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■ 사도행전 24장
1. 닷새 후에 대제사장 아나니아가 어떤 장로들과 한 변사 더둘로와 함께 내려와서 총독 앞에서 바울을 고소하니라
And after five days Ananias the high priest descended with the elders , and with a certain orator named Tertullus , who informed the governor against Paul .
2. 바울을 부르매 더둘로가 송사하여 가로되
And when he was called forth , Tertullus began to accuse him, saying , Seeing that by thee we enjoy great quietness , and that very worthy deeds are done unto this nation by thy providence ,
3. 벨릭스 각하여 우리가 당신을 힘입어 태평을 누리고 또 이 민족이 당신의 선견을 인하여 여러 가지로 개량된 것을 우리가 어느 모양으로나 어느 곳에서나 감사무지하옵나이다
We accept it always , and in all places , most noble Felix , with all thankfulness .
4. 당신을 더 괴롭게 아니하려 하여 우리가 대강 여짜옵나니 관용하여 들으시기를 원하나이다
Notwithstanding , that I be not further tedious unto thee , I pray thee that thou wouldest hear us of thy clemency a few words .
5. 우리가 보니 이 사람은 염병이라 천하에 퍼진 유대인을 다 소요케 하는 자요 나사렛 이단의 괴수라
For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world , and a ringleader of the sect of the Nazarenes :
6. 저가 또 성전을 더럽게 하려 하므로 우리가 잡았사오니
Who also hath gone about to profane the temple : whom we took , and would have judged according to our law .
7. 당신이 친히 그를 심문하시면
But the chief captain Lysias came upon us, and with great violence took him away out of our hands ,
8. 우리의 송사하는 이 모든 일을 아실 수 있나이다 하니
Commanding his accusers to come unto thee : by examining of whom thyself mayest take knowledge of all these things , whereof we accuse him .
9. 유대인들도 이에 참가하여 이 말이 옳다 주장하니라
And the Jews also assented , saying that these things were so .
10. 총독이 바울에게 머리로 표시하여 말하라 하니 그가 대답하되 당신이 여러 해 전부터 이 민족의 재판장 된 것을 내가 알고 내 사건에 대하여 기쁘게 변명하나이다
Then Paul , after that the governor had beckoned unto him to speak , answered , Forasmuch as I know that thou hast been of many years a judge unto this nation , I do the more cheerfully answer for myself :
11. 당신이 아실 수 있는 바와 같이 내가 예루살렘에 예배하러 올라간 지 열이틀밖에 못되었고
Because that thou mayest understand , that there are yet but twelve days since I went up to Jerusalem for to worship .
12. 저희는 내가 성전에서 아무와 변론하는 것이나 회당과 또는 성중에서 무리를 소동케 하는 것을 보지 못하였으니
And they neither found me in the temple disputing with any man , neither raising up the people , neither in the synagogues , nor in the city :
13. 이제 나를 송사하는 모든 일에 대하여 저희가 능히 당신 앞에 내세울 것이 없나이다
Neither can they prove the things whereof they now accuse me .
14. 그러나 이것을 당신께 고백하리이다 나는 저희가 이단이라 하는 도를 좇아 조상의 하나님을 섬기고 율법과 및 선지자들의 글에 기록된 것을 다 믿으며
But this I confess unto thee , that after the way which they call heresy , so worship I the God of my fathers , believing all things which are written in the law and in the prophets :
15. 저희의 기다리는 바 하나님께 향한 소망을 나도 가졌으니 곧 의인과 악인의 부활이 있으리라 함이라
And have hope toward God , which they themselves also allow , that there shall be a resurrection of the dead , both of the just and unjust .
16. 이것을 인하여 나도 하나님과 사람을 대하여 항상 양심에 거리낌이 없기를 힘쓰노라
And herein do I exercise myself , to have always a conscience void of offence toward God , and toward men .
17. 여러 해 만에 내가 내 민족을 구제할 것과 제물을 가지고 와서
Now after many years I came to bring alms to my nation , and offerings .
18. 드리는 중에 내가 결례를 행하였고 모임도 없고 소동도 없이 성전에 있는 것을 저희가 보았나이다 그러나 아시아로부터 온 어떤 유대인들이 있었으니
Whereupon certain Jews from Asia found me purified in the temple , neither with multitude , nor with tumult .
