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주석[칼빈] — 사도행전 14장 · 루스드라 전도

요약
칼빈 주석 · 섹션 22개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

− − 1. ] In the chapter last going before, Luke declared how Paul and Barnabas took in hand their embassage unto the Gentiles. Furthermore, it might seem to be an unprosperous and unlucky beginning, in that they were not only expelled out of Antioch, but also enforced by the obstinate wickedness of certain to shake off the dust from their feet. But though they had but short entertainment − (1) in one place, yet do they not yield; because they consider that the Lord had called them upon that condition, that they should do their duty though the whole world and Satan did say nay. Therefore, we see that they came not only ready to teach, but also armed to enter conflicts, that they might courageously proceed in publishing the gospel, even through the midst of combats. − And assuredly, that which was once spoken to Jeremiah is common to all the prophets and ministers of God, − “They shall fight against thee, but they shall not prevail,” ( Jeremiah 1:19 .) − Now, whithersoever they fly, they carry with them the same courage − (2) still; whereby it appeareth that they were not only furnished for one combat, but even for continual warfare; which Luke doth now prosecute. − (3) He saith first, that they came to Iconium, and therewithal he showeth that they sought not there some haven where they might rest quietly; but they entered the synagogue as if they had suffered no hurt at all. − I refer the word Κατα το αυτο , forasmuch as it signifieth among the Grecians, together, or at the same time, rather unto the Jews than unto Paul and Barnabas. Therefore, I interpret it thus, not that they went in both together, but that they followed the multitude at the solemn and appointed time of the meeting, whence we gather that they spake not secretly with a few men, but in a great assembly of people; whereby they declare their boldness and ready desire; they are so far from fearing envy, or avoiding danger. − (4) − That a great multitude believed. As Luke did before show the power of the Spirit in Paul and Barnabas, so now he commandeth another grace of God in that prosperous success which they had. For one only sermon which they made was not without fruit, but it brought forth many children of God, as well of the Jews as of the Gentiles. If one, or two, or a few, had believed, they might have thought that they sped well; but the Lord confirmeth them far better, when as they gather such plentiful fruit of their doctrine even in a short time. For they knew that so many hearts of men were converted to believe, not so much by their voice, as by the power of the Spirit; whereby they might also assure themselves that they themselves were defended by the outstretched hand of God, which did not a little encourage them. − (1) − “ Verum quamvis duciter accepti ,” but however harshly they were received. (2) − “ Animi praesentiam ,” presence of mind. (3) − “ Quod Lucas nunc prosequitur ,” as Luke now relates in detail. (4) − “ Ut invidiam fugitent, aut periculem formident ,” from shunning envy, or dreading danger. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-1

Source

이고니온에서도 두 사도가 함께 유대인의 회당에 들어가 말하매. 지난 장에서 누가는 바울과 바나바가 이방인에게 나아가는 사명을 어떻게 맡게 되었는지를 선언했다. 안디옥에서 추방되었을 뿐 아니라 어떤 이들의 완고한 사악함으로 인해 발의 티끌을 떨어야 했으니 불행하고 불길한 시작처럼 보일 수 있었다. 그러나 한 곳에서 짧은 머뭄만 허용되었어도 그들은 굴복하지 않는다. 온 세상과 사탄이 반대하더라도 자신들의 의무를 다하도록 주님이 그들을 부르셨다는 것을 알기 때문이다. 따라서 그들이 가르치기 준비가 되어 있을 뿐 아니라, 복음을 전쟁의 한복판을 뚫고 용감하게 계속 선포하기 위해 싸움에 무장하고 들어오는 것을 본다. 예레미야에게 한 번 하신 말씀이 하나님의 모든 선지자들과 사역자들에게 공통된다. "그들이 너를 치겠지만 이기지 못하리라"(렘 1:19). 이제 그들이 어디로 가든 같은 용기를 가지고 간다. 이로써 그들이 한 번의 싸움만이 아니라 계속적인 전쟁을 위해 준비되었음이 나타난다. 누가는 먼저 그들이 이고니온에 이르렀고, 거기서 마치 아무 해도 받지 않은 것처럼 회당에 들어갔다고 말한다. 큰 무리가 믿으니라. 누가가 앞서 바울과 바나바 안에 있는 성령의 능력을 보여 주었듯이, 이제는 그들이 거둔 번성한 성과에서 나타나는 하나님의 또 다른 은혜를 칭찬한다. 그들이 만든 한 번의 설교가 열매 없지 않았다. 유대인들과 이방인들 모두에서 하나님의 많은 자녀들을 낳았기 때문이다.

원주석

2절 카드 ↗

− 2. And those Jews which believed not Lo, they are persecuted now afresh, and that by the Jews, for they were like firebrands to inflame the minds of the Gentiles; for it is to be thought that the Gentiles could abide to hear the gospel preached, unless they had been incensed to resist by these fans. − (5) I interpret κακωσαι in this place for to resist − (6) with a malicious affection, or to enforce to do hurt. Under the name brethren, Luke comprehendeth, in my judgment, all the godly; to wit, that they were vexed and troubled whosoever embraced the gospel, as if some pernicious sect had risen to spread discord, to trouble the peace of the city, to shake the public state; yet if any had rather restrain it unto Paul and Barnabas I am not greatly against him. − (5) − “ − Nisi liabellis illis accensae fuissent ad resistendum ,” had not these like fans kindled their resistance. (6) − “ Inficere ,” to infect. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-2

Source

순종하지 않는 유대인들이 이방인들의 마음을 선동하여 형제들에게 악감을 품게 하거늘. 보라, 그들이 이제 다시 박해를 받는데, 그것도 유대인들에게서다. 그들은 이방인들의 마음에 불을 지피는 부시개 같았다. 이방인들이 그들을 선동하여 대항하도록 부추기지 않았더라면 복음 전파를 견딜 수 있었을 것이라고 생각되기 때문이다. 형제들이라는 이름 아래 누가는 내 생각으로는 복음을 받아들인 모든 경건한 자들을 포함한다. 즉, 복음을 받아들인 모든 이들이 마치 어떤 해로운 분파가 불화를 일으키고 도시의 평화를 어지럽히고 공공의 질서를 흔들기 위해 일어난 것처럼 고통받았다는 것이다.

원주석

3절 카드 ↗

− 3. A long time. Luke declareth here, that Paul and Barnabas did not depart the city so soon as they saw some set against them, for when he saith that they behaved themselves boldly, he giveth us an inkling − (7) that there was cause of fear offered them. Whence we gather that they stood stoutly, and that through rare constancy and courage they counted all dangers as nothing, until they were compelled by violence to depart to another place. This clause, επι κυριω , may be expounded diversely, either that they behaved themselves stoutly in the Lord’s cause, or that they trusted to his grace, and were thereby encouraged. I have followed that which was more common, that they behaved themselves freely and boldly in the Lord, that is, being holpen not by their own strength, but by his grace. He showeth immediately after, after what sort they were encouraged in the Lord; to wit, because [that] he approveth the doctrine by signs and miracles. For seeing that they knew thereby that the Lord was present with them, and that his hand was nigh to help them, they were worthily pricked forward to behave themselves stoutly. But in noting one kind, he doth not exclude other kinds, for the Lord did lift them up unto boldness, and establish them in constancy by other means. But it seemeth that Luke did speak of miracles expressly, because the Lord showed in them his power openly before all the people. Therefore, Paul and Barnabas were not a little emboldened when the Lord did so deliver their doctrine from contempt. − Furthermore, we must note this phrase, that the Lord gave witness to the gospel in miracles, for it showeth the true use of miracles. This is, indeed, the first end, that they may show to us the power and grace of God; but because we be wrong and perverse interpreters of them, lest they be drawn unto abuse and corruption, God doth never suffer them to be separated from his word. For if miracles were wrought at any time without his word; first, that was very seldom; secondly, there came but small fruit thereof; and God hath wrought miracles, for the most part, whereby the world might know him not simply, or in his bare majesty, but in his word. So Luke saith, in this place, that the gospel was established by miracles, not that some confused religion might possess the minds of men, but that Paul’s doctrine going before they might be brought unto the pure worship of God. − Whence we may easily gather how foolishly the Papists deal, when as they endeavor to lead away the world from the reverence of God and the gospel by bare miracles. For we must hold that principle, that those miracles which came from God at any time did never tend to any other end but that the gospel might have his perfect and full authority. − Now must we see whether the gospel command us to call upon the dead, to burn incense to idols, to translate unto reigned saints the grace of Christ to take in hand vowed pilgrimages, to invent profane worshippings, whereof there is no mention made in the Word of God; but there is nothing more contrary to the gospel than that these superstitions should take place. Whereupon it followeth that the Papists do wickedly make engines of the shoars − (8) of the gospel to oppugn it. To the same end tendeth that which Luke saith, that the Lord granted that by the hands of his servants miracles might be done; in which words he teacheth that those were only ministers who obeyed God, and that he was the author, who used their hand and industry. Wherefore, in speaking properly, we cannot say that they were Paul and Barnabas’s miracles, but the miracles of God alone, who doth so work by men, that he will not have his glory darkened by their ministry. − Furthermore, we must note the title of the gospel, which Luke putteth in here, that it may be made to us more amiable; for in calling it the word of grace, it hath a most pleasant taste, because salvation is offered to the world in it through Christ. And we must understand the contrariety with the law, wherein only the curse is set before us. Therefore, let us remember that God speaketh to us in the gospel to this end, that he may reconcile himself to us, and may testify that he is merciful to us.: Neither doth this hinder that it is the savor of death unto death to the reprobate, ( 2 Corinthians 2:16 ) because they change not the nature thereof by their fault. Read those things which we have spoken in the second chapter touching signs and wonders. − (7) − “ Innnib ,” he intimates. (8) − “ Fulturis ,” the props or stays. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-3

