1절 카드 ↗
− 1. They came to Thessalonica. We know not why Paul attempted nothing at Amphipolis and Appollonia, which were, notwithstanding, famous cities, as appeareth by Pliny; save only because he followed the Spirit of God as his guide; and took occasion by the present matter, as occasion he did also essay to do some good there, but because it was without any good success, therefore Luke passeth over it. And whereas being beaten at Philippos, [Philippi,] and scarce escaping out of great danger, he preached Christ at Thessalonica, it appeareth thereby how courageous he was to keep the course of his calling, and how bold he was ever now and then to enter into new dangers. − This so invincible fortitude of mind, and such patient enduring of the cross, do sufficiently declare, that Paul labored not after the manner of men, but that he was furnished with the heavenly power of the Spirit. And this was all so wonderful patience in him, in that, entering in unto the Jews, whose unbridled frowardness he had so often tried, [experienced,] he proceedeth to procure their salvation. But because he knew that Christ was given to the Jews for salvation, and that he himself was made an apostle upon this condition, that he should preach repentance and faith, first to the Jews and then to the Gentiles, committing the success of his labor to the Lord, he obeyeth his commandment, (though he had no great hope to do good.) He seemed before to have taken his last farewell of the Jews, when he said, It was behoveful that the kingdom of God should be first preached to you; but because ye receive it not, behold we turn to the Gentiles; but that harder sentence must be restrained to that company who had wickedly rejected the gospel when it was offered unto them, and made themselves unworthy [of] the grace of God. And toward the nation itself Paul ceaseth not to do his embassage; by which example we are taught, that we ought to make so great account of the calling of God, that no unthankfulness of men may be able to hinder us, but that we proceed to be careful for their salvation, so long as the Lord appointeth us to be their ministers. And it is to be though that even now there were some who on the first Sabbath refused sound doctrine, but their frowardness − (241) did not hinder him, but that he came again upon other Sabbaths. − (241) − “ Pravitas ,” depravity, perverseness. return to ' Top of Page ' <a name="verse-2" class="com-number"
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pericope/per-act-17-001
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그들이 데살로니가에 이르니라. 우리는 바울이 암비볼리와 아볼로니아에서 아무것도 시도하지 않은 이유를 모른다. 비록 플리니우스에서 나타나듯 이 도시들이 명성 있는 곳들이었지만 말이다. 다만 그가 하나님의 영을 안내자로 따랐기 때문에, 현재의 기회에 따라 행했다고 생각할 수 있다. 어떤 경우에는 거기서도 어떤 선을 행하려 시도했지만 성과 없이 끝나서 누가가 넘어간 것일 수 있다. 또한 그가 빌립보에서 매를 맞고 큰 위험에서 겨우 벗어난 후에도 데살로니가에서 그리스도를 전했다는 것에서, 자신의 소명의 과정을 얼마나 용감하게 지키고 새로운 위험에 늘 담대하게 들어갔는지가 나타난다.
이처럼 불굴의 마음의 용기와 십자가를 인내함으로 참는 것은, 바울이 인간적인 방식으로 수고한 것이 아니라 하늘의 영의 능력으로 갖추어졌음을 충분히 선언한다. 또한 그가 유대인들에게 들어가는 데 있어서도 놀라운 인내를 보인다. 그들의 걷잡을 수 없는 완고함을 그처럼 자주 경험했는데도, 그들의 구원을 위해 힘쓰기를 계속한다. 그러나 그리스도가 유대인들에게 구원으로 주어졌고 자신이 회개와 믿음을 먼저 유대인에게 그런 다음 이방인에게 전파하도록 사도로 세워진 것을 알았기에, 큰 소망 없이도 자신의 수고의 결과를 주님께 맡기면서 그분의 명령에 순종한다. 이로써 우리는 하나님의 부르심을 그처럼 중히 여겨 사람들의 아무리 큰 배은망덕도 우리를 막지 못하도록 해야 함을 배운다. 주님이 우리를 그들의 사역자로 세우시는 한 계속 그들의 구원을 돌보아야 한다는 것이다.
원주석
- 번역원본
commentary-section/cal-act-17-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
− 2. He disputed. Luke setteth down first what was the sum of the disputation; to wit, that Jesus, the son of Mary, is Christ, who was promised in times past in the law and the prophets, who, by the sacrifice of his death, did make satisfaction for the sins of the world, and brought righteousness and life by his resurrection; secondly, how he proved that which he taught. Let us handle this second member first. Luke saith that he disputed out of the Scriptures; therefore the proofs of faith must be fet from [sought at] the mouth of God alone. If we dispute about matters which concern men, then let human reasons take place; but in the doctrine of faith, the authority of God alone must reign, and upon it must we depend. − All men confess that this is true, that we must stay ourselves upon God alone; yet there be but a few which hear him speak in the Scriptures. But and if that maxim take place among us, − (242) that the Scripture cometh of God, the rule either of teaching or of learning ought to be taken nowhere else. Whereby it doth also appear with what devilish fury the Papists are driven, when they deny that there can any certainty be gathered out of the Scriptures; and, therefore, they hold that we must stand to the decrees of men. For I demand of them whether Paul did observe a right order in disputing or no? at least, let them blush for shame, that the Word of the Lord was more reverenced in an unbelieving nation than it is at this day among them. The Jews admit Paul, and suffer him when he disputeth out of the Scriptures; the Pope and all his count it a mere mock when the Scripture is cited; as if God did speak doubtfully there, and did with vain boughts − (243) mock men. Hereunto is added, that there is at this day much more light in the Scriptures, and the truth of God shineth there more clearly than in the law and the prophets. For in the gospel, Christ, who is the Son of righteousness, doth shed out his beam with perfect brightness upon us; for which cause the blasphemy of the Papists is the more intolerable, whilst that they will make the Word of God as yet uncertain. But let us know, as faith can be grounded nowhere else than in the Word of the Lord, so we must only stand to the testimony thereof in all controversies. − (242) − “ Valet inter nos ,” is held good among us. (243) − “ Ambagibus ,” ambiguities. return to ' Top of Page ' <a name="verse-3" class="com-number"
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pericope/per-act-17-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그가 세 안식일에 그들과 성경을 가지고 강론하며. 누가는 먼저 논쟁의 핵심이 무엇이었는지를 제시한다. 즉, 마리아의 아들 예수가 그리스도시며, 이전에 율법과 선지자들에게서 약속되신 분이요, 자신의 죽음의 제사로 세상의 죄를 속하시고 자신의 부활로 의와 생명을 가져오셨다는 것이다. 둘째로 가르친 것을 어떻게 증명했는지를 제시한다. 이 두 번째 부분을 먼저 다루자. 누가는 그가 성경으로 논쟁했다고 말한다. 따라서 믿음의 증거들은 오직 하나님의 입에서만 구해야 한다. 사람들에 관한 것들을 논쟁할 때는 인간적인 이유들이 자리를 차지한다. 그러나 믿음의 교리에서는 하나님의 권위만이 지배해야 하고 우리는 그것에 의존해야 한다.
모든 사람이 이것이 참임을 고백한다. 하나님만을 의지해야 한다고. 그러나 성경에서 그분이 말씀하시는 것을 듣는 자들이 적다. 그러나 성경이 하나님에게서 왔다는 그 원칙이 우리에게 통한다면, 가르침이나 배움의 규칙은 다른 곳에서 취해져서는 안 된다. 이로써 교황주의자들이 어떤 마귀 같은 분노에 몰려 있는지도 나타난다. 성경에서 확실한 것이 아무것도 모을 수 없다고 부정하면서 인간의 결의에 의존해야 한다고 주장하기 때문이다. 바울이 올바른 논쟁 방식을 지켰는지 않았는지를 그들에게 묻겠다. 적어도 주님의 말씀이 불신 민족에게 오늘날 그들에게서보다 더 존중을 받았다는 사실에 그들이 부끄러워해야 한다.
원주석
- 번역원본
commentary-section/cal-act-17-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
− 3. Opening. In this place he describeth the sum and subject of the disputation, and he putteth down two members concerning Christ, that he must have died and risen again, and that the son of Mary which was crucified is Christ. When the question is concerning Christ, there come three things in question, Whether he be, who he is, and what he is. If Paul had had to deal with the Gentiles, he must have fet his beginning farther; − (244) because they had heard nothing concerning Christ; neither do profane men conceive that they need a Mediator. But this point was out of doubt among the Jews, to whom the Mediator was promised; wherefore Paul omitteth that as superfluous, which was received by common consent of all men. But because there was nothing more hard than to bring the Jews to confess that Jesus who was crucified was the Redeemer, therefore Paul beginneth with this, that it was meet that Christ should die, that he may remove the stumbling-block of the cross. And yet we must not think that he recited the bare history, but he taketh on undoubtedly principle, that the causes were showed why Christ must have suffered and rise again; to wit, because he preached of the ruin of mankind, of sin and of the punishment thereof, of the judgment of God, and of the eternal curse wherein we are all enwrapped. For even the Scripture calleth us hither, when it foretelleth the death of Christ. As Isaias saith not simply that Christ should die, but plainly expressing, because [that] we have all erred, and every one hath gone his own way, he assigneth the cause of his death, that God hath laid upon him all our iniquities; that the chastisement of our peace is upon him, that by his stripes we may be healed; that by making satisfaction for us, he hath purchased righteousness for us, ( Isaiah 53:4 .) So doth Daniel show the force and fruit of his death in his 9 th chapter, ( Daniel 9:24 ,) when he saith that sin must be sealed up, that eternal righteousness may succeed. − And, surely, there is no more apt or effectual way to prove the office of Christ, than when men, being humbled with the feeling of their miseries, see that there is no hope left, unless they be reconciled by the sacrifice of Christ. Then laying away their pride, they humbly embrace his cross, whereof they were before both weary and ashamed. Therefore, we must come unto the same fountains at this day, from which Paul fetteth [fetcheth] the proof of the death and resurrection of Christ. And that definition brought great light to the second chapter. It had not been so easy a matter for Paul to prove, and certainly to gather, that the Son of Mary is Christ, unless the Jews had been taught before what manner of Redeemer they were to hope for. And when that doth once appear, it doth only remain that those things be applied to Christ which the Scripture doth attribute to the Mediator. But this is the sum of our faith, that we know that the Son of Mary is that Christ and Mediator which God promised from the beginning; that done, that we know and understood why he died and rose again; that we do not feign to ourselves any earthly king, but that we seek in him righteousness, and all parts of our salvation; both which things Paul is said to have proved out of the Scriptures. We must know that the Jews were not so blockish, nor so impudent, as they be at this day. Paul might have drawn arguments from the sacrifices and from all the worship of the law, whereat the Jews gnarl at this day like dogs. It is well known how unseemly they rent and corrupt other places of Scripture. At that day they had some courtesy − (245) in them; also they did somewhat reverence the Scripture, so that they were not altogether such as would not be taught; at this day the veil is laid over their hearts, ( 2 Corinthians 3:15 ,) so that they can see no more in the clear light than moles. − (244) − “ Necesse fuisset altius sumere exordium ,” it would have been necessary to go farther back with his exordium. (245) − “ Ingenuitas ,” ingenuousness. return to ' Top of Page ' <a name="verse-4" class="com-number"
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pericope/per-act-17-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그리스도가 해를 받고 죽은 자 가운데서 살아나야 할 것을 해석하고 증언하여. 그는 여기서 논쟁의 핵심과 주제를 묘사한다. 그리스도에 관한 두 가지를 제시한다. 즉, 그분이 죽고 부활하셨어야 했다는 것과, 십자가에 못 박히신 마리아의 아들이 그리스도이시라는 것이다. 그리스도에 관한 문제가 생길 때 세 가지가 논의된다. 즉, 그분이 존재하시는지, 누구이신지, 무엇이신지가. 바울이 이방인들을 상대했더라면 더 멀리서 시작해야 했을 것이다. 그들은 그리스도에 대해 아무것도 들어본 적이 없었고, 속된 사람들은 중보자가 필요하다고 생각하지 않기 때문이다. 그러나 중보자가 약속된 유대인들 사이에서는 이 점이 의심할 여지가 없었다. 따라서 바울은 모두가 공동으로 동의하는 것으로 불필요한 것을 생략한다. 그러나 유대인들이 십자가에 못 박히신 예수가 구속자이심을 고백하도록 이끄는 것보다 더 어려운 것이 없었기 때문에, 바울은 그리스도가 죽으셔야 했다는 것으로 시작하여 십자가의 걸림돌을 제거한다.
원주석
- 번역원본
commentary-section/cal-act-17-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
− 4. Certain of them believed. We see here the fruit of Paul’s disputation. He proved flatly [plainly] that Jesus was for us, and whose resurrection is the life of the world. Yet only certain of the Jews believe; the rest are blind at noonday, and with deaf ears refuse the certain and plain truth. This is also worth the noting, that whereas only a few Jews believed, a great multitude of the Grecians, who were far farther off, came unto the faith. To what end can you say they were nousled [trained] up in the doctrine of the law from their childhood, save only that they might be more estranged from God? Therefore, the Lord doth now begin to show some tokens of that blindness in them which the prophets do oftentimes denounced unto them. Notwithstanding, he declareth by this that his covenant was not in vain, because he did at least gather some of that people unto himself, that the sparkles of the election may shine in the remnant which was saved freely. Luke doth moreover teach, that they did not believe the sayings of Paul, only so far forth that they subscribed unto them with a cold consent, but that they did testify their earnest affection, because they had joined themselves to Paul and Silas as companions, and provoked against themselves the hatred of their nation by the free profession of the gospel. − (246) For what meaneth this adjoining, save only because they professed that they allowed [approved] that doctrine which he delivered, and that they took his part? For there is nothing more contrary to faith, than if, when we know [recognize] the truth of God, we stand notwithstanding in doubt, and are loath to join ourselves to any side. If any man had rather expound it, that they did join themselves to Paul and Silas, because they were desirous to learn, that they might be better instructed at home; thereby doth also appear the lively heat of faith; and that doth always continue unmovable, that no man doth truly believe in Christ, save only he which doth give over himself to him, and doth freely and willingly fight over his banner. − Of religious Grecians a multitude. Because they had learned [imbibed] the first principles of godliness, they were nearer to the kingdom of God than others who had always [lain] laid in the filth of superstition. Notwithstanding, the question is, how the Grecians came by religion, who, being bewitched with wicked errors and dotings, were without God? as Paul teacheth, ( Ephesians 2:12 .) But we must know, that whither soever the Jews were exiled, there went with them some seed of godliness, − (247) and there was some smell [savor] of pure doctrine spread abroad. For their miserable scattering abroad was so turned unto a contrary end by the wonderful counsel of God, that it did gather those unto the true faith who did wander in error. And though religion were also corrupt among them with many wicked inventions, yet because most of the Gentiles were weary of their madness, they were by this short sum − (248) enticed unto Judaism, that nothing is more safe than the worship of one and the true God. Therefore, by religious Grecians understood those who had some taste of the true and lawful worship of God, so that they were not any longer given to gross idolatry. Though, as I have said, it is to be thought that it was only a light and obscure taste, which was far from true instruction. Wherefore, Luke doth improperly give them such an honorable title. But as the Spirit of God doth sometimes vouchsafe [to give] some rude beginning and first exercise of faith, or the only [mere] preparation, the name of faith, so they are called in this place religious, who, having taken their leave of idols, had begun to acknowledge one God. − And though that confused or obscure persuasion doth not deserve of itself to be counted religion, yet because it is a step whereby we come nearer unto God, it taketh the name of the consequent, as they call it, or of that which followeth. Yea, the blind and superstitious fear of God is sometimes called religion; not because it is so indeed, but improperly, to note the difference between a mean worship of God, − (249) and gross and Epicurish contempt. Nevertheless, let us know that the truth and the sound doctrine of the word of God is the rule of godliness, so that there can be no religion without the true light of understanding. (246) − “ Ingenua ,” frank, ingenuous. (247) − “ Dispersum fuisse aliquod prelatis semen ,” some seed of piety was spread. (248) − “ Hoc compendio ,” by this compendious argument, viz. (249) − “ Qualemcunque Dei cultum ,” any kind of divine worship. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
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pericope/per-act-17-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그 중의 어떤 사람들은 설득을 받아 바울과 실라스와 함께 하니. 여기서 바울의 논쟁의 열매를 본다. 그가 예수가 누구를 위해 무엇인지를 분명하게 증명했다. 그러나 오직 유대인들 중 몇몇만이 믿는다. 나머지는 대낮에 눈이 멀었고 귀먹은 귀로 확실하고 분명한 진리를 거부한다. 또한 주목할 가치가 있는 것은, 겨우 몇몇 유대인들만이 믿는 반면 훨씬 더 멀리 있던 헬라인들의 큰 무리가 믿음으로 왔다는 것이다. 어릴 때부터 율법의 교리로 훈련받은 자들이 그것으로 하나님에게서 더 멀어지게 되었다고 무슨 말을 할 수 있겠는가? 그러므로 주님은 이제 선지자들이 자주 그들에게 선포한 그 눈멂의 어떤 표징들을 그들 가운데 나타내기 시작하신다.
