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− 1. When Paul and Barnabas had endured many combats against the professed enemies of the gospel, Luke doth now begin to declare that they were tried by domestic war; so that it was meet that their doctrine and ministry should be proved by all means, to the end it might the better appear that they were furnished by God, and armed against all the assaults of the world and Satan. For that was no small confirmation for their doctrine, in that being shaken and battered with so many engines, it stood nevertheless, neither could the course thereof be broken off by so many hindrances. Therefore, to this end doth Paul boast that he suffered fights without and terrors within, ( 2 Corinthians 7:5 .) This history is most worthy the noting; for though we do naturally abhor the cross and all manner [of] persecution, yet civil and domestic discord is more dangerous, lest haply they discourage us. − (68) When tyrants bend their force and run violently upon men, flesh indeed is afraid; and all those who are not endued with the spirit of fortitude do tremble with all their heart; but then their consciences are not properly touched with any temptation. For this is known to be as it were the fatal estate of the Church. But when it falleth out so that the brethren go together by the ears, and that the Church is on an uproar within itself, it cannot be but that weak minds shall be troubled and also faint; and especially when the controversy is about doctrine, which alone is the holy bond of brotherly unity. Finally, there is nothing which doth more indamage the gospel than civil discord, because it doth not only pierce and wound weak conscience, but also minister occasion to the wicked to backbite. − Wherefore, we must diligently note this history, that we may know that it is no new example, if among those who profess the same gospel there arise some wranglings and strife about doctrine, when proud men can get them a name, (whereof they are so furiously desirous,) by no other means but by bringing in their own inventions. It is certain, that as there is but one God, so there is but one truth of this God. − (69) Therefore, when Paul goeth about to exhort the faithful unto mutual consent, he useth this argument, “One God, one faith, one baptism,” etc., ( Ephesians 4:6 .) But when we see wicked men arise, who go about to divide [rend] the Church by their factions, and also either to corrupt the gospel with their false and filthy [spurious] inventions, or else to bring the same in suspicion, we ought to know the subtlety [artifice] of Satan. Therefore, Paul saith elsewhere that heresies come abroad, that those who are tried may be made manifest, ( 1 Corinthians 11:19 .) And, assuredly, the Lord doth wonderfully make void the subtlety of Satan, in that he trieth the faith of his by such trials, and doth beautify his word with worthy and excellent victory; and causeth the truth to shine more clearly which the wicked went about to darken. But it is very convenient to weigh all the circumstances of the history which Luke noteth. − Which came down from Judea. This cloak and color was very forcible to deceive even good men then. Jerusalem was honored not without cause among all churches, because they reverenced it even as their mother. For the gospel was deducted, as it were, by pipes and conduits − (70) from that fountain. These seducers come thence; they pretend the apostles; they boast that they bring nothing but that which they learned of them. They blind and blear the eyes of the unskillful with this smoke; and those who are light and wicked do greedily snatch at the color which is offered them. The perturbation of the Church doth, like a tempest, shake those who were otherwise good and moderate, so that they are enforced to stumble. Therefore, we must note this subtlety of Satan, that he abuseth the names of holy men that he may deceive the simple, who, being won with the reverence of the men, dare not inquire after the thing itself. Luke doth not express, indeed, with what affection these knaves were moved; yet it is likely that perverse zeal was the cause which moved them to set themselves against Paul and Barnabas; for there be certain churlish natures which nothing can please but that which is their own. They had seen that circumcision and other rites of the law were observed at Jerusalem; wheresoever they become, they can abide nothing which is not agreeable thereto, as if the example of one church did bind all the rest of the churches with a certain law. And though such be carried with a preposterous zeal to procure tumults, yet are they pricked inwardly with their ambition, and with a certain kind of stubbornness. Nevertheless, Satan hath that he would; for the minds of the godly have such a mist cast before them that they can scarce know black from white. − Therefore, we must beware first of this plague, that some prescribe not a law to other some after their manner, that the example of one church be not a prejudice − (71) of a common rule. Also, we must use another caution, that the persons of men do not hinder or darken the examination of the matter or cause. For if Satan transfigure himself into an angel of light, ( 2 Corinthians 11:14 ,) and if, by sacrilegious boldness, he usurp the holy name of God, what marvel is it if he do like wickedly deceive men under the names of holy men? The end shall at length declare that the apostles meant nothing less than − (72) to lay the yoke of the law upon the neck of the Gentiles; and yet Satan meant under this shift to get in. So it falleth out oftentimes that those who contrary [oppose] the doctrine of Christ, creep in under the title of his servants. Therefore, there is one only remedy, to come to search out the matter − (73) with sound judgments; also it behoveth us to prevent an offense, lest we think that the faithful servants of God do therefore strive among themselves, because Satan doth falsely abuse their names, that he may set certain shadows by the ea
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pericope/per-act-15-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
바울과 바나바가 복음의 드러난 원수들과 많은 싸움을 겪은 후, 누가는 이제 그들이 내부의 전쟁으로 시험받았음을 선언하기 시작한다. 그들의 교리와 사역이 모든 방식으로 시험받아, 그들이 하나님으로 무장되고 세상과 사탄의 모든 공격에 맞서도록 갖추어졌음이 더 잘 드러나게 하기 위해서였다. 이것이 그들의 교리에 대한 작은 확인이 아니었으니, 그토록 많은 무기에 흔들리고 두드려졌지만 그럼에도 굳건히 서서, 그토록 많은 방해물로도 그 과정이 끊어지지 않았기 때문이다. 그러므로 이것을 위해 바울은 밖에서는 싸움이 있었고 안에서는 두려움이 있었다고 자랑한다(고후 7:5). 이 역사는 주목할 가치가 충분하다. 우리가 자연적으로 십자가와 모든 박해를 혐오하지만, 내부의 불화가 더 위험하다. 우리를 낙심하게 할 수 있기 때문이다. 폭군들이 힘을 모아 사람들에게 격렬하게 달려들면 육신은 두려워한다. 용기의 영을 받지 못한 모든 이들은 온 마음으로 떤다. 그러나 그때 그들의 양심은 어떤 시험으로도 제대로 건드려지지 않는다. 왜냐하면 이것은 교회의 숙명적인 상태와 같다고 알려져 있기 때문이다. 그러나 형제들이 서로 싸우고 교회가 내부에서 소동이 일어날 때는, 연약한 마음들이 불안해하고 쓰러지지 않을 수 없다. 특히 논쟁이 교리에 관한 것일 때 더욱 그러하다. 교리만이 형제적 연합의 거룩한 끈이기 때문이다. 마지막으로 내부의 불화만큼 복음을 더 크게 손상시키는 것은 없다. 이것이 연약한 양심을 찌르고 상하게 할 뿐 아니라 악인들에게 험담할 기회를 주기 때문이다.
따라서 우리는 이 역사를 부지런히 주목해야 한다. 같은 복음을 고백하는 이들 사이에서도, 교만한 자들이 자신의 발명품을 들여오는 것 외에 명성을 얻을 다른 방법이 없을 때, 교리에 관한 다툼과 분쟁이 일어나는 것이 새로운 예가 아님을 알기 위해서다. 하나님은 한 분이시기에 그분의 진리도 하나라는 것은 확실하다. 그러므로 바울이 신자들에게 상호 동의를 권할 때, 이 논증을 사용한다. "한 하나님, 한 믿음, 한 세례"(엡 4:6). 그러나 우리가 파당으로 교회를 분열시키려 하거나 그들의 거짓되고 더러운 발명품으로 복음을 더럽히거나 의혹에 빠뜨리려는 악인들이 일어나는 것을 볼 때, 우리는 사탄의 교활함을 알아야 한다. 그러므로 바울은 다른 곳에서 이단이 나타나는 것은 시험을 받은 자들이 드러나게 하기 위함이라고 말한다(고전 11:19). 분명히 주님은 이러한 시험으로 자신의 자녀들의 믿음을 시험하고 그분의 말씀을 훌륭하고 탁월한 승리로 아름답게 하심으로써, 악인들이 어둡게 하려 했던 진리를 더욱 밝게 빛나게 하여 사탄의 교활함을 놀랍게 무효화하신다.
유대에서 내려온 어떤 사람들. 이 위장과 색깔은 심지어 선한 사람들을 속이기에도 충분히 강력했다. 예루살렘은 모든 교회 가운데 이유 없이 높임을 받지 않았다. 그들이 예루살렘을 그들의 어머니로 여겼기 때문이다. 복음이 파이프와 수로를 통하듯 그 샘에서 흘러내려왔기 때문이다. 이 미혹하는 자들이 거기서 왔다. 그들은 사도들을 내세운다. 그들은 사도들에게서 배운 것밖에 가져오지 않는다고 자랑한다. 그들은 이 연기로 무지한 자들의 눈을 흐리게 한다. 그들에게 제공된 위장을 경박하고 악한 자들은 탐욕스럽게 붙잡는다. 교회의 혼란은 폭풍처럼 선하고 절제 있는 자들을 흔들어 그들이 걸려 넘어지게 한다. 따라서 우리는 사탄의 이 교활함을 주목해야 한다. 그가 거룩한 사람들의 이름을 남용하여 단순한 자들을 속이는 것이다. 그들은 사람들의 권위에 이겨 감히 사안 자체를 물어보지 않기 때문이다. 누가는 실제로 이 악당들이 어떤 감정으로 움직였는지는 표현하지 않는다. 그러나 바울과 바나바에게 맞서도록 그들을 움직인 것은 왜곡된 열심이었을 것이다. 어떤 심술궂은 성품들은 자신들 것이 아니면 아무것도 만족하지 못하기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-15-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
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− 2. When there was sedition arisen. This was no small trial, in that Paul and Barnabas are haled into a troublesome tumult. There was mischief enough already in the matter [dissension] itself; but it is a more cruel mischief when the contention waxeth so hot, that they are enforced to fight with their brethren as with enemies. Add, moreover, the infamy wherewith they saw themselves burdened among the simple and unskillful, as if they would trouble the peace of the Church with their stubbornness. For it falleth out oftentimes so, that the faithful servants of Christ are envied alone, and bear all the blame, after that they have been unjustly troubled, and have faithfully employed themselves in defense of a good cause. Therefore, they must be endued with invincible courage to despise all false reports which are carried about concerning them. Therefore, Paul boasteth in another place that he went through the midst of seditions, ( 2 Corinthians 6:5 .) But the servants of God must observe such moderation, that they abhor so much as they can all discord; if at any time Satan raise tumults and contentions, let them endeavor to appease them, and, finally, let them do all that they can to foster and cherish unity. But again, on the other side, when the truth of God is assailed, let them refuse no combat for defense thereof; nor let them fear to oppose themselves valiantly, though heaven and earth go together. − And let us, being admonished by this example, learn, so often as there ariseth any tumult in the Church, wisely to weigh through whose fault it came, lest we rashly condemn the faithful ministers of Christ, whose gravity is rather to be praised, because they can abide so valiantly such violent assaults of Satan. Secondly, let us call to mind that Satan was bridled by the wonderful providence of God, that he might not put the doctrine of Paul to the foil. For if he had been suffered to do hurt at his pleasure, so soon as the faith of the Gentiles had been pulled down and overthrown, the gospel preached by Paul should have fallen to the ground, and the gate should have [been] shut against the calling of the Gentiles. Thirdly, let us learn that we must in time prevent dissension, of what sort soever it be, lest it break out into the flame of contention; because Satan seeketh nothing else by the fans of dissension but to kindle so many fires. But again, seeing we see the primitive Church on an uproar, and the best servants of Christ exercised with sedition, if the same thing befall us now, let us not fear as in some new and unwonted matter; but, craving at the Lord’s hands such an end as he now made, let us pass through tumults with the same tenor of faith. − Unless ye be circumcised. Luke setteth [defineth] down briefly in these words the state of the question, to wit, that these seducers went about to bind men’s consciences with necessity of keeping the law. Circumcision is indeed mentioned alone in this place; but it appeareth by the text that they moved the question about the keeping of the whole Law. And, because circumcision was, as it were, a solemn entrance and admission into other rites of the law, therefore, by synecdoche, the whole law is comprehended under one part. These enemies of Paul did not deny that Christ was the Messiah; but though they gave him their names, they retained therewithal the old ceremonies of the law. − The error might have seemed tolerable at the first glimpse. Why doth not Paul then dissemble, at least, for some short time, lest he shake the Church with conflict? for the disputation was concerning external matters, concerning which Paul himself forbiddeth elsewhere to stand and strive too much. But there were three weighty causes which enforced him to gainstand. For, if the keeping of the law be necessary, man’s salvation is tied to works, which must be grounded in the grace of Christ alone, that the faith may be settled and quiet. Therefore, when Paul saw the worship of the law set against the free righteousness of faith, it was unlawful for him to hold his peace, unless he would betray Christ. For, seeing the adversaries did deny that any should be saved, save he which did observe the law of Moses, by this means they did translate unto works the glory of salvation, which they took from Christ, and having shaken assurance, they did vex miserable souls with unquietness. Again, it was no small thing, neither of any small importance, to spoil and rob faithful souls of the liberty gotten by Christ’s blood. Though the inward liberty of the Spirit were common to the fathers as well as to us, yet we know what Paul saith, that they were shut up under the childish ward and custody of the law, so that they did not much differ from servants; but we are loose from the schoolmastership of the law after that Christ was revealed, ( Galatians 3:24 ,) and we have more liberty, the time of our nonage being, as it were, ended. The third vice of this doctrine was, because it darkened the light of the Church, − (74) or at least did put in, as it were, certain clouds, that Christ the Sun of righteousness might not give perfect light. In sum, Christianity should shortly have come to nothing if Paul should have yielded to such beginnings. Therefore, he entereth the combat, not for the external uncircumcision of the flesh, but for the free salvation of men. Secondly, that he may acquit and set free godly consciences from the curse of the law, and the guilt of eternal death. Last of all, that after all hindrances are driven away, the brightness of the grace of Christ may shine as in a pleasant and clear heaven. Moreover, these knaves did great injury to the law when they did wickedly corrupt the right use thereof. This was the natural and right office of the law, to lead men by the hand, like a schoolmaster, unto Christ; therefore, it could not be worse corrupt than when, under color of it, the power and grace of Christ were diminished. − After this sort must we look into the founta
Pericope (part_of)
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pericope/per-act-15-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
적지 아니한 다툼과 변론이 일어나. 이것이 작은 시험이 아니었으니, 바울과 바나바가 소란스러운 소동 속으로 끌려 들어가기 때문이다. 사안 자체에 이미 충분한 해악이 있었다. 그러나 다툼이 그들이 형제들과 원수처럼 싸워야 할 만큼 격렬해질 때 더욱 잔인한 해악이 된다. 더구나 단순하고 무지한 자들 사이에서 그들이 자신들의 완고함으로 교회의 평화를 어지럽히는 것처럼 보이는 불명예가 더해진다. 그리스도의 신실한 종들이 불의하게 괴롭힘을 당하고 선한 대의를 변호하는 데 신실하게 힘을 쏟은 후에도, 홀로 미움을 받고 모든 비난을 짊어지게 되는 것이 때로 그렇게 벌어지기 때문이다. 따라서 그들은 자신들에 관해 퍼뜨려지는 모든 거짓 소문을 경멸하는 불굴의 용기를 가져야 한다. 그러므로 바울은 다른 곳에서 분쟁 가운데서 걸어갔다고 자랑한다(고후 6:5). 그러나 하나님의 종들은 할 수 있는 한 모든 불화를 혐오할 만큼의 절제를 지켜야 한다. 사탄이 소란과 다툼을 일으키면, 그것을 진정시키기 위해 힘쓰고 최선을 다해 연합을 육성해야 한다. 그러나 다른 한편으로, 하나님의 진리가 공격받을 때는 어떤 싸움도 그 방어를 위해 거부하지 말고, 하늘과 땅이 함께 무너지더라도 용감하게 맞서기를 두려워하지 말라.
