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주석[칼빈] — 사도행전 2장 · 오순절 성령

요약
칼빈 주석 · 섹션 34개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. And when. To be fulfilled is taken in this place for to come. For Luke beareth record again of their perseverance, when he saith that they stood all in one place until the time which was set them. Hereunto serveth the adverb, with one accord Furthermore, we have before declared why the Lord did defer the sending of his Spirit a whole month and a half. But the question is, why he sent him upon that day chiefly. I will not refute that high and subtle interpretation of Augustine, that like as the law was given to the old people fifty days after Easter, being written in tables of stone by the hand of God, so the Spirit, whose office it is to write the same in our hearts, did fulfill that which was figured in the giving of the law as many days after the resurrection of Christ, who is the true Passover. Notwithstanding, whereas he urgeth this his subtle interpretation as necessary, in his book of Questions upon Exodus, and in his Second Epistle unto Januarius, I would wish him to be more sober and modest therein. Notwithstanding, let him keep his own interpretation to himself. In the mean season, I will embrace that which is more sound. Upon the feast day, wherein a great multitude was wont to resort to Jerusalem, was this miracle wrought, that it might be more famous. And truly by means hereof was it spread abroad, even unto the uttermost parts and borders of the earth. (77) For the same purpose did Christ oftentimes go up to Jerusalem upon the holy days, (78) ( John 2:0 ,) to the end those miracles which he wrought might be known to many, and that in the greater assembly of people there might be the greater fruit of his doctrine. For so will Luke afterward declare, that Paul made haste that he might come to Jerusalem before the day of Pentecost, not for any religion’s sake, but because of the greater assembly, that he might profit the more, ( Acts 20:16 .) Therefore, in making choice of the day, the profit of the miracle was respected: First, that it might be the more extolled at Jerusalem, because the Jews were then more bent to consider the works of God; and, secondly, that it might be bruited abroad, even in far countries. They called it the fiftieth day, beginning to reckon at the first-fruits. (77) “ Ut more videbimus ,” as we shall by and by see, omitted. (78) “ Festis diebus ,” on feast days, or festivals. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-1

Source

"오순절 날이 이미 이르매 그들이 다같이 한 곳에 모였더니"—"이르매"는 이 문맥에서 "오다"를 뜻한다. 누가는 그들이 정해진 시간이 올 때까지 한 곳에 다 함께 있었다고 기록함으로써, 그들의 인내와 한결같음을 다시 한번 증언한다. 주님이 성령을 보내시기를 한 달 반이나 미루신 이유는 앞서 설명한 바 있다.

왜 하필 이 날을 선택하셨는가? 아우구스티누스의 심오한 해석—유월절 후 오십 일째에 돌판으로 율법이 주어진 것처럼, 성령도 그리스도의 부활 후 오십 일째에 그 율법을 우리 마음에 기록하러 오셨다는 해석—을 칼빈은 부정하지 않지만, 그보다 더 단순하고 실질적인 이유를 선호한다. 오순절은 예루살렘에 많은 군중이 모이는 날이었다. 이 기적이 더욱 널리 알려지고 더 먼 곳까지 퍼지도록 이 날을 선택하셨다는 것이다. 그리스도께서도 같은 이유로 명절 때마다 예루살렘에 올라가셨다(요 2장). 바울도 더 많은 사람들에게 유익을 주기 위해 오순절 전에 예루살렘에 도착하려 서두른 것이다(행 20:16). 그러므로 날의 선택은 기적의 유익을 위한 것이었다. 첫째로는 유대인들이 더욱 하나님의 역사에 주의를 기울이는 때였고, 둘째로는 먼 나라에까지 이 소식이 전파될 수 있었기 때문이다. "오순절"은 첫 열매를 드린 날부터 오십 일째 날을 뜻한다.

원주석

2절 카드 ↗

2. And there was made It was requisite that the gift should be visible, that the bodily sense might the more stir up the disciples. For such is our slothfulness to consider the gifts of God, that unless he awake all our senses, his power shall pass away unknown. This was, therefore, a preparation that they might the better know that the Spirit was now come which Christ had promised. Although it was not so much for their sake as for ours, even as in that the cloven and fiery tongues appeared, there was rather respect had of us, and of all the whole Church in that, than of them. For God was able to have furnished them with necessary ability to preach the gospel, although he should use no sign. They themselves might have known that it came to pass neither by chance, neither yet through their own industry, that they were so suddenly changed; but those signs which are here set down were about to be profitable for all ages; as we perceive at this day that they profit us. And we must briefly note the proportion of the signs. The violence of the wind did serve to make them afraid; for we are never rightly prepared to receive the grace of God, unless the confidence (and boldness) of the flesh be tamed. For as we have access unto him by faith, so humility and fear setteth open the gate, that he may come in unto us. He hath nothing to do with proud and careless men. It is a common thing for the Spirit to be signified by wind, (or a blast,) ( John 20:22 .) For both Christ himself, when he was about to give the Spirit to his apostles, did breathe upon them; and in Ezekiel’s vision there was a whirlwind and wind, ( Ezekiel 1:4 .) Yea, the word Spirit itself is a translated word; for, because that hypostasis, or person of the Divine essence, which is called the Spirit, is of itself incomprehensible, the Scripture doth borrow the word of the wind or blast, because it is the power of God which God doth pour into all creatures as it were by breathing. The shape of tongues is restrained unto the present circumstance. For as the figure and shape of a dove which came down upon Christ, ( John 1:32 ,) had a signification agreeable to the office and nature of Christ, so God did now make choice of a sign which might be agreeable to the thing signified, namely, that it might show such effect and working of the Holy Ghost in the apostles as followed afterward. The diversity of tongues did hinder the gospel from being spread abroad any farther; so that, if the preachers of the gospel had spoken one language only, all men would have thought that Christ had been shut up in the small corner of Jewry. But God invented a way whereby it might break out, when he divided and clove the tongues of the apostles, that they might spread that abroad amongst all people which was delivered to them. Wherein appeareth the manifold goodness of God, because a plague and punishment of man’s pride was turned into matter of blessing. For whence came the diversity of tongues, save only that the wicked and ungodly counsels of men might be brought to naught? ( Genesis 11:7 .) But God doth furnish the apostles with the diversity of tongues now, that he may bring and call home, into a blessed unity, men which wander here and there. These cloven tongues made all men to speak the language of Canaan, as Isaiah foretold, ( Isaiah 19:18 .) For what language soever they speak, yet do they call upon one Father, which is in heaven, with one mouth and one spirit, ( Romans 15:6 .) I said that that was done for our sake, not only because the fruit came unto us, but because we know that the gospel came unto us not by chance, but by the appointment of God, who to this end gave the apostles cloven tongues, lest any nation should want that doctrine which was committed unto them; whereby is proved the calling of the Gentiles; and, secondly, hereby their doctrine doth purchase credit, which we know was not forged by man, seeing that we hear that the Spirit did dwell in their tongues. Now, it remaineth that we declare what the fire meaneth. Without all doubt, it was a token of the (force and) efficacy which should be exercised in the voice of the apostles. Otherwise, although their sound had gone out into the uttermost parts of the world, they should only have beat the air, without doing any good at all. Therefore, the Lord doth show that their voice shall be fiery, that it may inflame the hearts of men; that the vanity of the world being burnt and consumed, it may purge and renew all things. Otherwise they durst never have taken upon them so hard a function, unless the Lord had assured them of the power of their preaching. Hereby it came to pass that the doctrine of the gospel did not only sound in the air, but pierce into the minds of men, and did fill them with an heavenly heat (and burning.) Neither was this force showed only in the mouth of the apostles, but it appeareth daily. And, therefore, we must beware lest, when the fire burneth, we be as stubble. Furthermore, the Lord did once give the Holy Ghost under a visible shape, that we may assure ourselves that his invisible and hidden grace shall never be wanting to the Church. And it sat. Because the number is suddenly changed, it is to be doubted whether he speaketh of the fire. He said that there appeared tongues as it had been of fire. It followeth by and by, and it sat upon them. Notwithstanding, I refer it unto the Spirit. For the Hebrews use commonly to express the substantive of the verb in the second member, which they did omit in the former. Wherefore we have an example in this place: It sat upon them, and they were all filled with the Holy Ghost. And we know that although Luke did write in Greek, yet is he full of those phrases which the Hebrews use. (79) Now, whereas he calleth the tongues the Holy Ghost, it is according to the custom of the Scripture. For John calleth the dove by the same name, ( John 1:32 ,) because the Lord would testify and declare the presence of his Spirit by some such s

Pericope (part_of)

절 (explains)

bible-text/act-2-2

Source

"홀연히 하늘로부터 급하고 강한 바람 같은 소리가 있어 그들이 앉은 온 집에 가득하며"—이 선물이 가시적으로 나타날 필요가 있었다. 우리는 하나님의 선물들을 인식하는 데 너무 둔하기 때문에, 그분이 우리의 모든 감각을 깨우지 않으시면 그분의 능력이 알려지지 않은 채 지나가버린다. 이것은 그리스도께서 약속하신 성령이 이제 오셨다는 것을 더 잘 알 수 있도록 하는 준비였다.

이 표징들은 사도들만을 위한 것이 아니라 우리와 온 교회를 위한 것이었다. 하나님은 외적 표징 없이도 그들에게 복음을 전파하는 데 필요한 능력을 주실 수 있었다. 그들 스스로도 자신들이 갑자기 변화된 것이 우연이나 자신들의 노력에 의한 것이 아님을 알 수 있었을 것이다. 그러나 여기 기록된 표징들은 모든 세대에 유익이 되도록 주어진 것이다.

표징들의 의미를 간략히 살펴보자. 바람의 강한 소리는 두려움을 일으키기 위한 것이었다. 우리는 육신의 교만과 자신감이 꺾이지 않는 한 하나님의 은혜를 받을 준비가 제대로 되지 않는다. 믿음으로 그분께 나아가듯, 겸손과 두려움이 그분이 우리에게 들어오시도록 문을 열어 준다. 성령은 바람(또는 호흡)으로 표현되는 것이 자연스럽다(요 20:22). 그리스도 자신도 제자들에게 성령을 주실 때 그들에게 숨을 불어넣으셨다. 에스겔의 환상에서도 회오리바람이 나타났다(겔 1:4). 성경이 "영"이라는 단어를 바람이나 호흡에서 빌려온 것도 이 때문이다.

불꽃 같은 혀의 모양은 현재 상황에 맞는 표징이었다. 요한에게 나타난 비둘기 모양이 그리스도의 직분과 본성에 적합한 표징이었던 것처럼, 하나님은 이제 표징된 것과 일치하는 표징을 선택하셨다. 방언의 다양성은 이전에 복음이 더 넓게 퍼지는 것을 막는 장벽이었다. 복음 전파자들이 하나의 언어만 사용했다면, 그리스도가 유대 땅의 작은 구석에만 갇혀 있다고 생각했을 것이다. 그러나 하나님은 사도들의 혀를 나누어 모든 민족에게 전달받은 것을 퍼뜨리게 하셨다. 여기서 하나님의 선하심이 드러난다. 인간의 교만에 대한 형벌과 저주였던 언어의 다양성이 이제 축복의 재료가 되었다(창 11:7). 사도들은 이사야의 예언대로(사 19:18) 모든 사람들이 가나안의 언어를 말하게 되는 데 사용되었다. 어떤 언어로 말하든, 그들은 한 하늘 아버지를 한 입과 한 마음으로 부른다(롬 15:6).

불이 의미하는 것은 사도들의 말에 나타날 능력과 효력의 표징이다. 그렇지 않았다면, 그들의 소리가 세상 끝까지 퍼져도 허공만 울릴 뿐 아무 유익이 없었을 것이다. 주님은 그들의 목소리가 불처럼 되어 사람들의 마음을 불태우고, 세상의 헛된 것들을 태워버리고 모든 것을 정결하게 새롭게 할 것을 보여 주셨다. 이 능력은 사도들의 입에서만 나타난 것이 아니라 오늘날도 계속 나타난다. 불이 탈 때 지푸라기가 되지 않도록 주의해야 한다.

원주석

4절 카드 ↗

4. They began to speak He showeth that the effect did appear presently, and also to what use their tongues were to be framed and applied, But because Luke setteth down shortly after, that strangers out of divers countries did marvel, because that every one of them did hear the apostles speaking in their own tongue, some think that they spoke not in divers tongues, but that they did all understand that which was spoken in one tongue, as well as if they should hear their natural tongue. (81) Therefore, they think that one and the same sound of the voice was diversely distributed amongst the hearers. Another conjecture they have, because Peter made one sermon in the audience of many gathered together out of divers countries, who could not understand his speech (and language,) unless another voice should come unto their ears than that which proceeded out of his mouth. But we must first note that the disciples spoke indeed with strange tongues; otherwise the miracle had not been wrought in them, but in the hearers. So that the similitude should have been false whereof he made mention before; neither should the Spirit have been given so much to them as to others. Again, we hear how Paul giveth thanks to God, that he speaketh with divers tongues, ( 1 Corinthians 14:18 .) Truly he challengeth to himself both the understanding, and also the use thereof. Neither did he attain to this skill by his own study and industry, but he had it by the gift of the Spirit. In the same place he affirmeth that it is an especial gift, wherewith all men are not endued. I suppose that it doth manifestly appear hereby that the apostles had the variety and understanding of tongues given them, that they might speak unto the Greeks in Greek, unto the Italians in the Italian tongue, (82) and that they might have true communication (and conference) with their hearers. Notwithstanding, I leave it indifference whether there was any second miracle wrought or no, so that the Egyptians and Elamites did understand Peter speaking in the Chaldean tongue, as if he did utter divers voices. For there be some conjectures which persuade me thus to think, and yet not so firm but that they may be refuted. For it may be that they spoke with divers tongues, as they light upon this man or that, and as occasion was offered, and as their languages were diverse. Therefore, it was a manifest miracle, when they saw them ready to speak divers languages. As touching Peter’s sermon, it might be understood of the greater part of men wheresoever they were born; for it is to be thought that many of those which came to Jerusalem were skillful in the Chaldean tongue. Again, it shall be nothing inconvenient if we say that he spoke also in other tongues. Although I will not much stand about this matter; so that this be out of doubt, that the apostles changed their speech. (83) (81) “ Nativum ,” native. (82) “ Latine ,” in Latin. (83) “ Vere mutasse ,” truly changed. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-4

Source

"그들이 다 성령의 충만함을 받고 성령이 말하게 하심을 따라 다른 언어들로 말하기를 시작하니라"—효과가 즉시 나타났음을 보여 준다. 어떤 이들은 사도들이 여러 언어로 말한 것이 아니라 한 언어로 말했는데 듣는 이들이 각자의 언어로 이해했다고 생각한다. 그러나 칼빈은 실제로 제자들이 다른 언어들로 말했다고 본다. 그렇지 않다면 기적은 듣는 이들에게 일어난 것이지, 사도들에게 일어난 것이 아니기 때문이다. 또한 앞에서 언급된 표징의 비유도 성립하지 않는다.

바울이 여러 언어로 말하는 것에 대해 하나님께 감사드렸으며(고전 14:18), 이것이 모든 사람에게 주어진 것이 아닌 특별한 은사임을 선언한 것을 볼 때, 사도들에게 언어의 다양함과 이해가 주어졌음이 분명하다. 이집트인들과 엘람인들이 베드로가 갈대아 방언으로 말하는 것을 각자의 언어로 들은 두 번째 기적이 있었는지에 대해서는 열린 자세를 취하지만, 사도들이 실제로 말하는 언어를 바꾸었다는 것은 의심의 여지가 없다.

원주석

5절 카드 ↗

5. And there were at Jerusalem. When he calleth them godly or religious men, he seemeth to give us to understand that they came to Jerusalem that they might worship God; like as God, in all ages, after the scattering abroad, did gather together into that city some seed which remained, having, as it were, set up his banner, because as yet the temple did serve to some use. Yet, nevertheless, he showeth, by the way, who those be which profit by those miracles, whereby God doth declare his power. For wicked and profane men do either laugh at them, or else pass [care] not for them, as we shall see by and by. Furthermore, he meant to cite those as witnesses, which may the better be believed for their religion and godliness. When he said, out of every nation, he meaneth out of divers countries, whereof one is far from another. For he doth also afterwards reckon up those lands whereof one was far distant from another, of which sort are Libya and Pontus, Rome and Parthia, and Arabia, and such like. This serveth to increase the greatness of the thing. For the Cretians and men of Asia, dwelling so near together, might have some likelihood and agreement in speech; (85) but the same could not be betwixt the Italians and the men of Cappadocia, betwixt the Arabians and those of Pontus. Yea, this was also a work of God worthy to be remembered and wondered at, that in so huge and horrible a scattering abroad of the people, he did always reserve some relics, yea, he caused certain strangers to adjoin themselves unto a people which was in such misery, and, as it were, quite destroyed. For although they lived here and there in exile in far countries, and being one far from another, did, as it were, inhabit divers worlds, yet did they hold among themselves the unity of faith. Neither doth he call them unadvisedly, and without good consideration, godly men, and men gearing God. (85) “ Linguae commercium ,” interchange of speech. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-5

Source

"그 때에 경건한 유대인들이 천하 각국으로부터 와서 예루살렘에 머물러 있더니"—그들이 "경건한" 사람들이라고 불린 것은, 하나님께 예배드리기 위해 예루살렘에 왔음을 시사한다. 흩어진 후에도 하나님은 항상 이 도시에서 남은 씨앗을 모으셨다. 누가는 이 기적들을 통해 유익을 얻는 사람들이 누구인지도 보여 준다. 악하고 불경한 사람들은 기적을 비웃거나 신경 쓰지 않는다. 또한 경건한 사람들을 증인으로 내세우기 위함이다. "각 나라로부터"는 서로 멀리 떨어진 다양한 나라들을 의미한다. 리비아와 본도, 로마와 파르티아, 아라비아 등 서로 거리가 먼 곳들이 열거된다. 이것은 기적의 위대함을 더욱 부각시킨다. 크레타인들과 아시아인들은 언어가 어느 정도 비슷할 수 있지만, 이탈리아인들과 갑바도기아인들, 아라비아인들과 본도인들 사이에는 그런 유사성이 있을 수 없기 때문이다.

