1절 카드 ↗
− 1. Luke doth now begin to declare what were the proceedings of Paul after that Barnabas and he were separate. And first he showeth, that he took to his company at Lystra Timothy to be his companion. But, to the end we may know that Paul did nothing rashly, or without good consideration, Luke saith plainly, that Timothy was such a man as the brethren did well like of, and that they gave testimony of his godliness; for thus doth he speak word for word. And so Paul himself observeth the like choice, which he elsewhere commandeth to be made in choosing ministers, ( 1 Timothy 3:0 : 7.) Neither is it to be thought, that those prophecies did even then come to light wherewith Timothy was set forth and adorned by the Spirit, as Paul doth testify elsewhere, ( Titus 1:18 .) But there seemeth to be some disagreement in that, in that Luke saith that Timotheus was well reported of amongst the brethren; and Paul will have him to have a good report of those who are without, who is chosen to be a bishop. I answer, that we must principally look unto the judgment of the godly, as they be sole meet witnesses, and do alone rightly discern well and wisely according to the Spirit of God; and that we ought to attribute no more to the wicked than to blind men. Therefore it appeareth that godliness and holiness of life must be judged according to the will and consent of godly men; that he be counted worthy to be a bishop whom they commend. Notwithstanding, I confess that even this also is required in the second place, that the very infidels be enforced to commend him; lest the Church of God come in danger − (172) of their slanders and evil speaking, if it commit [permit] itself to be governed by men of evil report. − (172) − “ Obnoxia sit ,” be subjected to. return to ' Top of Page ' <a name="verse-3" class="com-number"
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pericope/per-act-16-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
누가는 이제 바울과 바나바가 헤어진 후 바울이 어떻게 진행했는지를 선언하기 시작한다. 먼저 그가 루스드라에서 디모데를 동행으로 삼았음을 보여 준다. 그러나 바울이 경솔하게, 혹은 충분한 고려 없이 아무것도 하지 않았음을 알기 위해, 누가는 디모데가 형제들이 잘 여기는 사람이었고 그들이 그의 경건함을 증거했다고 분명히 말한다. 이는 그가 글자 그대로 말하는 것이다. 바울 자신도 사역자를 선택하는 데 있어 다른 곳에서 명하는 것과 같은 선택 기준을 지켰다(딤전 3:7). 성령이 디모데를 세우고 꾸며 준 예언들이 그때 이미 드러났다고도 생각해서는 안 된다. 바울이 다른 곳에서 증거하듯(딛 1:18). 그러나 누가가 디모데가 형제들 사이에서 좋은 평판을 받았다고 말하는 것과, 바울이 감독으로 선택될 자는 바깥 사람들에게도 좋은 평판을 받아야 한다고 요구하는 것 사이에 어떤 불일치가 있는 것처럼 보인다. 내 답은 이것이다. 우리는 주로 경건한 자들의 판단을 따라야 한다. 그들만이 적합한 증인들이며, 하나님의 영에 따라 홀로 올바르게 분별하기 때문이다. 우리는 악인들에게 맹인보다 더 이상의 것을 귀속시켜서는 안 된다. 따라서 경건과 생활의 거룩함은 경건한 사람들의 의지와 동의에 따라 판단받아야 한다. 그들이 추천하는 자가 감독으로 합당한 자로 여겨져야 한다. 그럼에도 나는 이것이 두 번째로도 요구됨을 인정한다. 즉, 불신자들조차도 그를 칭찬하지 않을 수 없어야 한다는 것이다. 나쁜 평판을 가진 사람들의 통치를 허용한다면 하나님의 교회가 그들의 비방과 악담에 노출되지 않도록 하기 위해서다.
원주석
- 번역원본
commentary-section/cal-act-16-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
− 3. He circumcised him, because of the Jews. Luke doth plainly express that Timothy was not circumcised, because it was necessary it should be so, or because the religion of that sign did continue as yet, but that Paul might avoid an offense. Therefore there was respect had of men, whereas the matter was free before God. Wherefore, the circumcising of Timothy was no sacrament, as was that which was given to Abraham and his posterity, ( Genesis 17:13 ;) but an indifferent ceremony which served only for nourishing of love, and not for any exercise of godliness. − Now, the question is, whether it were lawful for Paul to use a vain sign, whose signification and force was abolished; for it seemeth a vain thing when there is a departure made from the institution of God. But circumcision was commanded by God to continue only until the coming of Christ. To this question I answer, that circumcision did so cease at the coming of Christ, that, notwithstanding the use thereof was not quite abolished by and by; but it continued free, until all men might know that Christ was the end of the law, by the more manifest revelation of the light of the gospel. − And here we must note three degrees. The first is, that the ceremonies of the law were so abolished by the coming of Christ, that they did neither any longer appertain unto the worship of God, neither were they figures of spiritual things, neither was there any necessity to use them. The second is, that the use thereof was free, until the truth of the gospel might more plainly appear. The third, that it was not lawful for the faithful to retain them, save only so far forth as the use thereof served for edification, neither was there any superstition thereby fostered; though that free power to use them, whereof I have spoken, be not without exception, because there was a divers respect to be had of ceremonies. For circumcision was not in the same place wherein the sacrifices were, which were ordained for the purging [expiating] of sins. Wherefore it was lawful for Paul to circumcise Timotheus; it had not been lawful for him to offer a sacrifice for sin. This is, indeed, a general thing, that all the worship of the law did cease at the coming of Christ, (because it was to continue but for a time,) as touching faith and conscience; but concerning the use we must know this, that it is indifferent, and left in the liberty of the godly for a short time, so far as it was not contrary to the confession of faith. We must note the shortness of time whereof I speak, to wit, until the plain manifestation of the Gospel; because some learned men are grossly deceived in this point, who think that circumcision doth yet take place − (173) among the Jews; whereas Paul teacheth, that it is superfluous when we are buried with Christ by baptism, ( Colossians 2:11 .) It was better and more truly said in the old proverb, That the synagogue was to be buried with honor. − Now it resteth that we declare how far forth the use of circumcision was indifferent. That shall easily appear by the manner of the liberty. Because the calling of the Gentiles was not as yet generally known, it was meet that the Jews should have some prerogative granted them. Therefore, until it might be better known that the adoption was deducted from the lineage and kindred of Abraham unto all the Gentiles, it was lawful, so far as edification did require, to retain the sign of difference. For seeing that Paul would not circumcise Titus, and doth avouch that the same was well done, ( Galatians 2:3 ,) it followeth that it was not lawful to use this ceremony always and without choice. Therefore they were to have respect unto edification, and unto the public commodity of the Church. Because he could not circumcise Titus, unless he would betray the doctrine − (174) of the Gospel, and lay himself open to the slanders of the adversaries, he abstained from the free use of the ceremony, which he did use in Timotheus, when he saw that it was profitable for the Church. Hereby it doth easily appear what horrible confusion doth reign in Popery. There is there a huge heap of ceremonies, and to what end but that hey may have instead of one veil of the old temple an hundred. God did abrogate those ceremonies which he had commanded, that the truth of the Gospel might shine more clearly. Men durst take upon them to bring in new, and that without keeping any measure. After this came in a wicked surmise, that all these serve for the worship of God. At length followed the devilish confidence of merit. Now, forasmuch as it is evident enough that such ceremonies are neither veils nor sepulchres wherewith Christ is covered, but rather stinking dunghills wherein faith − (175) and religion are choked, those who make the use thereof generally free do ascribe more to the Pope than the Lord granteth to his law. It is to no end to speak of the mass and of such filthiness which contain in themselves manifest idolatry. − They all knew this. Luke telleth us that this was Paul’s drift, to make an entrance for Timotheus unto the Jews, lest they should abhor him as a profane man. They knew all (saith he) that his father was a Grecian. Therefore, because the mothers had no power over their children, they were fully persuaded that he was uncircumcised. Let the readers not here by the way, how miserable the bondage of the people of God was then. Eunice, mother to Timotheus, was one of the small remnant which the very Jews themselves counted a monster, and yet, being married to a man which was an infidel, she durst not consecrate her children to God. No, she durst not so much as give them the external sign of grace, and yet she ceased not therefore to instruct her son of a child holily in the fear of God, and in his true worship—an example surely worthy to be followed of women, whom their husbands affray with their tyrannous government, from keeping and training up their children and families chastely in true godliness. Grecian is taken in t
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pericope/per-act-16-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그가 디모데를 데려다가 유대인들로 말미암아 할례를 행하니. 누가는 디모데가 할례를 받은 것이 그것이 필요했기 때문이 아니라, 혹은 그 표징의 종교가 아직 계속되었기 때문이 아니라, 바울이 반감을 피하려 했기 때문이었음을 분명히 표현한다. 따라서 하나님 앞에서 문제가 자유로웠지만 사람들을 고려했다. 그러므로 디모데의 할례는 아브라함과 그 후손에게 주어진 것처럼 성례가 아니었다(창 17:13). 사랑을 육성하는 데만 도움이 되고 경건의 훈련에는 도움이 되지 않는 중립적인 의식이었다.
이제 바울이 의미와 효력이 폐지된 헛된 표징을 사용하는 것이 합법적이었는지가 문제다. 왜냐하면 하나님의 제도에서 벗어나는 것이 헛된 것처럼 보이기 때문이다. 그러나 할례는 그리스도의 오심으로 그리스도께서 오실 때까지만 계속하도록 명해진 것이었다. 이 물음에 나는 이렇게 대답한다. 할례가 그리스도의 오심으로 폐지되었지만, 그 사용이 즉시 완전히 없어진 것은 아니었다. 복음의 빛이 더 분명하게 계시되어 모든 사람이 그리스도가 율법의 마침이심을 알 때까지 자유롭게 계속되었다.
여기서 세 단계를 주목해야 한다. 첫째는, 율법의 의식들이 그리스도의 오심으로 더 이상 하나님의 예배에 속하지 않고, 영적 것들의 형상도 아니며, 사용해야 할 필요도 없도록 폐지되었다는 것이다. 둘째는, 복음의 진리가 더욱 분명하게 나타날 때까지 그 사용이 자유로웠다는 것이다. 셋째는, 미신을 조장하지 않는 한, 그 사용이 덕을 세우는 데 도움이 되는 범위 안에서만 신자들이 보유하는 것이 합법적이었다는 것이다. 이것이 할례와 죄 사함을 위해 세워진 희생제물을 같은 위치에 두지 않는 이유다. 따라서 바울이 디모데에게 할례를 행하는 것은 합법적이었다. 죄를 위한 희생제사를 드리는 것은 합법적이지 않았다.