누가는 또한 그들이 바울의 말을 냉담하게만 동의하면서 믿지 않고, 자신들의 진지한 감정을 증거했다고 가르친다. 바울과 실라스에게 동반자로 합류하여 복음을 자유롭게 고백함으로써 자기 민족의 미움을 자초했기 때문이다. 이 합류가 무엇을 의미하는가? 그것은 그가 전한 교리를 허락하고 그의 편을 취했음을 고백한 것이다. 진리를 알면서도 여전히 의심하며 어느 편에도 합류하기를 꺼리는 것만큼 믿음에 더 반대되는 것은 없기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-17-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
− 5. And being moved with envy. We see how Paul could nowhere erect the kingdom of Christ without some conflict, for so soon as any fruit of doctrine appeared, there arose persecution therewithal; but because he knew that he was to war against Satan and the wickedness of the world, he was not only hardened against all assaults, but he was more encouraged more courageously to proceed. Therefore, all the servants of Christ must be content with this one example of him, if they see that their labor doth yield some fruit, they must recompense all manner of persecutions with this reward. And this place teacheth that the zeal wherewith the unbelievers are carried headlong, and set on fire, is nothing else but furious force, − (250) because it is not governed by the prudence of the Spirit, neither yet with righteousness or equity. And though they do always pretend the name of God for an excuse of their disordered zeal, yet this history doth plainly declare, that mere hypocrisy doth reign inwardly, and that all corners of their hearts are stuffed with poisoned malice. These enemies of Paul did boast that they were defenders of the law of God; and that they did hate Paul, and contend with him only in defense thereof. − Why do they then arm the wicked, and conspire together with them to raise tumult? Why then do they also before a profane magistrate bring the gospel in that contempt which might have redounded to the contempt of the law? Such sedition doth plainly declare, that they were moved with nothing less than desire to please God, to be thus hot against Paul, for to what end do they beset Jason’s house, and strive disorderly − (251) to pluck out Paul thence, save only that they may set him before the people to be stoned? Therefore, let us know that wicked zeal, which is hot [boils] in superstitious men, is always infected with hypocrisy and malice; and this is the cause that it breaketh out into cruelty without keeping any measure. − Taking to them certain vagabonds. The Greek word which Luke useth doth signify sluggards, and men whereof there ought no account to be made, who, having nothing wherewith they could keep themselves occupied at home, did run up and down idle; − (252) or bold [audacious] fellows and hungry, who are ready to forswear themselves to raise tumults, and to be at one end of − (253) every wicked fact. Whereby it doth likewise appear that their own conscience told them that they did amiss, seeing they got wicked men to take their part, and to give them their consent. For seeing the magistrate did favor them, what did move them to raise that tempest, save only because they had no hope to have any success, unless (matters should be out of order and) all should be in an uproar? And Luke describeth how such fans did raise sedition; to wit, they gathered the people together in troops, and spread abroad their poison here and there, until they were strong enough to make an assault; − (254) which policy [artifice] is too common among seditions fellows, as those cities which are subject to this mischief do full well know. − (250) − “ Rabiosum... impetum ,” a rabid impulse. (251) − “ Tumultuose ,” tumtultuously. (252) − “ Per forum ,” through the market-place. (253) − “ Operam suam locare ,” hire out their assistance in. (254) − “ Donec ad vim inferendam sufficerent ,” until they were able to offer violence. return to ' Top of Page ' <a name="verse-6" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
유대인들이 시기하여 저자의 어떤 불량배들을 데리고 떼를 지어 성을 소동하게 하더니. 바울이 어디에서나 그리스도의 나라를 세울 수 있었던 것은 어떤 싸움 없이는 아니었음을 본다. 교리의 어떤 열매가 나타나자마자 그것과 함께 박해가 일어났기 때문이다. 그러나 그가 사탄과 세상의 사악함에 맞서 싸워야 함을 알았기에, 모든 공격에 굳건해졌을 뿐 아니라 더 용감하게 나아가도록 더욱 격려되었다. 또한 이 본문은 불신자들이 맹목으로 달려가는 열심이 흉포한 힘에 불과하다고 가르친다. 하나님의 영의 신중함으로도, 의나 공정함으로도 다스려지지 않기 때문이다. 그들이 항상 하나님의 이름을 무질서한 열심의 핑계로 내세우지만, 이 역사는 내적으로 단순한 위선이 지배하고 그들의 마음의 모든 구석에 독 있는 악의가 가득하다는 것을 분명히 보여 준다.
원주석
- 번역원본
commentary-section/cal-act-17-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
− 6. Those men who have troubled the whole world. This is the state of the gospel, to have those uproars which Satan raiseth imputeth to it. This is also the malicousness of the enemies of Christ, to lay the blame of tumults upon holy and modest teachers, which they themselves procure. Assuredly, the gospel is not preached to this end that it may set men together by the ears; − (255) but rather that it may keep them in peace, being reconciled to God. When Christ doth meekly will us − (256) there to come unto him, Satan and the wicked rage; − (257) therefore, Paul and Silas might easily have defended themselves; but it was requisite for them to suffer this false slander for a time; and so long as they were not heard, to put it up quietly. And the Lord meant by their example to teach us, that we must not give place to slanders and false reports; but we must stand stoutly in maintaining the truth, being ready to hear evil for things done well. Wherefore, away with the perverse wisdom of some, who, to the end they may escape false slanders, cease [hesitate] not to betray Christ and his gospel through their treacherous moderation, as though their good name were more precious than Paul’s and such like, yea, than the sacred name of God, which is not free from blasphemies. − (255) − “ Ut homines ad mutuous conflictus accendat ,” that it may inflame men to mutual conflict. (256) − “ Ad se benigne invitet ,” benignity invite us to himself. (257) − “ Tumultuanture ,” make a tumult. return to ' Top of Page ' <a name="verse-7" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 사람들이 세상을 어지럽게 하던 자들인데. 이것이 복음의 상태다. 사탄이 일으키는 소란들이 복음에 귀속된다. 이것은 그리스도의 원수들의 악의다. 그들 자신이 만들어 내는 소동의 비난을 거룩하고 절제 있는 교사들에게 돌리는 것이다. 분명히 복음은 사람들 사이에 싸움이 일어나도록 전파되는 것이 아니다. 오히려 그들을 하나님과 화목하게 하여 평화 안에 유지하기 위해서다. 그리스도가 우리를 온유하게 그분께 부를 때, 사탄과 악인들이 소란을 피운다. 따라서 바울과 실라스는 쉽게 자신들을 변호할 수 있었다. 그러나 이 거짓 비방을 한동안 감내해야 했다. 들리지 않는 동안에는 조용히 참아야 한다.
원주석
- 번역원본
commentary-section/cal-act-17-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
− 7. All these men, etc. The second point of the accusation of this, that they violate the majesty of the empire of Rome. A great and grievous crime, yet too impudently forged. Paul and Silas sought to erect the kingdom of Christ, which is spiritual. The Jews knew that this might be done without doing any injury to the Roman empire. They knew that they meant nothing less than to overthrow the public estate, or to take from Caesar his authority. Therefore, the Jews catch at the pretense of treason, that they may oppress the innocent with the envy of the crime alone. − (258) − Neither doth Satan cease at this day to blear men’s eyes with such smokes and mists. The Papists know full well, and they be sufficiently convict before God, that that is more than false which they lay to our charge, That we overthrow all civil government; that laws and judgments are quite taken away; that the authority of kings if subverted by us; and yet they be not ashamed to the end they may make all the whole world offended with us, falsely to report that the Jews do not only allege that Caesar’s commandments were broken, because Paul and Silas durst presume to alter and innovate somewhat in religion, but because they said there was another king. This crime was altogether forged; but if at any time religion enforces us to resist tyrannical edicts and commandments which forbid us to give due honor to Christ, and due worship to God; we may then justly say for ourselves, that we are not rebellious against kings, for they be not so exalted, that they may go about like giants to pull God out of his seat and throne. That excuse of Daniel was true, that he had not offended the king, whereas notwithstanding he had not obeyed his wicked commandment, neither had he injured mortal man, because he had preferred God before him. So let us faithfully pay to princes the tributes which are due to them, let us be ready to give them all civil obedience; but if, being not content with their degree, they go about to pluck out of our hands the fear and worship of God, there is no cause why any should say that we despise them, because we make more account of the power and majesty of God. − (258) − “ − Sed colorem hunc malitiose obtendunt quaerendae invidiae causa. Non tanti erat apud Macedones religio, praesertim Judaica, ut ejus causa homines ignotos, protinus ad caedem raperent ;” but maliciously use this pretext for the purpose of producing obloquy. There was not so much religion, especially Jewish, among the Macedonians, that for its sake they would hurry off strangers to execution. Omitted. return to ' Top of Page ' <a name="verse-8" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 사람들이 다 가이사의 명을 거역하여 말하되. 고발의 두 번째 요점은 로마 제국의 위엄을 침범했다는 것이다. 크고 심각한 죄지만 너무도 뻔뻔스럽게 날조된 것이다. 바울과 실라스는 영적인 그리스도의 나라를 세우려 했다. 유대인들은 이것이 로마 제국에 아무런 해를 끼치지 않고 이루어질 수 있음을 알았다. 그들이 공공의 상태를 전복하거나 가이사에게서 그의 권위를 빼앗으려 한다는 것이 조금도 그들의 뜻이 아님을 알았다. 따라서 유대인들은 반역의 구실을 붙잡아 그 죄만으로도 무고한 자들을 억압하려 한다.
오늘날도 사탄은 그러한 연기와 안개로 사람들의 눈을 흐리게 하기를 그치지 않는다. 교황주의자들은 우리에게 귀속되는 것이 거짓임을 하나님 앞에서 충분히 인정받고 있다. 우리가 모든 시민 정부를 전복하고 법과 재판을 완전히 제거하고 왕들의 권위를 우리로 인해 전복시킨다고 그들이 비난하는 것이 거짓 이상임을. 그러나 우리가 종교에서 어떤 것을 변경하고 혁신하기를 감히 했기 때문에 가이사의 명령이 어겨졌다고 유대인들이 주장할 뿐 아니라 다른 왕이 있다고 말했기 때문이라고 세상 모두를 우리에 대해 화나게 만들기 위해 뻔뻔스럽게 보고하기를 부끄러워하지 않는다.
원주석
- 번역원본
commentary-section/cal-act-17-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
− 8. They raised the multitude. We see how unjustly the holy men were handled. Because they had no place granted them to defend themselves, it was an easy matter to oppress them, though they were guiltless. We see, likewise, that it is no new matter for magistrates to be carried away with the rage of the people as with a tempest, especially when the injury toucheth those who are strangers and unknown, at whose hands they look for no reward; because they will not come in danger for nothing. For then they care not for reason or equity, neither do they hear the matter, − (259) but one driveth forward another without any resistance, and all things are done out of order, as when they run unto some great fire. But it came to pass, by the singular goodness of God, that so great heat was stayed by and by; for so soon as the magistrates profess that they will know farther of the matter, the multitude is appeased; assurance [security] is taken; and, at length, the matter is ended. − (259) − “ Nec suscipitur causae cognitio ,” nor do theytake cognisance of the cause. return to ' Top of Page ' <a name="verse-10" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
무리와 읍장들이 이 말을 듣고 소동하여. 무고한 자들이 자신들을 변호할 자리가 허락되지 않았기 때문에 얼마나 부당하게 다루어졌는지를 본다. 또한 재판관들조차 특히 아무런 보상도 기대할 수 없는 낯선 자들과 알려지지 않은 자들이 관련될 때, 폭풍처럼 백성의 분노에 휩쓸리는 것이 새로운 일이 아님을 본다. 그때는 이성이나 공정함에 신경 쓰지 않고, 큰 화재에 달려가듯 모든 것이 무질서하게 행해진다. 그러나 하나님의 특별한 선하심으로 그토록 큰 열기가 즉시 진정되었다. 재판관들이 더 알고 싶다고 선언하자마자 군중이 진정되었고, 보증이 취해지고 마침내 문제가 끝났다.
원주석
- 번역원본
commentary-section/cal-act-17-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
− 10. They sent them out to Berea. Hereby it appeareth that Paul’s labor brought forth fruit in a small time; for though the brethren send forth him and Silas, yet they adjoin themselves as voluntary companions to their danger and cross by this duty. But the constancy of Paul is incredible, because, having had such experience of their stubbornness and malice of his nation, he doth never cease to try whether he can bring any to Christ, namely, seeing he knew that he was bound both to Jews and Gentiles, no injury of men could lead him away from his calling. So all the servants of Christ must so wrestle with the malice of the world, that they shake not off Christ’s yoke with what injuries soever they be provoked. return to ' Top of Page ' <a name="verse-11" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
형제들이 바울과 실라스를 베뢰아로 내보내니. 이로써 바울의 수고가 짧은 시간에 열매를 맺었음이 나타난다. 형제들이 그와 실라스를 내보내지만, 그들이 이 의무로 자원하여 그들의 위험과 십자가의 동반자로 합류하기 때문이다. 그러나 바울의 항상성은 믿을 수 없다. 그의 민족의 완고함과 악의를 그처럼 경험했는데도, 그리스도께 어떤 사람들을 인도할 수 있는지를 시도하기를 결코 그치지 않기 때문이다. 자신이 유대인들과 이방인들 모두에게 빚진 자임을 알았기에, 어떤 사람들의 부당함도 그를 자신의 소명에서 이끌 수 없었다. 이처럼 그리스도의 모든 종들은 어떤 부당함에 자극받더라도 그리스도의 멍에를 벗어던지지 않도록 세상의 악의와 씨름해야 한다.