Source

두 사도가 오래 있어 주를 힘입어 담대히 말하니. 누가는 여기서 바울과 바나바가 어떤 이들이 자신들에 반대하는 것을 보자마자 도시를 떠나지 않았음을 선언한다. 그들이 담대히 행했다고 말할 때, 두려움의 이유가 그들에게 있었음을 암시한다. 이로써 그들이 굳게 서서 드문 확고함과 용기로 모든 위험을 아무것도 아닌 것으로 여겼음을 알 수 있다. 폭력에 의해 다른 곳으로 떠나도록 강요받을 때까지 말이다. 이 구절 "주 안에서"는 다양하게 해석될 수 있다. 그들이 주님의 대의를 위해 담대했다거나, 그분의 은혜를 신뢰하고 그로 인해 격려받았다는 의미로. 나는 더 일반적인 것을 따랐다. 즉, 그들이 자신의 힘이 아니라 그분의 은혜의 도움을 받아 주 안에서 자유롭고 담대하게 행했다는 것이다. 그 직후에 그들이 어떻게 주 안에서 격려받았는지를 보여 준다. 즉, 그분이 표적과 기적으로 교리를 인정하셨기 때문이다. 주님이 함께 계시고 도우시는 손이 가까이 있다는 것을 이로써 알았기에 담대하게 행하도록 합당하게 자극받았다. 또한 기적의 참된 사용을 보여 주는 이 표현을 주목해야 한다. 즉, 기적이 복음을 확립했다는 것이다. 이로써 교황주의자들이 기적만으로 세상을 하나님과 복음에 대한 경외에서 멀어지게 하려는 것이 얼마나 어리석은지를 알 수 있다.

원주석

4절 카드 ↗

− 4. The multitude was divided. The most troublesome part of the tragedy − (9) followeth now, for the city is divided into two parts; and at length Paul and Barnabas (being enforced by the uproar of the people) depart unto another place. If it be demanded what was the original of the discord, assuredly it flowed from the gospel, to which, notwithstanding, there is nothing more contrary than to cause discord; but the forwardness of men causeth that the gospel, which ought to be the bond of unity, is (so soon as it cometh abroad) the occasion of tumults. Wherefore, so soon as any schism ariseth, before we condemn those who seem to be the authors, it behoveth us wisely to consider who ought to bear the blame. We hear here that one city was divided, − (10) whereby some were brought unto Christ. The Spirit of God pronounceth this to the praise, and not the shame, of Paul and Barnabas. The same rule must we observe at this day, lest the gospel be burdened with false envy, if it bring not men together − (11) unto God, but the wicked rage against it. It is assuredly a miserable matter to see division among men. But as the unity is accursed which doth separate us all from God, so it were better that a few should depart an hundred times from all the whole world, and, in the mean season, come in favor again with God, than that disagreeing with him continually, they should have peace with the world. − (12) (9) − “ Catastrophe ,” the catastrophe. (10) − “ Schismate ,” by a schism. (11) − “ Omnes pariter ,” all alike. (12) − “ Mundi pac .” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-4

Source

그 성내 무리가 나뉘어 유대인을 따르는 자도 있고 두 사도를 따르는 자도 있는지라. 비극의 가장 불안한 부분이 이어진다. 도시가 두 부분으로 나뉜다. 결국 백성의 소란에 떠밀려 바울과 바나바는 다른 곳으로 떠난다. 이 불화의 원천이 무엇이냐고 묻는다면, 분명히 그것은 복음에서 흘러나왔다. 그러나 복음과 불화보다 더 반대되는 것은 없다. 인간의 완고함이 하나 됨의 유대가 되어야 할 복음이 밖으로 나오자마자 소동의 기회가 되게 한다. 그러므로 어떤 분열이 일어날 때마다, 그것의 저자들처럼 보이는 이들을 정죄하기 전에, 누가 비난을 받아야 하는지를 지혜롭게 생각해야 한다. 우리는 여기서 한 도시가 나뉘었는데 그로 인해 어떤 이들이 그리스도께 인도되었다고 듣는다. 하나님의 성령은 이것을 바울과 바나바의 수치가 아니라 칭찬으로 선언한다. 오늘날에도 동일한 규칙을 지켜야 한다. 만약 복음이 모든 사람을 함께 하나님께 데려오지 않고 악인들이 그것에 맞서 분노한다 해서 복음이 거짓 시기로 짐 지워지지 않도록 해야 한다. 분명히 사람들 사이의 분열을 보는 것은 슬픈 일이다. 그러나 우리 모두를 하나님으로부터 분리시키는 연합은 저주받은 것이다. 그러므로 소수가 온 세상에서 수백 번 분리되어 그 사이에 하나님과 다시 화목하게 되는 것이, 그분과 계속 다투면서 세상과 평화를 이루는 것보다 낫다.

원주석

5절 카드 ↗

− 5. Mark how far forth the holy champions of Christ did suffer. They give not back when their enemies do only set themselves against them; but when the sedition waxeth hot, and they be in danger of stoning, though they have many favorers of their doctrine, they go no further, but remembering the saying of Christ, wherein he warneth the faithful in patience to possess their souls, they avoid the fury of the enemy. And though they fly, lest they − (13) throw themselves headlong into death, yet their constancy in preaching the gospel doth sufficiently declare that they feared not danger. For Luke saith that they preached the gospel in other places also. This is the right kind of fear, when the servants of Christ do not run willfully into the hands of their enemies, of them to be murdered, and yet they do not foreslow [abandon] their duty; neither doth fear hinder them from obeying God when he calleth; and so, consequently, they can afford, if need be, to go even through death itself to do their duty. − (13) − “ Temere ,” rashly, omitted. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-5

Source

이방인과 유대인과 그 관리들이 두 사도를 능욕하며 돌로 치려고 달려드니. 그리스도의 거룩한 투사들이 어느 정도까지 고난을 받았는지를 보라. 원수들이 그들에게 맞서기만 할 때는 물러서지 않는다. 그러나 소동이 불붙고 돌에 맞을 위험에 처하자, 비록 교리의 지지자들이 많더라도, 더 나아가지 않는다. 그리스도의 말씀을 기억하여 인내로 자신의 영혼을 얻으라고 신자들에게 경고하신 말씀을 따라 원수의 분노를 피한다. 그들이 도망치는 것은 죽음 속으로 돌진하지 않으려는 것이지만, 복음을 전하는 데 있어서의 그들의 굳건함은 위험을 두려워하지 않았음을 충분히 보여 준다. 누가가 다른 곳에서도 복음을 전했다고 말하기 때문이다. 이것이 올바른 종류의 두려움이다. 그리스도의 종들이 원수들의 손에 자진해서 뛰어들어 살해당하지 않으면서도, 자신의 의무를 포기하지 않는 것이다.

원주석

8절 카드 ↗

− 8. A certain man at Lystra. Luke reciteth one miracle which we may think − (14) was one of many; but there was mention made of it alone by reason of the famous event. For we shall see by and by what happened. Luke reckoneth up the circumstances, which do more plainly set forth the power of God, when he saith that the man did never walk, and that he was a cripple even from his mother’s womb, and that he was suddenly healed by the voice of Paul alone before the eyes of all men, and that his legs, which were dead, were made nimble, so that he leapt up without making any stop. − (15) − (14) − “ Probabile est ,” it is probable. (15) − “ Sine difficultate ,” without difficulty. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-8

Source

루스드라에 발을 쓰지 못하는 한 사람이 있으니. 누가는 하나의 기적을 기록하는데, 아마도 많은 기적 중 하나였을 것이다. 그러나 유명한 사건 때문에 이것만 언급되었다. 우리는 곧 그것이 무엇인지 보게 될 것이다. 누가는 하나님의 능력을 더욱 분명하게 드러내는 정황들을 열거한다. 그 사람이 한 번도 걷지 못했고, 어머니의 태에서부터 지체장애인이었으며, 바울의 말 한마디로 모든 사람이 보는 앞에서 갑자기 치유되었고, 죽었던 다리가 민첩해져 멈추지 않고 뛰어올랐다는 것이다.

원주석

9절 카드 ↗

− 9. He heard Paul speak. Hearing is set down first, that we may know that the faith which Luke will commend by and by was conceived of Paul’s doctrine. Therefore, when he heard Paul, he hoped to be healed. But the question is, whether this was promised to him specially; for God doth not command us to hope for everything by and by, − (16) when he offereth unto us eternal salvation in the gospel. I answer, that this was a singular and extraordinary motion of the Spirit of God in the cripple, as it was on the other side in Paul, when he knew his faith by beholding him only. It may be that many may receive the gospel, and yet they shall not be cured of those diseases wherewith they are vexed. But forasmuch as God was determined to show a token of his grace in the cripple, he prepared his mind before, and made him capable of this that should come upon him. − (17) Wherefore we must not make this a common rule, because the cripple believed that he should be healed, but it was a peculiar preparation to receive the gift of healing. And this kind of faith is likewise particular which giveth place to − (18) miracles, which many of God’s children do want, who are, notwithstanding, indued with the Spirit of adoption. − Whom when Paul beheld steadfastly. We know how doubtful and how deceitful a thing the countenance of man is, therefore there could no sure judgment be given thereby of faith, which hath God alone to be witness thereof; but, as I have already said, the cripple’s faith was revealed to Paul by the secret inspiration of the Spirit, as he was to the apostles their only guide and master to work miracles. − (16) − “ Protinus ,” forthwith. (17) − “ Hujus accessionis ,” of this accession. (18) − “ Locum ,” room for. return to ' Top of Page ' <a name="verse-10" class="com-number"

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절 (explains)

bible-text/act-14-9

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바울이 하는 말을 듣거늘. 듣는 것이 먼저 언급된다. 그러면 누가가 곧 칭찬할 믿음이 바울의 교리에서 비롯되었음을 알게 하기 위해서다. 따라서 그가 바울을 들었을 때 치유받기를 바랐다. 그러나 이것이 그에게 특별히 약속되었는지가 질문된다. 하나님은 복음에서 영생을 제시하실 때 우리에게 모든 것을 즉시 바라도록 명하지 않으신다. 내 답은 이것이다. 이것이 하나님의 성령이 그 지체장애인 안에서 베푸신 특별하고 비범한 역사였다는 것이다. 마찬가지로 바울이 그를 바라봄으로써 그의 믿음을 알게 된 것도 그러했다. 많은 사람들이 복음을 받아들일 수 있지만 그들이 고통받는 질병에서 치유되지 않을 수도 있다. 그러나 하나님이 그 지체장애인에게 은혜의 표징을 보여 주기로 작정하셨기에, 그의 마음을 미리 준비시켜 장차 임할 것을 받을 수 있게 하셨다.