원주석

6절 카드 ↗

6. When this was noised abroad. Luke saith thus in Greek, This voice being made; but his meaning is, that the fame was spread abroad, whereby it came to pass that a great multitude came together. For if one after another in divers places, and at divers times, had heard the apostles speaking in divers tongues, the miracle had not been so famous; therefore they come altogether into one place, that the diversity of tongues may the better appear by the present comparison. There is a further circumstance also here to be noted, that the country (and native soil) of the apostles was commonly known, and this was also commonly known, that they never went out of their country to learn (86) strange tongues. Therefore, forasmuch as one speaketh Latin, another Greek, another the Arabian tongue, as occasion was offered, and that indifferently, and every one doth also change his tongue, the work of God appeareth more plainly hereby. (86) “ Ut peregrinas linguas discere potuerint ,” so as to be able to learn foreign tongues. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

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bible-text/act-2-6

Source

"이 소리가 나매 큰 무리가 모여 각각 자기의 방언으로 제자들이 말하는 것을 듣고 소동하여"—누가는 소문이 퍼져 큰 무리가 함께 모였다고 기록한다. 만약 여러 곳에서 각각 다른 때에 사도들이 여러 언어로 말하는 것을 들었다면 기적이 그렇게 유명하지 않았을 것이다. 그러므로 모두 한 곳에 모여 언어의 다양함이 직접 비교를 통해 더 분명히 드러나도록 하셨다. 또한 사도들의 출신지가 모두에게 잘 알려져 있었고, 그들이 외국어를 배우러 고향을 떠난 적이 없다는 것도 모두가 알았다. 그러므로 한 사람이 라틴어로, 또 다른 사람이 헬라어로, 또 다른 사람이 아라비아어로 말하며, 또 각자가 언어를 바꾸는 것을 보았을 때 하나님의 역사가 더욱 분명하게 드러났다.

원주석

11절 카드 ↗

11. The wonderful works of God. Luke noteth two things which caused the hearers to wonder; first, because the apostles being before ignorant and private persons, (87) born in a base corner, (88) did, notwithstanding, intreat profoundly of divine matters, and of heavenly wisdom. The other is, because they have new tongues given them suddenly. Both things are worth the noting, because to huddle out [utter] words unadvisedly and foolishly, should not so much have served to move their minds; and the majesty of the things ought the more to have moved them to consider the miracle. Although they give due honor to God, in that they are astonished and amazed, yet the principal and of the miracle is expressed in this, that they inquire, and thereby declare that they are prepared to learn; for otherwise their amazedness and wondering should not have done them any great good. And certainly we must so wonder at the works of God, that there must be also a consideration, and a desire to understand. (87) “ Idiotae ,” unlearned. (88) “ Nati in contempto angulo ,” born in a district of no repute. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-11

Source

"하나님의 큰 일을 우리의 각 언어로 듣는도다 하고"—누가는 청중들이 놀란 두 가지 이유를 언급한다. 첫째, 전에 무식하고 평범한 사람들이었고 평범한 고장에서 태어난 사도들이 거룩하고 심오한 일들과 하늘의 지혜를 말한다는 것이다. 둘째, 그들이 갑자기 새로운 언어들을 받았다는 것이다. 두 가지 모두 주목할 만하다. 단순히 말을 쏟아내는 것은 마음을 움직이지 못하지만, 일들의 위엄이 기적을 더욱 고찰하게 만들어야 했다. 그들이 하나님께 영광을 돌리며 놀라고 경이로워하지만, 기적의 주요 목적은 그들이 탐구하고, 이로써 배울 준비가 되었음을 보여 주는 것에 표현되어 있다. 그렇지 않으면 그들의 경이로움이 크게 도움이 되지 않았을 것이다. 우리는 하나님의 역사에 놀라되, 그와 함께 이해하고 배우려는 열망도 가져야 한다.

원주석

12절 카드 ↗

12. Others mocking Hereby it appeareth how monstrous as well the sluggishness, as also the ungodliness of men is, when Satan hath taken away their mind. If God should openly (and visibly) descend from heaven, his majesty could scarce more manifestly appear than in this miracle. Whosoever hath any drop of sound understanding in him must needs be stricken with the only hearing of it. How beastly, then, are those men who see it with their eyes, and yet scoff, and go about with their jests to mock the power of God? But the matter is so. There is nothing so wonderful which those men do not turn to a jest who are touched with no care of God; because they do, even upon set purposes, harden themselves in their ignorance in things most plain. And it is a just punishment of God, which he bringeth upon such pride, to deliver them to Satan, to be driven headlong into blind fury. Wherefore, there is no cause why we should marvel that there be so many at this day so blind in so great light, if they be so deaf when such manifest doctrine is delivered, yea, if they wantonly refuse salvation when it is offered unto them. For if the wonderful and strange works of God, wherein he doth wonderfully set forth his power, be subject to the mockery of men, what shall become of doctrine, which they think tasteth of nothing but of that which is common? Although Luke doth signify unto us that they were not of the worst sort, or altogether past hope, which did laugh (and mock;) but he meant rather to declare how the common sort was affected when they saw this miracle. And truly it hath been always so in the world, for very few have been touched with the true feeling of God as often as he hath revealed himself. Neither is it any marvel; for religion is a rare virtue, and a virtue which few men have; which is, indeed, the beginning of understanding. Nevertheless, howsoever the more part of men, through a certain hard stiff-neckedness, doth reject the consideration of the works of God, yet are they never without fruit, as we may see in this history. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-12

Source

"다 놀라며 당혹하여 서로 이르되 이 어찌 된 일이냐 하며 또 어떤 이들은 조롱하여 이르되 그들이 새 술에 취하였다 하더라"—이것은 사탄이 그들의 마음을 빼앗을 때 인간의 나태함과 불경함이 얼마나 기이한지를 보여 준다. 만약 하나님이 하늘에서 눈에 보이게 내려오신다 해도 이 기적보다 더 분명하게 그분의 위엄이 나타날 수 없었을 것이다. 조금이라도 건전한 이해를 가진 사람이라면 이 이야기만 들어도 충격을 받아야 마땅하다. 그런데 눈으로 직접 보면서도 비웃고 농담으로 하나님의 능력을 조롱하는 사람들은 얼마나 짐승 같은가?

하나님에 대한 관심이 없는 사람들은 아무리 놀라운 일도 농담으로 만들어버린다. 그들은 가장 명백한 것들에서도 일부러 자신들의 무지 속에 굳어진다. 이것은 그런 교만에 대한 하나님의 공정한 처벌이니, 그들을 사탄에게 내어주어 맹목적인 분노로 치닫게 하신다. 오늘날 그처럼 많은 사람들이 그토록 큰 빛 속에서 눈이 멀어 있고, 그렇게 명확한 교리가 전해져도 귀가 먹어 있으며, 심지어 구원이 제시될 때 제멋대로 거부하는 것을 보아도 놀랄 일이 아니다. 누가는 조롱하는 자들이 최악이거나 완전히 희망이 없는 자들임을 의미하지는 않는다. 다만 그는 기적을 보았을 때 많은 사람들이 일반적으로 어떻게 반응하는지를 보여 주려는 것이다.

원주석

14절 카드 ↗

14. And Peter, standing By this word standing he did signify, that there was a grave sermon made in the assembly; for they did rise when they spoke unto the people, to the end they might be the better heard. The sum of this sermon is this, he gathereth that Christ is already revealed and given by the gift of the Holy Ghost, which they saw. Yet, first, he refuteth that false opinion, in that they thought that the disciples were drunk. This refutation consisteth upon a probable argument; because men use not to be drunk betimes in the morning. For, as Paul saith, “Those which are drunk are drunk in the night,” ( 1 Thessalonians 5:7 .) For they flee the light for shame. And surely so great is the filthiness of this vice, that for good causes it hateth the light. And yet this argument were not always good; for Esaias doth inveigh in his time against those which did rise early to follow drunkenness. And at this day there be many who, like hogs, so soon as they awake, run to quaffing. But because this is (89) a common custom amongst men, Peter saith, that it is no likely thing. Those which have but even small skill in antiquity do know that the civil day, from the rising of the sun until the going down thereof, was divided into twelve hours; so that the hours were longer in summer, and shorter in winter. Therefore, that which should now be the ninth before noon in winter, and in summer the eighth, was the third hour amongst the old people. (90) Therefore, whereas Peter doth only lightly remove the opinion of drunkenness, he doth it for this cause, because it had been superfluous to have stood about any long excuse. (91) Therefore, as in a matter which was certain and out of doubt, he doth rather pacify those which mocked, than labor to teach them. And he doth not so much refute them by the circumstance of time, as by the testimony of Joel. For when he saith that that is now come to pass which was foretold, he toucheth briefly their unthankfulness, because they do not acknowledge such an excellent benefit promised unto them in times past which they now see with their eyes. And whereas he upbraideth the fault of a few unto all, (92) he doth it not to this end, that he may make them all guilty of the same fault; but because a fit occasion was offered by their mocking to teach them altogether, he doth not foreslow the same. (93) (89) “ Abhorret ,” differs from. (90) “ Veteribus ,” the ancients. (91) “ Anxia excusatio ,” anxious excuse. (92) “ Quod autem omnibus exprobrat paucorum vitium ,” as to his upbraiding all with the fault of a few. (93) “ Eam non negligit ,” he does not neglect it. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-14

Source

"베드로가 열한 사도와 함께 서서 소리를 높여 이르되"—"서서"라는 단어는 장엄한 설교가 행해졌음을 의미한다. 그들은 사람들에게 말할 때 더 잘 들릴 수 있도록 일어섰다. 이 설교의 핵심은, 그들이 보고 있는 성령의 선물로부터 그리스도가 이미 나타나시고 주어졌다는 것을 증명하는 것이다. 그는 먼저 제자들이 취했다는 그릇된 생각을 반박한다. 이 반박은 개연성 있는 논증에 근거한다. 사람들은 이른 아침에 취하지 않는 법이기 때문이다. 바울이 말한 것처럼 "취한 자들은 밤에 취한다"(살전 5:7). 수치 때문에 그들은 빛을 피한다. 그러나 베드로는 이 반박에 오래 머무르지 않는다. 그것이 확실한 사안이었기 때문이다. 그는 요엘의 증언으로 조롱하는 자들을 진정시킨다. 이로써 예언된 것이 지금 이루어졌다고 말함으로써 간략하게 그들의 배은망덕을 책망한다. 그들이 이전에 약속된 탁월한 선물을 눈으로 보면서도 인정하지 않기 때문이다.

원주석

17절 카드 ↗

17. It shall be in the last days By this effect he proveth that the Messiah is already revealed. Joel, indeed, doth not express the last days, ( Joel 2:29 ;) but for as much as he intreateth of the perfect restoring of the Church, it is not to be doubted but that that prophecy belongeth unto the last age alone. Wherefore, that which Peter bringeth doth no whit dissent from Joel’s meaning; but he doth only add this word for exposition sake, that the Jews might know that the Church could by no other means be restored, which was then decayed, but by being renewed by the Spirit of God. Again, because the repairing of the Church should be like unto a new world, therefore Peter saith that it shall be in the last days. And surely this was a common and familiar thing among the Jews, that all those great promises concerning the blessed and well-ordered state of the Church should not be fulfilled until Christ, by his coming, should restore all things. Wherefore, it was out of all doubt amongst them, that that which is cited out of Joel doth appertain unto the last time. Now, by the last days, or fullness of time, is meant the stable and firm condition of the Church, in the manifestation or revealing of Christ. I will pour out my Spirit He intendeth to prove, (as we have already said,) that the Church can be repaired by no other means, saving only by the giving of the Holy Spirit. Therefore, forasmuch as they did all hope that the restoring drew near, he accuseth them of sluggishness, because they do not once think upon the way and means thereof. And when the prophet saith, “I will pour out,” it is, without all question, that he meant by this word to note the great abundance of the Spirit. And we must take I will pour out of my Spirit in the same sense, as if he had said simply, I will pour out my Spirit. For these latter words are the words of the prophet. But Peter followed the Grecians, who translate the Hebrew word ח , (cheth,) απο Therefore, some men do in vain more subtlely play the philosophers; because, howsoever the words be changed, yet must we still retain and keep the prophet’s meaning. Nevertheless, when God is said to pour out his Spirit, I confess it must be thus understood, that he maketh manifold variety and change of gifts to flow unto men from his Spirit, as it were out of the only fountain, the fountain which can never be drawn dry. For, as Paul doth testify, there be divers gifts, and yet but one Spirit, ( 1 Corinthians 12:4 .) And hence do we gather a profitable doctrine, that we can have no more excellent thing given us of God than the grace of the Spirit; yea, that all other things are nothing worth if this be wanting. For, when God will briefly promise salvation to his people, he affirmeth that he will give them his Spirit. Hereupon it followeth that we can obtain no good things until we have the Spirit given us. And truly it is, as it were, the key which openeth unto us the door, that we may enter into all the treasures of spiritual good things; and that we may also have entrance into the kingdom of God. Upon all flesh It appeareth, by that which followeth, of what force this generality is; for, first, it is set down generally, all flesh; after that the partition is added, whereby the prophet doth signify that there shall be no difference of age or kind, but that God admitteth all, one with another, unto the partaking of his grace. It is said, therefore, all flesh, because both young and old, men and women, are thereby signified; yet here may a question be moved, why Clod doth promise that unto his people, as some new and unwonted good thing, which he was wont to do for them from the beginning throughout all ages; for there was no age void of the grace of the Spirit. The answer of this question is set down in these two sentences: “I will pour out,” and, “Upon all flesh;” for we must here note a double contrariety, (94) between the time of the Old and New Testament; for the pouring out (as I have said) doth signify great plenty, when as there was under the law a more scarce distribution; for which cause John also doth say that the Holy Ghost was not given until Christ ascended into heaven. All flesh cloth signify an infinite multitude, whereas God in times past did vouchsafe to bestow such plenty of his Spirit only upon a few. Furthermore, in both comparisons we do not deny but that the fathers under the law were partakers of the self, same grace whereof we are partakers; but the Lord doth show that we are above them, as we are indeed. I say, that all godly men since the beginning of the world were endued with the same spirit of understanding, of righteousness, and sanctification, wherewith the Lord doth at this day illuminate and regenerate us; but there were but a few which had the light of knowledge given them then, if they be compared with the great multitude of the faithful, which Christ did suddenly gather together by his coming. Again, their knowledge was but obscure and slender, and, as it were, covered with a veil, if it be compared with that which we have at this day out of the gospel, where Christ, the Sun of righteousness, doth shine with perfect brightness, as it were at noon day. Neither doth that any whit hurt or hinder that a few had such an excellent faith, that peradventure they have no equal at this day. For their understanding did nevertheless smell or savor of the instruction and schoolmastership (95) of the law. For that is always true, that godly kings and prophets have not seen nor heard those things which Christ hath revealed by his coming. Therefore, to the end the prophet Joel may commend the excellency of the New Testament, he affirmeth and foretelleth that the grace of the Spirit shall be more plentiful in time thereof; and, again, that it shall come unto more men, ( Matthew 13:17 ; Luke 10:24 .) And your sons shall prophesy By the word prophesy he meant to note the rare and singular gift of understanding. And to the same purpose tendeth that pa

Pericope (part_of)

절 (explains)

bible-text/act-2-17

Source

"하나님이 말씀하시기를 말세에 내가 내 영을 모든 육체에 부어 주리니"—이 효과로써 베드로는 메시아가 이미 나타나셨음을 증명한다. 요엘은 "말세"라고 표현하지 않았지만(욜 2:29), 교회의 완전한 회복을 다루고 있으므로 그 예언은 마지막 시대에만 속한다. 따라서 베드로가 덧붙인 것은 요엘의 의미와 다르지 않다. 유대인들이 교회는 하나님의 성령으로 갱신됨으로써만 회복될 수 있다는 것을 알게 하기 위함이었다.

"말세"는 그리스도의 나타나심 안에서 교회의 안정되고 확고한 상태를 의미한다. 그리스도의 오심으로 모든 것을 회복하신 때부터 마지막 부활까지 계속되는 것이다.

"내가 내 영을 부어 주리라"—이 말씀은 성령의 풍성한 공급을 의미한다. 율법 아래에서는 더 희소하게 분배되었다. 그래서 요한도 성령이 아직 주어지지 않았다고 말했는데, 그리스도가 아직 영광을 받지 못하셨기 때문이다. "모든 육체"는 특정한 소수가 아닌 무한히 많은 사람들을 의미한다. 과거에 하나님은 이런 풍성한 성령의 충만을 소수에게만 베푸셨다.

칼빈은 이것을 구약 신자들이 성령에 참여하지 못했다는 뜻으로 해석하지 않는다. 모든 경건한 사람들은 처음부터 동일한 이해와 의로움과 성화의 영을 받았다. 그러나 신약의 빛에 비교하면 당시 지식을 가진 자들의 수는 매우 적었다. 또한 그들의 지식은 희미하고 얕았으며 수건으로 가려진 것 같았다. 복음에서 그리스도라는 의의 태양이 정오처럼 완전하게 빛나는 것과 비교하면 그렇다.

원주석

18절 카드 ↗

18. Upon my servants. In these words the promise is restrained unto the worshippers of God. For God doth not profane his Spirit; which he should do, if he should make the stone common to the unbelieving and despisers. It is certain that we are made the servants of God by the Spirit; and that, therefore, we are not, until such time as we have received the same; but, first, whom God hath adopted to be of his family, and whom he hath framed by his Spirit to obey him, those doth he furnish with new gifts afterward. Again, the prophet did not respect that order of thee, but his meaning was to make this grace proper to the Church alone. And forasmuch as the Church was only among the Jews, he calleth them honorably the servants and handmaids of God. But after that God did gather unto himself on every side a Church, the wall of separation being pulled down, so many as are received into the society of the covenant are called by the same name. Only let us remember, that the Spirit is appointed for the Church properly. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-18

Source

"그 때에 내가 내 남종과 여종들에게 내 영을 부어 주리니 그들이 예언할 것이요"—이 말씀에서 약속은 하나님을 경배하는 사람들에게만 제한된다. 하나님은 믿지 않는 자들과 경멸하는 자들과 성령을 공유하지 않으신다. 우리가 하나님의 종이 되는 것은 성령으로 인한 것이다. 그러므로 성령을 받기 전까지는 아직 그분의 종이 아니다. 하나님이 먼저 자신의 가족에 입양하시고, 성령으로 순종하게 하신 자들에게 새로운 은사들을 더해 주신다. 선지자는 이 순서를 따진 것이 아니라, 이 은혜가 교회에만 고유한 것임을 말하려 했다. 교회가 유대인들 가운데만 있었기 때문에, 선지자는 그들을 명예롭게 하나님의 종과 여종이라고 불렀다. 그러나 중간에 막힌 담이 허물어지고 하나님이 사방에서 교회를 모으신 후에는, 언약의 사회에 받아들여진 모든 사람이 같은 이름으로 불린다.