원주석
- 번역원본
commentary-section/cal-act-16-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
− 4. They delivered them the decrees to keep. In these words Luke doth signify unto us how desirous Paul was of peace. The best and strongest bond to keep and foster peace among the churches, was to keep that which was set down by the apostles. When Paul taketh great pains about that, he taketh great heed lest through his fault there arise any trouble. And let us remember that that continued but for a time. Because, so soon as he seeth the danger of offense cease, he doth quite unburthen the churches, and setting apart the decree, he maketh that free which the apostles had their forbidden. And yet doth he not cancel or violate by that abrogation that which the apostles had decreed, or contemn the authors themselves; because they were not determined to establish a perpetual law, but only to mitigate for a short time that which might hurt weak consciences; as I did more at large declare in the former chapter. Whereby the folly of the Papists is sufficiently refuted, who do grievously lay to our charge that we be far unlike Paul, because we will have the consciences of the godly governed by the Word of God alone, setting light by the decrees of the Church, as they call them, and not to be subject to the will of men. But, as I have already said, Paul meant nothing less than to ensnare men’s consciences in the snare of necessity, for he is not contrary to himself, when he crieth in other places, that − “all things are clean to the clean,” ( Titus 1:15 .) And again, − “He which is clean eateth all things,” ( Romans 14:2 .) And again, − “The kingdom of God is not meat and drink,” ( Romans 14:17 .) And again, − “Meat doeth not commend us to God,” ( 1 Corinthians 8:8 .) Again, − “Eat all things which are sold in the shambles, asking no question for conscience sake,” ( 1 Corinthians 10:25 .) − But in one word he reconcileth those things which might otherwise seem to disagree, when he commanded to abstain from things sacrificed to idols, for another’s man conscience sake. Nevertheless, he taketh great heed that he bind not godly souls with the laws of men. − Therefore we attempt nothing at this day which is contrary to or disagreeing with Paul. But the Papists mock us too grossly when they compare their laws with the decrees of the apostles. The apostles invented no new worship of God, they had erected no new spiritual government; but for the desire they had to maintain peace, they exhorted the Gentiles that they would yield a little to the Jews. Before the Pope can excuse his laws under this color, he must first change them wholly. And as for us, seeing that the Papists do place the spiritual worship of God in man’s inventions, and translate the right which belongeth to God alone unto men, that they may reign as lords over souls; we are enforced manfully to withstand them, unless through treacherous silence we will betray the grace gotten by the blood of Christ. Now, what likelihood can there be between three decrees set down for the help and comfort of the weak, and an infinite heap of laws, which doth not only oppress miserable souls with the weight thereof, but also swallow up faith? We know the complaint of Augustine writing to Januarius, that the Church was wickedly laden even then with too great a burden of traditions. Could he, I pray you, suffer the bondage of these times, which is almost a hundred times harder and heavier? − return to ' Top of Page ' <a name="verse-5" class="com-number"
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pericope/per-act-16-001
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
각 성으로 다닐 때에 예루살렘에 있는 사도와 장로들이 작정한 규례를 지키라 전하니. 이 말로 누가는 바울이 평화를 얼마나 갈망했는지를 알게 한다. 교회들 사이의 평화를 지키고 육성하는 가장 좋고 강한 끈은 사도들이 정한 것을 지키는 것이었다. 바울이 그것에 크게 수고할 때, 자신의 잘못으로 어떤 문제가 생기지 않도록 크게 조심한다. 이것이 일시적인 것이었음을 기억하자. 반감의 위험이 사라지는 것을 보자마자 교회들의 짐을 완전히 벗겨 주고, 결의를 제쳐두고 사도들이 금했던 것을 자유로운 것으로 만들기 때문이다. 그러나 그가 그 폐지로 사도들이 결의한 것을 취소하거나 위반하거나 저자들을 경멸하지는 않는다. 그들이 영구적인 법을 세울 의도가 아니라, 연약한 양심을 상할 수 있는 것을 잠시 완화하려 했을 뿐이기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-16-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
− 5. The churches were confirmed. By this we gather, that that which Luke setteth down, or rather touched concerning the decrees of the apostles, was, as it were, put in by the way, being not much appertinent unto the matter. − (176) For he commendeth a far other fruit of Paul’s doctrine, when he saith that the churches were confirmed in the faith. Therefore Paul did so order external things, that he was principally careful for the kingdom of God, which consisteth in the doctrine of the gospel, and doth far surpass and surmount external order. Therefore those decrees were mentioned, inasmuch as they were expedient for maintaining concord, that we might know that the holy man had a care thereof. But religion and godliness hath the former place, whose sole foundation is faith; which again doth stay itself upon the pure Word of God, and doth not depend upon men’s laws. Now, by this example, Luke pricketh us forward to proceed continually, lest, at the beginning, sloth or neglect of profiting come upon us. Also the way to increase faith is expressed, to wit, when the Lord doth stir us up by the industry of his servants; as at that time he used the labor and diligence of Paul and his companions. When he addeth immediately that they were also increased in number, he commendeth another fruit of preaching, and yet he doth therewithal signify unto us, that the more those profit in faith who are first called, the more do they bring unto Christ; as if faith did creep abroad unto others by branches. − (177) (176) − “ Accessorium ,” accessory. (177) − “ Propagine ,” by propagation. return to ' Top of Page ' <a name="verse-6" class="com-number"
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pericope/per-act-16-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이에 여러 교회가 믿음이 더 굳건해지고. 이로써 누가가 사도들의 결의에 관해 기록하거나 오히려 언급한 것은 본론에서 그다지 중요하지 않은 것처럼 부수적으로 삽입된 것임을 알 수 있다. 그는 바울의 교리에서 훨씬 다른 열매를 칭찬하는데, 교회들이 믿음으로 굳건해졌다고 말할 때다. 따라서 바울은 외적인 것들을 그처럼 처리하면서, 주로 복음의 교리로 이루어지고 외적 질서를 훨씬 능가하는 하나님의 나라를 위해 주의를 기울였다. 따라서 그 결의들은 화합을 유지하는 데 유익한 한에서만 언급되었다. 그러나 종교와 경건함이 으뜸 자리를 차지하는데, 그 유일한 토대는 믿음이다. 믿음은 다시 하나님의 순수한 말씀 위에 머물고 인간의 법에 의존하지 않는다. 이제 이 본보기로 누가는 우리가 계속 나아가도록 자극한다. 처음부터 게으름이나 성장에 대한 무관심이 우리에게 오지 않도록 말이다.
원주석
- 번역원본
commentary-section/cal-act-16-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
− 6. When they had gone throughout. Luke showeth here how diligent and careful Paul and his companions were in the office of teaching; for he saith that they journeyed through divers regions of the Lesser Asia that they might preach the gospel. But he reciteth one thing which is worth remembering, that they were forbidden by the Spirit of God to speak of Christ in some places, which serveth not a little to set forth the apostleship of Paul; as undoubtedly he was not a little encouraged to proceed, when he knew that the Spirit of God was his guide in his way, and the governor of his actions. And whereas whithersoever they came they prepared themselves to teach, they did that according to their calling, and according to the commandment of God. For they were sent to preach and publish the gospel to the Gentiles without exception; but the Lord revealed his counsel in governing the course of their journey which was before unknown, even in a moment. − Notwithstanding, the question is, If Paul taught nowhere by whither he was led by the Spirit, what certainty shall the ministers of the Church have at this day of their calling, who are certified by no oracles when they must speak or hold their peace? I answer, Seeing that Paul’s province and charge was so wide, he had need of the singular direction of the Spirit. He was not made the apostle of one particular place, or of a few cities, but he had received commandment to preach the gospel through Asia and Europe; which was to sail in a most wide sea. Wherefore, there is no cause why we should wonder that in that confused wideness God beckoned unto him, as it were by reaching forth his hand, how far he would have him go, or whither. But here ariseth another harder question, why the Lord did forbid Paul to speak in Asia, and suffered him not to come into Bithynia? For, if answer be made that these Gentiles were unworthy of the doctrine of salvation, we may again demand why Macedonia was more worthy? Those who desire to be too wise, do assign the causes of this difference in men, that the Lord vouchsafeth every man of his gospel, as he seeth him bent unto the obedience of faith; but he himself saith far otherwise, to wit, that he appeared plainly to those which sought him not, and that he spake to those who asked not of him. For whence cometh aptness to those to be taught, and a mind to obey, but from his Spirit? Therefore, it is certain that some are not preferred before other some by their merit, seeing that all men are naturally like backward and wayward from faith. Therefore, there is nothing better than to leave free power to God to vouchsafe and deprive of his grace whom he will. And surely as his eternal election is free, so his calling is also free which floweth thence, and is not grounded in men, seeing that he is not indebted to any. − Wherefore, let us know that the gospel springeth and issueth out to us out of the sole fountain of mere grace. And yet God doth not want a just reason, why he offereth his gospel to some, and passeth over other some. But I say that that reason lieth hid in his secret counsel. In the mean season, let the faithful know that they were called freely when others were set aside, lest they take that to themselves which is due to the mercy of God alone. And in the rest, whom God rejecteth for no manifest cause, let them learn to wonder at the deep depth of his judgment, which they may not seek out. And here the word Asia is taken for that part which is properly so called. When Luke saith that Paul and his companions essayed to come into Bithynia until they were forbidden by oracles, save only when need required, as they Lord useth to be present with his in doleful − (178) and uncertain matters. − (178) − “ Dubiis ,” doubtful. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
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pericope/per-act-16-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그들이 브루기아와 갈라디아 땅으로 다녀가. 누가는 여기서 바울과 그 동행들이 가르치는 직임에 얼마나 부지런하고 주의를 기울였는지를 보여 준다. 그가 복음을 전하기 위해 소아시아의 다양한 지역을 여행했다고 말하기 때문이다. 그러나 기억할 가치가 있는 한 가지를 인용한다. 하나님의 영에 의해 어떤 곳에서는 그리스도에 대해 말하지 말도록 금지되었다는 것이다. 이것은 바울의 사도직을 높이는 데 적지 않이 도움이 된다. 의심의 여지 없이 자신의 여정에서 하나님의 영이 안내자요 자신의 행동의 통치자임을 알았을 때 계속 나아가도록 적지 않이 격려되었기 때문이다. 또한 그들이 어디를 가든 가르칠 준비를 했던 것은 자신들의 부르심과 하나님의 명령에 따라 행한 것이다. 그들이 예외 없이 이방인들에게 복음을 선포하여 전파하도록 보내어졌기 때문이다. 그러나 주님은 이전에 알려지지 않았던 그들의 여정의 경로를 다스리심으로써 한 순간에 자신의 뜻을 드러내셨다.
원주석
- 번역원본
commentary-section/cal-act-16-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
− 9. A vision by night. The Lord would not that Paul should stay any longer in Asia; because he would draw him into Macedonia. And Luke expresseth the manner of the drawing, that a man of Macedonia appeared to him by night. Where we must note that the Lord did not always observe the same manner of revelation, because divers kinds are more convenient for confirmation. And it is not said that this vision was offered in a dream, but only in the night season. For there be certain night visions which men see when they be awake. − Help us. This speech setteth forth the ministry committed to Paul. For, seeing that the gospel is the power of God to salvation, ( Romans 1:16 ,) those which are the ministers of God are said to help those who perish; that having delivered them from death, they may bring them unto the inheritance of eternal life. And this ought to be no small encouragement for godly teachers to stir up the heat of their study and desire, when they hear that they call back miserable souls from destruction, and that they help those who should otherwise perish, that they may be saved. Again, all people unto whom the gospel is brought are taught reverently to embrace the ministers thereof as deliverers, unless they will maliciously reject the grace of God; and yet this commendation and title is not so translated unto men, that God is robbed even of the best part of his praise; because, though he by his ministers give salvation, yet is he the only author thereof, as if he reached out his hands to help. − return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-act-16-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
밤에 환상이 바울에게 보이니. 주님은 바울이 더 이상 아시아에 머물기를 원하지 않으셨다. 그를 마게도냐로 이끌려 하셨기 때문이다. 그리고 누가는 이끄심의 방식을 표현하여, 밤에 마게도냐 사람이 그에게 나타났다고 말한다. 여기서 주님이 계시의 방식을 항상 같게 하지 않으셨음을 주목해야 한다. 다양한 종류가 확인에 더 편리하기 때문이다. 이 환상이 꿈에서 나타났다고 말하지 않고 단지 밤에라고만 한다. 깨어 있을 때 보는 밤의 환상들이 있기 때문이다.
우리를 도우라. 이 말은 바울에게 맡겨진 사역을 설명한다. 복음이 구원에 이르는 하나님의 능력이기 때문에(롬 1:16), 하나님의 사역자들은 멸망하는 자들을 돕는다고 말해진다. 즉, 그들을 사망에서 건져 영생의 기업으로 인도하는 것이다. 이것이 경건한 교사들에게 그들의 열심과 열망의 불을 지피는 작지 않은 격려가 되어야 한다. 비참한 영혼들을 파멸에서 돌이키고, 달리 멸망할 자들이 구원받을 수 있도록 돕는다는 것을 들을 때 말이다. 또한 복음이 가져다주어지는 모든 백성들도 자신들의 구원자로서 그 사역자들을 경외함으로 받아들이도록 가르침받는다. 하나님의 은혜를 악하게 거부하지 않으려면 말이다. 그러나 이 칭찬과 명예가 인간들에게 그처럼 옮겨지더라도, 하나님이 찬양의 최선의 부분을 빼앗기지 않는다. 그분이 자신의 사역자들을 통해 구원을 주시지만, 그것의 유일한 저자이기 때문이다. 마치 그분이 손을 내밀어 돕는 것처럼.