원주석

10절 카드 ↗

− 10. He said with a loud voice. Many old books, − (19) and those of great credit, add, “I say to thee in the name of Jesus Christ,” and surely we see how careful the apostles were to magnify the name of Christ in all miracles; therefore I think that that was expressed by Luke, and yet we cannot find it commonly now in the printed books, [copies.] Whereas Luke saith afterward, that the lame man leapt up, it serveth not only for the commendation of God’s power, but also such readiness and willingness to obey did testify that he was rightly prepared by the Lord; so that he did already walk in mind when as his feet were as yet dead. Although his speed in rising made the power of God more manifest, to which end also Paul exalted his voice, that the sudden change might the more move the multitude. (19) − “ Codices ,” manuscripts or copies. return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/act-14-10

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큰 소리로 이르되 네 발로 바로 일어서라 하니 그가 뛰어 걸으니라. 많은 오래된 필사본들이 신뢰할 만한 것들인데 "예수 그리스도의 이름으로 내가 너에게 말하노라"를 덧붙인다. 사도들이 모든 기적에서 그리스도의 이름을 높이기 위해 얼마나 조심했는지 알기 때문에, 그것이 누가에 의해 표현되었지만 지금의 인쇄본에서는 일반적으로 찾을 수 없다고 생각한다. 누가가 나중에 그 지체장애인이 뛰어올랐다고 말하는 것은 하나님의 능력을 칭찬할 뿐 아니라, 그러한 순종의 즉각성이 그가 주님에 의해 올바르게 준비되었음을 증거한다.

원주석

11절 카드 ↗

− 11. Furthermore, the multitude. This history doth abundantly testify how ready and bent men are unto vanity. Paul uttered not that word abruptly, Arise; but he added it as it were a conclusion to the sermon made concerning Christ. Yet the people ascribe the praise of the miracle unto their idols, as if they had heard no word of Christ. Indeed, it is no such wonder, that the barbarous men fell unto superstition which they had learned − (21) from their childhood, so soon as they saw the miracle. But this vice is too common every where, and it is so bred in us, to be perverse and wrong interpreters of the works of God. Hence come such gross dotings of superstitions in Popery, because catching rashly at miracles, they take no heed to doctrine. For which cause we must take the better heed, and be the more sober, lest we happen with the sense of the flesh to corrupt (whereunto we are so bent) the power of God, which shineth and appeareth to us for our salvation. And no marvel if the Lord would have only a few miracles wrought, and that for a short time, lest through the lust of men they should be drawn unto a far contrary end; because it is unmeet that he should set his name to be mocked of the world, which must needs be, when that which is proper to him is translated unto idols, or the unbelievers corrupt his works, to invent corrupt worshipping, while that setting the word aside, they catch at every divine power which they feign. − (22) − Gods like to men. This was an opinion drawn from old fables, which, notwithstanding, took the beginning of truth. − (23) The books of the poets are full of these toys, that the gods were often seen upon earth in the likeness of men; and yet we may well think that this carne not of nothing, − (24) but rather that profane men did turn that into fables, which the holy fathers taught in times past concerning angels. And it may be that Satan, when he had men besotted, did with diverse jugglings delude them. This is of a truth, whatsoever was God’s, whensoever it went with the infidels, − (25) it was corrupt by their wicked inventions. The same must we likewise think of sacrifices, wherein God did exercise his − (26) even from the beginning, that they might have the external signs of godliness and of the worship of God. And after that the unbelievers invented to themselves strange gods, they abused the sacrifices unto their sacrilegious worship. When the men of Lycaonia see unwonted power in the cripple that was healed, they persuade themselves that it is a work of God; this is all well. − (27) But it was evil done, in that they forge to themselves false gods in Paul and Barnabas, according to the old [wonted] error, for what is the cause that they prefer Barnabas before Paul, save only because they follow the childish surmise [fiction] concerning Mercury, the interpreter of the gods, in which they had been nourished? By which example we are taught what a mischief it is to be accustomed and acquainted with errors in youth, which can so hardly be rooted out of the mind, that even through the works of God, whereby they ought to have been redressed, they wax more hard. − (21) − “ Imbiberant ,” had imbibed. (22) − “ Numen quodlibet. a se confictum ,” any kind of deity reigned by themselves. (23) − “ Originem a veritate duxerant ,” had derived their origin from truth. (24) − “ Non fuisse de nihilo confictum ,” was not reigned without some foundation. (25) − “ Ubi ad infideles transiit ,” when it was transmitted to unbelievers, the heathen. (26) − “ Fideles suos ,” his believing people. (27) − “ Recte hactenus ,” so far right. return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/act-14-11

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무리가 바울이 한 일을 보고 루가오니아 방언으로 소리 질러. 이 역사는 사람들이 얼마나 허영으로 쉽게 기우는지를 풍부하게 증거한다. 바울은 갑작스럽게 "일어서라"는 말을 한 것이 아니었다. 그리스도에 관한 설교의 결론으로 덧붙였다. 그러나 백성은 마치 그리스도에 대한 말을 아무것도 듣지 않은 것처럼 기적의 영광을 자신들의 우상들에게 돌린다. 사실, 어릴 때부터 배운 미신으로 기적을 보자마자 돌아간 야만인들이 그것에 빠진 것은 그리 놀라운 일이 아니다. 그러나 이 악은 어디서나 너무 흔하다. 하나님의 역사를 뒤틀리고 잘못 해석하는 것이 우리에게 심어져 있다. 이로부터 교황제에서 그토록 심한 미신의 광기가 나온다. 기적만을 경솔하게 붙들고 교리에는 주의를 기울이지 않기 때문이다. 그러므로 우리는 더욱 주의하고 냉정해야 한다. 육신의 감각으로 우리에게 비추는 하나님의 능력을 우리가 너무나 기울어져 있는 방향으로 타락시키지 않도록 말이다. 그들이 바울보다 바나바를 더 높인 이유는, 어릴 때부터 신들의 통역자인 머큐리에 대한 어릴 때부터의 미신적인 생각을 따랐기 때문이다. 이 본보기로 우리는 젊을 때부터 오류에 익숙해지고 친숙해지는 것이 얼마나 해로운지를 배운다. 하나님의 역사로 교정받아야 할 오류들이 더욱 굳어지기 때문이다.

원주석

13절 카드 ↗

− 13. Also Jupiter’s priest. Though Luke doth not express with what affection he [this priest] was moved to be so diligent, yet it is to be thought, that, forasmuch as there was great hope of most plentiful gain offered, he was moved with covetousness. For he had great hope of gain in time to come, if it should be noised abroad that Jupiter appeared there. For this opinion would by and by have followed, that Jupiter was more delighted in the temple of Lystra than in any other. And so soon as such superstition hath once filled the minds of men, they spare no cost to offer sacrifice. − (28) The world is indeed of itself inclined to this, but then came the sacrificing priests, who are like fans and bellows. And it is not to be doubted, but that the whole multitude was moved with ambition, to be so desirous to offer sacrifice to Paul under the name of Jupiter, that their city might be the more famous and noble. Hence hath Satan so great liberty [license] to deceive, whilst that the sacrificing priests set nets to get gain, and the people are delighted to have errors confirmed. (28) − “ Donaria ,” gifts. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/act-14-13

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성 밖 쥬피터 신당의 제사장이 소와 화관들을 가지고 대문 앞에 와서. 제사장이 그토록 열심을 낸 것이 어떤 감정으로 인한 것인지 누가는 표현하지 않지만, 막대한 이익의 희망이 그를 탐욕으로 이끌었을 것이라 생각된다. 만약 제우스가 거기서 나타났다는 소문이 퍼진다면 미래의 큰 이익을 기대할 수 있었기 때문이다. 그 의견이 즉시 따라올 것이다. 제우스가 다른 어느 곳보다 루스드라의 신전에서 더 기뻐한다는 것이다. 이러한 미신이 한 번 사람들의 마음을 채우면 제사를 드리는 데 비용을 아끼지 않는다. 사탄이 속이는 데 그처럼 큰 자유를 갖게 되는 이유가 여기 있다. 제사장들이 이익을 위해 그물을 치고 백성들은 오류가 확증되기를 좋아하는 동안 말이다.