원주석
- 번역원본
commentary-section/cal-act-17-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
− 11. Did excel in nobility. Luke returneth again unto the men of Thessalonica. The remembrance of Christ might have been thought to have been buried by the departure of Paul, and surely it is a wonder that that small light, which began to shine, was not quite put out, and that the seed of sound doctrine did not wither away, which had need continually to be watered that it might spring up. But after Paul’s departure, it appeareth how effectual and fruitful his preaching had been. For those who had only tasted of the first principles of godliness do nevertheless profit and go forward, though he be absent, and exercise themselves in the continual reading of the Scripture. And, first, Luke saith that they were of the chief families. For the nobility whereof he maketh mention is referred not unto the mind, but unto the nation. Some think that the men of Berea are compared with the men of Thessalonica, because he saith [ ευγενεστερους ], and not in the superlative degree [ ευγενεστατους ]. But I think that that manner of speech is usual and common among the Grecians, which the Latins could not so well digest. − (260) Moreover, he had said a little before, that certain principal women believed at Thessalonica, and it is not to be thought that the men of Berea were preferred before those of this city. And there is a threefold reason why Luke maketh mention of their excellency of birth. We know how hardly men came down from their high degress, what a rare matter it is for those who are great in the world to undertake the reproach of the cross, laying away their pride, and rejoice in humility, as James commandeth, ( James 1:10 .) − Therefore Luke commendeth the rare efficacy and working of the Spirit of God, when he saith that these noblemen were no whit hindered by the dignity of the flesh, but that embracing the gospel, they prepared themselves to bear the cross, and preferred the reproach of Christ before the glory of the world. Secondly, Luke meant to make known the glory of the world. Secondly, Luke meant to make known unto us, that the grace of Christ standeth open for all orders and degrees. In which sense Paul saith, that God would have all men saved, ( 1 Timothy 2:4 ;) lest the poor and those who are base do shut the gate against the rich, (though Christ did vouchsafe them the former place.) Therefore we see that noblemen, and those who are of the common sort, − (261) are gathered together, that those who are men of honor, and which are despised, grow together into one body of the Church, that all men, in general, may humble themselves, and extol the grace of God. Thirdly, Luke seemeth to note the cause why there were so many added, and the kingdom of Christ was, in such short time, so spread abroad and enlarged at Thessalonica; to wit, because that was no small help, that chief men, and men of honor, did show other men the way, because the common sort is for the most part moved by authority. And though this were no meet stay for faith and godliness, yet is it no strange thing for God to bring the unbelievers (who wander as yet in error) to himself, by crooked and byways. − (262) − Received the word. This is the first thing which he commendeth in the men of Thessalonica, that with a willing and ready desire they received the gospel. Secondly, that they confirmed their faith − (263) by diligent inquisition; so that their faith and godliness are commended in the beginning for forwardness, − (264) and in process they are praised for their constancy and fervent desire they had to profit. And surely this is the first entrance into faith that we be ready to follow, and that, abandoning the understanding and wisdom of the flesh, − (265) we submit ourselves to Christ, by him to be taught and to obey him. Also Paul himself, in adorning the Thessalonians with this title, doth agree with Saint Luke, ( 1 Thessalonians 2:13 .) − As touching the second member, this diligence is no small virtue, whereunto Luke saith the faithful were much given for confirmation of their faith. For many who at the first break out − (266) give themselves straightway to idleness, while that they have no care to profit, and so lose that small seed − (267) which they had at the first. − But two inconveniences − (268) may be in this place objected; for it seemeth to be a point of arrogancy in that they inquire that they may judge; and it seemeth to be a thing altogether disagreeing with that readiness whereof he spake of late; secondly, forasmuch as inquisitions is a sign of doubtfulness, it followeth that they were before endued with no faith, which hath always assurance and certainty joined and linked with it. Unto the first objection I answer, that Luke’s words ought not so to be understood, as if the Thessalonians took upon them to judge, or as though they disputed whether the truth of God were to be received; they did only examine Paul’s doctrine by the rule and square of the Scripture, even as gold is tried in the fire; for the Scripture is the true touchstone whereby all doctrines must be tried. If any man say that this kind of trial is doubtful, forasmuch as the Scripture is oftentimes doubtful, and is interpreted divers ways, I say, that we must also add judgment of the Spirit, who is, not without cause, called the Spirit of discretion, [discernment.] But the faithful must judge of every doctrine no otherwise then out of, and according to, the Scriptures, having the Spirit for their leader and guide. And by this means is refuted that sacrilegious quip [quibble] of the Papists, Because there can be nothing gathered certainly out of the Scriptures, faith doth depend only upon the determination of the Church. For when the Spirit of God doth commend the men of Thessalonica, he prescribeth to us a rule in their example. And in vain should we search the Scriptures, unless they have in them light enough to teach us. − Therefore, let this remain as a most sure maxim, that no doctrine is worthy to be believed but that which
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pericope/per-act-17-002
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그들은 데살로니가에 있는 사람들보다 더 신사적이어서 간절한 마음으로 말씀을 받고. 누가는 다시 데살로니가 사람들에 관해 돌아온다. 그리스도에 대한 기억이 바울의 출발로 인해 묻힌 것처럼 보일 수 있었다. 분명히 막 빛나기 시작한 그 작은 빛이 완전히 꺼지지 않았고, 계속 물을 주어야 자라날 건전한 교리의 씨가 시들지 않은 것은 놀라운 일이다. 바울이 떠난 후에도 그의 설교가 얼마나 효력 있고 풍성했는지가 나타난다. 처음 원리들만 맛본 자들이 그가 없는 동안에도 성경을 계속 읽으면서 성장하고 나아가기 때문이다.
먼저 누가는 그들이 주요 가문 출신이라고 말한다. 그가 언급하는 고귀함이 마음이 아니라 민족에 관한 것이기 때문이다. 또한 누가가 그들의 태생의 탁월함을 언급하는 세 가지 이유가 있다. 우리는 높은 지위에 있는 사람들이 얼마나 어렵게 내려오는지, 세상에서 위대한 자들이 교만을 내려놓고 십자가의 치욕을 떠맡는 것이 얼마나 드문 일인지를 안다. 따라서 누가는 이 귀족들이 육신의 존귀함에 조금도 방해받지 않고 복음을 받아들이면서 십자가를 짊어질 준비를 하고 세상의 영광보다 그리스도의 치욕을 앞세웠다고 말할 때 하나님의 영의 드문 효력과 역사를 칭찬한다.
말씀을 받으니라. 이것이 누가가 데살로니가 사람들에게 칭찬하는 첫 번째 것이다. 기꺼이 그리고 준비된 욕망으로 복음을 받아들였다는 것이다. 둘째로 그들이 부지런한 탐구로 믿음을 확인했다는 것이다. 따라서 그들의 믿음과 경건함이 처음에는 열심으로 칭찬받고, 나아가면서는 항상함과 성장하려는 열렬한 욕망으로 칭찬받는다. 확실히 이것이 믿음으로의 첫 번째 입구다. 즉, 우리가 따를 준비가 되어 있고, 육신의 이해와 지혜를 버리고 그리스도에게 복종하여 그분에게 가르침을 받고 순종하는 것이다.
두 번째 부분에 관해서는 이 부지런함이 작지 않은 덕이다. 누가는 신자들이 믿음을 확인하기 위해 그것에 많이 헌신했다고 말한다. 처음에 많은 이들이 폭발적으로 시작했다가 즉시 성장에 대한 관심 없이 게으름에 빠져 처음에 있었던 그 작은 씨를 잃어버리기 때문이다.
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commentary-section/cal-act-17-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
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− 12. And many believed. This is not referred unto the sentence next going before, as if those of whom he spake began to believe, making choice of some of them: for that were an absurd thing. But Luke’s meaning is, because many were added by their example, the Church was increased in that city. And hitherto hath Luke declared the first beginning of the church of Thessalonica, lest any man should think that Paul’s labors did perish through his sudden and violent departure; for unless I be much deceived, he showeth for this purpose what fruit his preaching brought forth in the other city, before he came to the exile of Berea. − return to ' Top of Page ' <a name="verse-13" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그 중에 믿는 사람이 많고. 이것은 바로 앞의 문장에 연결된 것이 아니다. 마치 그가 말한 자들이 어떤 자들을 선택하여 믿기 시작한 것처럼. 그것은 터무니없는 것이다. 누가의 의미는 많은 이들이 그들의 본보기로 더해지면서 그 도시에서 교회가 늘어났다는 것이다.
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commentary-section/cal-act-17-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
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− 13. And when the Jews. We see how the Jews were carried to and fro with such hatred of the gospel as could never be appeased. For they do not only expel Christ furiously when he is offered unto them at home; but when they hear that he is preached elsewhere, they run thither like mad men. But we must not so much in this place consider the fury of the nation as the desperate malice of Satan, who pricketh forward those which be his to trouble the kingdom of Christ, and to destroy man’s salvation; and he useth them as fans to raise sedition. Wherefore, let us know, that when at this day so many furious enemies do set themselves against the faithful ministers of Christ, it is not men which procure the war, but it is Satan, the father of lying, who doth go about all these things that he may overthrow the kingdom of Christ. ( John 8:44 .) And though there be not always the same form in fighting and encountering, yet will Satan never cease to make weary those whom he knoweth to serve Christ faithfully, either with open war, or secret lying in wait, or domestical combats. 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
그러나 데살로니가에 있는 유대인들이. 유대인들이 복음에 대한 결코 달랠 수 없는 미움으로 얼마나 이리저리 몰렸는지를 본다. 자신들의 고향에서 그리스도가 제시될 때 격렬하게 거부할 뿐 아니라, 다른 곳에서 전파된다는 것을 들으면 미친 사람들처럼 그리로 달려간다. 그러나 이 자리에서 우리는 그 민족의 분노를 그처럼 고려해서는 안 되고, 그리스도의 나라를 어지럽히고 인간의 구원을 파멸시키기 위해 자신의 자녀들을 자극하는 사탄의 절망적인 악의를 고려해야 한다. 그가 분란을 일으키기 위해 부채질로 그들을 이용하기 때문이다. 따라서 오늘날에도 그처럼 많은 격노한 원수들이 그리스도의 신실한 사역자들에게 맞서는 것은 사람들이 전쟁을 만들어 내는 것이 아니라, 거짓말의 아버지 사탄이 이 모든 것을 도모한다는 것을 알자(요 8:44).
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commentary-section/cal-act-17-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
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− 16. Was sore grieved. Though Paul, whithersoever he came, did stoutly execute that function of teaching which he knew was enjoined with him, yet Luke showeth that he was more incensed and moved at Athens, because he saw idolatry reign more there than in any other place for the most part. The whole world was then full of idols; the pure worship of God could be found nowhere; and there were everywhere innumerable monsters of superstitions, but Satan had made the city of Athens more mad than any other city, so that the people thereof were carried headlong with greater madness unto their wickedness and perverse rites. And this example is worth the noting, that the city, which was the mansion-house of wisdom, the fountain of all arts, the mother of humanity, did exceed all others in blindness and madness. We know with what commandments witty and learned men did set forth the same, and she had conceived so great good liking of herself that she counted those rude − (272) whom she had not polished. But the Holy Ghost condemning the whole world of ignorance and blockishness, saith that those masters of liberal sciences were bewitched with an unwonted madness. Whence we gather what man’s wit can do in matters which concern God. Neither need we doubt of this, but that the Lord suffered the men of Athens to fall into extreme madness, that all the world might learn by them, and that they might teach all ages that the foresight and wit of man’s mind being holpen with learning and instruction, doth altogether dote, and is mere foolishness when it cometh to the kingdom of God. They had undoubtedly their cloaks and colors, wherewith they did excuse their worshippings, how preposterous and corrupt soever they were. And yet, notwithstanding, it is certain that they did not only deceive men with childish and frivolous toys, but that they themselves were deluded shamefully with gross and filthy jugglings, as if they were deprived of common sense, and were altogether blockish and brutish. And as we learn what manner [of] religion proceedeth from man’s understanding, and that man’s wisdom is nothing else but a shop of all errors, so we may know that the men of Athens, being drunk with their own pride, did err more filthily than the rest. The antiquity, the pleasantness, and beauty of the city, did puff them up, so that they did boast that the gods came thence. Therefore, forasmuch as they did pull down God from heaven, that they might make him an inhabitant of their city, it was meet that they should be thrust down into the nethermost hell. Howsoever it be, the vanity of man’s wisdom is here marked with eternal infamy by the Spirit of God; because, where it was principally resident, there was the darkness more thick. Idolatry did reign most of all there; and Satan carried men’s minds to and fro more freely by his mocks and juggling. − Now, let us come unto Paul. Luke saith, forasmuch as he saw the city so given to idolatry, his spirit waxed hot, or was moved. Where he doth not attribute unto him indignation only, neither doth he only say that he was offended with that spectacle, but he expressed the unwonted heat of holy anger, which sharpened his zeal, so that he did address himself more fervently unto the work. And here we must note two things. For in that Paul was wroth when he saw the name of God wickedly profaned, and his pure worship corrupted, he did thereby declare, that nothing was to him corrupted, he did thereby declare, that nothing was to him more precious than the glory of God. Which zeal ought to be of great force among us, as it is in the Psalm, ( Psalms 69:9 ,) “The zeal of thine house hath eaten me up.” For it is a common rule of all the godly, that so soon as they see their heavenly Father blasphemed, they be sore vexed, as Peter teacheth that the godly man Lot, because he could not cure most filthy facts, did vex his heart, ( 2 Peter 2:8 .) And teachers must, above all others, be fervent, as Paul saith, that he is jealous that he may retain the Church in true chastity, ( 2 Corinthians 11:2 .) And those who are not touched when they see and hear God blasphemed, and do not only wink thereat, but also carelessly pass over it, are not worthy to be counted the children of God, who at least do not give him so much honor as they do to an earthly father. Secondly, we must note that he was not so grieved, that being cast down through despair, he was quite discouraged, as we see most men to be far from waxing hot, or being moved, when they see the glory of God wickedly profaned, that in professing and uttering sorrow and sighing, they do, notwithstanding, rather wax profane with others than study to reform them. Nevertheless, they have a fair cloak for their sluggishness, that they will not procure any tumult when they are like to do no good. − (273) For they think that their attempts shall be in vain if they strive against the wicked and violent conspiracy of the people. But Paul is not only not discouraged with wearisomeness, neither doth he so faint by reason of the hardness of the matter, that he doth cast from him his office of teaching; but he is pricked forward with a more sharp prick to maintain godliness. − (272) − “ Barbaros ,” barbarians. (273) − “ Quod nolint sine profectu tumultuare ,” that they are unwilling to excite tumult to no good purpose. return to ' Top of Page ' <a name="verse-17" class="com-number"
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바울이 아테네에서 그들을 기다리다가. 바울은 어디를 가든 자신에게 맡겨진 가르치는 직임을 용감하게 수행했지만, 누가는 그가 아테네에서 더욱 자극받고 감동받았다고 보여 준다. 다른 어느 곳보다 그 도시에서 우상숭배가 더 지배하는 것을 보았기 때문이다. 그때 온 세상이 우상들로 가득했다. 하나님의 순수한 예배는 어디서도 찾을 수 없었다. 도처에 무수한 미신의 괴물들이 있었다. 그러나 사탄은 어떤 다른 도시보다 아테네 도시를 더 미치게 만들었다. 그 백성이 자신들의 사악함과 왜곡된 의식들에 더 큰 미침으로 돌진하게 했다. 또한 이 본보기는 지혜의 거처, 모든 예술의 근원, 인문학의 어머니였던 도시가 다른 모든 곳보다 눈멂과 미침으로 지나쳤다는 것을 보여 주어 주목할 가치가 있다.