원주석
- 번역원본
commentary-section/cal-act-16-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
− 10. Being fully persuaded. Hence we gather, that is was not bare vision, but that it was also confirmed by the testimony of the Spirit. For Satan doth oftentimes abuse ghosts and visures [masks] to deceive withal, that he may mock and cozen the unbelievers. Whereby it cometh to pass, that the bare vision leaveth man’s mind in doubt; but such as are divine indeed, those doth the Spirit seal by a certain mark, that those may not doubt nor waver whom the Lord will have certainly addicted to himself. A wicked spirit appeared to Brutus, inviting him to enter that unhappy combat and battle which he had at Philippi, even in the very same place whereunto Paul was afterwards called. But as the cause was far unlike, so the Lord dealt far otherwise with his servant, so that he put him out of doubt, and left him not astonished with fear. Now, in Paul and his companions the desire to obey ensued immediately upon the certainty; for, so soon as they understand that the Lord called them, they address themselves to their journey. The termination of the participle which is here used is active; and though it have divers significations, I do not doubt but that Luke’s meaning is, that Paul and the rest, after that they had conferred [compared] this vision with the former oracles, were fully persuaded that the Lord had called them into Macedonia. return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-act-16-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 환상을 보았을 때 우리가 곧 마게도냐로 떠나기를 힘쓰니. 여기서 우리는 그것이 단순한 환상이 아니라 성령의 증거로도 확인되었음을 알 수 있다. 사탄이 불신자들을 속이고 비웃기 위해 귀신과 가면을 종종 악용하기 때문이다. 이로써 단순한 환상은 인간의 마음을 의혹 속에 남겨두게 된다. 그러나 실제로 신성한 환상들은 성령이 어떤 표지로 인봉하셔서, 주님이 자신에게 확실히 헌신하기를 원하는 자들이 의심하거나 흔들리지 않도록 하신다. 악한 영이 브루투스에게 나타나서 그가 나중에 같은 장소에서 치른 바로 그 불행한 전투로 들어가도록 초청했다. 그러나 대의가 전혀 달랐기에 주님이 자신의 종을 전혀 다르게 대하셨다. 그를 확신하게 하여 두려움으로 당황하게 내버려 두지 않으셨다. 이제 바울과 그 동행들에게서 확신에 이어 즉시 순종의 욕망이 따라왔다. 주님이 자신들을 부르심을 이해하자마자 여정을 준비하기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-16-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
− 11. This history doth, as it were in a glass, show how sharply the Lord did exercise the faith and patience of his, by bringing them in great straits which they could not have overcome unless they had been endued with singular constancy; for the entrance of Paul into Macedonia is reported to be such, as that it might have cause him to give but small credence to the vision. These holy men, leaving the work which they had in hand, did cross the seas with great haste, as if the whole nation of the Macedonians would have come to meet them with earnest desire to be helped. Now, the success is so far from being answerable to their hope, that their mouths are almost quite stopped. When they enter the chief city, they find non there with whom they may take any pains; therefore they are enforced to go into the field, that they may speak in an obscure corner and wilderness. Yea, even there they cannot have one man which will hearken to their doctrine; they can only have one woman to be a disciple of Christ, and that one which was an alien. Who would not have said that this journey was taken in hand foolishly which fell out so unhappily? But the Lord doth thus bring to pass his works under a base and weak kind, − (179) that his power may shine more clearly at length; and it was most meet that the beginnings of the kingdom of Christ should be so ordered, that they might taste [savor] of the humility of the cross. But we must mark the constancy of Paul and his companions, who being not dismayed with such unprosperous beginnings, try whether any occasion will offer itself contrary to their expectation. And assuredly the servants of Christ must wrestle with all lets, neither must they be discouraged, but go forward to-morrow, if this day there appear no fruit of their labor, for there is no cause why they should desire to be more happy than Paul. When Luke saith that they abode in that city, some had rather have it, that they conferred or disputed, but the other translation is more plain. And the text persuadeth us to make choice thereof, because Luke will shortly after declare that Lydia was the first-fruits of that Church; and we may easily guess that the apostles went out of the city, because there was no gate opened to them in it. − (179) − “ Specie ,” appearance. return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
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pericope/per-act-16-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 역사는 마치 거울처럼 주님이 어떻게 자신의 자녀들의 믿음과 인내를 예리하게 훈련시키셨는지를 보여 준다. 특별한 항상성을 갖추지 않고서는 극복할 수 없었던 큰 곤란함 속으로 그들을 인도하심으로써 말이다. 바울의 마게도냐 입성이 그에게 환상을 거의 신뢰하지 못하게 할 수 있었던 것처럼 보인다고 보고되기 때문이다. 이 거룩한 사람들이 자신들이 하던 일을 떠나 급히 바다를 건넜다. 마치 마게도냐 온 민족이 도움을 간절히 원하며 그들을 맞이하러 나올 것처럼. 이제 성과는 그들의 희망에 너무나 거리가 멀어서, 그들의 입이 거의 완전히 막혀 버린다. 주요 도시에 들어가도 수고를 기울일 사람을 찾지 못한다. 따라서 어두운 구석과 광야에서 말할 수 있도록 들판으로 나갈 수밖에 없다. 거기서도 그들의 교리에 귀 기울이려는 사람이 없다. 그리스도의 제자가 될 한 여성만 얻을 수 있는데, 그것도 외국인이었다. 이렇게 불행하게 끝난 여정이 어리석게 시작된 것이라고 누가 말하지 않았겠는가? 그러나 주님은 이처럼 낮고 연약한 방식으로 자신의 일을 이루셔서, 마침내 자신의 능력이 더 밝게 빛나게 하신다. 그리스도 왕국의 시작이 십자가의 겸손함을 맛볼 수 있도록 그처럼 처리되는 것이 가장 적합했다. 그러나 그처럼 불운한 시작으로 낙담하지 않고 예상치 못한 기회가 제공될지를 시도하는 바울과 그 동행들의 항상성을 주목해야 한다. 분명히 그리스도의 종들은 모든 장애물과 씨름해야 하며, 낙담해서는 안 되고, 오늘 자신들의 수고의 열매가 보이지 않으면 내일 계속 나아가야 한다.
원주석
- 번역원본
commentary-section/cal-act-16-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
− 13. In the day of the Sabbaths. No doubt the Jews sought some place which was solitary and by the way, when they were disposed to pray, because their religion was then everywhere most odious. And God, by their example, meant to teach us what great account we ought to make of the profession of faith; that we do not forsake it either for fear of envy or of dangers. They had, indeed, in many places synagogues, but it was not lawful for them to assemble themselves publicly at Philippi, which was a free city of Rome. − (180) Therefore, they withdraw themselves into a secret corner, that they may pray to God where they could not be espied; and yet there were those who did grudge even at this, so that they might think that it might both cause trouble and danger, but they prefer the worship of God before their own quietness and commodity. Furthermore, we may gather by this word Sabbath, that Luke speaketh of the Jews. Secondly, forasmuch as he commendeth the godliness of Lydia, it must needs be that she was a Jewess, which matter needeth no long disputation, forasmuch as we know that it was an heinous offense for the Grecians and Romans to celebrate the Sabbath, or to take up Jewish rites. Now, we understand that the Jews made choice of the river’s bank, but because they shunned the company of men, and the sight of the people. If any man object, why did not every man pray in his house privately? The answer is ready, that this was a solemn rite of praying, to testify godliness; and that being far − (181) from the superstitions of the Gentiles, they might one exhort another to worship God alone, and that they might nourish the religion received of the fathers among themselves. As touching Paul and his fellows who were lately come, − (182) it is to be thought that they came thither not only to pray, but also because they hope to do some good. For it was a fit place for them to teach in, being far from noise; and it was meet that they should be more attentive to hear the word who came thither to pray. Luke putteth the day of the Sabbaths instead of the Sabbath; where, following Erasmus, I have translated it, There was wont to be prayer; the old interpreter hath, did seem . And the word [ νομιζεσθαι ] hath both significations among the Grecians. Yet this sense is more fit for this present place, that they did commonly use to have prayer there. − We spake to the women. Either that place was appointed for the assemblies of women, − (183) or else religion was cold among men, so that they came more slowly. Howsoever it be, we see that the holy men omit no occasion or opportunity, because they vouchsafed to offer the gospel even to women alone. Furthermore, forasmuch as it seemeth likely to me that men and women made their prayers there together, I suppose that Luke omitted the men either because they would not hear, or else because they profited nothing by hearing. − (180) − “ Colonia Romana ,” a Roman colony. (181) − “ Remoti ,” removed, at a distance from. (182) − “ Novi hospites ,” new guests. (183) − “ Tantum ,” only, omitted. return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-act-16-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
안식일에 우리가 기도처가 있는가 하여 문밖 강가에 나가. 의심의 여지 없이 유대인들은 그들의 종교가 그때 어디서나 가장 혐오스러웠기 때문에 기도하려 할 때 조용하고 한적한 장소를 찾았다. 하나님은 그들의 본보기로 우리에게 믿음의 고백을 얼마나 중히 여겨야 하는지를 가르치시려 하셨다. 시기나 위험에 대한 두려움으로 그것을 버리지 않도록 말이다. 실제로 많은 장소에 회당들이 있었지만 로마의 자유 도시인 빌립보에서는 공개적으로 집회하는 것이 허락되지 않았다. 따라서 그들은 아무도 보지 못하는 곳에서 하나님께 기도할 수 있는 비밀 구석으로 물러난다. 이것조차도 불평하는 이들이 있어서 문제와 위험을 야기할 수 있다고 생각했지만, 그들은 자신들의 편안함과 이익보다 하나님의 예배를 앞세운다.
원주석
- 번역원본
commentary-section/cal-act-16-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
− 14. A woman named Lydia. If they had been heard of a few women, yet this had been to enter in, as it were, by a strait chink; but now whereas one only heareth attentively and with fruit, might it not have seemed that the way was stopt before Christ? − (184) But afterward there sprung a noble Church of that one small graft, which Paul setteth out with many excellent commendations; yet it may be that Lydia had some companions, whereof there is no mention made, because she did far excel them all. And Luke doth not assign that for the cause why this one woman did show herself apt to be taught, because she was more witty − (185) than the rest, or because she had some preparation of herself; but he saith that the Lord opened her heart that she might give ear and take heed to the speech of Paul. He had of late commended her godliness; and yet he showeth that she could not comprehend the doctrine of the gospel, save only through the illumination of the Spirit. Wherefore, we see that not faith alone, but all understanding and knowledge of spiritual things, is the peculiar gift of God, and that the ministers do no good by teaching and speaking unless the inward calling of God be thereunto added. − By the word heart, the Scripture meaneth sometimes the mind, as when Moses saith, “God hath not given thee hitherto a heart to understand.” So likewise in this place, Luke doth not only signify unto us that Lydia was brought by the inspiration of the Spirit, with affection of heart to embrace the gospel, but that her mind was lightened, that she might understand it. By this let us learn that such is the blockishness, such is the blindness of men, that in seeing they see not, in hearing they hear not, until such time as God doth give them new eyes and new ears. But we must note the speech, that the heart of Lydia was opened was opened that she might give ear to the external voice of the teacher. For as preaching alone is nothing else but the dead letter, so we must beware lest a false imagination, or a show of secret illumination, lead us away from the word whereupon faith dependeth, and wherein it resteth. For many, to the end they may amplify the grace of the Spirit, feign to themselves certain inspired persons, − (186) that they may leave no use of the external word. But the Scripture doth not suffer any such divorce to be made which joineth the ministry of men with the secret inspiration of the Spirit. Unless the mind of Lydia had been opened, Paul’s preaching should have been only literal; − (187) and yet the Lord doth not inspire her with bare revelations only, but he giveth her the reverence of his word, so that the voice of man, which might otherwise have been uttered in vain, doth pierce into a mind endued with heavenly light. − Therefore, let those brain-sick fellows be packing, [begone,] who, under color [pretext] of the Spirit, refuse external doctrine. For we must note the temperature of moderation which Luke setteth down here, that we can have or obtain nothing by the hearing of the word alone, without the grace of the Spirit; and that the Spirit is given us, not that he may bring contempt of the word, but rather that he may dip [instill] into our minds into our minds, and write in our hearts the faith thereof. − Now, if the cause be demanded why the Lord opened one woman’s heart alone, we must return unto that principle, that so many believe as we are ordained − (188) to life. For the fear of God, which went before the plain and manifest knowledge of Christ in Lydia, was also a fruit of free election. The describers of situations of places − (189) say, that Thyratira is a city of Lydia situate upon the side of the river called Hermus, and that it was sometimes called Pelopia; but some there be who attribute it to Phrygia, some to Mysia. − (184) − “ Obstructos esse Christo ingressus ,” that the entrance of Christ was hindered. (185) − “ Acutiori ingenio ,” of acutor intellect. (186) − “[ Ενθουσιασμους ],” inspirations. (187) − “ Literalis ,” literal, (gone no farther than the letter.) (188) − “ Praeordinati ,” preordained. (189) − “ Geographi ,” geographers. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-act-16-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
루디아라 하는 두아디라 시에서 온 자색 옷감 장수로서 하나님을 섬기는 루디아라 하는 여자가 들으니. 몇 명의 여성들에게서라도 들을 수 있었다면 그것은 마치 좁은 틈을 통해 들어가는 것과 같았을 것이다. 그런데 이제 한 명만이 주의 깊게 그리고 결실 있게 듣는데, 그리스도에게 가는 길이 막힌 것처럼 보이지 않았겠는가? 그러나 이후에 그 하나의 작은 접붙임에서 바울이 많은 탁월한 칭찬으로 높이는 훌륭한 교회가 생겨났다. 그러나 루디아에게 어느 정도의 동반자들이 있었을 것이나 그녀가 모두를 훨씬 능가했기 때문에 언급되지 않았을 것이다. 또한 누가는 이 한 여성이 가르침을 받을 준비가 된 것이 그녀가 다른 이들보다 더 영리했거나 자신에게서 어떤 준비가 있었기 때문이라고 말하지 않는다. 오히려 주님이 그녀의 마음을 여셔서 바울의 말에 귀를 기울이고 주의를 기울이게 하셨다고 말한다. 그가 방금 그녀의 경건함을 칭찬했지만, 그녀가 성령의 조명 없이는 복음의 교리를 이해할 수 없었음을 보여 준다. 그러므로 믿음뿐 아니라 영적인 것들에 대한 모든 이해와 지식이 하나님의 특별한 선물임을 알 수 있다. 그리고 사역자들은 가르치고 말해도 하나님의 내적 부르심이 더해지지 않으면 아무 소용이 없다.
