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■ 사도행전 26장
1. 아그립바가 바울더러 이르되 너를 위하여 말하기를 네게 허락하노라 하니 이에 바울이 손을 들어 변명하되
Then Agrippa said unto Paul , Thou art permitted to speak for thyself . Then Paul stretched forth the hand , and answered for himself :
2. 아그립바 왕이여 유대인이 모든 송사하는 일을 오늘 당신 앞에서 변명하게 된 것을 다행히 여기옵나이다
I think myself happy , king Agrippa , because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews :
3. 특히 당신이 유대인의 모든 풍속과 및 문제를 아심이니이다 그러므로 내 말을 너그러이 들으시기를 바라옵나이다
Especially because I know thee to be expert in all customs and questions which are among the Jews : wherefore I beseech thee to hear me patiently .
4. 내가 처음부터 내 민족 중에와 예루살렘에서 젊었을 때 생활한 상태를 유대인이 다 아는 바라
My manner of life from my youth , which was at the first among mine own nation at Jerusalem , know all the Jews ;
5. 일찍부터 나를 알았으니 저희가 증거하려 하면 내가 우리 종교의 가장 엄한 파를 좇아 바리새인의 생활을 하였다고 할 것이라
Which knew me from the beginning , if they would testify , that after the most straitest sect of our religion I lived a Pharisee .
6. 이제도 여기 서서 심문 받는 것은 하나님이 우리 조상에게 약속하신 것을 바라는 까닭이니
And now I stand and am judged for the hope of the promise made of God unto our fathers :
7. 이 약속은 우리 열두 지파가 밤낮으로 간절히 하나님을 받들어 섬김으로 얻기를 바라는 바인데 아그립바 왕이여 이 소망을 인하여 내가 유대인들에게 송사를 받는 것이니이다
Unto which promise our twelve tribes , instantly serving God day and night , hope to come . For which hope’s sake , king Agrippa , I am accused of the Jews .
8. 당신들은 하나님이 죽은 사람 다시 살리심을 어찌하여 못 믿을 것으로 여기나이까
Why should it be thought a thing incredible with you , that God should raise the dead ?
9. 나도 나사렛 예수의 이름을 대적하여 범사를 행하여야 될 줄 스스로 생각하고
I verily thought with myself , that I ought to do many things contrary to the name of Jesus of Nazareth .
10. 예루살렘에서 이런 일을 행하여 대제사장들에게서 권세를 얻어 가지고 많은 성도를 옥에 가두며 또 죽일 때에 내가 가편 투표를 하였고
Which thing I also did in Jerusalem : and many of the saints did I shut up in prison , having received authority from the chief priests ; and when they were put to death , I gave my voice against them.
11. 또 모든 회당에서 여러 번 형벌하여 강제로 모독하는 말을 하게 하고 저희를 대하여 심히 격분하여 외국 성까지도 가서 핍박하였고
And I punished them oft in every synagogue , and compelled them to blaspheme ; and being exceedingly mad against them , I persecuted them even unto strange cities .
12. 그 일로 대제사장들의 권세와 위임을 받고 다메섹으로 갔나이다
Whereupon as I went to Damascus with authority and commission from the chief priests ,
13. 왕이여 때가 정오나 되어 길에서 보니 하늘로서 해보다 더 밝은 빛이 나와 내 동행들을 둘러 비추는지라
At midday , O king , I saw in the way a light from heaven , above the brightness of the sun , shining round about me and them which journeyed with me .
14. 우리가 다 땅에 엎드러지매 내가 소리를 들으니 히브리 방언으로 이르되 사울아 사울아 네가 어찌하여 나를 핍박하느냐 가시채를 뒷발질하기가 네게 고생이니라
And when we were all fallen to the earth , I heard a voice speaking unto me , and saying in the Hebrew tongue , Saul , Saul , why persecutest thou me ? it is hard for thee to kick against the pricks .
15. 내가 대답하되 주여 뉘시니이까 주께서 가라사대 나는 네가 핍박하는 예수라
And I said , Who art thou , Lord ? And he said , I am Jesus whom thou persecutest .