19. 저희가 만일 나를 반대할 사건이 있으면 마땅히 당신 앞에 와서 송사하였을 것이요
Who ought to have been here before thee , and object , if they had ought against me .
20. 그렇지 않으면 이 사람들이 내가 공회 앞에 섰을 때에 무슨 옳지 않은 것을 보았는가 말하라 하소서
Or else let these same here say , if they have found any evil doing in me , while I stood before the council ,
21. 오직 내가 저희 가운데 서서 외치기를 내가 죽은 자의 부활에 대하여 오늘 너희 앞에 심문을 받는다고 한 이 한 소리가 있을 따름이니이다 하니
Except it be for this one voice , that I cried standing among them , Touching the resurrection of the dead I am called in question by you this day .
22. 벨릭스가 이 도에 관한 것을 더 자세히 아는고로 연기하여 가로되 천부장 루시아가 내려오거든 너희 일을 처결하리라 하고
And when Felix heard these things , having more perfect knowledge of that way , he deferred them , and said , When Lysias the chief captain shall come down , I will know the uttermost of your matter .
23. 백부장을 명하여 바울을 지키되 자유를 주며 친구 중 아무나 수종하는 것을 금치 말라 하니라
And he commanded a centurion to keep Paul , and to let him have liberty , and that he should forbid none of his acquaintance to minister or come unto him .
24. 수일 후에 벨릭스가 그 아내 유대 여자 드루실라와 함께 와서 바울을 불러 그리스도 예수 믿는 도를 듣거늘
And after certain days , when Felix came with his wife Drusilla , which was a Jewess , he sent for Paul , and heard him concerning the faith in Christ .
25. 바울이 의와 절제와 장차 오는 심판을 강론하니 벨릭스가 두려워하여 대답하되 시방은 가라 내가 틈이 있으면 너를 부르리라 하고
And as he reasoned of righteousness , temperance , and judgment to come , Felix trembled , and answered , Go thy way for this time ; when I have a convenient season , I will call for thee .
26. 동시에 또 바울에게서 돈을 받을까 바라는 고로 더 자주 불러 같이 이야기하더라
He hoped also that money should have been given him of Paul , that he might loose him : wherefore he sent for him the oftener , and communed with him .
27. 이태를 지내서 보르기오 베스도가 벨릭스의 소임을 대신하니 벨릭스가 유대인의 마음을 얻고자 하여 바울을 구류하여 두니라
But after two years Porcius Festus came into Felix’ room : and Felix , willing to shew the Jews a pleasure , left Paul bound .
■ 주석 보기
【행24:1 JFB】행24:1-27. Paul, Accused by a Professional Pleader before Felix, Makes His Defense, and Is Remanded for a Further Hearing. At a Private Interview Felix Trembles under Paul's Preaching, but Keeps Him Prisoner for Two Years, When He Was Succeeded by Festus.
1. after five days—or, on the fifth day from their departure from Jerusalem.
Ananias … with the elders—a deputation of the Sanhedrim.
a certain orator—one of those Roman advocates who trained themselves for the higher practice of the metropolis by practicing in the provinces, where the Latin language, employed in the courts, was but imperfectly understood and Roman forms were not familiar.
informed … against Paul—"laid information," that is, put in the charges.
【행24:1 CWC】There are three dignitaries of the Roman Empire before whom Paul now has a hearing -- Felix, Festus and Agrippa.
The circumstances in the first instance show the great importance the Jewish leaders attached to the matter, since the high priest himself journeyed to Caesarea as an accuser of Paul, bringing with him not only a number of the elders but a Roman lawyer (34:1). The latter's indictment of Paul contains three counts, that of a political plotter, a religious heretic, and a violator of the temple (vv. 5, 6). Paul denies the first, admits the second, and challenges evidence of the third (vv. 12-20). "More perfect knowledge of that way" (v. 22), means that Felix knew much about Christ and Christianity though himself not a follower of the Nazarene.
"Drusilla" was a sister of Agrippa of whom the next chapter speaks, and a daughter of the Herod who martyred James (c. 12). She was not a lawful wife of Felix, having deserted her own husband to live with him. Of course the plot to kill Paul when he should return to Jerusalem (25:3), was not known to Festus, which makes it the more remarkable that he decided to keep him in Caesarea, and shows the hand of God in the premises.