원주석

19절 카드 ↗

19. And I will show wonders We must first see what is meant by this great day of the Lord. Some do expound it of the former coming of Christ in the flesh; and others refer it unto the last day of the resurrection, I do allow neither opinion. For, in my judgment, the prophet comprehendeth the whole kingdom of Christ. And so he calleth it the great day, after that the Son of God began to be revealed in the flesh, that he may lead us into the fulfilling of his kingdom. Therefore, he appointeth no certain day, but he beginneth this day at the first preaching of the gospel, and he extendeth the same unto the last resurrection. Those which restrain it unto the time of the apostles are moved with this reason, because the prophet joineth this member and that which goeth next before together. But in that there is no absurdity at all, because the prophet doth assign the time when these things began to come to pass, howsoever they have a continual going forward even until the end of the world. Furthermore, whereas he saith that the sun shall be turned to darkness, and the moon into blood, they are figurative speeches, whereby he doth give us to understand thus much, that the Lord will show tokens of his wrath through the whole frame of the world, which shall bring men even to their wit’s end, as if there should be some horrible and fearful change of nature wrought. For as the sun and moon are unto us witnesses of God’s fatherly favor towards us, whilst that by course they give light to the earth; so, on the other side, the prophet saith, that they shall be messengers to foreshow God’s wrath and displeasure. And this is the second member of the prophecy. For after that he had intreated of the spiritual grace which should be abundantly poured out upon all flesh, lest any man should imagine that all things should be quiet and prosperous together, therewithal he addeth that the estate of the world shall be troublesome, and full of great fear under Christ; as Christ himself doth more fully declare, Matthew 24:0 and Luke 21:0 . But this serveth greatly to the setting forth of grace, that whereas all things do threaten destruction, yet whosoever doth call upon the name of the Lord is sure to be saved. By the darkness of the sun, by the bloody streaming of the moon, by the black vapor of smoke, the prophet meant to declare, that whithersoever men turn their eyes, there shall many things appear, both upward and downward, which may make them amazed and afraid, as he hath already said. Therefore, this is as much as if he should have said, that the world was never in a more miserable case, that there were never so many and such cruel tokens of God’s wrath. Hence may we gather how inestimable the goodness of God is, who offereth a present remedy for so great evils; and again, how unthankful they are towards God, and how froward, which do not flee unto the sanctuary of salvation, which is nigh unto them, and doth meet them. Again, it is out of all doubt, that God meaneth by this so doleful a description, to stir up all godly men, that they may with a more fervent desire seek for salvation. And Peter citeth it to the same end, that the Jews may know that they shall be more miserable unless they receive that grace of the Spirit which is offered unto them. Yet here may a question be asked, how this can hang together, that when Christ is revealed, there should such a sea of miseries overflow and break out therewithal? For it may seem to be a thing very inconvenient, (98) that he should be the only pledge of God’s love toward mankind, in whom the heavenly Father doth lay open all the treasure of his goodness, yea, he poureth out the bowels of his mercy upon us, and that yet, by the coming of the same, his Son, his wrath should be more hot than it was wont, so that it should, as it were, quite consume both heaven and earth at once. But we must first mark, that because men are too slow to receive Christ, they must be constrained by divers afflictions, as it were with whips. Secondly, forasmuch as Christ doth call unto himself all those which are heavy laden and labor, ( Matthew 11:28 ,) we must first be tamed by many miseries, that we may learn humility. For through great prosperity men do set up the horns of pride. And he cannot but despise Christ fiercely, whosoever he be, that seemeth to himself to be happy. Thirdly, because we are, more than we ought, set upon the seeking of the peace of the flesh, whereby it cometh to pass that many tie the grace of Christ unto the present life, it is expedient for us to be accustomed to think otherwise, that we may know that the kingdom of Christ is spiritual. Therefore, to the end God may teach us that the good things of Christ are heavenly, he doth exercise us, according to the flesh, with many miseries; whereby it cometh to pass that we do seek our felicity without the world. Moreover, men do bring miseries upon themselves through their unthankfulness; for the servant which knoweth his master’s will, and doth not obey, is worthy of greater and more stripes, ( Luke 12:47 .) The more familiarly that God doth communicate with us in Christ, the more doth our ungodliness grow and break out into open contumacy, so that it is no marvel if, when Christ is revealed, there appear many tokens of God’s vengeance on the other side, forasmuch as men do hereby more grievously provoke God against them, and kindle his wrath through wicked contempt. Surely, in that the day of Christ is fearful, it is an accidental thing; whether God will correct our slothfulness, to bring us under, which [who] are yet inapt to be taught, or whether he will punish our unthankfulness. For it bringeth with it of itself nothing but that which is pleasant; but the contempt of God’s grace doth provoke him to horrible anger not without cause. (98) “ Absurdum ,” absurd. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

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bible-text/act-2-19

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"위로 하늘에서는 기사를 아래로 땅에서는 표적을 베풀리니"—"주의 크고 영화로운 날"이 무엇을 의미하는가에 대해 어떤 이들은 그리스도의 초림으로, 다른 이들은 마지막 부활의 날로 해석한다. 칼빈은 어느 쪽도 받아들이지 않는다. 선지자는 그리스도의 온 나라를 포괄한다고 본다. 이 "큰 날"은 하나님의 아들이 육체로 나타나기 시작한 때부터 그분의 나라의 완성으로 인도하는 모든 기간을 말한다. 따라서 특정한 날을 정하지 않고, 복음 전파의 시작에서부터 마지막 부활까지 이어지는 것이다.

해가 어두워지고 달이 피로 변한다는 것은 비유적인 표현이다. 주님이 온 세계의 틀 속에서 진노의 표징들을 보여 주실 것을 의미한다. 마치 자연에 끔찍하고 두려운 변화가 일어나는 것처럼 사람들을 당황하게 만드는 것들이다. 해와 달은 하나님의 아버지 같은 호의의 증인이다. 반대로 선지자는 그것들이 하나님의 진노를 미리 알리는 전령이 될 것을 말한다.

이것이 예언의 두 번째 부분이다. 선지자는 모든 육체에 성령이 풍성하게 부어질 것을 말한 후, 그리스도 아래서 세상의 상태가 많은 두려움으로 가득할 것을 덧붙인다(마 24장; 눅 21장). 이것은 은혜를 더욱 드러내는 데 도움이 된다. 모든 것이 멸망을 위협하는 가운데서도, 주의 이름을 부르는 자는 누구든지 구원을 받을 것이기 때문이다.

왜 그리스도가 나타나실 때 비참함이 더욱 넘쳐나는가? 첫째, 사람들이 그리스도를 받아들이기에 너무 게으르기 때문에, 여러 환난으로 채찍질당하듯 몰려야 한다. 둘째, 그리스도께서 무거운 짐 진 자들을 부르시기 때문에(마 11:28), 우리는 먼저 많은 비참함으로 온순해져 겸손을 배워야 한다. 풍성함 속에서 사람들은 교만의 뿔을 세우게 된다. 셋째, 우리가 지나치게 육신의 평화를 추구하기 때문에, 많은 사람들이 그리스도의 은혜를 현재의 삶에 묶어두려 한다. 따라서 우리는 그리스도의 나라가 영적임을 알도록 훈련받아야 한다.

원주석

21절 카드 ↗

21. Whosoever shall call upon An excellent place. For as God doth prick us forward like sluggish asses, with threatenings and terrors to seek salvation, se, after that he hath brought darkness upon the face of heaven and earth, yet doth he show a means whereby salvation may shine before our eyes, to wit, if we shall call upon him. For we must diligently note this circumstance. If God should promise salvation simply, it were a great matter; but it is a far greater when as he promiseth the same amidst manifold dungeons of death. Whilst that (saith he) all things shall be out of order, and the fear of destruction shall possess all things, only call upon me, and ye shall be saved. Therefore, howsoever man be swallowed up ill the gulf of miseries, yet is there set before him a way to escape. We must also note the universal word, whosoever For God admitteth all men unto himself without exception, and by this means doth he invite them to salvation, as Paul gathereth in the tenth chapter to the Romans, and as the prophet had set it down before, “Thou, Lord, which hearest the prayer, unto thee shall all flesh come,” ( Psalms 65:2 .) Therefore, forasmuch as no man is excluded from calling upon God, the gate of salvation is set open unto all men; neither is there any other thing which keepeth us back from entering in, save only our own unbelief. I speak of all unto whom God doth make himself manifest by the gospel. But like as those which call upon the name of the Lord are sure of salvation, so we must think that, without the same, we are thrice miserable and undone. And when as our salvation is placed in calling upon God, there is nothing in the mean season taken from faith, forasmuch as this invocation is grounded on faith alone. There is also another circumstance no less worthy the noting; in that the prophet doth signify, that the calling upon God doth properly appertain and agree unto the last days. For although he would be called upon in all ages, notwithstanding, since that he showed himself to be a Father in Christ, we have the more easy access unto him. Which thing ought both the more to embolden us, and to take from us all sluggishness. As he himself doth also reason, that by this privilege our forwardness to pray is doubled to us: “Hitherto have ye asked nothing in nay name; ask, and ye shall receive;” as if he should say, theretofore, although I did not yet appear to be a mediator and advocate in the faith, yet did ye pray; but now, when you shall have me to be your patron, with how much more courage ought ye to do that? return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-21

Source

"누구든지 주의 이름을 부르는 자는 구원을 받으리라 하였느니라"—탁월한 구절이다. 하나님이 나태한 우리를 두려움과 위협으로 채찍질하여 구원을 구하게 하시듯, 하늘과 땅에 어둠을 드리우신 후에도 그분은 구원이 우리 앞에 비치도록 하는 방법을 보여 주신다. 바로 그분께 부르짖는 것이다.

이 문맥을 주의 깊게 살펴야 한다. 하나님이 단순하게 구원을 약속하신다 해도 그것은 대단한 일이다. 그러나 죽음의 수많은 지하 감옥 가운데서 그것을 약속하신다면 훨씬 더 위대한 일이다. "모든 것이 혼란 속에 있고 파멸의 두려움이 모든 것을 사로잡을 때, 오직 나를 부르라 그리하면 구원을 받으리라"고 하신다. 그러므로 사람이 아무리 비참함의 심연에 빠져 있어도, 그 앞에 탈출의 길이 놓여 있다.

"누구든지"라는 보편적 단어도 주목해야 한다. 하나님은 예외 없이 모든 사람을 자신에게로 받아들이신다. 어느 누구도 하나님을 부르는 것에서 제외되지 않으므로, 구원의 문은 모든 사람에게 열려 있다. 우리를 막는 것은 오직 우리 자신의 불신뿐이다. 주의 이름을 부르는 자는 구원을 받지만, 그것 없이는 우리가 세 배로 비참하고 멸망한다는 것도 알아야 한다. 또한 구원이 하나님께 부르짖는 것에 달려 있다고 할 때, 그것이 믿음에서 아무것도 빼앗지 않는다. 이 부르짖음은 오직 믿음에만 근거하기 때문이다.

원주석

22절 카드 ↗

22. Jesus of Nazareth Now doth Peter apply unto his purpose the prophecy of Joel; namely, that the Jews may thereby know that the time of restoring was present; and that Christ was given them for this purpose. For this promise was no otherwise to be fulfilled, save only by the coming of the Mediator. And this is the right use of all those gifts which we have by Christ, whilst that they bring us unto Christ, as unto a fountain. But he cometh hither by little and little. For he doth not by and by in the beginning affirm that Jesus was Christ; but he saith only that he was a man sent of God; and that doth he prove by his miracles. Afterward he addeth, that he rose from death when he was slain. Whereby it appeareth more certainly and more fully that he was not one of the prophets, but the very Son of God, who was promised to be the repairer of all things. Let this, therefore, be the first member, that Jesus of Nazareth was a man approved of God by manifest testimonies, so that he could not be despised as some base and obscure person. The old interpreter did not evil (99) translate ὑποδεδειγμενον approved. And Erasmus is deceived, who thinketh that he did read it otherwise; and he himself did not express Luke’s mind, when as he translated it given. (100) For, seeing that word doth signify among the Grecians to show, whereupon the mathematicians also call those arguments whereby they set a thing, as it were, before a man’s eyes, αποδειξεις , or demonstrations, Luke meant to say, that Jesus came not unknown, and without any testimony or approbation, but that those miracles which God showed by him served to this end, that he might be famous and excellent. Therefore he saith that he was showed toward the Jews; because God would have his Son to be accounted excellent and great among them; as if he should say, that miracles were not appointed for other nations, but for the Jews, that they might know that Jesus was sent unto them of God. By great works. He calleth miracles by these three names. And because God doth show forth his power in them after a new and unwonted sort, or doth, at least, procure greater admiration, they are, for good causes, called great works. (101) For we are commonly more moved when any extraordinary thing doth happen. In which respect they are also called wonders, (102) because they make us astonished. And for this cause are they called signs, because the Lord will not have men’s minds to stay there, but to be lifted up higher; as they are referred unto another end. He put in three words, to the end he might the more extol Christ’s miracles, and enforce the people, by his heaping and laying of words together, to consider the same. Furthermore, he maketh not Christ the chief author, but only the minister; because, as we have already said, he determined to go forward by degrees. Notwithstanding, here may a question be asked, whether miracles do suffice to be a sufficient and just approbation [proof] or no? Because by this means inchanters might cause their legerdemain (103) to be believed. I answer, that the juggling casts of Satan do much differ from the power of God. Christ saith elsewhere, that the kingdom of Antichrist shall be in wonders, but he addeth by and by, in lying wonders, ( 2 Thessalonians 2:9 .) if any man object, that we cannot easily discern, because he saith that they shall have so great color that they shall deceive (if it could be) the very elect; I answer again, that this error proceedeth only from our own want of wit, because we are so dull; for God doth show his power manifestly enough. Therefore, there is sufficient approbation of the doctrine and of the ministry in the miracles which God doth work, so that we be not blind. And whereas it is not of sufficient force among the wicked, because they may now and then be deceived with the false miracles of Satan, this must be imputed unto their own blindness; but whosoever hath a pure heart, he doth also know God with the pure eyes of his mind, so often as he doth show himself. Neither can Satan otherwise delude us, save only when, through the wickedness of our heart, our judgment is corrupt and our eyes blinded, or at least bleared through our own slothfulness. (99) “ Male ,” ill, improperly. (100) “ Exhibitum ,” exhibited. (101) “ Virtutes .” (102) “ Prodigia ,” prodigies. (103) “ Suis imposturis fidem facerent magi ,” magians might procure credit for their impostures. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

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bible-text/act-2-22

Source

"이스라엘 사람들아 이 말을 들으라 너희도 아는 바와 같이 하나님께서 나사렛 예수로 큰 권능과 기사와 표적을 너희 가운데서 행하사 너희 앞에서 그를 증언하셨느니라"—이제 베드로는 요엘의 예언을 자신의 목적에 적용한다. 유대인들로 하여금 회복의 때가 이미 왔으며, 그리스도가 이를 위해 주어졌음을 알게 하기 위해서다. 이 약속은 중보자의 오심으로만 성취될 수 있었기 때문이다. 이것이 그리스도를 통해 얻은 모든 선물들의 참된 사용이니, 그것들이 우리를 샘이신 그리스도께로 인도하게 되는 것이다.

베드로는 단계적으로 나아간다. 처음에는 예수가 그리스도이심을 바로 선언하지 않고, 그분이 하나님이 보내신 사람이었음만 말하며 기적들로 증명한다. 그런 다음 그분이 죽임을 당한 후 부활하셨음을 덧붙인다. 이로써 그분이 단순히 선지자 중 한 명이 아니라 만물을 회복하겠다고 약속된 하나님의 아들이심이 더욱 분명하게 나타난다.

기적들만으로 충분한 인정이 되는가? 마술사들도 자신들의 속임수를 믿게 할 수 있기 때문이다. 칼빈은 사탄의 속임수와 하나님의 능력은 크게 다르다고 답한다. 적그리스도의 나라가 기사들 안에 있겠지만 "거짓 기사들" 안에 있다고 그리스도 자신이 말씀하셨다(살후 2:9). 우리가 맹목적이지 않다면, 하나님이 행하시는 기적에는 교리와 직분에 대한 충분한 인정이 있다. 마음이 순수한 사람은 하나님이 자신을 드러내실 때마다 순수한 마음의 눈으로 그분을 안다.