원주석

14절 카드 ↗

− 14. When the apostles had heard. In that Paul and Barnabas rent their garments, and leapt into the midst of the multitude, it appeareth thereby how zealous they were for the glory of God; [no;] being content only to speak to the people, − (29) they troubled the preparation of the sacrifice so much as they are able. It cometh to pass sometimes that even hypocrites refuse excessive honor; but they rather provoke the simple to give it them with their reigned modesty. There was no such thing in Paul and Barnabas; for they declared, both by words and also by all gesture of body, that they were so far from taking pleasure in that worship which the men of Lystra gave unto them, that they did utterly detest it. This is holy anger, wherewith the servants of God must be inflamed so often as they see his glory profaned and overthrown by the sacrileges of men. And, assuredly, no man shall be able otherwise to serve God sincerely and faithfully, unless he put on that affection of jealousy, whereof Paul speaketh in the Second Epistle to the Corinthians, ( 2 Corinthians 11:27 ) that those men to whom the Lord hath committed the charge of his Church be no less courageous and stout to defend the glory of their Lord, than a husband is vigilant to defend his wife’s chastity. − Therefore, we must take good heed that we suffer not that honor to be given us which may darken the glory of God; but rather so soon as there appeareth any profaning of God’s glory, let this heat break out, whereof we have an example in Paul and Barnabas. And though the teachers of the Church ought especially to be imbued with zeal, yet there is no one of the godly which ought not to be sore displeased, when he seeth the worship of God polluted or given to some other; because it is written of all, − “The zeal of thine house hath eaten me up, and the rebukes of them that rebuked thee fell on me” − ( Psalms 69:10 .) − And if so be it holy men being yet compassed about with the flesh did so greatly detest idolatry, how shall we think them to be affected now, when they are stripped out of all the affections of the flesh? When as the world abuseth their names and persons unto superstition, it thinketh it doth them a great pleasure; but it is greatly deceived. For they will stand up first against their worshippers, and will indeed declare that they never make more account of anything, than that the worship of God might remain whole and sound to him. Moreover, there can be no greater injury done to them, than when the honor which is taken from God is given to them; which must needs be when any divine thing is ascribed and given them. − Whereas Luke saith that Paul and Barnabas did rent their garments, it appeareth by other places of Scripture that this rite and custom was used among the men of the east country, so often as they would by external gesture express either great sorrow or detesting of any thing. When Luke calleth Barnabas an apostle together with Paul, he extendeth the signification of the word farther than unto the chief [primary] order which Christ appointed in his Church; like as Paul maketh Andronicus and Junias excellent among the apostles. But if we should speak properly, they were evangelists and not apostles; unless peradventure because Barnabas was made Paul’s fellow in office, we place them both in like degree of office, so may he be truly called an apostle. − (29) − “ Verbis non contenti ,” not contented with words. return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/act-14-14

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두 사도 바나바와 바울이 듣고 옷을 찢고 무리 가운데 뛰어 들어가서. 바울과 바나바가 옷을 찢고 무리 가운데 뛰어들었다는 것에서, 그들이 하나님의 영광을 위해 얼마나 뜨거웠는지가 나타난다. 단지 백성에게 말하는 것에 만족하지 않고, 할 수 있는 한 희생 준비를 방해하기 위해 달려갔다. 위선자들도 때로 지나친 영광을 거부하지만, 꾸민 겸손으로 오히려 단순한 자들이 그것을 주도록 자극한다. 바울과 바나바에게는 그런 것이 없었다. 그들은 말과 몸의 모든 몸짓으로, 루스드라 사람들이 그들에게 드리는 예배를 기뻐하기는커녕 완전히 혐오함을 선언했다. 이것이 하나님의 영광이 인간의 신성 모독으로 더럽혀지고 전복되는 것을 볼 때마다 하나님의 종들이 불붙어야 할 거룩한 분노다. 누가가 바나바를 바울과 함께 사도라 부를 때, 그 단어의 의미를 그리스도가 교회에 임명하신 으뜸 되는 서열보다 더 넓게 확장하는 것이다.

원주석

15절 카드 ↗

− 15. Men, why do ye those things? They begin with a reprehension, as the matter did require; that done, they show to what end they were sent. Afterward they preach concerning the only God, and show that he was unknown to the world. Lastly, that they may more strongly pluck out of their hearts the deceits and sleights of the devil, they teach that this ignorance was without excuse. Therefore the first part of the sermon is a reprehension, wherein the men of Lystra are condemned for worshipping mortal men preposterously instead of God. Though the reason which they allege seemeth to be cold. For it were an easy matter to gather thence, that it is not unlawful to worship those who are delivered from human miseries by death. By this means all the superstitions of the Gentiles should stand untouched, which were wont to count none gods but those who were dead. With the same color also have the Papists colored their idolatry, who worship rather the dead men’s bones, stones and wood, than living men in whose nostrils is breath. − (30) I answer, that Paul and Barnabas drew this argument from the matter which was now in hand, We be miserable men; therefore you do falsely and filthily imagine us to be gods, and worship us as gods. If idolatry be handled generally, this shall be a perpetual reason to condemn it, and shall alone be sufficient enough, that the perfect and whole worship of godliness is due to God alone, and that therefore it is profaned, so soon as it is in any point given to creatures, whether they be angels, or men, or stars. But occasion shall oftentimes be offered, that many things may be spoken against one kind of idolatry, which do not appertain unto another, (neither are agreeable to the same;) and yet shall they be of no small force for the matter which is in hand, as Paul and Barnabas, by confessing that they be mortal men, subject to diverse calamities, had a fit reason to reprove the fury and madness of the people. − We preach to you. An argument drawn from contraries. For here they show that the end of their coming was quite contrary; to wit, that they might remove superstitions, which had hitherto reigned. For it is all one as if they had said, Doth the miracle move you? Then give credence to our words. And the sum of our embassage is, that all reigned godheads wherewith the world hath hitherto been deceived may be done away and perish. And this is a general doctrine, whereby they do not only appease the present madness, but also reprehend all manner [of] superstitions, and whatsoever was contrary to, or disagreeing with, the rule of godliness. For without doubt they call all that vain which men have invented to themselves of their own brain. And we must mark this definition, that all religion is vain which departeth and degenerateth from the pure and simple Word of God. There is no express mention made indeed of the Word, because they spake to the Gentiles. But because God is no otherwise rightly worshipped than according to his appointment, it followeth out of Paul’s words, that so soon as men depart from that worship which God hath commanded and doth allow, [approve,] they are wearied foolishly and vainly with a vain and unprofitable labor. For that religion wherein God hath not the preeminence is nothing worth, neither hath it any truth or soundness. − And this was the cause that sincere and perfect godliness was never found, neither did it ever flourish in the more part of the world. For they stood only about the removing of the old idolatry; and the other thing was in the mean season foreslowed, [neglected,] to bring men unto the true God alone, after that they had forsaken idols. They turned, indeed, the name of an idol sometimes into the name of God, but under that color they did nevertheless cherish the old errors, which they should have endeavored to redress. So the priests of France begat the single life of great Cybele. − (31) Nuns came in place of the vestal virgins. The church of All Saints succeeded Pantheon, (or the church of All Gods; − (32) ) against ceremonies were set ceremonies not much unlike. At length came in the multitude of gods, who they thought would be lawful and tolerable if they had once decked [masked] them with the titles of saints. Corruptions are not by this means purged, neither are the stables, both profane and full of filth, turned into the temple of God; but the name of God is mixed with profane pollutions, and God himself is brought into a filthy stall. Wherefore, let us remember that the apostles did not only employ themselves to overthrow idolatry which had long time reigned in former ages, but did also take great heed that pure religion might reign afterward, having put all corruptions to flight. − Who hath made heaven and earth We know that the order of teaching doth require that we begin with things which are better known. Seeing that Paul and Barnabas spake to the Gentiles, they should have in vain essayed to bring them − (33) unto Christ. Therefore, it was expedient for them to begin with some other point, which was not so far separate from common sense, [perception,] that after that was confessed they might afterward pass over unto Christ. The minds of the men of Lystra were possessed with that error, that there be more gods than one. Paul and Barnabas show, on the contrary, that there is but one Creator of the world. After that that reigned number and multitude of the gods was taken away, there was passage now made unto the second member, that they might teach what that God was who was the Creator of heaven and earth. The case standeth otherwise at this day between us and the Papists; they confess that there is but one God, and they admit the Scripture. Therefore, it remaineth that we prove to them out of the Scripture what God is, and after what sort he will be worshipped of men. − (30) − “ Quam vivos et spitantes homines ,” than living, breathing men. (31) − “ − Sic Galli sacrifici magnae Cybeles caelibatum genuerunt ,” so

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bible-text/act-14-15

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사람들이여 어찌하여 이런 일을 하느냐. 그들은 상황이 요구하는 대로 책망으로 시작한다. 그런 다음 자신들이 파견된 목적을 보여 준다. 그 다음에는 유일하신 하나님에 대해 전파하며, 그분이 세상에 알려지지 않았음을 보여 준다. 마지막으로 마귀의 속임수와 교활함을 더욱 강하게 그들의 마음에서 뽑아내기 위해, 이 무지는 핑계가 없다고 가르친다. 그들이 제시하는 이유가 차갑게 보일 수 있다. 죽음으로 인간의 비참함에서 벗어난 자들을 숭배하는 것이 옳지 않다는 것은 거기서 쉽게 추론될 수 있기 때문이다. 이 방식으로 이방인들의 모든 미신이 손대지 않은 채 남겨질 것이다. 교황주의자들도 이 같은 색으로 자신들의 우상숭배를 분칠했다. 그들은 죽은 자들의 뼈와 돌과 나무를 콧구멍에 숨이 있는 살아 있는 사람들보다 더 숭배한다. 내 답은 바울과 바나바가 당시 다루던 문제에서 이 논증을 이끌어냈다는 것이다. "우리는 비참한 사람들이다. 따라서 우리를 신으로 상상하고 신으로 숭배하는 것은 거짓되고 더러운 것이다." 우리는 허영한 것들을 버리고 살아 계신 하나님께 돌아오라고 전도한다. 여기에 반대로부터의 논증이 있다. 그들이 온 목적이 완전히 반대였음을 보여 주기 때문이다. 즉, 지금까지 지배해 온 미신들을 제거하기 위해서였다. 천지를 만드신 분. 이제 제우스의 수많은 신들이 제거되었으니, 하늘과 땅의 창조자이신 그 하나님이 누구인지를 가르치는 데로 넘어가는 길이 열렸다.