이 본보기로 교훈을 받아, 교회에 어떤 소동이 일어날 때마다 누구의 잘못인지를 지혜롭게 헤아리는 것을 배우자. 그리스도의 신실한 사역자들을 성급하게 정죄하지 않도록, 그들의 확고함이 오히려 칭찬받아 마땅하다. 사탄의 그토록 격렬한 공격들을 그처럼 용감하게 감당할 수 있기 때문이다. 또한 사탄이 하나님의 놀라운 섭리로 억제되어 바울의 교리를 패퇴시키지 못했음을 기억하자. 만약 그가 마음대로 해를 끼치도록 허용되었더라면, 이방인들의 믿음이 무너지고 파괴되자마자 바울이 전파한 복음이 땅에 떨어지고 이방인 소명의 문이 닫혔을 것이기 때문이다. 우리가 어떤 종류이든 불화를 적시에 막아야 한다는 것도 배우자. 그것이 다툼의 불꽃으로 번지기 전에 말이다. 사탄이 불화의 부채질로 추구하는 것은 그처럼 많은 불을 지피는 것 외에 다른 것이 없기 때문이다. 그러나 원시 교회가 소동에 빠지고 최선의 그리스도의 종들이 분쟁으로 시험받는 것을 보면서, 우리에게 같은 일이 벌어질 때 새롭고 이상한 일처럼 두려워하지 말자. 오히려 주님께 그분이 지금 만들어 주신 것과 같은 결말을 구하면서, 같은 믿음의 흐름으로 소란을 헤쳐나가자.
원주석
- 번역원본
commentary-section/cal-act-15-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
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− 3. Being brought on the way by the Church. Whereas, by the common consent of the Church, there were joined to Paul and Barnabas companions, who might, for duty’s sake, conduct them, we may thereby gather, that all the godly were on their side; and that they did never otherwise think but that the cause was theirs as well as the apostles. Wherefore they determined the journey of Paul and Barnabas with like minds as they took it in hand; to wit, that they might tame and put to silence those troublesome spirits who did falsely make boast of the apostles. Whereas he saith shortly after, that they certified the brethren in their voyage of the wonderful conversion of the Gentiles, it is a testimony and token that they came not to Jerusalem fraught with fear; but that they did even without fear stoutly profess that which they had taught before. Therefore, they come not to plead their cause before their judges; but that they may, with common consent and judgment, on both sides, approve that which was commanded by God touching the abolishing of ceremonies. For though they did not despise the judgment of the apostles, yet because they knew that it was not lawful for them, neither for the apostles, to decree otherwise concerning the cause, it did not become them to stand as men whose matter is handled at the bar. − (87) Thence cometh the boldness of rejoicing; to this end − (88) tendeth the joy of the godly, whereby they subscribe both to the doctrine of Paul and also the calling of the Gentiles. − (87) − “ Reos ,” as men accused, defenders. (88) − “ Huc accedit ,” to this is added. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
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pericope/per-act-15-001
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그들이 교회의 전송을 받고. 교회의 공동 동의로 바울과 바나바에게 동반자들이 합류하여 예의상 그들을 안내하게 된 것에서, 모든 경건한 자들이 그들 편이었음을 알 수 있다. 그리고 그들은 그 대의가 사도들의 것과 마찬가지로 자신들의 것이라고 달리 생각한 적이 없었다. 따라서 그들은 바울과 바나바의 여정을 그들이 시작한 것과 같은 마음으로 결정했다. 즉, 사도들의 이름을 거짓으로 자랑하는 그 소란스러운 영들을 길들이고 잠잠하게 하기 위해서였다. 그가 그 여정에서 그들이 이방인들의 놀라운 개종을 형제들에게 알렸다고 곧이어 말하는 것은, 그들이 두려움에 가득 차서 예루살렘에 오지 않았다는 증거이자 표징이다. 오히려 그들이 이전에 가르쳤던 것을 두려움 없이 담대하게 고백했다. 따라서 그들은 재판관 앞에 선 자들처럼 자신들의 대의를 변론하러 온 것이 아니었다. 오히려 양쪽에서 공동의 동의와 판단으로, 의식들의 폐지에 관해 하나님이 명하신 것을 확인하기 위해서였다.
원주석
- 번역원본
commentary-section/cal-act-15-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
− 4. They were received of the Church. By this word Church he meaneth the multitude itself and the whole body; that done, he assigneth a peculiar place to the apostles and elders, by whom Paul and Barnabas were specially received. Furthermore, because the apostles had no certain place of abode at Jerusalem, but went ever now and then sometimes to one place and sometimes to another, whithersoever occasion did call them, that church had elders to whom the ordinary government of the Church was committed; and what the one function differeth from the other we have before declared, ( Acts 14:23 .) And hereby it appeareth what brotherly courtesy there was in the apostles and elders, because they do not only courteously receive Paul and Barnabas, but so soon as they hear what success they had with their pains they took, they magnify the grace of God. Luke repeateth again that form of speech which we had before in the chapter next going before, when he saith, that they declared whatsoever things God had done with them. Wherein we must remember that which I said before, that God is not made a fellow-laborer, but all the whole praise of the work is ascribed to him. Therefore it is said, that he did that with Paul and Barnabas which he did by them, as he is said to deal mercifully with us when he helpeth our miseries. − return to ' Top of Page ' <a name="verse-5" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
교회와 사도들과 장로들에게 영접을 받고. 이 말로 그는 무리 자체와 전체 몸을 의미한다. 그런 다음 사도들과 장로들에게 특별한 자리를 할당하는데, 바울과 바나바를 특별히 영접한 자들이다. 더욱이 사도들은 예루살렘에 일정한 거처가 없었고, 경우에 따라 때로 여기저기로 다녀야 했기 때문에, 그 교회에는 교회의 일상적인 통치를 맡은 장로들이 있었다. 이 두 직임이 어떻게 다른지는 앞서 설명했다(행 14:23). 또한 사도들과 장로들에게 형제적 예의가 어떠했는지도 여기서 나타난다. 그들은 바울과 바나바를 정중하게 영접했을 뿐 아니라, 그들이 수고로 거둔 성과를 듣자마자 하나님의 은혜를 높인다. 누가는 앞 장에서 우리가 보았던 그 말하는 방식을 다시 반복한다. 즉, 그들이 하나님이 그들과 함께 행하신 모든 것을 선언했다고 말할 때다. 여기서 내가 앞서 말한 것을 기억해야 한다. 즉, 하나님이 동료 일꾼으로 만들어지는 것이 아니라, 일의 모든 찬양이 그분께 돌려진다는 것이다.
원주석
- 번역원본
commentary-section/cal-act-15-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
− 5. Certain of the sect of the Pharisees. It is not without cause that Luke expresseth what kind of men they were which went about to trouble or hinder Paul, even at Jerusalem also. And it is to be thought that the evil flowed from that fountain; and that Luke doth now more plainly express, that there brake out now also fans [disturbers] out of that very same sect, from whence the authors of that wicked dissension came. For though they had given Christ their names, yet there remained relics of their former nature. We know how proud the Pharisees were, how haughty, how lofty their looks were; − (89) all which they would have forgotten if they had truly put on Christ. Like as there remained no Phariseeism in Paul, but a great part had gotten the habit of stubbornness by long custom, which they could not shake off so easily by and by. Forasmuch as there reigned most of all among them hypocrisy, they were too much addicted to external rites, which are coverings for vices. They were likewise puffed up with pride, so that they did tyrannously covet to make all other men subject to their decrees. It is well-known how sore sick the monks are of both diseases. Whereby it cometh to pass, that nothing is more cruel than they to oppress the Church, nothing is more wicked or forward than they to despise the Word of God. Moreover, we see many of them which came out of those dens which have cast from them their cowl, and yet can they never forget those conditions which they learned there. − (90) (89) − “ Quanta confidentia, quale supercilium ,” how confident, how supercilious. (90) − “ Quos illic imbiberunt mores ,” the habits which they contracted there. return to ' Top of Page ' <a name="verse-6" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
바리새파 중에 믿는 사람들. 누가가 예루살렘에서도 바울을 방해하거나 가로막으려 한 자들이 어떤 부류인지를 표현한 것은 이유가 없지 않다. 그 악이 바로 그 샘에서 흘러나왔다고 생각된다. 누가는 이제 더욱 분명하게, 저 사악한 불화의 저자들이 나온 바로 그 같은 분파에서 소란을 일으키는 자들이 또 터져 나왔음을 표현한다. 그들이 그리스도께 이름을 드렸지만 옛 성품의 흔적은 남아 있었기 때문이다. 우리는 바리새인들이 얼마나 교만했는지, 얼마나 오만하고 거만했는지를 안다. 그들이 진정으로 그리스도를 입었더라면 그 모든 것을 버렸을 것이다. 바울에게는 바리새주의가 남지 않은 것처럼. 그러나 많은 이들이 오랜 관습으로 인한 완고함의 습관을 얻었는데, 그것을 즉시 쉽게 떨쳐내지 못했다.
원주석
- 번역원본
commentary-section/cal-act-15-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
− 6. The apostles and elders met together. Luke saith, not that all the whole Church was gathered together, but those who did excel in doctrine and judgment, and those who, according to their office, were competent − (91) judges in this matter. It may be, indeed, that the disputation was had in presence of the people. But lest any man should think that the common people were suffered hand over head to handle the matter, Luke doth plainly make mention of the apostles and elders, as it was more meet that they should hear the matter and to decide it. − (92) But let us know, that here is prescribed by God a form and an order in assembling synods, when there ariseth any controversy which cannot otherwise be decided. For seeing that many did daily gainstand Paul, this disputation alone, by reason whereof there was great ruin like to ensue, and which was already come to hot combats, did enforce him to go to Jerusalem. − (91) − “ Legitimi ,” lawful. (92) − “ Sicut magis idonei erant cognitores ,” as they were more apt to take cognisance of it. return to ' Top of Page ' <a name="verse-7" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
사도와 장로들이 이 일을 의논하러 모여. 누가는 온 교회가 모였다고 말하지 않고, 교리와 판단에서 탁월한 자들, 이 사안에서 직임상 합당한 재판관인 자들이라고 말한다. 논의가 백성이 보는 앞에서 이루어졌을 수도 있다. 그러나 일반 백성이 무분별하게 문제를 다루도록 허용받았다고 누가 생각할까봐, 누가는 사도들과 장로들을 분명히 언급한다. 그들이 사안을 듣고 결정하기에 더 적합했기 때문이다. 그러나 어떤 논쟁이 일어나 달리 해결될 수 없을 때 총회를 소집하는 형식과 질서가 여기서 하나님에 의해 규정되고 있음을 알아야 한다. 많은 이들이 날마다 바울에게 반대하는 가운데, 이미 격렬한 싸움으로 번지고 큰 파멸이 임박한 이 논쟁 하나가 그로 하여금 예루살렘으로 가게 했다.
원주석
- 번역원본
commentary-section/cal-act-15-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
− 7. And when there had been great disputation. Though there were choice made of grave men, and such as were public teachers of the Church, yet could not they agree by and by. − (93) Whereby appeareth how the Lord did exercise his Church, even then, by the infirmity of men, that it might learn to be wise with humility. Moreover, he suffered (even in that company and assembly wherein he was chief) the principal point of Christian doctrine to be diversely tossed and handled, lest we should wonder, if at any time it so fall out, that men, who are otherwise learned and godly, do, through unskillfulness, fall into an error. For some were not so quick witted [acute] that they could thoroughly see into the greatness of the matter. So that when they judge that the law ought to be kept, being unadvisedly carried away with the zeal of the law, they see not into how deep a labyrinth they throw the consciences of other men, and their own also. They thought that circumcision was an eternal and inviolable token of God’s covenant; the same opinion had they of all the whole law. Wherefore Peter standeth chiefly upon this, to show the state of the question, which the most of them knew not. And his oration hath two members. For, first, he proveth by the authority of God that the Gentiles must not be enforced to keep the law; secondly, he teacheth that all man’s salvation is overthrown, if the conscience be once caught in this snare. Therefore, the former part (wherein he declareth that he was sent of God to teach the Gentiles, and that the Holy Spirit came down upon them) tendeth to this end, that men did not unadvisedly disannul the ceremonies of the law, but that God is the author of that disannulling. And so soon as the authority of God is brought forth, all doubting is taken away, because this is all our wisdom, to stay ourselves upon the authority, government, and commandment of God, − (94) and to make more account of his beck and pleasure than of all reasons. Now, it is meet that we ponder the words of Peter, whereby he proveth that this was granted to the Gentiles by God, to be free from the yoke of the law. − You know. He calleth them to bear witness, (and unto them he appealeth,) lest any man should think that he is about to speak of some dark and doubtful thing. The history was well known to them all. That which remained, he showeth that they were blind even in most clear light, yea, because they had not long ago learned that which was openly showed. He calleth the beginning of the preaching of the gospel old days, or the old time, as if he should say, ago, as it were since the first beginning of the Church, after that Christ began to gather to himself any people. − God did choose in us. The word choose doth signify to appoint or decree. Though Peter doth comprehend as well the free election of God as the choice whereby God did adopt the Gentiles to be his people; therefore, he chose, that is, as it were, making choice, that he might show a token of his free election in the Gentiles, he would that by my mouth they should hear the doctrine of the gospel. These words, in us, do import as much as in our sight, or we being witnesses, or among us. − (95) For his meaning is, that he declareth nothing but that which they knew full well; to wit, which was done before their eyes. The phrase is common enough both among the Grecians, and also among the Hebretians, [Hebrews,] unless we had liefer resolve it as some other do, He hath chosen me out of this company. − And believe. This was a seal to confirm the calling of the Gentiles. The office of teaching was enjoined Peter by an oracle; but the fruit which came of his doctrine doth make his ministry noble and authentical, as they call it. For, seeing that the elect are illuminate into the faith by a peculiar grace of the Spirit, doctrine shall bring forth no fruit, unless the Lord show forth his power in his ministers, in teaching the minds of those inwardly which hear, and in drawing their hearts inwardly. Therefore, seeing the Lord commanded that the doctrine of the gospel should be brought unto the Gentiles, he did sanctify them to himself, that they might be no longer profane. But the solemn consecration was then perfect in all points, when he imprinted in their hearts, by faith, the mark of their adoption. The sentence which followeth immediately is to be understood as set down by way of exposition; − (96) for Peter annexeth the visible graces of the Spirit unto faith, as, assuredly, they were nothing else but an addition thereof. Therefore, seeing that the Gentiles are ingrafted into the people of God without circumcision and ceremonies, Peter gathereth that it was not well done to lay upon them any necessity to keep the law. Yet it seemeth to be but a weak argument to prove their election withal, because the Holy Ghost came down upon them. For they were such gifts that they could not reason from the same, that they were reckoned in the number of the godly. But it is the Spirit of regeneration alone which distinguisheth the children of God from strangers. I answer, Though men, who were otherwise vain, were endued with the gift of tongues and such like, yet doth Peter take for a thing which all men grant, that which was known, that God had sealed in Cornelius and his cousins [relatives] his free adoption by the visible grace of the Spirit, as if he should point out his children with his finger. − The knower of the hearts. He applieth this adjunct to God, according to the circumstance of the present matter; and it hath under it a secret contrariety, − (97) that men are more addicted to external purity, because they judge according to their gross and earthly sense and understanding; but God doth look into the heart. Therefore, Peter teacheth that they judge preposterously in this matter according to man’s understanding, seeing that the inward pureness of the heart alone is here to be esteemed, which we know not. − (98) And by this means doth he bridle o
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
많은 변론이 있은 후에. 훌륭한 사람들, 교회의 공적 교사들이 선발되었지만 즉시 합의에 이르지는 못했다. 이로써 주님이 인간의 연약함으로도 그때 자신의 교회를 훈련시키셔서, 그것이 겸손함으로 지혜로워지도록 하셨음이 나타난다. 더욱이 그분은 (자신이 으뜸이 되셨던 그 모임에서도) 그리스도인 교리의 핵심 요점이 다양하게 다루어지도록 허용하셨다. 때로 학식 있고 경건한 사람들도 무지로 인해 오류에 빠질 수 있음을 우리가 이상하게 여기지 않도록 하기 위해서다. 어떤 이들은 그 사안의 중대함을 깊이 볼 만큼 영민하지 않았다. 그래서 율법에 대한 열심에 무분별하게 끌려 율법이 지켜져야 한다고 판단할 때, 자신들과 다른 사람들의 양심을 얼마나 깊은 미궁에 던져 넣는지를 보지 못했다. 그들은 할례가 하나님 언약의 영원하고 침범할 수 없는 표징이라고 생각했고, 온 율법 전체에 대해서도 같은 의견을 가졌다. 따라서 베드로는 주로 대부분이 알지 못했던 문제의 본질을 보여 주는 데 집중한다. 그리고 그의 설교는 두 부분으로 이루어진다. 먼저 하나님의 권위로 이방인들이 율법을 지키도록 강요받지 말아야 함을 증명한다. 다음으로 양심이 한 번 이 올가미에 잡히면 인간의 모든 구원이 전복됨을 가르친다.
