을 유대인의 여러 회당에서 전할새. 그들이 특별히 이방인에게 보내어졌음에도 유대인들에게 말씀을 전하는 것은 잘못된 시작처럼 보일 수 있다. 그러나 하나님이 그들을 이방인의 교사로 삼으셨을 때, 그들이 이전에 행하던 직분에서 면직하신 것이 아니다. 따라서 유대인과 이방인 모두에게 수고하는 것을 막을 이유가 없었다. 아니, 더 나아가 장 끝에서 보게 되듯이 유대인들부터 시작하는 것이 합당했다. 누가는 또한 그들이 요한의 도움을 받았다고 덧붙인다. 이것은 요한이 단순히 개인적 용도를 위한 사역자였다는 것이 아니라, 복음을 전하는 데 있어 조력자였음을 의미한다. 이로써 그의 경건한 열심과 부지런함이 칭찬된다. 나중에 그가 거룩한 부름을 저버렸기에 변명의 여지가 더욱 없었다.

원주석

6절 카드 ↗

6. When they had passed over. It is to be thought that this their passage was not altogether without fruit; and, assuredly, Luke would never have passed over with silence a general repulse; but it was sufficient for him to say that they were not idle in the office of teaching in their journey, seeing that he maketh haste unto a famous history, which he will set down immediately. And forasmuch as Salamis, situated upon the east coast, did look toward Syria, it was requisite that Paul and Barnabas should pass through the midst of the island unto the other side, that they might come to Paphos; for Paphos was a city situated upon the sea-coast toward the south. Furthermore though all the island was dedicated to Venus, yet Paphos was the principal seat of the idol. For which cause the goodness of God is more wonderful, in that he would have the light of his gospel to pierce into such a filthy and cruel [dire] den. For we may thereby gather what manner of integrity and chastity, and honesty and temperance, was in that city, in that religion did grant liberty to the inhabitants to commit all manner of shameful and heinous offenses. They found a certain fake prophet. Seeing that religion was quite corrupt among the Jews, it is no marvel if they fell away unto many wicked superstitions. And forasmuch as they had hitherto professed that they worshipped a certain peculiar god, this was a fair color to deceive withal, seeing that they might pretend the name of the unknown God at their pleasure; but this is a wonder how it was possible for Elymas, with his juggling, to cozen a grave and wise man. For we know that the Jews were at that time hated of all the world, and especially of the Romans, and with hatred was coupled extreme contempt of them. Now Luke doth not without cause expressly commend Sergius’s wisdom, lest any man should think that his foolishness and lightness was subject to the seducings of the sorcerer. His meaning was, indeed, to show in a clear mirror how frivolous and vain man’s wisdom is, which cannot beware of such gross subtlety of Satan. And assuredly where the truth of God doth not appear, the more men seem to be wise, the more filthily foolish are they. We see what filthy monsters of superstition did reign amongst the most witty Gentiles, and such as were furnished with all manner of learning. Therefore, there is neither judgment nor wisdom, save only from the Spirit of God. And this is the just vengeance of God upon all idolaters, that being delivered up to a reprobate sense they can discern nothing, ( Romans 1:28 .) Though it may be that Sergius Paulus, being weary of superstitions, did then begin to desire a more pure worship of God, at such time as he [did] light upon that sorcerer. Which if we receive, it was surely a wonderful judgment of God, that he suffered a man godly-affected to throw himself headlong into the [deadly] snares of Satan. But God doth sometimes so exercise his elect, that he causeth them to wander many ways, before they be directed into the right way. return to ' Top of Page ' <a name="verse-7" class="com-number"

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bible-text/act-13-6

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온 섬을 지나 바보에 이르러 유대인 거짓 선지자를 만나니. 그들이 섬을 통과하는 동안 전혀 열매가 없었다고는 생각되지 않는다. 누가가 일반적인 거절에 대해서는 침묵했을 것이기 때문이다. 섬 전체가 비너스에게 봉헌되어 있었지만, 바보는 그 우상의 주요 중심지였다. 그러므로 그토록 더럽고 잔인한 소굴에까지 복음의 빛이 뚫고 들어가기를 원하신 하나님의 선하심이 더욱 놀랍다. 그들은 한 유대인 거짓 선지자를 만났다. 유대인들 사이에서 종교가 완전히 타락했으니 그들이 많은 사악한 미신으로 타락한 것은 이상한 일이 아니다.

원주석

7절 카드 ↗

7. And whereas Sergius Paulus, desiring some better thing than that which he had learned from his childhood, was unaptly drawn aside unto diverse superstitions, I gather hereby that he sendeth for Paul and Barnabas of his own accord, to teach him. Therefore, he had conceived a certain reverence and fear of God, though he knew him not as yet; and forasmuch as he was persuaded that that was the true God which was worshipped in Judea, he desired to know out of his word a pure and certain rule of godliness. So soon as he hath tasted of the dotings of the false prophet he standeth in doubt. And it is not to be doubted, but that God doth solicit his mind, that he may not be altogether stayed in vanity, though he suffered himself to be deceived for a time by a wicked man. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-7

Source

이 사람이 총독 서기오 바울과 함께 있으니. 서기오 바울이 어릴 때부터 참 종교를 경험하지 못했음에도, 다양한 미신에 물들었음에도, 이제 마법사에게 홀려 믿음에 이르기 어려운 상태에 있었음에도, 하나님이 이처럼 명백하게 하늘에서 손을 뻗어 그를 도우신 것은, 비록 바울이 당시 그 한 사람을 통해 우리 모두를 도우셨지만, 그 같은 필요에서였다.

원주석

8절 카드 ↗

8. To turn away the deputy from the faith. No marvel if the seducer seek to put away the light, whereby he saw his own darkness driven away. (782) The same stour [contest] have we at this day with a number of babblers, who use to sell their smokes, and to shut, by all shifts possible, the eyes of the simple, that they may not behold the Sun of righteousness, being now risen. We must wrestle with such lets; for as there be [not] always and everywhere magicians present, which procure us some business, (783) Satan thrusteth in lets (784) enough, which possess our minds to drive away Christ, which the flesh is too ready to receive. Finally, both the enticements of the world and the wicked affections of our flesh are as many charms, whereby Satan ceaseth not to overthrow the faith. (782) “ Discuti ,” dispelled. (783) “ Nam ut non semper et ubique praesto sint magi qui negotium nobis facessant ,” for though magicians are not always and everywhere present to give us trouble. (784) “ Avocamenta ,” enticements. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-8

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엘루마는 그 선지자를 대적하여. 자신의 어둠이 쫓겨나는 것을 본 미혹하는 자가 그 빛을 없애려 한 것은 이상한 일이 아니다. 오늘날에도 우리는 수다쟁이들과 같은 싸움을 벌이는데, 그들은 자신들의 연기를 팔아 단순한 자들의 눈을 가리려 하여 이제 떠오른 의의 태양을 보지 못하게 한다. 이런 방해물들과 씨름해야 한다. 마법사들이 언제나 어디서나 있어 우리를 괴롭히는 것은 아니지만, 사탄은 그리스도를 쫓아내기 위해 우리 마음을 점령하는 방해물들을 충분히 집어넣는데, 육신이 너무나 기꺼이 받아들인다.

원주석

9절 카드 ↗

9. And Saul, who was also called Paul. Luke showeth now how God brake the bond wherein the deputy was bound. For seeing that he was too much addicted to the magician, he could not embrace true doctrine as one that was free and at liberty; for the devil keepeth those minds (which he hath entangled) in his slavery after a wonderful and incredible manner, that they cannot see even the most plain truth; but so soon as he was once vanquished, Paul could easily enter in unto the deputy. And mark what Luke saith, that the faith is overthrown when the word of God is resisted. Whence we may gather that faith is so grounded in the word, that without this shore (785) it fainteth at every assault; yea, that it is nothing else but the spiritual building of the word of God. (785) “ Fultura ,” prop or support. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-9

Source

바울이라고 하는 사울이. 누가는 이제 하나님이 총독을 묶고 있던 결박을 어떻게 끊으셨는지를 보여 준다. 그가 마법사에게 지나치게 집착해 있었기에 자유롭고 거리낌 없이 참된 교리를 받아들일 수 없었다. 마귀는 자신이 얽어맨 마음을 놀랍고 믿기 어려운 방식으로 노예로 잡아 두어, 아무리 분명한 진리도 볼 수 없게 한다. 그러나 그가 한 번 패배하자 바울은 쉽게 총독에게 들어갈 수 있었다. 또한 누가가 말하는 것을 주목하라. 하나님의 말씀에 저항할 때 믿음이 전복된다는 것이다. 이로써 믿음은 말씀 안에 근거하여, 이 지지대 없이는 모든 공격에 무너지며, 사실상 말씀의 영적 건물 외에 아무것도 아님을 알 수 있다.

원주석

10절 카드 ↗

10. O thou full of deceit. It was not without a cause that Paul was thus hot and angry; for he had no hope to do any good if he should deal after some moderate and mild sort. We must always begin with doctrine, and those are also to be admonished, exhorted, and pricked forward, who do not as yet appear to be altogether obstinate. Neither doth Paul so vehemently inveigh against the sorcerer at the first dash; but when he seeth him maliciously and manifestly fight against the doctrine of godliness, he handleth him like a bond-slave of Satan. Thus must we deal with the desperate enemies of the gospel, in whom appeareth open contumacy and wicked contempt of God, especially when they stop the way before others, And lest any man should think that Paul was out of measure angry, Luke saith plainly that the inspiration of the Spirit was his guide. Wherefore this heat of zeal is not only not to be reprehended, but it ought to make the profane condemners of God sore afraid, who fear not to rebel against his word; forasmuch as this judgment is given upon them all not by mortal man, but by the Holy Ghost, by the mouth of Paul. As touching the words, this place refuteth their error who think that Paul took his name of the deputy, as if he had set up some token of victory. There may many reasons be brought, and those strong enough, on the contrary; but this one place is sufficient, where Luke showeth that at such time as the deputy was not brought to the faith he had two names. And it is not to be doubted but that he retained his own name (786) amongst the Jews; and we know that this was a usual thing, that those who were citizens of Rome should borrow some Italian name. Luke joineth subtlety with deceit, which is contrary to sincerity; to wit, whilst crafty men transform their wit hither and thither, so that they have in them no simplicity; though the Greek word which Luke useth signifieth ready boldness to do hurt; but the former signification agreeth better. By the son of the devil is meant a reprobate and desperate man. Such are all those which resist maliciously, and as it were of set purpose, that which is just and right; therefore Paul addeth, that he is a great enemy of all righteousness. Dost thou not cease to pervert? He calleth all that means whereby the Lord bringeth us unto himself the ways of the Lord. He testifieth that this is plain and straight; and he accuseth the sorcerer for making the same crooked, full of turnings, and doubtful, with his boughts and turns. Whence may be gathered a profitable doctrine, that it cometh to pass through the subtlety of Satan that we do not readily, with straight course, go unto the Lord. For he showeth us in his word a plain way, and such as is not thorny. Wherefore we must take good heed of seducers, which trouble the way with their ditches or thorns, or else make the same hard and unpleasant. And it shall be convenient to repeat here that which I touched before, that the servants of Christ must not be blamed if they do sore inveigh against the professed enemies of sound doctrine, unless we will accuse the Holy Ghost of intemperance. Neither am I ignorant how easily men may fall in this point; for which cause godly teachers must take so much the more heed, first, that they favor not the affections of the flesh too much under the color of zeal; secondly, that they break not out with headlong and unseasonable heat where there is yet place for moderation; thirdly, that they give not themselves over to foolish and uncomely railing, but only that they express the unseemliness of the thing by gravity and weight of words. Such was the vehemency of holy zeal and of the Spirit in the prophets, which if dainty and soft men judge troublesome and raging, they consider not how dear and precious God’s truth is to him. Now there riseth not one Elymas to subvert the faith but many, and those which are far more wicked. For we see with what sacrilegious boldness they despoil God of all honor; with what filthy corruptions they profane all religion; how cruelly they throw miserable souls headlong into eternal destruction; how unseemly they mock Christ; how filthily they disfigure all the whole worship of God; with what cruel reproaches they rend the holy truth of God; with what barbarous tyranny they lay waste the Church of God; so that you would say that they tread God under foot. And yet there be many crabbed philosophers who would have these furious giants flattered and clawed by the back. (787) But forasmuch as it doth evidently appear that such did never taste what that meaneth, “The zeal of thine house hath eaten me up,” ( Psalms 69:9 ,) let us, bidding adieu to their coldness, or rather sluggishness, be most hot, (788) as becometh us, in maintaining the glory of God. (786) “ Gentile... nomen ,” his family name. (787) “ Blanditiis mulceri ,” soothed by flattery. (788) “ Usque ad summum fervorem efferamur , “let us be carried even to the highest pitch of fervour. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-10

Source

오 모든 거짓과 악행이 가득한 자여. 바울이 이처럼 뜨겁고 강하게 말한 것은 이유가 없지 않다. 온화하고 부드러운 방식으로는 아무런 소득이 없었을 것이기 때문이다. 우리는 항상 교리로 시작해야 하고, 아직 완전히 완고하지 않은 자들은 권고하고 격려하며 이끌어야 한다. 바울이 처음부터 마법사를 격렬하게 비난한 것은 아니었다. 그러나 그가 악의적이고 노골적으로 경건의 교리에 맞서 싸우는 것을 보자 그를 사탄의 종으로 대한다. 이처럼 완고하고 절망적인 복음의 원수들, 특히 다른 이들의 앞길을 막는 자들을 대할 때는 이렇게 해야 한다. 또한 누가는 성령의 감동이 바울의 안내자였다고 분명히 말함으로써, 이것이 성령 없는 분노가 아님을 알게 한다. 그러므로 이 거룩한 열심의 불꽃은 비난받을 것이 아니라, 오히려 하나님의 말씀에 맞서 반역하기를 두려워하지 않는 불경건한 경멸자들을 무겁게 두려워하게 해야 한다. 이 심판은 필멸의 인간이 아니라 성령이 바울의 입을 통해 그들 모두에게 내리신 것이기 때문이다.