이제 바울에게로 오자. 누가는 그가 그 도시가 우상숭배에 그처럼 빠진 것을 보자 그의 영이 뜨거워졌거나 감동받았다고 말한다. 여기서 그는 단순히 분개를 귀속시키거나 그가 그 광경에 단지 기분 나빠했다고 말하는 것이 아니다. 그의 열심을 날카롭게 하여 더욱 열정적으로 그 일에 몰두하게 만든 거룩한 분노의 이상한 열기를 표현한다. 또한 두 가지를 주목해야 한다. 바울이 하나님의 이름이 악하게 더럽혀지고 그분의 순수한 예배가 부패하는 것을 볼 때 화가 난 데서, 그에게 하나님의 영광보다 더 소중한 것이 없었음이 나타난다. 시편이 말하는 것처럼 이 열심이 우리에게 큰 힘이 되어야 한다. "주의 집을 위하는 열심이 나를 삼키나이다"(시 69:9).
또한 둘째로, 그가 낙담하여 절망으로 인해 완전히 낙심한 것이 아니라 주목해야 한다. 우리는 대부분의 사람들이 하나님이 악하게 모독받는 것을 보고 들을 때 분노하거나 감동받기는커녕, 슬픔과 한숨을 내뱉으면서도 다른 이들과 함께 오히려 불경건해질 뿐 그들을 개혁하려 힘쓰지 않는 것을 본다. 그럼에도 그들은 게으름에 대한 공정한 외투를 갖고 있다. 아무런 유익도 없을 것 같으면 어떤 소란도 만들지 않겠다는 것이다. 그러나 바울은 지침으로 낙담하지도 않고, 사안의 어려움으로 인해 가르치는 직임을 내버리도록 기절하지도 않는다. 오히려 더 날카로운 박차로 경건함을 지키도록 자극받는다.
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commentary-section/cal-act-17-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
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− 17. With the Jews and religious men. It was an ordinary thing with Paul, wheresoever the Jews had synagogues, there to begin, and to offer Christ to his own nation. After that he went to the Gentiles, who, having tasted of the doctrine of the law, though they were not as yet thoroughly nousled up in [imbued with] true godliness, did, notwithstanding, worship the God of Israel, and being desirous to learn, did not refuse those things which they knew were taken out of Moses and the prophets; and because such aptness to be taught was an entrance unto faith, yea, was a certain beginning of faith, the Spirit vouchsafeth them an honorable title, who being only lightly sprinkled with the first rudiments, drew nearer unto the true God; for they be called religious. But let us remember that all the religion of the world may be brought to nought. Those are called worshippers of God spiritually who gave their name to the God of Israel. Religion is attributed to them alone; therefore there remaineth nothing else for the rest but the reproach of atheism, howsoever they toil and moil − (274) in superstition. And that for good considerations; for of whatsoever pomp the idolaters make boast, if their inward affection be examined, there shall be nothing found there but horrible contempt of God, and it shall appear that it is a mere feigned color wherewith they go about to excuse their idols. − (274) − “ Anxie se torqueant ,” anxiously torment themselves. return to ' Top of Page ' <a name="verse-18" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
회당에서는 유대인들과 경건한 사람들과 또 장터에서는. 바울의 일반적인 방식은 어디를 가든 유대인들이 회당을 가진 곳에서 시작하여 먼저 자신의 민족에게 그리스도를 제시하는 것이었다. 그 다음에 율법의 교리를 맛보았지만 아직 참 경건으로 충분히 훈련받지 않은 이방인들에게 갔다. 그들이 이스라엘의 하나님을 예배하고 배우기를 원하여 모세와 선지자들에게서 취해진 것을 거부하지 않았기 때문이다. 그리고 그러한 가르침을 받을 준비가 믿음으로의 입구, 심지어 믿음의 어떤 시작이었기 때문에, 성령은 처음 원리들로 가볍게 뿌려져 참 하나님께 더 가까이 나아온 그들에게 명예로운 칭호를 허락하신다. 그들이 경건한 자들이라 불린다. 세상의 모든 종교는 무효로 돌릴 수 있음을 기억하자. 이스라엘의 하나님께 이름을 드린 자들만이 영적으로 하나님을 섬기는 자들이라 불린다. 그들에게만 종교가 귀속된다. 따라서 나머지에게는 미신으로 아무리 애쓰더라도 무신론의 수치밖에 남지 않는다.
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− 18. They reasoned with him. Luke addeth now that Paul had a combat with the philosophers; not that he set upon them of set purpose, forasmuch as he knew that they were even born only to brawl and cavil; but he was enforced to enter such a conflict contrary to his purpose, as Paul himself commandeth godly teachers to be furnished with spiritual weapons, wherewith they may valiantly defend the truth if any enemies set themselves against it, ( Titus 1:9 .) For it is not always in our choice to make choice of those with whom we will deal; but the Lord doth often suffer stubborn and importunate men to arise to exercise us, that by their gainsaying the truth may more plainly appear. Neither is it to be doubted but that the Epicures, [Epicureans,] according to their wonted frowardness, did trouble the holy man; and that the Stoics, trusting to their subtile quips and cavils, did stubbornly deride him; − (275) yet the end shall show that he did not dispute sophistically, neither was he carried away unto any unprofitable and contentious disputation, but did observe that modesty which he himself commandeth elsewhere. And thus must we do, that by refuting meekly and modestly vain cavillings, we may utter that which is sound and true; and we must always avoid this danger, that ambition or desire to show our wit do not unwrap us in superfluous and vain contentions. − Furthermore, Luke maketh mention of two sects, which, though they were the one contrary to the other, − (276) had, not withstanding, their contrary vices. The Epicures [Epicureans] did not only despise liberal arts, but were also open enemies to them. Their philosophy was to feign that the sun was two feet broad, that the world was made ex atomis , [of atoms,] (or of things which were so small that they could not be divided or made smaller,) and by deluding men thus, to blot out the wonderful workmanship which appeareth in the creation of the world. If they were a thousand times convict, they were as impudent as dogs. Though they did, in a word, confess that there be gods, yet they did imagine that they were idle in heaven, and that they were wholly set upon pleasure, and that they were blessed only because they were idle. As they did deny that the world was created by God, as I have said of late, so they thought that man’s affairs were tossed to and fro without any governing, and that they were not governed by the celestial providence. Pleasure was their felicity, − (277) not that unbridled and filthy pleasure; yet such as did more and more corrupt men by her enticements, being already, of their own accord, bent to pamper the flesh. They counted the immorality of their souls but a fable, whereby it came to pass that they gave themselves liberty to make much of their bodies. − As for the Stoics, though they said that the world was subject to the providence of God, yet did they afterwards, through a most filthy surmise, or rather doting, corrupt that point of their doctrine. For they did not grant that God did govern the world by counsel, justice, and power, but they forged a labyrinth of the compass or agreement of the causes, that God himself being bound with the necessity of fate or destiny, might be carried violently with the frame of heaven, as the poets do tie and fetter their Jupiter with golden fetters, because the Fates or Destinies do govern when he is about something else. Though they placed felicity [the chief good] in virtue, they knew not what true virtue was, and they did puff up men with pride, − (278) so that they did deck themselves with that which they took from God. For though they did all abase the grace of the Holy Ghost, yet was there no sect more proud. They had no other fortitude, but a certain rash and immoderate fierceness. − (279) − Therefore there was in Paul wonderful force of the Spirit, who standing amidst such beasts, which sought to pull him to and fro, stood firm in the sound sincerity of the gospel, and did valiantly withstand and endure, as well the dogged malapertness [petulance] of the former sect, as the pride and crafty cavillings of the other. And hereby we see more plainly what small agreement there is between the heavenly wisdom and the wisdom of the flesh. For though the whole multitude were offended with the gospel, yet the philosophers were captains and standard-bearers in assaulting the same. For that did principally appear in them which Paul himself speaketh of the wisdom of the flesh, that it is an enemy to the cross of Christ, ( 1 Corinthians 1:26 ,) so that no man can be fit to learn the principles of the gospel unless he first abandon the same. − Other some said. Luke setteth before us two sects of men, which both were far from godliness; and yet the one sort is worse than the other. Those who are desirous to hear that again which they call new, first, they are moved not with any desire to learn, but with vain curiousity; secondly, they think unhonorably of the Word of God, is that the count it profane novelty; yet because they give ear, and that being in doubt until they may know farther of the matter, they are not quite past hope. But the rest who proudly refuse that which is offered, yea, condemn it reproachfully, do shut the gate of salvation against themselves. For this railing did proceed from monstrous pride; what meaneth this babbler? Because they neither vouchsafe to hear Paul, and also reproachfully refuse him, as if he were some common jester. − (280) Moreover, they do not loathe his doctrine through rash zeal, but do openly tread under foot that which is brought unto them concerning religion, though as yet they know it not; because these are ashamed to learn any thing of a base and obscure fellow, who had hitherto professed themselves to be teachers of all the whole world. − A declarer of new devils. They do not take devils [deities] in evil part, as the Scripture useth to do; but for the lesser gods or angels, who they thought were in the midst between the highest God and
Pericope (part_of)
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pericope/per-act-17-003
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
에피쿠로스와 스토아 철학자들. 누가는 이제 바울이 철학자들과 다투었다고 더한다. 그가 단지 그들이 다투고 트집 잡기 위해서만 태어났음을 알았기 때문에 일부러 그들에게 달려든 것이 아니다. 오히려 의도치 않게 그러한 충돌에 들어가도록 강요받았다. 바울 자신이 경건한 교사들이 영적 무기로 갖추어져야 한다고 명한 것처럼, 어떤 원수들이 그것에 맞선다면 진리를 용감하게 변호해야 한다(딛 1:9). 우리가 함께할 자들을 선택하는 것이 항상 우리의 선택에 달려 있는 것이 아니기 때문이다. 주님이 종종 반항하고 성가신 사람들이 일어나게 허용하셔서 우리를 훈련시키신다. 그들의 반대로 진리가 더 분명하게 나타나도록 하기 위해서다.
또한 누가는 두 분파를 언급한다. 그들이 서로 반대였지만 그들의 반대되는 악들이 있었다. 에피쿠로스 학파는 자유 예술을 경멸했을 뿐 아니라 그것들의 공공연한 원수였다. 그들의 철학은 태양이 두 발 너비라고 꾸미고, 세상이 원자들로 만들어졌다고 하며, 이렇게 사람들을 현혹하여 창조 세계에 나타나는 놀라운 솜씨를 지워 버리려 하는 것이었다. 그들은 천 번 논박되어도 개처럼 뻔뻔스러웠다. 신들이 있다고 한마디로 인정하지만, 그들이 하늘에서 게으르고 완전히 쾌락에만 몰두하며 그로 인해서만 복되다고 상상했다. 또한 그들은 세상이 하나님에 의해 창조되었다는 것을 부정하고, 인간의 일들이 어떤 통치도 없이 이리저리 내동댕이쳐진다고 생각했다. 쾌락이 그들의 행복이었다.
스토아 학파에 관해서는, 비록 세상이 하나님의 섭리에 종속된다고 말했지만, 나중에 가장 더러운 억측이나 오히려 어리석음으로 그 교리의 요점을 부패시켰다. 하나님이 뜻과 정의와 능력으로 세상을 다스린다고 인정하지 않고, 원인들의 둘레나 합의의 미궁을 꾸며내어 하나님 자신이 운명의 필요성에 묶여 하늘의 틀에 강제로 끌려간다고 했다.
따라서 바울 안에 성령의 놀라운 힘이 있었다. 그를 이리저리 끌어당기려는 그러한 짐승들 가운데 서서 복음의 건전한 순결함 안에 굳건히 서 있었다.
원주석
- 번역원본
commentary-section/cal-act-17-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
19절 카드 ↗
− 19. They brought him to Mars’ Street. Though this verse a place appointed for judgment, yet Luke doth not mean that Paul was brought before the seat of the judges, that he might plead his cause before the judges of Mars’ Street. − (281) But that he was brought thither, where was most commonly a great assembly of people, that the serious disputation might be had before a great and famous audience. And admit we grant that he was brought before the judgment-seat, yet the end doth declare that he was not presented to the judges, but that he had free liberty to speak as before an audience. And that which followeth shortly after, touching the nature and conditions [manners] of the men of Athens, doth sufficiently declare that their curiosity was the cause; that Paul had such audience given him, that he had such a famous place granted him to preach Christ in, that so many came together. For in any other place it had been a crime worthy of death, to speak in the market or in any other public place, having gathered a company of people together; but there, because those who did carry about trifles had liberty granted them to prate, by reason of the immoderate desire they had to hear news, Paul was permitted to intreat of the mysteries of faith, being requested. − Gave themselves to nothing else. The two vices which Luke reciteth do almost go together. For it falleth out seldom that those who are desirous of novelties are not also babblers. For that saying of Horace is most true, “Fly a demander of questions, for the same is also a blab.” And surely we see that curious men are like rent barrels. − (282) Furthermore, both vices came of idleness; not only because the philosophers spent whole days in disputing, but because the common sort was too much set upon novelty; neither was there any craftsman so base there, which would not thrust in himself to set in order the status of Grecia. And surely that which Luke saith here is witnessed by all writers, both Greek and Latin, that there was nothing more light, covetous, or froward than that people. Wherefore, there could never be any certain government set down in that city, which was, notwithstanding, the mistress of sciences. Therefore, in principal power, − (283) they had, notwithstanding, no long liberty; neither did they ever cease off from attempting things and making many hurly-burlies, until they brought themselves and all Grecia to utter ruin. For when their state was decayed, yet did not they forsake their boldness. Therefore, Cicero doth laugh at their folly, because they did no less fiercely set forth their decrees then, than when they were lords over Grecia. Now, though there were small hope to do any good among curious men, yet Paul did not neglect the opportunity, if, peradventure, he might gain some of a great company to Christ. Neither was this any small praise for the gospel in the most noble place of the city, and, as it were, in a common theater, to refute and openly to reprove all forged and false worshippings, which had reigned there even until this day. (281) − “ Areopagitis ,” the Areopagites. (282) − “ Doliis pertusis ,” broken, leaking casks. (283) − “ In summa potentia ,” though in supreme power, (an independent state.) return to ' Top of Page ' <a name="verse-22" class="com-number"
Pericope (part_of)
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pericope/per-act-17-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그를 잡아 아레오바고로 데리고 가니. 이것이 재판의 장소였지만, 누가는 바울이 아레오파고 재판관들 앞에서 자신의 대의를 변론하도록 재판관들 앞에 끌려갔다는 뜻이 아니다. 오히려 사람들이 가장 흔히 큰 집회를 가졌던 곳으로 끌려갔다는 것이다. 진지한 논의가 크고 유명한 청중 앞에서 이루어질 수 있도록 하기 위해서다. 아테네 사람들의 성격과 태도에 관해 곧이어 나오는 것이 바울에게 그러한 청중이 주어지고 그리스도를 전파하는 그처럼 유명한 장소가 허락된 것은 그들의 호기심 때문이었음을 충분히 보여 준다.