원주석

23절 카드 ↗

23. Him have ye slain. He maketh mention of the death of Christ for this cause chiefly, that the resurrection might the more assuredly be believed. It was a thing full well known among the Jews that Christ was crucified. Therefore, in that he rose again, it is a great and wonderful token of his Divine power. In the mean season, to the end he may prick their consciences with the feeling of sin, he saith that they slew him; not that they crucified him with their own hands, but because the people, with one voice, desired to have him put to death. And although many of the hearers unto whom he speaketh did not consent unto that wicked and ungodly cruelty, yet doth he justly impute the same to the nation; because all of them had defiled themselves either with their silence, or else through their carelessness. Neither hath the cloak and color (104) of ignorance any place, forasmuch as he was showed before of God. This guiltiness, therefore, under which he bringeth them, is a preparation unto repentance. By the determinate counsel He removeth a stumbling-block; because it seemeth, at the first blush, to be a thing very inconvenient, [unaccountable,] that that man whom God had so greatly adorned, being afterward laid open to all manner of mocking, doth suffer so reproachful a death. Therefore, because the cross of Christ doth commonly use to trouble us at the first sight, for this cause Peter declareth that he suffered nothing by chance, or because he wanted power to deliver himself, but because it was so determined (and appointed) by God. For this knowledge alone, that the death of Christ was ordained by the eternal counsel of God, did cut off all occasion of foolish and wicked cogitation’s, and did prevent all offenses which might otherwise be conceived. For we must know this, that God doth decree nothing in vain or rashly; whereupon it followeth that there was just cause for which he would have Christ to suffer. The same knowledge of God’s providence is a step to consider the end and fruit of Christ’s death. For this meeteth us by and by in the counsel of God, that the just was delivered (105) for our sins, and that his blood was the price of our death. And here is a notable place touching the providence of God, that we may know that as well our life as our death is governed by it. Luke intreateth, indeed, of Christ; but in his person we have a mirror, which doth represent unto us the universal providence of God, which doth stretch itself throughout the whole world; yet doth it specially shine unto us who are the members of Christ. Luke setteth down two things in this place, the foreknowledge and the decree of God. And although the foreknowledge of God is former in order, (because God doth first see what he will determine, before he doth indeed determine the same,) yet doth he put the same after the counsel and decree of God, to the end we may know that God would nothing, neither appointed anything, save that which he had long before directed to his [its] end. For men do oftentimes rashly decree many things, because they decree them suddenly. Therefore, to the end Peter may teach that the counsel of God is not without reason, he coupleth also therewithal his foreknowledge. Now, we must distinguish these two, and so much the more diligently, because many are deceived in this point. For passing over the counsel of God, wherewith he doth (guide and) govern the whole world, they catch at his bare foreknowledge. Thence cometh that common distinction, that although God doth foresee all things, yet doth he lay no necessity upon his creatures. And, indeed, it is true that God doth know this thing or that thing before, for this cause, because it shall come to pass; but as we see that Peter doth teach that God did not only foresee that which befell Christ, but it was decreed by him. And hence must be gathered a general doctrine; because God doth no less show his providence in governing the whole world, than in ordaining and appointing the death of Christ. Therefore, it belongeth to God not only to know before things to come, but of his own will to determine what he will have done. This second thing did Peter declare when he said, that he was delivered by the certain and determinate counsel of God. Therefore, the foreknowledge of God is another thing than the will of God, whereby he governeth and ordereth all things. Some, which are of quicker sight, confess that God doth not only foreknow, but also govern with his beck what things soever are done in this world. Nevertheless, they imagine a confused government, as if God did give liberty to his creatures to follow their own nature. They say that the sun is ruled by the will of God, because, in giving light to us, he doth his duty, which was once enjoined him by God. They think that man hath free-will after this sort left him, because his nature is disposed or inclined unto the free choice of good and evil. But they which think so do feign that God sitteth idle in heaven. The Scripture teacheth us far otherwise, which ascribeth unto God a special government in all things, and in man’s actions. Notwithstanding, it is our duty to ponder and consider to what end it teacheth this; for we must beware of doting speculations, wherewith we see many carried away. The Scripture will exercise our faith, that we may know that we are defended by the hand of God, lest we be subject to the injuries of Satan and the wicked. It is good for us to embrace this one thing; neither did Peter mean anything else in this place. Yea, we have an example set before us in Christ, whereby we may learn to be wise with sobriety. For it is out of question, that his flesh was subject to corruption, according to nature. But the providence of God did set the same free. If any man ask, whether the bones of Christ could be broken or no? it is not to be denied, that they were subject to breaking naturally, yet could there no bone be broken, because God had so appointed and determined, ( John 1

Pericope (part_of)

절 (explains)

bible-text/act-2-23

Source

"그가 하나님께서 정하신 뜻과 미리 아심을 따라 내준 바 되었거늘 너희가 법 없는 자들의 손을 빌려 못 박아 죽였으나"—베드로가 그리스도의 죽음을 언급하는 주된 이유는 부활이 더욱 확실하게 믿어지도록 하기 위함이다. 그리스도께서 십자가에 못 박히신 것은 유대인들에게 잘 알려진 사실이었다. 따라서 그분의 부활은 그분의 신성한 능력의 위대하고 놀라운 표징이 된다. 그는 또한 그들의 양심을 죄의 느낌으로 자극하려 한다. 그들이 직접 못 박은 것은 아니지만, 백성들이 한 목소리로 그분의 처형을 요구했기 때문이다. 청중들 중 많은 사람이 그 잔인한 행위에 직접 동의하지 않았더라도, 침묵이나 무관심으로 자신들을 더럽혔기 때문이다.

"하나님께서 정하신 뜻과 미리 아심을 따라"—이것이 걸림돌을 제거한다. 하나님이 그토록 높이 장식하신 분이 온갖 조롱에 노출되어 치욕스럽게 죽임을 당하는 것은 처음 보기에 불합리하게 보이기 때문이다. 따라서 베드로는 그리스도가 능력이 없어서 당한 것이 아니라, 하나님이 그렇게 작정하셨기 때문임을 선언한다. 그리스도의 죽음이 하나님의 영원한 뜻으로 정해졌다는 지식만으로도 모든 어리석고 악한 생각의 구실이 잘려나간다.

또한 칼빈은 여기서 하나님의 예지와 작정을 구분한다. 많은 사람들이 예지에 집착하며, 하나님이 모든 것을 미리 아셔도 그분의 피조물에게 어떤 필연성을 부과하지 않는다는 흔한 구분을 만들어낸다. 그러나 베드로는 하나님이 그리스도에게 일어날 것을 단순히 미리 아신 것이 아니라 작정하셨음을 가르친다. 이에서 일반적인 교리가 나온다. 하나님은 전 세상을 통치하시는 데 있어서, 그리스도의 죽음을 정하신 것과 동일한 방식으로 섭리를 행사하신다. 따라서 하나님에게는 단순히 미래 사건을 아는 것뿐 아니라, 자신의 의지로 행해질 일을 결정하는 것이 속한다. 하나님의 예지는 그분이 모든 것을 통치하고 질서 세우는 의지와는 다른 것이다.

원주석

24절 카드 ↗

24. Having loosed the sorrows of death. By the sorrows of death I understand some farther thing than the bodily sense or feeling. For those which duly consider the nature of death, because they hear that it is the curse of God, must needs conceive that God is angry in death. Hence cometh marvelous horror, wherein there is greater misery than in death itself. Furthermore, Christ died upon this occasion that he might take upon him our guiltiness. That inward fear of conscience, which made him so afraid that he sweat blood when he presented himself before the throne and tribunal seat of God, did more vex him, and brought upon him greater horror, than all the torments of the flesh. And whereas Peter saith, that Christ did wrestle with such sorrows, and doth also declare that he had the victory, by this it cometh to pass that the faithful ought not now to be afraid of death; for death hath not the like quality now which was in Adam; because by the victory of Christ the curse is swallowed up, ( 1 Corinthians 15:54 .) We feel, indeed, yet the pricking of sorrows, but such as do not wholly wound us, whilst that we hold up the buckler of faith against them. He added a reason, because it was impossible that Christ should be oppressed by death, who is the author of life. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-24

Source

"하나님께서 그를 사망의 고통에서 풀어 살리셨으니 이는 그가 사망에 매여 있을 수 없었음이라"—"사망의 고통"은 단순한 육체적 감각 이상의 것을 의미한다. 죽음의 본질을 올바르게 고찰하는 사람들은, 그것이 하나님의 저주임을 알기 때문에 하나님이 분노하신다는 것을 인식해야 한다. 여기서 놀라운 공포가 생겨나니, 죽음 자체보다 더 큰 비참함이 있다.

그리스도는 우리의 죄책을 짊어지시기 위해 죽으셨다. 하나님의 보좌와 심판석 앞에 자신을 드리셨을 때 그분을 그토록 두려워하게 만들어 피를 흘리게 한 양심의 내적 두려움이 육체의 모든 고통보다 더 그분을 괴롭히고 더 큰 공포를 가져왔다.

베드로는 그리스도가 그런 고통과 씨름하셨다고 하면서, 동시에 그분이 승리하셨음을 선언한다. 이로써 신자들이 이제 죽음을 두려워할 이유가 없다. 죽음은 아담 안에서 가졌던 것과 같은 성질을 더 이상 갖지 않기 때문이다. 그리스도의 승리로 저주가 삼켜졌다(고전 15:54). 고통의 찌름을 여전히 느끼지만, 믿음의 방패로 막으면 완전히 상처를 입히지는 못한다. 이유를 덧붙인다. 생명의 창시자이신 그분이 죽음에 압도될 수 없었기 때문이다.

원주석

25절 카드 ↗

25. The resurrection, (110) which was both declared and witnessed by certain and evident testimonies, and which might also have been gathered out of the continual doctrine of the prophets, was to be proved to the Jews as some new and strange thing. And no marvel. For we see that although Christ had oftentimes beat (111) the same into his disciples’ heads, yet did they profit but a little. And yet did they retain certain principles of true doctrine, which might have made a way for them unto the knowledge of Christ, as we shall see by and by. Therefore, because the gift of the Spirit was a fruit of the resurrection of Christ, he proveth by the testimony of David that Christ must needs have risen again, that the Jews may thereby know that he was the author of the gift. For he taketh it as a thing which all men grant, that he was raised up from death, that he may live not for himself, but for his. Now we see Peter’s drift; that that ought to seem no strange thing which was foretold so long before; and that Jesus is also Christ, because David did prophecy of him, as of the tied of the Church. First of all, we must see whether this place ought altogether to be understood of Christ, as Peter affirmeth; that done, if there be any thing in the words worth noting, we will in order discuss it. Peter denieth that that agreeth with David which is said in this place: “Thou shalt not suffer thine Holy One to see corruption,” ( Psalms 16:10 ,) because David’s carcass was corrupt in the grave. It seemeth at the first blush to be but a light argument. For a man might easily object, that the word is not to be urged, forasmuch as David meant nothing else, save only to exempt himself from destruction. Therefore, howsoever corruption did touch him, yet doth that no whit hinder but that he may easily say that he was safe from the danger thereof, because he knew that the Lord would deliver him. Yea, it seemeth to be a repetition of the former sentence, according to the common custom of the Hebrew tongue. Which if it be so, the sense shall be plain, that God will not suffer him to be oppressed with death, or that death should consume him. And this interpretation is confirmed by that where we read hell, it is in Hebrew סל , (seol;) where we read corruption, there it is שחת , (shachat;) both these words do signify the grave. By this means David should say twice, that he shall be delivered from death by the grace of God. Finally, he saith the same thing in this place, which he saith, ( Psalms 49:15 ,) “God shall redeem my soul from the hand of hell.” Like as, on the other side, when he speaketh of the reprobates, he is wont to take “going down into the grave” for destruction. I answer briefly, that there is some greater thing expressed in this place than the common redemption or deliverance of the godly. David, indeed, doth promise that God will be his eternal deliverer, as well in life as in death. Neither had he been much better for this, to have been once delivered from one danger, unless he had hoped that he should be safe even unto the end through God’s protection; but he speaketh of such safety as is not common. (112) And surely the words do sound that he speaketh of some new and singular privilege. Admit I grant that it is a repetition, and that there is all one thing uttered in these two members, “Thou shalt not leave my soul in hell;” and, “Thou shalt not suffer me to see corruption;” yet do I deny that it is simply to be understood that God will deliver his Holy One from eternal destruction; for freedom from corruption is promised by name. Neither do I pass for this, that שחת (shachat) doth signify the grave, as סל , (seol,) which is put in the former member. For although I do not stand nor contend about the words, yet must we respect the etymology. Therefore, forasmuch as the grave is called שחת , (shachat) because it doth corrupt man’s body with rottenness, it is not to be doubted but that David meant to note that quality. Therefore, the place is not so much expressed by this word, as the condition of rotting. So that the sense is, that God will not suffer him of whom the Psalm speaketh “to rot or corrupt in the grave.” And forasmuch as David was not free from this necessity, it followeth that the prophecy was neither truly nor perfectly fulfilled in him. And that the Psalm ought altogether to be expounded of Christ, the thing itself doth prove. For seeing that David was one of the sons of Adam, he could not escape that universal condition and estate of mankind, “Dust thou art, and unto dust thou shalt return,” ( Genesis 3:19 ;) the grave standeth open (I say) for all the children of Adam, that it may swallow them up, and consume them; so that no man can exempt himself from corruption. So that, beholding ourselves apart from Christ, we see the grave prepared for us, which threateneth to us corruption. Wherefore, if David be separated from Christ, that shall not belong to him which is here said, that he shall be preserved from the grave. Therefore, when he boasteth that he shall be free from the grave, as touching corruption, without all doubt he placeth himself in the body of Christ, wherein death was overcome, and the kingdom thereof abolished. But and if David do promise himself exempting from the grave in another respect, save only so far forth as he is a member of Christ, hereby it appeareth that this freedom must begin at Christ as at the head. What man soever shall be of sound judgment shall easily know that this is a good argument. God did put all mankind under corruption; therefore, David, inasmuch as he was of the number of men, could not be free from the same. Neither is it to be doubted, but that the Jews, before whom this sermon was made, forasmuch as without question that maxim was of force amongst them, that they were to hope for the restoring of things at the hands of Christ alone, did the more readily stay themselves upon (113) the words of Peter; because they saw that that could no othe

Pericope (part_of)

절 (explains)

bible-text/act-2-25

Source

"다윗이 그에 대하여 이르되"—부활은 확실하고 분명한 증거들로 선언되고 증언되었으며, 또 선지자들의 지속적인 교훈에서도 추론될 수 있었지만, 유대인들에게는 새롭고 낯선 것처럼 증명되어야 했다. 그리스도가 그 자신의 제자들에게 여러 번 이것을 가르치셨음에도 그들이 거의 유익을 얻지 못했음을 볼 때 놀랍지도 않다.

성령의 선물이 그리스도의 부활의 열매이므로, 베드로는 다윗의 증언으로 그리스도가 반드시 부활하셔야 했음을 증명한다. 이는 유대인들로 하여금 그분이 그 선물의 저자이심을 알게 하기 위함이다. 그는 그분이 죽음에서 살아나신 것을 모든 사람이 인정하는 것으로 전제한다. 베드로의 핵심 논지는 분명하다. 오래전에 예언된 것이 이상하게 보일 이유가 없다는 것이다. 또한 다윗이 교회의 머리이신 그분에 대해 예언했기 때문에 예수가 그리스도이시다.

베드로는 "주께서 내 영혼을 스올에 버리지 아니하시며 주의 거룩한 자로 썩음을 당하지 않게 하실 것임이로소이다"(시 16:10)는 말씀이 다윗에게 적용될 수 없다고 말한다. 다윗의 시체가 무덤에서 썩었기 때문이다. 이것이 처음에는 가벼운 논증처럼 보일 수 있다. 다윗이 썩음을 면한다는 뜻이 아니라 단순히 파멸의 위험에서 안전하다는 뜻으로 말했을 수도 있기 때문이다.

칼빈은 더 심오한 것이 이 시편에서 표현되고 있다고 답한다. 다윗은 확실히 하나님이 영원한 구원자가 되실 것을 약속했지만, 특이한 특권을 말하고 있다. 썩음에서의 자유가 명시적으로 약속되어 있다. 더욱이 다윗이 아담의 후손으로서 그 보편적인 조건과 상태—"너는 흙이니 흙으로 돌아갈 것이라"(창 3:19)—를 피할 수 없었다. 무덤은 아담의 모든 자녀에게 열려 있어 그들을 삼키고 소멸시킨다. 그러므로 다윗을 그리스도와 분리하면 그에게 썩음으로부터 보존될 것이라는 말씀이 적용될 수 없다. 다윗이 썩음에서 자유롭다고 자랑할 때, 그는 의심의 여지 없이 죽음이 정복되고 그 왕국이 폐지된 그리스도의 몸 안에 자신을 두고 있다.

원주석

26절 카드 ↗

26. For this my heart rejoiced Joy of the soul, gladness of the tongue, and quietness of all the whole body, do ensue upon sure hope and confidence; for unless men be quite past feeling, (118) they must needs be careful and sorrowful, and so, consequently, miserably tormented, so long as they feel themselves destitute of the help of God. But that sure trust which we repose in God doth not only deliver us from carefulness, (119) but doth also replenish our hearts with wonderful joy (and gladness.) That is the joy which Christ promised to his disciples should be full in them, and which he testified could not be taken from them, ( John 16:22 .) He expresseth the greatness of the joy when he saith, That it cannot be kept in, but that it will break forth into the gladness of the tongue. (120) כבוד , doth signify, indeed, glory, but it is taken in that place, as in many others, for the tongue And so the Grecians have truly translated the same. The rest of the flesh doth signify the quietness of the whole man, which we have through the protection of God. Neither is this any let, because the faithful are continually out of quiet and tremble; for as in the midst of sorrows they do nevertheless rejoice; so there are no troubles so great that can break them of their rest. If any man object, that the peace of the faithful doth consist in the spirit, and that it is not in the flesh: I answer, that the faithful do rest in body; not that they are free from troubles, but because they believe that God careth for them wholly, and that not only their soul shall be safe through his protection, but their body also. (118) “ Stupeant ,” be stupid or stunned. (119) “ Anxietate ,” anxiety. (120) “ Quin erumpat in linguae exultationem ,” but will burst forth into the language of exultation. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-26

Source

"이러므로 내 마음이 기뻐하고 내 혀도 즐거워하였으며 육체도 소망 중에 거하리로다"—확실한 소망과 확신에서 영혼의 기쁨, 혀의 즐거움, 온 몸의 평안이 따라온다. 하나님의 도우심이 없다는 것을 느끼는 한, 사람들은 걱정하고 슬퍼하며 비참하게 고통받아야 한다. 그러나 우리가 하나님 안에 두는 확실한 신뢰는 걱정에서 구원할 뿐 아니라 놀라운 기쁨으로 마음을 채운다. 그것은 그리스도가 제자들에게 약속하신 충만한 기쁨이며, 아무도 빼앗을 수 없다고 하신 것이다(요 16:22).