원주석
- 번역원본
commentary-section/cal-act-16-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
− 15. When she was baptized. Hereby it appeareth how effectually God wrought in Lydia even in a short moment. For it is not to be doubted but that she received and embraced the faith of Christ sincerely, and gave him her name, before Paul would admit her unto baptism. This was a token of mere readiness; also, her holy zeal and godliness do therein show themselves, in that she doth also consecrate her family to God. And, surely, all the godly ought to have this desire, to have those who are under them to be partakers of the same faith. For he is unworthy to be numbered among the children of God, and to be a ruler over others, whosoever is desirous to reign and rule in his own house over his wife, children, servants, and maids, and will cause them to give no place to Christ. Therefore, let every one of the faithful study to govern and order his house so, that it may be an image of the Church. I grant that Lydia had not in her hand the hearts of all those which were of her household, that she might turn unto Christ whomsoever she would; − (190) but the Lord did bless her godly desire, so that she had her household obedient. The godly (as we have already said) must endeavor, with might and main, to drive from their houses all manner of superstition; secondly, that they have not profane families, but that they keep them under the fear of the Lord. So Abraham, the father of the faithful, was commanded to circumcise all his servants with him; and he is commanded for the care he had to govern his house, and to instruct his family. Furthermore, if this duty be required at the hands of the householder, much more of a prince, that he suffer not so much as in him lieth the name of God to be profaned in his realm. − She besought them, saying. This hath the force of an adjuration, when she saith, if ye have judged me faithful; as if she should say, I beseech you by that faith which you have approved by baptism, that ye refuse not to lodge with me; and Lydia did by such an earnest desire testify how entirely she loved the gospel. Nevertheless, it is not to be doubted but that the Lord gave her such an affection, to the end Paul might be the more encouraged to proceed, not only because he saw that he was liberally and courteously entertained, but also because he might thereby judge of the fruit of his doctrine. Therefore, this was not the woman’s inviting only, but also God’s to keep Paul and his company there, to which end that tendeth also that Lydia enforced them, as if God did lay hand upon them, and stay them in the woman’s person. (190) − “ Suo arbitrio ,” at her own will. return to ' Top of Page ' <a name="verse-16" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그와 그 집이 다 세례를 받고. 하나님이 루디아에게 짧은 순간에도 얼마나 효력 있게 역사하셨는지가 여기서 나타난다. 바울이 그녀에게 세례를 허락하기 전에 그녀가 그리스도의 믿음을 진정으로 받아들이고 그분께 이름을 드렸음을 의심할 수 없기 때문이다. 이것은 단순한 준비의 표징이었다. 또한 그녀의 거룩한 열심과 경건함이 그녀의 가족도 하나님께 드린다는 점에서 나타난다. 분명히 모든 경건한 자들은 자신 아래에 있는 이들이 같은 믿음의 참여자가 되기를 바라는 이 욕망을 가져야 한다. 자신의 집에서 아내와 자녀들과 종들과 계집종들을 자신이 다스리고 통치하기를 원하고 그들이 그리스도께 자리를 내주지 않도록 하는 자는 누구든지 하나님의 자녀들에 포함되고 다른 이들의 통치자가 될 자격이 없다. 그러므로 각 신자는 자신의 집을 교회의 형상이 되도록 통치하고 처리하기 위해 힘써야 한다.
원주석
- 번역원본
commentary-section/cal-act-16-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
− 16. Luke prosecuteth the increase of the Church; for though he do not straightway in a word express that thing, yet is it easily gathered out of the text, that many were brought into the faith, or at least that the Church was somewhat augmented, and Paul did not frequent the assemblies in time of prayer in vain. Notwithstanding, Luke doth also report that Satan did interrupt this course; to wit, because after that the apostles were beaten with rods, and cast in [into] prison, they were at length enforced to depart the city; yet we shall see in the end of this chapter, that when Satan had done his worst, there was some body of the Church gathered before they did depart. − Having a spirit of divination, (or of Python.) The poets do feign that the serpent called Python was slain with the dart of Phoebus; hereupon rose another invention; − (191) that they said, that those who were possessed were inspired with the spirit of Python, and, peradventure, they were thereupon called Phoebades, in honor of Apollo. But Luke followeth the common custom of speaking, because he showeth the error of the common people, and not through what inspiration the maid did prophesy. For it is certain that the devil did deceive men under the visor of Apollo, as all idolatry and subtilty was invented and forged in his shop. But some men may marvel that the devil (through whose motion and persuasion the maid did cry) was the author of such an honorable commendation, wherewith she adorned Paul and Silas, and the rest. For, seeing that he is the father of lying, how could the truth proceed from him? Secondly, how is it that he gave place willingly to the servants of Christ, by whom his kingdom was destroyed? how can this hang together, that he prepared the minds of the people to hear the gospel, whose mortal enemy he is? Assuredly, there is nothing more proper to him than to turn away the minds of the people from the word of the gospel, which he doth now will and wish them to hear. − Whence cometh such a sudden change, or unwonted emotion? But the devil is the father of lying in such sort, that he covereth himself under the ale and deceivable color of truth. There he played another person through his crafty subtilty, than was agreeable to his nature; − (192) that by creeping in craftily he might do the more hurt; and, therefore, whereas he is called the father of lies, we must not so take it as if he did always lie manifestly and without any color. Yea, rather we must beware of his crafty subtilty, lest when he pretendeth the color of truth he deceive us under a vain show. We see, also, how he useth like subtilty daily. For what can bear a fairer show than the Pope’s titles, wherein he doth not boast himself to be the adversary of Christ, but he doth not boast himself to be the adversary of Christ, but his vicar? What can be more plausible than that solemn preface, In the name of the Lord, Amen? Notwithstanding we know, that whilst the hypocritical ministers of Satan do thus pretend the truth, they corrupt it, and, with a deadly corruption, infect it. Seeing that Satan hath a double way to resist the gospel, to wit, because he doth sometimes rage openly, and sometimes he creepeth in craftily under lies, he hath also two kinds of lying and deceiving, either when he overthroweth the Word of God with false doctrines and gross superstitions, or else when he doth craftily feign that he is a friend of the Word, and so doth insinuate himself subtilely; − (193) yea, he doth never hurt more deadly than when he transformeth himself into an angel of light. Now, we perceive to what end that so gorgeous a title did tend, wherewith he did extol Paul and his companions, namely, because it was not so convenient for him to make open war against the gospel, he went about to overthrow the credit thereof by secret shifts. For if Paul had admitted that testimony, there should have been no longer any difference between the wholesome − (194) doctrine of Christ and the mocks of Satan. The light and brightness of the gospel should have been entangled in the darkness of lying, and so quite put out. − But the question is, why God doth grant Satan so great liberty, as to suffer him to deceive miserable men, and to bewitch them with true divinations? For, omitting the disputations which some men move concerning his foresight, I take this for a plain case, that he doth prophesy and foretell things to come, and which are hidden only through God’s sufferance. But God seemeth by this means to lay open men who are reckless or careless to his subtilty, so that they cannot beware. For seeing that prophecies breathe out divine power, men’s minds must needs be touched with reverence so often as they come abroad, unless they contemn God. I answer, that Satan hath never so much liberty granted him of God, save only that the unthankful world may be punished, which is so desirous of a lie, that it had rather be deceived than obey the truth. For that is a general evil, whereof Paul complaineth in the first chapter to the Romans,( Romans 1:21 ,) That men do not glorify God, being known naturally by the creation of the world, and that they suppress his truth unjustly. − It is a just reward for so great unthankfulness, that Satan hath the bridle given him, that through divers jugglings he may work the ruin of those who turn away maliciously from the light of God. Therefore, so often as you read the divinations of Satan, think upon the just judgment of God. Now, if God so sharply punish the contempt of his light in the profane Gentiles, who have no other teachers but the heaven and earth, how much more sharp punishment do those deserve who wittingly and willingly choke the pure doctrine of salvation, revealed to them in the law and the gospel? No marvel, therefore, if Satan have long bewitched the world so freely with his subtilty, since that the truth of the gospel hath been wickedly contemned, which was made most manifest. But it is objected again, that no man
Pericope (part_of)
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pericope/per-act-16-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
우리가 기도하는 곳에 가다가 점치는 귀신 들린 여종 하나를 만나니. 누가는 교회의 증가를 계속 추구한다. 비록 즉시 그것을 한마디로 표현하지 않지만, 많은 이들이 믿음으로 인도되었거나 적어도 교회가 어느 정도 늘어났음을 본문에서 쉽게 알 수 있다. 바울은 기도 시간에 그 모임에 헛되이 다니지 않았다. 그럼에도 누가는 사탄이 이 과정을 방해했음도 보고한다. 즉, 사도들이 매로 맞고 옥에 갇힌 후 마침내 도시를 떠나도록 강요받았기 때문이다. 그러나 이 장 끝에서, 사탄이 최선을 다한 후에도, 그들이 떠나기 전에 교회의 어떤 몸체가 모아졌음을 볼 것이다.
점치는 귀신을 가진. 시인들은 포에부스의 화살로 피톤이라 불리는 뱀이 죽임당했다고 꾸며낸다. 여기서 또 다른 발명이 생겼다. 사람들이 들린 자들은 피톤의 영으로 영감을 받았다고 말했고, 아마도 그로 인해 포에바데스라고 불렸다. 아폴로에 대한 경의로. 그러나 누가는 그 소녀가 어떤 영감으로 예언했는지가 아니라 일반 백성의 오류를 보여 주기 때문에, 보통의 말하는 방식을 따른다. 악마가 아폴로의 가면 아래 사람들을 속였음은 확실하다. 모든 우상숭배와 교활함이 그의 작업장에서 만들어지고 꾸며졌으니.
그러나 어떤 이들은 악마가 (그의 움직임과 설득으로 그 소녀가 외쳤는데) 바울과 실라스 그리고 다른 이들을 꾸며 주었던 그 명예로운 칭찬의 저자가 되었음을 이상하게 여길 것이다. 거짓말의 아버지인 그에게서 어떻게 진리가 나올 수 있겠는가? 또한 그가 왜 자신의 왕국을 파멸시키는 그리스도의 종들에게 기꺼이 자리를 내주었겠는가? 그가 자신의 치명적인 원수인 복음의 말씀을 이제 사람들이 듣기를 원하고 바란다는 것이 어떻게 일치하는가?
그러나 악마는 속이는 진리의 색깔 아래 자신을 숨기는 방식으로 거짓말의 아버지다. 거기서 그는 자신의 본성에 맞는 것과 다른 다른 인물을 꾸며진 교활함으로 연기했다. 더 많이 해칠 수 있도록 교활하게 기어들기 위해서다. 따라서 그가 거짓말의 아버지라 불릴 때, 그가 항상 명백하게 어떤 색깔도 없이 거짓말한다고 그처럼 받아들여서는 안 된다. 오히려 그의 꾸며진 교활함을 경계해야 한다. 진리의 색깔을 꾸미면서 헛된 겉모습으로 우리를 속이지 못하도록.