원주석

16절 카드 ↗

− 16. In times past. Because the men of Lystra might object that that God was unknown hitherto, Paul and Barnabas prevent them and say, that all men wandered indeed in darkness, and that all mankind was stricken with blindness, but that they deny that any prejudice must be made − (34) according to the perverse ignorance of the world. These were two no small lets for the unbelievers, long antiquity of time, and the consent almost of all nations. Paul and Barnabas remove both in this place, If, say they, men have erred many years, [ages,] and if the world have wandered without reason and judgment, let not, therefore, the truth of God, when it appeareth, be less precious to you. For seeing that it is eternal, and is not changed, it is an unmeet thing that the long prescription of years should be set against it. They prove that there is no more aid or patronage to be found in the number of men. There is no cause (say they) why the conspiracy of all the whole world should keep you from coming to the right way. Blindness hath got the upper hand among all people; but God doth now (appear and) give light to you. Therefore, your eyes must be open, and you must not slumber and sleep in darkness, though all people have been drowned therein hitherto. − Their ways. If he had only said that men were deceived until that time through God’s sufferance, we might easily gather thereby that all men can do nothing else but err, so long as they be not governed of God. Yet he speaketh far more plainly when he calleth errors the ways of men. For we are plainly taught by this what the wisdom and understanding of man’s mind can do in beholding and keeping the way of salvation. All people [nations] (saith he) have walked in their own ways; that is, they have wandered in darkness and death. It is all one as if he should say, that there is no sparkle of true reason in all the whole world. − Therefore, there is but one rule of true godliness, that is, that the faithful, casting from them all confidence in their own wit, do submit themselves to God. For the ways of men are now as they were in times past; and the examples of all times teach how miserably blind those men be who have not the word of God to give them light, though they think they can pass other men in quickness of sight. Immediately after the beginning of the world, the more part fell away unto diverse superstitions and wicked worshippings. Whence came that, save only because it pleased them to follow their own imaginations? When it might have seemed that the world was purged with the flood, it fell again [relapsed] straightway to the same vices. Therefore, there is nothing more deadly than to lean to our own wisdom. − But Paul and Barnabas show no cause here why the Lord suffered the world to err so long; and assuredly we must count the will of God alone the chiefest law of equity. God hath always a good reason for his worlds; but because it is oftentimes hid from us, it is our duty reverently to wonder at his secret counsel. We must, indeed, confess that the world was worthy of [deserved] such destruction; but there can no other reason be brought why the Lord had mercy rather on one age than on another, save only because it seemed good to him that it should be so. Therefore, Paul calleth that time which was appointed of God for preaching the gospel, the time of fullness, ( Galatians 4:4 ,) lest any other opportunity be sought. And we must remember that which we had in the first chapter, that it is not for us to know the times and seasons which the Father hath placed in his own power. So that the cavil of the Papists is refuted, who say that it cannot be that God suffered his Church to err so long. For whence, I pray you, came the Gentiles but from the ark of Noah, when there was a certain singular purity of the Church? ( Genesis 9:9 .) Also, the posterity of holy Shem, together with others, did degenerate. Yea, Israel, the peculiar people of the Lord, was also left for a long time. Wherefore, it is no marvel if God did punish the contempt of his word with the same blindness under the reign of his Son as he did in times past. − (34) − “ Debere praejudicium fieri ,” that any thing should be prejudged, (any judgment should be founded on.) return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-16

Source

하나님이 지나간 세대에는 모든 민족으로 자기의 길들을 다니도록 내버려 두셨으나. 루스드라 사람들이 이 하나님이 지금까지 알려지지 않았다고 반박할 수 있었기에, 바울과 바나바는 그들을 미리 막고, 모든 사람이 실로 어둠 속에 헤맸고 온 인류가 맹목으로 타격받았지만, 세상의 비뚤어진 무지에 따라 어떤 편견도 만들어져서는 안 된다고 말한다. 불신자들에게 오랜 고대와 거의 모든 민족의 동의는 두 가지 작지 않은 방해물이었다. 바울과 바나바는 이 두 가지를 모두 여기서 제거한다. 오랜 세월 동안 사람들이 방황했다면, 세상이 이유와 판단 없이 헤맸다면, 그렇다 해서 진리가 나타날 때 덜 소중히 여겨져서는 안 된다. 그것은 영원하고 변하지 않기 때문에, 오랜 연수의 처방이 그것에 반대될 수 없다. 그들은 또한 사람들의 수에서 더 이상 도움이나 보호를 받을 수 없다고 증명한다. 이방인들의 길. 그가 단지 사람들이 하나님의 허용으로 그때까지 속았다고만 말했더라면, 우리는 그로부터 쉽게 추론할 수 있었다. 즉, 하나님이 통치하지 않으시는 한 모든 사람이 방황할 수밖에 없다는 것을. 그러나 그는 오류를 인간의 길이라 부를 때 훨씬 더 분명하게 말한다. 이로써 구원의 길을 보고 지키는 데 있어 인간 마음의 지혜와 이해가 무엇을 할 수 있는지가 분명히 가르쳐진다.

원주석

17절 카드 ↗

− 17. − Notwithstanding, he did not suffer himself to be without witness. Paul and Barnabas take from the Gentiles in this place the cloak [pretext] of ignorance. For how greatly soever men please themselves in their own inventions, being at length convicted of error, they fly unto this fortress, [asylums] that they ought to bear no blame; − (35) but that God was rather cruel, who did not vouchsafe so much as. with one hiss to call those back whom he saw perish, [perishing.] Paul and Barnabas cut off − (36) this frivolous objection, when they show that God lay hid in such sort, that he [still] bare witness of himself and his divinity. Notwithstanding, we must see how these two things can hang together; for if God bare witness of himself, he did not suffer (so much as in him lay) the world to err. I answer, that this kind of testimony, whereof mention is made, was such as that it made men without excuse, and yet was it not sufficient to salvation. For that of the apostle is true, that by faith it is understood that the worlds were ordained by the word of God, ( Hebrews 11:3 .) But faith is not conceived by the bare beholding of the heaven and earth, but by the hearing of the word. Whereupon it followeth, that men are brought by the direction of the word alone unto that knowledge of Almighty God which bringeth salvation. And yet this letteth not but that they may be made without excuse, even without the word, who, though they be naturally deprived of light, are blind notwithstanding, through their own malice, as Paul teacheth in the first chapter to the Romans. − Giving rain and fruitful seasons. God hath, indeed, revealed himself to all mankind by his word since [from] the beginning. But Paul and Barnabas show that there was no age on which God did not bestow benefits, which might testify that the world is governed by his government (and commandment;) and because the light of doctrine had been buried long thee, therefore they say only, that God was showed by natural arguments, [evidences.] And it is to be thought that they did, in such sort, set forth the magnificence and greatness of the works of God as became them; but it was sufficient for Luke to touch the (sums and) chief points of matters. Neither do I so understand it, that they intreated subtlety, and after the manner of the philosophers, of the secrets of nature, for they spake unto an unlearned multitude; therefore it behooved them to set that before them plainly which the most ignorant did know. Notwithstanding they take this principle, that in the order of nature there is a certain and evident manifestation of God, in that the earth is watered with rain; in that the heat of the sun doth comfort it; − (37) in that there cometh such abundance of fruit out of the same yearly, it is thereby gathered for a surety, that there is some God who governeth all things. For even the heaven and earth are not moved or governed by their own motion, and much less by fortune. Therefore it remaineth, that this wonderful workmanship of nature doth manifestly show the providence of God; and those who said that the world was eternal spake not as they thought, but they went about by malicious and barbarous unthankfulness [ingratitude] to suppress the glory of God, wherein they betrayed their impudence. − Filling with meat and gladness. The ungodliness of men is more convict in that, if they knew not God, because he cloth not only set before their eyes testimonies of his glory in his works, but doth also appoint all things for their use. For why doth the sun and stars shine in the heavens, save only that they may serve men? Why doth the rain fall from heaven? Why doth the earth bring forth her increase, save only that they may minister food to men? Therefore, God hath not set man upon earth that he may be an idle beholder of his work, as being set upon a theater, but to exercise himself in praising the liberality of God, whilst that he enjoyeth the riches of heaven and earth. And now, is it not more than filthy forwardness [depravity] not to be moved with so great goodness of God in the manifold abundance of things? To fill the hearts with meat, doth signify nothing else but to give food which may satisfy the desires of men. By this word gladness, Paul and Barnabas do mean that God doth give more to men, according to his infinite goodness, than their necessity doth require; as if it had been said, that men have meat given them not only to refresh their strength, but also to make their hearts merry. − If any man do object that it falleth out so oftentimes that men do rather mourn, being hungry, then rejoice, being full; I answer, that that cometh to pass contrary to the order of nature; namely, when the Lord shutteth his hand because of the sins of men. For the liberality of God should flow unto us abundantly of his [its] own accord, as it is here described by Paul and Barnabas, unless it were kept back by the lets of our vices. And yet there was never so great barrenness wherein the blessing of God in feeding men did quite wither away. It was, indeed, well said of the prophet, Open thy mouth, and I will fill it, ( Psalms 81:10 ,) that we may know that we be hungry through our own fault, whilst that we do not admit the goodness of God. But how unworthy soever we be and straight, − (38) yet the fatherly love of God breaketh through even unto the unworthy. Especially the generality of mankind doth testify that the benefits of God do never cease, wherein he appeareth to be our Father. − (35) − “ Nullum sibi debere culpam imputari ,” that no blame ought to be imputed to them (36) − “ Anticipant ,” anticipate. (37) − “ Vegetat ,” causes it to vegetate. (38) − “ Sed quam libet simus restricti ,” but however we may be restrained (in ourselves.) return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-17