원주석

27절 카드 ↗

27. Because thou shalt not leave To leave the soul in hell is to suffer the same to be oppressed with destruction. There be two words used in this place, both which do signify the grave amongst the Hebricians. Because שאול , doth signify to require, I suppose it is called סול , because death is insatiable; whence also cometh that translation, Hell hath enlarged her soul. Again, they set open their mouth like hell. And because the latter שחת , is derived and set for corruption, or consumption, that quality is to be considered, as David meant to note the same. Those things which are disputed in this place by divers, concerning the descending of Christ into hell, are in my judgment superfluous; because they are far from the intent and purpose of the prophet. For the word anima, or soul, doth not so much signify the spirit being of an immortal essence as the life itself. For when a man is dead, and lieth in the grave, the grave is said to rule over his life. Whereas the Grecians translate it holy, it is in Hebrew חסת , which doth properly signify meek, or gentle, but Luke did not much regard this, because it doth not much appertain unto the present purpose. Furthermore, gentleness and meekness is so often commended in the faithful, because it behoveth them to imitate and resemble the nature of their Father. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-27

Source

"이는 내 영혼을 스올에 버리지 아니하시며 주의 거룩한 자로 썩음을 당하지 않게 하실 것임이로소이다"—영혼을 지옥에 버려두는 것은 멸망에 압도되도록 허용하는 것이다. 두 단어 모두 히브리어로 무덤을 의미한다. "스올"은 요구한다는 의미에서 비롯된 것으로, 죽음이 만족할 줄 모르기 때문이다. 나중 단어인 "샤하트"는 부패 또는 소멸에서 파생되어 그 의미가 고려되어야 한다.

그리스도의 지옥 강하에 대해 논하는 것은 선지자의 의도와 맞지 않는다고 칼빈은 본다. "혼"이라는 단어는 불멸적 본질의 영을 의미하기보다 생명 자체를 의미한다. 사람이 죽어 무덤에 누울 때 무덤이 그의 생명을 지배한다고 말할 수 있다.

원주석

28절 카드 ↗

28. Thou hast made known. He meaneth, that he was restored from death to life by the grace of God. For in that he was, as it were, a man raised from death to life, he acknowledgeth that it was a great good gift of God. This was in such sort fulfilled in Christ, that there wanted nothing unto perfection. As for the members they have their measure. Therefore Christ was far from corruption, that he may be the first-fruits of those which rise from death, ( 1 Corinthians 15:23 .) We shall follow him in our order at length, but being first turned into dust, ( 1 Corinthians 15:42 .) That which followeth, that he was filled with gladness, with the countenance of God, agreeth with that: Show us thy face, and we shall be safe. And, again, The light of thy countenance is showed upon us: thou hast put gladness in my heart. For it is only the pleasantness of God’s countenance, which doth not only make us glad, but also quickens us; again, when the same is turned away, or troubled, we must needs faint. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-28

Source

"주께서 생명의 길을 내게 보이셨으니 주 앞에서 나로 기쁨이 충만하게 하시리로다"—그분이 죽음에서 생명으로 하나님의 은혜로 회복되셨음을 의미한다. 이것은 그리스도 안에서 완전하게 성취되었다. 그분이 죽은 자들 가운데서 부활한 자들의 첫 열매가 되시기 위해 썩음에서 멀리 계셨다(고전 15:23). 우리는 마침내 먼저 흙으로 돌아간 후에야 그분을 따를 것이다. 하나님의 얼굴로 기쁨이 충만하다는 것은, "주께서 낯을 우리에게 비추시면 우리가 구원을 얻으리이다", "주께서 내 마음에 기쁨을 주셨나이다"는 말씀과 일치한다. 하나님의 얼굴의 즐거움만이 우리를 기쁘게 하고 살릴 수 있다. 반대로 그것이 돌아서거나 흐려질 때 우리는 쇠약해질 수밖에 없다.

원주석

30절 카드 ↗

30. Therefore, seeing he was a prophet He showeth, by two reasons, that it is no marvel if David do speak of things that should come to pass long after his time; the former is, because he was a prophet. And we know that things to come, and such as are removed far from the knowledge of men, are revealed unto the prophets. Therefore, it were wickedness to measure their speeches according to the common manner and order which we use in measuring the speeches of other men, forasmuch as they go beyond the long courses of years, having the Spirit for their director. Whereupon they are also called seers; because being placed, as it were, upon an high tower, (121) they see those things which, by reason of great distance, are hidden from other men. Another reason is, because Christ was promised to him peculiarly. This maxim was so common amongst the Jews, that they had ever now and then the son of David in their mouth, so often as there was any mention made of Christ. They be no such arguments, I confess, as do necessarily prove that this prophecy is to be expounded of Christ; neither was that Peter’s intent and purpose; but first he meant to prevent the contrary objection, whence David had such skill to foretell a thing which was unknown. Therefore he saith, That he knew Christ, both by prophetical revelation, and also by singular promise. Furthermore, this principle was of great ( Romans 10:4 ) force amongst the better-minded sort which Paul setteth down, that Christ is the end of the law. (122) No man, therefore, did doubt of this, but that this was the mark whereat all the prophets did aim, to lead the godly unto Christ as it were by the hand. Therefore, what notable or extraordinary thing soever they did utter, the Jews were commonly persuaded that it did agree with Christ. Furthermore, we must note, that Peter doth reason soundly, when he gathered that David was not ignorant of that which was the chiefest point of all revelations. He had sworn with an oath God swore not only to the end he might make David believe his promise, but also that the thing promised might be had in greater estimation. And to this end, in my judgment, it is here repeated, that the Jews may think with themselves of what great weight the promise was, which God did make so notable (and so famous.) The same admonition is profitable for us also. For we need not to doubt of this, but that the Lord meant to set forth the excellency of the covenant by putting in a solemn oath. In the mean season, this is also a fit remedy for the infirmity of our faith, that the sacred name of God is set forth unto us, (123) that his words may carry the greater credit. These words, “according to the flesh,” do declare that there was some more noble thing in Christ than the flesh. Therefore Christ did so come of the seed of David as he was man, that he doth nevertheless, retain his divinity; and so the distinction between the two natures is plainly expressed; when as Christ is called the Son of God, according to his eternal essence, in like sort as he is called the seed of David according to the flesh. (121) “ Specula ,” watch tower. (122) “ Hoc principium quod Paulus tradit Christum esse finem legis ,” etc., this principle which Paul delivers, viz., that Christ was the end of the law, was of great force, etc. (123) “ Pignoris instar ,” like a pledge, omitted. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-30

Source

"그는 선지자라 하나님이 이미 맹세하사 그 자손 중에서 한 사람을 그 보좌에 앉게 하리라 하심을 알고"—두 가지 이유로 다윗이 자신의 시대 훨씬 이후에 일어날 일들에 대해 말할 수 있었음을 보여 준다. 첫째, 그가 선지자였기 때문이다. 우리는 미래의 것들과 인간의 지식에서 멀리 떨어진 것들이 선지자들에게 계시된다는 것을 안다. 따라서 그들의 말씀을 다른 사람들의 말씀을 판단하는 보통의 방식으로 측정하는 것은 불경하다. 그들은 성령을 인도자로 하여 오랜 세월의 흐름을 뛰어넘는다. 둘째, 그리스도가 특별히 그에게 약속되었기 때문이다.

"하나님이 맹세하사" — 하나님은 단순히 다윗이 그분의 약속을 믿게 하기 위해서만이 아니라, 약속된 것이 더 큰 가치를 지니게 하기 위해 맹세하셨다. 이 반복이 우리에게 주는 교훈은, 하나님이 엄숙한 맹세로 언약의 탁월함을 나타내려 하셨다는 것을 생각하게 한다. 이것은 우리 믿음의 연약함에 대한 적절한 치료제이기도 하다.

"육체를 따라"라는 말씀은 그리스도 안에 육체보다 더 고귀한 무언가가 있음을 선언한다. 그리스도는 인간으로서 다윗의 씨에서 나셨지만, 동시에 신성을 유지하신다. 그래서 두 본성의 구분이 명확하게 표현된다.

원주석

32절 카드 ↗

32. This Jesus After that he had proved by the testimony of David, that it was most requisite that Christ should rise again, he saith, that he and the rest of his fellows were such witnesses as saw him with their eyes after his resurrection. For this text (124) will not suffer this word raised up to be drawn into any other sense. Whereupon it followeth that that was fulfilled in Jesus of Nazareth which David did foreshow concerning Christ. After that he intreateth of the fruit or effect. For it was requisite for him to declare that first, that Christ is alive. Otherwise it had been an absurd and incredible thing that he should be the author of so great a miracle. Notwithstanding he doth therewithal teach us, that he did not rise for his own sake alone, but that he might make the whole Church partaker of his life, having poured out the Spirit. (124) “ Contextus ,” context. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-32

Source

"이 예수를 하나님이 살리신지라 우리가 다 이 일에 증인이로다"—다윗의 증언으로 그리스도가 부활하셔야 한다는 것을 증명한 후, 베드로는 자신과 동료들이 부활 후 그분을 눈으로 보았다고 말한다. 이로써 나사렛 예수 안에서 다윗이 그리스도에 대해 예언한 것이 성취되었음이 따라온다.

그런 다음 열매 또는 효과를 다룬다. 그리스도가 살아 계심을 먼저 선언하는 것이 필요했다. 그렇지 않으면 그분이 그처럼 위대한 기적의 저자이시라는 것이 불합리하고 믿기 어려웠을 것이다. 동시에 그분이 자신만을 위해 부활하신 것이 아니라, 성령을 부어 주심으로써 온 교회를 자신의 생명에 참여시키기 위해 부활하셨음을 가르친다.

원주석

33절 카드 ↗

33. He being therefore exalted by the right hand of God The right hand is taken in this place for the hand or power, in like sort as it is taken everywhere in the Scripture. For this is his drift, to declare that it was a wonderful work of God, in that he had exalted his Christ (whom men thought to be quite destroyed by death) unto so great glory. The promise of the Spirit for the Spirit which was promised. For he had oftentimes before promised the Spirit to his apostles. Therefore Peter doth signify, that Christ had obtained power of God the Father to fulfill the same. And he maketh mention of the promise in plain words, to the end the Jews may know that this came not to pass suddenly, but that the words of the prophet were now verified, which went long time before the thing itself. Furthermore, whereas it is said that he obtained it of the Father, it is to be applied to the person of the Mediator. For both these are truly said, that Christ sent the Spirit from himself and from the Father. He sent him from himself, because he is eternal God; from the Father, because in as much as he is man, he receiveth that of the Father which he giveth us. And Peter speaketh wisely according to the capacity of the ignorant, lest any man should move a question out of season concerning the power of Christ. And surely forasmuch as it is the office of Christ to direct us unto his Father, this is a most apt form of speaking for the use of godliness, that Christ being placed, as it were, in the midst between God and us, doth deliver unto us with his own hand those gifts which he hath received at the hands of his Father. Furthermore, we must note this order that he saith, that the Spirit was sent by Christ after that he was exalted. This agreeth with those sentences: “The Spirit was not yet given, because Christ was not yet glorified,” ( John 7:39 .) And again, “Unless I go hence, the Spirit will not come,” ( John 16:7 .) Not because the Spirit began then first to be given, wherewith the holy fathers were endued since the beginning of the world; but because God did defer this more plentiful abundance of grace, until such time as he had placed Christ in his princely seat; which is signified by this word poured out, as we saw a little before. For by this means the force and fruit of Christ his death and resurrection is sealed; and we do also thereby know, that we have lost nothing by Christ his departing out of the world; because, though he be absent in body, yet is he present with us after a better sort, to wit, by the grace of his Holy Spirit. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-33

Source

"하나님이 오른손으로 예수를 높이시매 그가 약속하신 성령을 아버지께 받아서 너희가 보고 듣는 이것을 부어 주셨느니라"—"하나님의 오른손"은 이 문맥에서 하나님의 손 또는 능력을 의미한다. 이것이 그분의 핵심이다. 사람들이 죽음으로 완전히 멸망했다고 생각한 자신의 그리스도를 그토록 큰 영광으로 높이신 것이 하나님의 놀라운 역사였음을 선언하기 위함이다.

"약속하신 성령"—그분은 이전에 사도들에게 여러 번 성령을 약속하셨다. 따라서 베드로는 그리스도가 이를 성취할 능력을 하나님 아버지께로부터 얻었다고 말한다. 그가 명시적으로 약속을 언급하는 것은, 유대인들이 이것이 갑자기 일어난 것이 아니라 오래전에 선지자의 말씀이 이제 확인되었음을 알게 하기 위함이다.

"아버지께 받아서"는 중보자의 위격에 적용된다. 그리스도가 자신으로부터와 아버지로부터 성령을 보내셨다는 두 가지가 다 참이다. 자신으로부터는 영원한 하나님이시기 때문이고, 아버지로부터는 인간으로서 우리에게 주시는 것을 아버지께로부터 받으시기 때문이다.

베드로가 그리스도가 높여진 후에 성령을 보내셨다는 순서를 말한다는 것도 주목해야 한다. 이것은 "성령이 아직 계시지 않았으니 이는 예수께서 아직 영광을 받지 못하셨음이라"(요 7:39)는 말씀과 일치한다. 성령이 처음으로 주어지기 시작한 것이 아니다. 거룩한 조상들은 세상의 시작부터 성령을 받았다. 그러나 하나님은 그리스도를 왕좌에 앉히실 때까지 이 더 풍성한 은혜의 풍성함을 미루셨다. 이것이 "부어 주셨다"는 단어가 의미하는 바다. 이로써 그리스도의 죽음과 부활의 능력과 열매가 확증된다. 또한 그분이 육체로는 세상을 떠나셨지만, 오히려 성령의 은혜로 더 나은 방식으로 우리와 함께 계심을 알게 된다.

원주석

34절 카드 ↗

34. For doubtless David Although they might easily gather by the very effect which they saw with their eyes, that the principality was granted and given to Christ, yet to the end his glory may carry the greater credit, he proveth, by David his testimony, that it was so appointed in times past by God, that Christ should be lifted up unto the highest degree of honor. For these words, to “sit at the right hand of God,” import as much as to bear the chief rule, as we shall afterward more at large declare. Yet before he reciteth the prophecy, he saith that it agreeth only to Christ. Therefore, to the end the sense may be more manifest, the sentence must thus run. David pronounceth that it was decreed by God that a king should sit at his right hand. But this doth not appertain unto David, who was never extolled unto so great dignity. Therefore lie speaketh this of Christ. Furthermore, that ought to have seemed no strange thing unto the Jews which was foretold by the oracle of the Holy Ghost. Hereby it appeareth in what sense Peter denieth that David ascended into heaven. He intreateth not in this place of the soul of David, whether it were received into blessed rest, and the heavenly dwelling or no; but the ascending into heaven comprehendeth under it those things which Paul teacheth in the Epistle to the Ephesians, ( Ephesians 4:9 ), where he placeth Christ above all heavens, that he may fulfill all things. Wherefore the disputation concerning the estate of the dead is altogether superfluous in this place. For Peter goeth about to prove no other thing but this, that the prophecy concerning the sitting at the right hand of God was not fulfilled in David, and that, therefore, the truth thereof must be sought elsewhere. And forasmuch as it can be found nowhere else save only in Jesus Christ, it resteth that the Jews (125) do know that that is showed to them in Christ which was foretold them so long before. That is true, indeed, that David reigned, God being the author hereof, and, in some respect, he was God’s vicegerent; yet not so that he might be above all creatures. Wherefore, this sitting agreeth to none, unless he excel and be above all the whole world. The Lord said unto my Lord. This is the most lawful manner of ruling, when as the king (or by what other title soever he be called) doth know that he is ordained of God, therefore David pronounceth that the commandment to reign was given unto Christ by name, ( Psalms 110:1 .) As if he should say, He took not the honor to himself rashly, but did only obey God when he commanded him, ( Hebrews 5:5 .) Now must we see whether Peter’s reason be sound enough or no. He gathereth that the words concern Christ, because the sitting at the right hand of God doth not agree to David. It seemeth that this may be refuted, because David did reign by the peculiar commandment, name, and help of God; which is to sit at the right hand of God. But Peter taketh that for a thing which all men grant, which is true, and which I have already touched, that a greater and more royal government is here spoken of than that which David did enjoy. For howsoever he was God’s vicegerent and did, as it were, represent his person in reigning, yet is this power far inferior to that, to sit even at the right side of God. For this is attributed to Christ, because he is placed above all principality, and above every name that is named, both in this world, and in the world to come, ( Ephesians 1:21 .) Seeing that David is far inferior to the angels, he doth possess no such place that he should be counted next to God. For he must ascend far above all heavens, that he may come to the right hand of God. Wherefore no man is said to sit at it, rightly and properly, save only he which doth surpass all creatures in the degree of honor. As for him which is resident amongst the creatures, although he be reckoned in the order of angels, yet is he far from that highness. Again, we must not seek the right hand of God amongst the creatures; but it doth also surpass all heavenly principalities. Furthermore, there is great weight even in the sentence itself. The king is commanded to bear the chiefest rule, until God have put all his enemies under his feet. Surely, although I grant that; he name of such an honorable sitting may be applied unto earthly lordship: yet do I deny that David did reign until such time as all his enemies were subdued. For we do hereby gather that the kingdom of Christ is eternal. But the kingdom of David was not only temporal, but also frail, and of a small continuance. Moreover, when David died, he left many enemies alive here and there he got many notable victories, but he was far from subduing all his enemies. He made many of those people which were round about him tributaries to him; some did he put to flight and destroyed; but what is all this unto all? Finally, we may prove by the whole text of the Psalm, that there can nothing else be understood save only the kingdom of Christ. That I may pass over other things: that which is here spoken touching the eternal priesthood is too far disagreeing from David’s person. I know that the Jews do prattle, that kings’ sons are called elsewhere cohenim. But he intreateth here of the priesthood as it is ascribed by Moses to the king Melchizedek. And there is established by a solemn oath a certain new kind of priesthood. And, therefore, we must not here imagine any common or ordinary thing. But it had been wickedness for David to thrust himself into any part of the priest’s office. How should he then be called cohen, greater than Aaron, and consecrated of God for ever? But because I do not intend at this present to expound the whole Psalm, let this reason suffice which Peter bringeth: That he is made Lord of heaven and earth, which sitteth at the right hand of God. As touching the second member of the verse, read those things which I have noted upon the fifteenth chapter ( 1 Corinthians 15:25 ) of the former Epistle to the Corinth

Pericope (part_of)

절 (explains)

bible-text/act-2-34

Source

"다윗은 하늘에 올라가지 못하였으나 친히 말하여 이르되 주께서 내 주에게 이르시되 내가 네 원수를 네 발등상이 되게 하기까지 내 오른쪽에 앉아 있으라 하셨도다 하였으니"—눈으로 본 효과로도 그리스도에게 통치권이 주어졌음을 쉽게 알 수 있었지만, 그것이 예전에 하나님이 작정하셨음을 다윗의 증언으로 증명한다. 베드로는 예언을 인용하기 전에 그것이 오직 그리스도에게만 해당한다고 말한다. 그리고 다윗은 하늘에 올라가지 못했다는 점을 지적한다. 그리스도에 대한 예언이 다윗에게 성취되지 않았으므로, 예수 그리스도 안에서 그것이 이루어져야 한다.