원주석
- 번역원본
commentary-section/cal-act-16-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
− 18. Paul took it grievously. It may be that at the first Paul neglected, and did not greatly regard the crying of the maid, because he hoped that there would be no account made thereof, and had rather that it should vanish away of itself. But the continual repetition doth at length make him weary; because, if he had any long dissembled, Satan would have waxed more and more insolent through his silence and patience. Secondly, he ought not to have broken out into this prohibition rashly, until he knew for a certainty that he was furnished with the power of God. For Paul’s commandment − (196) had been foolish and vain without the commandment of God. And this must be noted, lest any man condemn Paul of too great hastiness, because he encountered so valiantly with the unclean spirit. For he did not conceive any grief or indignation, save only that he saw that the stability of Satan would increase, unless he did betimes prevent it; neither did he attempt any thing without the motion of the Spirit; neither did he enter the conflict until he was armed with power from heaven. Notwithstanding, he seemeth to be contrary to himself, seeing that he saith elsewhere that he rejoiceth upon what occasion soever he see the gospel preached, ( Philippians 1:18 ,) even by wicked men, and such as did study of set purpose to bring him in contempt. I answer, that he had another more apt reason for himself in this place; − (197) because all men would have thought that the spirit of the maid had played with Paul; − (198) so that by that means the doctrine of the gospel should not only have come in [into] suspicion, but should also have come into great contempt. − (199) And to this end was it that Christ also did command the devil to hold his peace, ( Mark 1:25 ,) whereas notwithstanding he suffered his name to be extolled by unmeet and unworthy men, ( Luke 4:35 .) − I command thee. We must note the form of speech; for as the miracle was about to have a double use, namely, that the power of Christ might be known; secondly, that he might declare that he had no fellowship with Satan’s jugglings; so Paul, in giving the authority and power to Christ alone, doth declare that he is only a minister; that done, he doth openly set Christ against the devil, − (200) to the end that, by the conflict, all men may see that they be deadly enemies. For it was profitable that many should be awaked who had been given to such gross seducing, that being well purged, they might come to the true faith. − (196) − “ Impreccatio ,” impreccation, anathema. (197) − “ Hic diversam rationem ,” that here there was a different reason. (198) − “ Colludere puellae daemonum cum Paulo ,” that the demon of the damsel was in collision with Paul. (199) − “ Sed recidisset in merum ludibrium ,” but became a mere laughing-stock. (200) − “ Opponit Christum daemoni ,” he opposes Christ to the demon. return to ' Top of Page ' <a name="verse-19" class="com-number"
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pericope/per-act-16-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
바울이 심히 괴로워하여. 처음에 바울은 그 소녀의 외침을 무시하고 별로 개의치 않았을 수 있다. 그것이 저절로 사라지기를 바라면서 그것에 대해 별다른 생각이 없기를 원했기 때문이다. 그러나 계속적인 반복이 마침내 그를 지치게 한다. 그가 오래 침묵하고 참았더라면 사탄이 그의 침묵과 인내로 인해 더욱 오만해졌을 것이기 때문이다. 둘째로 하나님의 능력으로 갖추어졌음을 확실히 알기 전까지는 이 금지령을 성급하게 내뱉어서는 안 되었다. 왜냐하면 바울의 명령은 하나님의 명령 없이는 어리석고 헛된 것이 되었을 것이기 때문이다. 이것을 주목해야 한다. 바울이 불결한 영에 그처럼 용감하게 맞서기 위해 너무 성급한 것으로 정죄받지 않도록 하기 위해서다. 그는 사탄의 뻔뻔함이 자신이 적시에 막지 않으면 증가할 것임을 보았다는 것 외에는 어떤 슬픔이나 분노도 품지 않았다. 또한 성령의 움직임 없이는 어떤 것도 시도하지 않았다. 하늘로부터 능력으로 무장하기 전까지는 싸움에 들어가지 않았다.
나는 네게 명하노니. 말하는 방식을 주목해야 한다. 기적이 이중 사용을 가졌기 때문이다. 즉, 그리스도의 능력이 알려지는 것과, 자신이 사탄의 속임수와 어떤 교제도 없음을 선언하는 것이다. 바울은 권위와 능력을 그리스도에게만 돌리면서 자신이 단지 사역자임을 선언한다. 그런 다음 공개적으로 그리스도를 악마에게 대립시킨다. 그 충돌로 모든 사람이 그들이 치명적 원수임을 알 수 있도록 하기 위해서다.
원주석
- 번역원본
commentary-section/cal-act-16-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
19절 카드 ↗
− 19. But when her masters. The same devil who of late did flatter Paul by the mouth of the maid, doth now drive her masters into fury, that they may put him to death; so that, having changed his coat, he doth now play a tragedy, who could not speed well before by his fair speech and flattery. And though the heat of zeal wherewith Paul was provoked to anger did raise the whirlwind of persecution, yet is he not therefore to be blamed; neither did it any whit repent Paul that he had wrought the miracle, so that he did wish that were undone which was done, because he knew full well through what motion he had driven the devil out of the maid. Whereby we are taught that we must not rashly condemn things which are well done, and that which is taken in hand at the commandment of God, though an unhappy success follow; because God doth then examine [test] the constancy of those which be his, until a more joyful and prosperous end drive away all sorrow. As touching the men, Luke expresseth the cause why they were so mad upon Paul; to wit, because their hope of filthy gain was gone. But though they were pricked forward with covetousness only to persecute the Gospel and the ministers thereof; yet they pretend a fair color, that it grieveth them that the public state should be perverted, that their ancient laws should be broken, and peace troubled. So, through the enemies of Christ behave themselves wickedly and unhonestly, yet they always invent some cause for their sin. Yea, though their wicked desire appear plainly, yet, with an impudent withal. So at this day those Papists which are more zealous over their law, − (201) have nothing else in their minds besides their gain and government. Let them swear and forswear by all their saints and sacrifices, that they are enforced only with a godly affection; yet the matter itself doth plainly show, that it is the coldness of their kitchens which maketh their zeal so hot, and that ambition is the fan − (202) thereof. For they be either hungry dogs pricked forward with greediness, or furious lions breathing out nothing but cruelty. − (201) − “ Acerrimi zelotae legis suae ,” the fiercest zealots for their law. (202) − “ Flabellum ,” bellows. return to ' Top of Page ' <a name="verse-20" class="com-number"
Pericope (part_of)
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pericope/per-act-16-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그 주인들은 자기 이득의 소망이 없어진 것을 보고. 방금 전에 소녀의 입으로 바울에게 아첨했던 바로 그 악마가, 이제 그 주인들을 분노로 몰아 그를 죽이려 한다. 결국 이전에 공정한 말과 아첨으로 잘 되지 않자, 옷을 갈아입고 비극을 연기하는 것이다. 바울이 분노로 자극받은 열심의 열기가 박해의 소용돌이를 일으켰지만, 그로 인해 비난받아서는 안 된다. 또한 행한 일이 행해지지 않기를 바라도록 그 기적을 행한 것을 후회하지도 않았다. 하나님의 영에 의해 자신이 소녀에게서 악마를 쫓아냈음을 잘 알았기 때문이다. 이로써 우리는 비록 불행한 결과가 따르더라도, 하나님의 명령에 따라 착수된 잘 행한 일들을 성급하게 정죄하지 말아야 함을 배운다.
그 사람들에 관해 말하면, 누가는 그들이 바울에게 그처럼 미쳤던 이유를 표현한다. 더러운 이익의 소망이 사라졌기 때문이다. 그러나 그들이 오직 탐욕에 의해서만 복음과 그 사역자들을 박해하도록 자극받았지만, 공공의 상태가 전복되고 고대 율법이 깨지고 평화가 어지럽혀지는 것이 그들에게 슬픈 일이라는 공정한 색깔을 꾸민다. 이처럼 그리스도의 원수들이 비록 악하고 부정직하게 행동하더라도, 항상 자신들의 죄에 대한 어떤 이유를 발명한다.
원주석
- 번역원본
commentary-section/cal-act-16-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
− 20. These men trouble our city. This accusation was craftily composed to burden the servants of Christ. For on the one side they pretend the name of the Romans, than which nothing was more favorable; on the other, they purchase hatred, and bring them in contempt, by naming the Jews, which name was at that time infamous; for, as touching religion, the Romans were more like to any than to the Jewish nation. For it was lawful for a man which was a Roman to do sacrifice either in Asia or in Grecia, or in any other country where were idols and superstitions. I warrant you Satan did agree with himself very well, though he put on divers shapes, but that which was religion only, than which there was no other in the world, was counted among the Romans detestable. They frame a third accusation out of the crime of sedition; − (203) for they pretend that the public peace is troubled by Paul and his company. In like sort was Christ brought in contempt, − (204) ( Luke 23:5 ) and even at this day the Papists have no more plausible thing wherewith they may bring us to be hated, than when they cry that our doctrine tendeth to no other end but to confusion of all things. But we must valiantly contemn this filthy and false infamy as did Christ and Paul, until the Lord bring to light the malice of our enemies, and refute their impudence. − (203) − “ Tertiam calumniam ex crimine seditionis concinnant ,” they concoct a third calamny out of the charge of sedition. (204) − “ Odiose traductus fuit ,” was hatefully traduced. return to ' Top of Page ' <a name="verse-21" class="com-number"
Pericope (part_of)
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pericope/per-act-16-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 사람들이 유대인인데 우리 성을 심히 요란하게 하여. 이 고발은 그리스도의 종들에게 짐을 지우기 위해 교활하게 구성되었다. 한편으로는 로마인들의 이름을 내세우는데, 그보다 더 유리한 것이 없었다. 다른 한편으로는 유대인이라는 이름을 내세워 증오를 사고 그들을 경멸받게 하는데, 그 이름이 그때 수치스러운 것이었기 때문이다. 종교에 관한 한 로마인들은 유대 민족보다 다른 어느 민족과 더 비슷했다. 로마 시민은 아시아나 그리스나 우상과 미신이 있는 다른 어떤 나라에서든 희생제사를 드리는 것이 합법적이었기 때문이다. 그들은 또한 분란의 죄에서 세 번째 고발을 꾸민다. 바울 일행이 공공의 평화를 어지럽힌다고 꾸민다. 이처럼 그리스도도 경멸받게 되었고(눅 23:5), 오늘날도 교황주의자들이 우리를 증오받게 만들기에 가장 적절한 것은 우리의 교리가 만물의 혼란 외에 다른 것을 지향하지 않는다고 외칠 때다. 그러나 주님이 우리 원수들의 악의를 빛 가운데 드러내고 그들의 뻔뻔함을 논박하실 때까지, 그리스도와 바울이 행한 것처럼 이 더러운 거짓 오명을 용감하게 경멸해야 한다.
원주석
- 번역원본
commentary-section/cal-act-16-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
− 21. Ordinances which. They lean to a prejudice, lest the cause should come to be disputed; as the Papists deal with us at this day, this was decreed in a General Council; it is a more ancient and common opinion, than that is may be called in question; custom hath long time approved this; this hath been established by consent more than a thousand years ago. But to what end tend all these things, save only that they may rob the Word of God of all authority? They make boast of man’s decrees, but in the mean season they leave no place at all for the laws of God. We may see only this place what force these prejudices ought to have. The laws of the Romans were excellent, but religion doth depend upon the Word of God alone. Therefore in this matter we must take great heed, that men being brough under, the authority of God alone do prevail, and that he make all things which in the world are excellent subject to him. − return to ' Top of Page ' <a name="verse-22" class="com-number"
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pericope/per-act-16-005
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
로마 사람인 우리가 받지도 못하고 행하지도 못할 풍속을 전한다 하더라. 그들은 대의가 논의되는 것을 막으려는 편견에 의지한다. 오늘날 교황주의자들이 우리를 다루는 것처럼. 이것이 총회에서 결정되었다. 이것은 의문시될 수 있는 것보다 더 오래되고 일반적인 의견이다. 관습이 오랫동안 이것을 승인했다. 이것이 천 년 이상의 동의로 확립되었다. 그러나 이 모든 것이 무엇을 위한 것인가? 그것이 하나님의 말씀에서 모든 권위를 빼앗는 것 외에 다른 무엇인가? 그들은 인간의 결의를 자랑하지만, 그 동안에 하나님의 법을 위한 자리는 전혀 남겨 두지 않는다.