Source

그러나 자기를 증언하지 아니하신 것이 아니니 곧 너희에게 하늘로부터 비를 내리시며 결실기를 주시는 선한 일을 하사 음식과 기쁨으로 너희 마음에 만족하게 하셨느니라 하고. 바울과 바나바는 이방인들에게서 무지의 핑계를 빼앗는다. 사람들은 자신들의 발명품에 아무리 기뻐하더라도, 결국 오류로 확인되면 이 요새로 도망친다. 하나님이 그들이 멸망하는 것을 보면서도 돌아오도록 한 번이라도 휘파람을 불어 부르지 않으신 것이 잔인한 것이라고 말이다. 바울과 바나바는 이 어리석은 반론을 미리 차단한다. 하나님이 자신의 신성에 대해 스스로 증인이 되셨기 때문이다. 이 증거의 종류는 사람들을 핑계 없게 만들었지만, 구원에는 충분하지 않았다. 사도의 말이 참이기 때문이다. 믿음으로 세상이 하나님의 말씀으로 지음받은 것을 안다고(히 11:3). 그러나 믿음은 하늘과 땅을 바라보는 것만으로는 생기지 않고, 오직 말씀을 들음으로 생긴다. 이로써 사람들은 오직 말씀의 안내로만 구원을 가져오는 하나님 지식으로 이끌린다는 것이 따라온다. 그러나 이것이 말씀 없이도, 비록 빛을 자연적으로 박탈당했더라도 자신의 악의로 눈먼 이들이 핑계 없이 만들어지는 것을 막지는 않는다. 비를 주시며. 하나님은 창세 때부터 자신의 말씀으로 온 인류에게 자신을 계시하셨다. 그러나 바울과 바나바는 하나님이 세상이 자신의 통치로 다스림을 증거할 수 있는 은혜를 베풀지 않은 세대가 없었음을 보여 준다. 그리고 교리의 빛이 오랫동안 묻혀 있었기에 하나님이 자연적 증거들로만 나타나셨다고 말한다. 그들이 하나님의 역사의 위엄과 위대함을 그들답게 설명했다고 생각된다. 그러나 누가에게는 문제의 주된 요점들을 다루는 것으로 충분했다. 또한 그들이 철학자들의 방식으로 자연의 비밀에 대해 미묘하게 다루었다고도 이해하지 않는다. 배우지 못한 무리에게 말했기 때문이다. 따라서 가장 무지한 자들도 알 수 있는 것을 그들에게 분명히 제시해야 했다.

원주석

18절 카드 ↗

− 18. When they had said thus. Luke said before that they did not only use words, but they ran also with violence into the multitude. − (39) Now he addeth, that the fury of the people was scarce appeased − (40) with that vehemency, whereby appeareth how mad and untamed the heat of the world is toward idolatry. For if they believe the [them] gods, why do they not believe their word, whereby they put from them false honor? But all idolaters are sick of this disease, that they are oftentimes ready to shake off the yoke, unless religion be subject to their will and pleasure. Wherefore, no marvel if the prophets say oftentimes that men are carried into the blind affection of superstitions, even as brute beasts are carried into their lust. (39) − “ Sed etiam cure impetu irruisse in turbam ,” but also rushed impetuously among the multitude. (40) − “ Repressum ,” repressed. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-18

Source

이렇게 말하여 겨우 무리를 말려 자기들에게 제사를 못하게 하니라. 누가는 앞서 그들이 말로만 한 것이 아니라 무리 속으로 폭력으로 달려갔다고 했다. 이제 그 격렬함으로도 백성의 분노가 겨우 진정되었다고 덧붙인다. 이로써 세상의 우상숭배를 향한 열기가 얼마나 미치고 길들이기 어려운지가 나타난다. 그들이 신으로 믿는다면 왜 자신들이 거짓 영광을 받지 않으려 한다는 그 말을 믿지 않는가? 그러나 모든 우상숭배자들은 이 병에 걸려 있다. 종교가 자신들의 의지와 기쁨에 복종하지 않으면 멍에를 벗어던지려 한다.

원주석

19절 카드 ↗

− 19. There came. Paul and Barnabas can hardly stay the people from doing sacrifice; but a company of knaves do, with small ado, persuade them to stone Paul, whom of late they made a god. Whereby appeareth how much more men be bent unto superstition than unto the true worship of God, and how arrogant superstition is, which will always bear the chief sway in appointing the worship of God. The servants of God seek no other thing but to bring men under obedience of him, which is salvation and felicity alone. They challenge to themselves no lordship, they hunt after no gain; and yet the world cannot abide them. For almost all men murmur; and now and then there rise tumults. Those who are thus stubborn against God, they be too ready to believe seducers, and willingly submit themselves to their tyranny. So the Pope had liberty to deceive at his pleasure, and not only to oppress miserable souls with slavery, but also cruelly to torment them. Whatsoever he commanded it was obediently received, and even at this day, though he make impossible laws, yet dare no man once mutter against them. Nevertheless, the yoke of Christ is sweet, ( Matthew 11:30 ,) and yet few there be who will suffer it. − Therefore, in this history is most lively painted out unto us the forwardness of the world. Paul might have reigned under the title of Mercury, with the commendation of all men; he will not be a god. Because he serveth Christ faithfully, he is stoned. His constancy is commended, to the end we may follow it. He was indeed wonderfully delivered by the Lord; but as touching himself he suffered a most cruel kind of death. Therefore, we must make like account of this testimony, which he doth also recite in the Second Epistle to the Corinthians, ( 2 Corinthians 11:25 ,) as if he had been slain. Furthermore, we need not doubt but that the common sort made insurrection against him outrageously. − (41) So that, what violence soever the wicked do to the servants of Christ, it is never called in question; the laws are whist, [silent;] judgments cease; the magistrate is asleep; there is no patron to be found. − (41) − “ Quin tumultuose in eum insurrexeret vulgus ,” that the mob rose tumultuously against him. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-19

Source

유대인들이 안디옥과 이고니온에서 와서 무리를 충동하니. 바울과 바나바는 사람들이 제사를 드리지 않도록 간신히 막는다. 그러나 일당의 악당들이 작은 수고로 백성을 설득하여, 얼마 전만 해도 신으로 삼았던 바울을 돌로 치게 한다. 이로써 사람들이 하나님의 참된 예배보다 미신에 얼마나 더 기울어져 있는지, 그리고 항상 하나님 예배의 방식을 정하는 데 있어 으뜸이 되려 하는 미신이 얼마나 오만한지가 나타난다. 하나님의 종들은 사람들을 그분께 복종하게 이끌려 한다. 그것만이 구원이요 행복이기 때문이다. 그들은 아무 지배권도 주장하지 않고 이익을 좇지도 않는다. 그런데도 세상은 그들을 견딜 수 없다.

원주석

20절 카드 ↗

− 20. As the disciples. Though no man defended Paul, yet Luke showeth that the godly were desirous of his life; − (42) yet they did so moderate themselves, lest they should attempt anything with great danger to no end, seeing they could not help him unless it were done privily. And surely we must always mark what the Lord hath brought to our hand. If I, standing upon the bank, shall see a man in the midst of the water, and cannot reach him my hand when he is like to be drowned, − (43) what is remaining for me to do but to commend him to the Lord? And [but] if there be any hope to help him, then must I endanger myself. − (44) Therefore, we will not say that Saint Paul was left alone by the disciples through sloth, seeing they could not help him; and they declare their love and care when they stand about him after he is cast out. − They went to Derbe It appeareth plainly by this that Paul was miraculously saved, seeing that, on the morrow, after he was cast out for dead, he taketh his journey, being fresh and sound; whence it is also gathered what an invincible heart he bare against all evils and afflictions. For he creepeth not into a corner, where, like an overworn soldier, he may live idly; but he goeth to the same places where he was uncourteously and cruelly handled but a little before. Notwithstanding Luke showeth that the church was first planted among the men of Derbe, he addeth afterward, that Paul and Barnabas returned unto the churches which they had ordained, that they might confirm the disciples; whereby by he giveth us to understand that the use of the Word consisteth not in instruction only, whereby the hearer is only taught, but that it is also available for confirmation of faith, in admonishing, exhorting, and reproving. And Christ doth not only command his ministers to teach, but also to exhort; and Paul saith that the Scripture is profitable not only to teach, but also to exhort, ( Titus 3:16 .) Wherefore, let not pastors think that they have done their duty as they ought, when they have well trained up their people in true knowledge, unless they employ themselves to this part also. Again, let not the faithful neglect the Word of God, as if the reading and preaching thereof were unnecessary; because there is no man who hath not need of continual confirmation. − (42) − “ De ejus vita sollicitos ,” were anxious for his life. (43) − “ Naufrago ,” when shipwrecked. (44) − “ Periculum subire ,” run the risk. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/act-14-20

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제자들이 둘러섰을 때에 바울이 일어나 그 성에 들어갔다가 이튿날 바나바와 함께 더베로 가니라. 비록 아무도 바울을 변호하지 않았지만, 누가는 경건한 자들이 그의 생명을 원했음을 보여 준다. 그러나 그들은 위험을 무릅쓰고 아무 소용없는 일을 시도하지 않도록 자제했다. 그들이 비밀리에 하지 않고서는 도울 수 없었기 때문이다. 바울이 이튿날 전도 여행을 시작했다는 것이 그가 기적적으로 구원받았음을 보여 준다. 죽은 것처럼 내버려진 다음 날, 그는 새롭고 건강하게 여행을 떠난다. 또한 이로써 그가 모든 악과 고통에 대해 얼마나 불굴의 마음을 가졌는지가 알려진다. 그는 조용한 구석으로 기어들어가지 않는다. 조금 전에 인정사정없이 잔인하게 취급된 바로 그 곳으로 간다. 더베로 갔다가 또 루스드라, 이고니온, 안디옥으로 돌아와. 누가는 더베 사람들 사이에 교회가 먼저 세워졌음을 보여 준 후, 바울과 바나바가 세운 교회들로 돌아가 제자들을 확고히 했다고 덧붙인다. 이로써 그는 말씀의 사용이 듣는 자가 배우는 교훈에만 있는 것이 아니라, 권면하고 격려하고 책망함으로 믿음을 확고히 하는 데도 있음을 알게 한다.