원주석

11절 카드 ↗

11. Behold the hand. The hand is put here to punish; (789) a whereby he doth signify that God is the author of this punishment, and that he is only the minister. Furthermore, I think that this hability is that which Paul calleth δυναμις , or power, ( 1 Corinthians 12:28 .) For as they did excel in power of the Spirit to help the faithful with miracles, so had they the whip in their hand to tame the rebellious and obstinate withal. Such vengeance of God did Peter show upon Ananias and Sapphira, ( Acts 5:5 .) But because miracles ought, for the most part, to resemble the nature of Christ, who is all gentle, sweet, bountiful, and merciful; therefore he would seldom have the apostles to show examples of the contrary power. Neither must we think that they were endued with this power to punish any man so often as it seemeth good in their own eyes, but the same Spirit of God, which did thus arm them, did direct them unto the lawful and right use. Therefore we must remember that which we had before, that Paul spake by inspiration of the Spirit. Furthermore, it was a very fit kind of punishment. For seeing that the sorcerer essayed to darken the sun, and to take from others the benefit of the light, he was, by good right, cast into horrible darkness. But now, forasmuch as many of the Papists do far exceed this sorcerer at this day in ungodliness, it is a wonder why they be suffered to be so bold without being punished. Is the hand of God weakened? Is he less careful for his glory? Hath he no care to revenge the gospel? I answer, that this visible punishment which was once laid (790) upon the sorcerer, and such as this, are perpetual examples of God’s wrath against all those who are not afraid either to corrupt and deprave, or openly with slanders to resist the pure doctrine of the gospel. For we do know that miracles were wrought for a time to this end, that they may continually be in force, and be fresh before our eyes, and that they may give us light to behold the judgments of God, which we cannot see so plainly; but it is not for us to prescribe God this or that way to punish his enemies. Sergius Paulus, who, before he came to man’s estate, had no taste of true religion, who, from his childhood, was infected with diverse superstitions, and had very hard lets, which kept him back from embracing the faith; lastly, who was bewitched with the dotings of the sorcerer, that he could scarce come to the faith, had need of no small helps. Hereby it came to pass that God did, as it were, reach his hand out of heaven manifestly, though he helped us all in his person; for the same gospel, the authority whereof was then established, is at this day preached to us, and yet, notwithstanding, God doth not so linger, but that he showeth his fearful power diverse ways against the enemies of the gospel, unless our eyes were so dull when he showeth his judgments that we cannot see. (789) “ Ad plagam infligendam ,” for inflicting a blow. (790) “ Inflicta ,” inflicted. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-11

Source

보라 주의 손이 네 위에 있으니. 여기서 "손"은 처벌한다는 의미로 쓰였다. 이로써 그는 하나님이 이 처벌의 창시자이시며 자신은 단지 사역자임을 나타낸다. 또한 이것은 바울이 고린도전서에서 "능력"이라 부르는 것이라 생각된다(고전 12:28). 사도들이 기적으로 신자들을 도울 수 있는 능력이 뛰어났듯이, 완고하고 반항적인 자들을 길들이는 채찍도 그들의 손에 있었다. 베드로도 아나니아와 삽비라에게 이런 하나님의 복수를 보여 주었다(행 5:5). 그러나 기적은 대개 온유하고 친절하며 자비로우신 그리스도의 성품과 닮아야 했기에, 하나님은 사도들이 이러한 반대되는 능력의 사례를 드물게만 보이기를 원하셨다. 또한 이것은 매우 적절한 형벌이었다. 마법사가 태양을 가리고 다른 이들에게서 빛의 혜택을 빼앗으려 했으니, 당연히 끔찍한 어둠에 던져진 것이다.

원주석

12절 카드 ↗

12. Then when the deputy saw This is that which I said, that the snares were broken wherein Elymas kept him entangled, for he was brought by the miracle unto faith, because the reverence of doctrine is the beginning of faith, and the preparation. Therefore, forasmuch as he saw an evident token of the power of God, he knew that Paul was sent of God, and so he began to reverence his doctrine, whereof he did doubt before. If God do now miraculously strengthen in the minds of many the faith of the gospel, which is shaken with so many and such strong engines; if he bring to pass, after an incredible manner, that the course of faith doth pass through a thousand lets, being content with this his grace, let us not murmur against him, or reason the matter with him, as if our condition were worse, if he do not daily show such miracles as we would desire. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-12

Source

총독이 그것을 보고 믿으니. 내가 말한 것이 이루어졌다. 엘루마가 그를 잡아 두었던 올무가 끊어졌다. 그는 기적으로 인해 믿음에 이르렀다. 교리에 대한 경외가 믿음의 시작이자 준비이기 때문이다. 하나님의 능력의 분명한 표징을 보았기에 바울이 하나님으로부터 보내어졌음을 알고 이전에 의심했던 그의 교리를 경외하기 시작했다.

원주석

13절 카드 ↗

13. Here is set down another of Paul’s stations; for, being departed from Paphos, when he came to Antioch of Pisidia, he made there a worthy (791) sermon, which Luke will recite, together with the success; but before he come to that, he doth by the way speak of the departure of John, because it was afterwards a cause of doleful disagreement. When he saith, Paul’s companions loosed from Paphos, he doth, in the first place, mean Paul himself; secondly, the other, one excepted. So that by noting his softness, he praiseth others which followed Paul with great (792) constancy. (791) “ Memorabilem ,” memorable. (792) “ Indefatigabili ,” indefatigable. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-13

Source

바울과 및 동행하는 사람들이 바보에서 배를 타고 밤빌리아에 있는 버가에 이르니 요한은 그들에게서 떠나 예루살렘으로 돌아가고. 여기서는 바울의 또 다른 여정이 기록된다. 바보를 떠나 비시디아 안디옥에 이르러 주목할 만한 설교를 했는데, 누가는 그 결과와 함께 기록할 것이다. 그러나 그에 앞서 누가는 요한의 떠남을 언급한다. 그것이 나중에 슬프고 위험한 불화의 원인이 되었기 때문이다.

원주석

14절 카드 ↗

14. Entering, upon the day of the Sabbaths. He putteth the plural number instead of the singular, as it falleth out oftentimes in other places of Scripture; for they were wont to assemble themselves together upon the Sabbaths, lest their rest should be unprofitable and sluggish. The institution of the Sabbath had another end also, that it might be a figure of the spiritual rest when as the faithful, being dead to the world and the flesh, abandon their own will, and cease from their works. Because we have the truth hereof in Christ, whilst that being buried together with him we put off the old man; therefore the old figure is past. But God had respect also unto the politic use, that the Jews, being free from all other cares and businesses, might keep their holy assemblies; so that the ceasing off from earthly works did give a place to their heavenly exercises. So, even at this day we must use holy days; for we must therefore omit all other things that we may the more freely serve God. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-14

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안식일에 그들이 회당에 들어가 앉으니라. 복수 대신 단수를 쓴 것은 성경의 다른 곳에서도 종종 일어나는 일이다. 그들은 안식일에 모이는 관습이 있었는데, 그 쉼이 무익하고 게으른 것이 되지 않도록 하기 위해서였다. 안식일 제도는 또 다른 목적도 있었으니, 신자들이 세상과 육신에 죽어 자신의 의지를 버리고 자신의 행위를 그칠 때의 영적 안식의 예표였다. 하나님이 또한 세속적인 용도도 생각하셔서, 유대인들이 다른 모든 염려와 사무에서 자유롭게 거룩한 집회를 열 수 있게 하셨다. 이처럼 오늘날도 우리는 거룩한 날을 사용해야 한다. 하나님을 더 자유롭게 섬기기 위해 다른 모든 것을 내려놓아야 하기 때문이다.

원주석

15절 카드 ↗

15. After the lecture [reading] of the law. There is no mention made of prayers, and yet, undoubtedly, they were not omitted or foreslowed, [neglected;] but because Luke did intend to set down the sermon made there by Paul, no marvel if he reckon up those things only which did belong unto the order of teaching. And this is a notable place, out of which we learn after what sort they handled doctrine at that time among the Jews. The law and the prophets had the first place; because there must nothing be set before the Church which was not drawn out of that fountain. Also we gather by this that the Scripture was not suppressed among a few, but that both one and other (793) were admitted to the reading thereof, afterward those who were able, and had the grace to teach and exhort, had the second place, as interpreters of the Scripture which was read. Notwithstanding Luke showeth, last of all, that every one was not suffered to speak, lest confusion should arise by liberty; but the office of exhorting was committed to certain men, whom he calleth rulers of the synagogue, or masters. Therefore Paul and Barnabas begin not forthwith to speak, lest they disturb the accustomed order with too much haste; but they do modestly stay till they have liberty granted them to speak, and that with their leave who had authority by public consent. We know how corrupt the state of that people was then; and Luke will at length declare, in the end of the chapter, that these men of Antioch were too stout and stubborn in receiving (794) the grace of Christ; and yet there remained this goodness among them, that their assemblies were honestly and decently governed; (795) for which cause such evil favored confusion is so much the more shame fill which is seen at this day among those who will be counted Christians. The Papists do indeed sing (796) the Scriptures in their churches with shrill and sounding voice, but in an unknown tongue, so that the people reap no fruit thereby. There is seldom any doctrine used; and it were better for the wicked babblers even then to hold their peace, who thrust in their own unclean inventions instead of the Word of God, and pollute with the stink of their impiety whatsoever is holy. If there be in you? This speech doth signify that what grace soever is in men to edify the Church, it is, as it were, committed (797) to them; although the word in, according to the Hebrew phrase, may be superfluous. Therefore, I stand not greatly upon that, because the sense may be plain, If you have any exhortation which is apt and profitable for the people. An exhortation doth not exclude doctrine. But it seemeth that this word was commonly used among them; because it is properly the office of the teacher to utter no new thing of his own brain, but to apply the Scripture, wherein is comprehended the whole wisdom of the godly, unto the present use of the people. Thus, they do not only teach, but also apply the doctrine which they have elsewhere, unto the edifying of the Church, which I think is meant by the word exhortation. (793) “ Omnes... promiscue ,” all promiscuously. (794) “ Respuenda ,” rejecting. (795) “ Compositi ,” arranged. (796) “ Cantillant ,” chant. (797) “ Depositum ,” deposited with. return to ' Top of Page ' <a name="verse-16" class="com-number"

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절 (explains)

bible-text/act-13-15

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율법과 선지자의 글을 읽은 후에. 기도에 대한 언급이 없지만 분명히 생략되지는 않았을 것이다. 누가가 바울의 설교를 기록하려 했기에 가르침의 질서에 속하는 것들만 열거한 것은 당연하다. 이 본문은 그 당시 유대인들 사이에서 교리를 어떻게 다루었는지를 알려 주는 주목할 만한 곳이다. 율법과 선지자들이 첫 번째 자리를 가졌다. 교회 앞에 제시되는 모든 것은 그 샘에서 이끌어야 했기 때문이다. 또한 성경이 소수에게 감추어지지 않고 모든 이들에게 읽힐 수 있었다는 것을 알 수 있다. 그 다음에는 능력 있는 자들이 읽혀진 성경의 해석자로서 가르치고 권면하는 두 번째 자리를 가졌다. 그러나 누가는 마지막에 모든 이가 말하도록 허용되지 않았음을 보여 준다. 혼란이 생길 수 있었기 때문이다. 그러나 바울과 바나바가 너무 성급하게 말을 시작하여 관습적인 질서를 어지럽히지 않고, 권한 있는 자들에게서 허락을 받을 때까지 겸손히 기다린 것을 주목하라.

원주석

16절 카드 ↗

16. We must note the state of this sermon, lest we think that he uttered words in vain. Paul seemeth, indeed, to begin even at the very first beginning, but he speaketh nothing but that which is most convenient for the present purpose. His purpose is to bring the Jews unto the faith of Christ; and that he may the better do this, it is needful to declare that they excel other nations in this one thing, because the Savior was promised them, whose kingdom is their principal and only felicity. This is, therefore, Paul’s beginning, that whereas they were chosen in times past to be the peculiar people of God; whereas they had so many benefits bestowed upon them from time to time, though they showed themselves most unworthy, this did depend upon the promise of the Messiah, and did tend to that end, that God might govern them by the hand of the Messiah; and that therefore they have nothing whereof they may boast, unless they be gathered under their Head; yea, that unless they receive him when he is offered, the covenant of life which God had made with their fathers shall be void, and the adoption shall be frustrate. This is the drift of the first part of the sermon: that this is the principal point of the law and the foundation of God’s covenant, that they have Christ for their Captain and Governor, that he may restore all things among them; that without him religion cannot stand, and that they shall be most miserable without him. Thence Paul passeth unto another member, that Jesus, whom he preacheth, is Christ indeed, through whom salvation is offered to the people; also he declareth the means of the redemption purchased by him. Furthermore, he intreateth of his power and office, that they may know what good things they ought to hope for at his hands. The conclusion containeth a chiding; for he threateneth to them horrible judgment, if they refuse the author of salvation, who offereth himself, even of his own accord, whom earnestly to desire the law and prophets provoke. This is, in a manner, the sum; now let us discuss every point by itself. Men and brethren. Because Paul knew that there were many bastardly sons of Abraham, or such as were grown out of kind, (798) he calleth the Jews to whom he speaketh by a double name. First, he calleth them brethren, having respect unto common kindred, notwithstanding he showeth therewithal that they shall be true Israelites if they fear God, and that even then they are likewise true hearers, because “the fear of the Lord is the beginning of wisdom.” In like sort he maketh the faithful attentive, and purchaseth audience among them, as if he should say, Seeing many boast that they are sons of Abraham, who were unworthy of such honor, show yourselves to be no bastardly seed. Let us learn by this that it is not a fault common to one age only, that good and sincere worshippers being mixed with hypocrites, have the name of the Church common among them. But we must have a great care hereof, that we be indeed that which we are called; which thing the true fear of Almighty God will bring to pass, and not the external profession alone. (798) “ Degeneres ,” degenerate. return to ' Top of Page ' <a name="verse-17" class="com-number"

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절 (explains)

bible-text/act-13-16

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바울이 일어나 손짓하며 말하되 이스라엘 사람들과 및 하나님을 경외하는 사람들아 들으라. 이 설교의 내용을 주목해야 한다. 바울의 목적은 유대인들을 그리스도의 믿음으로 이끄는 것이었다. 그것을 더 잘 하기 위해, 그들이 다른 민족보다 탁월한 이유는 오직 구원자가 그들에게 약속되었기 때문이고 그 왕국이 그들의 주요하고 유일한 행복임을 선언할 필요가 있었다. 따라서 바울의 시작점은 이것이다. 그들이 하나님의 특별한 백성으로 선택받았고, 그들이 가장 부당함에도 불구하고 시간이 지나면서 많은 은혜를 받은 것은 메시아의 약속에 의존하며 그 목적을 향해 있었다. 즉, 하나님이 메시아의 손으로 그들을 다스리시기 위한 것이었다. 따라서 그들은 머리 아래 모이지 않는 한 자랑할 것이 없다.