당신들이 알거니와. 그는 그들을 증인으로 부른다. 어두운 것이나 의심스러운 것에 대해 말하려 한다고 아무도 생각하지 않도록 하기 위해 그들에게 호소하는 것이다. 그 역사는 그들 모두에게 잘 알려져 있었다. 나머지에 대해서는 그들이 가장 밝은 빛 가운데서도 맹목이었음을 보여 준다. 오래전에 공공연히 나타났던 것을 그들이 오랫동안 배우지 못했기 때문이다. 그는 복음 전파의 시작을 오랜 옛날 혹은 최초의 시대라고 부른다. 마치 그리스도가 자신에게 어떤 백성을 모으기 시작한 첫 시작부터, 교회가 시작된 때부터라고 말하는 것처럼.
원주석
- 번역원본
commentary-section/cal-act-15-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
− 9. And he put no difference. There was indeed some difference, because the Gentiles who were uncircumcised were suddenly admitted unto the covenant of eternal life; whereas the Jews were prepared by circumcision unto faith. But Peter’s meaning is, that they were both chosen − (102) together by God unto the hope of the same inheritance, and that they were extolled into the like degree of honor, that they might be the children of God and members of Christ, and, finally, the holy seed of Abraham, a priestly and princely generation. Whereupon it followeth, that they cannot without sacrilege be counted unclean, sithence God hath chosen them to be a peculiar people, and hath consecrated them to be holy vessels of his temple. For the wall of separation being pulled down, whereby the Gentiles and Jews were divided among themselves, he hath joined the Gentiles to the Jews, that they might grow together into one body, ( Ephesians 2:14 ;) and that I may so say, he hath mixed circumcision and uncircumcision together, that as well those of the household as strangers may be one in Christ, and may make one Church; and that there may not be any longer either Jew or Grecian. − Seeing that by faith he hath purified. This member is answerable to that former adjunct which he applieth to God; as if he should say, that God, who knoweth the hearts, did inwardly purge the Gentiles, when he vouchsafed to make them partakers of his adoption, that they might be endued with spiritual cleanness. But he addeth farther, that this purity did consist in faith. Therefore he teacheth, first, that the Gentiles have true holiness without ceremonies, which may suffice before God’s judgment-seat. Secondly, he teacheth that this is attained unto by faith, and from it doth it flow. In like sort, Paul gathereth, that uncircumcision doth not hinder a man but that he may be counted holy and just before God, ( Romans 4:10 ;) because circumcision did follow after righteousness in the person of Abraham, and by order of time it was latter, [posterior.] − But here ariseth a question, whether that purity which the fathers had in times past were unlike to that which God gave now to the Gentiles? For it seemeth that Peter distinguisheth the Gentiles from the Jews by this mark, because, being content with the cleanness of the heart alone, they need no help of the law. I answer, that the one of them differ from the other, not in substance, but in form, [only.] For God had respect always unto the inward cleanness of the heart; and the ceremonies were given to the old [ancient] people only for this cause, that they might help their faith. So that cleanness, as touching figures and exercises, was only for a time, until the coming of Christ, which hath no place among us at this day; like as there remaineth from the very beginning of the world unto the end the same true worship of God, to wit, the spiritual worship; yet is there great difference in the visible form. Now, we see that the fathers did not obtain righteousness by ceremonies, neither were they therefore pure before God, but by the cleanness of the heart. For the ceremonies of themselves were of no importance to justify them; but they were only helps, which did accidentally (that I may so term it) purge them; yet so that the fathers and we had the same truth. Now, when Christ came, all that which was accidental did vanish away; and, therefore, seeing the shadows be driven away, there remaineth the bare and plain pureness of the heart. − Thus is that objection easily answered which the Jews think cannot possibly be answered. Circumcision is called the eternal covenant, or of the world, ( Genesis 17:13 ;) therefore, say they, it was not to be abolished. If any man shall say that this is not referred unto the visible sign, but rather unto the thing figured, it shall be well answered; but there is another answer besides this. Seeing that the kingdom of Christ was a certain renewing of the world, there shall no inconvenience follow if he made an end of − (103) all the shadows of the law, forasmuch as the perpetuity of the law is grounded in Christ. I come now unto the second member, where Peter placeth the cleanness [purity] of the Gentiles in faith. Why doth not he say, In perfection of virtues, or holiness of life, save only because men have righteousness from another, and not from themselves? For, if men, by living well and justly, should purchase righteousness, or if they should be clean before God by nature, this sentence of Peter should fall to the ground. Therefore, the Spirit doth in these words plainly pronounce that all mankind is polluted, and with filthiness defiled; secondly, that their blots can by no other means be wiped away than by the grace of Christ. For, seeing that faith is the remedy whereby the Lord doth freely help us, it is set as well against the common nature of all men, as against every man’s own merits. When I say that all mankind is polluted, my meaning is, that we bring nothing from our mother’s womb but mere filthiness, and that there is no righteousness in our nature which can reconcile us to God. Man’s soul was indeed endued with singular gifts at the first; but all parts thereof are so corrupt with sin, that there remaineth in it no drop of pureness any longer; therefore we must seek for cleanness without ourselves. − For if any man allege that it may be recovered by merits of works, there is nothing more absurd than to imagine that wicked and coward nature can deserve anything. Therefore, it resteth that men seek elsewhere for that which they shall never be able to find within themselves. And surely it is the office of faith to translate that unto us which is proper to Christ, and to make it ours by free participation. So that there is a mutual relation between faith and the grace of Christ. For faith doth not make us clean, as a virtue or quality poured into our souls; but because it receiveth that cleanness which is offered in Christ. We must also no
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
믿음으로 그들의 마음을 깨끗이 하사 그들이나 우리나 차별이 없이 하셨느니라. 실제로 어느 정도의 차이가 있었다. 할례받지 않은 이방인들이 갑자기 영생의 언약으로 받아들여진 반면, 유대인들은 할례로 믿음에 준비되었기 때문이다. 그러나 베드로의 의미는 그들 모두가 하나님에 의해 동일한 기업의 소망으로 함께 선택되었고, 하나님의 자녀들과 그리스도의 지체들이 되며 마지막으로 아브라함의 거룩한 씨, 제사장적이고 왕적인 세대가 되는 동등한 영예의 위치로 높여졌다는 것이다. 따라서 그들은 하나님이 자신의 특별한 백성으로 선택하시고 자신의 성전의 거룩한 그릇으로 거룩하게 하셨으니 불경건하게 부정한 것으로 여겨질 수 없다는 것이 따라온다. 유대인들과 이방인들을 서로 나누었던 분리의 벽이 허물어지면서, 그들이 한 몸으로 자라날 수 있도록 이방인들을 유대인들과 연합시키셨다(엡 2:14). 그분이 할례와 무할례를 섞어 놓으셔서, 집안 사람들과 외인들이 모두 그리스도 안에서 하나가 되고 하나의 교회를 이루게 하셨다.
믿음으로 그들의 마음을 깨끗이 하사. 이 부분은 그가 하나님께 적용한 그 앞의 형용사에 상응한다. 마치 하나님이 마음을 아시고 이방인들을 자신의 입양의 참여자가 되는 것을 허락하실 때 그들을 내적으로 깨끗하게 하셔서, 그들이 영적 정결함을 받도록 하셨다는 것처럼. 그러나 그는 이 순결이 믿음 안에 있다고 덧붙인다. 따라서 그는 먼저 이방인들이 의식 없이도 하나님의 심판석 앞에서 충분한 참된 거룩함을 가졌음을 가르친다. 둘째로, 이것이 믿음으로 얻어지고 그로부터 흘러나온다고 가르친다.
원주석
- 번역원본
commentary-section/cal-act-15-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
− 10. Now, therefore, why tempt ye? This is the other part of the sermon wherein Peter showeth how deadly that doctrine is which Paul’s enemies sought to bring in; to wit, which might drown godly souls in despair. He inferreth and gathereth out of the former member, that God is tempted if the Gentiles be enforced to keep the law of necessity; − (104) he riseth higher, and pierceth even unto the very fountain. For he reasoneth hitherto, that the Gentiles should have injury done them if there be more required at their hands than God will; and seeing that he made them equal with the holy people, and did vouchsafe them the honor of adoption, it was. an unmeet and inconvenient [absurd] matter that they should be rejected, and so his liberality should be restrained. For he saith last of all, that this faith is sufficient for them, though they want ceremonies. And now he taketh an higher principle, that those who tie men’s salvation to the works of the law leave them no good hope; but rather throw the whole world headlong into horrible destruction, if it can obtain salvation by no other means but by keeping the law. With what arguments he proveth this we shall see in their place. As touching the words, seeing the Scripture saith, that God is tempted diverse ways, Peter’s meaning is, in this place, that God is provoked as it were of set purpose, when there is an heavier burden laid upon men than they be able to bear; and that his power is brought within bounds − (105) when that yoke is bound which he doth loose, which is nothing else but by striving against nature to match ourselves with giants, as they say. − That the yoke should be laid upon their necks. The meaning of the words is plain, that God is tempted when there is laid upon men’s consciences a sorer burden than they are able to bear, and by this means the salvation of men’s souls is sore shaken; seeing that they must needs by this means be drowned in despair, which cannot be without their destruction. But that injury which is done to God is no whit more tolerable, when as he is robbed of his right that he may not have liberty to deliver us. But we may easily gather out of the thing itself that he doth not speak of the ceremonies only. The servitude of the old training up under the law was hard and laborious; but yet it were too absurd to call it a yoke that cannot be borne; and we know that not only holy men, but also even most hypocrites, did well and exactly accomplish the outward observation of the rites. − Moreover, it were not any hard matter to satisfy the moral law, if it were content with corporeal obedience only, and did not require spiritual righteousness; for it is granted to many to bridle their hands and feet; but to moderate all the affections so that there may reign perfect abstinence and purity, as well in the soul as in the body, this is too hard a matter. − Therefore, those be too foolish who restrain unto ceremonies Peter’s words, whereby the weakness of men to perform the righteousness of the heart is expressed; which doth not only far pass their strength, but is altogether contrary to nature. These men were, I warrant you, deceived by one reason, because the question was moved concerning ceremonies only; but they do remember that Peter did more attentively and more wisely consider as became him, what a labyrinth this error (to look to, but light) did bring with it. The false apostles did avouch, that no man could attain unto salvation unless he did keep the ceremonies. If man’s salvation be tied to works, it shall be no longer grounded in the grace of Christ, and so, by this means, free reconciliation shall fall flat to the ground. Now, seeing that man’s strength is unable to keep the law, all men are subject to the curse which the Lord there denounceth against the transgressors; and so, by this means, all men shall come in danger of despair, seeing that they see themselves guilty of eternal death by the law. Peradventure the false apostles understood these things craftily. But Peter pierceth the very fountain, that he may bring to light the deadly poison of that doctrine; and thus must we do, so often as Satan doth craftily thrust in wicked errors. − At this day we seem to some to be too contentious, when as we do so stoutly stand in this, that men must not pray for the dead; for it is both a most ancient custom, neither is it a thing to look to very dangerous, though men pour out superfluous prayer; yet [nay] it is a plausible opinion, because it carrieth some color of human godliness. − Furthermore, unskillful men judge thus, because they seek. not out the head spring. For, if we grant that men may pray for the dead, we must also admit this, that they are now punished by the judgment of God, because they made not satisfaction in this life for their sins. And so, by this means the force of Christ’s satisfaction is translated unto the works of men. Secondly, the rule of praying aright is overthrown, if men may pray at all adventure, without the word of God. This is also a greater absurdity than that we ought lightly to pass over it. In sum, we can never give true judgment of any question, unless, having thoroughly ripped up the fountain of that doctrine which is called in question, we deduct all consequences which it bringeth with it. Therefore, it is no marvel if Peter, to the end he may pull the false apostles out (by the ears,) as it were out of their lurking dens, do generally dispute touching the whole law; because he doth nothing else but open the matter itself, whereof the simple were ignorant; that they may all see what a deadly doctrine it is, which doth both extinguish the grace of Christ, and drown souls in the horrible dungeon of despair. − (106) − Neither we nor our fathers. Peter doth not only dispute what men have done indeed, but what they were able to do; neither doth he speak only of the common riff-raff, − (107) but of the holy fathers. Seeing that he denieth that they were able to bear the yoke
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그런데 지금 너희가 어찌하여 하나님을 시험하여. 이것은 베드로의 설교에서 다른 부분이다. 여기서 그는 바울의 원수들이 들여오려 했던 교리가 얼마나 치명적인지를 보여 준다. 즉, 그것이 경건한 영혼들을 절망에 빠뜨릴 수 있다는 것이다. 그는 앞선 부분에서 이방인들이 필연적으로 율법을 지키도록 강요받으면 하나님이 시험을 받는다고 추론하고 결론을 내린다. 그는 더 높이 올라가 그 근원까지 파고든다. 왜냐하면 그는 이방인들이 하나님이 원하시는 것보다 더 많은 것을 요구받으면 그들에게 부당한 일이 된다고 지금까지 논증했기 때문이다. 그분이 그들을 거룩한 백성과 동등하게 만드시고 입양의 영예를 허락하셨으니, 그들을 거부하여 그분의 관대함을 억제하는 것은 부당하고 어리석은 일이 된다. 마지막으로 그는 의식이 없어도 믿음만으로 그들에게 충분하다고 말한다. 이제 그는 더 높은 원리를 취한다. 즉, 율법의 행위에 인간의 구원을 묶는 자들은 좋은 희망을 남겨 주지 않는다는 것이다. 오히려 온 세상을 끔찍한 파멸로 거꾸러뜨린다. 율법을 지키는 것 외에는 다른 방법으로 구원을 얻을 수 없다면 말이다.
우리 조상들도 능히 메지 못하던 멍에. 베드로의 의미는 이 장소에서 분명하다. 즉, 인간의 양심에 그들이 감당할 수 있는 것보다 더 무거운 짐을 지울 때 하나님이 시험을 받으며, 이로써 인간 영혼의 구원이 심각하게 흔들린다는 것이다. 그들이 이 방법으로 필연적으로 절망에 빠져 익사할 수밖에 없으니, 그것이 그들의 파멸 없이는 있을 수 없기 때문이다. 그러나 하나님께 가해지는 그 부당함은 그분이 우리를 자유롭게 하실 자유를 빼앗길 때도 조금도 더 용납될 수 없다. 그러나 그가 의식들에 대해서만 말하지 않는다는 것을 사안 자체에서 쉽게 알 수 있다. 율법 아래 옛 훈련의 복종은 고되고 힘들었다. 그러나 그것을 감당할 수 없는 멍에라고 부르는 것은 너무 터무니없다. 가장 위선자들도 의식의 외적 준수를 잘 정확하게 수행했음을 우리는 안다.