무엇이든지 새로운 것을 말하고 듣는 것이나 좋아하더라. 누가가 열거하는 두 가지 결점은 거의 함께한다. 새로운 것을 원하는 자들이 또한 수다쟁이가 아닌 경우가 드물기 때문이다. 그리고 이 두 결점 모두 게으름에서 온다. 철학자들이 하루 종일 논의에 보냈을 뿐 아니라, 일반 대중도 새로운 것에 지나치게 열중했기 때문이다. 그럼에도 그처럼 호기심 많은 사람들 가운데서도 어떤 선을 행할 가능성이 없었지만, 바울은 많은 무리에서 어쩌면 그리스도께 어떤 이를 얻을 수 있을까 하여 기회를 소홀히 하지 않는다.
원주석
- 번역원본
commentary-section/cal-act-17-19-19(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
− 22. Men of Athens. We may divide this sermon of Paul into five members. For though Luke doth only briefly touch those things which he set down in many words, yet I do not doubt but that he did comprehend the sum, so that he did omit none of the principal points. First, Paul layeth superstition to the charge of the men of Athens, because they worship their gods all at a very venture; − (284) secondly, he showeth by natural arguments who and what God is, and how he is rightly worshipped; thirdly, he inveigheth against the blockishness of men, who, though they be created to this end, that they may know their Creator and Maker, yet do they wander and err in darkness like blind men; fourthly, he showed that nothing is more absurd than to draw any portraiture of God, − (285) seeing that the mind of man is his true image; in the first place, he descendeth at length unto Christ and the resurrection of the dead. For it was requisite to handle those four points generally, before he did descend unto the faith of the gospel. − As it were, more superstitions. The Grecians do oftentimes take [ δεισιδαιμονια ] in good part; notwithstanding it doth sometimes signify immoderate fear, wherewith superstitious men do carefully torment themselves, whilst that they forge to themselves vain doubts. And this seemeth to be the meaning of this place, that the men of Athens pass all measure in worshipping God, or that they do not perceive what manner [of] work moderation should be; as if he should say, that they deal very undiscreetly in that they weary themselves in going byways. Thus much touching the words; now to the matter. He proveth by this one reason, that all the worshippings of the men of Athens are corrupt, because they be uncertain what gods they ought to worship, because they take in hand rashly and unadvisedly divers rites, and that without measure. For in that they had set up an altar to the unknown God, it was a token that they knew no certainty. They had, indeed, a great company of gods whereof they spake much, but when they know nothing of the true divinity. Furthermore, whosoever doth worship God without any certainty, he worshippeth his own inventions instead of God. Howsoever credulous men do flatter themselves, yet neither doth God allow any religion without knowledge and truth, neither ought it to be counted holy and lawful. Yea, how proud soever they be, yet because they doubt − (286) in their consciences, they must needs be convict by their own judgment. For superstition is always fearful, and doth ever know and then coin some new thing. − Therefore we see how miserable their condition is who have not the certain light of the truth, because they do both always doubt in themselves, and lose their labor before God. Notwithstanding, we must note that the unbelievers, whilst that they sometimes make themselves blind through voluntary stubbornness, and are sometimes amidst divers and manifold doubts, [yet] strive and fight with themselves. Oftentimes they do not only flatter themselves, but if any man dare mutter against their folly, they rage cruelly against him; the devil doth so bewitch them, that they think nothing to be better than that which pleaseth them. Nevertheless, if there arise any doubt, if any seducer put up his head, if any new folly [delirium] begin to appear, they do not only waver, being in doubt, but also of their own accord offer themselves to be carried hither and thither. Whereby it appeareth, that neither in judgment, neither in quiet state of mind, they stay and rest in the common custom of worshipping God, but that they droop like drunken men. But carefulness and doubtfulness, [anxiety,] which doth not suffer the unbelievers to flatter and please themselves, is better than amazedness. − (287) Finally, though superstition be not always fearful, yet forasmuch as it is inwrapt in divers errors, it disquieteth men’s minds, and doth prick them with divers blind torments. This was the cause that the men of Athens did mix their domestical gods (whom they thought they knew, because in their vain opinion they had invented them) with unknown gods. For thereby appeareth their unquietness, because they confess that they have not as yet done as they ought, when they have done sacrifice to the familiar − (288) gods, which they had received of their fathers, and whom they called their country gods. − (289) Therefore, to the end Paul may pluck out of their minds all vain and false persuasions, he taketh this maxim, that they know not what they worship, neither have they any certain divine power, [deity.] For if they had known any god at all, being content with him, they would never have fallen away unto unknown gods, forasmuch as the knowledge of the true God alone is sufficient for the abolishig of all idols. − (284) − “ Fortuito ,” fortuitously. (285) − “ Deum statuis vel picturis figurare ,” to figure God by picture or statues. (286) − “ Perplexi haerent ,” remain perplexed. (287) − “ Tali stupore magis tolerabilis est ,” is more tolerable than such stupor. (288) − “ Popularibus ,” popular. (289) − “ Indigetas et patrios ,” native and country gods. return to ' Top of Page ' <a name="verse-23" class="com-number"
Pericope (part_of)
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pericope/per-act-17-003
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
아덴 사람들아 너희를 보니. 이 바울의 설교를 다섯 부분으로 나눌 수 있다. 비록 누가가 많은 말로 제시된 것들을 단지 간단하게만 언급하지만, 나는 그가 주된 요점들을 아무것도 생략하지 않고 핵심을 포함했음을 의심하지 않는다. 먼저 바울은 아테네 사람들에게 미신을 비난한다. 그들이 완전히 우연히 신들을 숭배하기 때문이다. 둘째로 그는 자연적 논거들로 하나님이 누구이시고 어떤 분이시며 어떻게 올바르게 예배받으시는지를 보여 준다. 셋째로 그는 창조자이시자 제조자이신 하나님을 알기 위해 만들어진 인간의 눈멂을 맹렬히 비난한다. 넷째로 인간의 마음이 하나님의 참된 형상이기 때문에 하나님의 어떤 모습을 그리는 것보다 더 터무니없는 것이 없음을 보여 준다. 마지막으로 그리스도와 죽은 자들의 부활에 이른다.
매우 미신을 숭상하는 것 같음을 내가 보았노라. 그리스인들은 종종 신앙심이라는 말을 좋은 의미로 사용한다. 그러나 그것이 미신적인 사람들이 헛된 의혹을 꾸며내면서 스스로를 주의 깊게 괴롭히는 무절제한 두려움을 의미하기도 한다. 그리고 이 자리에서 이것이 의미인 것 같다. 아테네 사람들이 하나님을 예배하는 데 있어 모든 한도를 넘어선다거나, 어떤 절도가 어울릴지를 알지 못한다는 것이다. 마치 그가 그들이 곁길로 다니면서 자신들을 지치게 하는 데 매우 지혜롭지 못하다고 말하는 것처럼.
그가 이것으로 아테네 사람들의 모든 예배가 부패했음을 한 가지 이유로 증명한다. 그들이 어떤 신들을 예배해야 하는지에 대한 확실함을 모르고, 무분별하게 다양한 의식들을 무절제하게 시작하기 때문이다. 알지 못하는 신에게 제단을 세웠다는 것이 그들이 어떤 확실함도 없었다는 표징이었다. 실제로 그들은 많은 신들에 대해 많이 말하는 회사를 가졌다. 그러나 그들이 참 신성에 대해 아무것도 알지 못할 때 말이다. 더욱이 어떤 확실함 없이 하나님을 예배하는 자는 누구든지 하나님 대신 자신의 발명품들을 예배한다.
원주석
- 번역원본
commentary-section/cal-act-17-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
23절 카드 ↗
− 23. To the unknown God. I can well grant that this altar was dedicated to all strange gods; yet I cannot yield to that which Jerome saith, that Paul did, by a certain holy wiliness, attribute that to one God which was written of many. For seeing the superscription [inscription] was common in every man’s mouth, there was no place for subtilty, [craft;] why did he then change the plural number? Surely, not that he might deceive the men of Athens, but because the matter did so require, he said, that he brought doctrine concerning an unknown god. And after he hath showed that they are deceived, because they knew not what god thee ought to worship, and had no certain godhood in a great leap of gods, he doth now insinuate himself, and doth purchase favor for his doctrine. Because it was an unjust thing to reject that which was uttered concerning a new god, to whom they had already given over themselves; and it was far better first to know him, than rashly to worship him whom they knew not. Thus doth Paul return again to that principle, that God cannot be worshipped rightly unless he be first made known. − But here may a question be moved: how he saith that God was worshipped at Athens, who doth refuse all worshippings which are not agreeable to the prescript of his law, yea, he pronounceth that all that is idolatry which men invent without his Word? If God allow no worship but that which is agreeable to his Word, how doth Paul give this praise to men, who did dote without measure that they worshipped God? For Christ, in condemning the Samaritans, is content − (290) with this one principle, in that they worship God without knowledge, ( John 4:22 ;) and yet they did boast that they worshipped the God of Abraham. Then, what shall we say of the men of Athens, who, having buried and quite put out the remembrance of the true God, had put in place of him Jupiter, Mercury, Pallas, and all that filthy rabble? I answer, that Paul doth not in the place commend that which the men of Athens had done; but taketh from their affection, though it were corrupt, free matter for teaching. − (290) − “ Nititur et contentus est ,” founds on, and is contented with. return to ' Top of Page ' <a name="verse-24" class="com-number"
Pericope (part_of)
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pericope/per-act-17-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
알지 못하는 신에게라 새긴 것도 보았으니. 이 제단이 모든 낯선 신들에게 바쳐졌다고 나는 기꺼이 인정한다. 그러나 바울이 어떤 거룩한 교활함으로 많은 이들에 관한 것을 한 하나님께 귀속시켰다는 제롬의 말에는 동의할 수 없다. 그 표시가 모두의 입에서 흔한 것이었기 때문에 교활함을 위한 자리가 없었다. 그렇다면 왜 그는 복수를 단수로 바꾸었는가? 분명히 아테네 사람들을 속이기 위해서가 아니라, 사안이 그것을 요구했기 때문에 알지 못하는 신에 관한 교리를 가져왔다고 말한 것이다. 그가 그들이 예배해야 할 신이 어떤 신인지를 몰랐고 많은 신들 가운데 확실한 신성이 없었음을 보여 준 후, 이제 자신을 소개하며 자신의 교리에 대한 호의를 사게 된다.
원주석
- 번역원본
commentary-section/cal-act-17-23-23(Calvin, PD) - CC0-1.0 · Sonnet 번역
24절 카드 ↗
− 24. God, who hath made the world. Paul’s drift is to teach what God is. Furthermore, because he hath to deal with profane men, he draweth proofs from nature itself; for in vain should he have cited − (291) testimonies of Scripture. I said that this was the holy man’s purpose, to bring the men of Athens unto the true God. For they were persuaded that there was some divinity; only their preposterous religion was to be reformed. Whence we gather, that the world doth go astray through bending crooks and boughts, yea, that it is in a mere labyrinth, so long as there remaineth a confused opinion concerning the nature of God. For this is the true rule of godliness, distinctly and plainly to know who that God whom we worship is. If any man will intreat generally of religion, this must be the first point, that there is some divine power or godhead which men ought to worship. But because that was out of question, Paul descendeth unto the second point, that true God must be distinguished from all vain inventions. So that he beginneth with the definition of God, that he may thence prove how he ought to be worshipped; because the one dependeth upon the other. For whence came so many false worshippings, and such rashness to increase the same oftentimes, save only because all men forged to themselves a God at their pleasure? And nothing is more easy than to corrupt the pure worship of God, when men esteem God after their sense and wit. − Wherefore, there is nothing more fit to destroy all corrupt worshippings, than to make this beginning, and to show of what sort the nature of God is. Also our Savior Christ reasoneth thus, John 4:24 , “God is a Spirit.” Therefore he alloweth no other worshippers but such as worship him spiritually. And surely he doth not subtilely dispute of the secret substance [essence] of God; but by his works he declareth which is the profitable knowledge of him. And what doth Paul gather thence, because God is the creator, framer, and Lord of the world? to wit, that he dwelleth not in temples made with hands. For, seeing that it appeareth plainly by the creation of the world, that the righteousness, wisdom, goodness, and power of God doth reach beyond the bounds of heaven and earth; it followeth, that he can be included and shut up within no space of place. − Notwithstanding this demonstration seemeth to have been in vain, because they might readily have said, that images and pictures were placed in temples to testify God’s presence; and that none was so gross but that he knew that God did fulfill [fill] all things. I answer, that that is true which I said a little before, that idolatry is contrary to itself. The unbelievers said, that they worshipped the gods before their images; but unless they had tied the Godhead and power of God to images, and had hoped − (292) to be holpen thereby, would they have directed their prayers thither? Hereby it came also to pass, that one temple was more holy than another. They ran to Delphos that they might fet [fetch] the oracles of Apollo thence. Minerva had her seat and mansion at Athens. Now we see that Paul doth touch that false opinion, whereby men have always been deceived; because they feigned to themselves a carnal God. − This is the first entrance into the true knowledge of God, if we go without ourselves, and do not measure him by the capacity of our mind; yea, if we imagine nothing of him according to the understanding of our flesh, − (293) but place him above the world, and distinguish him from creatures. From which sobriety the whole world was always far; because this wickedness is in men, naturally to deform God’s glory with their inventions. For as they be carnal and earthy, they will have one that shall be answerable to their nature. Secondly, after their boldness they fashion him so as they may comprehend him. By such inventions is the sincere and plain knowledge of God corrupt; yea, his truth, as saith Paul, is turned into a lie, ( Romans 1:25 .) For whosoever doth not ascend high above the world, he apprehendeth vain shadows and ghosts instead of God. Again, unless we be carried up into heaven with the wings of faith, we must needs vanish away in our own cogitations. And no marvel if the Gentiles were so grossly deluded and deceived, to include God in the elements of the world, after that they had pulled him out of his heavenly throne; seeing that the same befell the Jews, to whom notwithstanding the Lord had showed his spiritual glory. For it is not without cause that Isaiah doth chide them for including God within the walls of the temple, ( Isaiah 66:1 .) And we gather out of Stephen’s sermon, that this vice was common to all ages; which sermon is set down by Luke in − Acts 7:49 . − If any man asked the Jews whose grossness the Holy Ghost reproveth, if they thought that God was included in their temple, they would stoutly have denied that they were in any such gross error. But because they did only behold the temple, and did rise no higher in their minds, and trusting the temple, and did boast that God was as it were bound to them, the Spirit doth for good causes reprehend them, for tying him to the temple as If he were a mortal man. For this is true which I said even now, that superstition is contrary to itself, and that it doth vanish away into divers imaginations. Neither have the Papists at this day any defense, saying that wherewith their errors after a sort. In some, superstition doth feign that God dwelleth in temples made with hands, not that it will shut him up as it were in a prison; − (294) but because it doth dream of a carnal (or fleshly) God, and doth attribute a certain power to idols, and doth translate the glory of God unto external shows. − But if God do not dwell in temples made with hands, ( 2 Kings 19:15 ,) why doth he testify in so many places of Scripture, that he sitteth between the cherubims, and that the temple is his eternal rest? ( Psalms 80:1 .) I answer, As he was not tied to any place, so he
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
우주와 그 가운데 있는 만물을 지으신 하나님. 바울의 목적은 하나님이 어떤 분이신지를 가르치는 것이다. 더욱이 그가 속된 사람들을 상대하기 때문에 자연 자체에서 증거들을 끌어온다. 성경의 증거들을 인용하는 것은 헛될 것이기 때문이다. 내가 이것이 그 거룩한 사람의 목적이었다고 말한 것은, 아테네 사람들을 참 하나님께 이끌기 위해서였다고. 그들은 어떤 신성이 있다고 설득되어 있었다. 오직 그들의 잘못된 종교만 개혁되어야 했다. 따라서 우리는 세상이 하나님의 성품에 관한 혼란스러운 의견이 남아 있는 한 굽은 길과 구불구불한 길로 방황하고 완전한 미궁에 있음을 알 수 있다. 이것이 참 경건의 올바른 규칙이기 때문이다. 우리가 예배하는 하나님이 누구이신지를 분명하고 명확하게 아는 것이다.