원주석

17절 카드 ↗

17. The God of this people. This preface did witness that Paul did go about no new thing, which might lead away the people from the law of Moses. There is but one God, who is God of all nations; but he calleth him God of that people, to whom he had bound himself, and who was worshipped amongst the posterity of Abraham, amongst whom alone true and pure religion was to be found. To the same end tendeth that which is added immediately, He chose our fathers. For he testifieth by these words that he seeketh nothing less (799) than that they may fall away from the true and living God, who hath separated them from the residue of the world. Neither do I doubt but that he did more manifestly express that he did not preach to them an unknown or strange God, but the same who revealed himself long ago to their fathers; so that he doth briefly comprehend the sound knowledge of God, grounded in the law, that their faith, conceived out of the law and prophets, may continue firm. Notwithstanding, he doth, in the mean season, commend and set forth the free love of God toward that people. For how came it to pass that only the children of Abraham were the Church and inheritance of God, save only because it pleased God to dissever them from other nations? For there was no worthiness to distinguish them; but the difference began at the love of God, wherewith he did freely love Abraham. Of this free love of God, Moses doth oftentimes put the Jews to mind, as Deuteronomy 4:7 , and in other places; wherein God did set before us a mirror of his wonderful counsel, in that finding no excellence in Abraham, an obscure person and miserable idolater, he doth, notwithstanding, prefer him before all the world. Furthermore, this election was common to all the people, as was also circumcision, whereby God did adopt to himself the seed of Abraham; but there was also a more hidden election, whereby severing to himself a few of many children of Abraham, he did declare, that not all who came of the seed of Abraham according to the flesh are reckoned in the spiritual stock. He did drive out a people. Paul teacheth that all those benefits which God bestowed afterwards upon the Jews, did proceed and flow from that free favor which he did bear toward their fathers. For this was the cause that they were delivered by the wonderful power of God, and brought by his hand into the possession of the land of Canaan, after that he had driven out so many nations for their sake. For it is no small matter for the land to be deprived of her inhabitants, that she might receive strangers. This is the fountain and root of all good things whereunto Paul calleth us, that God chose the fathers. This was the reason and cause which moved God to so great patience, that he would not cast off that rebellious people, who should otherwise have destroyed themselves a thousand times with their own wickedness. Therefore, where the Scripture maketh mention that their sins were pardoned, it saith that God remembered his covenant. He saith that they were exalted, though they were strangers, that they may remember how worthy and gorgeous their deliverance was. (799) “ Nihil se minus captare ,” that there is nothing he less desires. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

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bible-text/act-13-17

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이 이스라엘 백성의 하나님이 우리 조상들을 택하시고. 이 서문은 바울이 모세의 율법에서 백성을 이끌어 낼 새로운 것을 가져오지 않는다는 것을 증언한다. 오직 한 하나님, 모든 민족의 하나님이 계시지만, 그분은 자신을 묶으신 그 백성의 하나님이요 아브라함의 자손 사이에서 유일하게 참되고 순수한 종교가 발견되는 하나님이라 부른다. 그는 이 말들로 자신이 그들을 참되고 살아 계신 하나님에게서 떨어지게 하려는 것이 아님을 증언한다. 또한 그는 하나님의 그 백성을 향한 자유로운 사랑을 칭찬한다. 아브라함의 자손들만이 하나님의 교회와 유업이 된 것은 오직 하나님이 그들을 다른 민족들과 구분하기를 기뻐하셨기 때문이다. 이 자유로운 선택이 모든 선한 것의 샘이며 근원이다.

원주석

18절 카드 ↗

18. He suffered their manners. The compound verb hath greater force and grace in the Greek, whereby the mercifulness of God is expressed in suffering the people, whom he knew to be stubborn and disobedient. And Paul giveth us to understand again, that the election of God was the cause that his goodness did strive with the wickedness of the people. (800) Notwithstanding, we must note that God did so take pity upon his elect people, whilst that he will continue firm in his purpose, that he did, notwithstanding, sharply punish the rebellious and wicked. He spared the people indeed, so that he did not quite destroy them, as he might by good right; but he found also means that their wickedness might not remain unpunished. And so that of Isaiah was fulfilled, “If the multitude shall be as the sand of the sea, a remnant shall be saved,” ( Isaiah 10:22 .) (800) “ Sustinendo populo ,” in sustaining the people. return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/act-13-18

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그가 광야에서 사십 년 동안 그들의 소행을 참으시고. 이 합성 동사는 그리스어에서 더 큰 힘과 우아함을 가지며, 완고하고 불순종하는 것을 알면서도 백성을 참으시는 하나님의 인자하심을 표현한다. 바울은 또 다시 하나님의 선택이 그분의 선하심이 백성의 악함과 싸우는 원인이었음을 알려 준다. 그러나 우리는 하나님이 자신의 택하신 백성을 불쌍히 여기시면서도 자신의 목적에 확고하셔서 반항하고 악한 자들을 엄하게 벌하셨음을 주목해야 한다. 이사야의 말씀이 이루어졌다. "비록 백성이 바다의 모래 같을지라도 남은 자만 구원을 받으리라."

원주석

20절 카드 ↗

20. He gave them judges. Under this name the Scripture comprehendeth rulers and governors; and here is another testimony of the infinite goodness of God toward the Jews, in that he pardoned so many backslidings in them. For it is likely that Paul handled those things more at large, which Luke gathereth briefly. And we know what was the estate of the people during all that time, seeing that through untamed wantonness they did ever now and then shake off the yoke. They were often punished with most grievous plagues, yet so soon as they were once humbled, God delivered them from the tyranny of their enemies. So that he saved the body thereof alive, amidst many deaths, four whole ages and one-half. And hereby it appeareth how unworthy they were of the favor of God, which they did despise and reject so often, unless the constancy of the election had gotten the victory. For how is it that God is never wearied, but that he keepeth promise with those who are truce-breakers an hundred times, save only because turning his eyes toward his Christ, he hath not suffered his covenant, grounded in him, to decay or perish? return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/act-13-20

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사사를 주사 사무엘 선지자 때까지 이르렀나이다. 이 이름 아래 성경은 통치자들과 지도자들을 포함시킨다. 이것은 하나님이 그 많은 배역들에도 불구하고 유대인들에게 보이신 무한한 선하심의 또 다른 증거다. 우리는 그 기간 동안 백성의 상태가 어떠했는지를 잘 안다. 길들여지지 않은 방종으로 그들은 계속해서 멍에를 벗어던졌다. 가장 심한 재앙들로 여러 차례 처벌받았지만, 한 번 겸손해지면 하나님은 그들을 원수들의 폭정에서 구해 주셨다. 이처럼 하나님이 선택의 견고함이 승리하지 않았더라면 그들이 수천 번이나 자신들의 사악함으로 스스로를 멸망시켰을 것이다.

원주석

21절 카드 ↗

21. Afterward they desire. And this change was all one as if they would quite and manifestly overthrow the government which he had appointed, whereof God himself complaineth in Samuel, ( 1 Samuel 8:5 .) But the stability of the election saved them from being punished as such madness did deserve; yea, the wicked and unlawful desire of the people was to God a new and incredible occasion to erect the kingdom whence Christ should afterward come. For how is it that the scepter came to the tribe of Judah, save only because the people were desirous to have a king? And assuredly the people dealt wickedly; but God, who knoweth how to use evil things well, turned that offense into safety. Whereas Saul was thrown down from the kingdom, it served to reprove the fault of the people, ( 1 Samuel 15:28 ,) but immediately when the kingdom is established in David’s family the prophecy of Jacob was verified, ( Genesis 49:10 .) return to ' Top of Page ' <a name="verse-22" class="com-number"

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절 (explains)

bible-text/act-13-21

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그들이 왕을 구하거늘 하나님이 사울을 주셨으나. 이 변화는 그분이 정하신 통치를 완전히 명백하게 전복하는 것이었고, 하나님 자신도 사무엘에게 불평하셨다(삼상 8:5). 그러나 선택의 견고함이 그런 광기가 마땅히 받아야 할 처벌로부터 그들을 구했다. 오히려 백성의 사악하고 불법적인 욕망은 그리스도가 나중에 나올 왕국을 세우는 하나님의 새롭고 믿기 어려운 기회가 되었다. 왕권이 어떻게 유다 지파에게 왔는가? 오직 백성이 왕을 원했기 때문이다. 또한 사울이 왕위에서 폐위된 것은 백성의 잘못을 책망하기 위한 것이었지만(삼상 15:28), 즉시 왕국이 다윗의 가문에 세워져 야곱의 예언이 성취되었다(창 49:10).

원주석

22절 카드 ↗

22. I have found David, my servant. This title was not so much cited in praise of the person, as that Paul might make the Jews more attentive to receive Christ. For the Lord doth testify that his mind was thoroughly set upon David for no light cause, but he commandeth in him some singular thing; and by extolling him so highly, his intent is to lift up the minds of the faithful unto Christ in his person. The place is taken out of the fourscore and ninth Psalm, ( Psalms 89:20 .) Only Paul putteth in that which is not there to be found, that David was the son of Isai, [Jesse,] which amplifieth the grace of God. For seeing that Isai [Jesse] was a breeder of cattle, it was a wonderful work of God to take the least of his sons from the sheepfolds, and to place him in the throne of the kingdom. By the word found, God meaneth that he had gotten such a man as he would. Not that David had brought to pass by his own travel and industry that he should meet God, being such a one, but the phrase is taken from the common custom of men. But the question is, Seeing that David fell so grievously, how God giveth testimony of his continual obedience? We may answer two ways; for God had respect rather unto the continual course of his life, than unto every of his particular actions. Secondly, he did thus set him forth, not so much for his own merit as for his Christ’s sake. Assuredly he had deserved, by one wicked fact, eternal destruction for him and his, and, so much as in him lay, the way of the blessing of God was shut up, that there might nothing but vipers’ seed come of Bathsheba. But that so filthy a fact, in the death of Uriah, ( 2 Samuel 11:27 ) turneth to a contrary end by the wonderful counsel of God, because Solomon is born and cometh of that unlooked-for wedlock, which was full of treachery, and, finally, polluted with many spots. And though David sinned grievously, yet because he followed God all the course of his life, he is praised without exception, that he showed himself obedient to God in all things; though (as I have said before) the Spirit carrieth us into a farther thing; yea, the common calling of all the faithful in Christ, the head, is here depicted out to us. return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/act-13-22

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다윗을 왕으로 세우시고 또 증언하여 이르시되 내가 이새의 아들 다윗을 만나니. 이 칭호는 그 사람을 칭찬하기 위해서라기보다, 유대인들이 그리스도를 받아들이도록 더 준비시키기 위해 인용되었다. 하나님은 자신의 마음이 다윗에게 완전히 향해 있음을 증언하시며, 그를 높이 칭찬함으로써 신자들의 마음을 그분의 인격 안에서 그리스도께로 들어올리고자 하신다. 하나님이 찾으셨다는 말로, 그분이 원하시는 사람을 얻으셨다는 뜻이다. 다윗이 크게 타락했음에도 하나님이 그의 지속적인 순종을 증언하시는 것은, 하나님이 그의 삶의 전체 과정을 보셨기 때문이요, 또한 그분이 자신을 위해서가 아니라 그리스도를 위해 그를 이처럼 칭찬하셨기 때문이다.

원주석

23절 카드 ↗

23. According to promise. This clause doth also prove that which I have already said elsewhere, that in sending Christ, the Lord had respect only unto his own faithfulness and goodness; for he sent him because he had promised so to do. And as the promise doth testify that salvation was free, so it doth also purchase no small credit to the gospel; because it appeareth by this that Christ came not at a sudden, of whom there was never anything spoken; but that he who was promised from the beginning was now given in his time. But the promises which Luke here toucheth by the way are famous and well known. And they were so common among the Jews, that they called Christ commonly by no other name but the Son of David, ( Matthew 22:42 ; Matthew 15:22 .) He saith that Jesus was raised up to Israel; because, though salvation belong to the whole world, yet was he first a minister of circumcision to fulfill the promises made to the fathers, ( Romans 15:8 .) He translated the Hebrew name Jesus into σωτηρ in Greek. So that he uttered one thing twice, and yet here is no superfluous repetition; because he meant to declare that Christ is indeed and doth perform that which the name given him by God, by the voice of the angel, doth import. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/act-13-23

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하나님이 약속하신 대로 이 사람의 씨에서 이스라엘을 위하여 구주를 세우셨으니 곧 예수라. 이 구절은 또한 내가 다른 곳에서 말한 것을 증명한다. 즉, 그리스도를 보내심에 있어 주님은 오직 자신의 신실하심과 선하심만을 생각하셨다. 약속이 구원이 자유로운 것임을 증언하는 것처럼, 그것은 복음에 작지 않은 신뢰를 획득한다. 왜냐하면 그리스도가 처음 언급도 없이 갑자기 오신 것이 아니라, 처음부터 약속된 분이 이제 그의 때에 주어졌음이 분명하기 때문이다.

원주석

24절 카드 ↗

24. We know what office John had, to wit, to prepare the way of the Lord. Therefore Paul bringeth in his testimony, that he may prove to the Jews that he preached no false Christ, but the true Christ of God, whom that most famous forerunner had before commended; not that man’s testimony is sufficient to prove so weighty a matter; but there was another respect to be had to John whom all men almost did think to be a prophet of God. Therefore hence cometh the authority of the testimony, that a crier sent from heaven, and no private man, speaketh of Christ. And Paul reciteth two things summarily concerning John, that he taught the baptism of repentance before Christ’s coming. Secondly, that casting from him of his own accord the title and honor of the Messiah, he submitted himself to Christ. The baptism of repentance. Baptism brought in contrary to the rite and custom of the law was a token of great alteration. For it was unlawful to renew anything before Christ’s coming. The Jews had indeed in the law their baptisms or washings, which were also exercises of repentance, but John was the author of new and strange baptism, or rather the minister, who put them in hope of the restoring long looked-for and desired. When he calleth it the baptism of repentance he doth not exclude remission of sins, but he speaketh according to the circumstance of the place, because this baptism was a preparation unto the faith of Christ. And we must note the phrase, that he preached baptism. Whereby we are taught that the sacraments are then rightly administered, when doctrine is joined with the visible figure; for the mouth of the baptizer must not be dumb, because the sign is vain without doctrine. return to ' Top of Page ' <a name="verse-25" class="com-number"

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절 (explains)

bible-text/act-13-24

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그가 오시기 전에 요한이 먼저 회개의 세례를 이스라엘 모든 백성에게 전파하니라. 요한의 직임은 주의 길을 예비하는 것이었다. 따라서 바울은 유대인들에게 자신이 거짓 그리스도를 전하는 것이 아니라 그 유명한 선구자가 앞서 칭찬한 참 하나님의 그리스도를 전함을 증명하기 위해 그의 증거를 끌어들인다. 요한의 세례를 회개의 세례라 부른다. 율법의 관습에 반하여 들어온 세례는 큰 변혁의 표징이었다. 그리스도가 오기 전에는 어떤 것도 새로 하는 것이 허용되지 않았기 때문이다. 요한은 오래 기대하고 갈망하던 회복의 희망을 주는 새로운 세례의 창시자, 아니 사역자였다.

원주석

25절 카드 ↗

25. When John fulfilled his course. The second member of the testimony, that when John drew near to the end of his course he sent his disciples to Christ; for he had fashioned them before with the rudiment of baptism, and then he sent them to Christ (as they say) from hand to hand. And this interrogation, Whom do ye think me to be? is not a question of one that doubteth. For John reproveth and chideth the Jews, because they did falsely give to him the honor of the Messiah. Though it may be read in one text, I am not he whom you take me to be; yet the other reading is more usual, as it hath also greater force to refute the error. Furthermore, his testimony doth deserve greater credit, in that he doth willingly refuse the honor offered him, (which he might have taken to himself, not without commendations) and doth submit himself to another. There cannot, assuredly, be any suspicion of ambition, or of seeking after honor here, which may discredit his words. Behold, he cometh; that is, he is about to come, the Hebrew phrase, which is common enough in the New Testament. Whereas he confesseth that he is unworthy to loose the latchets of Christ’s shoes, it is a proverbial figure, whereby he abaseth himself so much as he can, lest his greatness darken Christ’s glory; for he meant to do that faithfully which was given him in charge, that Christ alone might have the preeminence. Therefore he saith, that how great soever he be, yet he is nothing in respect of Christ. For though God’s servants have their dignity, yet being compared to Christ, they must all be as nothing, that he alone may excel; as we see all stars vanish away, that they may give place to the brightness of the sun. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-25

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요한이 그 달려갈 길을 마칠 때에 말하되. 두 번째 증거는 요한이 자신의 과정 끝에 다가왔을 때 자기 제자들을 그리스도께 보냈다는 것이다. 그는 세례의 첫 가르침으로 그들을 준비시켜 그리스도께로 인계했다. "너희가 나를 누구로 여기느냐"는 질문은 의심하는 자의 질문이 아니다. 요한은 유대인들이 잘못되게 자신에게 메시아의 영광을 돌린다고 꾸짖는 것이다. 그의 증거가 더 큰 신뢰를 받는 것은 제공된 영광을 자발적으로 거부하기 때문이다.