원주석
- 번역원본
commentary-section/cal-act-15-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
− 11. By the grace of Jesus Christ. Peter compareth these two together as contrary the one to the other; to have hope − (116) in the grace of Christ, and to be under the yoke of the law; which comparison doth greatly set out the justification of Christ, inasmuch as we gather thereby, that those are justified by faith who, being free and quit from the yoke of the law, seek for salvation in the grace of Jesus Christ. Furthermore, I said before that the yoke of the law is made of two cords. The former is, “He which doth these things shall live in them;” the other is, “Cursed is every one which doth not continue in all the commandments.” Let us return unto the contrary member. If we cannot otherwise attain unto salvation by the grace of Christ, unless the yoke of the law be taken away, it followeth that salvation is not placed in keeping the law, neither are those which believe in Christ subject to the curse of the law; for if he could be saved through grace, who is as yet enwrapped in the yoke of the law, then should Peter’s reasoning be but foolish, which is drawn from contraries: thus, We hope for salvation by the grace of Christ; therefore we are not under the yoke of the law. Unless there were a disagreement between the grace of Christ and the yoke of the law, Peter should deceive us. − (117) − Wherefore, those must needs depart from the righteousness of the law, whosoever desire to find life in Christ; for this contrariety appertaineth not unto doctrine, but unto the cause of justification. − Whereby is also refuted their surmise, − (118) who say that we are justified by the grace of Christ, because he regenerateth us by his Spirit, and giveth us strength to fulfill the law. Those who imagine this, though they seem to ease the yoke of the law a little, yet they keep souls bound with the cords thereof. For this promise shall always stand in force, He which shall do these things shall live in them; on the other side, The curse shall come upon all which shall not absolutely fulfill the law. Wherefore, we must define the grace of Christ far otherwise (whereunto the hope of salvation leaneth) than they dream; to wit, that it be free reconciliation gotten by the sacrifice of his death; or, which is all one, free forgiveness of sins, which, by pacifying and appeasing God, doth make him of an enemy or severe judge, − (119) and which cannot be pleased nor entreated, a merciful Father. I confess, indeed, that we be regenerate into newness of life by the grace of Christ; but when we are about assurance of salvation, then must we call to mind the free adoption alone, which is joined with the purging [expiation] and forgiveness of sins. For, if works be admitted, that they may make us righteous in part only, the yoke of the law shall not be broken, and so Peter’s contrariety [antithesis] shall fall to the ground, or else be dissolved. − Even as they. Peter doth testify in this place, that though the servitude of the law were laid upon the fathers as touching the external shoe, yet were their consciences free and quit; whereby is put away that absurdity, which might otherwise have troubled godly minds not a little. For, seeing that the covenant of life is eternal, and the same which God made with his servants from the beginning until the end of the world, it were an absurd thing, and intolerable, that any other way to obtain salvation should be taught at this day than that which the fathers had in times past. Therefore, Peter affirmeth that we agree very well with the fathers, because they no less than we reposed hope of salvation in the grace of Christ; and so, reconciling the law and the gospel together, as touching the end of the doctrine, he taketh from the Jews the stumbling-block which they reigned to themselves by reason of the discord. − Whereby it appeareth that the law was not given to the fathers that they might thereby purchase salvation, neither were the ceremonies added, that, by the observing thereof, they might attain unto righteousness; but this was the only end of all the whole law, that, casting from them all confidence which they might repose in works, they might repose all their hope in the grace of Christ. Whereby is also refuted the doting of those who think that the old people, inasmuch as they were content with earthly goods, did think no whit of the heavenly life. But Peter maketh the fathers partners with us of the same faith; and doth make salvation common to both; and yet there be some which delight in that brain-sick fellow, Servetus, with his so filthy sacrileges. Furthermore, we must note that Peter teacheth that the faith of the fathers [ancients] was always grounded in Christ, seeing that they could neither find life anywhere else, neither was there any other way for men to come unto God. Therefore, this place agreeth with that saying of the apostle, − “Christ yesterday, and today, and for ever,” − ( Hebrews 13:8 .) (116) − “ Spem salutis ,” hope of salvation. (117) − “ Fucum faceret ,” should make a gloss. (118) − “ Commentum ,” fiction. (119) − “ Vel severo et implacabili judice ,” or a severe and implacable judge. return to ' Top of Page ' <a name="verse-12" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러나 그들이나 우리나 주 예수의 은혜로 구원받는 것을 믿노라. 베드로는 이 둘을 서로 반대되는 것으로 비교한다. 그리스도의 은혜 안에 소망을 두는 것과 율법의 멍에 아래 있는 것이다. 이 비교는 그리스도의 칭의를 크게 두드러지게 한다. 이로써 율법의 멍에에서 자유롭고 해방되어 예수 그리스도의 은혜 안에서 구원을 구하는 자들이 믿음으로 의롭게 됨을 알기 때문이다. 더욱이 나는 율법의 멍에가 두 가닥으로 만들어진다고 앞서 말했다. 첫째는 "이것들을 행하는 자는 그 안에서 살리라"이고, 둘째는 "모든 명령들을 계속 지키지 않는 자는 저주를 받을 것이다"이다. 반대 부분으로 돌아가자. 만약 우리가 달리 그리스도의 은혜로 구원에 이를 수 없다면, 율법의 멍에가 제거되어야 한다는 것이 따라온다. 즉, 구원이 율법을 지키는 데 있지 않다는 것이다. 또한 그리스도를 믿는 이들은 율법의 저주 아래 있지 않다는 것이다.
원주석
- 번역원본
commentary-section/cal-act-15-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
− 12. All the multitude held their peace. By these words, Luke giveth us to understand that the Spirit of God did so reign in that assembly, that they yielded forthwith to reason. The disputation was hot before; but now, after that Peter hath laid open the counsel of God, and hath handled the question according to the doctrine of the Scripture, by and by all noise being stayed, they are quiet and whist who did of late unadvisedly defend the error. This is a lively image of a lawful Council, when the truth of God alone, so soon as it is once come to light, maketh an end of all controversies; and assuredly it is effectual enough to appease all discord when the Spirit beareth the chief sway; because he is again a fit governor, as well to moderate their tongues who must speak before others as to keep the rest under obedience, that they be not too much addicted to themselves and wedded to their own wills, but that, laying away stubbornness, they may show themselves obedient to God. Neither is it to be doubted but that there was some few which would not yield, as it falleth out in a great assembly; yet the truth of God had the upper hand, so that the silence whereof Luke speaketh was a manifest testimony of common obedience. And this was no small moderation in Peter, in that having suffered every one to say for himself what he could, he deferred his judgment (lest it should be prejudicial to others) so long, until the question had been thoroughly discussed to and fro. − They heard Barnabas and Paul. We may gather by these words that they were not heard with silence before.: For seeing that the more part was persuaded that they did wickedly admit the profane Gentiles into the Church, there should nothing which they should have said have been patiently received until this false opinion were corrected and reformed; but all should have been taken at the worst. We see what a poison displeasure conceived for no cause is, which doth so possess men’s minds, that it stoppeth the way, so that the truth can never have en, trance. Hereby we learn how true that saying is, All things are sound to the sound, ( Titus 1:15 ,) for there is nothing so wholesome but corrupt affection do turn the same into that which is hurtful. And to this end tendeth the narration made by Paul and Barnabas, that they may show and prove that God doth allow their apostleship among the Gentiles; forasmuch as it was ratified and confirmed by miracles, which are, as it were, certain seals thereof. − return to ' Top of Page ' <a name="verse-13" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
온 무리가 잠잠하여. 누가는 이 말로 하나님의 영이 그 모임에서 그토록 지배하셔서, 그들이 즉시 이성에 굴복했음을 우리에게 알게 한다. 이전에는 논쟁이 격렬했다. 그러나 이제 베드로가 하나님의 뜻을 드러내고 성경의 교리에 따라 문제를 다루자, 즉시 모든 소음이 그치고, 최근까지 무분별하게 오류를 옹호하던 자들이 조용해진다. 이것은 합법적인 공의회의 생생한 모습이다. 하나님의 진리만이 한 번 빛 가운데 오면 모든 논쟁을 종결짓는 때의 공의회다. 분명히 성령이 주도권을 가질 때 모든 불화를 진정시키기에 충분히 효과적이다. 그분이 다른 이들 앞에서 말해야 하는 이들의 혀를 절제하게 하는 것처럼, 나머지를 순종 아래 두어 그들이 자신들과 자신들의 의지에 너무 집착하지 않도록 하시기에 적합한 통치자이기 때문이다.
그들은 바나바와 바울이 하는 말을 들으니. 이 말에서 그들이 이전에 침묵 없이는 들리지 않았음을 알 수 있다. 대부분이 그들이 불경건하게 이방인들을 교회에 받아들인다고 설득되어 있었기 때문에, 이 거짓 의견이 바로잡히고 개혁되기 전까지는 그들이 말하는 것이 참을성 있게 받아들여지지 않았을 것이다. 그러나 모든 것이 가장 나쁘게 해석되었을 것이다. 이유 없이 품은 불쾌함이 얼마나 치명적인 독인지를 우리는 여기서 본다. 그것이 사람들의 마음을 그토록 사로잡아 진리가 결코 들어갈 수 없도록 길을 막기 때문이다. 또한 이 끝을 향한 바울과 바나바의 이야기는, 하나님이 이방인들 가운데서 그들의 사도직을 허락하심을 보여 주고 증명하기 위한 것이다. 그것이 기적으로 확인되고 확증되었기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-15-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
− 13. James answered, saying. Some old writers of the Church think that this James was one of the disciples, whose surname was Justus and Oblia, whose cruel death is recorded by Josephus in the Twentieth Book of his Antiquities. But would to God the old writers had travailed rather to know the man, than to set forth, with reigned praises, the holiness of a man whom they knew not. It is a childish toy and surmise, in that they say that it was lawful for him alone to enter into the most holy place. For if in that entering in there had been any religion, he had done it contrary to the law of God, forasmuch as he was not the highest priest. Secondly, it was a superstitious thing thus to foster the shadowish worship of the Temple. I omit other trifles. And they are greatly deceived in that they deny that he was one of the twelve apostles. For they are enforced to confess that it is he whom Paul commandeth so honorably, that he maketh him the chief among the three pillars of the Church, ( Galatians 2:9 .) Assuredly, a man inferior in order and degree could never have excelled the apostles so far; for Paul giveth him the title of an apostle. Neither is that worth the hearing which Jerome bringeth, [viz.] that the word is general there, seeing that the dignity of the order is there handled; forasmuch as Christ did prefer the apostles before other teachers of the Church. − Moreover, we may gather out of this place, that they made no small account of James, ( Acts 21:18 ;) forasmuch as he doth with his voice and consent so confirm the words of Peter, that they are all of his mind. And we shall see afterwards how great his authority was at Jerusalem. The old writers think that this was because he was bishop of the place; but it is not to be thought that the faithful did at their pleasure change the order which Christ had appointed. Wherefore, I do not doubt but that he was son to Alpheus, and Christ’s cousin, in which sense he is also called his brother. Whether he were bishop of Jerusalem or no, I leave it indifferent; neither doth it greatly make for the matter, save only because the impudency of the Pope is hereby refuted, because the decree of the Council is set down rather at the appointment, and according to the authority of James than of Peter. And assuredly Eusebius, in the beginning of his Second Book, is not afraid to call James, whosoever he were, the Bishop of the Apostles. Let the men of Rome go now and boast that their Pope is head of the Universal Church, because he is Peter’s successor, who suffered another to rule him, − (120) if we believe Eusebius. − Men and brethren, hear me. James’ oration consisteth upon [of] two principal members; for, first, he confirmeth and proveth the calling of the Gentiles by the testimony of the prophet Amos; secondly, he showeth what is best to be done to nourish peace and concord among the faithful; yet so that the liberty of the Gentiles may continue safe and sound, and that the grace of Christ may not be darkened. Whereas Peter is in this place called Simeon, it may be that this name was diversely pronounced then. Whereas he saith that God did visit to take a people of the Gentiles, it is referred unto the mercy of God, whereby he vouchsafed to receive strangers into his family. It is, indeed, a harsh phrase, yet such as containeth a profitable doctrine; because he maketh God the author of the calling of the Gentiles, and pronounceth that it is through his goodness that they began to be reckoned among his people, when he saith that they were taken by him; but he proceedeth further, when he saith that he did visit that he might take. For this is his meaning, That at such time as the Gentiles were turned away from God he did mercifully look upon them; because we can do nothing but depart farther and farther from him, until such time as his fatherly look prevent us of his own accord. − In his name. The old interpreter hath, To his name, which is almost all one, though the preposition, it may be otherwise translated, to wit, For his name, or Upon his name. − (121) Neither shall the sense disagree, that the salvation of the Gentiles is grounded in the power or name of God, and that God did respect no other thing in calling them but his own glory; yet did I retain that which is more usual; to wit, that, in numbering them among his people, he would have them counted in his name, like as it shall be said shortly after, that his name is called upon by all those whom he gathereth together into his Church. The adverb of time, πρωτον , may be expounded two ways; if you read it, first, as the old interpreter and Erasmus have it, the sense shall be, that Cornelius and others were, as it were, the first fruits at whom God began the calling of the Gentiles; but it may be taken also comparatively, because there was already some token of the adoption of the Gentiles showed in Cornelius and his cousins, before that Barnabas and Paul preached the gospel to the Gentiles. And I do better like this latter sense. − (120) − “ Sibi praesse ,” to take precedence of him. (121) − “ Propter ,” on account of. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
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pericope/per-act-15-004
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
야고보가 대답하여 이르되. 어떤 옛 교회 저술가들은 이 야고보가 제자들 중 하나로, 그의 성은 의인이요 오블리아였으며, 그의 잔인한 죽음이 요세푸스의 유대 고대사 제20권에 기록된 자라고 생각한다. 그러나 옛 저술가들이 알지도 못하는 사람의 거룩함을 꾸며낸 찬사로 높이기보다 그 사람을 알기 위해 더 수고했더라면 좋았을 것이다. 그가 홀로 지성소에 들어갈 수 있었다고 말하는 것은 유치한 억측이다. 그 들어감에 어떤 종교적 의미가 있었더라도, 그는 대제사장이 아니었기 때문에 하나님의 율법에 어긋나게 행한 것이 된다. 또한 성전의 그림자 예배를 그처럼 육성하는 것은 미신적이었다. 그가 열두 사도 중 하나가 아니라고 부정하는 데 그들이 크게 오류를 범한다. 바울이 그를 매우 영예롭게 칭찬하여 교회의 세 기둥 중 으뜸으로 삼았음을 그들도 인정해야 하기 때문이다(갈 2:9). 분명히 서열과 지위에서 열등한 자가 그처럼 사도들을 능가할 수 없었을 것이다. 바울이 그에게 사도의 칭호를 주기 때문이다.
더욱이 우리는 야고보가 적지 않이 존중받았음을 이 본문에서 알 수 있다(행 21:18). 그가 자신의 목소리와 동의로 베드로의 말을 확인하여 그들 모두가 그의 의견에 동의하게 하기 때문이다. 또한 나중에 예루살렘에서 그의 권위가 얼마나 컸는지를 보게 될 것이다. 옛 저술가들은 이것이 그가 그 곳의 감독이었기 때문이라고 생각한다. 그러나 신자들이 그리스도가 세우신 질서를 자신들의 뜻대로 변경했다고 생각할 수 없다. 따라서 나는 그가 알패오의 아들이요 그리스도의 사촌이며, 이 의미에서 그분의 형제라고도 불린다는 것을 의심하지 않는다.