베드로가 다윗이 하늘에 올라가지 못했다고 부인하는 것은, 다윗의 영혼이 복된 안식과 하늘 거처에 받아들여졌는지에 대한 것이 아니다. 하늘에 올라감은 그리스도를 모든 하늘 위에 두셔서 만물을 충만하게 하신다는 바울의 교훈을 포함한다(엡 4:9). 따라서 죽은 자들의 상태에 대한 논쟁은 이 문맥에서 전혀 불필요하다.

"주께서 내 주에게 이르시되"—왕이 최고 통치권을 행사하라는 명령이 그리스도에게 이름으로 주어졌다고 다윗이 선언한다(시 110:1). 그분이 스스로 그 명예를 취하지 않고 명령하시는 하나님께 순종하신 것이다(히 5:5).

베드로의 논증이 타당한가? 그는 하나님의 오른쪽에 앉는 것이 다윗에게 적용되지 않기 때문에 그 말씀이 그리스도를 가리킨다고 결론짓는다. 다윗이 하나님의 특별한 명령과 이름과 도움으로 통치했다는 반론이 있을 수 있다. 그러나 베드로는 모든 사람이 인정하는 것을 전제한다. 여기서 말하는 더 크고 왕다운 통치권이 다윗이 누린 것보다 훨씬 크다는 것이다. 그 통치권은 모든 하늘 위에 있다(엡 1:21). 다윗은 천사들보다도 훨씬 못 미치는 위치에 있었으므로, 하나님 바로 옆에 있는 그런 자리를 차지하지 못했다. 그러므로 하나님의 오른쪽에 앉는 것은 모든 피조물에서 영예의 등급에서 탁월하신 분에게만 올바르고 적절하게 말할 수 있다.

시편의 전체 문맥도 이것이 그리스도의 나라 외에 다른 것으로 이해될 수 없음을 보여 준다. 다윗은 그의 원수들을 완전히 정복할 때까지 통치한 것이 아니었다. 그리스도의 나라는 영원하지만 다윗의 나라는 일시적이고 덧없었다. 또한 영원한 제사장직에 대한 말씀도 다윗에게는 너무나 맞지 않는다. 다윗이 제사장 직분의 어떤 부분에도 스스로 개입하는 것은 불경이었을 것이다.

원주석

36절 카드 ↗

36. Therefore, let all the house of Israel know The house of Israel did confess that that Christ should come which was promised; yet did they not know Who it was. Therefore, Peter concludeth, that Jesus: whom they had so spitefully handled, yea, whose name they did so greatly detest: is he whom they ought to acknowledge to be their Lord, and whom they ought to reverence. For, (saith he,) God hath made him Lord and Christ; that is, you must look for none other than him whom God hath made and given. Furthermore, he saith, That he was made, because God the Father gave him this honor. He joineth the title Lord with the word Christ, because it was a common thing among the Jews, that the Redeemer should be anointed upon this condition, that he might be the Head of the Church, and that the chiefest power over all things might be given him. He speaketh unto the whole house of Israel; as if he should say, Whosoever will be reckoned among the sons of Jacob, and do also look for the promise, let them know for a surety, that this is he and none other. He useth the word house, because God had separated that name and family from all other people. And he saith ασφαλως , or for a surety, not only that they may repose their sure confidence and trust in Christ, but that he may take away all occasion of doubting from those which do oftentimes willingly doubt even of matters which are certain and sure. In the end of his oration he upbraideth unto them again, that they did crucify him, that being touched with greater grief of conscience, they may desire remedy. And now, forasmuch as they know that Jesus is the Anointed of the Lord, the governor of the Church, and the giver of the Holy Ghost, the accusation hath so much the more force. For the putting of him to death was not only full of cruelty and wickedness, but also a testimony of outrageous disloyalty against God, of sacrilege and unthankfulness, and, finally, of apostasy. But it was requisite that they should be so wounded, lest they should have been slow to seek for medicine. And yet, notwithstanding, they did not crucify him with their own hands; but this is more than sufficient to make them guilty, in that they desired to have him put to death. And we also are accused by this same voice, if we crucify him in ourselves, being already glorified in heaven, making a mock of him, as saith the Apostle, ( Hebrews 6:6 .) return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-36

Source

"그런즉 이스라엘 온 집은 확실히 알지니 너희가 십자가에 못 박은 이 예수를 하나님이 주와 그리스도가 되게 하셨느니라 하니라"—이스라엘 집은 약속된 그리스도가 오실 것을 고백했지만, 그분이 누구인지는 몰랐다. 그러므로 베드로는 그들이 그렇게 경멸하며 다룬 예수, 심지어 그 이름을 극도로 혐오하던 예수가 바로 그들이 주님으로 인정하고 경외해야 할 분임을 결론짓는다.

"하나님이 그를 주와 그리스도가 되게 하셨다"—그 명예는 하나님 아버지로부터 주어졌다. 그는 주님의 칭호와 그리스도라는 단어를 연결한다. 유대인들에게 공통적인 것은, 구속자가 기름 부음을 받아 교회의 머리가 되고 모든 것 위에 최고 권세가 주어지는 조건으로 기름 부음을 받는다는 것이었다.

"확실히"라는 단어는 단순히 그들이 그리스도 안에 확실한 확신을 두도록 하기 위함만이 아니라, 확실한 것들에 대해서도 종종 의심하려는 사람들에게서 의심의 모든 기회를 제거하기 위함이다. 연설 말미에 그들이 그분을 십자가에 못 박았음을 다시 책망하는 것은, 더 큰 양심의 아픔으로 구제책을 구하게 하기 위함이다. 이제 예수가 주님의 기름 부음 받은 자, 교회의 통치자, 성령의 수여자임을 알기 때문에 이 고발이 더욱 강한 힘을 가진다.

원주석

37절 카드 ↗

37. They were pricked in heart. Luke doth now declare the fruit of the sermon, to the end we may know that the power of the Holy Ghost was not only showed forth in the diversity of tongues, but also in their hearts which heard. And he noteth a double fruit; first, that they were touched with the feeling of sorrow; and, secondly, that they were obedient to Peter’s counsel. This is the beginning of repentance, this is the entrance unto godliness, to be sorry for our sins, and to be wounded with the feeling of our miseries. For so long as men are careless, they cannot take such heed unto doctrine as they ought. And for this cause the word of God is compared to a sword, ( Hebrews 4:12 ,) because it doth mortify our flesh, that we may be offered to God for a sacrifice. But there must be added unto this pricking in heart readiness to obey. Cain and Judas were pricked in heart, but despair did keep them back from submitting themselves unto God, ( Genesis 4:13 ; Matthew 27:3 .) For the mind being oppressed with horror, can do nothing else but flee from God. And surely when David affirmeth that a contrite spirit and an humble heart is a sacrifice acceptable to God, he speaketh of voluntary pricking; forasmuch as there is fretting and fuming mixed with the prickings of the wicked. Therefore, we must take a good heart to us, and lift up our mind with this hope of salvation, that we may be ready to addict and give over ourselves unto God, and to follow whatsoever he shall command. We see many oftentimes pricked, who, notwithstanding, do fret and murmur, or else forwardly strive and struggle, and so, consequently, go furiously mad. Yea, this is the cause why they go mad, because they feel such prickings against their will. Those men, therefore, are profitably pricked alone who are willingly sorrowful, and do also seek some remedy at God’s hands. return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-37

Source

"그들이 이 말을 듣고 마음에 찔려 베드로와 다른 사도들에게 물어 이르되 형제들아 우리가 어찌할꼬 하거늘"—이제 누가는 설교의 열매를 선언한다. 성령의 능력이 방언의 다양함에서만 나타난 것이 아니라, 듣는 이들의 마음에도 나타났음을 알게 된다. 두 가지 열매가 나타났다. 첫째, 슬픔의 느낌에 감동받은 것이고, 둘째, 베드로의 권고에 순종한 것이다.

이것이 회개의 시작이요 경건에 이르는 입문이다. 죄를 슬퍼하고 자신의 비참함에 상처받는 것이다. 사람들이 안일한 한, 마땅히 교리에 주의를 기울일 수 없다. 그래서 하나님의 말씀은 칼에 비유된다(히 4:12). 우리의 육신을 죽여 하나님께 제물로 드리기 위함이다. 그러나 이 마음의 찔림에 순종하려는 준비가 더해져야 한다. 가인과 유다도 마음에 찔렸지만, 절망이 그들을 하나님께 굴복하지 못하게 막았다(창 4:13; 마 27:3). 마음이 공포에 짓눌리면 하나님에게서 도망치는 것 외에는 할 수 없다. 그러므로 구원의 소망으로 마음을 들어 올려, 자신을 하나님께 맡기고 그분이 명하시는 것을 따를 준비가 되어야 한다.

원주석

38절 카드 ↗

38. Peter said Hereby we see that those do never go away empty which ask at the mouth of the Lord, and do offer themselves unto him to be ruled and taught; for that promise must needs be true, Knock, and it shall be opened unto you, ( Matthew 7:7 .) Therefore, whosoever shall be rightly prepared to learn, the Lord will not suffer his godly desire to be in vain; for he is a most faithful master, so that he hath scholars which are apt to be taught and studious. Wherefore, there is no cause why he should fear, lest he suffer us to be destitute of sound counsel, if we be attentive and ready to hear him, and do not refuse to embrace whatsoever he shall teach us. And let us suffer ourselves to be governed by the counsel and authority of those men whom he offereth unto us to teach us, for this ready obedience cometh thence so suddenly in those which addict themselves unto the apostles, because they are persuaded that they are sent of God, to show them the way of salvation. Repent. There is greater force in the Greek word, for it doth signify the conversion of the mind, that the whole man may be renewed and made another man, which thing must be diligently noted, because this doctrine was miserably corrupted in the time of Popery; for they translated the name of repentance almost unto certain external rites. They babble somewhat, indeed, about the reigned contrition of the heart; but they touch that part very slightly, and they stand principally upon the external exercises of the body, which were little worth; yea, though there were in them no corruption; but they urge nothing else in a manner but reigned trifles, wherewith men are wearied in vain. Wherefore, let us know that this is the true repentance, when a man is renewed in the spirit of his mind, as Paul teacheth, ( Romans 12:2 .) Neither need we to doubt of this; but that Peter did preach plainly of the force and nature of repentance; but Luke doth only touch the chief points, and doth not reckon up the words of the oration which he made. We must, therefore, know thus much, that Peter did at the first exhort the Jews unto repentance; and that done, he lifted them up with hope of pardon; for he promised them forgiveness of sins, which two things are the two parts of the gospel, as we know full well; and, therefore, when Christ will briefly teach what the doctrine of the gospel doth contain, he saith, that repentance and remission of sins ( Luke 24:47 ) must be preached in his name. Furthermore, because we are reconciled unto God only by the intercession of Christ’s death, neither are our sins otherwise purged, (126) and done away, save only by his blood, therefore, Peter calleth us back unto him by name. He putteth baptism in the fourth place, as the seal whereby the promise of grace is confirmed. Wherefore, we have in these few words almost the whole sum of Christianity, namely, how a man renouncing himself and taking his farewell of the world, may addict himself wholly to God; secondly, How he may be delivered by free forgiveness of sins, and so adopted into the number of the children of God. And forasmuch as we can obtain none of all these things without Christ, the name of Christ is therewithal set forth unto us, as the only foundation of faith and repentance. And we must also note this, that we do so begin repentance when we are turned unto God, that we must prosecute the same during our life; therefore, this sermon must continually sound in the Church, repent, ( Mark 1:15 ;) not that those men may begin the same, who will be counted faithful, and have a place already in the Church; but that they may go forward in the same; although many do usurp the name of faithful men, which had never any beginning of repentance. Wherefore, we must observe this order in teaching, that those which do yet live unto the world and the flesh may begin to crucify the old man, that they may rise unto newness of life, and that those who are already entered the course of repentance may continually go forward towards the mark. Furthermore, because the inward conversion of the heart ought to bring forth fruits in the life, repentance cannot be rightly taught unless works be required, not those frivolous works which are only in estimation amongst the Papists, but such as are sound testimonies of innocence and holiness. Be baptized every one of you. Although in the text and order of the words, baptism doth here go before remission of sins, yet doth it follow it in order, because it is nothing else but a sealing of those good things which we have by Christ that they may be established in our consciences; therefore, after that Peter had intreated of repentance, he calleth the Jews unto the hope of grace and salvation; and, therefore, Luke well afterwards, in Paul’s sermon, joineth faith and repentance together in the same sense, wherein he putteth forgiveness of sins in this place, and that for good considerations; for the hope of salvation consisteth in the free imputation of righteousness; and we are counted just, freely before God, when he forgiveth us our sins. And as I said before, that the doctrine of repentance hath a daily use in the Church so must we think of the forgiveness of sins, that the same is continually offered unto us; and surely it is no less necessary for us during the whole course of our life, than at our first entrance into the Church, so that it should profit us nothing to be once received into favor by God, unless this embassage should have a continual course; be-reconciled unto God, because “he which knew no sin was made sin for us, that we might be the righteousness of God in him,” ( 2 Corinthians 5:20 .) Moreover, the Papists do so corrupt this other part of the gospel, that they quite exclude the remission of sins, which was to be obtained by Christ. They confess their sins are freely forgiven in baptism, but they will have them redeemed with satisfactions after baptism; and although they mix the grace of Christ together therewithal, y

Pericope (part_of)

절 (explains)

bible-text/act-2-38

Source

"베드로가 이르되 너희가 회개하여 각각 예수 그리스도의 이름으로 세례를 받고 죄 사함을 받으라 그리하면 성령의 선물을 받으리니"—주님의 입에 묻고 그분께 자신을 드려 인도와 가르침을 받는 자들은 결코 빈손으로 돌아가지 않는다. "구하라 그리하면 열릴 것이다"(마 7:7)는 약속이 반드시 이루어진다. 따라서 배우기에 합당하게 준비된 자에게, 주님은 그 경건한 열망이 헛되이 되도록 버려두지 않으신다.

"회개하라"는 단어의 헬라어 원어는 더 강한 의미를 지닌다. 마음의 전환, 즉 온 사람이 새로워지고 새 사람이 되는 것을 의미한다. 이것은 교황주의 시대에 참으로 비참하게 왜곡되었다. 그들은 회개를 거의 외적 의식들로만 번역했다. 마음의 통회에 대해 뭔가 말하기는 하지만 매우 가볍게 다루고, 주로 거의 아무 가치가 없는 외적 몸의 훈련만을 강조한다.

따라서 이것이 진정한 회개임을 알아야 한다. 바울이 가르친 것처럼 사람이 마음의 영으로 새로워지는 것이다(롬 12:2). 베드로는 먼저 유대인들에게 회개를 권고하고, 그 다음 죄 사함의 소망으로 들어 올린다. 이 두 가지가 복음의 두 부분이다. 그리스도의 이름을 언급하는 것은 우리가 오직 그분의 죽음의 중재로만 하나님과 화목하고, 우리의 죄가 오직 그분의 피로만 정결하게 된다는 것을 보여 주기 때문이다.

세례를 네 번째 자리에 두는 것은, 그것이 은혜의 약속을 확증하는 인印이기 때문이다. 따라서 이 몇 마디 안에 거의 기독교의 전체 핵심이 있다. 자신을 부정하고 세상과 작별하여 전적으로 하나님께 헌신하는 것이 첫 번째다. 두 번째는 죄의 자유로운 용서로 구원받아 하나님의 자녀의 수에 입양되는 것이다. 이 모든 것을 그리스도 없이는 얻을 수 없으므로, 그리스도의 이름이 믿음과 회개의 유일한 기초로 제시된다.

교황주의자들은 이 복음의 두 번째 부분을 너무나 왜곡하여 그리스도로 얻어야 할 죄 사함을 완전히 배제한다. 그들은 세례 때 죄가 자유롭게 용서된다고 고백하지만, 세례 이후에는 만족으로 보상받아야 한다고 주장한다.

