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■ 사도행전 25장

1. 베스도가 도임한 지 삼 일 후에 가이사랴에서 예루살렘으로 올라가니

  Now when Festus was come into the province , after three days he ascended from Cæsarea to Jerusalem .

 

2. 대제사장들과 유대인 중 높은 사람들이 바울을 고소할새

  Then the high priest and the chief of the Jews informed him against Paul , and besought him ,

 

3. 베스도의 호의로 바울을 예루살렘으로 옮겨 보내기를 청하니 이는 길에 매복하였다가 그를 죽이고자 함이러라

  And desired favour against him , that he would send for him to Jerusalem , laying wait in the way to kill him .

 

4. 베스도가 대답하여 바울이 가이사랴에 구류된 것과 자기도 미구에 떠나갈 것을 말하고

  But Festus answered , that Paul should be kept at Cæsarea , and that he himself would depart shortly thither.

 

5. 또 가로되 너희 중 유력한 자들은 나와 함께 내려가서 그 사람에게 만일 옳지 아니한 일이 있거든 송사하라 하니라

  Let them therefore , said he , which among you are able , go down with me, and accuse this man , if there be any wickedness in him .

 

6. 베스도가 그들 가운데서 팔 일 혹 십 일을 지낸 후 가이사랴로 내려가서 이튿날 재판 자리에 앉고 바울을 데려오라 명하니

  And when he had tarried among them more than ten days , he went down unto Cæsarea ; and the next day sitting on the judgment seat commanded Paul to be brought .

 

7. 그가 나오매 예루살렘에서 내려온 유대인들이 둘러 서서 여러 가지 중대한 사건으로 송사하되 능히 증명하지 못한지라

  And when he was come , the Jews which came down from Jerusalem stood round about , and laid many and grievous complaints against Paul , which they could not prove .

 

8. 바울이 변명하여 가로되 유대인의 율법이나 성전이나 가이사에게나 내가 도무지 죄를 범하지 아니하였노라 하니

  While he answered for himself , Neither against the law of the Jews , neither against the temple , nor yet against Cæsar , have I offended any thing at all .

 

9. 베스도가 유대인의 마음을 얻고자 하여 바울더러 묻되 네가 예루살렘에 올라가서 이 사건에 대하여 내 앞에서 심문을 받으려느냐

  But Festus , willing to do the Jews a pleasure , answered Paul , and said , Wilt thou go up to Jerusalem , and there be judged of these things before me ?

 

10. 바울이 가로되 내가 가이사의 재판 자리 앞에 섰으니 마땅히 거기서 심문을 받을 것이라 당신도 잘 아시는 바에 내가 유대인들에게 불의를 행한 일이 없나이다

  Then said Paul , I stand at Cæsar’s judgment seat , where I ought to be judged : to the Jews have I done no wrong , as thou very well knowest .

 

11. 만일 내가 불의를 행하여 무슨 사죄를 범하였으면 죽기를 사양치 아니할 것이나 만일 이 사람들의 나를 송사하는 것이 다 사실이 아니면 누구든지 나를 그들에게 내어줄 수 없삽나이다 내가 가이사께 호소하노라 한대

  For if I be an offender , or have committed any thing worthy of death , I refuse not to die : but if there be none of these things whereof these accuse me , no man may deliver me unto them . I appeal unto Cæsar .

 

12. 베스도가 배석자들과 상의하고 가로되 네가 가이사에게 호소하였으니 가이사에게 갈 것이라 하니라

  Then Festus , when he had conferred with the council , answered , Hast thou appealed unto Cæsar ? unto Cæsar shalt thou go .

 

13. 수일 후에 아그립바 왕과 버니게가 베스도에게 문안하러 가이사랴에 와서

  And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus .

 

14. 여러 날을 있더니 베스도가 바울의 일로 왕에게 고하여 가로되 벨릭스가 한 사람을 구류하여 두었는데

  And when they had been there many days , Festus declared Paul’s cause unto the king , saying , There is a certain man left in bonds by Felix :

 

15. 내가 예루살렘에 있을 때에 유대인의 대제사장들과 장로들이 그를 고소하여 정죄하기를 청하기에

  About whom , when I was at Jerusalem , the chief priests and the elders of the Jews informed me, desiring to have judgment against him .