원주석

26절 카드 ↗

26. Men and brethren. Paul doth again prick forward the Jews to embrace Christ; for this ought to have raised no small study and attentiveness in their minds, when as they saw [heard] their salvation handled, and that the message of salvation was appointed properly for them. He calleth them children of Abraham not only for honor’s sake, but that they may know that they be heirs of eternal life; and he speaketh them so fair that it might not grieve them to depart from the scribes and priests whom they worshipped, because they must needs receive Christ. Furthermore, we must remember that which I said before, though the gate of the kingdom of heaven were set open to the Gentiles, yet were not the Jews thrown down from their estate; but were counted the first-begotten in God’s family; therefore is it that he saith, that salvation was sent to them, because they were first in order; yet because the carnal kindred was of itself of no great importance, and the ungodliness of many brake out, Paul speaketh specially unto the true worshippers of God, signifying that words were but vain, unless the fear of God reign in their hearts, which may receive them, and, receiving them, may foster them. We must note this title of the gospel, that it is called the word of salvation. Wherefore, their hardness must needs be great (801) whom it doth not allure with the sweetness that is in it; but though it be such naturally, yet is it made accidentally “the savor of death unto death” to the reprobate, ( 2 Corinthians 2:16 .) (801) “ Plusquam ferrea ,” more than that of iron. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-26

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형제들아 아브라함의 후손과 너희 중 하나님을 경외하는 사람들아 이 구원의 말씀을 우리에게 보내셨거늘. 바울은 다시 유대인들을 그리스도를 받아들이도록 자극한다. 자신들의 구원이 다루어지고 구원의 메시지가 특별히 그들을 위해 정해진 것을 들었을 때, 이것이 그들의 마음에 작지 않은 열심과 주의를 일으켰어야 했기 때문이다. 그는 그들을 아브라함의 자녀라 부르는데, 이는 단지 영광을 위해서가 아니라 그들이 영생의 상속자임을 알도록 하기 위해서다.

원주석

27절 카드 ↗

27. He doth wisely, and in due time, prevent an offense which might have been a great hindrance to their faith, [men’s faith.] For Jerusalem was God’s sanctuary, the king’s seat, the fountain of truth, and the light of the whole world; but Christ was put to death there. Furthermore, nothing could seem more absurd to look to than to receive him who was cast out of the temple of God; and to seek the doctrine of salvation any where else than there whence God himself had testified it should come. Moreover, by believing in Christ, they seemed to make a departure from the Church; and, therefore, this one objection was strong enough to refute all Paul’s sermon, Why dost thou force upon us, under color of God’s covenant, a man whom the principal part of the holy people condemned? This objection doth Paul answer, lest it hinder the course of the gospel; and not that only, but he turneth it also to the contrary part; for seeing that the author of life was despised and rejected at Jerusalem, Paul exhorteth the men of Antioch, at least those who among them feared God, that they receive him so much the more joyfully; for this doth the causal word declare, as if he should have said, Seeing that Jerusalem knew not her good, it behoveth you to be the more awakened and inflamed, lest the same unthankfulness and forwardness be found in you. But he useth another reason to remove the offense, to wit, that their ungodliness was so far from diminishing any whit of Christ’s divine excellency, that it ought rather to serve to prove and establish the same, for whereby doth Christ better appear than because all that was fulfilled in him which had been foretold in the law and prophets? ( Luke 24:25 .) Furthermore, what got the enemies of Christ, save only that in him shined the plain truth of the Scripture? It must needs be that Christ should be rejected of the chief, for it was so foretold, “The stone which the builders refused hath God made the head of the corner,” ( Psalms 118:22 .) Christ must needs have been condemned among the wicked, that he might acquit us before God; it was expedient that sins should be laid upon him, that he might make satisfaction for the same; that he should be offered upon the cross, that the shadowish sacrifices of the law might cease; for even the Scripture contained these things, ( Isaiah 53:4 ; Daniel 9:26 .) Therefore, the more violently the captains of the people sought to extinguish Christ, they did in very deed prove him to be Christ, and the Lord did wonderfully deceive [frustrate] them, so that their obstinate impiety doth more edify the faith of the godly than destroy it. Of the same sort are almost all offenses which lead away weak and inconstant souls from Christ; for if they would thoroughly ponder the whole process of the work of God, there should be matter of confirmation where they faint. Therefore it cometh to pass, for the most part, that (802) we be troubled with offenses and stumbling-blocks, because, whilst we behold those things which belong to Christ with purblind eyes, (803) we imagine that to be black which is white; and we see how far Paul is from dissimulation, and how freely (804) he professeth the truth of the matter, that Christ was hated not only of the common sort, but also of the chief chieftains; and that he was not hissed at by a few, but oppressed by the wicked conspiracy of all the people. That was hard and hateful at the first conflict; but Paul opposeth a more strong engine, that God used them against their wills as a touchstone, whereby he might try his Son. Seeing that the gospel standeth in the same state at this day, let us not be ashamed, with Paul, to confess that the proud princes of the world, and those who bear the greatest sway in the Church, are the deadly enemies of Christ, seeing that doth rather turn to Christ’s praise than reproach; for by this means is the Scripture fulfilled. Seeing they knew him not. Though deliberate malice did enforce the rulers to oppress Christ, yet doth Paul truly impute it to ignorance, (805) because otherwise they would never have crucified the Lord of glory, ( 1 Corinthians 2:8 .) For the malice of the wicked is like to raging madness, and in seeing it doth not see. Undoubtedly, we need not doubt of this, that they were deprived of a sound mind and the light of the Spirit, who were not afraid to fight against God to their own destruction. Again, he hitteth them in the teeth with ignorance of the Scripture; and lest any should object that he speaketh of some dark and unknown manner; he addeth also, that he doth speak of no other prophecies than of those which are read every Sabbath day; as if he should say, that the oracles of Scripture are most plain and known to the most ignorant, and yet they knew them not. Thus doth Paul teach how monstrous their unbelief was, that he may make the hearers loathe it; and by this example are we taught, that although the Lord appears to us by the Scripture, yet all men have not eyes. After that also the blockishness of the nation waxed more gross, as Paul saith elsewhere, that there is a veil put before their face, that they cannot see Moses when he is present, ( 2 Corinthians 3:15 .) In the mean season, we must note that we are recalled to the Scripture, lest the authority of great men deceive us, neither is there any cause why any man, inventing to himself a prejudice according to the wicked meaning of other men, should think that he is acquitted; for Paul exhorteth the men of Antioch to judge out of the Scripture against the visored governors of the Church; (806) for this cause is it given, that it may be read; and reading is not appointed in vain by the Lord; but that all godly men may thereby profit and judge what is right. This they fulfilled. So that we see that not only creatures void of understanding, but even the very devil, and also the wicked, are subject to the power (807) of God, that he may execute by them that which with himself he hath decreed. The same

Pericope (part_of)

절 (explains)

bible-text/act-13-27

Source

예루살렘에 사는 자들과 그들 관리자들이 예수와 및 안식일마다 읽는 바 선지자들의 말을 알지 못하므로. 바울은 지혜롭게도 그들의 믿음을 크게 방해할 수 있는 거리낌을 때에 맞게 미리 없애 준다. 예루살렘은 하나님의 성소요, 왕의 보좌요, 진리의 샘이요, 온 세상의 빛이었다. 그러나 그리스도는 거기서 죽임을 당했다. 더욱이 하나님의 성전에서 쫓겨난 자를 받아들이고 구원의 교리가 와야 한다고 하나님 자신이 증언하신 그 곳이 아닌 다른 곳에서 구원의 교리를 찾는 것은 가장 터무니없는 것처럼 보였다. 바울은 이 거리낌에 답하여 그것이 복음의 과정을 방해하지 않게 할 뿐 아니라, 반대로 돌린다. 그리스도를 알지 못했다는 것은 그들의 사악한 행동을 옹호하지는 않는다. 그러나 예루살렘이 자신의 복을 알지 못했으니, 안디옥 사람들이 적어도 그들 중에 하나님을 경외하는 자들은 더 기꺼이 그를 받아들이라고 권면한다. 또한 그들의 악이 그리스도의 신적 탁월함에서 조금도 빼지 못하고 오히려 그것을 증명하고 확립하는 데 쓰임을 알리는 또 다른 이유도 사용한다. 성경에 예언된 모든 것이 그분 안에서 이루어졌기 때문이다.

원주석

28절 카드 ↗

28. When as they found no cause of death. It was very pertinent to the matter that they should know that Christ was put to death guiltless, for we could not have been justified by his death, if he had suffered death for his own evil deeds; therefore it was requisite that he should be guiltless, that his death might be a satisfaction for the sins of the world. And, undoubtedly, I think that Paul did plainly declare that Pilate condemned Christ, not according to the office of a judge, but that he consented that he should be put to death after that he was overcome with the ungodly requests of the people; and also that the Jews were driven by lust, and not enforced by reason, to desire Christ’s death.: For it stood him upon to terrify the hearers, that they might not couple themselves (809) to so wicked a fact. But Luke doth now in few words set down, after his common custom, those things which Paul did then more at large declare. (809) “ Se adjungerent socios ,” join themselves as associates. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-28

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죽일 죄목을 하나도 찾지 못하였으나 빌라도에게 죽여 달라 하였으니. 그리스도가 죄 없이 처형된 것을 그들이 아는 것이 매우 중요했다. 그의 죽음으로 우리가 의롭다 함을 얻을 수 없었을 것이다. 만약 그가 자신의 죄로 죽었다면 말이다. 그러므로 그의 죽음이 세상의 죄에 대한 속죄가 되기 위해 그는 죄가 없어야 했다.

원주석

29절 카드 ↗

29. When they had fulfilled all things; to wit, which it pleased God should be done by them. For they did so handle Christ that there was nothing of the prophecies of the Scripture left unfulfilled. By this means is the stumbling-block (which the understanding of the flesh conceiveth by reason of the ignominy of the cross) taken away, that the Son of God was not laid open to the furious fury of the wicked; but he obeyed his fathers decree. Furthermore, it doth also in Scripture appear what condition was appointed for him in times past. Whereas he saith that Christ was buried by the same which had slain him, it seemeth contrary to the history of the gospel; but it may be that Luke did take the word buried indefinitely. And if it please you to refer it unto the same, it shall be synecdoche. For he was buried with Pilate’s leave; and at the appointment and pleasure of the priests there were watchmen set to watch the grave. Therefore, though Joseph and Nicodemus did bury Christ, ( Matthew 27:57 ,) that is ascribed improperly, and yet not absurdly, to the Jews; because it is not Paul’s drift in this place to commend the good deed, but to prove Christ’s resurrection; because God took him out of the grave whom his enemies had shut up there. Therefore he giveth us to understand that the body of Christ was not taken thence privily or by stealth, but that it was laid in a place both famous and known to the adversaries; and so, consequently, that even they were set to watch it; and yet for all this it was not found: whence we may gather the certainty of the resurrection. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-29

Source

성경에 저에 대하여 기록한 것을 다 이루었을 때에. 즉, 하나님이 그들을 통해 행해지기를 기뻐하신 모든 것을. 그들이 그리스도를 다루었을 때 성경의 어떤 예언도 이루어지지 않은 것이 없었다. 이로써 육신의 이해가 십자가의 수치 때문에 품게 되는 거리낌이 제거된다. 하나님의 아들이 악인들의 분노한 광기에 내주어진 것이 아니라, 아버지의 법령에 순종하셨다는 것이다.

원주석

30절 카드 ↗

30. God hath raised him up. The death of Christ was the salvation of the godly, yet joined with the resurrection; therefore doth Paul stand longer upon this second point. For he should never have persuaded his hearers that they were to seek salvation in Christ’s death, unless the power of Almighty God had appeared in raising Christ from death. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-30

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하나님이 죽은 자 가운데서 그를 살리신지라. 그리스도의 죽음은 경건한 자들의 구원이었지만, 부활과 결합될 때만 그러하다. 따라서 바울은 이 두 번째 요점에 더 길게 머문다. 하나님의 능력이 그리스도를 죽음에서 일으키는 것에서 나타나지 않았더라면 그는 결코 그의 죽음에서 구원을 구해야 한다는 것을 청중에게 확신시키지 못했을 것이다.

원주석

31절 카드 ↗

31. After that he hath said that Christ came out of the grave, which was beset with the hired ministers of the adversaries, he addeth now that he appeared to many of the disciples, which bare faithful witness to the people. And he calleth them witnesses, either in respect of their office; because they were chosen for this purpose, as we have already said in the first chapter, ( Acts 1:8 ;) or else declaring simply that they professed openly and freely that which they knew concerning Christ. Whereupon it followeth that the matter was made known openly (810) at Jerusalem. And the proof was not so light; because, in the fearful power of the enemies, who were ready and bent to resist, and did omit nothing, there were, notwithstanding, such as did openly affirm that Christ rose again, and were also such as saw that thing with their eyes; for if there had been any refutation in readiness, the scribes would not have neglected it. (810) “ Probe fuisse testatem ,” was well attested. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-31

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갈릴리로부터 예루살렘에 함께 올라간 사람들에게 여러 날 보이셨으니 그들이 이제 백성 앞에서 그의 증인이라. 그리스도가 원수들이 감시하는 무덤에서 나오셨다고 말한 후, 그는 이제 많은 제자들에게 나타나셨고 그들이 백성에게 신실하게 증거했음을 덧붙인다. 이것은 예루살렘에서 공개적으로 알려졌다. 증거는 가볍지 않았다. 원수들의 위압적인 권세가 있었음에도 그리스도가 다시 살아나셨다고 공개적으로 주장하는 자들이 있었고, 그 일을 눈으로 직접 본 자들이 있었기 때문이다.