원주석
- 번역원본
commentary-section/cal-act-15-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
− 15. Hereto agree the words of the prophets. We see now how the apostles took nothing to themselves imperiously, but did reverently follow that which was prescribed in the word of God. Neither did it grieve them, neither did they count it any disgrace to them to profess themselves to be the scholars of the Scripture. Also we must here note, that the use of the doctrine of the prophets is yet in force, which some brain-sick men would banish out of the Church. By citing the prophets, in the plural number, to be witnesses, whereas he doth allege one place only, he signifieth that there is such an agreement among them, that that which is spoken by one is the common testimony of them all, because they speak all with one mouth, and every one speaketh as in the person of all, or rather the Spirit of God speaketh in them all. Moreover, the oracles of all the prophets were gathered together, that they might make one body. Wherefore that might worthily and fitly be ascribed to all the prophets in general, which was taken out of some one part of the general book. − return to ' Top of Page ' <a name="verse-16" class="com-number"
Pericope (part_of)
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pericope/per-act-15-005
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선지자들의 말씀이 이와 일치하도다. 이제 사도들이 제 뜻대로 아무것도 취하지 않고 하나님의 말씀에 규정된 것을 경외함으로 따랐음을 본다. 자신들이 성경의 학생임을 고백하는 것을 슬퍼하거나 수치로 여기지 않았다. 또한 어떤 경솔한 자들이 교회에서 추방하려 했던 선지자들 교리의 사용이 아직도 유효함을 여기서 주목해야 한다. 그가 하나의 본문만 인용하면서 복수로 선지자들을 증인으로 인용하는 것은, 그들 사이에 그러한 일치가 있어서 한 명이 말한 것이 모두의 공통 증거임을 의미한다. 그들이 모두 한 입으로 말하고 각자가 모두의 인격으로, 혹은 오히려 하나님의 영이 그들 모두 안에서 말씀하시기 때문이다. 더욱이 모든 선지자들의 신탁이 한 몸을 이루도록 모아졌다. 따라서 그 공통 책의 어느 한 부분에서 취해진 것이 모든 선지자들에게 일반적으로 가치 있게 그리고 적절하게 귀속될 수 있다.
원주석
- 번역원본
commentary-section/cal-act-15-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
− 16. After these things I will return. Because the place is not cited word for word as it is in the prophet, we must see what difference there is, though it be not necessary to examine straitly what diversity there is in the words, so it appear that the prophecy doth fitly agree with the matter which is in hand. After that God hath promised the restoring of the tabernacle of David, he saith also, that he will bring to pass that the Jews shall possess the remnants of Edom. In all that text, there appeareth nothing as yet whence the calling of the Gentiles can be fet − (122) or gathered; but that which followeth immediately after in the prophet, concerning the remnant of the Gentiles which shall call upon the name of the Lord, doth plainly show that the Jews and Gentiles shall make one Church, because that which was then proper to the Jews alone is given to both in general. For God placeth the Gentiles in like degree of honor with the Jews, when he will have them to call upon his name. Those of Idumea, and the people thereabout, were in times past under David subject to the Jews; but though they were tributaries to the people of God, yet were they nevertheless strangers from the Church. Therefore, this was news and a strange thing, in that God reckoneth them up with the holy people, that he may be called − (123) the God of them all; seeing that it is certain that they are all made equal in honor among themselves by this means. Whereby it doth plainly appear how well the testimony of the prophet agreeth with the present purpose. For God promiseth to restore the decayed tabernacle, wherein the Gentiles shall obey the kingdom of David, not only that they may pay tribute, or take [to arms] weapon at the king’s commandment, but that they may have one God, and that they may be one family to him. − Yet there may a question be moved, why he had rather cite this prophecy, than many other which contain more plentiful proof of the matter which he hath in hand, of which sort Paul citeth many? ( Romans 15:9 .) I answer, first, that the apostles were not ambitious in heaping up places of Scripture; but they did simply aim at this, which was sufficient for them, to wit, that they might prove that their doctrine was taken out of the word of God; secondly, I say that this prophecy of Amos is more plain than it is commonly taken to be. The prophet intreateth of the restoring of an house which was decayed; − (124) he describeth the miserable ruin thereof. Therefore, the promise, which is added immediately, that the seat and throne shall be set up again, from of which kings of the posterity of David shall rule over the Gentiles, doth properly appertain unto Christ. Therefore, so soon as the kingdom of Christ is set up, that must needs follow which the prophet saith also, that the Gentiles shall call upon the name of God. Now, we see that James did not unadvisedly make choice of this place; for if the kingdom of Christ cannot be otherwise established, unless God be called upon everywhere throughout the whole world, and the Gentiles grow together to be one with his holy people, it is an absurd thing that they should be driven from hope of salvation, and the middle wall must fall to the ground, wherewith the one was separate from the other under the law, − (125) ( Ephesians 2:14 .) The first word, I will return, is not in the prophet, but the change of the state which he denounceth is very well expressed by this means. − The tabernacle of David, which was decayed. It is not without cause that that evil-favored wasteness and ruin of the king’s house is set before our eyes by the prophet; for unless the godly should have been persuaded that Christ should notwithstanding come, though the kingdom of David were brought to nought, who should not only restore to their old order things which were decayed, but should exalt even unto the heavens the glory of his kingdom with incomparable success, they should have despaired a hundred times in a day. After they were returned from the exile wherein they lived at Babylon, they were brought by continual destructions almost unto utter destruction. Afterward that which remained was consumed by little and little with civil − (126) discord, yea, when God did relieve their miseries, that kind of help which they had was a certain matter of despair; − (127) for that rule which the Maccabees took upon them was then taken away from the tribe of Juda. For these causes the Spirit of God doth diligently beat in [inculcate] this by the prophet, that Christ shall not come until the kingdom of David shall perish, that they may not despair of salvation even amidst greatest miseries. So Isaiah saith, that there shall a branch arise out of the contemptible and base stock, − (128) ( Isaiah 11:1 ;) and let us also remember, that God doth observe this wonderful way in restoring the Church, that he doth build it up, − (129) when it is decayed. − Furthermore, this place teachers when the Church is best ordered, and what is the true and right constitution thereof, to wit, when the throne of David is set up, and Christ alone hath the preeminence, that all may meet together in his obedience. − (130) − Though the Pope have oppressed the Church with his sacrilegious tyranny, yet doth he make boast of the title of the Church; yea, he deceiveth men under the vain title of the Church, that he may put out the clear light of sound doctrine. But if we shall come thoroughly to examine the matter, we may easily refute such a gross mock, because he alone beareth rule, having deposed Christ. He doth in word confess that he is Christ’s vicar; but in very deed after that he hath by a beautiful banishment − (131) sent Christ into the heavens, he taketh to himself all his power; for Christ reigneth by the doctrine of his gospel alone, which is wickedly trodden under foot by this abominable idol. But let us remember that this shall be the lawful estate of the Church among us, if we do all in general − (132) obey Chris
Pericope (part_of)
- part_of
pericope/per-act-15-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 후에 내가 돌아와서. 이 본문이 선지자에 있는 것과 글자 그대로 인용되지 않았기 때문에, 어떤 차이가 있는지를 살펴봐야 한다. 비록 예언이 다루고 있는 문제에 적절하게 부합함이 나타나는 한, 말의 다양함이 무엇인지를 엄밀하게 검토할 필요는 없지만 말이다. 하나님이 다윗의 장막의 회복을 약속하신 후, 유대인들이 에돔의 남은 자들을 차지할 것이라고도 말씀하신다. 그 전체 본문에서 이방인들의 소명을 끌어낼 수 있는 것이 아직 나타나지 않는다. 그러나 선지자에 바로 뒤이어 주님의 이름을 부를 이방인들의 남은 자들에 관한 것은, 유대인들과 이방인들이 하나의 교회를 이룰 것임을 분명히 보여 준다. 이전에 유대인들에게만 고유했던 것이 이제 둘 다에게 일반적으로 주어지기 때문이다. 하나님이 이방인들을 유대인들과 동등한 영예의 위치에 두시는 것은, 그들이 그분의 이름을 부르도록 하실 때다. 이두매 사람들과 그 주변 백성들은 예전에 다윗 아래 유대인들의 지배 아래 있었다. 그들이 하나님의 백성에게 조공을 바쳤지만, 그들은 교회에서 여전히 낯선 이들이었다. 따라서 하나님이 그들을 거룩한 백성과 함께 셈하여 그들 모두의 하나님이라 불리시는 것은 새롭고 낯선 일이었다. 모두가 이로써 서로 간에 평등하게 만들어졌음이 확실하기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-15-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
− 17. That those which remain may seek. James added this word seek by way of exposition, which is not found nor read in the prophet; and yet it is not superfluous, because, to the end we may be numbered among the people of God, and that he may take us for his own, we must, on the other side, [in our turn,] be encouraged to seek him. And it is to be thought that Luke did summarily comprehend those things whereof James did dispute in his own language among the Jews; whereby it came to pass that the exposition of the matter was mixed with the words of the prophet. Instead of the relics of the Gentiles which Amos useth, Luke, out of the Greek translation, (which was more familiar,) putteth the rest of the men in the same sense, to wit, that there must go before the purging of the filthiness of the world a cutting, or paring, as it came to pass. And this doctrine must be also applied unto our time. For, because the corruption of the world is worse than that it can be wholly brought to obey Christ, he bloweth away, with diverse fans of tribulations, the chaff and weeds, that he may at length gather unto himself that which shall remain. − return to ' Top of Page ' <a name="verse-18" class="com-number"
Pericope (part_of)
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pericope/per-act-15-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그 남은 사람들과 모든 이방인들이 주님을 찾게 하라. 야고보는 선지자에 없는 구하라는 이 말을 설명으로 덧붙인다. 그럼에도 그것은 불필요하지 않다. 하나님의 백성에 포함되고 그분이 자신의 것으로 여기시도록 하기 위해 우리는 차례대로 그분을 구하도록 촉구받아야 하기 때문이다. 또한 누가가 유대인들 사이에서 야고보의 모국어로 논의된 것들을 요약하여 포함했다고 생각된다. 이로써 문제의 설명이 선지자의 말과 섞이게 되었다.
원주석
- 번역원본
commentary-section/cal-act-15-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
− 18. Known from the beginning. This is a prevention, − (133) to put away the hatred which might have risen upon the novelty; for the sudden change might have been suspected, and therefore did it trouble weak minds. Therefore James preventeth, showing that this was no new thing with God, though it fell out suddenly otherwise than men thought; because God saw, before the world was created, what he would do, and the calling of the Gentiles was hidden in his secret counsel. Whereupon it followeth, that it must not be esteemed according to the sense of man. Furthermore, James hath respect unto the words of the prophet, when he affirmeth that God, who should do all these things, was also the author of the prophecy. Therefore, his meaning is, that, seeing God speaketh by his prophet, he saw then, yea, from the very beginning, − (134) that neither uncircumcision nor anything else should let him, but that he would choose the Gentiles into his family. Nevertheless, there is comprehended under this a general exhortation, that men do not take upon them to measure, with the small measure of their wit, the works of God, the reason whereof is oftentimes known to none but to himself; but rather let them cry, being astonished, − (135) that his ways are past finding out, and that his judgments are too deep a depth, ( Romans 11:33 .) (133) − “ Prolepsis ,” an anticipation (134) − “ Ab ultima aeternitate ,” from the remotest eternity (135) − “ Exclament cum stupore ,” exclaim in amazement. return to ' Top of Page ' <a name="verse-19" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
주님이 예로부터 이 일들이 알려지게 하셨도다. 이것은 새로움으로 인해 생겨날 수 있는 증오를 미리 막기 위한 예방책이다. 갑작스러운 변화가 의심스러울 수 있었고 연약한 마음들을 불안하게 했기 때문이다. 따라서 야고보는 미리 막고, 비록 그것이 사람들이 생각한 것과 갑자기 다르게 일어났더라도, 하나님께는 새로운 것이 아니라고 보여 준다. 세상이 창조되기 전에 그분은 무엇을 하실지를 보셨고, 이방인들의 소명은 그분의 비밀한 뜻 안에 숨겨져 있었기 때문이다. 따라서 그것은 인간의 감각에 따라 평가되어서는 안 된다는 것이 따라온다.
원주석
- 번역원본
commentary-section/cal-act-15-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
19절 카드 ↗
− 19. That we must not trouble. He denieth that the Gentiles must be driven from the Church through the disagreement about ceremonies, seeing they were admitted by God; yet it [he] seemeth contrary to himself, when he denieth that they ought to be troubled, and yet prescribeth certain rites. The answer is easy, which I will hereafter more at large prosecute. First, he requireth nothing at their hands but that which they were bound to do by brotherly concord; secondly, these precepts could no whir trouble or disquiet their consciences, after that they knew that they were free before God, and that false and perverse religion was taken away, which the false apostles sought to bring in. The question is now, why James doth enjoin the Gentiles these four things alone? Some say that this was let [derived] from the ancient custom of the fathers, who did not make any covenant − (136) with any people which they could enforce to obey them but upon this condition; but because there is no fit author of that thing brought to light, I leave it in doubt and undecided. − (136) − “ Qui non soldant foedus percutere ,” who were not accustomed to enter into any covenant. return to ' Top of Page ' <a name="verse-20" class="com-number"
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pericope/per-act-15-006
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러므로 내 의견에는 이방인 중에서 하나님께로 돌아오는 자들을 괴롭히지 말 것이요. 그는 이방인들이 하나님에 의해 허락받은 만큼 의식들에 관한 불일치로 교회에서 쫓겨나서는 안 된다고 부정한다. 그러나 그가 괴롭혀서는 안 된다고 부정하면서 어떤 의식들을 규정하는 것은 자기 자신과 모순처럼 보인다. 대답은 쉬운데, 나중에 더 자세히 다루겠다. 먼저 그는 형제적 화합으로 그들이 해야 할 것 외에 아무것도 요구하지 않는다. 둘째로 이 규정들은, 그들이 하나님 앞에서 자유롭고 거짓된 사악한 종교가 제거되었음을 알게 된 후에는 그들의 양심을 조금도 불안하게 하거나 어지럽힐 수 없었다.