하나님이 창조자이시기 때문에, 바울은 거기서 무엇을 모은다는 것인가? 즉, 그분이 손으로 지은 성전에 거하지 않으신다는 것이다. 세상의 창조로 하나님의 의와 지혜와 선하심과 능력이 하늘과 땅의 경계를 넘어 미친다는 것이 분명히 나타나기 때문이다. 따라서 그분이 어떤 장소의 공간 안에 포함되거나 갇힐 수 없다는 것이 따라온다.
원주석
- 번역원본
commentary-section/cal-act-17-24-24(Calvin, PD) - CC0-1.0 · Sonnet 번역
25절 카드 ↗
− 25. Neither is he worshipped with man’s hands. The same question which was answered of late concerning the temple, may now be objected touching ceremonies. For it seemeth that that may be translated unto the worshippings of the law of Moses, which Paul condemneth in the ceremonies of the Gentiles. But we may readily answer, that the faithful did never properly place the worship of God in ceremonies; but they did only count them helps wherewith they might exercise themselves according to their infirmity. When they did slay beasts, offered bread and drink offerings, light torches and other lights, they knew that godliness was not placed in these things, but being holpen by these, − (296) they did always look unto the spiritual worship of God, and they made account of it alone. And God himself saith plainly in many places, that he doth not pass for any external or visible thing, that ceremonies are of themselves of no importance, and that he is worshipped no otherwise but by faith, a pure conscience, by prayer and thankfulness. What did the Gentiles then? to wit, when they erected images, they offered incense, they set forth plays, and laid their cushions before their idols, they thought they had fulfilled the offices of godliness excellent well. Not only the philosophers, but also the poets, do sometimes deride the folly of the common people, because they did disorderly place the worship of God in the pomp and gorgeousness of ceremonies. That I may omit infinite testimonies, that of Persius is well known: − “Tell me, ye priests to sacred rites, what profit gold doth bring? The same which Venus’ puppets fine, certes no other thing. Why give not we to gods that which the blear-eyed issue could of great Messiah never give from out their dish of gold? Right justly deem’d a conscience clear, and heavenly thoughts of mind, A breast with mildness such adorn’d, as virtue hath assign’d, Let me in temples offer these, Then sacrifice the gods shall please.” − And, undoubtedly, the Lord caused profane men to utter such speeches, that they might take away all color of ignorance. But it doth plainly appear, that those who spake thus did straightway slide back again unto common madness; yea, that they did never thoroughly understand what this meant. For though those who pass the common people in wit be enforced to confess that bare ceremonies are in no estimation, yet it is impossible to pull from them this persuasion, but that they will think that they be a part of the divine worship. Therefore, the more diligently they give themselves to such vanities, they do not doubt but that they do the duties of godliness well. Therefore, because all mortal men, from the highest to the lowest, do think that God is pacified with external things, and they will, with their own works, fulfill their duty towards him, that doth Paul refute. There is also a reason added, because, seeing he is Lord of heaven and earth, he needeth nothing, because, seeing that he giveth bread and life to men, he can receive nothing of them again. For what can they bring of their own, who, being destitute of all good things, have nothing but of his free goodness, yea, who are nothing but by his mere grace, who shall forthwith be brought to nought, if he withdraw the Spirit whereby they live? Whereupon it followeth, that they are not only dull, but too proud, if they thrust in themselves to worship God with the works of their own hands. − For whereas he saith, that alms and the duties of love are sweet-smelling sacrifices, that must be distinguished from the matter which we have now in hand, where Paul doth only intreat of the ceremonies which the unbelievers put in place of the spiritual worship of God. By life and breath is mean the life which men live so long as the soul and body are joined together. Touching the end of the sentence, though some Greek books − (297) agree in this reading, [ κατα παντα ], “through all things;” yet that seemeth to me more agreeable which the old interpreter hath, [ κατα παντα ], “and all things,” because it is both plainer, and doth also contain a more perfect and full doctrine. For thence we do better gather that men have nothing of their own; and also certain Greek copies agree thereto. (296) − “ Talibus rudimentis ,” by such rudiments. (297) − “ Codices ,” manuscripts. return to ' Top of Page ' <a name="verse-26" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
또 무엇이 부족한 것처럼 사람의 손으로 섬김을 받으시는 것이 아니니. 성전에 관해 최근에 대답된 같은 문제가 이제 의식들에 관해서도 제기될 수 있다. 그러나 신자들이 의식들에 경건을 적절히 두지 않았고, 연약함에 따라 자신들이 훈련받을 수 있는 도움으로만 그것들을 여겼다고 쉽게 대답할 수 있다. 짐승들을 잡고, 떡과 음료 제물을 드리고, 횃불과 다른 불을 켤 때, 그들은 경건이 이것들에 있지 않다는 것을 알았다. 이것들의 도움을 받아 항상 하나님의 영적 예배를 바라보고 그것만을 중히 여겼다. 그렇다면 이방인들은 무엇을 했는가? 이미지를 세우고 향을 피우고 유희를 연출하고 우상들 앞에 방석을 두었을 때, 경건의 의무를 훌륭하게 이행했다고 생각했다.
모든 필사자들이 최고에서 최저까지 하나님이 외적인 것들로 달래어질 수 있고 자신들의 행위로 그분께 대한 의무를 이행할 수 있다고 생각하기 때문에, 바울은 그것을 반박한다. 또한 이유가 더해진다. 그분이 하늘과 땅의 주님이시기 때문에 아무것도 필요하지 않으시다. 사람들에게 빵과 생명을 주시기 때문에 그들에게서 아무것도 받으실 수 없다. 그들이 자신의 것으로 무엇을 가져올 수 있겠는가? 모든 선한 것들이 없어 그분의 자유로운 선하심 외에 아무것도 없는 자들이, 심지어 그분의 단순한 은혜로만 존재하는 자들이, 그분이 그들이 사는 영을 거두어들이시면 즉시 무로 돌아갈 자들이. 따라서 자신의 손의 행위로 하나님을 예배하려 자신을 내밀어 넣는 그들이 단지 둔할 뿐 아니라 너무 교만하다는 것이 따라온다.
원주석
- 번역원본
commentary-section/cal-act-17-25-25(Calvin, PD) - CC0-1.0 · Sonnet 번역
26절 카드 ↗
− 26. And he hath made of one blood. Paul doth now show unto the men of Athens to what end mankind was created, that he may by this means invite and exhort them to consider the end of their life. This is surely filthy unthankfulness of men, seeing they all enjoy the common life, not to consider to what end God hath given them life; and yet this beastly blockishness doth possess the more part, so that do not consider to what end they be placed in the world, neither do they remember the Creator of heaven and earth, whose good things they do devour. Therefore, after that Paul hath intreated of the nature of God, he putteth in this admonition in due season, that men must be very careful to know God, because they be created for the same end, and born for that purpose; for he doth briefly assign unto them this cause of life, to seek God. Again, forasmuch as there was not one kind of religion only in the world, but the Gentiles were distract into divers sects, he telleth them that this variety came from corruption. For to this end, in my judgment, tendeth that when he saith, that all were created of one blood. For consanguinity and the same original ought to have been a bond of mutual consent among them; but it is religion which doth most of all join men together, or cause them to fly one another’s company. Whereupon it followeth, that they be revolted from nature who disagree so much in religion and the worship of God; because, wheresoever they be born, and whatsoever place [clime] of the world they inhabit, they have all one Maker and Father, who must be sought of all men with one consent. And surely neither distance of places, nor bounds of countries, nor diversity of manners, neither any cause of separation among men, doth make God unlike to himself. In sum, he meant to teach that the order of nature was broken, when as religion was pulled in pieces among them, and that that diversity, which is among them, is a testimony that godliness is quite overthrown, because they are fallen away from God the Father of all, upon whom all kindred dependeth. − To dwell upon the face of the earth. Luke doth briefly gather, as he useth to do, the sum of Paul’s sermon; and it is not to be doubted, but that Paul did first show that men are set here as upon a theater, to behold the works of God; and, secondly, that he spake of the providence of God, which doth show forth itself in the whole government of the world. For when he saith, that God appointeth the times ordained before, and the bounds of men’s habitations, his meaning is, that this world is governed by his hand and counsel, and that men’s affairs fall not out by chance, as profane men dream. And so we gather out of a few words of Luke, that Paul did handle most weighty matters. For when he saith that the times were ordained before by him, he doth testify that he had determined, before men were created, what their condition and estate should be. When we see divers changes in the world; when we see realms come to ruin, lands altered, cities destroyed, nations laid waste, we foolishly imagine that either fate or fortune beareth the swing in these matters; but God doth testify in this place by the mouth of Paul, that it was appointed before in his counsel how long he would have the state of every people to continue, and within what bounds he would have them contained. But and if he have appointed them a certain time and appointed the bounds of countries, undoubtedly he hath also set in order the whole course of their life. − And we must note, that Paul doth attribute to God not only a bare foreknowledge and cold speculation, as some men do indiscreetly, but he placeth the cause of those things which fall out, in his counsel and beck. For he saith not that the times were only foreseen, but that they were appointed and set in such order as pleased him best. And when he addeth also that God had appointed from the beginning those things which he had ordained before his meaning is, that he executeth by the power of his Spirit those things which he hath decreed in his counsel according to that: − “Our God is in heaven; he hath done whatsoever he would,” ( Psalms 115:3 .) − Now, we see, as in a camp, every troop and band hath his appointed place, so men are placed upon earth, that every people may be content with their bounds, and that among these people every particular person may have his mansion. But though ambition have, oftentimes raged, and many, being incensed with wicked lust, have past their bounds, yet the lust of men hath never brought to pass, but that God hath governed all events from out of his holy sanctuary. For though men, by raging upon earth, do seem to assault heaven, that they may overthrow God’s providence, yet they are enforced, whether they will or no, rather to establish the same. Therefore, let us know that the world is so turned over through divers tumults, that God doth at length bring all things unto the end which he hath appointed. − return to ' Top of Page ' <a name="verse-27" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
인류의 모든 족속을 한 혈통으로 만드사. 바울은 이제 아테네 사람들에게 인류가 창조된 목적을 보여 준다. 이로써 그들이 자신들의 삶의 목적을 고려하도록 초대하고 권면하기 위해서다. 이것이 참으로 사람들의 추한 배은망덕이다. 그들이 모두 공동의 생명을 누리면서도 하나님이 그들에게 생명을 주신 목적을 고려하지 않는다. 그러나 이 짐승 같은 어리석음이 대부분을 사로잡아 세상에 왜 놓여있는지를 고려하지 않고, 자신들이 집어삼키는 선한 것들의 하늘과 땅의 창조자를 기억하지 않는다.
또한 세상에 한 종류의 종교만 있지 않고 이방인들이 다양한 분파로 흩어져 있었기 때문에, 이 다양성이 부패에서 왔다고 말한다. 이 목적을 위해, 내 판단에는, 그가 모두가 한 혈통으로 창조되었다고 말할 때 가리키는 것이다. 혈연관계와 같은 기원이 그들 사이의 상호 동의의 끈이 되어야 했기 때문이다. 그러나 종교가 사람들을 가장 결합시키거나 서로를 피하게 만든다. 따라서 어디서 태어나고 세상의 어떤 지역에 거주하든지 그들 모두가 하나의 제조자이시자 아버지를 가지고 계신다. 그분을 모두가 한 마음으로 구해야 한다.
또한 바울이 하나님에게 단순한 예지와 냉담한 추측만이 아니라, 그에 반해 어떤 사람들이 무분별하게 행하는 것보다 그러한 것들이 일어나는 원인을 그분의 뜻과 명령에 두었음을 주목해야 한다. 그가 단지 그 시대들이 예견되었다고만 말하는 것이 아니라, 그분이 가장 좋다고 여기시는 대로 정해지고 처리되었다고 말하기 때문이다.