원주석
- 번역원본
commentary-section/cal-act-16-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
− 22. The multitude came together. When Luke declareth that there was great encourses of the people made, after that a few men of no reputation, to wit, such as did juggle and cozen to get gain, and whose filthiness was well known, had made some stir; he reacheth with what fury the world rageth against Christ. Foolishness and inconstancy are indeed common vices among all people, and almost continual, but the wonderful force of Satan doth therein betray itself, in that those who are in other matters modest and quiet, are for a matter of no importance in a heat, − (205) and became companions of most vile persons, when the truth must be resisted. There was never a whit more modesty to be found in the judges themselves, if we consider what was their duty. For they ought, by their gravity, to have appeased the fury of the people, and to have set themselves stoutly against their violence, they ought to have aided and defended the guiltless; but they lay hands on them outrageously, and renting their garments, they command them to be stripped naked and whipt before they know the matter. Surely the malice of men is to be lamented; − (206) whereby it came to pass, that almost all the judgment-seats of the world, which ought to have been sanctuaries of justice, have been polluted with the wicked and sacrilegious oppugning of the gospel. − Notwithstanding, the question is, why they were cast in prison, seeing that they were already punished, for the prison was ordained for the keeping of men? They used this kind of correction, until they might know more; and so we see the servants of Christ more sharply handled than adulterers, robbers, and other most vile persons. − (207) Whereby appeareth more plainly that force of Satan in stirring up the minds of men, that they observe no show of judgment in persecuting the gospel. But though the godly be more hardly handled for defending the truth of Christ, than are the wicked for their wickedness; yet it goeth well with the godly, because they triumph gloriously before God and his angels in all injuries which they suffer. They suffer reproach and slander; but because they know that the marks of Christ are in greater price and more esteemed in heaven than the vain pomps of the earth, the more wickedly and reproachfully the world doth vex them, the greater cause have they to rejoice. For if profane writers did so honor Themistocles, that they preferred his prison before the seat and court of judges; how much more honorably must we think of the Son of God, whose cause is in hand so often as the faithful suffer persecution for the gospel? Therefore, though the Lord suffered Paul and Silas to be scourged and imprisoned by the wicked judges, yet he did not suffer them to be put to any shame, but that which turned to their greater renown. For seeing that those persecutions, which we must suffer for the testimony of the gospel, are remnants of the sufferings of Christ; like as our Prince turned the cross, which was accursed, into a triumphant [triumphal] chariot, so he shall, in like sort, adorn the prisons and gibbets of his, that they may there triumph over Satan and all the wicked. − Renting their garments. Because the old interpreter had truly translated this, it was evil done of Erasmus to change it, that the magistrates did rent their own garments. For this was Luke’s meaning only, that the holy men were outrageously − (208) beaten, the lawful order of judgment being neglected, and that they laid hands on them with such violence that their garments were rent. And this had been too far disagreeing with the custom of Romans, for the judges to cut [rend] their own garments publicly in the market-place; especially seeing the question was concerning an unknown religion, for which they did not greatly care; but I will not long stand about a plain matter. (205) − “ Repente effervent ,” suddenly effervesce, break out. (206) − “ Deploranda ,” desperate, deplorable. (207) − “ Et alios quosvis sceleratos ,” and villains of any description. (208) − “ Tumultuose ,” tumultuously. return to ' Top of Page ' <a name="verse-23" class="com-number"
Pericope (part_of)
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pericope/per-act-16-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
무리가 일제히 일어나 송사하거늘. 이익을 얻기 위해 사기치고 속이는 것이 잘 알려진 약간의 평판 없는 사람들이 소동을 일으킨 후 큰 군중이 모여들었다고 누가가 선언할 때, 세상이 그리스도에 맞서 얼마나 격노하는지를 가르친다. 어리석음과 불안정함은 모든 백성 가운데 공통되고 거의 지속적인 약점이다. 그러나 사탄의 놀라운 힘이 그 안에서 드러난다. 다른 문제에서는 절제 있고 조용한 자들이 진리에 저항해야 할 때는 별로 중요하지 않은 문제에서 달아오르고 가장 비열한 자들의 동반자가 되기 때문이다. 재판관들 자신에게서 더한 절제를 찾아볼 수 없었다. 만약 그들의 의무를 고려한다면 말이다. 그들은 자신들의 위엄으로 백성의 분노를 진정시키고 그들의 폭력에 굳건하게 맞서야 했다. 무고한 자들을 돕고 변호해야 했다. 그러나 그들은 난폭하게 손을 얹고 옷을 찢어 사안을 알기도 전에 발가벗겨 매질하라고 명한다.
그럼에도 그들이 이미 처벌을 받았는데도 옥에 갇힌 이유가 무엇인지 물을 수 있다. 옥은 사람을 가두기 위해 세워진 것이기 때문이다. 그들은 더 알 수 있을 때까지 이 종류의 처벌을 사용했다. 이로써 그리스도의 종들이 간음자들, 강도들, 그리고 다른 가장 비열한 자들보다 더 심하게 다루어진 것을 본다. 이로써 복음을 박해하는 데 있어 판단의 어떤 모습도 지키지 않도록 사람들의 마음을 자극하는 사탄의 힘이 더 분명하게 나타난다.
원주석
- 번역원본
commentary-section/cal-act-16-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
23절 카드 ↗
− 23. That he should keep them safe. Whereas the magistrates command that Paul and Silas should be kept so diligently, it was done to this end, that they might know more of the matter. For they had already beaten them with rods to appease the tumult. And this is that which I said of late, that the world doth rage with such blind fury against the ministers of the gospel, that it doth keep no mean in severity. But as it is very profitable for us, for example’s sake, to know how uncourteously and uncomely the witnesses of Christ were entertained in times past; so it is no less profitable to know that which Luke addeth immediately concerning their fortitude and patience. For even when they lay bound with fetters, he saith that in prayer they lauded God, whereby it appeareth that neither the reproach with they suffered, nor the stripes which made their flesh smarter, nor the stink of the deep dungeon, nor the danger of death, which was hard at hand, could hinder them from giving thanks to the Lord joyfully and with glad hearts. − We must note this general rule, that we cannot pray as we ought, but we must also praise God. For though the desire to pray arise of the feeling of our want and miseries, and therefore it is, for the most part, joined with sorrow and carefulness; − (209) yet the faithful must so bridle their affections, that they murmur not against God; so that the right form of prayer doth join two affections together, (to look too contrary,) [viz.] carefulness and sorrow, by reason of the present necessity which doth keep us down, and joyfulness, by reason of the obedience whereby we submit ourselve to God, and by reason of the hope which, showing us the haven high at hand, doth refresh us even in the midst of shipwreck. Such a form doth Paul prescribe to us. Let your prayers (saith he) be made known to God with thanksgiving, ( Philippians 4:6 .) But in this history we must note the circumstances. For though the pain of the stripes were grievous, though the prison were troublesome, though the danger were great, seeing that Paul and Silas cease not to praise God, we gather by this how greatly they were encouraged to bear the cross. So Luke reported before that the apostles rejoiced, because they were counted worthy to suffer reproach for the name of the Lord, ( Acts 5:41 .) − And those which lay bound. We must know that Paul and Silas prayed aloud, that they might make the boldness of a good conscience known to others who were shut up in the same prison; for they might have made their prayer with secret groaning and sighing of heart as they were wont, or they might have prayed unto the Lord quietly and softly. Why do they then exalt their voice? Assuredly, they do not that for any ambition; but that they may profess, that, trusting to the goodness of their cause, they fly without fear unto God. Therefore, in their prayers was included a confession of faith, which did appertain unto a common example, and prepared as well the malefactor’s as the jailer’s house to consider the miracle. − (209) − “ Anxietate animi ,” anxiety of mind. return to ' Top of Page ' <a name="verse-26" class="com-number"
Pericope (part_of)
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절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그들을 단단히 지키라 명하니. 재판관들이 바울과 실라스를 그처럼 부지런히 지키라고 명한 것은 사안에 대해 더 알기 위해서였다. 그들이 소동을 진정시키기 위해 이미 매로 때렸기 때문이다. 이것이 내가 방금 말한 것이다. 즉, 세상이 복음의 사역자들에 맞서 그처럼 눈먼 분노로 날뛰어 엄격함에 어떤 절도도 지키지 않는다는 것이다. 그러나 우리가 과거에 그리스도의 증인들이 얼마나 무례하고 볼품없이 대우받았는지를 아는 것이 본보기로서 우리에게 매우 유익하듯이, 그 후에 그들의 용기와 인내에 관해 누가가 더한 것을 아는 것도 그에 못지않게 유익하다. 그는 그들이 족쇄에 묶여 있는 동안에도 기도하며 하나님을 찬양했다고 말한다. 이로써 그들이 당한 치욕도, 살을 아프게 한 채찍도, 깊은 감옥의 악취도, 가까이 있는 사망의 위험도, 기쁘고 즐거운 마음으로 주께 감사드리는 것을 막을 수 없었음이 나타난다.
우리는 마땅히 기도하려면 하나님을 찬양해야 한다는 이 일반 규칙을 주목해야 한다. 기도하려는 욕망이 우리의 결핍과 비참함의 느낌에서 생겨나기 때문에, 그것은 대부분 슬픔과 염려와 함께한다. 그러나 신자들은 자신들의 감정을 그처럼 절제하여 하나님께 중얼거리지 않아야 한다. 따라서 바른 기도의 형태는 두 가지 감정을 함께한다. 즉, 현재의 필요로 인한 염려와 슬픔, 하나님께 복종하여 복종하는 순종으로 인한 기쁨, 난파 가운데서도 항구가 가까이 있음을 보여 주며 우리를 새롭게 하는 소망으로 인한 기쁨이다. 바울은 우리에게 그러한 형태를 규정한다. "너희 구할 것을 감사함으로 하나님께 아뢰라"(빌 4:6).
원주석
- 번역원본
commentary-section/cal-act-16-23-23(Calvin, PD) - CC0-1.0 · Sonnet 번역
26절 카드 ↗
− 26. There was an earthquake. The Lord, in showing this visible sign, meant chiefly to provide for his servants, that they might more manifestly know that they prayers were heard; yet he had respect also of the rest. He could have loosed the fetters of Paul and Silas without an earthquake, and also have opened the gates. But that addition served not a little to confirm them, seeing that the Lord, for their sakes, did shake both the air and also the earth. Again, it was requisite that the keeper of the prison and the rest should feel the presence of God, lest they should think that the miracle came by chance. Neither is it to be doubted, but that the Lord did then show a token of his power, which should be profitable for all ages; so that the faithful may fully assure themselves that he will be nigh unto them so often as they are to enter − (210) combats and dangers for the defense of the gospel. Nevertheless, he doth neither always keep the same course, to testify his presence by manifest signs; neither is it lawful for us to prescribe him a law. For he did help his by manifest miracles then for this cause, that we may be content with his hidden grace at this day; concerning which matter we have spoken more upon the second chapter. − (210) − “ Subeunda ,” undergo. return to ' Top of Page ' <a name="verse-27" class="com-number"
Pericope (part_of)
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pericope/per-act-16-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이에 갑자기 큰 지진이 나서. 주님이 이 가시적인 표징을 보이신 것은 주로 자신의 종들을 위해 그들의 기도가 들렸음을 더 분명하게 알게 하려 하신 것이다. 그러나 다른 이들도 고려하셨다. 그분이 지진 없이 바울과 실라스의 족쇄를 풀고 문을 여실 수 있었다. 그러나 그 덧붙임이 그들을 확인하는 데 적지 않이 도움이 되었다. 주님이 그들을 위해 공기와 땅을 흔드셨기 때문이다. 또한 간수와 다른 이들이 기적이 우연히 일어났다고 생각하지 않도록 하나님의 임재를 느끼는 것이 필요했다. 주님이 그때 자신의 능력의 표징을 나타내셨음을 의심할 수 없다. 그것이 모든 시대에 유익하도록 하기 위해서다. 신자들이 복음을 변호하는 싸움과 위험에 들어갈 때마다 그분이 가까이 계실 것을 충분히 확신하도록 하기 위해서다. 그럼에도 그분은 분명한 표징으로 자신의 임재를 증거하는 같은 방식을 항상 지키시지는 않는다. 그분에게 법을 규정하는 것도 우리에게 허락되지 않는다.
원주석
- 번역원본
commentary-section/cal-act-16-26-26(Calvin, PD) - CC0-1.0 · Sonnet 번역
27절 카드 ↗
− 27. When the keeper of the prison was awaked. He would have slain himself that he might prevent punishment; for it had been a foolish answer to have said that the doors were opened of their own accord. But this question may be asked, Seeing that Paul seeth that they might have some hope to escape if he should slay himself, why doth he hinder him? for he seemeth by this means to refuse the deliverance which was offered by God; yea, it seemeth to have been a mere toy, − (211) in that the Lord would have the jailer awaked, lest there should be any use − (212) of the miracle. I answer, that we must in this place have respect unto his counsel and purpose. For he did not loose Paul and Silas, and the rest, from their fetters, neither did he, therefore, open the doors, that he might straightway let them go free; but that, by showing the power of his hand, he might seal up the faith of Paul and Silas, and might make the name of Christ glorious among others. Therefore, he doth so yield to the petitions of Paul and Silas, that he showeth that he is able enough to deliver them so often as he shall think it good; and that nothing can hinder him, but that he is able to enter not only into prisons, but also into graves, that he may deliver those that be his. − (213) He opened the gates of the prison to Peter to another end, as we saw in chapter twelve. But now, forasmuch as he had another way in readiness to deliver Paul and Silas, he meant not so much to deliver them for the present time by miracle, as to confirm them against the time to come. Again, we must call that to mind which I said of late, that the opening of the prison appertained unto others, that it might be known to many witnesses that God did favor the doctrine, which was now burthened with an unjust prejudice. Undoubtedly, Paul perceived this; and therefore, though his hands were loosed, he did not once wag from his place. − (214) He might have gone away, if he had been so disposed. Why doth he not? Was it because he contemned the grace of God? or because, through his slothfulness, he will make the miracle frustrate? None of all these is probable; whence we gather that he was holden by God, as the Lord useth to direct the minds of those which be his in doubtful matters, that they may follow sometimes ignorantly, sometimes wittingly, that which is expedient to be done, and not pass their bounds. (211) − “ Merum...ludicrum ,” a mere absurdity. (212) − “ Ne quis esset usus ,” that there might be no use. (213) − “ A morte ,” from death. (214) − “ Pedem loco non movit ,” he did not stir a foot from the place. return to ' Top of Page ' <a name="verse-29" class="com-number"
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pericope/per-act-16-005
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
간수가 자다가 깨어. 그는 문들이 저절로 열렸다는 것이 바보 같은 대답이 될 것이기 때문에 처벌을 미리 막기 위해 자신을 죽이려 했다. 그러나 바울이 그가 자신을 죽이려는 것을 보고 왜 막았는지를 물을 수 있다. 그가 자신을 죽임으로써 탈출할 희망이 있었다면, 바울이 그것을 막음으로써 하나님이 제공하신 구원을 거부하는 것처럼 보이기 때문이다.