원주석
- 번역원본
commentary-section/cal-act-15-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
− But here appeareth a manifest reason why they gave particular commandment concerning things offered to idols, blood, and that which was strangled. They were, indeed, of themselves things indifferent; yet such as had some special thing in them more than other rites of the law. We know how straitly the Lord commandeth to eschew those things which are contrary to the external profession of faith, and wherein there is any appearance or suspicion of idolatry. Therefore, lest there should any blot of superstition remain in the Gentiles, and lest the Jews should see anything in them which did not agree with the pure worship of God, no marvel if, to avoid offense, they be commanded to abstain from things offered to idols. − The word αλισγημα , which Luke useth, doth signify all manner of profanation; therefore I have not changed the common translation, which hath pollution or filthiness. Yet it is sometimes taken for sacrifices; which sense should not disagree with James’ purpose; and, peradventure, it shall be more plain and natural so to expound it in this place; because, where Luke doth shortly after repeat the same decree, he will put ειδωλοθητα , or things sacrificed to idols. − As concerning blood and that which was strangled, not only the Jews were forbidden by the law of Moses to eat them, ( Deuteronomy 12:23 ;) but this law was given to all the world after the flood, ( Genesis 9:4 ,) whereby it came to pass, that those which were not quite grown out of kind − (137) did loathe blood. I do not speak of the Jews, but of many of the Gentiles. I confess, indeed, that even that commandment was but temporal; yet, notwithstanding, it was extended farther than unto one people. No marvel, therefore, if there might arise greater offense thereupon, which to cure seemed good to the apostles. But there ariseth a harder question concerning fornication; because James seemeth to reckon the same among things indifferent, whereof they must beware only in respect of offense; but there was another cause for which he placed fornication among those things which were not of themselves unlawful. It is well known what unbridled liberty to run awhoring did reign and rage everywhere; and this disease had got the upper hand principally among the men of the east country, as they be more given to lust. Assuredly the faith and chastity of wedlock was never less observed and kept any where than among them. Moreover, he doth not intreat indifferently, in my judgment, in this place of all manner [of] fornication or whoredom, as of adultery, and wandering, and unbridled lusts, whereby all chastity is violate and corrupt; but I think he speaketh of concubineship, as they call it; which was so common among the Gentiles, that it was almost like to a law. − Therefore, whereas James reckoneth up a common corruption among things which are of themselves not corrupt, there is therein no inconvenience; − (138) so that we know that it was not his meaning to place those things in one order which are very far unlike among themselves. For, whereas unclean men do thereby color and cloak their filthiness, they may easily be refuted. James, say they, coupled eating of blood with whoredom; but doth he compare them together as things that are like, at least which disagree not in any point. Yea, he doth only respect − (139) the wicked and corrupt custom of men, which was fallen away from the first law and order of nature appointed by God. As concerning the judgment of God, the knowledge thereof must be let [sought] out of the continual doctrine of the Scripture; and it is nothing doubtful what the Scripture saith; to wit, that whoredom is accursed before God, and that the soul and body are thereby defiled, that the holy temple of God is polluted, and Christ is rent in pieces; that God doth daily punish whoremongers, and that he will once pay them home. − (140) The filthiness of whoredom, which the heavenly Judge doth so sore condemn, can be covered with no cloaks by the patrons of whoredom how witty and eloquent soever they be. − (137) − “ Qui non prorsus erant degeneres ,” who were not wholly degenerate. (138) − “ In eo nihil absurdi ,” in that there is an absurdity. (139) − “ Respicit ,” refers to. (140) − “ Et horrendum semel fieri ultorem ,” and that he will one day take fearful vengeance on them. return to ' Top of Page ' <a name="verse-21" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러나 우상의 더러운 것과 음행과 목매어 죽인 것과 피를 멀리하라고 편지하는 것이 옳으니. 여기서 우상에게 바친 것, 피, 목매어 죽인 것에 관해 특별히 명령한 이유가 분명히 나타난다. 그것들이 실제로 그 자체로는 중립적인 것들이었다. 그러나 율법의 다른 의식들보다 더 특별한 것이 있었다. 우리는 주님이 외적인 믿음의 고백에 반하는 것들, 우상숭배의 모양이나 의심이 있는 것들을 피하라고 얼마나 엄격하게 명하셨는지를 안다. 따라서 이방인들에게 미신의 얼룩이 남지 않도록, 그리고 유대인들이 그들 안에서 하나님의 순수한 예배에 동의하지 않는 것을 보지 않도록, 반감을 피하기 위해 우상에게 바친 것들을 삼가도록 명하는 것이 이상하지 않다.
피와 목매어 죽인 것에 관해서는, 유대인들만이 모세의 율법으로 그것들을 먹지 말도록 금지된 것이 아니다(신 12:23). 이 율법은 홍수 후에 온 세상에 주어졌다(창 9:4). 이로써 완전히 타락하지 않은 자들은 피를 혐오하게 되었다. 나는 유대인들에 대해 말하는 것이 아니라 많은 이방인들에 대해 말하는 것이다. 실제로 나는 그 명령이 한 때만을 위한 것이었음을 인정한다. 그러나 그것은 한 백성 이상으로 확장되었다. 따라서 더 큰 반감이 생길 수 있었는데, 사도들이 치료하기 위해 선한 것으로 여겼다.
원주석
- 번역원본
commentary-section/cal-act-15-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
− 21. For Moses hath. This place, in my judgment, hath been badly expounded, and drawn into a contrary sense. For interpreters think that James addeth this, because it were superfluous to prescribe anything to the Jews, who were well acquainted with the doctrine of the law, and to whom it was read every Sabbath-day; and they pick out this meaning, Let us be content to require these few things at the hands of the Gentiles, which are not accustomed to bear the yoke of the law; as touching the Jews they have Moses, out of whom they may learn more. Some do also gather out of this place, that circumcision, with its appurtenances, ought to be observed even at this day among the Jews. But they reason unfitly and unskillfully, though that exposition which I have set down − (141) were true. But James had a far other meaning; to wit, he teachers that it cannot be that ceremonies can be abolished so quickly, as it were, at the first dash; because the Jews had now a long time been acquainted with the doctrine of the law, and Moses had his preachers; therefore, it stood them upon to redeem concord for a short thee, until such time as the liberty gotten by Christ might, by little and little, appear more plainly. This is that which is said in the common proverb, That it was meet that the old ceremonies should be buried with some honor. Those who are skillful in the Greek tongue shall know that that last member, When he is read every Sabbath-day in the synagogues, was by me changed not without cause, for avoiding of doubtfulness. − (142) (141) − “ Quam retuli ,” to which I have referred (142) − “ Nempe, vitandae ambiguitatis causa ,” namely, for the purpose of avoiding ambiguity. return to ' Top of Page ' <a name="verse-22" class="com-number"
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pericope/per-act-15-006
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이는 모세를 예로부터 각 성에서 전파하는 자가 있어. 이 본문은 내 판단에 잘못 해석되어 반대 의미로 끌려갔다. 해석자들은 야고보가 이것을 덧붙인 것은, 매 안식일에 율법이 낭독되는 것을 들어 율법의 교리에 충분히 익숙한 유대인들에게 아무것도 규정하는 것이 불필요하기 때문이라고 생각한다. 또한 어떤 이들은 이 본문에서 할례와 그 부속물들이 오늘날에도 유대인들 사이에서 지켜져야 한다고 추론한다. 그러나 내가 제시한 그 해석이 참이더라도, 그들은 부적절하고 서투르게 논증한다. 야고보는 전혀 다른 의미를 가졌다. 즉, 의식들이 그처럼 빨리 즉시 폐지될 수 없다고 가르친다. 유대인들이 오랫동안 율법의 교리에 익숙해졌고 모세에게는 설교자들이 있었기 때문이다. 따라서 그리스도로 얻은 자유가 조금씩 더 분명하게 나타날 때까지 잠시 화합을 사는 것이 그들에게 중요했다.
원주석
- 번역원본
commentary-section/cal-act-15-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
− 22. It pleased the apostles. That tempest was made calm not without the singular grace of God, so that after the matter was thoroughly discussed, they did all agree together in sound doctrine. Also the modesty of the common people is gathered by this, because, after that they had referred the matter to the judgment of the apostles and the rest of teachers, they do now also subscribe to their decree; and, on the other side, the apostles did show some token of their equity, in that they set down nothing concerning the common cause of all the godly without admitting the people. For assuredly, this tyranny did spring from the pride of the pastors, that those things which appertain unto the common state of the whole Church are subject (the people being excluded) to the will, will not say lust, of a few. − (143) We know what a hard matter it is to suppress the slanders of the wicked, to satisfy most men who are churlish and forward, to keep under the light and unskillful, to wipe away errors conceived, to heal up hatred, to appease contentions, [and] to abolish false reports. Peradventure, the enemies of Paul and Barnabas might have said that they had gotten letters by fair and flattering speeches; they might have invented some new cavil; the rude and weak might, by and by, have been troubled; but when chief men come with the letters, that they may gravely dispute the whole matter in presence, all sinister suspicion is taken away. − (143) − “ − Prudenter vero Apostoli et Presbyteri Judam et Silam mittendos censuerunt, quo res minus suspecta esset ,” but the apostles prudently deemed it proper to send Judas and Silas, that there might be less ground for suspicion, omitted. return to ' Top of Page ' <a name="verse-24" class="com-number"
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pericope/per-act-15-007
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이에 사도와 장로와 온 교회가 기뻐하여. 그 폭풍이 하나님의 놀라운 은혜 없이는 잠잠해지지 않았다. 그 문제가 철저히 논의된 후 그들 모두가 건전한 교리에 함께 동의하게 되었기 때문이다. 또한 이 본문에서 일반 백성의 겸손도 알 수 있다. 그들이 사도들과 나머지 교사들의 판단에 문제를 맡겼다가 이제 그들의 결의에 동의하기 때문이다. 다른 한편으로 사도들도 형평성의 어떤 표징을 보여 주었다. 모든 경건한 자들의 공동 상태에 관한 것을 백성을 제외한 채 결정하지 않았기 때문이다. 왜냐하면 분명히 이 전제주의는 목사들의 교만에서 생겨났다. 온 교회의 공동 상태에 속하는 것들을 백성을 배제하고 소수의 의지에 종속시키는 것이다. 우리는 악인들의 비방을 억누르는 것, 까다롭고 뻔뻔한 대부분의 사람들을 만족시키는 것, 경솔하고 무지한 자들을 억제하는 것, 착각을 지우는 것, 증오를 치유하는 것, 다툼을 진정시키는 것, 거짓 소문을 없애는 것이 얼마나 어려운 일인지를 안다.
원주석
- 번역원본
commentary-section/cal-act-15-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
24절 카드 ↗
− 24. Certain which went out from us. We see that there was no respect of persons among these holy men, which doth always corrupt sound and right judgments. They confess that there were knaves of their own company; and yet they do no whit flatter them, or, through corrupt favor, incline to cover their error; yea, rather in condemning them freely, they spare not even themselves. And, first, they pluck from their faces that visure [mask] which they had abused, to deceive withal. They boasted that they were privy to the meaning of the apostles. − (144) The apostles reprove them, and condemn them of and for lying in that false pretense, when they utterly deny that they did command any such thing. Again, they accuse them far more sharply, that they troubled the Church and subverted souls. For by this means they bring them in contempt and detestation with the godly, because they cannot be admitted but to their destruction. But false teachers are said to subvert souls, because the truth of God doth edify or build them up, and so this speech containeth a [this] general doctrine, Unless we will willingly have our souls drawn headlong from being any longer temples of the Holy Ghost, and unless we desire their ruin, we must beware of those which go about to lead us away from the pure gospel. That which they say touching the keeping of the law doth only appertain unto ceremonies, though we must always remember, that they did so intreat of ceremonies; that [as if] both the salvation and also the righteousness of men did therein consist. For the false apostles did command that they should be kept, as if righteousness came by the law and salvation did depend upon works. − (144) − “ Se apostolorum mentem tenere ,” that they knew the mind of the apostles. return to ' Top of Page ' <a name="verse-25" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
들으니 우리 가운데서 어떤 사람들이 우리의 지시도 없이 나가서. 이 거룩한 사람들 가운데 사람에 대한 편애가 없었음이 여기서 보인다. 그것이 건전하고 옳은 판단을 항상 타락시키기 때문이다. 그들은 그들 자신의 회사에서 악당들이 있었음을 인정한다. 그러나 그들은 부패한 호의로 그들의 오류를 감싸거나 그쪽으로 기울지 않는다. 오히려 그들을 자유롭게 정죄함으로써 자신들도 아끼지 않는다. 먼저 그들은 그들이 남용했던 그 가면을 그들의 얼굴에서 빼앗는다. 그들이 사도들의 뜻에 정통하다고 자랑했다. 사도들은 그들을 책망하고, 거짓 구실에서 거짓말을 했다고 정죄한다. 그들이 그런 것을 결코 명하지 않았다고 완전히 부정하기 때문이다. 또한 그들은 교회를 어지럽히고 영혼들을 전복시켰다고 훨씬 더 날카롭게 고발한다.
원주석
- 번역원본
commentary-section/cal-act-15-24-24(Calvin, PD) - CC0-1.0 · Sonnet 번역
25절 카드 ↗
− 25. With our beloved Barnabas and Paul They set these praises against the slanders wherewith the false apostles had essayed to bring Paul and Barnabas out of credit. − (145) And, first, to the end they may remove the opinion of disagreement which had possessed the minds of many, they testify their consent; secondly, they commend Paul and Barnabas for their ferventness in zeal and most manlike courage, that they were not afraid to venture or lay down their souls for Christ’s sake. And this is an excellent virtue in a minister of the gospel, and which deserveth no small praise, if he shall not only be stout and courageous to execute the office of teaching, but also be ready to enter danger which is offered in defense of his doctrine. As the Lord doth thus try the faith and constancy of those which be his, so he doth, as it were, make them noble with the ensigns of virtue, that they may excel in his Church. Therefore, Paul holdeth forth the marks of Christ which he did bear in his body, ( Galatians 6:17 ) as a buckler to drive back those knaves which did trouble his doctrine. And though it do not so fall out with most stout and courageous teachers and preachers of the gospel, that they strive for the gospel until they come in danger of life, because the matter doth not so require, yet is this no let but that Christ may purchase authority for his martyrs, so often as he bringeth them into worthy and renowned conflicts. − Nevertheless, let even those who are not enforced to enter combat by any necessity be ready to shed their blood, if God see it good at any time that it should be so. But the apostles commend the fortitude of Paul and Barnabas only in a good cause; because, if it were sufficient to enter dangers manfully, the martyrs of Christ should nothing differ from troublesome and frenzied men, from cutters and roysters. − (146) Therefore, Paul and Barnabas are commended, not because they laid open themselves simply to dangers, but because they refuse not to die for Christ’s sake. Peradventure, also, the apostles meant to nip − (147) those knaves by the way, who, having never suffered any thing for Christ’s sake, came out of their roust and dainties − (148) to trouble the churches, which cost the courageous soldiers of Christ dearly. − (145) − “ Paulo et Barnabas aspergeri ,” to asperse Paul and Barnabas. (146) − “ − Nihil a tumultuosis et phreneticis, nihil a gladiatoribus differrent ,” should differ in no respect from tumultuous and frenzied men, or from gladiators. (147) − “ Oblique perstringere ,” indirectly to lash. (148) − “ Ex sua umbra et deliciis prodierant ,” had come forth from their luxurious retirement. return to ' Top of Page ' <a name="verse-28" class="com-number"
Pericope (part_of)
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pericope/per-act-15-007
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
우리가 마음을 같이하여 택한 사람들을 우리가 사랑하는 바나바와 바울과 함께. 그들은 거짓 사도들이 바울과 바나바의 신용을 떨어뜨리려 했던 비방에 맞서 이 칭찬들을 내세운다. 먼저 많은 사람들의 마음을 사로잡았던 불일치의 의견을 제거하기 위해 그들의 동의를 증명한다. 둘째로 그들은 바울과 바나바를 그들의 열심의 열정과 가장 남자다운 용기로 칭찬한다. 그들이 그리스도를 위해 자신들의 영혼을 위험에 내맡기거나 내놓기를 두려워하지 않았다는 것이다. 이것이 복음의 사역자에게 탁월한 덕이요 작지 않은 칭찬을 받을 만한 것이다. 가르치는 직임을 수행하는 데 용감하고 담대할 뿐 아니라, 자신의 교리를 변호하는 데 있어서 제공되는 위험에 기꺼이 들어가려는 준비가 되어 있다면 말이다. 주님이 자신의 자녀들의 믿음과 항상성을 그처럼 시험하시므로, 그분은 말하자면 그분의 교회에서 탁월하도록 덕의 표지들로 그들을 고귀하게 만드신다.