원주석

32절 카드 ↗

32. We preach to you glad tidings. He doth now challenge to himself the office and honor of an apostle, that he may be heard as a lawful minister of God. And he saith the sum of the embassage enjoined him is, that that is revealed and given in their time which was promised in times past. And in few words doth he comprehend many and great matters. First, he giveth them to understand that he bringeth in nothing which is new, or contrary to the law and prophets, but that he did reveal the fulfilling of that doctrine which they themselves did confess, and were persuaded to have been delivered by God. Whereupon it followeth that they cannot refuse that which he offereth them, but they shall break the covenant made with the fathers by God, so much as in them shall lie; secondly, he commandeth the faithfulness of God, because it doth now in very deed appear that there was nothing promised in times past unadvisedly or in vain; but he doth chiefly extol the greatness of the grace given at length in Christ. For we must note the comparison between them and the fathers, when he saith, that they had gotten that which was promised to the fathers. For the more liberally the grace of God is poured out upon them, the more filthy shall their unthankfulness be, if they shall despise or loathe that inestimable good thing. For what else were this, but to cast down at their feet a treasure even reached out to them, that they might take hold thereof, and so consequently laid in their lap, the hope whereof was reverently embraced by the fathers, when it was showed them afar off, and which they did foster (811) during their whole life. But some man may ask this question concerning those who lived under the law, whether even they were not made partakers of the promises? I answer, that there is such a society of the same grace among us which doth not hinder the long distance. But this was Paul’s meaning, that their faith stood, as it were, in doubt until Christ appeared, in whom all the promises of God are yea and amen; as he teacheth, ( 2 Corinthians 1:19 .) Therefore we be the heirs of the same kingdom of heaven, and partakers of the same spiritual good things, which God bestoweth upon his children; also, God gave to them some taste of his love in this life, as we taste him now. But Christ, who is the substance of all good things and of eternal life, was only promised to them, but he is given to us; and they desired him, as being far off; we enjoy him, being present. (811) “ Patienter foverint ,” patiently foster. return to ' Top of Page ' <a name="verse-33" class="com-number"

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우리도 조상들에게 주신 약속을 너희에게 전파하노니. 그는 이제 사도의 직분과 권위를 주장하여 하나님의 합법적인 사역자로 들리게 한다. 그리고 그에게 맡겨진 사명의 요약은, 이전에 약속된 것이 그들의 시대에 계시되고 주어졌다는 것이다. 그는 간략한 말로 크고 많은 것들을 포함시킨다. 먼저, 그는 율법과 선지자들에 반대되는 새로운 것을 가져오지 않고, 그들 자신도 하나님으로부터 주어진 것으로 확신하는 그 교리의 성취를 계시한다는 것을 알린다. 이로써 그들이 그가 제시하는 것을 거부한다면 하나님이 조상들과 맺은 언약을 자기 편에서 깨는 것임이 따라온다. 또한 하나님의 신실하심을 칭찬한다. 이전에 약속된 것이 헛되거나 경솔하지 않았음이 이제 분명하게 나타났기 때문이다.

원주석

33절 카드 ↗

33. To their children, namely, to us. It is certain that Paul speaketh of natural children, who had their beginning of the holy fathers, which we must therefore note, because certain brain-sick men, drawing all things unto allegories, dream that there is no respect to be had in this place of kindred, but only of faith. And with such an invention they make the holy covenant of God of none effect, where it is said, “I will be thy God, and the God of thy seed,” ( Genesis 17:7 .) It is faith (say they) alone which maketh us the children of Abraham. But I say, on the other side, that even those who are born the children of Abraham according to the flesh, are also counted the spiritual children of God, unless they grow out of kind through unbelief (812) For the boughs be naturally holy, because they spring from a holy root, until they become profane through their own fault, ( Romans 11:16 .) And assuredly it is Paul’s drift to allure the Jews unto Christ; and that he may do this, they must be distinguished from the common sort by some privilege. And yet it followeth not thereupon (which these knaves do odiously object) that the grace of God is tied to the carnal seed; because, though the promise of life came by inheritance to the posterity of Abraham, yet many were deprived by their unbelief. Therefore faith is the cause, that of a great multitude only a few are counted children. And that is the double election whereof I spake before. The one common to the whole nation alike; because the first adoption of God containeth the whole family of Abraham. The other, which is restrained unto the secret counsel of God, and is at length established by faith, that it may be confirmed to men. Therefore Paul doth well and truly affirm that that was performed to the Jews which God had promised to the fathers. For it was promised to them also, as Zacharias saith in his song, “The oath which he sware to our father Abraham, that he would give himself for us,” etc. And yet the worthiness of that nation doth not hinder but that the grace of Christ may also spread itself throughout the whole world; because the first-begotten hath the first degree of honor, so that he doth, notwithstanding, leave the second place to his brethren. For in that after the old people were cast off, the possession of the church was left empty for strangers, it began to be a new occasion of gathering the Church of the Gentiles; but and if that people had stood in the faith, the Gentiles had been joined into the common society of honor. After that he had raised Christ. The word raised, in my judgment reacheth farther than it doth where it is shortly after repeated. For he doth not only say that Christ rose from the dead, but that he was appointed of God, and, as it were, brought to light by the hand of God, that he might fulfill the office of the Messiah, as the Scripture teacheth everywhere that kings and prophets are raised up. (813) For the word αναστησαι is sometimes taken in this sense: And this reason moveth me thus to think, because God, by sending his Son into the world, did fulfill his promise made to his servants in times past, by the effect itself. Likeas, in the second Psalm. Though the Greek books, (814) agree in the number, yet we must not pass over that which Erasmus saith, that many of the old writers read the first Psalm. And it may be that Luke wrote so; for that which at this day is counted the second Psalm, might have been called the first not without reason, seeing that it is likely that the first Psalm was added instead of a proem by the scribes and priests, by whose industry the Psalms were gathered into one body. For the name of the author is not set to it, and it doth only exhort to meditate upon the law of God. But there is no great weight in that matter. (815) For this is the chiefest thing, that we know how properly and how well Paul applieth the testimony taken out of the Psalm unto the matter which he hath in hand. We do not deny that David, when he saw that he was on every side assailed by his enemies , and that they were of greater power and might than that he was able to resist them, doth set against them God’s aid, who he knew was the author of his kingdom and reign. But forasmuch as he was a figure of the true Messiah, we know that those things were shadowed in his person, which do appertain, wholly and perfectly to the Messiah alone. And the text itself doth prove sufficiently that there is not only a simple and bare thanksgiving contained there, agreeable to David’s kingdom, but it is a higher prophecy. For it is well known that David did in his life scarce taste of the hundredth part of the glory which is spoken of in this place, concerning which we have spoken more at large, chapter 4. Now let us look higher into the words: Kings are indeed called sons of God, ( Psalms 82:6 .) But seeing that God doth intend to prefer David before all other kings, and to exempt him out of the number of them, this title of honor is given to him principally above all other; not because so great honor resteth in his person, because by this means he should pass (816) the angels, as it is in the Epistle to the Hebrews, 1 st chapter. Therefore he is thus gorgeously set out in respect of Christ, whose image he was, that God doth not take him for one of the common sort, or for some one of a great multitude, but he doth, as it were, acknowledge him to be his only begotten Son. The proof followeth, because God did beget him when he established the kingdom in his hand. For that was not done by man’s industry, but God showed from heaven the invincible power of his hand, whereby it might plainly appear that he reigned according to God’s counsel. Therefore this begetting, by him mentioned, must be referred unto the understanding of knowledge of men; to wit, because it was then openly known that he was begotten of God, when as he was set upon the throne of the kingdom wonderfully, contrary to the hope of all men, and did, by the he

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bible-text/act-13-33

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우리 자녀들에게는 곧 예수를 일으키사 이를 이루셨다 함이라. 바울은 자연적인 자녀들에 대해 말하는 것이 확실하다. 모든 것을 알레고리로 끌어들이는 어떤 몽상가들이 여기서 혈통이 아니라 믿음만을 생각해야 한다고 꿈꾸기 때문에 주목해야 한다. 나는 반대로 말한다. 육신을 따라 아브라함의 자녀로 태어난 자들도 불신앙으로 타락하지 않는 한 하나님의 영적 자녀로 여겨진다. 왜냐하면 그 가지들은 거룩한 뿌리에서 자라났기에 자연적으로 거룩하기 때문이다(롬 11:16). 그러나 언약의 은혜가 육신의 씨에 묶여 있다는 것은 아니다. 왜냐하면 믿음이 많은 무리 중에서 소수만이 자녀로 여겨지게 하는 원인이기 때문이다.

원주석

34절 카드 ↗

34. That he should not return. He addeth now the other member, that Christ was once raised from death that he may live for ever, as Paul teacheth, Romans 6:10 , “He dieth no more, neither shall death have dominion over him any more; because he liveth to God.” For the hope conceived of Christ’s resurrection should be slender and cold, if he were yet subject to destruction, or to any change. Therefore he is said to be entered into the kingdom of God, that he may also give to his [people] eternal felicity, living for ever. For because Christ rose rather for our sake than for himself, the perpetuity of life which the Father hath given him reacheth unto us all, and is ours. Notwithstanding the place of Isaiah which is here cited, seemeth to make but a little for proof of Christ’s immortality, I will give you the holy things of David, ( Isaiah 55:3 .) But it is not so. For seeing Isaiah speaketh of the redemption promised to David, and affirmeth that the same shall be firm and stable, we do well gather by this the immortal kingdom of Christ, wherein the eternity of salvation is grounded. And Paul followed the Greek interpreters when he put holy things for mercies. Chessed, which signifieth meek, merciful, and gentle, is wont by the Grecians to be translated holy. Therefore they translated הסדי of David, the holy things of David, whereas the prophet meaneth rather the grace promised to David. But Paul granted this to the ignorant and weak, who were better acquainted with the Greek reading, especially forasmuch as the force of the testimony consisteth in another point. For this is Paul’s meaning in sum, If the grace be eternal which God saith he will give in his Son, the life of his Son must be eternal, and not subject to corruption. (818) For we must hold this rule, that all the promises of God are in Christ yea and amen, ( 2 Corinthians 1:20 ;) and that therefore they cannot be of any force unless he do quicken them. (818) “ Mutationi ,” change. return to ' Top of Page ' <a name="verse-35" class="com-number"

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다시 썩음을 당하지 않게 하실 것을 다음과 같이 말씀하시되 내가 다윗의 거룩하고 미쁜 것을 너희에게 주리라. 그리스도가 영원히 살도록 한 번 죽음에서 살아나셨다는 또 다른 점을 덧붙인다. 바울이 가르치듯, "그가 더 이상 죽지 않으시며, 죽음이 더 이상 그를 다스리지 않는다. 그가 하나님을 위해 살기 때문이다"(롬 6:10). 이사야에서 인용된 본문은 그리스도의 불멸을 증명하는 데 별로 적합하지 않은 것처럼 보일 수 있다. 그러나 이사야가 다윗에게 약속된 구원에 대해 말하며 그것이 견고하고 안정적일 것이라 주장하므로, 우리는 이로부터 그 안에서 구원의 영원성이 근거하는 그리스도의 불멸의 왕국을 잘 추론할 수 있다.

원주석

35절 카드 ↗

35. Thou shalt not suffer thy Holy One. This place was likewise cited by Peter in the first sermon, set down by Luke in the second chapter, ( Acts 2:27 ,) where I expounded the same; therefore, let the readers repair thither. Only I will touch this briefly, that David putteth two Hebrew words for the grave, as he useth repetitions commonly; the former whereof is derived of desiring or lusting, because the grave devoureth all things as an insatiable gulf; and the other of corruption. According to this etymology David’s meaning is faithfully expressed in Greek; for the quality of the grave is noted, when as it receiveth the corpse, and doth, as it were, swallow it up, that it may rot there, and may at length perish when it is consumed. Paul affirmeth that that belongeth to Christ alone, that he was free and saved from corruption; for though his body was laid in the grave, corruption had, notwithstanding, no title to it, seeing that it lay there whole, as in a bed, until the day of the resurrection. return to ' Top of Page ' <a name="verse-36" class="com-number"

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또 다른 편에 일렀으되 주의 거룩한 자로 썩음을 당하지 않게 하시리라 하셨으니. 이 본문은 베드로가 2장에서 인용한 것과 같으며, 그곳에서 설명했다. 그러므로 독자들은 그곳을 참조하면 된다. 간략히만 말하면, 다윗이 무덤에 대해 두 히브리 단어를 사용하는데, 그리스어에서 다윗의 의미가 충실하게 표현된다. 바울은 이것이 그리스도에게만 해당된다고 주장한다. 그의 몸이 무덤에 놓였지만, 썩음은 그것에 대해 아무런 권리가 없었다. 왜냐하면 그것은 부활의 날까지 마치 침대에서처럼 온전히 누워 있었기 때문이다.

원주석

36절 카드 ↗

36. When David had served his time. Lest any man should think that that place intreateth of David, Paul showeth briefly that this agreeth not to David in all points, whose corpse was rotten in the grave. Therefore it remaineth, that because this was a privilege belonging to Christ alone, that David prophesied of him in spirit. Nevertheless, we must note the proportion between the members and the head; for as the truth of this prophecy was found whole and perfect in Christ alone, as in the head, so it taketh place in all the members according to the measure and order of every man. And forasmuch as Christ rose to this end, that he may fashion and make our base body like to his glorious body, ( Philippians 3:21 ;) upon this condition do the godly go down into the pit, that rottenness may not [finally] consume their bodies. Therefore, according to the hope of the resurrection to come, David saith by good right that he shall not see corruption; for that ought not altogether to be counted corruption for which there is a better restoring prepared; for the bodies of the faithful corrupt to this end, that they may put on blessed incorruption in their time. Yet this is no let but that the estate of the head and members may be far unlike, and that we may follow the Son of God afar off and lazily. (819) Now we see that both things are true and fitly said, that David and the rest of the faithful, inasmuch as they shall be like to their head, shall not see corruption, and yet the Son of God alone shall be free from corruption wholly. We must note the phrase, when he saith, that David served his age, or the men of his time. The old interpreter distinguisheth it otherwise, and certain Greek copies agree thereto, to wit, that David served the will of God in his time; which reading, though it is to be allowed, (820) yet it doth not cause me to mislike the other. For it is neither superfluous nor cold, that he slept by the will of God, or the counsel of God; because the meaning thereof is, that God, in the death of David, did not forget that prophecy; as if he should say that the body of David lay in the grave not without the counsel or purpose of God, until it should rise again, that the effect of the prophecy might be extended unto Christ. If no man mislike that which I say, we are taught hereby to what end men live in the world, to wit, that one man may help another. For every man doth not live, neither is born, for himself, but mankind is knit together with a holy knot. Therefore, unless we be disposed to overthrow the laws of nature, let us remember that we must not live for ourselves, but for our neighbors. But here may a question be asked, whether we ought not also to care for our posterity? I answer, that the ministry of the godly is also profitable for the posterity, as we see that David, being dead, doth profit us more at this day than a great part of those which live with us; but Paul meaneth simply, that the faithful during their whole life employ themselves and their offices to help their neighbors, and that death is unto them as a goal, because they have made an end then, when the Lord calleth them out of the world. The sum is, that we must have respect first to our time, that we may serve our brethren, with whom and among whom we lead our life; and, secondly, we must do our endeavor that the fruit of our ministry may redound unto our posterity. Seeing that God prescribeth his servants this law, their rashness cannot be excused who feign that the dead pray for us, and that they do no less serve the Church than whilst they lived. By the counsel of God he fell on sleep. Paul might have said simply that David died; he addeth by the counsel of God, that we may know that that was not fulfilled in the person of the prophet which is read in the Psalm. Notwithstanding, we are taught that the bond of life and death is in like sort appointed for us by God, as it is Psalms 90:3 , “Thou sendest out men, and makest them to pass over; again thou sayest, Come again, ye children of men.” Yea, Plato setteth down this very eloquently, that it is meet that men pass out of the world not without the leave and pleasure of God, by whose hand they are placed there as a standing for a time. (821) And for this cause, when he speaketh of David’s death, he maketh mention of the counsel of God, that we may know that corruption did not happen to him by chance, as if God had forgotten his promise; but that it came to pass by God’s providence, that the faithful might know that the prophecy was to be referred unto another. To sleep, and to be laid unto the fathers, are forms of speech so well known and so common, that they need no exposition. (819) “ Lente ,” slowly. (820) “ Tametsi probabilis est ,” though it is probable. (821) “ Cujus manu in ea, tanquam in statione, ad tempus locati sunt ,” by whose hand they are placed in it for a time, as at a station. return to ' Top of Page ' <a name="verse-38" class="com-number"

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다윗은 당시에 하나님의 뜻을 따라 섬기다가 잠들어 그 조상들과 함께 묻혀 썩음을 당하였으되. 어떤 이가 그 본문이 다윗에 대해 말한다고 생각하지 않도록, 바울은 다윗의 시체가 무덤에서 썩었기 때문에 이것이 다윗에게 모든 점에서 해당되지 않음을 간략히 보여 준다. 따라서 이것이 그리스도에게만 속한 특권이므로, 다윗이 영으로 그분에 대해 예언했다는 것이 남는다. 그러나 머리와 지체들 사이의 비례를 주목해야 한다. 이 예언의 진리가 머리로서 오직 그리스도 안에서만 온전히 발견되는 것처럼, 그것은 각 사람의 분량과 순서에 따라 모든 지체들에게도 적용된다. "하나님의 뜻으로 잠들었다"고 말할 때, 그 죽음이 우연히 일어난 것이 아님을 알게 한다. 그것이 하나님의 섭리에 의해 왔다는 것이다.