내 대답은 우리가 이 자리에서 그분의 뜻과 목적을 고려해야 한다는 것이다. 그분이 바울과 실라스 그리고 다른 이들을 족쇄에서 풀어 주시고, 따라서 문들을 여신 것은 그들을 즉시 자유롭게 보내기 위해서가 아니었다. 자신의 손의 능력을 보이심으로써 바울과 실라스의 믿음을 인봉하시고 다른 이들 가운데 그리스도의 이름을 영화롭게 하기 위해서였다. 따라서 그분은 바울과 실라스의 기도에 굴복하셔서 그분이 보시기에 좋은 때마다 충분히 그들을 건져 내실 수 있으며, 감옥뿐 아니라 무덤에도 들어가 자신의 자녀들을 건져 내시는 것을 막을 것이 없음을 보이신다.
원주석
- 번역원본
commentary-section/cal-act-16-27-27(Calvin, PD) - CC0-1.0 · Sonnet 번역
29절 카드 ↗
− 29. Being astonished, he fell down. This keeper was no less brought under with fear to show obedience to God than with the miracle prepared. − (215) Hereby it appeareth what a good thing it is for men to be thrown down from their pride, that they may learn to submit themselves to God. He was hardened in his superstitions; therefore, he might with a lofty stomach − (216) have despised whatsoever Paul and Silas should have said, whom he had reproachfully − (217) thrust into the innermost part of the prison. Now, fear maketh him apt to be taught and gentle. Therefore, so often as the Lord shall strike us or cast us down, − (218) let us know that this is done that we may be brought in [to] order from our too much haughtiness. − But it is a wonder that he was not reproved for falling down at their feet. For why did Paul wink at that which (as Luke recordeth) Peter would not suffer in Cornelius? ( Acts 10:26 .) I answer, that Paul doth therefore bear with the keeper, because he knoweth that he was not moved with superstition, but with fear of God’s judgment so to humble himself. It was a kind of worship common enough; but chiefly among the Romans it was a solemn thing when they would humbly crave any thing, or crave pardon, they fell down at their knees to whom they put their supplication. Therefore, there was no cause why Paul should be displeased with a man whom he saw simply humbled of God. For if there had been any thing committed contrary to the glory of God, he had not forgotten that zeal which he showed before among the men of Lycaonia. Therefore, by his silence, we gather that in this kind of worship there was nothing contrary to godliness or the glory of God. − (215) − “ Quam miraculo praeparatus ,” than prepared by the miracle. (216) − “ Sprevisset igitur alto animo ,” hence he might have shown high contempt for. (217) − “ Probrose ,” disgracefully. (218) − “ Aliqua consternatione tanget ,” or throw us into consternation. return to ' Top of Page ' <a name="verse-30" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
떨며 바울과 실라스 앞에 엎드리어. 이 간수는 기적으로 준비된 것 못지않게 두려움에 굴복하여 하나님께 순종을 나타내었다. 이로써 사람들이 교만에서 내던져져 하나님 앞에 자신들을 복종시키는 것을 배우는 것이 얼마나 좋은 일인지가 나타난다. 그는 미신으로 굳어져 있었다. 그러므로 오만한 마음으로 바울과 실라스가 말하는 것은 무엇이든 경멸할 수 있었다. 그가 치욕스럽게 그들을 가장 깊은 감옥 안으로 밀어 넣었기 때문이다. 이제 두려움이 그를 가르침을 받을 만하고 온순하게 만든다. 그러므로 주님이 우리를 치거나 쓰러뜨리실 때마다, 이것이 지나친 오만함에서 우리를 제자리로 되돌리기 위해 행해진다는 것을 알자.
원주석
- 번역원본
commentary-section/cal-act-16-29-29(Calvin, PD) - CC0-1.0 · Sonnet 번역
30절 카드 ↗
− 30. Sirs, what must I do? He doth so ask counsel, that he showeth therewith that he will be obedient. By this we see that he was thoroughly − (219) touched, so that he was ready to do what they should command him, whom not many hours before he had bound uncourteously. The wicked oftentimes when they see wonders, though they tremble for a time, yet are they straightway made more obstinate, as it befell Pharaoh, ( Exodus 8:8 ;) at least they are not so tamed that they give over themselves to God. But in this place the keeper (acknowledging the power of God) was not only a little afraid, so that he returned straightway unto his former cruelty, but he showeth himself obedient to God, and desirous of sound and wholesome doctrine. He demandeth how he may obtain salvation; whereby it appeareth more plainly that he was not suddenly taken with some light − (220) fear of God only, but truly humbled to offer himself to be a scholar to his ministers. He knew that they were cast in prison for no other cause, save only because they did overthrow the common estate of religion. Now he is ready to hear their doctrine which he had before contemned. − (219) − “ Serio ,” seriously. (220) − “ Evanido ,” evanescent. return to ' Top of Page ' <a name="verse-31" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
선생들이여 내가 어떻게 하여야 구원을 받으리이까. 그가 그처럼 묻는 것은 순종할 것임을 보여 준다. 이로써 그가 철저하게 감동받아 몇 시간 전에 무례하게 묶었던 자들이 명하는 것은 무엇이든 할 준비가 되어 있었음을 알 수 있다. 악인들은 종종 이적을 볼 때 잠시 떨지만 곧 바로로의 경우처럼 더욱 완고해진다(출 8:8). 적어도 그들이 자신을 하나님께 드릴 만큼 길들여지지 않는다. 그러나 이 자리에서 간수는 하나님의 능력을 인정하면서 약간의 두려움만 가지는 것이 아니라 즉시 이전의 잔인함으로 돌아가지 않고, 하나님께 순종하며 건전하고 유익한 교리를 원하는 마음을 보여 준다.
원주석
- 번역원본
commentary-section/cal-act-16-30-30(Calvin, PD) - CC0-1.0 · Sonnet 번역
31절 카드 ↗
− 31. Believe in the Lord Jesus. This is but a short, and, to look to, a cold and hungry definition of salvation, and yet it is perfect to believe in Christ. For Christ alone hath all the parts of blessedness and eternal life included in him, which he offereth to us by the gospel; and by faith we receive them, as I have declared, ( Acts 15:9 .) And here we must note two things; first, that Christ is the mark − (221) whereat faith must aim; and, therefore, men’s minds do nothing else but wander when they turn aside from him. Therefore, no marvel if all the divinity of Popery be nothing else but an huge lump − (222) and horrible labyrinth; because, neglecting Christ, they flatter themselves in vain and frivolous speculations. Secondly, we must note, that after we have embraced Christ by faith, that alone is sufficient to salvation. But the latter member, which Luke addeth by and by, doth better express the nature of faith, Paul and Silas command the keeper of the prison to believe in the Son of God. Do they precisely stay in this voice [word] only? Yea, it followeth in Luke, in the text, [context,] that they preached the word of the Lord. Therefore, we see how the faith is not a light or dry opinion concerning unknown things, but a plain and distinct knowledge of Christ conceived out of the gospel. Again, if the preaching of the gospel be absent, there shall no faith remain any longer. To conclude, Luke coupleth faith with preaching and doctrine; and after that he hath briefly spoke of faith, he doth, by way of exposition, show the true and lawful way of believing. Therefore, instead of that invention of entangled faith, whereof the Papists babble, let us hold faith unfolded in the word of God, that it may unfold to us the power of Christ. − (221) − “ Unicum scopum ,” the only mark. (222) − “ Immane chaos ,” immense chaos. return to ' Top of Page ' <a name="verse-33" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
주 예수를 믿으라. 이것은 짧고, 외적으로는 차갑고 빈약한 구원의 정의처럼 보이지만, 그리스도를 믿는 것은 완전하다. 그리스도만이 복락과 영생의 모든 부분을 자신 안에 포함하고 계시기 때문이다. 그분이 복음으로 그것들을 우리에게 제공하시고 우리가 믿음으로 그것들을 받는다(행 15:9). 여기서 두 가지를 주목해야 한다. 첫째, 그리스도가 믿음이 겨냥해야 할 표적이다. 따라서 인간의 마음이 그분에게서 돌아설 때 방황하는 것 외에 아무것도 하지 않는다. 둘째, 믿음으로 그리스도를 받아들인 후에는 그것만으로 구원에 충분하다. 그러나 누가가 바로 더하는 후속 부분이 믿음의 본질을 더 잘 표현한다. 바울과 실라스가 간수에게 하나님의 아들을 믿으라고 명한다. 그들이 이 한 단어에만 정확히 머무는가? 본문에 이어 그들이 주님의 말씀을 전파했다고 나온다. 따라서 믿음이 알려지지 않은 것들에 대한 가볍거나 메마른 의견이 아니라, 복음에서 품은 그리스도에 대한 분명하고 뚜렷한 지식임을 알 수 있다. 또한 복음 전파가 없으면 믿음도 더 이상 남아 있지 않을 것이다. 결론적으로 누가는 믿음을 전파와 교리와 결합시킨다.
원주석
- 번역원본
commentary-section/cal-act-16-31-31(Calvin, PD) - CC0-1.0 · Sonnet 번역
33절 카드 ↗
− 33. He was baptized, and all his household. Luke doth again commend the godly zeal of the keeper, that he did consecrate all his whole house to the Lord; wherein doth also appear the grace of God, in that he brought all his whole family unto a godly consent. And we must also note the notable exchange: he was of late about to murder himself, because he thought that Paul and the rest were escaped; but now laying aside all fear, he bringeth them home. − (223) So that we see how faith doth animate and encourage those to behave themselves stoutly who before had no heart. And surely, when we droop − (224) through fear and doubtfulness, there is no better matter of boldness than to be able to cast all our cares into God’s bosom; that no danger may terrify us from doing our duty, whilst that we look for an end at God’s hand, such as he shall see to be most profitable. − (223) − “ Sponte ,” of his own accord. (224) − “ Torpeamus ,” become torpid. return to ' Top of Page ' <a name="verse-34" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그 밤 그 시각에 저가 저희를 데려다가 그 맞은 자리를 씻어 주고 자기와 그 온 집안이 다 세례를 받은 후. 누가는 간수의 경건한 열심을 다시 칭찬한다. 자신의 온 집을 주님께 드렸기 때문이다. 또한 여기서 하나님의 은혜가 나타난다. 자신의 온 가족을 경건한 동의로 이끌었기 때문이다. 또한 주목할 만한 교환도 주목해야 한다. 그는 방금 전에 바울과 나머지 사람들이 도망쳤다고 생각하여 자신을 죽이려 했다. 그러나 이제 모든 두려움을 내려놓고 자원하여 그들을 집으로 데려온다. 이로써 이전에 용기가 없었던 자들이 담대하게 행동하도록 믿음이 어떻게 생기를 넣어 주고 격려하는지를 본다.