원주석
- 번역원본
commentary-section/cal-act-15-25-25(Calvin, PD) - CC0-1.0 · Sonnet 번역
28절 카드 ↗
− 28. It seemed good to the Holy Ghost and to us. Whereas the apostles and elders match and join themselves with the Holy Ghost, they attribute nothing to themselves apart therein; but this speech importeth as much as if they should say, that the Holy Ghost was the captain, guide, and governor, and that they did set down, and decreed that which they write as he did indite it to them. − (149) For this manner of speech is used commonly in the Scripture, to give the ministers the second place after that the name of God is once expressed. When it is said that the people believed God and his servant Moses, ( Exodus 14:31 ,) faith is not rent in pieces, as if it did addict itself partly to God, and partly to mortal man. What then? to wit, whereas the people had God for the sole author of their faith, they believed or gave credence to his minister, from whom he could not be separate. Neither could they otherwise believe God than by believing the doctrine set before them by Moses, as they did shake off the yoke of God after that they had once rejected and despised Moses. Whereby the wickedness of those men is also refuted, who, making boast of faith with full mouth, do no less wickedly than proudly contemn the ministry. For, as it were a sacrilegious partition, if faith should depend even but a very little upon man, so those men do openly mock God who feign that they have him to be their teacher, when they set nought by the ministers by whom he speaketh. Therefore, the apostles deny that they invented that decree of their own brain which they deliver to the Gentiles, but that they were only ministers of the Spirit, that they may, with the authority of God, make them commendable, which (proceeding from him) they do faithfully deliver. So, when Paul maketh mention of his gospel, he doth not enforce upon them a new gospel, which is of his own inventing, but he preacheth that which was committed to him by Christ. − And the Papists are doltish who go about, out of these words, to prove that the Church hath some authority of her own; yea, they are contrary to themselves. For, under what color do they avouch that the Church cannot err, save only because it is grounded immediately by the Holy Spirit? Therefore, they cry out with open mouth, that those things be the oracles of the Spirit which we prove to be their own inventions. Therefore, they do foolishly urge this cause, it seemed good to us; because, if the apostles decreed any thing apart from the Spirit, that principal maxim shall fall to ground, that Councils decree nothing but which is indited by the Spirit. − Besides these necessary things. The Papists do forwardly triumph under color of this word, as if it were lawful for men to make laws which may lay necessity upon the conscience. That (say they) which the Church commandeth must be kept under pain of mortal sin, because the apostles say that that must necessarily be observed which they decree. But such a vain cavil is quickly answered. For this necessity reached no farther than there was any danger lest the unity should be cut asunder. So that, to speak properly, this necessity was accidental or external; which was placed not in the thing itself, but only in avoiding of the offense, which appeareth more plainly by abolishing of the decree. For laws made concerning things which are of themselves necessary must be continual. But we know that this law was foredone − (150) by Paul so soon as the tumult and contention was once ended, when he teacheth that nothing is unclean, ( Romans 14:14 ;) and when he granteth liberty to eat all manner [of] meats, yea, even such as were sacrificed to idols, ( 1 Corinthians 10:25 .) Wherefore, in vain do they gather any cloak or color out of this word to bind men’s consciences, seeing that the necessity spoken of in this place did only respect men in the external use lest there should any offense arise thereupon, and that their liberty before God might stand whole and sound. Also, in vain do they gather out of all the whole place, and in vain do they go about out of the same to prove that the Church had power given to decree anything contrary to the word of God. The Pope hath made such laws as seemed best to him, contrary to the word of God, whereby he meant to govern the Church; and that not ten or twenty, but an infinite number, so that they do not only tyrannously oppress souls, but are also cruel torments to vex and torment them. − To the end the hired brabblers [wranglers] of the Pope may excuse such cruelty, they do object that even the apostles did forbid the Gentiles that which was not forbidden in the word of God. But I say flatly, that the apostles added nothing unto the word of God; which shall plainly appear if we list to mark their drift. I said of late that they meant nothing less − (151) than to set down a perpetual law, whereby they might bind the faithful. What then? They use that remedy which was fit for the nourishing of brotherly peace and concord among the Churches, that the Gentiles may for a time apply themselves − (152) to the Jews. But if we will grant anything, we must assuredly confess that this is according to the word of God, that love bear the sway in things indifferent; that is, that the external use of those things which are of themselves free be bent unto the rule of charity. − In sum, if love be the bond of perfection and end of the law; if God command that we study to preserve mutual unity among ourselves, and that every man serve his neighbor to edify, no man is so ignorant which doth not see that that is contained in the word of God which the apostles command in this place, only they apply a general rule to their time. Furthermore, let us remember that which I said before, that it was a politic law which could not ensnare the conscience, neither bring in any reigned worship of God; which two vices the Scripture condemneth everywhere in men’s traditions. But admit we should grant (which is most false) that that did not accord
Pericope (part_of)
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pericope/per-act-15-007
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
성령과 우리는 이 필요한 것들 외에는 아무 짐도 너희에게 지우지 아니하는 것이 옳은 줄 알았노니. 사도들과 장로들이 성령과 자신들을 짝지우고 결합시키면서, 그들은 그 안에서 자신들만으로는 아무것도 자신들에게 귀속시키지 않는다. 그러나 이 말하는 방식은 그들이 말하자면 성령이 선장이시요 안내자요 통치자이시며, 그분이 그들에게 받아쓰게 하신 것을 그들이 기록하고 결정했다는 것을 의미한다. 하나님의 이름이 한 번 표현된 후 사역자들에게 두 번째 자리가 주어지는 것이 성경에서 이 말하는 방식으로 흔히 사용된다. 그것이 백성이 하나님과 그분의 종 모세를 믿었다고 말할 때(출 14:31), 믿음이 한편으로는 하나님께, 다른 편으로는 필사의 인간에게 부분적으로 의존하는 것처럼 찢기는 것이 아니다. 그렇다면 무엇인가? 즉, 백성이 하나님을 자신들의 믿음의 유일한 저자로 여기면서 그분에게서 분리될 수 없는 그분의 사역자를 믿었다는 것이다. 모세가 제시한 교리를 믿는 것 외에 달리 하나님을 믿을 수 없었다. 마치 그들이 모세를 배척하고 경멸한 후에 하나님의 멍에를 떨쳐버렸던 것처럼. 이로써 또한 믿음을 입으로 가득 자랑하면서 하나님이 말씀하시는 사역자들을 악하게 그리고 교만하게 경멸하는 자들의 사악함도 반박된다.
원주석
- 번역원본
commentary-section/cal-act-15-28-28(Calvin, PD) - CC0-1.0 · Sonnet 번역
30절 카드 ↗
− 30. When the multitude was gathered. This was the most lawful kind of dealing to admit the whole multitude unto the reading of the epistle. For if there fall out any controversy in the doctrine of faith, it is meet that the judgment be referred over unto the learned and godly, and to such as are exercised in the Scripture; and, chiefly, to the pastors rightly ordained. Notwithstanding, because it belongeth to all alike to know for a surety what they must hold, the godly and learned teachers must make known − (153) to the whole Church what they have set down out of the word of God. For there is nothing more unfitting for holy and Christian order than to drive away the body of the people from common doctrine, as if it were a herd of swine, as they use to do under the tyranny of Popery. For because the Pope and the horned bishops did think that the people would never be obedient enough until they were brought into gross ignorance, they imagined that this was the best summary of faith, to know nothing, but to depend wholly upon their decrees. But, on the contrary, there must be a mean observed, that lawful governments may continue; − (154) and that, on the other side, the people may have that liberty which unto them belongeth, lest they be oppressed like slaves. − (153) − “ Fraterne communicate ,” must fraternally communicate. (154) − “ Salvae maneant ,” may continue safe. return to ' Top of Page ' <a name="verse-31" class="com-number"
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pericope/per-act-15-008
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
무리를 모은 후 편지를 전하니. 이것이 전체 무리가 편지 낭독에 허락받는 가장 합법적인 방식이었다. 신앙의 교리에 어떤 논쟁이 생기면 그 판단은 학식 있고 경건한 자들, 성경에 능통한 자들에게, 특히 올바르게 임명된 목사들에게 맡겨지는 것이 적합하다. 그럼에도 모두가 확실히 무엇을 따라야 하는지를 알아야 하기 때문에, 경건하고 학식 있는 교사들은 하나님의 말씀에서 결정한 것을 온 교회에 알려야 한다. 교황제의 전제 아래 행하듯 백성의 몸을 마치 돼지 떼처럼 공동 교리에서 쫓아내는 것보다 거룩하고 그리스도인다운 질서에 더 부적합한 것은 없기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-15-30-30(Calvin, PD) - CC0-1.0 · Sonnet 번역
31절 카드 ↗
− 31. They rejoiced over the consolation. Seeing that the epistle is so short, and containeth nothing but a bare narration, what consolation could they have by it? But we must note, that there was no small matter of consolation therein, because, when they knew the consent of the apostles, they were all pacified, and also whereas before there was variance among them, they are now reconciled one to another. Seeing there went a false report about, that all the apostles were against Paul and Barnabas, this same had shaken some who were too light of belief, many did stand in doubt; the wicked abused this occasion to speak evil; others some were pricked forward − (155) with love of novelty and with curiosity, and one was set against another. But now, after that they see that the judgment of the first Church doth agree with the doctrine of Paul and Barnabas, they obtain that for which the children of God ought most to wish, that being established in the right faith, and being of one mind among themselves, they may with quiet minds have peace one with another. − (155) − “ Titillibat ,” tickled with. return to ' Top of Page ' <a name="verse-32" class="com-number"
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pericope/per-act-15-008
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
읽고 그 위로한 말을 기뻐하더라. 그 편지가 그처럼 짧고 단순한 이야기만 담고 있는데 거기서 무슨 위로를 받을 수 있었겠는가? 그러나 그 안에 작지 않은 위로의 내용이 있었음을 주목해야 한다. 사도들의 동의를 알게 되었을 때 그들 모두가 진정되었기 때문이다. 또한 이전에 그들 사이에 불화가 있었던 것이 이제 화해된다. 바울과 바나바에 반대한다는 거짓 소문이 퍼져 너무 가볍게 믿은 어떤 이들을 흔들고, 많은 이들이 의혹 속에 서 있었고, 악인들이 이 기회를 비방에 악용하고, 또 다른 이들은 새로운 것에 대한 사랑과 호기심으로 촉구받아 서로 반목했다. 그러나 이제 첫 번째 교회의 판단이 바울과 바나바의 교리와 일치함을 보게 되었을 때, 그들은 하나님의 자녀들이 가장 원해야 할 것을 얻는다. 올바른 믿음 안에 확립되고 서로 한마음이 되어 서로 평화 가운데 조용한 마음을 가지게 되는 것이다.
원주석
- 번역원본
commentary-section/cal-act-15-31-31(Calvin, PD) - CC0-1.0 · Sonnet 번역
32절 카드 ↗
− 32. Judas and Silas. These two brethren were sent for this cause, that they might also testify the same thing by word which was contained in the letters, and more also; otherwise the apostles would not have sent such short letters concerning so great and weighty a matter; and they would have also spoken somewhat touching the mysteries of faith, and would have made some long exhortation, wherein they would have persuaded them unto the study of godliness. Now, Luke showeth some farther things by them done; to wit, that being furnished with the gift of prophecy, they edify the Church in general, as if he should say, they did not only do their duty faithfully in the cause which was now in hand, but they did also take good and profitable pains in teaching and exhorting the Church And we must note that he saith that they exhorted the Church, because they were prophets; for it is not a thing common to all men to enter such an excellent function. Therefore, we must beware, lest any man pass − (156) his bounds; as Paul teacheth, 1 Corinthians 7:20 ; and Ephesians 4:1 , that every one keep himself within the measure of grace received. Wherefore, it is not in vain that Luke saith that the office of teaching is peculiar; lest any man, through ambition, being void of ability, or through rash zeal, or through any other foolish desire, coveting to put out his head, trouble the order of the Church. − They were prophets. Whereas the word hath diverse significations, it is not taken in this place for those prophets to whom it was granted to foretell things to come; because this title should come in out of season − (157) when he intreateth of another matter; but Luke’s meaning is, that Judas and Silas were endued with excellent knowledge and understanding of the mysteries of God, that they might be good interpreters of God; as Paul, in the fourteenth of the First to the Corinthians, ( 1 Corinthians 14:3 ,) when he intreateth of the prophecy, and preferreth it before all other gifts, speaketh not of foretelling of things to come; but he commandeth it for this fruit, because it doth edify the Church by doctrine, exhortation, and consolation. After this manner doth Luke assign exhortation to the prophets, as being the principal point of their office. − (156) − “ Temere transiliat ,” rashly overleap. (157) − “ Parum opportune interpositum esset ,” should have been inappropriately interposed. return to ' Top of Page ' <a name="verse-33" class="com-number"
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pericope/per-act-15-008
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
유다와 실라도 선지자라 여러 말로 형제를 권고하여 굳건하게 하고. 이 두 형제는 편지에 담긴 것을 말로도 증거하고 더 나아가기 위해 파견되었다. 그렇지 않으면 사도들이 그처럼 중요하고 무거운 문제에 관해 그처럼 짧은 편지를 보내지 않았을 것이다. 또한 그들은 믿음의 신비에 관해 무언가를 말하고 경건의 추구를 설득하는 긴 권면을 했을 것이다. 이제 누가는 그들이 더 행한 일들을 보여 준다. 즉, 예언의 은사를 받아 교회를 일반적으로 세웠다는 것이다. 마치 그가 그들이 현재 다루고 있는 대의에서 자신들의 의무를 신실하게 행했을 뿐 아니라, 교회를 가르치고 권면하는 데 있어 유익하고 풍성한 수고를 했다고 말하는 것처럼. 그가 그들이 예언자였기에 교회를 권면했다고 말하는 것을 주목해야 한다. 그런 탁월한 직임에 들어가는 것이 모든 사람에게 공통된 것이 아니기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-15-32-32(Calvin, PD) - CC0-1.0 · Sonnet 번역
33절 카드 ↗
− 33. They were let go in peace. That is, when they departed, the brethren, in taking their leave of them, did wish them well, as friends use to do. And there is synecdoche in this member; because the one of the two did only return to Jerusalem. And in the text there is a correction added immediately, that it seemed good to Silas to tarry there; but when Luke joineth them both together, his meaning is only to declare that the Church was quiet before they thought upon any returning. At length he addeth that Paul and Barnabas, so long as they were at Antioch, gave themselves to teaching, and did continue in this work, − (158) and yet did they give place to many more. − (159) Whereby it appeareth, that they had all one and the same desire without grudging, − (160) so that they joined hand in hand to do good; though it seemeth that he maketh mention of many more of set purpose, lest we should think that, after that Paul and Barnabas were departed, that Church was destitute, which did flourish in abundance of teachers. Moreover, the blessing of God, which began straightway to appear again in that Church, is now again commended and extolled, which Church Satan went about − (161) by his ministers miserably to scatter and lay waste. (158) − “ − Intentos fuisse ad docendum, et in hoc opere assiduos ,” were intent on teaching, and assiduous in the work. (159) − “ Aliis compluribus ,” to several other persons. (160) − “ Sine aemulatione ,” without rivalship. (161) − “ Nuper molitus erat ,” had lately plotted. return to ' Top of Page ' <a name="verse-36" class="com-number"
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pericope/per-act-15-008
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
얼마 있다가 형제들에게서 평안히 보냄을 받아 자기를 보낸 사람들에게로 돌아가되. 즉, 그들이 떠날 때 형제들이 친구들이 하는 것처럼 그들에게 작별 인사를 했다는 것이다. 이 부분에는 제유법이 있다. 둘 중 하나만 예루살렘으로 돌아갔기 때문이다. 본문에는 실라가 그곳에 머무는 것이 좋겠다는 정정이 즉시 덧붙여져 있다. 그러나 누가가 그들 둘을 함께 묶을 때, 그의 의미는 단지 그들이 어떤 귀환을 생각하기 전에 교회가 안정되어 있었음을 선언하는 것이다. 마지막으로 그는 바울과 바나바가 안디옥에 있는 동안 가르침에 전념하고 이 일을 계속했다고 덧붙인다. 그러나 그들은 다른 더 많은 이들에게 자리를 양보했다. 이로써 그들 모두가 뒤끓는 경쟁 없이 하나 된 동일한 열망을 가졌음이 나타난다. 그들이 손을 맞잡고 선을 행하기 위해 협력했기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-15-33-33(Calvin, PD) - CC0-1.0 · Sonnet 번역
36절 카드 ↗
− 36. Let us visit our brethren. In this history we must first note how careful Paul was for the churches which he had ordained. He laboreth, indeed, at Antioch profitably, but because he remembered that he was an apostle ordained of God, and not the pastor of one particular place, he keepeth the course of his calling. Secondly, as it did not become him to be tied to one place, so he thinketh with himself, that he was bound to all whom he begat in the Lord; therefore, he will not suffer them to want his help. Moreover, the work that was begun in those places could not be neglected; but it would shortly after decay. Yet it is to be thought that Paul stayed still in the church of Antioch, until he saw the estate thereof well ordered, and concord established. For we know and try − (162) what great force principal churches − (163) have to keep other lesser churches in order. If there arise any tumult in an obscure street, or if there fall out any offense, the rumor goeth not so far, neither are the neighbors so much moved; but if any place be excellent, it cannot quail without great ruin, or, at least, but that the lesser buildings shall be therewith sore shaken, both far and wide. Therefore, Paul, in staying a time at Antioch, did provide for other churches; and so we must no less look unto his wisdom than his diligence in this example, because oftentimes the immoderate heat of the pastors in going about matters doth no less hurt than their sluggishness. − How they do. Paul knew that amidst so great lightness and inconstancy of men, and as their nature is inclined to vice, if there be any thing well ordered among them, it doth seldom continue stable, and for any long time; and especially that churches do easily decay or grow out of kind, unless they be looked to continually. There ought nothing under heaven to be more firm than the spiritual building of faith, whose stability is grounded in the very heaven; yet there be but few in whose minds the word of the Lord doth thoroughly take lively root; therefore, firmness is rare in men. Again, even those who have their anchor firmly fixed in the truth of God, do not cease notwithstanding to be subject to diverse tossings, whereby, though their faith be not overturned, yet hath it need of strengthening, that it may be underpropped and stayed. Moreover, we see how Satan doth assault, and with what subtle shifts he goeth about privily to pull down sometimes whole churches, sometimes every one of the faithful particularly. Therefore, it is not without cause that Paul is so careful for his scholars, lest they behave themselves otherwise than is to be wished; and therefore is he desirous in time to prevent, if there be any inconvenience risen, which cannot be until he have taken view. − (164) − (162) − “ Experimur ,” we know by experience. (163) − “ Quantum habeant momenti primariae ecclesiae ,” how great weight principal churches have. (164) − “ Sine inspectione ,” without inspection. return to ' Top of Page ' <a name="verse-37" class="com-number"
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pericope/per-act-15-009
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
바울이 바나바에게 말하되 우리가 주의 말씀을 전한 각 성으로 다시 가서 형제들이 어떻게 있는지 방문하자 하니. 이 역사에서 바울이 자신이 세운 교회들에 얼마나 주의를 기울였는지를 먼저 주목해야 한다. 그는 안디옥에서 유익하게 수고하고 있었다. 그러나 자신이 한 특정 장소의 목사가 아니라 하나님이 세우신 사도임을 기억하기 때문에, 자신의 소명의 과정을 지킨다. 둘째로, 한 곳에 묶여서는 안 된다면서도, 주 안에서 낳은 모든 이들에게 자신이 빚진 자임을 마음속에 생각한다. 따라서 그들이 자신의 도움을 받지 못하도록 내버려 두지 않으려 한다. 또한 그 장소들에서 시작된 일이 방치되면 곧 쇠퇴할 것이었다.