 

16. 내가 대답하되 무릇 피고가 원고들 앞에서 고소 사건에 대하여 변명할 기회가 있기 전에 내어주는 것이 로마 사람의 법이 아니라 하였노라

  To whom I answered , It is not the manner of the Romans to deliver any man to die , before that he which is accused have the accusers face to face , and have licence to answer for himself concerning the crime laid against him .

 

17. 그러므로 저희가 나와 함께 여기 오매 내가 지체하지 아니하고 이튿날 재판 자리에 앉아 명하여 그 사람을 데려왔으나

  Therefore , when they were come hither , without any delay on the morrow I sat on the judgment seat , and commanded the man to be brought forth .

 

18. 원고들이 서서 나의 짐작하던 것 같은 악행의 사건은 하나도 제출치 아니하고

  Against whom when the accusers stood up , they brought none accusation of such things as I supposed :

 

19. 오직 자기들의 종교와 또는 예수라 하는 이의 죽은 것을 살았다고 바울이 주장하는 그 일에 관한 문제로 송사하는 것뿐이라

  But had certain questions against him of their own superstition , and of one Jesus , which was dead , whom Paul affirmed to be alive .

 

20. 내가 이 일을 어떻게 사실할는지 의심이 있어서 바울에게 묻되 예루살렘에 올라가서 이 일에 심문을 받으려느냐 한즉

  And because I doubted of such manner of questions , I asked him whether he would go to Jerusalem , and there be judged of these matters .

 

21. 바울은 황제의 판결을 받도록 자기를 지켜주기를 호소하므로 내가 그를 가이사에게 보내기까지 지켜두라 명하였노라 하니

  But when Paul had appealed to be reserved unto the hearing of Augustus , I commanded him to be kept till I might send him to Cæsar .

 

22. 아그립바가 베스도더러 이르되 나도 이 사람의 말을 듣고자 하노라 베스도가 가로되 내일 들으시리이다 하더라

  Then Agrippa said unto Festus , I would also hear the man myself . To morrow , said he , thou shalt hear him .

 

23. 이튿날 아그립바와 버니게가 크게 위의를 베풀고 와서 천부장들과 성중의 높은 사람들과 함께 신문소에 들어오고 베스도의 명으로 바울을 데려오니

  And on the morrow , when Agrippa was come , and Bernice , with great pomp , and was entered into the place of hearing , with the chief captains , and principal men of the city , at Festus’ commandment Paul was brought forth .

 

24. 베스도가 말하되 아그립바 왕과 여기 같이 있는 여러분이여 당신들의 보는 이 사람은 유대의 모든 무리가 크게 외치되 살려두지 못할 사람이라고 하여 예루살렘에서와 여기서도 내게 청원하였으나

  And Festus said , King Agrippa , and all men which are here present with us , ye see this man , about whom all the multitude of the Jews have dealt with me , both at Jerusalem , and also here , crying that he ought not to live any longer .

 

25. 나는 살피건대 죽일 죄를 범한 일이 없더이다 그러나 저가 황제에게 호소한 고로 보내기를 작정하였나이다

  But when I found that he had committed nothing worthy of death , and that he himself hath appealed to Augustus , I have determined to send him .

 

26. 그에게 대하여 황제께 확실한 사실을 아뢸 것이 없으므로 심문한 후 상소할 재료가 있을까 하여 당신들 앞 특히 아그립바 왕 당신 앞에 그를 내어 세웠나이다

  Of whom I have no certain thing to write unto my lord . Wherefore I have brought him forth before you , and specially before thee , O king Agrippa , that , after examination had , I might have somewhat to write .

 

27. 그 죄목을 베풀지 아니하고 죄수를 보내는 것이 무리한 일인 줄 아나이다 하였더라

  For it seemeth to me unreasonable to send a prisoner , and not withal to signify the crimes laid against him .

 

■ 주석 보기

【행25:1 JFB】행25:1-12. Festus, Coming to Jerusalem, Declines to Have Paul Brought Thither for Judgment, but Gives the Parties a Hearing on His Return to Cæsarea—On Festus Asking the Apostle if He Would Go to Jerusalem for Another Hearing before Him, He Is Constrained in Justice to His Cause to Appeal to the Emperor.
1-3. Festus … after three days … ascended … to Jerusalem—to make himself acquainted with the great central city of his government without delay.

 

【행25:1 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.