원주석

38절 카드 ↗

38. Therefore, be it known unto you. After that he hath declared the mean whereby salvation is purchased through Christ, he doth now intreat of his office and power. And this is the principal point, to know what good things we have by the coming of Christ, and what we are to hope for at his hands. And although Luke setteth down in a word that Paul preached of the benefits of Christ, yet there is no cause why any man should doubt but that so great matters were handled weightily, and only according as their dignity did require. By this word, Be it known unto you, Paul meaneth that nothing should hinder them from knowing such an excellent and plain matter, save only sloth; and that, therefore, it was an absurd thing that those benefits of God should be hidden from the faithful which were offered by Christ. For he was sent with the shrill preaching of the gospel, which our faith ought to hear, that it may enter into the sure possession of his good things; for we must know what he is, that we may enjoy him truly. Forgiveness of sins is set first, whereby God doth reconcile us unto himself. That which God will have preached to all his people doth he show to be necessary for all men; for Paul speaketh not to one or two, but to all the Jews which were at Antioch. Therefore, we must first mark that we be all enemies to God through sin, ( Colossians 2:13 .) Whereupon it followeth that we are all excluded from the kingdom of God, and are given over to eternal death, until God receive us to favor by the free forgiveness of sins. We must also note this, that God doth pardon to us our sins, and that he is reconciled through the Mediator, because like as without him there is no satisfaction, so neither is there any pardon or forgiveness of guiltiness. These be principles of our faith which are not learned in the schools of the philosophers, that all mankind is condemned and drowned in sin, that there is in us no righteousness which is able to reconcile us to God; that the only hope of salvation resteth in his mercy, whilst that he doth freely forgive us; and that those remain under the guilt which fly not unto Christ, and seek not forgiveness (823) in his death. And from all things. He doth secretly prevent that which might seem contrary to the former doctrine. For look how many ceremonies of the law there were, so many exercises were there to obtain remission of sins. Therefore, the Jews might readily object, If he alone do reconcile God to us, our sins being done away, to what end serve so many washings and sacrifices, which we have hitherto used according to the prescript of the law? Therefore, lest the ceremonies of the law hinder the Jews, Paul teacheth that Christ doth that which they were not able to do. Not that Paul spake so briefly and compendiously, (for he did not hope that the Jews would at the first come unto Christ, casting from them suddenly the affiance which they had in the righteousness of the law;) but it was sufficient for Luke briefly to collect (824) the sum of those things which he then taught in just and due order. His meaning is, that the Mediator took away that let from the Jews wherein they did stick. The ceremonial law ought indeed to have been a schoolmaster to lead them by the hand unto Christ; all rites commanded by God were helps to help and further their faith; but as men use preposterously to corrupt the holy ordinances of God, they stop the way before themselves by their ceremonies, and they shut the gate of faith, that they could not come to Christ. They thought they had righteousness in sacrifices; that by washings was gotten true cleanness; that God was pleased with them so soon as they had ended their external pomp: in sum, forsaking the body, they laid hold upon vain shadows. God did indeed appoint no unprofitable or vain thing in the law; wherefore ceremonies were sure and undoubted testimonies of remission of sins. For God did not lie in these words, Let the sinner do sacrifice, and his iniquity shall be purged. But as Christ was the end of the law, and the heavenly pattern of the tabernacle, so the force and effect of all ceremonies did depend upon him; whereby it is proved that they were vain shadows, when he was set aside, ( Hebrews 8:5 .) Now we see Paul’s drift and purpose; to wit, that he meant to draw away the Jews from the false and perverse confidence which they reposed in the law; lest being puffed up, they should think that they had no need of Christ’s help, or lest they should seek only external felicity in him. Be justified in the law. This place doth plainly show what the word justified doth import in all other places where it is used; to wit, to be delivered and acquitted. There was mention made of remission of sins; Paul affirmeth that there is no other way whereby we can obtain the same but the grace of Christ. Lest any man should object that there be remedies to be found in the law, he answereth that there was in them no force. Therefore the sense is plain, that they cannot be justified from sin in the law, because the rites of the law were neither just nor lawful prices to remove guiltiness; they were nothing worth of themselves to deserve righteousness, neither were they sufficient recompenses to appease God. Certainly, it cannot be denied (but wickedly) that that justification annexed to remission of sins is, as it were, the means and way to obtain the same. For what else doth Paul go about but to confirm that saying, that our sins are forgiven us through the benefit of Christ, by answering contrary objections? And he proveth it, because neither satisfactions, neither all the rites of the law, call justify us from sin. Therefore he is justified by Christ, who is freely loosed from the guilt and judgment of eternal death to which he was subject. This is the righteousness of faith, whilst that God counteth us just, by not imputing our sins. This only propriety of the word is sufficient to refute the cavils of the Papists, who hold that we ar

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bible-text/act-13-38

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그러므로 형제들아 너희가 알 것은 이 사람을 힘입어 죄 사함을 너희에게 전하는 이것이며. 그리스도를 통해 구원이 구매된 수단을 선언한 후, 그는 이제 그의 직임과 능력에 대해 다룬다. 또한 우리가 그의 오심으로 어떤 유익을 가지는지, 그의 손에서 무엇을 바라야 하는지를 알아야 한다. "너희가 알 것은"이라고 말함으로써 바울은 게으름 외에는 아무것도 그들이 그토록 탁월하고 분명한 것을 아는 것을 방해할 수 없다고 암시한다. 먼저 죄 사함이 놓였는데, 이로써 하나님이 우리를 자신과 화목하게 하신다. 우리는 모두 죄로 인해 하나님의 원수들임을 먼저 주목해야 한다(골 2:13). 우리는 모두 무상의 죄 사함을 통해 하나님이 우리를 은총으로 받으실 때까지 하나님의 나라에서 배제되고 영원한 죽음에 넘겨진다. 또한 하나님이 중보자를 통해 우리의 죄를 용서하시고 화목하심을 주목해야 한다. 그 없이는 만족도 없고, 따라서 용서도 죄책의 사면도 없다.

원주석

39절 카드 ↗

39. Every one that believeth. Paul showeth how men obtain the righteousness of Christ; to wit, when they receive it by faith; and that which faith doth obtain is not obtained by any merits of works. Wherefore, Paul’s opinion is plain, that we are justified by faith alone, which, notwithstanding the Papists oppugn [oppose] and strive against no less obstinately than bitterly, nevertheless, it is requisite that we know what the word believe doth import, which is made unsavory to the Papists through ignorance. There be also other benefits of Christ which we reap by faith; for when he regenerateth us by his Spirit, he restoreth in us the image of God; and after that the old man is crucified he fashioneth us unto newness of life. But it was enough for Luke to express this one thing, how men return into favor with God, from whom they be estranged by sin, because we may easily pass thence unto the residue. return to ' Top of Page ' <a name="verse-40" class="com-number"

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bible-text/act-13-39

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또 모세의 율법으로 너희가 의롭다 하심을 얻지 못하던 모든 일에도 믿는 자마다 이로 말미암아 의롭다 하심을 얻는 이것이라. 바울은 사람들이 어떻게 그리스도의 의를 얻는지를 보여 준다. 즉, 믿음으로 받을 때이며, 믿음이 얻는 것은 행위의 공로로 얻는 것이 아니다. 따라서 바울의 견해는 분명하다. 우리는 믿음만으로 의롭다 함을 얻는다는 것이다. 비록 교황주의자들이 완고하게 그것에 반대하지만, 믿는다는 것이 무엇인지를 알아야 한다.

원주석

40절 카드 ↗

40. Take heed that that come not upon you. Because he had to do with stiff-necked men, or at least there were diverse in the company which were stiff-necked (as if he meant with a hammer to soften their stubbornnesses) he addeth a chiding unto doctrine. For if the Jews had been obedient and willing to obey, undoubtedly he would have sought sweetly to allure them unto Christ. But it was either their sluggishness, or else their willfulness, that caused him to be more angry; like as all those must be cited to appear before God’s judgment-seat who contemn the grace of Christ and the horrible judgment of eternal death must be denounced to those. He signifieth, indeed, that there is yet place left for repentance, when he willeth (825) them to take heed; yet, notwithstanding, he telleth them therewithal, that unless they beware in time, the horrible vengeance of God is not far off. Which is said in the prophets. The place which is cited is taken out of the first chapter of Habakkuk, ( Habakkuk 1:5 ;) but because all prophecies were gathered into one volume or body, Paul saith that it is written in the prophets. (825) “ Hortatur ,” exhorteth. return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-40

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그러므로 선지자들로 말씀하신 것이 너희에게 미칠까 조심하라. 그는 목이 뻣뻣한 자들을 상대했거나, 아니면 그 무리 중에 다양한 완고한 자들이 있었기에, 마치 망치로 그들의 완고함을 부드럽게 하려는 것처럼 교리에 비난을 덧붙인다. 유대인들이 순종하고 기꺼이 복종하려 했다면 분명히 부드럽게 그들을 그리스도께 끌어들이려 했을 것이다. 그러나 그들의 게으름이나 의지가 그를 더 화나게 한 것이다.

원주석

41절 카드 ↗

41. And yet he doth not recite word for word the words of Habakkuk, which go thus, “Behold, ye Gentiles, and see and wonder, and be astonished; because a work shall be done in your days which no man shall believe when it shall be told him.” Paul saith, “Behold, ye despisers,” that the Jews may know that the vengeance which was once brought upon their fathers is common to the despisers of the word; as if he should say, God doth at this day make no less account of his word, the contempt whereof he did once punish so sharply. Therefore, the prophet’s denunciation doth appertain unto all ages, so that the despisers cannot hope that they can escape that vengeance now whereof others have tasted. They boasted of the temple; they vaunted that they were the people of God; being puffed up with wicked pride, they despised all threatenings. Therefore Paul putteth them in mind of that which God by his prophets doth threaten to the despisers. A work in your days. The sense is, Those who refuse to believe the word of God shall feel his hand, that being at length with plagues convicted, they may know that he spake in earnest. It is a common proverb, that experience is the mistress of fools. So the Lord doth indeed punish the wicked, (826) that being tamed with miseries, they may begin to confess his power. And what manner [of] punishment doth he denounce? Because you (saith he) do not believe my word, I will show an example among you which no man will believe; by which words he meaneth, that he will punish them, so that the world shall be afraid to see it. For as rebellion against God is a detestable monster, so it is no marvel if of itself it beget monsters of punishments. Therefore, we must beware, lest, if we cease to give credence to God’s word, we feel his hand more mighty than all our senses do comprehend, and even unto the astonying [astonishment] of all the whole world; and lest even we be made astounded through fear. Habakkuk prophesieth of the destruction brought upon them by the Chaldeans; but the punishment whereby God revenged the contempt of his gospel was more cruel, [severe.] Therefore, let us accustom ourselves to fear God and reverently embrace his word, lest some such things befall us. (826) “ Re ipsa impios coarguit ,” convicts the wicked by the reality. return to ' Top of Page ' <a name="verse-42" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-41

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보라 멸시하는 사람들아 너희는 놀라고 망하라 내가 너희 시대에 한 일을 행할 것이니 사람이 너희에게 일러줄지라도 도무지 믿지 못할 일이라. 바울은 하박국의 정확한 말을 인용하지 않는다. 그는 "여러 나라들아"를 "멸시하는 자들아"로 바꾸어, 유대인들이 아버지들에게 한 번 임한 복수가 하나님의 말씀을 멸시하는 모든 자들에게 공통되는 것임을 알게 한다. 선지자의 선언이 모든 시대에 해당하므로, 멸시하는 자들은 이제 다른 사람들이 맛본 복수를 피할 수 없다고 희망할 수 없다. 그들이 처벌받는 것은 주님이 악인들을 비참함으로 납득시키어 그들이 마침내 그분의 권능을 고백하기 시작하게 하기 위해서다.

원주석

42절 카드 ↗

42. When they were gone out of the synagogue. It may be also read, out of the synagogue of the Jews, and peradventure more fitly. For it is likely that they were gone out before the multitude was dispersed; and that is gathered out of the text because Luke saith shortly after, that when the synagogue was dissolved certain of the Jews did follow Paul and Barnabas. Therefore, the sense is, that Paul and Barnabas went out whilst the Jews were yet assembled, and that they were then requested by the Gentiles to take some pains with them in the mean season. 43. And that afterward there came certain of the Jews and proselytes to Paul, being both desirous to learn, and also that they might make profession of their faith. When as the old interpreter and Erasmus did translate it the Sabbath following, they did not understand Luke’s meaning. For seeing that he intreateth in this place of the Gentiles, I do not think that they choose a Sabbath wherein they may hear Paul and Barnabas. For that day was appointed for the Jews, but the Gentiles had no less opportunity upon other days. Therefore, to what end should they defer their desire and prayers until the eighth day? Yea, rather they covet to hear Paul whilst he is at leisure, and is not occupied in teaching the Jews. So that the Lord doth not suffer them to be idle until the Sabbath come, offering unto them matter in the Gentiles, wherein they may exercise themselves. 42 They would speak words. I have translated it as it is in Luke, though the article τα may be taken for τα αυτα , as in some other places. Then the sense should be, that they were requested that they would that week intreat of the same things before the Gentiles. Furthermore, whilst that the Gentiles do snatch greedily at every first opportunity, the Jews being quiet, (828) do neglect that which is set before them; only that certain of them join themselves to Paul and Barnabas. Luke expresseth the proselytes by name, who seeing they had embraced the doctrine of the law, and did worship the God of Israel, were not puffed up with that pride which hindered the Jews, who made boast of their long stock and race. (828) “ Fastidio pleni ,” being full of disdain. return to ' Top of Page ' <a name="verse-43" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-42

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그들이 나갈새 사람들이 청하되 다음 안식일에도 이 말씀을 하라 하더라. 43. 회당의 모임이 끝난 후에 유대인과 유대교에 입교한 경건한 사람들이 많이 바울과 바나바를 따르거늘. 이방인들이 모든 첫 번째 기회를 열심히 붙잡는 반면, 유대인들은 앞에 놓인 것을 경멸로 무시한다. 일부만이 바울과 바나바와 함께한다. 누가는 개종자들을 특별히 이름 지어 언급하는데, 그들은 율법의 교리를 받아들이고 이스라엘의 하나님을 경배했기에 오랜 혈통과 가문을 자랑하는 유대인들을 방해하는 그 교만에 부풀어 있지 않았다.