원주석
- 번역원본
commentary-section/cal-act-16-33-33(Calvin, PD) - CC0-1.0 · Sonnet 번역
34절 카드 ↗
− 34. He rejoiceth that he believed. The external profession of faith was before commended in the jailer; now the inward fruit thereof is described. When he did lodge the apostles, − (225) and was not afraid of punishment, but did courteously entertain them in his own house, otherwise than he was enjoined by the magistrate, he did testify that his faith was not idle. And that joy whereof Luke speaketh in this place is a singular good thing, which every man hath from his faith. There is no great torment than an evil conscience; for the unbelievers, though the seek by all means to bring themselves into a certain amazedness, yet because they have no peace with God, they must needs quake and tremble. But admit they perceive not their present torments, yea, they rage and play the madmen through mad and unbridled licentiousness; yet are they never quiet, neither do they enjoy quiet joy. − (226) Therefore, sincere and quiet stable joy proceedeth from faith alone, when we perceive that God is merciful to us. In this respect, Zacharias saith, “Rejoice and be glad, O daughter of Sion, behold, they King cometh.” Yea, this effect is everywhere in the Scripture attributed to faith, that it maketh the souls joyful. Therefore, let us know that faith is not a vain or dead imagination, but a lively sealing [sense] of the grace of God, which bringeth perfect joy by reason of the certainty of salvation, whereof it is meet that the wicked be void, who do both fly from the God of peace, and disturb all righteousness. (225) − “ Hospitaliter ,” hospitably. (226) − “ Nec sereno gaudio potiuntur ,” nor do they obtain serene joy. return to ' Top of Page ' <a name="verse-35" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그들을 데리고 자기 집에 올라가서 음식을 차려주고 그와 온 집안이 하나님을 믿게 된 것을 기뻐하니라. 간수의 믿음의 외적 고백이 앞서 칭찬되었다. 이제 그것의 내적 열매가 묘사된다. 사도들을 영접하고 관리들이 명한 것과 달리 처벌을 두려워하지 않고 자신의 집에서 그들을 정중하게 대접했을 때, 그의 믿음이 게으르지 않음을 증거했다. 누가가 이 자리에서 말하는 기쁨은 각 사람이 자신의 믿음에서 가지는 특별한 선물이다. 악한 양심보다 더한 고문은 없다. 불신자들이 어떤 무감각 상태로 자신들을 빠뜨리려 아무리 애써도, 하나님과 평화가 없기 때문에 떨고 두려워할 수밖에 없다. 그러나 그들이 현재의 고문을 느끼지 않더라도, 심지어 미친 듯이 무절제한 방종으로 날뛰더라도, 결코 안식하지 못하고 고요한 기쁨을 누리지 못한다. 그러므로 우리가 하나님이 우리에게 자비로우심을 느낄 때, 확실하고 안정된 기쁨이 믿음에서만 나온다.
원주석
- 번역원본
commentary-section/cal-act-16-34-34(Calvin, PD) - CC0-1.0 · Sonnet 번역
35절 카드 ↗
− 35. When it was day. The question is, how it came to pass that the judges did so suddenly change their purpose? The day before they had commanded that Paul and Silas should be bound with fetters, as if they meant to punish them cruelly, now they let them go free. At least, if they had heard them, it might have been that the knowledge of the cause had brought them to be more gentle and better minded. − (227) But it appeareth that, forasmuch as the matter stood as yet still in one state, they were brought into repentance of their own accord. I answer, that there is no other thing here set down but that which falleth out most commonly when sedition is once raised. For not only the minds of the common people begin to rage, but also the tempest carrieth away the governors also, no doubt perversely. For we know that of Virgil, — − “And as amidst a mighty rout, when discord oft is bred, And baser froward-minded men with furious rage are led; Forthwith flies fire, and stones are flung, madness doth tools supply, Then if on the sudden they do any one espy Whom love to commonwealth and just deserts have reverent made, They hush, and eke attentive stand, to hear what will be said: He governs both their will and rage, With words their wrath he doth assuage.” − Therefore, there can be nothing more unseemly than what in a hot tumult the judges should be set on fire [along] with the people; but it falleth out so for the most part. Therefore, when those officers saw the people up, they thought there was cause enough why they should beat the apostles with rods. But now they are caused with shame and infamy to suffer punishment for their lightness, [levity.] Peradventure also, when they inquire of the beginning of the tumult, they find those who had deceived the people − (228) in the fault. Therefore, when they had found out that Paul and Silas were innocent, they let them go, though too late. By which example, those which bear rule are taught to beware of too much haste. Again, we see how carelessly magistrates flatter − (229) themselves in their own offenses, which they know full well they have committed, especially when they have to do with unknown and base persons. When these men grant free liberty to Paul and Silas to depart, they are not ignorant that they had before done them injury; yet they think it will be sufficient if they do not continue to do them injury still, and to be more cruel upon them. − (230) The apparitors [officers] are called [ ραβδουχοι ], of the staves which they did bear; whereas the ensigns of the sergeants [lictors] were hatches bound with rods. − After that they have beaten us openly. Their defense consisteth upon [of] two points, that they raged against, and cruelly intreated, the body of a man that was a Roman; secondly, that they did that contrary to the order of law. We shall see afterwards that Paul was a citizen of Rome. But it was straitly provided by Portius’ law, by the laws of Sempronius, and also by many more, that no man should have power of life or death over any citizen of Rome but the people. Notwithstanding, it may seem to be a strange thing that Paul did not maintain [assert] his right before he was beaten with rods; for the judges might honestly excuse themselves by his silence; but it is to be thought that he was not heard in the midst of the tumult. If any man object that he doth now seek remedy too late, and out of season, yea, that he doth catch at a vain and foolish comfort, − (231) when he requireth that the magistrates come themselves, we may readily answer, Paul was like to fare never a whit the better therefore; but we must mark that he meant nothing less than to provide for his own private commodity; but that he might ease the brethren somewhat afterward, − (232) that the magistrates might not be so bold as to rage so freely against the good and innocent brethren. Because he had gotten their heads under his girdle, − (233) he translated his right to help the brethren, that they might be borne with. This was the cause for which he did chide them. And so Paul did wisely use the opportunity offered him; as we must neglect nothing which may take for the bridling of the enemies, that they take not to themselves so much liberty to oppress or vex the innocent, forasmuch as the Lord bringeth to our hands such helps not in vain. Notwithstanding, let us remember that if we have been injured in anything, we must not repay injuries, but we must only endeavor to stay their lust, lest they hurt others in like sort. − (227) − “ Ad mansuetudinem et sanam mentem ,” to mildness and a sound mind. (228) − “ Circulatores ,” the circulators (of the charge.) (229) − “ Condonent .” forgive. (230) − “ − Si non pergant usque in illos esse injusti et crudeles ,” if they do not persist to the last in injustice and cruelty towards them. (231) − “ Solatium ,” solace, compensation. (232) − “ Aliquid levationis in posterum afferret ,” produce some alleviation in future. (233) − “ Quia illos jam sibi tenebat obnoxios ,” because he now had them in his power. return to ' Top of Page ' <a name="verse-37" class="com-number"
Pericope (part_of)
- part_of
pericope/per-act-16-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
날이 새매 상관들이. 문제는 재판관들이 어떻게 그처럼 갑자기 결정을 바꾸었느냐는 것이다. 전날 그들은 바울과 실라스를 족쇄로 묶으라고 명했다. 그들을 잔인하게 처벌하려는 것처럼. 이제 그들을 자유롭게 보낸다. 적어도 그들을 들었더라면 사안에 대한 지식이 그들을 더 온화하고 좋은 마음이 되게 했을 수 있다. 그러나 사안이 아직도 같은 상태에 있었기 때문에, 그들이 자발적으로 회개하게 되었음이 나타난다. 내 대답은 일단 분란이 일어나면 극히 흔히 일어나는 것 외에 다른 것이 여기 제시되지 않는다는 것이다. 일반 백성의 마음만이 광분에 빠지는 것이 아니라, 폭풍이 통치자들까지 의심의 여지 없이 잘못된 방향으로 휩쓸어 가기 때문이다.
그들이 자유롭게 떠날 수 있도록 허락할 때, 그들이 이전에 부당한 일을 했음을 모르지 않는다. 그러나 아무도 그들을 처벌할 것이라고 생각하지 않기 때문에, 하나님의 심판으로 움직이지 않는다. 이것이 그들이 저지른 부당함에 관해 제기된 것을 무심코 지나치는 이유다. 오직 로마의 관리들과 시민의 몸에서 자유를 침해함으로써 처형될 수 있다는 것을 두려워할 뿐이다. 이것이 악인들의 두려움이다. 하나님 앞에 마비된 양심이 있어서 인간의 처벌이 자신들 위에 드리울 때까지 오랫동안 모든 죄에서 자신들을 위로한다.
원주석
- 번역원본
commentary-section/cal-act-16-35-35(Calvin, PD) - CC0-1.0 · Sonnet 번역
37절 카드 ↗
− 38. They were afraid, because they were Romans. They are not once moved with the other point, because they had handled innocents cruelly without discretion; − (234) and yet that was the greater reproach. But because they did not fear that any man would punish them, they were not moved with God’s judgment. This is the cause that they do carelessly pass over that which was objected concerning injury done by them, only they are afraid of the officers − (235) of the Romans, and lest they should be beheaded for violating the liberty in the body of a citizen. They knew that this was death if any of the chief governors [prefects] should commit it, then what should become of the officers of one free city? − (236) Such is the fear of the wicked, because they have an amazed − (237) conscience before God, they do long time flatter themselves in all sins, until the punishment − (238) of men hang over their heads. − (234) − “ Nulla interposita cognitione ,” without any previous cognisance. (235) − “ Securibus ,” axes. (236) − “ Coloniae ,” colony. (237) − “ Stupidam ,” stupid, dull. (238) − “ Ultro ,” vengeance. return to ' Top of Page ' <a name="verse-40" class="com-number"
Pericope (part_of)
- part_of
pericope/per-act-16-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
바울이 이르되 로마 사람인 우리를. 그들이 공개적으로 매를 맞았다. 이후에 재판관들은 바울과 실라스의 로마 시민권에 의해 두려움을 느꼈다. 그들은 죄 없는 자들을 재판 없이 잔인하게 다루었다는 다른 요점에는 전혀 움직이지 않았는데, 그것이 더 큰 치욕이었다. 그러나 아무도 자신들을 처벌할 것이라고 생각하지 않았기 때문에, 하나님의 심판으로 움직이지 않았다.
바울이 로마 시민인데도 매를 맞기 전에 왜 자신의 권리를 주장하지 않았는지를 이상하게 여길 수 있다. 그러나 소동 가운데 그가 들리지 않았다고 생각된다. 어떤 이가 그가 너무 늦게 그리고 때를 놓쳐 구제를 구하고 있다고 반박한다면, 바울은 자신의 사적인 이익을 위해 그렇게 한 것이 아니었음을 알아야 한다. 오히려 나중에 형제들을 다소 편하게 하기 위해서였다. 재판관들의 머리를 자신의 손아귀에 쥐었기 때문에, 형제들을 돕기 위해 자신의 권리를 옮겼다. 재판관들이 선량하고 무고한 형제들을 억압하거나 괴롭히는 데 그처럼 큰 자유를 취하지 못하도록 하기 위해서다. 이것이 그가 그들을 꾸짖은 이유였다. 이처럼 바울은 자신에게 제공된 기회를 지혜롭게 사용했다. 원수들을 억제하기 위해 도움이 될 수 있는 것을 아무것도 소홀히 하지 않아야 한다. 주님이 이러한 도움들을 헛되이 우리에게 주시지 않기 때문이다. 그러나 우리가 어떤 일에서 부당한 대우를 받았다면 부당함으로 보복하지 말고, 다른 이들이 같은 방식으로 상처받지 않도록 그들의 욕망을 막기 위해 노력해야 한다는 것을 기억하자.
원주석
- 번역원본
commentary-section/cal-act-16-37-37(Calvin, PD) - CC0-1.0 · Sonnet 번역
40절 카드 ↗
− 40. When they saw, etc. They were desired to part presently; yet it became them to regard the brethren, lest the tender seed of the gospel should perish, and undoubtedly they would have tarried longer if they had been suffered, but the prayers and requests of the magistrates were imperious and armed, which they are enforced to obey. Nevertheless, they foreslow [neglect] not their necessary duty, but they exhort the brethren to be constant. And whereas they went straight to Lydia, it is a token, that though the Church were increased, yet that woman was the chief even of a greater number, as touching diligence in duties of godliness; − (239) and that appeareth more plainly thereby, because all the godly were assembled in her house. (239) − “ In officiis pictatis ,” in offices of piety. return to ' Top of Page ' Acts Act 15 Acts Act Acts Act 17 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Acts 16". 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Pericope (part_of)
- part_of
pericope/per-act-16-006
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
두 사람이 옥에서 나와 루디아의 집에 들어가서. 그들은 즉시 떠나라는 요청을 받았다. 그러나 형제들을 돌보는 것이 그들의 의무였다. 복음의 연약한 씨가 사라지지 않도록 하기 위해서다. 의심의 여지 없이 허락받았다면 더 오래 머물렀겠지만, 재판관들의 기도와 요청이 권위 있고 무장된 것이어서 그들이 따를 수밖에 없었다. 그럼에도 그들은 필요한 의무를 소홀히 하지 않고 형제들에게 항상함으로 권고한다. 또한 그들이 루디아에게 곧장 간 것은, 비록 교회가 증가했더라도 그 여성이 더 많은 무리 가운데서도 경건한 의무들에 있어 으뜸이었음을 보여 주는 표징이다. 또한 모든 경건한 자들이 그녀의 집에 모였다는 것에서도 더 분명하게 나타난다.
원주석
- 번역원본
commentary-section/cal-act-16-40-40(Calvin, PD) - CC0-1.0 · Sonnet 번역