16. 일어나 네 발로 서라 내가 네게 나타난 것은 곧 네가 나를 본 일과 장차 내가 네게 나타날 일에 너로 사환과 증인을 삼으려 함이니
But rise , and stand upon thy feet : for I have appeared unto thee for this purpose , to make thee a minister and a witness both of these things which thou hast seen , and of those things in the which I will appear unto thee ;
17. 이스라엘과 이방인들에게서 내가 너를 구원하여 저희에게 보내어
Delivering thee from the people , and from the Gentiles , unto whom now I send thee ,
18. 그 눈을 뜨게 하여 어두움에서 빛으로, 사단의 권세에서 하나님께로 돌아가게 하고 죄사함과 나를 믿어 거룩케 된 무리 가운데서 기업을 얻게 하리라 하더이다
To open their eyes , and to turn them from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of sins , and inheritance among them which are sanctified by faith that is in me .
19. 아그립바 왕이여 그러므로 하늘에서 보이신 것을 내가 거스리지 아니하고
Whereupon , O king Agrippa , I was not disobedient unto the heavenly vision :
20. 먼저 다메섹에와 또 예루살렘에 있는 사람과 유대 온 땅과 이방인에게까지 회개하고 하나님께로 돌아가서 회개에 합당한 일을 행하라 선전하므로
But shewed first unto them of Damascus , and at Jerusalem , and throughout all the coasts of Judæa , and then to the Gentiles , that they should repent and turn to God , and do works meet for repentance .
21. 유대인들이 성전에서 나를 잡아 죽이고자 하였으나
For these causes the Jews caught me in the temple , and went about to kill me.
22. 하나님의 도우심을 받아 내가 오늘까지 서서 높고 낮은 사람 앞에서 증거하는 것은 선지자들과 모세가 반드시 되리라고 말한 것밖에 없으니
Having therefore obtained help of God , I continue unto this day , witnessing both to small and great , saying none other things than those which the prophets and Moses did say should come :
23. 곧 그리스도가 고난을 받으실 것과 죽은 자 가운데서 먼저 다시 살아나사 이스라엘과 이방인들에게 빛을 선전하시리라 함이니이다 하니라
That Christ should suffer , and that he should be the first that should rise from the dead , and should shew light unto the people , and to the Gentiles .
24. 바울이 이같이 변명하매 베스도가 크게 소리하여 가로되 바울아 네가 미쳤도다 네 많은 학문이 너를 미치게 한다 하니
And as he thus spake for himself , Festus said with a loud voice , Paul , thou art beside thyself ; much learning doth make thee mad .
25. 바울이 가로되 베스도 각하여 내가 미친 것이 아니요 참되고 정신차린 말을 하나이다
But he said , I am not mad , most noble Festus ; but speak forth the words of truth and soberness .
26. 왕께서는 이 일을 아시기로 내가 왕께 담대히 말하노니 이 일에 하나라도 아시지 못함이 없는 줄 믿나이다 이 일은 한편 구석에서 행한 것이 아니로소이다
For the king knoweth of these things , before whom also I speak freely : for I am persuaded that none of these things are hidden from him ; for this thing was not done in a corner .
27. 아그립바 왕이여 선지자를 믿으시나이까 믿으시는 줄 아나이다
King Agrippa , believest thou the prophets ? I know that thou believest .
28. 아그립바가 바울더러 이르되 네가 적은 말로 나를 권하여 그리스도인이 되게 하려 하는도다
Then Agrippa said unto Paul , Almost thou persuadest me to be a Christian .
29. 바울이 가로되 말이 적으나 많으나 당신뿐 아니라 오늘 내 말을 듣는 모든 사람도 다 이렇게 결박한 것 외에는 나와 같이 되기를 하나님께 원하노이다 하니라
And Paul said , I would to God , that not only thou , but also all that hear me this day , were both almost , and altogether such as I am , except these bonds .