원주석

43절 카드 ↗

43. Who speaking. The sense is doubtful. For it may be referred unto the Jews and proselytes, that they exhorted Paul and Barnabas that they should not faint, but stand stoutly in the grace of God. Neither did they want occasion; for they saw combats prepared for them; and that therefore they had need of invincible constancy to suffer and abide the brunts of the contrary faction. Wherefore that might very well agree, that being inflamed with a desire to go forward, they sought to encourage Paul and Barnabas to hold on. If you refer it unto Paul and Barnabas, the sense shall be this, that they did not reject those which came, but they entertained them courteously and gently, and confirmed and strengthened them, that they might persist in the grace which they had received. And this word grace doth first comprehend the faith of the gospel; secondly, those good things which come thence to us; or, that I may speak more briefly, the calling into the hope of eternal salvation. return to ' Top of Page ' <a name="verse-44" class="com-number"

Pericope (part_of)

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bible-text/act-13-43

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44절 카드 ↗

44. And when the Sabbath came. The great assembly of the people doth prove that Paul and Barnabas loitered not between the Sabbaths, and they did not take pains with the Gentiles in vain; for the studies and desires of the people had been so prepared, that they all desired to know the whole matter more surely, which they did hope would be, if it should be discussed among the Jews. For we may guess that though they were allured with some sweet taste, yet were they not as yet thoroughly persuaded to receive the doctrine of the gospel without doubting, (829) but that they came into the synagogue in a quandary, (830) between hope and desire. (829) “ Sine controversia ,” without controversy. (830) “ Suspensi ,” suspended. return to ' Top of Page ' <a name="verse-45" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-44

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그 다음 안식일에는 온 시민이 거의 다 하나님의 말씀을 듣고자 하여 모이니. 백성의 이 큰 모임은 바울과 바나바가 안식일 사이에 게으르지 않았으며 이방인들에게 수고한 것이 헛되지 않았음을 증명한다. 백성의 열심과 소원이 이미 준비되었기 때문이다. 그들은 유대인들 사이에서 토론된다면 전체 문제를 더 확실히 알게 될 것이라 희망하며 회당에 들어왔다.

원주석

45절 카드 ↗

45. They were filled. It is no new matter for the rage of the wicked to be inflamed when the light of the gospel is set somewhat nearer; especially when they see the increase of sound doctrine, they break out with greater violence to resist. And it is to be doubted whether Luke do mean, by the word zeal, that they were moved with a certain wicked indignation, to set themselves against Paul and Barnabas, as ambition is the mother as well of envy as of all contention; or he take zeal for indignation conceived thereupon, because they did lament that the Gentiles were made equal with the people of God. For they counted this a very unmeet thing, that the holy treasure of doctrine, which was the proper inheritance of the children, should he, as it were, at all men’s feet. Gainsaying and blaspheming. They were so sore set upon resisting, that they brake out at length into blasphemy. And Satan doth for the most part drive the wicked unto such madness, that when they be overcome with reasons and discouraged, they wax harder and harder; and wittingly and willingly they spew out at length blasphemies against God and the truth. Wherefore we must take so much the more heed when as the truth of God is plainly set before us, lest, if we be carried away with a desire to speak against it, we fall straightway into that steep down. (831) (831) “ In illud praecipitium ruamus ,” we rush instantly over that precipice. return to ' Top of Page ' <a name="verse-46" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-13-45

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유대인들이 그 무리를 보고 시기가 가득하여 바울이 말한 것을 반박하고 비방하니. 악인들의 분노가 복음의 빛이 더 가까이 비추어질 때 불붙는 것은 새로운 일이 아니다. 특히 건전한 교리의 성장을 볼 때 그들은 더 큰 폭력으로 저항하기 위해 터져 나온다. 누가가 열심이라는 단어로 의미하는 것이 어떤 사악한 분노인지, 즉 이방인들이 하나님의 백성과 동등하게 되는 것을 슬퍼하는 분노인지는 의심스럽다. 그들은 자녀들의 고유한 유산인 교리의 거룩한 보화가 모든 사람의 발 앞에 놓인다는 것을 매우 부당하게 여겼다.

원주석

46절 카드 ↗

46. When they had taken liberty. Luke showeth that the servants of Christ were so far from being discouraged with the stubbornness of the enemies, that they began, therefore, to inveigh against them afresh more freely. For though they had sharply pricked them, yet they did yet spare them a little; but now, when they see Christ obstinately rejected by them, they (832) excommunicate them and deprive them of the kingdom of God. And by this example are we taught that we must not use extreme severity, save only against those who are quite past hope. And the more bold the reprobate are to oppress the truth, the more courage ought we to take to ourselves. For the servants of God must be armed with invincible constancy of the Spirit, that they may never give place to the devil, nor to his ministers; as the Lord commandeth Jeremiah to encounter with the reprobate with a face of iron. It was necessary. He accuseth them of unthankfulness, because, whereas they were chosen by God out of all people, that Christ might offer himself unto them, they refuse so great a benefit maliciously. And in the former member he setteth down the degree of honor and excellency whereunto God had exalted them; afterward followeth the upbraiding, because they do willingly cast from them so great grace; whereupon he concludeth that it is now time that the gospel be translated unto the Gentiles. In that he saith, that it was meet that it should first be preached to them, it doth properly appertain unto the time of Christ’s kingdom. For under the law, before Christ was given, the Jews were not only the first, but alone. Therefore was it that Moses called them a priestly kingdom, and the peculiar people of God, ( Exodus 19:5 .) But the adoption of God rested then with them alone upon this condition, (the Gentiles being omitted,) that they should be preferred as yet before the Gentiles by the coming of Christ. For though Christ reconciled the world to his Father, yet they were former in order, who were already near unto God, and of his family. Therefore, that was the most lawful order, that the apostles should gather the Church first of the Jews, afterward of the Gentiles, as we saw in the first chapter, ( Acts 1:18 ,) and in other places, so that the fellowship of the Gentiles did not take from the Jews the right of the first-begotten, but that they were always the chief in the Church of God. In this respect Paul saith, that the righteousness of God is made manifest in the gospel, first to the Jews, then to the Grecians, ( Romans 1:16 .) Such greatness of grace which God vouchsafed to bestow upon them, doth exaggerate and increase the greatness of their sin, whilst that they reject that which is so mercifully offered unto them. Therefore he addeth that they give judgment of themselves, that they are unworthy of eternal life. For seeing that the rejecting of the gospel is the denial of the righteousness of God, we need no other judge to condemn the unbelievers. And after that ye reject. Paul seemeth to reason unfitly. For, first it was not of necessity that the Jews should be excluded, that the Gentiles might be admitted unto the hope of salvation; secondly, this was more convenient, that, after the Jews had embraced the gospel, they should grant the second place to the Gentiles. And Paul speaketh in like sort as if they could not grow together into one body, and as if the gospel could not come unto the Gentiles unless it were rejected of the Jews. And now was he not ordained to be the apostle of the Gentiles before he found such stubbornness in the Jews? (833) I answer, that there is great force in the words we are turned For his meaning is, that he is now turned away from the Jews, that he may addict and give over himself wholly to the Gentiles. If they had remained in their degree such turning had not followed, but he should have drawn the Gentiles also with a continual course, after that the Jews were received into the bosom; and he should have embraced them both together, know, forasmuch as the Jews turn their backs, and withdraw themselves from his ministry, he cannot look upon them and the Gentiles both at once. Therefore, taking his leave of them, he is enforced to translate his care unto the Gentiles. Therefore, unless the Jews had estranged themselves from the Church, the calling of the Gentiles should have been such as is by the prophets described: “In that day shall seven strangers take hold of the cloak of a man that is a Jew, and shall say, we will walk with you; because God is with you.” But now the Gentiles are called after a new and accidental manner; because, when the Jews were rejected, they entered into the empty possession. They ought to have been gathered unto the Jews; but after that they fell away, and were driven out, they came in their place. So that their death was the life of the Gentiles, and the natural branches being cut off, the wild olives were ingrafted into the holy root, until God do at length restore them also unto life, being ingrafted into their former root, that the Israel of God being gathered together from all quarters may be saved. (832) “ Vicissim ,” in their turn. (833) “ Cur ergo nunc demum ad gentes se convertit, quasi earurn vocatio ex electi populi infidelitate pendeat ,” why then does he now only turn to the Gentiles, as if their calling depended on the infidelity of the chosen people? omitted. return to ' Top of Page ' <a name="verse-47" class="com-number"

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bible-text/act-13-46

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바울과 바나바가 담대히 말하여 이르되. 누가는 그리스도의 종들이 원수들의 완고함에 낙담하기는커녕 더 자유롭게 그들에게 새롭게 맞서기 시작했음을 보여 준다. 어느 정도 그들을 찔렀지만 아직 조금 아꼈다. 이제 그리스도가 완고하게 그들에게 거부되는 것을 보자 그들을 파문하고 하나님 나라에서 박탈한다. 이 본보기로 우리는 오직 전혀 희망이 없는 자들에게만 극도의 엄격함을 사용해야 함을 배운다. 또한 버림받은 자들이 진리를 억압하는 데 더 대담할수록 우리는 더 큰 용기를 내야 한다.

원주석

47절 카드 ↗

47. As he hath commanded. The place is taken out of Isaiah, where, notwithstanding, God doth rather speak unto his Son than unto the apostles. But we must note, that many things which the Scripture attributeth to Christ do appertain unto his ministers. I say many things; not all things: for there be certain titles proper to the person of Christ, wherewith to adorn the ministers were wicked sacrilege. Christ is called our Righteousness, because he was the only purging sacrifice, (834) and hath reconciled the Father to us by his death, and did rise again afterward, that, having overcome death, he might purchase for us eternal life. Therefore the whole substance of our salvation is in Christ’s person; but inasmuch as he worketh by his ministers, by resigning to them his office, he doth also impart with [to] them his titles. Of this sort is the preaching of the gospel. He alone was appointed by the Father to be our teacher; but he hath put in his place pastors and doctors, who speak, as it were, out of his mouth. So that the authority remaineth wholly to him, and he is nevertheless heard in his ministers. Therefore Paul doth fitly apply unto himself the testimony of Isaiah, where he intreateth of the preaching of the gospel. I have made thee a light. It should seem that he speaketh in that place of such a calling of the Gentiles as doth not carry with it the casting off of the old people. For God doth rather associate strangers unto the Jews, who were before of the household. It is but a small matter, saith he, that thou be my minister in teaching Israel, because I have made thee a light to the Gentiles. God doth seem to begin his Church among the children of Abraham, and, that done, to reach out his hand to the Gentiles, that they may both make one Church by one consent of faith. But Paul doth in such sort cite the prophecy, as if it could not be fulfilled unless the Jews had been cast off. For he signifieth that the light of Christ was lighted to the Gentiles, after that they were cast into the darkness of death. I answer, that this cannot be necessarily proved out of the text, that Paul doth affirm that the Gentiles could not have been illuminated before the light of the Jews had been put out. For this may be the sense, Forasmuch as you have deprived yourselves of eternal life, there is no cause why ye should think that the grace of God is profaned, if, leaving you, we take care and charge of the Gentiles; for the Messiah is not given to you alone, but he is appointed to be the Savior of the whole world; as it is written, “I have made thee,” etc.; although, if you weigh the place of the prophet more thoroughly, you shall find the casting off of the old people included therein. For God pronounceth that he will be glorious and renowned in the ministry of Christ, though Israel be not gathered together. He addeth afterward, by way of exposition, that the power of Christ shall not be restrained unto one people only, because his light shall shed abroad his beams unto the farthest parts of the world unto salvation. It seemeth that Paul noteth this occasion of calling the Gentiles, namely, because, seeing he found no matter to exercise himself in among the Jews, he gave himself wholly to the Gentiles. We must note this by the way, in the words of the prophet, that salvation is put after light, according to that saying of Christ, “This is eternal life, to know thee, the true God,” etc. ( John 17:3 .) For if the knowledge of God alone bring to us salvation, it is likewise the only resurrection from destruction of eternal death, for us to be illuminated into the faith of Christ, after that we be delivered from the darkness of ignorance. (834) “ Victima expiatrix ,” expiatory victim return to ' Top of Page ' <a name="verse-48" class="com-number"

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주께서 이같이 우리에게 명하시되 내가 너를 이방의 빛으로 삼아 너로 땅 끝까지 구원하게 하리라 하셨느니라 하니. 바울은 이사야에서 하나님이 자신의 아들에게 말씀하시는 곳에서 본문을 인용한다. 그러나 성경이 그리스도에게 귀속시키는 많은 것들이 그의 사역자들에게도 적용됨을 주목해야 한다. 많은 것들이지 모든 것이 아니다. 그리스도에게 고유한 특별한 칭호들이 있는데, 그것으로 사역자들을 장식하는 것은 사악한 신성 모독이 될 것이다. 이 종류에 속하는 것이 복음 전파다. 그분만이 우리의 교사로 아버지께 임명되셨다. 그러나 그분은 자신의 자리에 목사들과 박사들을 두셔서, 말하자면 자신의 입에서 말하게 하신다. 그리하여 권위는 온전히 그분께 남아 있으면서도 그의 사역자들 안에서 들린다. 따라서 바울은 복음 전파에 대해 다루는 이사야의 증거를 자신에게 적절히 적용한다.