Agrippa was king of Chalcis, holding the title by the grace of the Roman Emperor, and Bernice was his sister. The hearing before them was made a great state occasion (v. 23). Paul's opening words are courteous and tactful (26:2, 3). He reviews his past life as a Pharisee (vv. 4-1 1). He recounts once more his heavenly vision, his conversion and commission (vv. 12-18). The last verse is a remarkably condensed statement of the Gospel, referring to (a), Man's condition by nature, blinded, darkened and under the power of Satan; (b), the power of divine grace to give liberty and light to him including forgiveness, and an inheritance among the saints; (c), the instrument of it all -- faith in Christ. Next, Paul speaks of his unjust treatment at the hands of the Jews, and the protection of God accorded him. The verdict follows in verses 30-32.
【행24:1 MHCC】See here the unhappiness of great men, and a great unhappiness it is, to have their services praised beyond measure, and never to be faithfully told of their faults; hereby they are hardened and encouraged in evil, like Felix. God's prophets were charged with being troublers of the land, and our Lord Jesus Christ, that he perverted the nation; the very same charges were brought against Paul. The selfish and evil passions of men urge them forward, and the graces and power of speech, too often have been used to mislead and prejudice men against the truth. How different will the characters of Paul and Felix appear at the day of judgement, from what they are represented in the speech of Tertullus! Let not Christians value the applause, or be troubled at the revilings of ungodly men, who represent the vilest of the human race almost as gods, and the excellent of the earth as pestilences and movers of sedition.
【행24:2 JFB】2-4. Seeing that by thee we enjoy great quietness, &c.—In this fulsome flattery there was a semblance of truth: nothing more. Felix acted with a degree of vigor and success in suppressing lawless violence [Josephus, Antiquities, 20.8.4; confirmed by Tacitus, Annals, 12.54].
by thy providence—a phrase applied to the administration of the emperors.
【행24:5 JFB】5-8. a pestilent fellow—a plague, or pest.
and a mover of sedition among all the Jews—by exciting disturbances among them.
throughout the world—(See on Lu 2:1). This was the first charge; and true only in the sense explained on 행16:20.
a ringleader of the sect of the Nazarenes—the second charge; and true enough.
【행24:6 JFB】6. hath gone about—attempted.
to profane the temple—the third charge; and entirely false.
we … would have judged according to our law.
【행24:7 JFB】7. But … Lysias came upon us, and with great violence took him out of our hands—a wilful falsehood and calumnious charge against a public officer. He had commanded the Sanhedrim to meet for no other purpose than to "judge him according to their law"; and only when, instead of doing so, they fell to disputing among themselves, and the prisoner was in danger of being "pulled in pieces of them" (행23:10)—or as his own letter says "killed of them" (행23:27)—did he rescue him, as was his duty, "by force" out of their hands.
【행24:8 JFB】8. Commanding his accusers to come unto thee—Here they insinuate that, instead of troubling Felix with the case, he ought to have left it to be dealt with by the Jewish tribunal; in which case his life would soon have been taken.
by examining whom—Lysias, as would seem (행24:22).
thyself mayest, &c.—referring all, as if with confidence, to Felix.
【행24:9 JFB】9. the Jews assented, &c.—See on 행23:15.
【행24:10 JFB】10. thou hast been many years a judge to this nation—He had been in this province for six or seven years, and in Galilee for a longer period. Paul uses no flattery, but simply expresses his satisfaction at having to plead before one whose long official experience of Jewish matters would enable him the better to understand and appreciate what he had to say.