30. 왕과 총독과 버니게와 그 함께 앉은 사람들이 다 일어나서
And when he had thus spoken , the king rose up , and the governor , and Bernice , and they that sat with them :
31. 물러가 서로 말하되 이 사람은 사형이나 결박을 당할 만한 행사가 없다 하더라
And when they were gone aside , they talked between themselves , saying , This man doeth nothing worthy of death or of bonds .
32. 이에 아그립바가 베스도더러 일러 가로되 이 사람이 만일 가이사에게 호소하지 아니하였더면 놓을 수 있을 뻔하였다 하니라
Then said Agrippa unto Festus , This man might have been set at liberty , if he had not appealed unto Cæsar .
■ 주석 보기
【행26:1 JFB】행26:1-32. Paul's Defense of Himself before King Agrippa, Who Pronounces Him Innocent, but Concludes That the Appeal to Cæsar Must Be Carried Out.
This speech, though in substance the same as that from the fortress stairs of Jerusalem (행22:1-29), differs from it in being less directed to meet the charge of apostasy from the Jewish faith, and giving more enlarged views of his remarkable change and apostolic commission, and the divine support under which he was enabled to brave the hostility of his countrymen.
1-3. Agrippa said—Being a king he appears to have presided.
Paul stretched forth the hand—chained to a soldier (행26:29, and see on 행12:6).
【행26:1 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.
【행26:1 MHCC】Christianity teaches us to give a reason of the hope that is in us, and also to give honour to whom honour is due, without flattery or fear of man. Agrippa was well versed in the Scriptures of the Old Testament, therefore could the better judge as to the controversy about Jesus being the Messiah. Surely ministers may expect, when they preach the faith of Christ, to be heard patiently. Paul professes that he still kept to all the good in which he was first educated and trained up. See here what his religion was. He was a moralist, a man of virtue, and had not learned the arts of the crafty, covetous Pharisees; he was not chargeable with any open vice and profaneness. He was sound in the faith. He always had a holy regard for the ancient promise made of God unto the fathers, and built his hope upon it. The apostle knew very well that all this would not justify him before God, yet he knew it was for his reputation among the Jews, and an argument that he was not such a man as they represented him to be. Though he counted this but loss, that he might win Christ, yet he mentioned it when it might serve to honour Christ. See here what Paul's religion is; he has not such zeal for the ceremonial law as he had in his youth; the sacrifices and offerings appointed by that, are done away by the great Sacrifice which they typified. Of the ceremonial cleansings he makes no conscience, and thinks the Levitical priesthood is done away in the priesthood of Christ; but, as to the main principles of his religion, he is as zealous as ever. Christ and heaven, are the two great doctrines of the gospel; that God has given to us eternal life, and this life is in his Son. These are the matter of the promise made unto the fathers. The temple service, or continual course of religious duties, day and night, was kept up as the profession of faith in the promise of eternal life, and in expectation of it. The prospect of eternal life should engage us to be diligent and stedfast in all religious exercises. Yet the Sadducees hated Paul for preaching the resurrection; and the other Jews joined them, because he testified that Jesus was risen, and was the promised Redeemer of Israel. Many things are thought to be beyond belief, only because the infinite nature and perfections of Him that has revealed, performed, or promised them, are overlooked. Paul acknowledged, that while he continued a Pharisee, he was a bitter enemy to Christianity. This was his character and manner of life in the beginning of his time; and there was every thing to hinder his being a Christian. Those who have been most strict in their conduct before conversion, will afterwards see abundant reason for humbling themselves, even on account of things which they then thought ought to have been done.
【행26:3 JFB】3. I know thee to be expert, &c.—His father was zealous for the law, and he himself had the office of president of the temple and its treasures, and the appointment of the high priest [Josephus, Antiquities, 20.1.3].
hear me patiently—The idea of "indulgently" is also conveyed.
【행26:4 JFB】4, 5. from my youth, which was at the first … at Jerusalem, know all the Jews; which knew me from the beginning—plainly showing that he received his education, even from early youth, at Jerusalem. See on 행22:3.