원주석
- 번역원본
commentary-section/cal-act-17-26-26(Calvin, PD) - CC0-1.0 · Sonnet 번역
27절 카드 ↗
− 27. That they might seek God. This sentence hath two members; to wit, that it is man’s duty to seek God; secondly, that God himself cometh forth to meet us, and doth show himself by such manifest tokens, that we can have no excuse for our ignorance. Therefore, let us remember that those men do wickedly abuse this life, and that they be unworthy to dwell upon earth, which do not apply their studies to seek him; as if every kind of brute beasts should fall from that inclination which they have naturally, which should for good causes be called monstrous. And, surely, nothing is more absurd, than that men should be ignorant of their Author, who are endued with understanding principally for this use. And we must especially note the goodness of God, in that he doth so familiarly insinuate himself, that even the blind may grope after him. For which cause the blindness of men is more shameful and intolerable, who, in so manifest and evident a manifestation, are touched with no feeling of God’s presence. Whithersoever they cast their eyes upward or downward, they must needs light upon lively and also infinite images of God’s power, wisdom, and goodness. For God hath not darkly shadowed his glory in the creation of the world, but he hath everywhere engraven such manifest marks, that even blind men may know them by groping. Whence we gather that men are not only blind but blockish, when, being helped by such excellent testimonies, they profit nothing. − Yet here ariseth a question, whether men can naturally come unto the true and merciful − (298) knowledge of God. For Paul doth give us to understand, that their own sluggishness is the cause that they cannot perceive that God is present; because, though they shut their eyes, yet may they grope after him. I answer, that their ignorance and blockishness is mixed with such frowardness, that being void of right judgment, they pass over without understanding all such signs of God’s glory as appear manifestly both in heaven and earth. Yea, seeing that the true knowledge of God is a singular gift of his, and faith (by which alone he is rightly known) cometh only from the illumination of the Spirit, it followeth that our minds cannot pierce so far, having nature only for our guide. Neither doth Paul intreat in this place of the ability of men, but he doth only show that they be without excuse, when as they be so blind in such clear light, as he saith in the first chapter to the Romans, ( Romans 1:20 .) Therefore, though men’s senses fail them in seeking out God, yet have they no cloak for their fault, because, though he offer himself to be handled and groped, they continue, notwithstanding, in a quandary; − (299) concerning which thing we have spoken more in the fourteenth chapter, ( Acts 14:17 .) − Though he be not far from every one of us. To the end he may the more touch the frowardness of men, he saith that God is not to be sought through many crooks, neither need we make any long journey to find him; because every man shall find him in himself, if so be that he will take any heed. By which experience we are convicted that our dullness is not without fault, which we had from the fault of Adam. For though no corner of the world be void of the testimony of God’s glory, yet we need not go without ourselves to lay hold upon him. For he doth affect and move every one of us inwardly with his power in such sort, that our blockishness is like to a monster, in that in feeling him we feel him not. In this respect certain of the philosophers called man the little world, [a microcosm;] because he is above all other creatures a token of God’s glory, replenished with infinite miracles. − (298) − “ Liquidam ,” clear. (299) − “ Attoniti ,” in stupid amazement. return to ' Top of Page ' <a name="verse-28" class="com-number"
Pericope (part_of)
- part_of
pericope/per-act-17-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이는 사람으로 혹 하나님을 더듬어 찾아 발견하게 하려 하심이로되. 이 문장은 두 부분을 가지고 있다. 즉, 사람이 하나님을 구하는 것이 의무라는 것과, 하나님 자신이 우리를 만나러 나오시고 그처럼 분명한 표징들로 자신을 보이셔서 우리의 무지에 어떤 핑계도 없다는 것이다. 따라서 이 생명을 악용하고 그분을 구하는 데 자신들의 연구를 기울이지 않는 자들이 땅에 거주할 자격이 없음을 기억하자. 마치 모든 종류의 짐승들이 자연스럽게 가진 성향에서 떨어진다면 괴물이라 불려야 마땅한 것처럼. 그리고 분명히 인간이 자신의 저자를 모르는 것보다 더 터무니없는 것은 없다. 주로 이 용도를 위해 이해력을 받은 인간이 말이다.
그분이 각 사람과 멀리 계시지 아니하도다. 그가 사람들의 완고함을 더욱 건드리기 위해 하나님이 많은 굴절을 통해 구해야 하는 것이 아니라고 말한다. 그분을 찾기 위해 먼 여행을 할 필요가 없다. 각 사람이 자신 안에서 그분을 찾을 것이기 때문이다. 주의를 기울이기만 한다면 말이다. 이 경험으로 우리가 정죄되어 우리의 둔함이 잘못 없이 있을 수 없음을 알게 된다. 아담의 잘못에서 비롯된 것이지만 말이다. 세상의 어떤 구석도 하나님의 영광의 증거에서 비어 있지 않지만, 그분을 붙잡기 위해 우리 밖으로 나갈 필요도 없다. 그분이 자신의 능력으로 내적으로 각 사람을 그처럼 감동시키고 움직이셔서, 우리가 그분을 느끼면서도 느끼지 못한다는 것이 우리의 어리석음이 괴물 같다는 것이다.
원주석
- 번역원본
commentary-section/cal-act-17-27-27(Calvin, PD) - CC0-1.0 · Sonnet 번역
28절 카드 ↗
− 28. For in him. I grant that the apostles, according to the Hebrew phrase, do oftentimes take this preposition in for per, or by or through; but because this speech, that we live in God, hath greater force, and doth express more, I thought I would not change it; for I do not doubt but that Paul’s meaning is, that we be after a sort contained in God, because he dwelleth in us by his power. And, therefore, God himself doth separate himself from all creatures by this word Jehovah, that we may know that in speaking properly he is alone, and that we have our being in him, inasmuch as by his Spirit he keepeth us in life, and upholdeth us. For the power of the Spirit is spread abroad throughout all parts of the world, that it may preserve them in their state; that he may minister unto the heaven and earth that force and vigor which we see, and motion to all living creatures. Not as brain-sick men do trifle, that all things are full of gods, yea, that stones are gods; but because God doth, by the wonderful power and inspiration of his Spirit, preserve those things which he hath created of nothing. But mention is made in this place properly of men, because Paul said, that they needed not to seek God far, whom they have within them. − Furthermore, forasmuch as the life of man is more excellent than motion, and motion doth excel essence, [mere existence,] Paul putteth that in the highest place which was the chiefest, that he might go down by steps unto essence or being, thus, We have not only no life but in God, but not so much as moving; yea, no being, which is inferior to both. I say that life hath the pre-eminence in men, because they have not only sense and motion as brute beasts have, but they be endued with reason and understanding. Wherefore, the Scripture doth for good causes give that singular gift which God hath given us, a title and commendation by itself. So in John, when mention is made of the creation of all things, it is added apart, not without cause, that life was the light of men, ( John 1:4 .) − Now, we see that all those who know not God know not; because they have God present with them not only in the excellent gifts of the mind, but in their very essence; because it belongeth to God alone to be, all other things have their being in him. Also, we learn out of this place that God did not so create the world once that he did afterward depart from his work; but that it standeth by his power, and that the same God is the governor thereof who was the Creator. We must well think upon this continual comforting and strengthening, that we may remember God every minute. − Certain of your poets. He citeth half a verse out of Aratus, not so much for authority’s sake, as that he may make the men of Athens ashamed; for such sayings of the poets came from no other fountain save only from nature and common reason. Neither is it any marvel if Paul, who spake unto men who were infidels and ignorant of true godliness, do use the testimony of a poet, wherein was extant a confession of that knowledge which is naturally engraven in men’s minds. The Papists take another course. For they so lean to the testimonies of men, that they set them against the oracles of God; and they do not only make Jerome, or Ambrose and the residue of the holy fathers, masters of faith, but they will no less tie us to the stinking [vile] answers of their Popes than if God himself should speak. Yea, that which more s, they have not been afraid to give so great authority to Aristotle that the apostles and prophets were silent in their schools rather than he. − Now, that I may return unto this sentence which I have in hand, it is not to be doubted but that Aratus spake of Jupiter; neither doth Paul, in applying that unto the true God, which he spake unskillfully of his Jupiter, wrest it unto a contrary sense. For because men have naturally some perseverance of God, − (300) they draw true principles from that fountain. And though so soon as they begin to think upon God, they vanish away in wicked inventions, and so pure seed doth degenerate into corruptions; yet the first general knowledge of God doth nevertheless remain still in them. After this sort, no man of a sound mind can doubt to apply that unto the true God which we read in Virgil touching the reigned and false joy, that All things are full of joy. Yea, when Virgil meant to express the power of God, through error he put in a wrong name. − As touching the meaning of the words, it may be that Aratus did imagine that there was some parcel of the divinity in men’s minds, as the Manichees did say, that the souls of men are of the nature of God. − (301) So when Virgil saith concerning the world, − The Spirit doth nourish within, and the mind being dispersed through all the joints, doth move your whole huge weight, he doth rather play the philosopher, and subtilely dispute after the manner of Plato, than purely mean that the world is supported by the secret inspiration of God. But this invention ought not to have hindered Paul from retaining a true maxim, though it were corrupt with men’s fables, that men are the generation of God, because by the excellency of nature they resemble some divine thing. This is that which the Scripture teacheth, that we are created after the image and similitude of God, ( Genesis 1:27 .) The same Scripture teacheth also, in many places, that we be made the sons of God by faith and free adoption when we are engrafted into the body of Christ, and being regenerate by the Spirit, we begin to be new creatures, ( Galatians 3:26 .) But as it giveth the same Spirit divers names because of his manifold graces, so no marvel if the word sons be diversely taken. All mortal men are called sons in general, because they draw near to God in mind and understanding; but because the image of God is almost blotted out in them, so that there appear scarce any slender lines, [lineaments,] this name is by good right restrained unto the faithful, who having the Spir
Pericope (part_of)
- part_of
pericope/per-act-17-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
우리가 그를 힘입어 살며 기동하며 존재하느니라. 사도들이 히브리어 표현에 따라 종종 전치사를 '에 의해'나 '통해'로 취한다고 인정한다. 그러나 우리가 하나님 안에서 산다는 이 말이 더 큰 힘을 가지고 더 많이 표현하기 때문에, 바꾸지 않겠다. 바울의 의미는 우리가 어떤 방식으로 하나님 안에 포함되어 있다는 것이다. 그분이 자신의 능력으로 우리 안에 거하시기 때문이다. 따라서 하나님 자신이 이 여호와라는 말로 모든 피조물에서 자신을 분리시키신다. 우리가 적절하게 말하면 그분만이 홀로 계시고, 우리는 그분 안에서 존재한다는 것을 알기 위해서다. 그분이 자신의 영으로 우리를 생명으로 유지하고 지탱하시기 때문이다.
너희 시인들 중 일부도 말하기를 우리가 그의 소생이라 하니. 그는 아라투스에서 반 절을 인용하는데, 권위를 위해서가 아니라 아테네 사람들을 부끄럽게 만들기 위해서다. 시인들의 그러한 말들이 자연과 공통 이성에서 온 것이기 때문이다. 또한 바울이 참 경건을 알지 못하는 불신자들에게 말하는 것이기 때문에, 그들의 마음에 자연적으로 새겨진 지식의 고백이 있는 시인의 증거를 사용하는 것이 이상하지 않다.
원주석
- 번역원본
commentary-section/cal-act-17-28-28(Calvin, PD) - CC0-1.0 · Sonnet 번역
29절 카드 ↗
− 29. Therefore seeing that. He gathereth that God cannot be figured or resembled by any graven image forasmuch as he would have his image extant in us. For the soul wherein the image of God is properly engraven cannot be painted; therefore it is a thing more absurd to go about to paint God. Now, we see what great injury they do to God which give him a bodily shape; when as man’s soul, which doth scarce resemble a small sparkle of the infinite glory of God, cannot be expressed in any bodily shape. − Furthermore, forasmuch as it is certain that Paul doth in this place inveigh against the common superstition of all the Gentiles, because they would worship God under bodily shapes, we must hold this general doctrine that God is falsely and wickedly transfigured, and that his truth is turned into a lie so often as his Majesty is represented by any visible shape; as the same Paul teacheth in the first chapter to the Romans, ( Romans 1:23 .) And though the idolaters of all times wanted not their cloaks and colors, yet that was not without cause always objected to them by the prophets which Paul doth now object that God is made like to wood, or stone or gold, when there is any image made to him of dead and corruptible matter. The Gentiles used images that, according to their rudeness, they might better conceive that God was nigh unto them. But seeing that God doth far surpass the capacity of our mind, whosoever attempteth with his mind to comprehend him, he deformeth and disfigureth his glory with a wicked and false imagination. Wherefore, it is wickedness to imagine anything of him according to our own sense. Again, that which worse is, it appeareth plainly that men erect pictures and images to God for no other cause, save only because they conceive some carnal thing of him, wherein he is blasphemed. − The Papists also are at this day no whit more excusable. For what colors soever they invent to paint and color those images, whereby they go about to express God, yet because they be enwrapped in the same error, wherein the men of old time were entangled, they be urged with the of the prophets. And that the heathen did use the same excuses in times past, wherewith the Papists go about to cover themselves at this day, it is well known out of their own books. Therefore, the prophets do not escape the mocks of certain, as if they laid too great grossness to their charge, yea, burthen them with false accusations; but when all things are well weighed, those who will judge rightly shall find, that whatsoever starting holes [evasions] even the most witty men have sought, yet were they taken with this madness, that God is well pleased with the sacrifice done before images. Whereas we, with Erasmus, translate it numen, Luke putteth [ θειον ] in the neuter gender for divinity or godhead. When Paul denieth that God is like to gold, or silver, or stone, and addeth afterward, graven by cunning or invention of man, he excludeth both matter and form, and doth also condemn all inventions of men, which disfigure the true nature of God. return to ' Top of Page ' <a name="verse-30" class="com-number"
Pericope (part_of)
- part_of
pericope/per-act-17-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이와 같이 하나님의 소생이 되었은즉. 그는 하나님이 우리 안에 자신의 형상이 있기를 원하시기 때문에 하나님이 어떤 조각된 이미지로도 묘사되거나 닮음이 될 수 없다고 결론 내린다. 하나님의 형상이 적절하게 새겨진 혼이 그려질 수 없기 때문이다. 따라서 하나님을 그리려 하는 것은 더욱 터무니없는 일이다. 이제 하나님께 어떤 육체적 형상을 주는 자들이 하나님께 얼마나 큰 부당함을 행하는지를 본다. 하나님의 무한한 영광의 작은 불꽃조차 가까스로 닮은 인간의 혼이 어떤 육체적 형상으로도 표현될 수 없을 때 말이다.