【행24:10 MHCC】Paul gives a just account of himself, which clears him from crime, and likewise shows the true reason of the violence against him. Let us never be driven from any good way by its having an ill name. It is very comfortable, in worshipping God, to look to him as the God of our fathers, and to set up no other rule of faith or practice but the Scriptures. This shows there will be a resurrection to a final judgment. Prophets and their doctrines were to be tried by their fruits. Paul's aim was to have a conscience void of offence. His care and endeavour was to abstain from many things, and to abound in the exercises of religion at all times; both towards God. and towards man. If blamed for being more earnest in the things of God than our neighbours, what is our reply? Do we shrink from the accusation? How many in the world would rather be accused of any weakness, nay, even of wickedness, than of an earnest, fervent feeling of love to the Lord Jesus Christ, and of devotedness to his service! Can such think that He will confess them when he comes in his glory, and before the angels of God? If there is any sight pleasing to the God of our salvation, and a sight at which the angels rejoice, it is, to behold a devoted follower of the Lord, here upon earth, acknowledging that he is guilty, if it be a crime, of loving the Lord who died for him, with all his heart, and soul, and mind, and strength. And that he will not in silence see God's word despised, or hear his name profaned; he will rather risk the ridicule and the hatred of the world, than one frown from that gracious Being whose love is better than life.
【행24:11 JFB】11. thou mayest understand—canst easily learn.
that there are yet but twelve days since I went up to Jerusalem—namely, 1. The day of his arrival in Jerusalem (행21:15-17); 2. The interview with James (행21:18-26); 3. The assumption of the vow (행21:26); 4, 5, 6. Continuance of the vow, interrupted by the arrest (행21:27, &c.); 7. Arrest of Paul (행21:27); 8. Paul before the Sanhedrim (행22:30; 23:1-10); 9. Conspiracy of the Jews and defeat of it (행23:12-24), and despatch of Paul from Jerusalem on the evening of the same day (행23:23, 31); 10, 11, 12, 13. The remaining period referred to (행24:1) [Meyer]. This short period is mentioned to show how unlikely it was that he should have had time to do what was charged against him.
for to worship—a very different purpose from that imputed to him.
【행24:12 JFB】12, 13. they neither found me … Neither can they prove the things, &c.—After specifying several particulars, he challenges proof of any one of the charges brought against him. So much for the charge of sedition.
【행24:14 JFB】14, 15. But this I confess to thee—in which Felix would see no crime.
that after the way they call heresy—literally, and better, "a sect."
so worship I the God of my fathers—the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects—the sect of the Pharisees, and that of the Sadducees—all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion.
believing all, &c.—Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.
【행24:15 JFB】15. And have hope … as they themselves … allow, that there shall be a resurrection, &c.—This appeal to the faith of his accusers shows that they were chiefly of the Pharisees, and that the favor of that party, to which he owed in some measure his safety at the recent council (행23:6-9), had been quite momentary.
【행24:16 JFB】16. And herein—On this account, accordingly; that is, looking forward to that awful day (compare 고후5:10).
I exercise myself—The "I" here is emphatic; "Whatever they do, this is my study."
to have always a conscience void of offence, &c.—See 행23:1; 고후1:12; 2:17, &c.; that is, "These are the great principles of my life and conduct—how different from turbulence and sectarianism!"
【행24:17 JFB】17. Now after many—several
years absence from Jerusalem—I came to bring alms to my of Macedonia and Greece, which he had taken such pains to gather. This only allusion in the Acts to what is dwelt upon so frequently in his own Epistles (롬15:25, 26; 고전16:1-4; 고후8:1-4), throws a beautiful light on the truth of this History. (See Paley'sHoræ Paulinæ).
and offerings—connected with his Jewish vow: see 행24:18.
【행24:18 JFB】18-21. found me purified in the temple—not polluting it, therefore, by my own presence, and neither gathering a crowd nor raising a stir: If then these Asiatic Jews have any charge to bring against me in justification of their arrest of me, why are they not here to substantiate it?
【행24:20 JFB】20. Or else let these … here say—"Or, passing from all that preceded my trial, let those of the Sanhedrim here present say if I was guilty of aught there." No doubt his hasty speech to the high priest might occur to them, but the provocation to it on his own part was more than they would be willing to recall.
【행24:21 JFB】21. Except … this one voice … Touching the resurrection, &c.—This would recall to the Pharisees present their own inconsistency, in befriending him then and now accusing him.
【행24:22 JFB】22, 23. having more perfect knowledge of that—"the"
way—(See on 행19:23; and 행24:14).
When Lysias … shall come … I will how, &c.—Felix might have dismissed the case as a tissue of unsupported charges. But if from his interest in the matter he really wished to have the presence of Lysias and others involved, a brief delay was not unworthy of him as a judge. Certainly, so far as recorded, neither Lysias nor any other parties appeared again in the case. 행24:23, however, seems to show that at that time his prepossessions in favor of Paul were strong.