원주석

48절 카드 ↗

48. And when the Gentiles heard. The matter of the Gentiles’ joy was this, [viz.] when they heard that they were not called to salvation at a sudden, as if this had not been decreed before by God, but that that is now at length fulfilled which was foretold many years before. For doubtless it was small confirmation of their faith, because salvation was promised to them by the coming of Christ, whereby it did also come to pass that they did with more earnest desire and reverence embrace the gospel. To glorify the word of God may be expounded two manner of ways, either that they did confess that it was true which was prophesied by Isaiah, or that they embraced the doctrine which was set before them with faith. Assuredly there is a full subscription noted out, because they dispute or doubt no longer, so soon as they saw that Paul had gotten the victory. And surely we do then honor the word of God as we ought, when we submit ourselves obediently to it by faith; as it cannot be more grievously blasphemed than when men refuse to believe it. And here we see how the Gentiles were not hindered, by that stubbornness which they saw in the Jews, from giving their name to Christ. With like courage (835) must we despise and tread under foot the pride of the wicked, when, by their obstinacy, they study to stop the way before us. And they believed. This is an exposition of the member next going before, at least in my judgment.: For Luke showeth what manner [of] glory they gave to the word of God. And here we must note the restraint, [reservation,] when he saith that they believed, (but) not all in general, but those who were ordained unto life. And we need not doubt but that Luke calleth those τεταγμενους , who were chosen by the free adoption of God. For it is a ridiculous cavil to refer this unto the affection of those which believed, as if those received the gospel whose minds were well-disposed. For this ordaining must be understood of the eternal counsel of God alone. Neither doth Luke say that they were ordained unto faith, but unto life; because the Lord doth predestinate his unto the inheritance of eternal life. And this place teacheth that faith dependeth upon God’s election. And assuredly, seeing that the whole race of mankind is blind and stubborn, those diseases stick fast in our nature until they be redressed by the grace of the Spirit, and that redressing floweth from the fountain of election alone. For in that of two which hear the same doctrine together, (836) the one showeth himself apt to be taught, the other continueth in his obstinacy. It is not, therefore, because they differ by nature, but because God doth lighten [illumine] the former, and doth not vouchsafe the other the like grace. We are, indeed, made the children of God by faith; as faith, as touching us, is the gate and the first beginning of salvation; but there is a higher respect of God. For he doth not begin to choose us after that we believe; but he sealeth his adoption, which was hidden in our hearts, by the gift of faith, that it may be manifest and sure. For if this be proper to the children of God alone to be his disciples, it followeth that it doth not appertain unto all the children of Adam in general. No marvel, therefore, if all do not receive the gospel; (837) because, though our heavenly Father inviteth all men unto the faith by the external voice of man, yet doth he not call effectually by his Spirit any save those whom he hath determined to save. Now, if God’s election, whereby he ordaineth us unto life, be the cause of faith and salvation, there remaineth nothing for worthiness or merits. Therefore, let us hold and mark that which Luke saith, that those were ordained before unto life, who, being in-grafted into the body of Christ by faith, do receive the earnest and pledge of their adoption in Christ. Whence we do also gather what force the preaching of the gospel hath of itself. For it doth not find faith in men, save only because God doth call those inwardly whom he hath chosen, and because he draweth those who were his own before unto Christ, ( John 6:37 .) Also Luke teacheth in the same words, that it cannot be that any of the elect should perish. For he saith not that one or a few of the elect did believe, but so many as were elect. For though God’s election (838) be unknown to us until we perceive it by faith, yet is it not doubtful or in suspense in his secret counsel; because he commendeth all those whom he counteth his to the safeguard and tuition of his Son, who will continue a faithful keeper even unto the end. Both members are necessary to be known. When election is placed above faith, there is no cause why men should challenge to themselves any thing in any part of their salvation. For if faith, wherein consisteth salvation, which is unto us a witness of the free adoption of God, which coupleth us to Christ, and maketh his life ours, whereby we possess God with his righteousness, and, finally, whereby we receive the grace of sanctification, be grounded without us in the eternal counsel of God; what good things so ever we have, we must needs acknowledge that we have received it of the grace of God, which doth prevent us of its own accord. Again, because many entangle themselves in doubtful and thorny imaginations, whilst that they seek for their salvation in the hidden counsel of God, let us learn that the election of God is therefore approved by faith, that our minds may be turned unto Christ as unto the pledge of election, and that they may seek no other certainty save that which is revealed to us in the gospel; I say, let this seal suffice us, that “whosoever believeth in the only-begotten Son of God hath eternal life,” ( John 3:36 .) (835) “ Animi magnitudine ,” magnanimity. (836) “ Promiscue ,” indiscriminately. (837) “ Promiscue ,” indiscriminately. (838) “ Adoptio ,” adoption. return to ' Top of Page ' <a name="verse-49" class="com-number"

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이방인들이 듣고 기뻐하여 하나님의 말씀을 찬송하며 영생을 주시기로 작정된 자는 다 믿더라. 이방인들의 기쁨의 이유는 이것이다. 그들이 갑자기 구원으로 부름받은 것이 아니라, 이것이 하나님에 의해 미리 정해진 것이 이제 마침내 성취되었다는 것을 들었을 때이다. 이것은 그들의 믿음을 적지 않게 확인해 주었다. 또한 이사야가 오래전에 예언한 것이 이제 확인됨으로써 그들이 더욱 열렬한 소원과 경외로 복음을 받아들이게 되었다. 믿었다는 것은 앞의 구절의 설명이다. 그리고 여기서 우리는 제한을 주목해야 한다. 전반적으로 모두가 아니라, 영생을 위해 정해진 자들이 믿었다는 것이다. 누가가 영원한 삶을 위해 정해진 자들을 하나님의 자유로운 선택에 의해 선택된 자들로 부른다는 것을 의심할 필요가 없다. 왜냐하면 이것을 잘 받을 마음을 가진 자들의 성향에 돌리는 것은 우스운 궤변이기 때문이다. 이 정함은 하나님의 영원한 뜻으로만 이해되어야 한다. 누가는 그들이 믿음을 위해 정해졌다고 하지 않고 삶을 위해 정해졌다고 한다. 하나님이 자신의 백성을 영생의 유업으로 예정하시기 때문이다. 이 본문은 믿음이 하나님의 선택에 달려 있음을 가르친다.

원주석

49절 카드 ↗

49. The word of the Lord was spread abroad. Luke doth in this place declare the proceeding (839) of the gospel; wherein appeareth how true the parable of Christ is, when he saith that it is like to leaven, ( Luke 13:21 .) We heard before that there was great concourse of people, so that the seed of true doctrine was sown throughout the whole city. Luke saith now that it was spread farther, to wit, throughout the whole country. (839) “ Progressum ,” the progress. return to ' Top of Page ' <a name="verse-50" class="com-number"

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주의 말씀이 그 지방에 두루 퍼지니라. 누가는 여기서 복음의 진행을 선언한다. 씨앗을 닮았다는 그리스도의 비유가 얼마나 진실한지가 나타난다(눅 13:21). 앞서 큰 무리의 모임이 있었으며 참된 교리의 씨앗이 온 도시에 뿌려졌다고 들었다. 이제 누가는 그것이 더 넓게, 즉 온 지방에 퍼졌다고 한다.

원주석

50절 카드 ↗

50. Nevertheless, he declareth that that was done not without great pains and trouble. Therefore, the beginning of the calling of the Gentiles was joyful and prosperous, neither could Satan hinder the course of the grace of God; but in the mean season, it stood Paul and Barnabas upon (whom God had brought forth into the field (840) ) to strive. And we must mark what Luke saith, that the religious and honest women, together with the chief men of the city, were enforced to persecute the servants of Christ. For this was no small offense to the rude, and those who were as yet scarce begotten in Christ, when they saw all those men and women which were of any account or estimation set against Christ, and also whatsoever was praise-worthy according to men. A great multitude of men received Christ, but it was but the multitude and the offscourings of men. Against them were set the chief men of the city, who with their pomp did easily oppress the base and obscure multitude. That might also cause doctrine to be suspected, yea, to be hated, in that godly and honest matrons to look to were enemies to it. If wicked, ungodly, and mischievous men should have issued out of their taverns and dens; if companies of whores should break out of their brothel-house, it should be no reproach to the gospel; yea, rather the dignity thereof should thereby appear more plainly; but now, what may the weak think with themselves, but that the doctrine which hath such adversaries is not of God? Therefore it was expedient that not only the faithful, who were as yet weak, should be confirmed by the Lord, lest their faith should fall, but also that the hand should be reached out to Paul and Barnabas, lest, being discouraged, they should leave off. And by this example the Lord meant to teach us that we must valiantly resist such lets; (841) and that we must beware lest the vain visors of virtue (842) do blind our eyes, so that we cannot see the glory of Christ which shineth in the gospel. For it is certain that all that virtue and honesty which is in men is mere hypocrisy where they set themselves against. Christ; though it may be that those who are rashly carried against Christ for a time may afterwards repent. Notwithstanding, we must thus think with ourselves, that whatsoever fair show of holiness those bear who resist the gospel, they are neither endued with the perfect fear of God, neither are they any thing else but a vain shadow, how greatly soever they boast of their virtue. Neither is it without cause that Christ hath this title given him, that he revealeth the cogitations of many hearts, ( Luke 2:35 .) Religious. And what manner [of] religion could that be where there was no reverence of the Word of God? We must note that there be four kinds of men: as there be few which worship God sincerely and from the heart, so there be few who openly profess the manifest and gross contempt of him. These be two sorts. And the more part is neither quite without religion, neither is it altogether void of the common worship of God; but yet, notwithstanding, whilst they do coldly, and, as it were, overfields (843) play with God, if they be thoroughly examined they be but profane; like as, at this day, the ungodliness of many is after a sort shrouded under ceremonies, and the reigned profession of the worship of God. So that in all ages there have been certain worshippers of God who have worshipped him like stage-players, (844) whose holiness did wholly consist in gestures and vain pomps. In Paul’s time, even as at this day, a peculiar study of godliness was to be found in a few, whose religion, though it were impure, and their heart reigned, deceitful, and double, yet are they counted after a sort religious, in respect of their zeal. But hereby appeareth what account we may make of bare religion, which driveth headlong, through unadvised heat, the professors thereof, to resist the kingdom of God, and to oppress his glory. Furthermore, it is to be thought that though these matrons had not altogether given their name to Judaism, neither had they been nousled (845) in the doctrine of the law, yet were they half Jewesses, and that was the cause that they did so willingly take upon them the defense of the nation. For thus are women led about captive, being laden with sins, as Paul witnesseth. (840) “ Athletas in arenam ,” as wrestlers into the arena. (841) “ Offendiculos ,” petty scandals. (842) “ Inanes virtutum larvae .” empty masks or shows of virtue. (843) “ Defunctorie ,” in a perfunctory manner. (844) “ Histrionici Dei cultores ,” histrionic worshippers of God. (845) “ Imbutae ,” imbued with. return to ' Top of Page ' <a name="verse-51" class="com-number"

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유대인들이 경건한 귀부인들과 그 시내의 유력자들을 선동하여 바울과 바나바를 박해하게 하여 지방에서 쫓아내니. 그러나 이것이 큰 수고와 고난 없이 이루어지지 않았음을 선언한다. 따라서 이방인 부름의 시작은 기쁘고 번성했지만, 사탄이 하나님 은혜의 과정을 방해할 수 없는 동안, 바울과 바나바는 씨름해야 했다. 누가가 말하는 것을 주목해야 한다. 경건하고 정직한 여성들과 도시의 유력자들이 그리스도의 종들을 박해하도록 강요받았다는 것이다. 이것은 아직 그리스도 안에서 거의 막 낳음을 받은 미숙하고 단순한 자들에게 작지 않은 거리낌이었다. 그들이 어떤 평판이나 지위 있는 모든 남녀가 그리스도에 반대하는 것을 보았을 때 그러했다.

원주석

51절 카드 ↗

51. When they had shaken of the dust of their feet. We may also gather, even by the commandment of Christ, ( Matthew 10:14 ; Luke 9:5 ,) that this was a token of cursing among the Jews. For it is not to be thought that Christ meant to have his [disciples] use an unknown sign, forasmuch as it was his purpose to terrify the gross and professed condemners of his doctrine. Furthermore, he meant by this means to declare that God doth so detest the wicked, that we must take meat heed that we have no fellowship with them, lest we be infected with their uncleanness. All the wicked are said, indeed, to pollute the ground whereon they tread; but the Lord did never command that any, save only the condemners of his word, should be so rejected with such execration. If any adulterer or whoremonger, if any perjured person, if any drunkard, (846) were to be excommunicate, this sign was not used. Therefore, it appeareth how intolerable the contempt of the word of God is in his sight; because, when as he commandeth that the dust of the feet be shaken off, it is as much as if he should pronounce that they are the bond-slaves of Satan, men past hope, and worthy to be banished (847) from off the earth. Wherefore, let this so great;, severity teach us to reverence the gospel. Also the ministers of the word are taught with how great ferventness of zeal they must maintain the majesty of the word, that they do not coldly dissemble and wink at the contempt thereof. (846) “ Si quis homicida ,” if any murderer, omitted. (847) “ Qui exterminentur ,” to be exterminated. return to ' Top of Page ' <a name="verse-52" class="com-number"

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두 사람이 그들을 향하여 발의 티끌을 떨어 버리고 이고니온으로 가거늘. 그리스도의 명령에서도 알 수 있듯이(마 10:14; 눅 9:5), 이것이 유대인들 사이에서 저주의 표징이었음을 알 수 있다. 그것은 하나님이 악인들을 너무나 혐오하셔서 우리가 불결함에 감염되지 않도록 그들과 아무 교제도 갖지 않도록 조심해야 함을 선언하는 것이었다. 그러므로 하나님의 말씀 멸시가 하나님 보시기에 얼마나 견딜 수 없는 것인지를 알자.

원주석

52절 카드 ↗

52. The disciples were filled with joy This member may be expounded two manner of ways; That they were filled with joy and the Spirit, by hypallage, thus, With joy of the Spirit, or (which is all one) with spiritual joy; because there is no quietness, peace, or joy of conscience, but it cometh of the Spirit of God, in which respect Paul saith that the kingdom of God is righteousness, peace, and joy in the Spirit, ( Romans 14:17 ;) or that the word Spirit may contain under it other virtues and gifts. Yet this pleaseth me better, that they were filled with joy; because the grace of the Holy Spirit reigned in them, which alone doth so make us glad, truly and perfectly, that we are carried up above the whole world. For we must mark Luke’s drift, that the faithful were so far from being troubled and shaken with those stumbling-blocks, how great soever they were, with the reproach of their teachers, with the disquieting of the city, with terrors and threatenings, also with fear and dangers hanging over their heads, that they did with the loftiness of their faith despise valiantly the gorgeousness, as well of their reigned holiness as of their power. And assuredly, if our faith shall be well grounded in God, and shall be thoroughly rooted in his word; and, finally, if’ it shall be well fortified with the aid of the Spirit as it, ought, it; shall nourish peace and joy spiritual in our minds, though all the world be in an uproar. return to ' Top of Page ' Acts Act 12 Acts Act Acts Act 14 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Acts 13". 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bible-text/act-13-52

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제자들은 기쁨과 성령이 충만하니라. 이 구절은 두 가지 방식으로 해석될 수 있다. 성령으로 충만한 기쁨으로, 즉 영적 기쁨으로; 또는 성령이라는 단어가 다른 은사들과 덕들을 포함한다고 볼 수 있다. 내게는 이것이 더 마음에 든다. 즉, 그들은 기쁨으로 충만했다. 왜냐하면 성령의 은혜가 그들 안에 왕노릇했기 때문이다. 그분만이 우리를 참으로 완전하게 기쁘게 하셔서 온 세상 위로 들어올리신다. 누가의 의도를 주목해야 한다. 신자들이 아무리 큰 거리낌들에 의해서도, 그들의 교사들의 치욕에 의해서도, 도시의 소란에 의해서도, 두려움과 그들 머리 위에 드리운 위험들에 의해서도 흔들리거나 당황하지 않았다는 것이다. 오히려 믿음의 고귀함으로 그들의 꾸민 거룩함의 화려함과 그 권세를 용감하게 경멸했다.

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