원주석

39절 카드 ↗

39. For the promise appertaineth unto you. It was requisite that this should be expressly added, that the Jews might certainly think and persuade themselves that the grace of Christ did belong as well to them as to the apostles. And Peter proveth it thus, because the promise of God was made unto them. For we must always look unto this, because [that] we cannot otherwise know the will of God save only by his word. But it is not sufficient to have the general word, unless we know that the same is appointed for us. Therefore Peter saith, that those benefits which they see in him and his fellows in office were in times past promised to the Jews; because this is required necessarily for the certainty of faith, that every one be fully persuaded of this, that he is comprehended in the number of those unto whom God speaketh. Finally, this is the rule of a true faith, when I am thus persuaded that salvation is mine, because that promise appertaineth unto me which offereth the same. And hereby we have also a greater confirmation, when as the promise is extended unto those who were before afar off. For God had made the covenant with the Jews, ( Exodus 4:22 .) If the force and fruit thereof come also unto the Gentiles, there is no cause why the Jews should doubt of themselves, but that they shall find the promise of God firm and stable. And we must note these three degrees, that the promise was first made to the Jews, and then to their children, and last of all, that it is also to be imparted to the Gentiles. We know the reason why the Jews are preferred before other people; for they are, as it were, the first begotten in God’s family, yea, they were then separated from other people by a singular privilege. Therefore Peter observeth a good order, when he giveth the Jews the pre-eminence. Whereas he adjoineth their children unto them, it dependeth upon the words of the promise: I will be thy God, and the God of thy seed after thee, ( Genesis 17:7 ,) where God doth reckon the children with the fathers in the grace of adoption. This place, therefore, doth abundantly refute the manifest error of the Anabaptists, which will not have infants, which are the children of the faithful, to be baptized, as if they were not members of the Church. They espy a starting hole in the allegorical sense, (130) and they expound it thus, that by children are meant those which are spiritually begotten. But this gross impudency doth nothing help them. It is plain and evident that Peter spoke thus because God did adopt one nation peculiarly. And circumcision did declare that the right of adoption was common even unto infants. Therefore, even as God made his covenant with Isaac, being as yet unborn, because he was the seed of Abraham, so Peter teacheth, that all the children of the Jews are contained in the same covenant, because this promise is always in force, I will be the God of your seed. And to those which are afar off. The Gentiles are named in the last place, which were before strangers. For those which refer it unto those Jews which were exiled afar off, (and driven) into far countries, they are greatly deceived. For he speaketh not in this place of the distance of place; but he noteth a difference between the Jews and the Gentiles, that they were first joined to God by reason of the covenant, and so, consequently, became of his family or household; but the Gentiles were banished from his kingdom. Paul useth the same speech in the second chapter to Ephesians, ( Ephesians 2:11 ,) that the Gentiles, which were strangers from the promises, are now drawn near, through Jesus Christ, unto God. Because that Christ (the wall of separation being taken away) hath reconciled both (the Jews and Gentiles) unto the Father, and coming, he hath preached peace unto those which were nigh at hand, and which were afar off. Now we understand Peter’s meaning. For to the end he may amplify the grace of Christ, he doth so offer the same unto the Jews, that he saith the Gentiles are also partakers thereof. And therefore he useth this word call, as if he should say: Like as God hath gathered you together into one peculiar people heretofore by his voice, so the same voice shall sound everywhere, that those which are afar off may come and join themselves unto you, when as they shall be called by a new proclamation. (130) “ Effugium in allegorico sensu captant ,” they attempt evasion by giving an allegorical meaning. return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-39

Source

"이 약속은 너희와 너희 자녀와 모든 먼 데 사람 곧 주 우리 하나님이 얼마든지 부르시는 자들에게 하신 것이라 하고"—이 약속이 그들에게 속한다는 것을 명시적으로 덧붙이는 것이 필요했다. 유대인들이 그리스도의 은혜가 사도들만큼 자신들에게도 속한다고 확실히 믿도록 하기 위함이다. 베드로의 증명은 하나님의 약속이 그들에게 주어졌기 때문이다.

우리는 항상 이것을 살펴보아야 한다. 하나님의 뜻은 오직 그분의 말씀으로만 알 수 있기 때문이다. 그러나 일반적인 말씀을 갖는 것만으로 충분하지 않다. 그 약속이 자신에게 정해진 것임을 알아야 한다. 따라서 베드로는 그들이 자신과 동료들에게서 보는 혜택들이 이전에 유대인들에게 약속된 것이라고 말한다. 믿음의 확실성을 위해서는 각자가 하나님이 말씀하시는 이들 중에 자신이 포함된다고 완전히 확신하는 것이 필요하기 때문이다.

세 가지 등급에 주목해야 한다. 약속은 먼저 유대인들에게, 다음에 그들의 자녀들에게, 마지막으로 이방인들에게도 나누어진다. 유대인들이 다른 민족보다 앞서는 이유는 그들이 하나님 집안의 맏자녀들과 같고 특별한 특권으로 다른 민족들로부터 분리되었기 때문이다. 그 자녀들을 함께 묶는 것은 약속의 말씀에 기초한다. "나는 너의 하나님이 되고 네 후손의 하나님이 되리라"(창 17:7). 하나님이 아이들을 아버지들과 함께 입양의 은혜 안에 셈하신 것이다.

이 구절은 재세례파의 명백한 오류를 충분히 논박한다. 그들은 신자들의 자녀를 교회의 지체가 아닌 것처럼 세례받지 못하게 한다. 그들은 알레고리적 의미로 빠져나가 "자녀"가 영적으로 낳은 자를 의미한다고 해석한다. 그러나 이것은 무례한 뻔뻔함일 뿐이다. 베드로가 하나님이 한 민족을 특별히 입양하셨기 때문에 이렇게 말했음이 분명하다. 할례가 입양의 권리가 영아에게도 공통됨을 선언했다. 하나님이 아직 태어나지 않은 이삭과 언약을 맺으신 것처럼, 베드로도 유대인 자녀들이 모두 같은 언약 안에 포함된다고 가르친다.

"먼 데 사람들"에 대해서 이를 멀리 유배된 유대인들로 해석하는 사람들은 크게 잘못된 것이다. 장소의 거리가 아니라 유대인들과 이방인들의 차이를 가리키는 것이기 때문이다. 유대인들은 먼저 언약으로 인해 하나님과 연합되어 그분의 가족이 되었지만, 이방인들은 그분의 나라에서 추방되어 있었다. 바울이 에베소서 2장에서 약속들로부터 멀리 있던 이방인들이 이제 예수 그리스도로 말미암아 하나님께 가까이 왔다고 한 것과 같다.

원주석

40절 카드 ↗

40. And with many Although in these things which we have had hitherto, Luke did not recite the words of St Peter, but did only briefly touch the chief points; notwithstanding he telleth us again in this place, that Peter did not use doctrine only, but did add the pricks of exhortations. And he expresseth plainly that tie stood much (131) hereupon. Whereas he saith, that he did exhort and beseech, he noteth therein his earnestness. For it was not so easy a matter for them by and by (132) to take their leave of those errors wherewith they were of late infected, and to shake off the government of the priests whereunto they were accustomed. Therefore it stood him upon to pull them violently out of this mire. The sum was this, that they should beware of that froward generation. For they could not be Christ’s unless they would depart from his professed enemies. The priests and scribes were then in great authority, and forasmuch as they did cover themselves under the visor [mask] of the Church, they did deceive the simple, this did hinder and keep back a great many from coming to Christ. Also some might waver, and other some might fall away from the right faith. Therefore Peter plainly declareth that they are a froward generation, howsoever they may boast of the title of the Church. For which cause he commandeth his hearers to separate themselves from them, lest they entangle themselves in their wicked and pestiferous fellowship. Whereas he saith, Be ye saved, he signifieth unto them that they shall surely perish if they couple themselves with such a plague. And surely experience doth teach us, how miserably those men are tossed to and fro who cannot discern the voice of their pastor from the voice of other men; (133) and again, what an hindrance softness and sluggishness is to a great many, whilst they desire to stand in a doubt. (134) Therefore he commandeth them to depart from the wicked if they will be saved. And this point of doctrine is not to be neglected. For it were not sufficient to have Christ set before us, unless we were also taught to flee those things which do lead us away from him. And it is the duty of a good shepherd to defend his sheep from the wolves. So at this day, to the end we may keep the people in the sincere doctrine of the gospel, we are ever now and then enforced to show and testify how much Papistry differeth from Christianity, and what a hurtful plague it is to be yoked with the unfaithful enemies of Christ. Neither ought Peter to be accused of railing, because he calleth the reverend 6tthers, who had the government of the Church (135) in their hands at that day, a froward generation For those dangers which may draw the soul unto destruction are to be showed by their names. For men will not beware of poison, unless they know that it is poison. (131) “ Multum institisse .” insisted much. (132) “ Protinus ,” forthwith. (133) “ Alienorum ,” of strangers or aliens. (134) “ Medii stare ,” to hold a middle course, remain undecided. (135) “ Ordinarium Ecclesiae regimen ,” the ordinary government of the Church. return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-40

Source

"또 여러 말로 확증하며 권하여 이르되 이 패역한 세대에서 구원을 받으라 하니"—누가는 이전에 기록한 것들에서 베드로가 말의 실제 내용을 기록하지 않고 핵심만 간략히 언급했음을 다시 알려 준다. 이 구절에서는 베드로가 교리뿐만 아니라 권면의 촉구도 덧붙였다고 기록한다. 그가 권고하고 간청했다고 표현한 것은 그의 열성을 나타낸다.

최근에 감염된 오류들에서 즉시 떠나 제사장들의 권위에서 벗어나는 것이 쉽지 않았다. 그러므로 그는 그들을 이 진창에서 강제로 끌어내야 했다. 요점은 그들이 그 패역한 세대를 조심하라는 것이었다. 제사장들과 서기관들이 큰 권위를 가지고 교회의 가면을 쓰고 있었으므로 순진한 사람들을 속였다. 이것이 그리스도께 오는 것을 많은 사람에게 방해했다. 따라서 베드로는 그들이 그 패역한 세대임을 명확히 선언한다. 그러므로 그 악하고 전염성 있는 교제에 얽매이지 않으려면 그들에게서 분리되어야 한다.

"구원을 받으라"는 말은, 그런 재앙과 연결되면 반드시 멸망한다는 것을 의미한다. 그리고 경험은 자신의 목자의 음성과 다른 사람들의 음성을 분별하지 못하는 사람들이 얼마나 비참하게 흔들리는지를 가르쳐 준다.

오늘날 우리는 백성들이 복음의 순수한 교리 안에 머물도록 하기 위해, 교황제가 기독교와 얼마나 다른지, 그리스도의 불신 원수들과 멍에를 메는 것이 얼마나 해로운 재앙인지를 자주 보여야 한다.

원주석

41절 카드 ↗

41. They, therefore, which willingly. Luke showeth more plainly how fruitful this one sermon which Peter made was: to wit, that it gained unto Christ about three thousand men. And therewithal he declareth the nature and force of faith when he saith, that with a prompt and ready (136) mind they embraced his word. Therefore, faith must begin with this readiness and willing desire to obey. And because many do show themselves at the first very willing, who afterward have in themselves no constancy or continuance, lest we should think that it was some sudden pang (137) which by and by fell away, Luke doth also afterward commend their constancy, who (as he said) did willingly embrace this word of the apostles, showing that they were joined unto the disciples, or that they were engrafted into the same body, and that they continued in their doctrine. Therefore we must neither be slow to obey, nor yet swift to leap back; but we must stick fast, and stand stoutly to that doctrine which we did forthwith (without any tarriance [delay]) embrace. Furthermore, this example ought to make us not a little ashamed. For whereas there was a great multitude converted unto Christ with one sermon, an hundred sermons can scarce move a few of us; and whereas Luke saith that they continued, there is scarce one amongst ten that doth show even a mean desire to profit and go forward, yea, rather, the more part doth soon loathe our doctrine. Woe be, therefore, to the sluggishness and lightness of the world! (136) “ Ililari ,” cheerful. (137) “ Impetum ,” impulse. return to ' Top of Page ' <a name="verse-42" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-41

Source

"그 말을 받은 사람들은 세례를 받으매 이 날에 신도의 수가 삼천이나 더하더라"—베드로의 설교 하나가 얼마나 풍성한 열매를 맺었는지 보여 준다. 그리스도께 약 삼천 명이 더해졌다. 또한 그는 믿음의 본질과 힘도 선언한다. 그들이 기쁘고 즐거운 마음으로 그 말씀을 받아들였다고 한다. 따라서 믿음은 이런 자발적이고 기꺼운 순종의 마음으로 시작되어야 한다.

그러나 처음에는 매우 기꺼워하다가 그 안에 인내나 지속성이 없는 사람들이 많기 때문에, 그것이 곧 사라지는 갑작스러운 충동이었다고 생각하지 않도록, 누가는 그 이후의 지속성도 칭찬한다. 자발적으로 말씀을 받아들인 자들이 제자들에게 연합되어 그들의 교리 안에 계속 머물렀다고 한다. 그러므로 순종에 느리지도 말고, 곧 물러서지도 말며, 처음에 즉시 받아들인 교리에 굳게 붙어 있어야 한다.

한 번의 설교로 큰 무리가 그리스도께로 돌아왔는데, 오늘 우리는 백 번의 설교로도 소수밖에 감동시키지 못하는 것이 부끄럽다. 또한 누가가 그들이 계속했다고 말하는 반면, 열 명 중 하나도 진보에 대한 평범한 열망조차 보이지 않는 것이 부끄럽다.

원주석

42절 카드 ↗

42. In their doctrine Luke doth not only commend in them the constancy of faith or of godliness, but he saith, also, that they did constantly give themselves to those exercises which serve to the confirmation of faith; to wit, that they studied continually to profit by hearing the apostles; that they gave themselves much to prayer; that they did use fellowship and breaking of bread very much. As touching prayer and doctrine the sense is plain. Communication or fellowship, and breaking of bread, may be taken diversely. Some think that breaking of bread doth signify the Lord’s Supper; other some do think that it signifieth alms; other some that the faithful did banquet together (138) among themselves. Some do think that κοινωνια , doth signify the celebrating of the Holy Supper; but I do rather agree to those others who think that the same is meant by the breaking of bread. For κοινωνια , unless it have somewhat added unto it, is never found in this sense; therefore, I do rather refer it unto mutual society and fellowship, unto alms, and unto other duties of brotherly fellowship. And my reason why I would rather have breaking of bread to be understood of the Lord’s Supper in this place is this, because Luke doth reckon up those things wherein the public estate of the Church is contained. Yea, he expresseth in this place four marks whereby the true and natural face of the Church may be judged. Do we then seek the true Church of Christ? The image thereof is lively depainted and set forth (139) unto us in this place. And he beginneth with doctrine which is, as it were, the soul of the Church. Neither doth he name all manner of doctrine, but the doctrine of the apostles, that is, that which the Son of God had delivered by their hands. Therefore, wheresoever the pure voice of the gospel doth sound, where men continue in the profession thereof, where they exercise themselves in hearing the same ordinarily that they may profit, without all doubt there is the Church. Hereby we may easily gather how frivolous the boasting of the Papists is, whilst that they carelessly (140) thunder out with fall mouth the name of the Church; whereas, notwithstanding, they have most filthily corrupted the doctrine of the apostles. For if it be duly examined, we shall find no sound part at all; and in most points they do as much dissent from the same, and have as little agreement therewith as light with darkness. The rule of worshipping God, which ought to be fetched out of the pure Word of God alone, is only made and patched together (141) amongst the Papists, of the superstitious inventions of men. They have translated unto the merits of works the hope of salvation, which ought to have rested in Christ alone. The invocation of God is altogether polluted with innumerable profane dotings of men. Finally, whatsoever is heard amongst them, it is either a deforming of the apostles’ doctrine, or else a clear overthrowing (and destroying) of the same. Therefore, we may as easily refute the foolish arrogancy of the Papists, as they can cloak their dealings with the title of the Church. For this shall be the state, (142) whether they have retained the purity of doctrine, from which they are as far as hell is from heaven. But they are wise enough in that point, because they will have no controversy moved about doctrine. But we, as I have said, may freely contemn that vain visor, [mask,] forasmuch as the Spirit of God doth pronounce that the Church is principally to be (esteemed and) discerned by this mark, if the simplicity or purity of the doctrine delivered by the apostles do flourish (and be of force) in the same. In fellowship. This member and the last do flow from the first, as fruits or effects. For doctrine is the bond of brotherly fellowship amongst us, and doth also set open unto us the gate unto God, that we may call upon him. And the Supper is added unto doctrine instead of a confirmation. Wherefore, Luke doth not in vain reckon up these four things, when as he will describe unto us the well-ordered state of the Church. And we must endeavor to keep and observe this order, if we will be truly judged to be the Church before God and the angels, and not only to make boast of the name (143) thereof amongst men. It is certain that he speaketh of public prayer. And for this cause it is not sufficient for men to make their prayers at home by themselves, unless they meet altogether to pray; wherein consisteth also the profession of faith. (138) “ Communiter ,” in common. (139) “ Ad vivum depicta ,” painted to the life. (140) “ Secure ,” confidently. (141) “ Conflata est ,” compounded. (142) “ Hic enim erit status ,” for the state (of the question) shall be. (143) “ Inane...nomen ,” the empty name. return to ' Top of Page ' <a name="verse-43" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-42

Source

"그들이 사도의 가르침을 받아 서로 교제하고 떡을 떼며 오로지 기도하기를 힘쓰니라"—누가는 믿음이나 경건의 지속성만 칭찬하는 것이 아니라, 그들이 믿음을 확증하는 데 도움이 되는 훈련들에 계속 헌신했다고 말한다. 즉, 그들은 사도들에게서 유익을 얻기 위해 꾸준히 힘썼고, 기도에 많이 힘썼으며, 교제와 떡을 때는 것을 많이 사용했다.

기도와 교리에 대해서는 의미가 분명하다. "교제"와 "떡을 뗌"은 다양하게 해석될 수 있다. 칼빈은 "교제"(κοινωνία)가 성찬의 거행을 의미한다고 생각하지 않는다. 그것은 이런 의미로 독자적으로 사용된 적이 없기 때문이다. 오히려 형제 간의 상호 사회와 교제, 구제, 그리고 형제 교제의 다른 의무들을 가리킨다고 본다. 반면 "떡을 뗌"은 이 문맥에서 주의 성찬을 의미한다고 본다. 누가가 교회의 공적 상태에 속한 것들을 열거하고 있기 때문이다.

여기서 교회의 참되고 자연스러운 모습이 생생하게 묘사된다. 네 가지 표징이 나열된다. 첫째는 교리인데, 이것이 교회의 영혼과 같다. 누가는 모든 교리가 아니라 사도들의 교리를 말한다. 하나님의 아들이 그들의 손을 통해 전달하신 것이다. 그러므로 복음의 순수한 음성이 울려 퍼지는 곳, 사람들이 그 고백 안에 계속 머무는 곳, 유익을 얻기 위해 정기적으로 그것을 듣는 데 힘쓰는 곳, 거기에 의심할 여지 없이 교회가 있다.

이로써 교황주의자들의 자랑이 얼마나 공허한지 알 수 있다. 사도들의 교리를 가장 더럽게 타락시켰으면서 교회의 이름을 대담하게 외치기 때문이다. 하나님 경배의 규칙은 순수한 하나님의 말씀에서만 취해야 하는데, 교황주의자들에게서는 인간의 미신적 발명들로만 구성된다. 구원의 소망은 오직 그리스도 안에 머물러야 하는데, 그들은 행위의 공로로 이전해 버렸다. 하나님께 대한 간청은 무수한 인간의 세속적인 것들로 더럽혀져 있다.