원주석

22절 카드 ↗

− 22. And exhorting them. This was the principal way to confirm, in that they provoke the disciples who had before embraced the Gospel and did profess it, to go forward by exhorting them; for we are far from being so ready and stout − (45) as we ought. Therefore our laziness needeth pricks, and our coldness must be warmed. But because God will have his exercised with diverse combats, Paul and Barnabas admonish the disciples to be ready to suffer tribulation. A very necessary admonition, that we must go on warfare in this world, that we may live well and godly. If the flesh should not molest us, if Satan should attempt nothing, if the wicked should not trouble us with some stumbling-blocks, it were no such troublesome thing to persevere; because that were a sweet walk through a soft and pleasant way; but because there arise on every side, and every minute of an hour, [moment,] infinite assaults, which provoke us to fall away, there ariseth the hardness, − (46) and therefore is it that the virtue of constancy is so rare. Therefore, to the end we may persist even unto the end, we must be prepared for war. − But Luke speaketh not in this place only of the persecutions which the adversaries raise against us with drawn swords and flaming fires; but he comprehendeth under the word tribulations, all sorrows and miseries whereunto the life of the godly is subject; not because the faithful alone are miserable; because this is the common state both of the good and bad. Whence also cometh that famous proverb, It is the best not to be born; and the next to die very quickly. − (47) But when as God doth oftentimes spare the wicked, and doth fat them with prosperity, he is more sharp and hard, − (48) toward his children. For besides common molestations, they are oppressed peculiarly with many discommodities, and the Lord doth humble them with such exercises, keeping their flesh under correction lest it wax wanton; he awaketh them, lest they lie sleeping upon earth. Unto these are added the reproaches and slanders of the wicked; for they must be, as it were, the offscourings of the world. Their simpleness is laughed at; but they use − (49) wicked mocks and scoffs, principally against God. Last of all, the lust of the wicked breaketh out into open violence; so that they have need to strive − (50) with many tribulations, and it cannot be but that all their life shall be envied and unquiet amidst so many enemies. But this is the best comfort, and which is sufficient enough to confirm their minds, that this way (though it be hard and sharp) leadeth unto the kingdom of heaven. For we gather by this that the miseries of the godly are more happy than be all the doting dainties and delights of the world. − Therefore, let us remember, first, that this condition is set down for us, that we suffer many tribulations; yet let us also remember to add this, to mitigate the bitterness thereof, that by them we be brought unto the kingdom of God. Furthermore, their babbling is frivolous, − (51) who gather hereby that patience is a work which deserveth eternal salvation, seeing that the cause of salvation is not in this place handled, but after what sort God useth to handle his in this world; and the comfort is added, not to extol the dignity and merit of works, but only to encourage the godly, that they faint not under the burden of the cross. All mankind, as we have said before, as well one as other, is subject to many miseries; but the afflictions of the reprobate are no thing else to them but the very entry of hell; but these turn to the saints to an happy and joyful end, and for them they fall out well; and so, consequently, they be helps for salvation, because they take part with Christ. − (52) We must note that Paul and Barnabas being not content with the plural number, do plainly set down many tribulations, lest any man, after he hath suffered one or two, or − (53) a few, do at length sink down. − (54) Therefore, let the faithful think that they must pass through continual miseries; that done, let them prepare themselves not for one kind of persecution only, but for diverse kinds. For though God handle some men more courteously and gently, yet doth he pamper none of his so daintily that he is free from all tribulations. (45) − “ Prompti et strenui ,” prompt and strenuous. (46) − “ Difficultas ,” difficulty. (47) − “ − Optimum est non nasci; proximum vero, quam citissime mori ,” the best thing is not to be born; the next best to die as soon as possible. (48) − “ Austerior est ac durior ,” he is more harsh and austere. (49) − “ Maxime uruntur ,” they are most of all stung by. The translator appears to have read “utuntur.” (50) − “ Valde infesta ,” exceedingly troubled. (51) − “ Futilis et stulta ,” futile and foolish. (52) − “ Communicant cum Christo ,” make them to be partakers with Christ. (53) − “ Aut saltem paucis ,” or at least a few. (54) − “ Tandem succumbunt ,” at length succumb. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-14-22

Source

제자들의 마음을 굳게 하여 이 믿음에 머물러 있으라 권하고 또 우리가 하나님의 나라에 들어가려면 많은 환난을 겪어야 할 것이라 하고. 확고하게 하는 가장 중요한 방법은 이미 복음을 받아들이고 고백한 제자들을 권면함으로 앞으로 나아가도록 자극하는 것이었다. 우리는 마땅히 그래야 하는 만큼 결코 준비되어 있지 않고 굳건하지 않기 때문이다. 따라서 우리의 게으름은 자극이 필요하고, 우리의 냉랭함은 따뜻해져야 한다. 또한 하나님이 자신의 백성을 다양한 싸움으로 훈련시키기를 원하시기 때문에, 바울과 바나바는 제자들에게 환난을 받을 준비가 되어 있으라고 권면한다. 이 세상에서 잘 살고 경건하게 살기 위해 전쟁 중에 있음을 알아야 한다는 매우 필요한 권면이다. 육신이 우리를 괴롭히지 않고, 사탄이 아무것도 시도하지 않고, 악인들이 어떤 거리낌으로도 우리를 괴롭히지 않는다면, 지속하는 것이 그리 어렵지 않을 것이다. 그러나 사방에서, 매 순간 무한한 공격들이 일어나 우리를 쓰러지게 하므로, 어려움이 생기며 따라서 굳건함의 덕이 그토록 드문 것이다. 그러나 우리가 끝까지 지속하려면 전쟁을 위해 준비해야 한다. 하나님 나라에 들어가려면 많은 환난을 겪어야 한다는 것은 크고 훌륭한 위로다. 이로써 경건한 자들의 비참함이 세상의 모든 어리석은 향락과 쾌락보다 더 복되다는 것을 알게 된다.

원주석

23절 카드 ↗

− 23. When they had ordained elders. By this it appeareth sufficiently, that it is not enough if men have been once taught the doctrine of godliness, and to have [hold] the sum of faith, unless they go forward continually; therefore, Christ did not only send his apostles to preach the gospel, but he commanded also that there should be pastors appointed, that the preaching of the gospel might be perpetual and in daily use. Paul and Barnabas do mark that this order was set down by Christ, when they assigned pastors to every church, lest, after their departure, doctrine should cease and be whisht, (silent.) Furthermore, this place teacheth, that the Church cannot want an ordinary ministry, neither can any be counted Christians before God but those who, during their whole life, are willing to learn. I take it that those are called elders, in this place, who had the office of teaching enjoined them; for it appeareth by Paul that some were only censors of manners, and such as had authority to punish enormities, ( 1 Timothy 5:17 .) Now, forasmuch as Luke saith, that they were set over every church, the difference between their office and the office of the apostles is gathered hence. For the apostles had no certain place of abode, but they went to and fro to found new churches; but pastors were set and appointed, every man to his own church, and were, as it were, placed to watch − (55) over their congregations. − Had ordained by election. The Greek word χειροτονειν doth signify to decree, or ordain a thing, by lifting up the hands, as they used to do in the assemblies of the people. Notwithstanding, the ecclesiastical writers do often use the word χειροτονεια , in another sense; to wit, for their [the] solemn rite of ordaining, which is called in Scripture laying on of hands. Furthermore, by this manner of speech is very excellently expressed the right way to ordain pastors. Paul and Barnabas are said to choose − (56) elders. Do they this alone by their private office? − (57) Nay, rather they suffer the matter to be decided by the consent of them all. − (58) Therefore, in ordaining pastors the people had their free election, but lest there should any tumult arise, Paul and Barnabas sit as chief moderators. Thus must the decree of the council of Laodicea be understood, which forbiddeth that the people have liberty granted them to elect. − (59) − They having prayed with fasting. They had a double end and reason of their prayer; the first, that God would direct them with the spirit of wisdom and discretion to choose the best and most meet men, for they knew that they were not furnished with so great wisdom but they might be deceived; neither did they so much trust to their diligence, but that they knew that the principal point did consist in the blessing of God, as we see men’s judgments err daily where the heavenly government is not, and that all their labor is nothing worth where the hand of God is not. These be the true signs and tokens − (60) of the godly to call upon the Spirit of God, that he may govern their counsels. And if so be it this rule be to be observed in all businesses so often as the government of the Church is in hand, which dependeth wholly upon his will and pleasure, we must − (61) beware that we attempt nothing unless we have him for our guide and governor. And the second end of their prayer was, that God would furnish with necessary gifts those pastors which were chosen. For it is a harder matter to fulfill such a function faithfully as a man ought, than that man’s strength is sufficient for it. Therefore, they crave God’s help even in this part also, having Paul and Barnabas for their authors. − They fast likewise, that even that may be a help − (62) to stir up the ferventness of their prayers; for we know how great our coldness is otherwise. Not because it is always necessary that we should pray fasting, seeing that God doth invite even those who are full to give thanks; but when we are urged by any necessity to pray more fervently than we used commonly to do, this is a very profitable provokement. And now we have already declared what a weighty matter the choosing of pastors is, wherein the soundness of the Church is handled. Wherefore, no marvel if Luke write that they used extraordinary prayers. And it is profitable for us to mark this use, and other [uses] of fasting, lest we imagine with the Papists that it is a meritorious work, or lest we place the worship of God in it, seeing it is of itself nothing, neither is it of any importance with God, save only inasmuch as it is referred unto another end. − (63) − They committed themselves to the Lord. We gather hereby, first, what great care Paul and Barnabas had for the salvation of those who, by their industry, − (64) were turned unto the Lord; for they testify, that in this infirmity of the flesh men be subject to more dangers, than that their faith can continue steadfast through his [its] own strength. Therefore, this is the only refuge and aid, if the Lord keep them continually whom he hath once received. And when Luke saith, that they were commended to God in whom they believed, there cometh no small confidence hence unto us; because he assigneth this office to God as proper to him, to save and defend all those who by true faith have embraced his word. − (55) − “ Ad praesidium ,” as a guard. (56) − “ Eligere ,” to elect. (57) − “ An soli hoc privato officio faciunt ,” do they alone do this by their peculiar office? (58) − “ Omnium suffragiis ,” by the suffrages of all. (59) − “ Plebi electionem permitti ,” election to be given (left) to the people. (60) − “ Auspicia ,” auspices. (61) − “ Sollicite ,” anxiously. (62) − “ Adduntur jejunia, tamquam adminicula ,” fastings are added as helps. (63) − “ Nisi quatenus alio refertur ,” except in so far as it has reference to something else. (64) − “ Cura et labore ,” by their care and labour. return to ' Top of Page ' <a name="verse-24" class="com-number"