 

【행25:1 MHCC】See how restless malice is. Persecutors deem it a peculiar favour to have their malice gratified. Preaching Christ, the end of the law, was no offence against the law. In suffering times the prudence of the Lord's people is tried, as well as their patience; they need wisdom. It becomes those who are innocent, to insist upon their innocence. Paul was willing to abide by the rules of the law, and to let that take its course. If he deserved death, he would accept the punishment. But if none of the things whereof they accused him were true, no man could deliver him unto them, with justice. Paul is neither released nor condemned. It is an instance of the slow steps which Providence takes; by which we are often made ashamed, both of our hopes and of our fears, and are kept waiting on God.

 

【행25:2 JFB】2. Then the high priest—a successor of him before whom Paul had appeared (행23:2).
and the chief of the Jews—and "the whole multitude of the Jews" (행25:24) clamorously.
informed him against Paul …

 

【행25:3 JFB】3. desired favour—in 행25:15, "judgment."
against him—It would seem that they had the insolence to ask him to have the prisoner executed even without a trial (행25:16).
laying wait … to kill him—How deep must have been their hostility, when two years after the defeat of their former attempt, they thirst as keenly as ever for his blood! Their plea for having the case tried at Jerusalem, where the alleged offense took place, was plausible enough; but from 행25:10 it would seem that Festus had been made acquainted with their causeless malice, and that in some way which Paul was privy to.

 

【행25:4 JFB】4-6. answered that Paul should be kept—rather, "is in custody."
at Cæsarea, and … himself would depart shortly thither.

 

【행25:5 JFB】5. Let them … which among you are able, go down—"your leading men."

 

【행25:7 JFB】7. the Jews … from Jerusalem—clamorously, as at Jerusalem; see 행25:24.
many and grievous complaints against Paul—From his reply, and Festus' statement of the case before Agrippa, these charges seem to have been a jumble of political and religious matter which they were unable to substantiate, and vociferous cries that he was unfit to live. Paul's reply, not given in full, was probably little more than a challenge to prove any of their charges, whether political or religious.

 

【행25:9 JFB】9, 10. Festus, willing to do the Jews a pleasure—to ingratiate himself with them.
said, Wilt thou go up to Jerusalem, and … be judged … before me—or, "under my protection." If this was meant in earnest, it was temporizing and vacillating. But, possibly, anticipating Paul's refusal, he wished merely to avoid the odium of refusing to remove the trial to Jerusalem.

 

【행25:10 JFB】10. Then said Paul, I stand at Cæsar's judgment seat—that is, I am already before the proper tribunal. This seems to imply that he understood Festus to propose handing him over to the Sanhedrim for judgment (and see on 행25:11), with a mere promise of protection from him. But from going to Jerusalem at all he was too well justified in shrinking, for there assassination had been quite recently planned against him.
to the Jews have I done no wrong, as thou knowest very well—literally, "better," that is, (perhaps), better than to press such a proposal.
if there be none of these things … no man may deliver me unto them—The word signifies to "surrender in order to gratify" another.

 

【행25:11 JFB】11. I appeal to Cæsar—The right of appeal to the supreme power, in case of life and death, was secured by an ancient law to every Roman citizen, and continued under the empire. Had Festus shown any disposition to pronounce final judgment, Paul, strong in the consciousness of his innocence and the justice of a Roman tribunal, would not have made this appeal. But when the only other alternative offered him was to give his own consent to be transferred to the great hotbed of plots against his life, and to a tribunal of unscrupulous and bloodthirsty ecclesiastics whose vociferous cries for his death had scarcely subsided, no other course was open to him.

 

【행25:12 JFB】12. Festus—little expecting such an appeal, but bound to respect it.
having conferred with the council—his assessors in judgment, as to the admissibility of the appeal.
said, Hast thou—for "thou hast."
to Cæsar shalt thou go—as if he would add perhaps "and see if thou fare better."

 

【행25:13 JFB】행25:13-27. Herod Agrippa II ON A Visit to Festus, Being Consulted by Him on Paul's Case, Desires to Hear the Apostle, Who Is Accordingly Brought Forth.
13. King Agrippa—great-grandson of Herod the Great, and Drusilla's brother (see on 행24:24). On his father's awful death (행12:23), being thought too young (seventeen) to succeed, Judea, was attached to the province of Syria. Four years after, on the death of his uncle Herod, he was made king of the northern principalities of Chalcis, and afterwards got Batanea, Iturea, Trachonitis, Abilene, Galilee, and Perea, with the title of king. He died A.D. 100, after reigning fifty-one years.
and Bernice—his sister. She was married to her uncle Herod, king of Chalcis, on whose death she lived with her brother Agrippa—not without suspicion of incestuous intercourse, which her subsequent licentious life tended to confirm.
came to salute Festus—to pay his respects to him on his accession to the procuratorship.