원주석

43절 카드 ↗

43. And there came. He signifieth unto us that the show and sight of the Church was such, that it made others afraid which did not consent unto [its] doctrine; and that was done for the preserving and furthering of the Church. When there ariseth any seen all men set themselves stoutly against the same; and as novelty is odious, the Jews would never have suffered the Church of Christ to stand one minute of an hour, (144) unless the Lord had restrained them with fear as with a bridle. Furthermore, Luke noteth the manner of fear, that it was no such fear as bringeth men unto the obedience of Christ, but such as causeth men to stand in a doubt, and so, consequently, doth, as it were, so bind them hand and foot, (145) that they dare not hinder the Lord’s work. Like as there be some at this day who will willingly be ignorant of the gospel; or, at least, are so holden (146) with the cares of this world, that they cannot thoroughly join themselves unto Christ; and yet they are not so hard-hearted but that they confess that the truth is on our side; and, therefore, they rest, as it were, in the middle way, neither do they favor the cruelty of the wicked, because they are afraid to strive against God. And whereas he saith, Every soul, he speaketh thus by synecdoche. For it is certain that many did contemn the hand of God, and that other some were stricken with no great fear, but that they did furiously rage together against the Church. (147) But Luke’s meaning was this, that there appeared such power of God in the Church, that the people for the most part had not one word to say. (148) And many wonders. This member serveth also to the showing of the cause. For the miracles served to make them afraid, together with other works of God, although this was not the only reason, but one of many, why they were afraid to set themselves against God, who was on that side, as they did gather by the miracles; whence we gather that they are not only profitable for this to bring men to God, (149) but also to make the wicked somewhat more gentle, and that they may tame their furiousness. Pharaoh was a man of desperate stubbornness, ( Exodus 8:8 , etc. 19,) and yet we see how miracles do sometimes pierce his obstinate heart. He forgetteth them by and by; but when the hand of God is heavy upon him, he is compelled through fear to yield. To be brief, Luke teacheth that the Jews were by this means kept back, that the Church, which might easily have been destroyed, might have got up her head. (150) Which thing we have oftentimes tried (151) even in our time. And he doth not only declare that they were bridled with fear, lest they should be so bold as to attempt so much as they lusted to do hurt to the Church, but that they were also humbled with reverence to the glory of the gospel. (144) “ Momentum ,” moment. (145) “ Sed qui suspensos tenet adeoque constrictos ,” but which keeps them in suspense and restrained. (146) “ Impliciti ,” entangled. (147) “ Alios nullo metu fuisse deterritos quin furiose adversus Ecclesiam saevirent ,” that others were not deterred by any fear from raging against the Church. (148) “ Obmuteceret ,” stood dumb. (149) “ In obsequium Dei ,” into obedience to God. (150) “ Emergeret ,” might emerge, or raise her head. (151) “ Subinde sumus experti ,” have ever and anon experienced. return to ' Top of Page ' <a name="verse-44" class="com-number"

Pericope (part_of)

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bible-text/act-2-43

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"사람마다 두려워하는데 사도들로 말미암아 기사와 표적이 많이 나타나니"—교회의 외양이 그 교리에 동의하지 않는 다른 사람들을 두렵게 만들었다는 것을 시사한다. 이것은 교회의 보존과 진보를 위한 것이었다. 어떤 스캔들이 생기면 모든 사람이 그것에 용감하게 대항한다. 새로운 것은 혐오스럽기 때문에, 유대인들은 주님이 두려움으로 그들을 억제하지 않으셨다면 그리스도의 교회가 한 순간도 서있게 놔두지 않았을 것이다.

이 두려움은 사람들을 그리스도께 순종하도록 만드는 두려움이 아니라, 그들을 의심 중에 정지시켜 주님의 역사를 방해하지 못하도록 묶어두는 두려움이었다. 오늘날도 복음을 무시하거나 세상의 염려에 너무 얽매여 그리스도께 완전히 연합하지 못하는 사람들이 있지만, 그들은 진리가 우리 편에 있다고 고백하는 것을 두려워할 만큼 완고하지는 않다.

"모든 영혼"이라고 하는 것은 과장법이다. 많은 사람들이 하나님의 손을 경멸하고 어떤 두려움도 받지 않고 교회를 향해 격렬하게 분노하기도 했기 때문이다. 그러나 누가의 뜻은, 교회에 하나님의 능력이 나타나 백성들이 대부분 한마디도 하지 못했다는 것이다.

원주석

44절 카드 ↗

44. And all Whereas I have translated it joined together, it is word for word in St Luke, Into the same, or into one, which may be expounded of the place; as if he should have said that they were wont to dwell together in one place. Notwithstanding, I had rather understand it of their consent (and agreement;) as he will say in the fourth chapter, “That they had one heart,” ( Acts 4:32 .) And so he goeth forward orderly, when, as he beginneth with their mind, he addeth afterward their bountifulness, as a fruit proceeding thence. Therefore, he giveth us to understand that they were rightly joined together with brotherly love amongst themselves, and that they did indeed declare the same, because the rich men did sell their goods that they might help the poor. And this is a singular example of love, and therefore doth Luke record the same, to the end we may know that we must relieve the poverty of our brethren with our plenty. But this place hath need of a sound exposition, because of fantastical [fanatical] spirits, which do feign a commonalty or participation together of goods, whereby all policy or civil government is taken away; as in this age the Anabaptists have raged, because they thought there was no Church unless all men’s goods were put and gathered together, as it were, in one heap, that they might all one with another take thereof. Wherefore, we must in this point beware of two extremes. For many, under color of policy, do keep close and conceal whatsoever they have; they defraud the poor, and they think that they are twice righteous, so they take away no other men’s goods. Other some are carried into the contrary error, because they would have all things confused. But what doth Luke? Surely he noteth another order, when he saith that there was choice made in the distribution. If any man object that no man had any thing which was his own, seeing all things were common, we may easily answer. For this community or participation together must be restrained unto the circumstance which ensueth immediately; to wit, that the poor might be relieved as every man had need. We know the old proverb, “All things are common amongst friends.” When as the scholars of Pythagoras said thus, they did not deny but that every man might govern his own house privately, neither did they intend to make their own wives common; so this having of things common, whereof Luke speaketh, and which he commendeth, doth not take away household government; which thing shall better appear by the fourth chapter, whereas he nameth two alone which sold their possessions of so many thousands. Whence we gather that which I said even now, that they brought forth and made common their goods in no other respect, save only that they might relieve the present necessity. And the impudency of the monks was ridiculous, who did profess that they did observe the apostles’ rule, because they call nothing their own; and yet, nevertheless, they neither sell any thing, neither yet do they pass for any man’s poverty; (152) but they stuff their idle bellies with the blood of the poor, neither do they regard any other thing in their having of things common, save only that they may be well filled and daintily, although all the whole world be hungry. Wherein, then, are they like to the first disciples, with whom they will be thought to be able to compare? (153) (152) “ Nec solliciti sunt si quisquam egeat ,” nor are solicitous if any man want. (153) “ Quorum aemuli haberi volunt ,” whose rivals they would be thought. return to ' Top of Page ' <a name="verse-46" class="com-number"

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bible-text/act-2-44

Source

"믿는 사람이 다 함께 있어 모든 물건을 서로 통용하고"—내가 "함께 있어"라고 번역한 것은 헬라어로 "같은 곳 또는 하나로"라는 뜻이다. 장소를 의미할 수도 있지만, 칼빈은 동의와 합의를 의미한다고 본다. 4장에서 "그들이 한 마음이었다"고 말할 것처럼(행 4:32). 그리하여 그는 마음에서 시작하여 거기서 나오는 열매로서 너그러움을 덧붙인다. 그들이 형제 사랑으로 올바르게 연합되었고, 부유한 자들이 가난한 자들을 돕기 위해 재산을 팔음으로써 그것을 실제로 나타냈음을 이해하게 된다.

이것은 우리가 형제들의 가난을 우리의 풍요로 구제해야 한다는 것을 알게 해 주는 탁월한 사랑의 예다. 그러나 이 구절은 재산 공유 공동체를 주장하는 광신적 정신들 때문에 올바른 해석이 필요하다. 재세례파가 이 시대에 모든 사람의 재산이 한 더미에 쌓여야 한다고 생각하며 날뛰었다. 따라서 두 극단을 피해야 한다.

칼빈은 누가가 다른 질서를 언급한다고 말한다. 분배에서 선택이 이루어졌다고 했기 때문이다. 아무것도 자기 것이 아니라고 하는 것에 대해, 이 공동성은 즉시 따라오는 상황, 즉 각 사람의 필요에 따라 가난한 자가 구제받는 것으로 제한되어야 한다. 오랜 속담처럼 "친구들 사이에서는 모든 것이 공통이다." 피타고라스의 제자들이 이렇게 말할 때, 그들은 각자가 자신의 집을 사적으로 운영할 수 없다거나 아내를 공유해야 한다는 의미가 아니었다. 이 재산 공유가 가정 정치를 없애지 않는다는 것은 4장에서 더 분명해진다. 수천 명 중 두 사람만이 소유물을 팔았다고 기록되기 때문이다.

수도사들의 뻔뻔함은 어리석다. 그들은 아무것도 자신의 것이 아니라고 고백하면서 사도들의 규칙을 지킨다고 주장한다. 하지만 아무것도 팔지 않고, 어떤 사람의 가난에도 관심이 없으며, 가난한 자의 피로 자신들의 게으른 배를 채울 뿐이다. 이러한 재산 공유에서 그들이 관심 갖는 것은 오직 모든 세상이 굶주려도 자신들이 잘 먹고 좋은 것을 먹는 것뿐이다.

원주석

46절 카드 ↗

46. Continuing in the temple We must note that they did frequent the temple for this cause, because there was more opportunity and occasion offered there to further the gospel. Neither were they drawn with the holiness of the place, seeing they knew that the shadows of the law were ceased; neither meant they to draw others by their example to have the temple in any such reverence; (154) but because there was there great concourse of people, who having laid aside their private cares, wherewith they had been drawn away elsewhere, (155) did seek the Lord; they were continually in the temple, that they might gain such unto Christ. There might be another reason which might induce them hereunto, that they might have a mutual conference and imparting of doctrine amongst themselves, which they could not have done so conveniently in a private house, especially seeing they were so, many. Breaking bread from house to house. Luke signifieth unto us, that they did not only show some token of true godliness publicly, but that the course and tenor of their private life was alone in that respect. For whereas some do think that in this place, by breaking of bread is meant the Holy Supper, it seemeth to me that Luke meant no such thing. He signifieth, therefore, unto us, that they used to eat together, and that thriftily. (156) For those which make sumptuous banquets do not eat their meat together so familiarly. Again, Luke addeth, in singleness of heart; which is also a token of temperance. In sum, his meaning is to declare, that their manner of living was brotherly and sober. Some do join simplicity and gladness with the praise of God; and both texts may well be allowed. (157) But because there can be no singleness of heart in praising God, unless the stone be also in all parts of the life, therefore it is certain, that there is mention made thereof in this sense, that the faithful did always use the same in all places. (158) And we must also note the circumstance of time, that, being environed and beset with many dangers, they were merry and joyful. The knowledge of God’s love toward us, and the hope of his protection, do bring us this goodness with them, that we praise God with quiet minds, whatsoever the world doth threaten. And as Luke spoke a little before of the public estate of the Church, so he declareth now what form and manner of life the faithful did use; that we may learn by their example a thrifty fellowship in our manner of living, and in all our whole life to embrace singleness, to enjoy the spiritual joy, and to exercise ourselves in the praises of God. Furthermore, the singleness of heart reacheth far; but if you join it in this place with breaking of bread, it shall signify as much as sincere love, where one man dealeth plainly with another, neither doth any man craftily hunt after his own profit. Yet had I rather set the same against that carefulness, wherewith worldly men (159) do too much torment themselves. For when as we do not cast our care upon the Lord, this reward hangeth over our heads, that we tremble and quake even when we take our rest. (154) “ Ad templi cultum ,” to worship the temple. (155) “ Quibus alibi magis distracti fuissent ,” with which elsewhere they might have been more distracted. (156) “ Frugaliter ,” frugally. (157) “ Et probabilis est uterque contextus ,” and the context makes this probable. (158) “ Eam ubique coluerunt ,” did cultivate it everywhere. (159) “ Providi homines ,” the provident, or over careful. return to ' Top of Page ' <a name="verse-47" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/act-2-46

Source

"날마다 마음을 같이하여 성전에 모이기를 힘쓰고 집에서 떡을 떼며 기쁨과 순전한 마음으로 음식을 먹고"—그들이 성전을 자주 찾은 것은 장소의 거룩함 때문이 아니었다. 그들은 율법의 그림자들이 끝났음을 알았다. 거기에 많은 군중이 모였기 때문이다. 사적인 염려들에서 벗어나 하나님을 찾는 사람들이 모이는 곳에 계속 있어 그들을 그리스도께 얻기 위함이었다. 또 다른 이유는 교리에 대한 상호 교제와 나눔을 위해서였다. 그렇게 많은 사람들이 사적인 집에서는 그렇게 편리하게 할 수 없었기 때문이다.

"집에서 떡을 뗌"—누가는 그들이 공적으로만 진정한 경건의 증거를 보인 것이 아니라, 사적인 삶의 경로와 패턴도 그 점에서 한결같았음을 보여 준다. 이것이 주의 성찬을 의미한다고 생각하는 이들도 있지만, 칼빈은 그렇지 않다고 본다. 그들이 함께 검소하게 식사했다는 것을 의미한다. 호화로운 잔치를 베푸는 사람들은 그렇게 친밀하게 함께 식사하지 않기 때문이다. 또한 누가는 "순전한 마음으로"를 덧붙이는데, 이것도 절제의 표시다.

요컨대, 그들의 생활 방식이 형제적이고 검소했음을 선언하는 것이다. 칼빈은 순전함과 기쁨을 하나님에 대한 찬양과 함께 연결하는 해석도 있고, 두 문장 모두 허용 가능하다고 말한다. 그러나 하나님을 찬양하는 것에 순전함이 없다면 삶의 다른 모든 부분에서도 순전함이 없는 것이기 때문에, 이것이 항상 모든 곳에서 그것을 실천했다는 의미에서 언급된 것이 분명하다.

시간의 상황도 주목해야 한다. 많은 위험에 둘러싸여 있으면서도 그들이 즐겁고 기쁜 것이다. 우리를 향한 하나님의 사랑의 지식과 그분의 보호의 소망은, 세상이 무엇을 위협하든 평안한 마음으로 하나님을 찬양하게 해 주는 선물을 우리에게 가져다 준다.

원주석

47절 카드 ↗

47. Having favor. This is the fruit of an innocent life, to find favor even amongst strangers. And yet we need not to doubt of this, but that they were hated of many. But although he speak generally of the people, yet he meaneth that part alone which was sound, neither yet infected with any poison of hatred; he signifieth briefly, that the faithful did so behave themselves, that the people did full well like of them for their innocency of life. (160) The Lord added daily. He showeth in these words that their diligence was not without profit; they studied so much as in them lay to gather into the Lord’s sheepfold those which wandered and went astray. He saith that their labor bestowed herein was not lost; because the Lord did increase his Church daily. And surely, whereas the Church is rather diminished than increased, that is to be imputed to our slothfulness, or rather forwardness. (161) And although they did all of them stoutly labor to increase the kingdom of Christ, yet Luke ascribeth (162) this honor to God alone, that he brought strangers into the Church. And surely this is his own proper work. For the ministers do no good by planting or watering, unless he make their labor effectual by the power of his Spirit, ( 1 Corinthians 3:0 .) Furthermore, we must note that he saith, that those were gathered unto the Church which should be saved. For he teacheth that this is the means to attain salvation, if we be incorporate into the Church. For like as there is no remission of sins, so neither is there any hope of salvation. (163) Furthermore, this is an excellent comfort for all the godly, that they were received into the Church that they might be saved; as the Gospel is called the power of God unto salvation to all that believe, ( Romans 1:16 .) Now, forasmuch as God doth gather only a part, or a certain number, this grace is restrained unto election, that it may be the first cause of our salvation. (160) “ Populo grati atque probati essent ,” that they were agreeable to, and approved by, the people. (161) “ Praxitati ,” wickedness. (162) “ Vendicat ,” claimeth. (163) “ Extra eam ,” out of it, (the Church,) omitted. return to ' Top of Page ' Acts Act 1 Acts Act Acts Act 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Acts 2". 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Pericope (part_of)

절 (explains)

bible-text/act-2-47

Source

"온 백성에게 칭송을 받으니 주께서 구원 받는 사람을 날마다 더하게 하시니라"—이것은 무고한 삶의 열매다. 심지어 낯선 사람들 사이에서도 호의를 얻는 것이다. 그들이 많은 사람들에게 미움받았음은 의심할 여지가 없지만, 일반적으로 말할 때는 독이 없는 건전한 부분을 의미한다. 신자들이 삶의 순결함으로 백성들에게 좋은 인상을 주었다는 것이다.

"주께서 날마다 더하게 하시니라"—그들의 부지런함이 열매 없이 끝나지 않았음을 보여 준다. 주님의 우리에서 방황하는 자들을 모으기 위해 그들이 힘쓴 것이다. 이 수고가 허비되지 않았다. 주님이 날마다 교회를 증가시키셨기 때문이다.

교회가 증가하기보다 감소하는 것은 우리의 나태함이나 사악함 탓이다. 모든 사람이 그리스도의 나라를 증가시키기 위해 용감하게 수고했지만, 누가는 낯선 사람들을 교회로 인도한 영예를 오직 하나님께만 돌린다. 실로 이것은 그분 고유의 역사다. 목회자들은 심고 물을 수 있지만, 주님이 성령의 능력으로 그들의 수고를 효과 있게 하지 않으신다면 아무 소용이 없다(고전 3장).

또한 그가 구원받을 자들이 교회에 더해졌다고 말한다는 것을 주목해야 한다. 이것이 구원에 이르는 방법임을 가르치는 것이다. 교회에 통합되는 것이다. 죄 사함이 없는 것처럼 교회 밖에서는 구원의 소망도 없다. 나아가 이것은 모든 경건한 사람들에게 탁월한 위로가 된다. 그들이 구원받기 위해 교회에 받아들여졌다는 것이다. 복음이 믿는 모든 자에게 구원에 이르는 하나님의 능력이라고 불리는 것처럼(롬 1:16). 하나님이 오직 일부 또는 특정한 수만 모으시므로, 이 은혜는 선택으로 제한된다. 그것이 우리 구원의 첫 번째 원인이 되도록 하기 위함이다.

원주석

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