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절 (explains)

bible-text/act-14-23

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각 교회에서 장로들을 택하여 금식 기도 하며. 이로써 사람들이 한 번 경건의 교리를 가르침 받고 믿음의 요약을 가지게 되었다고 해서 충분하지 않고, 계속해서 앞으로 나아가야 한다는 것이 분명히 나타난다. 그러므로 그리스도는 사도들을 복음을 전하라고 보내셨을 뿐 아니라, 복음 전파가 영구적이고 날마다 이루어질 수 있도록 목사들이 임명되어야 한다고 명하셨다. 바울과 바나바는 그리스도가 이 질서를 세우셨음을 알고, 각 교회에 목사들을 임명한다. 그들이 떠난 후에도 교리가 그치거나 잠잠해지지 않도록 하기 위해서다. 더욱이 이 본문은 교회가 평범한 사역 없이는 있을 수 없고, 평생 배우려 하는 자들만 하나님 앞에서 그리스도인으로 여겨질 수 있음을 가르친다. 장로들이라 불리는 자들은 가르치는 직임을 맡은 이들이다. 또한 "선거로 장로를 세웠다"는 표현이 잘 보여 주듯, 목사를 서품하는 올바른 방식이 탁월하게 표현된다. 바울과 바나바가 장로들을 선택하는데, 그들이 혼자 자신들만의 직임으로 이것을 하는가? 오히려 그들은 모두의 동의로 결정되도록 한다. 따라서 목사 서품에 있어 백성이 자유로운 선거권을 가졌으나, 소란이 일어나지 않도록 바울과 바나바가 수석 사회자로 앉았다. 금식으로 기도하며. 그들의 기도에는 두 가지 목적과 이유가 있었다. 첫째, 하나님이 그들에게 지혜와 분별의 영으로 가장 훌륭하고 적합한 자들을 선택하도록 인도해 주시기를 구하는 것이다. 자신들이 속을 수 없을 만큼 충분한 지혜가 있다고 믿지 않았기 때문이다. 둘째, 선택된 목사들을 필요한 은사들로 채워 주시기를, 사탄과 세상의 모든 침략에 맞서 강하게 하시기를 기도하는 것이다.

원주석

24절 카드 ↗

− 24. Passing through Pisidia. We have already said that Paul and Barnabas came to Antioch of Pisidia. Being now about to return to Antioch of Syria, whence they were sent away, they go through Pamphylia, which is the middle region toward the mount Taurus. And Perga and Attalia are cities lying near together. And whereas Luke saith, that they preach the Word in the one only, we may thereby guess that they had not opportunity offered them everywhere to teach, which they were wont to neglect or let pass nowhere. − return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/act-14-24

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그들이 비시디아 가운데로 지나서. 비시디아 안디옥에서 바울과 바나바가 왔었는데, 이제 보내어진 수리아 안디옥으로 돌아가면서, 타우루스 산을 향한 중간 지역인 밤빌리아를 통과한다.

원주석

26절 카드 ↗

− 26. When they had been commended. Luke might have said that they were ordained there to be the apostles of the Gentiles; but by a circuit of words − (65) he doth more plainly express that they were neither sent away of men, neither did they attempt any thing trusting to their own strength, but that their whole journey, together with the success, was committed to God, the author thereof. Therefore, their preaching was no man’s work, but a work of the grace of God. And the word grace is referred as well unto the power and efficacy of the Spirit, as also unto all the rest of the signs of favor; because all those gifts be free which God bestoweth upon his servants. And the sentence may be thus resolved, that they prayed God that he would show forth his grace to further the labors of his servants. − (65) − “ Verborum circuitu ,” by a circumlocution. return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/act-14-26

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거기서 배 타고 안디옥에 이르니 이곳은 두 사도가 이제 이룬 그 일을 위하여 하나님의 은혜에 부탁하던 곳이라. 누가는 그들이 이방인의 사도로 임명되었다고 말할 수도 있었지만, 우회적인 표현으로 그들이 인간에 의해 파견된 것도 자신의 힘을 믿고 아무것도 시도한 것도 아니라는 것을 더 분명하게 표현한다. 그들의 전체 여정과 그 성과가 그것의 창시자이신 하나님께 맡겨졌다는 것이다. 따라서 그들의 설교는 인간의 행위가 아니라 하나님 은혜의 행위였다.

원주석

27절 카드 ↗

− 27. After they had called the Church together. As those who return from an embassage used to give an account of their acts, so Paul and Barnabas declared to the Church all the sum of their voyage, that it may thereby appear what good success they had, and how faithfully they behaved themselves in their office; and also that they may exhort the faithful to give thanks to God, as the thing itself gave them large matter; − (66) therefore Luke saith, Not that they did extol the things which they themselves had done, but whatsoever things the Lord had done by them. It is word for word with them; but according to the phrase of the Hebrew tongue, it is all one as if it had been said, in them, or by them, or towards them, or simply to them, in the dative case. Therefore Luke doth not say συν αυτοις , but μετα αυτων ; which I say for this cause, lest any unskillful man ascribe some part of the praise to Paul and Barnabas, as if they had been partners with God in the work; whereas he doth rather make him the only author of all those famous facts which they had done. − Luke addeth immediately after, that the Lord had opened the door of faith to the Gentiles; for though they were sent unto the Gentiles, yet the strangeness [novelty] of the matter causeth them to wonder not a little; and not only the sudden change did make the Jews astonished, but also because it was to them as it were a monster, that unclean men, and such as were strangers − (67) from the kingdom of God, should be mixed with the holy seed of Abraham, that they might both together make one and ‘the same Church of God. They are now taught by the event itself, that it was not for nothing that there were apostles sent to them. Moreover, it is said that the door of faith was set open to the Gentiles, not only because the gospel was preached to them with the external voice, but because, being illuminated by the Spirit of God, they were called effectually unto the faith. The kingdom of heaven is indeed set open to us by the external preaching of the gospel; but no man entereth in save he to whom God reacheth out his hand; no man draweth near unless he be drawn inwardly by the Spirit. Therefore, Paul and Barnabas show and prove by the effect that their calling was approved and ratified by God, because the faith of the Gentiles was, as it were, a seal engraven by the hand of God to establish the same, as Paul saith, ( Romans 16:25 ; 2 Corinthians 3:7 .) (66) − “ Amplum materiam ,” ample materials. (67) − “ Impuros et alienos ,” impure men, aliens. return to ' Top of Page ' Acts Act 13 Acts Act Acts Act 15 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Acts 14". 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Pericope (part_of)

절 (explains)

bible-text/act-14-27

Source

그들이 이르러 교회를 모아 하나님이 자기들과 함께 하신 모든 일과 이방인들에게 믿음의 문을 여신 것을 보고하니. 사절이 돌아와 자신들의 행위에 대한 보고를 했듯이, 바울과 바나바는 그들의 여행의 전체 요약을 교회에 선언하여, 그들이 거둔 좋은 성과와 자신들의 직임에 얼마나 신실하게 행했는지가 나타나게 했다. 또한 신자들이 하나님께 감사하도록 격려하기 위해서였다. 누가는 그들이 자신들이 행한 것들을 높이지 않고, 주님이 그들을 통해 행하신 것들을 선언했다고 말한다. 이방인들에게 믿음의 문을 여셨다. 그들이 이방인에게 보내어졌지만, 그 일의 새로움이 그들을 적지 않게 놀라게 했다. 또한 부정하고 하나님 나라에서 낯선 자들이 아브라함의 거룩한 씨와 섞여 함께 하나의 같은 하나님의 교회를 이루는 것이 그들에게 마치 기이한 일처럼 보였기 때문이다. 이제 그들은 이 사건 자체로, 사도들이 헛되이 그들에게 보내어진 것이 아님을 가르침 받는다. 믿음의 문이 이방인들에게 열렸다고 말하는 것은, 단지 복음이 외적인 목소리로 그들에게 전파되었기 때문만이 아니라, 하나님의 성령으로 비추어져 효과적으로 믿음으로 부르심을 받았기 때문이다.

원주석

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