【행24:22 MHCC】The apostle reasoned concerning the nature and obligations of righteousness, temperance, and of a judgment to come; thus showing the oppressive judge and his profligate mistress, their need of repentance, forgiveness, and of the grace of the gospel. Justice respects our conduct in life, particularly in reference to others; temperance, the state and government of our souls, in reference to God. He who does not exercise himself in these, has neither the form nor the power of godliness, and must be overwhelmed with the Divine wrath in the day of God's appearing. A prospect of the judgment to come, is enough to make the stoutest heart to tremble. Felix trembled, but that was all. Many are startled by the word of God, who are not changed by it. Many fear the consequences of sin, yet continue in the love and practice of sin. In the affairs of our souls, delays are dangerous. Felix put off this matter to a more convenient season, but we do not find that the more convenient season ever came. Behold now is the accepted time; hear the voice of the Lord to-day. He was in haste to turn from hearing the truth. Was any business more urgent than for him to reform his conduct, or more important than the salvation of his soul! Sinners often start up like a man roused from his sleep by a loud noise, but soon sink again into their usual drowsiness. Be not deceived by occasional appearances of religion in ourselves or in others. Above all, let us not trifle with the word of God. Do we expect that as we advance in life our hearts will grow softer, or that the influence of the world will decline? Are we not at this moment in danger of being lost for ever? Now is the day of salvation; tomorrow may be too late.
【행24:24 JFB】24, 25. Felix … with his wife Drusilla … a Jewess—This beautiful but infamous woman was the third daughter of Herod Agrippa I, who was eaten of worms (see on 행12:1), and a sister of Agrippa II, before whom Paul pleaded, 행26:1, &c. She was "given in marriage to Azizus, king of the Emesenes, who had consented to be circumcised for the sake of the alliance. But this marriage was soon dissolved, after this manner: When Festus was procurator of Judea, he saw her, and being captivated with her beauty, persuaded her to desert her husband, transgress the laws of her country, and marry himself" [Josephus, Antiquities, 20.7.1,2]. Such was this "wife" of Felix.
he sent for Paul and heard him concerning the faith in Christ—Perceiving from what he had heard on the trial that the new sect which was creating such a stir was represented by its own advocates as but a particular development of the Jewish faith, he probably wished to gratify the curiosity of his Jewish wife, as well as his own, by a more particular account of it from this distinguished champion. And no doubt Paul would so far humor this desire as to present to them the great leading features of the Gospel. But from 행24:25 it is evident that his discourse took an entirely practical turn, suited to the life which his two auditors were notoriously leading.
【행24:25 JFB】25. And as he reasoned of righteousness—with reference to the public character of Felix.
temperance—with reference to his immoral life.
and judgment to come—when he would be called to an awful account for both.
Felix trembled—and no wonder. For, on the testimony of Tacitus, the Roman Annalist [Annals, 9; 12.54], he ruled with a mixture of cruelty, lust, and servility, and relying on the influence of his brother Pallas at court, he thought himself at liberty to commit every sort of crime with impunity. How noble the fidelity and courage which dared to treat of such topics in such a presence, and what withering power must have been in those appeals which made even a Felix to tremble!
Go thy way for this time; and when I have a convenient season I will call for thee—Alas for Felix! This was his golden opportunity, but—like multitudes still—he missed it. Convenient seasons in abundance he found to call for Paul, but never again to "hear him concerning the faith in Christ," and writhe under the terrors of the wrath to come. Even in those moments of terror he had no thought of submission to the Cross or a change of life. The Word discerned the thoughts and intents of his heart, but that heart even then clung to its idols; even as Herod, who "did many things and heard John gladly," but in his best moments was enslaved to his lusts. How many Felixes have appeared from age to age!
【행24:26 JFB】26. He hoped … that money should have been given him … wherefore he sent for him the oftener, and communed with him—Bribery in a judge was punishable by the Roman law, but the spirit of a slave (to use the words of Tacitus) was in all his acts, and his communing with Paul"—as if he cared for either him or his message—simply added hypocrisy to meanness. The position in life of Paul's Christian visitors might beget the hope of extracting something from them for the release of their champion; but the apostle would rather lie in prison than stoop to this!
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.