 

【행25:13 MHCC】Agrippa had the government of Galilee. How many unjust and hasty judgments the Roman maxim, ver. #(16), condemn! This heathen, guided only by the light of nature, followed law and custom exactly, yet how many Christians will not follow the rules of truth, justice, and charity, in judging their brethren! The questions about God's worship, the way of salvation, and the truths of the gospel, may appear doubtful and without interest, to worldly men and mere politicians. See how slightly this Roman speaks of Christ, and of the great controversy between the Jews and the Christians. But the day is at hand when Festus and the whole world will see, that all the concerns of the Roman empire were but trifles and of no consequence, compared with this question of Christ's resurrection. Those who have had means of instruction, and have despised them, will be awfully convinced of their sin and folly. Here was a noble assembly brought together to hear the truths of the gospel, though they only meant to gratify their curiosity by attending to the defence of a prisoner. Many, even now, attend at the places of hearing the word of God with “great pomp,” and too often with no better motive than curiosity. And though ministers do not now stand as prisoners to make a defence for their lives, yet numbers affect to sit in judgment upon them, desirous to make them offenders for a word, rather than to learn from them the truth and will of God, for the salvation of their souls But the pomp of this appearance was outshone by the real glory of the poor prisoner at the bar. What was the honour of their fine appearance, compared with that of Paul's wisdom, and grace, and holiness; his courage and constancy in suffering for Christ! It is no small mercy to have God clear up our righteousness as the light, and our just dealing as the noon-day; to have nothing certain laid to our charge. And God makes even the enemies of his people to do them right.

 

【행25:14 JFB】14, 15. when there many—"several"
days, Festus declared Paul's cause—taking advantage of the presence of one who might be presumed to know such matters better than himself; though the lapse of "several days" ere the subject was touched on shows that it gave Festus little trouble.

 

【행25:16 JFB】16-21. to deliver any man to die—On the word "deliver up," see on 행25:11.

 

【행25:18 JFB】18. as I supposed—"suspected"—crimes punishable by civil law.

 

【행25:19 JFB】19. questions … of their own superstition—rather, "religion" (see on 행17:22). It cannot be supposed that Festus would use the word in any discourteous sense in addressing his Jewish guest.
one Jesus—"Thus speaks this miserable Festus of Him to whom every knee shall bow" [Bengel].
whom Paul affirmed—"kept affirming."
to be alive—showing that the resurrection of the Crucified One had been the burden, as usual, of Paul's pleading. The insignificance of the whole affair in the eyes of Festus is manifest.

 

【행25:20 JFB】20. because I doubted of such manner of questions—The "I" is emphatic. "I," as a Roman judge, being at a loss how to deal with such matters.

 

【행25:21 JFB】21. the hearing of Augustus—the imperial title first conferred by the Roman Senate on Octavius.

 

【행25:22 JFB】22-27. I would also hear—"should like to hear."
the man myself—No doubt Paul was fight when he said, "The king knoweth of these things … for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner" (행26:26). Hence his curiosity to see and hear the man who had raised such commotion and was remodelling to such an extent the whole Jewish life.

 

【행25:23 JFB】23. when Agrippa was come, and Bernice, with great pomp—in the same city in which their father, on account of his pride, had perished, eaten up by worms [Wetst].
with the chief captains—(See on 행21:32). Josephus [Wars of the Jews, 3.4.2] says that five cohorts, whose full complement was one thousand men, were stationed at Cæsarea.
principal men of the city—both Jews and Romans. "This was the most dignified and influential audience Paul had yet addressed, and the prediction (행9:15) was fulfilled, though afterwards still more remarkably at Rome (행27:24; 딤후4:16, 17) [Webster and Wilkinson].

 

【행25:26 JFB】26. I have no certain—"definite"
thing to write my lord—Nero. "The writer's accuracy should be remarked here. It would have been … a mistake to apply this term ("lord") to the emperor a few years earlier. Neither Augustus nor Tiberius would let himself be so called, as implying the relation of master and slave. But it had now come (rather, "was coming") into use as one of the imperial titles" [Hacket].

 

※ 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.

 

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