원주석
- 번역원본
commentary-section/cal-act-17-29-29(Calvin, PD) - CC0-1.0 · Sonnet 번역
30절 카드 ↗
− 30. And the times of this ignorance Because that is commonly thought to be good which hath been used of long time, and is approved by the common consent of all men; it might have been objected to Paul, why dost thou disannul those things which have been received, and used continually since the beginning of the world? and whom canst thou persuade that the whole world hath been deceived so long? as is no kind of abomination so filthy, which the Papists do not think to be well fortified with this buckler. Paul preventeth − (302) this question; showing that men went astray so long therefore, because God did not reach out his hand from heaven, that he might bring them back again into the way. It may seem an inconvenient [a strange] thing, that men endued with reason and judgment should err so grossly and filthily in a most weighty matter. But Paul’s meaning is, that men do never make an end of erring, until God do help them. And now he assigneth no other cause why he did not redress this any sooner, save only his good pleasure. − And assuredly we be not able to comprehend the reason why God did at a sudden set up the light of his doctrine, when he suffered men to walk in darkness four thousand years; at least seeing the Scripture doth conceal it, let us here make more account of sobriety than of preposterous wisdom. For they go about to bring God within bounds, which is a most unseemly thing, and contrary to nature herself, whosoever they be that will not suffer him to speak or hold his peace at his pleasure. Again, those that will not be content with his wisdom and secret counsel, must needs murmur against Paul, who teacheth manifestly that ignorance did reign in the world, so long as it pleased God to wink at it. Other some interpret it otherwise, that God did spare ignorance, as if he did wink, being unwilling to punish it; but that surmise is altogether contrary to Paul’s meaning and purpose, who meant not to lessen man’s fault, but to magnify the grace of God which did appear at a sudden, and it is proved to be false out of other places, because those who have sinned without law shall notwithstanding perish without law, ( Romans 2:12 .) − In some, Paul’s words carry with them this meaning only, that men were set upon blindness, until God did reveal himself unto them; and that we ought not too curiously and boldly to demand and require the cause why he put away darkness no sooner; but that whatsoever pleased him ought seem to us right and equal without making any more ado. For though this be a hard speech that men were miserably deceived long time, whilst that God made as though he saw it not, yet must we be content with, and stay ourselves upon his providence. And if at any time there come upon us a vain and perverse desire to know more than is meet for us, let us straightway call to mind that which Paul teacheth in many places, that it was a mystery hid since the beginning of the world, in that the light of the gospel did appear to the Gentiles at a sudden, ( Romans 16:25 ; Ephesians 3:9 ;) and that this is a token of the manifold wisdom of God, which swalloweth up all the senses of men. Again, let us remember that it doth not lessen the fault of men, because God would not heal their errors; forasmuch as their own conscience shall always hold them convict, that they cannot escape just damnation. And Paul (not that he might lay the fault and blame upon God, but that he might cut off occasion of curious and hurtful questions) said, that the world did err whilst God did wink. And hereby we learn how reverently we ought to think of God’s providence, lest any man should be so bold, as man’s nature is proud, to demand a reason of God of his works. − Furthermore, this admonition is no less profitable for us than for the men of that time. The enemies of the gospel, when it beginneth to spring again, count it a great absurdity that God did suffer men to go astray so long under the apostasy of the Pope, as if (though there appear no reason) it were not as lawful for him now to wink at men’s ignorance as in times past. And we must principally note to what end he saith this; to wit, that the ignorance of former times may not hinder us from obeying God without delay when he speaketh. Most men think that they have a fair color for their error, so they have their fathers to keep them company, or so they get some patronage or defense by long custom; yea, they would willingly creep out here, − (303) that they may not obey the word of God. But Paul saith, that we not fet [seek] an excuse from our fathers’ ignorance when God speaketh unto us; because, though they be not guiltless before God, yet our sluggishness is more intolerable if we be blind at noonday, and lie as deaf, or as if we were asleep, when the trumpet of the gospel doth sound. − (304) − Now he willeth all men. In these words Paul teacheth that we must give ear to God so soon as he speaketh, as it is written, “Today, if ye will hear his voice harden not your hearts,” ( Psalms 95:7 ; Hebrews 3:7 .) For the stubbornness of those men is without excuse, who foreslow [neglect] this opportunity when God doth gently call them unto him. Also, we gather out of this place to what end the gospel is preached, to wit, that God may gather us to himself from the former errors of our life. Therefore, so oft as the voice of the gospel doth sound in our ears, let us know that God doth exhort us unto repentance. We must also note that he attributeth to God the person of the speaker, though he do it by man. For otherwise the gospel hath not so full authority as the heavenly truth deserveth, save only when our faith doth look unto him who is the governor of the prophetical function, and doth depend upon his mouth. − (302) − “ Anticipat ,” anticipates. (303) − “ Imo libenter et cupide hoc captant effugium ,” nay, they willingly and eagerly catch at this subterfuge. (304) − “ Clangente evangelii tuba ,” during the clang of the gospel trumpet. return to ' Top of
Pericope (part_of)
- part_of
pericope/per-act-17-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
알지 못하던 시대에는 하나님이 돌아보지 아니하셨거니와. 오랫동안 사용되어 온 것과 모든 사람의 공동 동의로 승인된 것이 선하다고 일반적으로 생각되기 때문에, 왜 처음부터 계속 받아들여지고 사용된 것들을 폐기하느냐고 바울에게 반박했을 수 있다. 온 세상이 그처럼 오랫동안 속았다고 누구를 설득할 수 있겠느냐고. 바울은 이 문제를 미리 막는다. 사람들이 하나님이 하늘에서 손을 내밀어 그들을 길로 되돌려 오도록 하지 않았기 때문에 그처럼 오랫동안 방황했음을 보여 주면서. 이성과 판단을 갖춘 사람들이 그처럼 중요한 문제에서 그처럼 어리석게 더럽게 오류를 범한다는 것이 불편한 것처럼 보일 수 있다. 그러나 바울의 의미는 하나님이 그들을 도우시지 않는 한 사람들이 결코 오류를 끝내지 않는다는 것이다.
또한 이 권면은 그 당시 사람들에게만큼 우리에게도 유익하다. 복음의 원수들이 복음이 다시 솟아나기 시작할 때, 하나님이 사람들로 교황의 배교 아래 그처럼 오랫동안 방황하도록 허용하신 것을 큰 불합리로 여긴다. 마치 (비록 어떤 이유도 나타나지 않더라도) 지금 이전처럼 사람들의 무지를 눈 감아 주시는 것이 그분께 합법적이지 않은 것처럼 말이다. 또한 그가 이것을 말하는 목적을 주로 주목해야 한다. 즉, 이전 시대의 무지가 우리가 하나님이 말씀하실 때 지체 없이 순종하는 것을 방해하지 않도록 하기 위해서다.
이제 그가 모든 사람을 향하여 회개하라 하시나니. 이 말에서 바울은 하나님이 말씀하시자마자 듣도록 우리에게 가르친다. 기록된 것처럼, "오늘 너희가 그의 목소리를 듣거든 마음을 완고하게 하지 말라"(시 95:7; 히 3:7). 하나님이 온유하게 자신에게 부르실 때 이 기회를 소홀히 하는 자들의 완고함은 핑계 없기 때문이다. 또한 이 자리에서 복음이 무엇을 위해 전파되는지를 알 수 있다. 즉, 하나님이 이전의 삶의 오류에서 우리를 자신께 모으기 위해서다. 따라서 복음의 목소리가 우리 귀에 울려 퍼질 때마다, 하나님이 우리에게 회개로 권고하신다는 것을 알자.
원주석
- 번역원본
commentary-section/cal-act-17-30-30(Calvin, PD) - CC0-1.0 · Sonnet 번역
31절 카드 ↗
− 31. Because he hath appointed a day. He maketh mention of the last judgment, that he may awake them out of their dream. For we know how hard a matter it is for men to deny themselves. Therefore, they must be violently enforced unto repentance, which cannot be done better than when they be cited to appear before God’s judgment-seat, and that fearful judgment is set before them, which they may neither despise nor escape. Therefore, let us remember that the doctrine of repentance doth then take place, when men, who would naturally desire to flatter themselves, are awaked with fear of God’s judgment and that none are fit teachers of the gospel but those who are the criers or apparitors of the highest Judge, who bring those who are to come the Judge to plead their cause, and denounce the judgment hanging over their heads, even as if it were in their own hand. Neither is this added in vain, in righteousness, or righteously. For though all men in the world confess that God is a just Judge, yet we see how they, for the most part, pamper and flatter themselves; for they will not suffer God to demand an account farther than their knowledge and understanding doth reach. Therefore, Paul’s meaning is, that men do profit themselves nothing by vain flattery; because they shall not prejudice God’s justice by this means, which showeth that all that is an abomination before God which seemeth goodly in the sight of men, because he will not follow the decrees of men, but that form which himself hath appointed. − By the man whom he hath appointed. It is not to be doubted but that Paul spake more largely concerning Christ, that the Athenians might know that he is the Son of God, by whom salvation was brought to the world, and who had all power given him in heaven and earth; otherwise this speech, which we read here, should have had but small force to persuade. But Luke thought it sufficient to gather the sum of the sermon briefly. Yet is it to be thought that Paul spake first concerning the grace of Christ and that he did first preach him to be the Redeemer of men, before he made him a Judge. But because Christ is oftentimes contemned, when he offereth himself to be a Redeemer, Paul denounceth that he will once sharply punish such wicked contempt, because the whole world must be judged by him. The word [ ὁριζειν ] may be referred, as well unto the secret counsel of God, as unto external manifestation. Yet because the former exposition is more common, I do willingly embrace the same; to wit, that God, by his eternal decree, hath ordained his Son to be the Judge of the world; and that to the end the reprobate, who refuse to be ruled by Christ, may learn that they strive but in vain against the decree of God, which cannot be broken. But because nothing seemeth more strange to men, than that God shall judge in the person of man, Paul addeth afterward, that dignity of Christ, which were hard to be believed, was approved by his resurrection. − The will of God alone ought to be so reverenced among us, that every man for himself subscribe to his decrees without delay. Because the cloak and color of ignorance useth oftentimes to be objected, therefore Paul saith plainly, that Christ was by his resurrection openly showed to be the Judge of the world, and that that was revealed to the eyes of men, which God had before determined with himself concerning him. For that point of doctrine, which Luke toucheth briefly in few words, was handled by Paul at large. He said not only in a word that Christ rose from death, but he did also intreat of the power of his resurrection as was meet. For to what end did Christ rise, but that he might be the first fruits of those which rise again? ( 1 Corinthians 15:23 .) And to what end shall we rise again, but either to life or death? Whereupon it followeth, that Christ by his resurrection is declared and proved to be the Judge of the world. − return to ' Top of Page ' <a name="verse-32" class="com-number"
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pericope/per-act-17-005
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이는 정하신 사람으로 하여금 천하를 공의로 심판할 날을 작정하시고. 그는 마지막 심판을 언급한다. 그들을 꿈에서 깨우기 위해서다. 사람들이 자신을 부정하는 것이 얼마나 어려운지를 우리는 안다. 따라서 그들이 하나님의 심판석 앞에 인용받고, 경멸하거나 피할 수 없는 그 두려운 심판이 그들 앞에 놓일 때보다 더 잘 이루어질 수 없는 회개로 맹렬하게 강요받아야 한다. 또한 공의로라는 것이 헛되이 더해지지 않았다. 온 세상의 모든 사람이 하나님이 공의로운 재판관이심을 고백하지만, 우리는 그들이 대부분 어떻게 자신들을 배려하고 아첨하는지를 본다. 하나님이 그들의 지식과 이해가 미치는 한에서만 계산을 요구하도록 허용하지 않으려 하기 때문이다. 따라서 바울의 의미는 사람들이 헛된 아첨으로 자신들에게 아무 이익이 없다는 것이다. 사람들의 눈에 훌륭하게 보이는 것이 하나님 앞에 가증한 것임을 보여 주는 하나님의 정의를 이것으로 편견할 수 없기 때문이다.
또한 바울은 부활에 대해 더 많이 말했고, 아테네 사람들이 그가 하나님의 아들이시고 구원이 세상에 오게 된 그분이시고 하늘과 땅의 모든 권세를 받으신 분임을 알기 위해서였다는 것을 의심하지 않는다. 그렇지 않으면 우리가 읽는 이 말씀이 설득하는 데 작은 힘밖에 없었을 것이다.
원주석
- 번역원본
commentary-section/cal-act-17-31-31(Calvin, PD) - CC0-1.0 · Sonnet 번역
32절 카드 ↗
− 32. Some mocked. By this we see how great the carelessness of men is, whom neither the tribunal-seat of God, nor the majesty of the highest [supreme] Judge, doth make afraid, ( Acts 26:23 .) We have said that this is a most sharp prick, wherewith men’s minds are pricked forward to fear God, when his judgment is set before their eyes; but there is such unspeakable hardness in the contemners, that they are not afraid to count that a fable or lie which is spoken concerning the giving of an account of our life once. − (305) Notwithstanding, there is no cause why the ministers of the gospel should omit. − (306) the preaching of the judgment which is enjoined them. Though the wicked do laugh and mock, yet this doctrine, which they go about to make of none effect, shall so gird them, that they shall at length perceive that they have striven in vain with their snare. − (307) And no marvel if this point of Paul’s doctrine were derided at Athens; for it is a mystery hid from men’s minds, whereon the chiefest philosophers did never think, neither can we otherwise comprehend it, than when we lift up the eyes of faith unto the infinite power of God. And yet Paul’s sermon was not altogether without fruit; because there were some of the hearers which were desirous to profit and go forward. For when they say that they will hear him again, their meaning is, that though they were not as yet thoroughly persuaded, yet had they some taste, which did provoke them to be desirous to profit. Surely this desire was contrary to loathsomeness. − (308) − (305) − “ De reddenda semel vitae ratione ,” about one day rendering an account of our lives. (306) − “ Supersedant ,” supersede. (307) − “ Laqueo ,” snare or fetter. (308) − “ Fastidio ,” fastidiousness or disdain. return to ' Top of Page ' <a name="verse-34" class="com-number"
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pericope/per-act-17-006
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그들이 죽은 자의 부활을 듣고 어떤 사람은 조롱하고. 이로써 하나님의 심판석도, 최고 재판관의 위엄도 두렵게 만들지 않는 사람들의 무심함이 얼마나 큰지를 본다. 우리는 이것이 사람들의 마음이 하나님 두려움으로 나아가도록 자극받는 가장 날카로운 박차라고 말했다. 그러나 경멸하는 자들에게는 그처럼 말로 표현할 수 없는 완고함이 있어서, 우리의 삶에 대해 한 번 계산을 드릴 것이라는 말을 우화나 거짓말로 여기는 것을 두려워하지 않는다. 그럼에도 복음의 사역자들이 그들에게 맡겨진 심판 선포를 소홀히 해야 할 이유가 없다. 악인들이 비웃고 조롱하더라도, 이 교리가 그들을 그처럼 묶어서 마침내 헛되이 싸웠음을 깨닫게 될 것이다.
원주석
- 번역원본
commentary-section/cal-act-17-32-32(Calvin, PD) - CC0-1.0 · Sonnet 번역
34절 카드 ↗
− 34. Among whom was also Dionysius. Seeing that Luke doth name one man and one woman only, it appeareth that there was but a small number of those which believed at the first. For those other of whom he maketh mention remained indifferent; because they did neither wholly despise Paul’s doctrine, neither were they so thoroughly touched, that they joined themselves unto him that they might be his scholars. Luke maketh mention of Dionysius above the rest, because he was in no small authority among his citizens. Therefore, it is likely that Damaris was also a woman of some renown, [rank.] − Furthermore, it is ridiculous in that the Papists [have] made of a judge an astrologer. But this is to be imputed partly to their ignorance, partly to their boldness, − (309) who, seeing they knew not what Areopagus or Mars’ Street meant, took to themselves liberty to feign whatsoever they would. And their rudeness is too gross, who ascribe the books of the heavenly and ecclesiastical hierarchy, and of the names of God, to this Dionysius. For the heavenly hierarchy is stuffed not only with many doltish and monkish trifles, but also with many absurd inventions, and wicked speculations. And the books of the Ecclesiastical Hierarchy do themselves declare that they were made many years after, when as the purity of Christianity was corrupt with an huge heap of ceremonies. As for the book of the names of God, though it have in it some things which are not altogether to be despised, yet it doth rather breathe out subtilties than sound godliness. (309) − “ Audaciae ,” effrontery. return to ' Top of Page ' Acts Act 16 Acts Act Acts Act 18 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Acts 17". 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Pericope (part_of)
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pericope/per-act-17-006
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그 중에 어떤 사람들이 믿어 그에게 가까이 하니. 누가가 한 남성과 한 여성만 이름을 들기 때문에, 처음에 믿은 자들이 소수였음이 나타난다. 그 중에 언급된 다른 이들은 중립적 상태에 머물렀기 때문이다. 그들이 바울의 교리를 완전히 경멸하지도 않았지만, 그의 학생이 되기 위해 그에게 합류할 만큼 철저하게 감동받지도 않았다. 누가가 디오누시오를 다른 이들보다 더 언급하는 것은 그가 그의 시민들 사이에서 적지 않은 권위를 가졌기 때문이다. 따라서 다마리도 어떤 명성의 여성이었을 것이다.
원주석
- 번역원본
commentary-section/cal-act-17-34-34(Calvin, PD) - CC0-1.0 · Sonnet 번역