그들이 어떻게 있는지. 바울은 사람들의 그토록 큰 경박함과 불안정함 가운데, 그리고 그들의 성품이 악으로 기울어져 있기 때문에, 그들 가운데 잘 질서가 잡힌 것이 좀처럼 안정되거나 오래 지속되지 않는다는 것을 알았다. 특히 교회들은 지속적으로 돌봄을 받지 않으면 쉽게 쇠퇴하거나 변질된다는 것을. 영적 믿음의 건축보다 하늘 아래 더 견고한 것은 없어야 한다. 그 안정성이 하늘 자체에 기초해 있기 때문이다. 그러나 주님의 말씀이 생생한 뿌리를 철저하게 내리는 마음은 몇이 안 된다. 따라서 사람들에게서 확고함은 드물다. 또한 우리는 사탄이 어떻게 공격하고 얼마나 교묘한 방법으로 때로는 온 교회를, 때로는 신자들 각각을 조용히 무너뜨리려 하는지를 본다. 따라서 바울이 자신의 제자들을 위해 그처럼 염려하는 것은 이유가 없지 않다. 그들이 원하는 것과 달리 행동할까봐 말이다.
원주석
- 번역원본
commentary-section/cal-act-15-36-36(Calvin, PD) - CC0-1.0 · Sonnet 번역
37절 카드 ↗
− 37. And Barnabas gave counsel. Luke doth here set down that doleful disagreement which ought to make all the godly afraid for just causes. The society of Paul and Barnabas was consecrated by the heavenly oracle. They had long time labored, being of one mind, under this yoke whereunto the Lord had tied them; they had, by many experiences, tried [felt] the excellent favor of God, yea, that wonderful success mentioned heretofore by Luke was a manifest blessing of God. Though they had been almost drowned so often in so many tempests of persecution, and were set upon so sore − (165) by infinite enemies, though domestical sedition were everywhere kindled against them, yet they were so far from being pulled in sunder, that their agreement was then most of all tried, [proved.] But now, for a light matter, and which might easily have been ended, they break that holy bond of God’s calling. − This could not fall out without great perturbance to all the godly. Seeing that the heat of the contention was so great and vehement in these holy men, who had long time accustomed themselves to suffer all things, what shall befall us, whose affections being not as yet so brought to obey God, do oftentimes rage − (166) without modesty? Seeing that a light occasion did separate them, who had long time, amidst so great trials, retained unity holily, how easily may Satan cause those to be divided who have either none, or, at least, a cold desire to foster peace? What great pride was it for Barnabas, who had no more honorable thing than to be Paul’s companion, that he might behave himself like a son towards his father, so stubbornly to refuse his counsel? Peradventure, also, some might think that Paul was not very courteous in that he did not forgive a faithful helper this fault. Therefore, we be admonished by this example, that unless the servants of Christ take great heed, there be many chinks through which Satan will creep in, to disturb that concord which is among them. − But now we must examine the cause itself, for some there be who lay the blame of the disagreement upon Paul; − (167) and, at the first hearing, the reasons which they bring seem probable. John Mark is rejected, because he withdrew himself from Paul’s company; but he fell not away from Christ. A young man, being as yet unacquainted with bearing the cross, returned home from his journey. He was somewhat to be borne with for his age, being a fresh-water soldier [a tyro] he fainted in troubles even at the first dash; he was not, therefore, about to be a slothful soldier during his whole life. Now, forasmuch as his returning to Paul is an excellent testimony of repentance, it seemeth to be a point of discourtesy − (168) to reject him; for those must be handled more courteously, who punish themselves for their own offenses of their own accord. There were also other causes which ought to have made Paul more courteous. The house of John Mark was a famous inn, − (169) ( Acts 12:12 ;) his mother had entertained the faithful in most grievous persecution; when Herod and all the people were in a rage, they were wont to have their secret meetings there, as Luke reported before. Surely he ought to have borne with such a holy and courageous woman, lest immoderate rigor should alienate her. She was desirous to have her son addicted to preach the gospel; now, what a great grief might it have been to her that his pains and industry should be refused − (170) for one light fault? And now whereas John Mark doth not only bewail his fault, but in very deed amend the same, Barnabas hath a fair color why he should pardon him. − (171) − Yet we may gather out of the text, that the Church did allow Paul’s counsel. For Barnabas departeth, and with his companion he saileth into Cyprus. There is no mention made of the brethren, (as if he had departed privily without taking his leave;) but the brethren commend Paul in their prayers to the grace of God; whereby appeareth that the Church stood on his side. Secondly, whereas God showeth forth the power of his Spirit in blessing Paul, and doth bless his labors with happy success of his grace, and leaveth Barnabas, as it were, buried, there may a probable reason be drawn thence, that it pleased him that such an example of severity should be showed. And surely the offense of John Mark was greater than it is commonly taken for. He slid not back, indeed, from the faith of Christ, yet did he forsake his calling, and was a revolt [apostate] from the same; therefore, it was a matter which might have given evil example, if he had been straightway received again into the calling from which he was slid back. He had given himself over to serve Christ upon this condition, that he should be free no longer. It was no more lawful for him to break his promise made in this behalf, than it is for a husband to leave his wife, or for a son to forsake his father. Neither doth infirmity excuse his unfaithfulness, whereby the holiness of the calling was violated. − And we must note, that he was not altogether rejected of Paul; he counted him as a brother, so he would be content with the common order; he refused to admit him unto the common [public] function of teaching, from whence he fell filthily through his own fault. And there is no great difference between these two, whether he which hath offended be quite excluded from pardon, or he have only public honor denied him; though it may be that they did both exceed measure, as accidents do oftentimes mar a matter which is otherwise good. It was well done of Paul, and according to the right of discipline profitably, not to admit him to be his companion, whose inconstancy he had once tried, [experienced;] but when he saw Barnabas so importunate, he might have yielded to his desire. We ought to make more account of the truth than of the favor of all the whole world; but it is convenient that we ponder wisely what great weight there is in the matter which is in hand. For if, in a matter of no weight or
Pericope (part_of)
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pericope/per-act-15-009
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
바나바는 마가라 하는 요한을 데리고 가고자 하나. 누가는 여기서 모든 경건한 자들이 정당한 이유로 두려움을 느껴야 할 그 슬픈 불일치를 기록한다. 바울과 바나바의 동반자 관계는 하늘의 신탁으로 거룩해졌다. 그들은 오랫동안 주님이 그들을 묶으신 이 멍에 아래 한마음으로 수고했다. 하나님의 탁월한 호의를 많은 경험으로 시험해 보았다. 앞서 누가가 언급한 그 놀라운 성과가 하나님의 분명한 축복이었다. 박해의 폭풍 속에서 그토록 자주 거의 익사할 뻔했고, 무한한 원수들에게 그토록 심하게 공격받았고, 내부의 분쟁이 도처에서 불붙었지만, 그들은 멀어지기는커녕 그때 특히 더 그들의 일치가 시험을 받고 증명되었다. 그러나 이제 가볍고 쉽게 끝낼 수 있었던 작은 문제로 하나님의 부르심의 그 거룩한 끈을 끊어 버린다.
그것이 경건한 자들 모두에게 큰 혼란이 없이는 일어날 수 없었다. 오랫동안 모든 것을 참도록 스스로를 훈련한 이 거룩한 사람들에게서 다툼의 열기가 그처럼 대단하고 격렬했는데, 우리처럼 감정들이 아직 하나님께 복종하도록 충분히 이끌리지 않아 종종 수치 없이 날뛰는 자들에게는 무슨 일이 일어나겠는가? 그들이 오랫동안 그처럼 많은 시험들 가운데서 거룩하게 연합을 유지했는데, 가벼운 기회가 그들을 분리시켰다면, 화합을 육성하려는 욕망이 없거나 적어도 미지근한 자들을 사탄이 얼마나 쉽게 나누어 분리시킬 수 있겠는가?
이제 사안 자체를 살펴봐야 한다. 어떤 이들은 불일치의 잘못을 바울에게 돌리기 때문이다. 처음 들어서는 그들이 가져오는 이유가 그럴듯하게 보인다. 요한 마가가 바울의 동행에서 물러났기 때문에 거부된다. 그러나 그는 그리스도에게서 떠난 것이 아니었다. 아직 십자가를 지는 것에 익숙하지 않은 청년이 여정에서 집으로 돌아갔다. 나이 때문에 어느 정도 참아야 했고, 갓 입대한 병사로서 처음부터 고난 속에서 기절했다. 그러므로 그가 평생 게으른 병사가 될 것이 아니었다. 바울에게 다시 돌아온 것이 회개의 탁월한 증거인 만큼, 그를 거부하는 것이 무례한 것처럼 보인다. 자신의 잘못 때문에 스스로 처벌하는 자들은 더 정중하게 대해야 하기 때문이다.
바울을 더 부드럽게 했어야 할 다른 이유들도 있었다. 요한 마가의 집은 유명한 여인숙이었다(행 12:12). 그의 어머니는 가장 심한 박해 가운데 신자들을 받아들였다. 헤롯과 온 백성이 분노할 때, 그들이 그곳에서 비밀 모임을 갖곤 했다고 누가가 앞서 기록했다. 분명히 그는 그처럼 거룩하고 용감한 여인을 위해 너그럽게 대했어야 했다. 과도한 엄격함이 그녀를 소외시키지 않도록 말이다. 그녀는 자신의 아들이 복음을 전파하는 데 전념하기를 원했다. 그런데 그의 수고와 부지런함이 하나의 가벼운 잘못 때문에 거부되는 것이 그녀에게 얼마나 큰 슬픔이었겠는가? 그리고 요한 마가가 자신의 잘못을 애통해할 뿐 아니라 실제로 개선하므로, 바나바에게는 그를 용서할 공정한 이유가 있었다.
그러나 본문에서 교회가 바울의 의견을 지지했음을 알 수 있다. 바나바가 떠나고 그의 동반자와 함께 키프로스로 항해하는데, 형제들에 대한 언급이 없다(마치 그가 작별 인사도 없이 조용히 떠난 것처럼). 그러나 형제들은 기도로 바울을 하나님의 은혜에 맡긴다. 이로써 교회가 그의 편에 있었음이 나타난다. 둘째로, 하나님이 바울에게 자신의 성령의 능력을 나타내시고 그분의 은혜의 행복한 성과로 그의 수고를 축복하시면서, 바나바는 마치 묻혀버린 것처럼 두신다는 것에서, 그분이 그러한 엄격함의 본보기가 나타나기를 기뻐하셨다는 충분한 이유가 있다. 그리고 분명히 요한 마가의 잘못은 일반적으로 생각하는 것보다 더 컸다. 그가 실제로 그리스도에 대한 믿음에서 물러선 것이 아니었지만, 그는 자신의 소명에서 떠났고 그것에서 변절자가 되었다. 따라서 그를 즉시 그가 물러선 소명으로 다시 받아들였더라면 나쁜 본보기를 줄 수 있었던 문제였다. 그는 더 이상 자유롭지 않은 조건으로 그리스도를 섬기기 위해 자신을 헌신했다. 이 일에서 자신이 한 약속을 깨는 것은 남편이 아내를 떠나거나 아들이 아버지를 버리는 것만큼 그에게 허용되지 않았다. 또한 연약함이 그의 불신실함을 면제시키지 못했다. 그로써 부르심의 거룩함이 위반되었기 때문이다.
또한 바울이 그를 완전히 거부하지 않았음을 주목해야 한다. 그는 그를 형제로 여겼다. 단 그가 공동 질서에 만족하는 한 말이다. 그는 자신의 잘못으로 추하게 떠난 가르침의 공적 직임에 그를 다시 받아들이기를 거부했다. 그리고 잘못을 저지른 자가 완전히 용서에서 제외되는 것과 단지 공적 명예만 거부되는 것 사이에는 큰 차이가 없다. 비록 우연한 일들이 때로 선한 것을 망치듯 그 둘 다 지나쳤을 수도 있다. 바울이 한 번 불안정함을 경험한 그를 동행으로 받아들이지 않은 것은 훈련의 올바른 규칙에 따라 잘 행한 것이었다. 그러나 바나바가 그처럼 집요한 것을 보았을 때 그의 요청에 양보할 수도 있었다. 우리는 진리를 온 세상의 호의보다 더 중히 여겨야 한다. 그러나 다루고 있는 문제에 얼마나 큰 비중이 있는지를 지혜롭게 따져봐야 한다.
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commentary-section/cal-act-15-37-37(Calvin, PD) - CC0-1.0 · Sonnet 번역