【행26:5 JFB】5. if they would—"were willing to"
testify—but this, of course, they were not, it being a strong point in his favor.
after the most straitest—"the strictest."
sect—as the Pharisees confessedly were. This was said to meet the charge, that as a Hellenistic Jew he had contracted among the heathen lax ideas of Jewish peculiarities.
【행26:6 JFB】6, 7. I … am judged for the hope of the promise made … to our fathers—"for believing that the promise of Messiah, the Hope of the Church (행13:32; 28:20) has been fulfilled in Jesus of Nazareth risen from the dead."
【행26:7 JFB】7. Unto which promise—the fulfilment of it.
our twelve tribes—(약1:1; and see on Lu 2:36).
instantly—"intently"; see on 행12:5.
serving God—in the sense of religious worship; on "ministered," see on 행13:2.
day and night, hope to come—The apostle rises into language as catholic as the thought—representing his despised nation, all scattered thought it now was, as twelve great branches of one ancient stem, in all places of their dispersion offering to the God of their fathers one unbroken worship, reposing on one great "promise" made of old unto their fathers, and sustained by one "hope" of "coming" to its fulfilment; the single point of difference between him and his countrymen, and the one cause of all their virulence against him, being, that his hope had found rest in One already come, while theirs still pointed to the future.
For which hope's sake, King Agrippa, I am accused of the Jews—"I am accused of Jews, O king" (so the true reading appears to be); of all quarters the most surprising for such a charge to come from. The charge of sedition is not so much as alluded to throughout this speech. It was indeed a mere pretext.
【행26:8 JFB】8. Why should it be thought a thing incredible … that God should raise the dead?—rather, "Why is it judged a thing incredible if God raises the dead?" the case being viewed as an accomplished fact. No one dared to call in question the overwhelming evidence of the resurrection of Jesus, which proclaimed Him to be the Christ, the Son of God; the only way of getting rid of it, therefore, was to pronounce it incredible. But why, asks the apostle, is it so judged? Leaving this pregnant question to find its answer in the breasts of his audience, he now passes to his personal history.
【행26:9 JFB】9-15. (See on 행9:1, &c.; and compare 행22:4, &c.)
【행26:12 MHCC】Paul was made a Christian by Divine power; by a revelation of Christ both to him and in him; when in the full career of his sin. He was made a minister by Divine authority: the same Jesus who appeared to him in that glorious light, ordered him to preach the gospel to the Gentiles. A world that sits in darkness must be enlightened; those must be brought to know the things that belong to their everlasting peace, who are yet ignorant of them. A world that lies in wickedness must be sanctified and reformed; it is not enough for them to have their eyes opened, they must have their hearts renewed; not enough to be turned from darkness to light, but they must be turned from the power of Satan unto God. All who are turned from sin to God, are not only pardoned, but have a grant of a rich inheritance. The forgiveness of sins makes way for this. None can be happy who are not holy; and to be saints in heaven we must be first saints on earth. We are made holy, and saved by faith in Christ; by which we rely upon Christ as the Lord our Righteousness, and give up ourselves to him as the Lord our Ruler; by this we receive the remission of sins, the gift of the Holy Ghost, and eternal life. The cross of Christ was a stumbling-block to the Jews, and they were in a rage at Paul's preaching the fulfilling of the Old Testament predictions. Christ should be the first that should rise from the dead; the Head or principal One. Also, it was foretold by the prophets, that the Gentiles should be brought to the knowledge of God by the Messiah; and what in this could the Jews justly be displeased at? Thus the true convert can give a reason of his hope, and a good account of the change manifest in him. Yet for going about and calling on men thus to repent and to be converted, vast numbers have been blamed and persecuted.
【행26:16 JFB】16-18. But rise, &c.—Here the apostle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view the grandeur of the commission with which his Master had clothed him [Alford].
a minister … both of these things which thou hast seen—putting him on a footing with those "eye-witnesses and ministers of the word" mentioned in Lu 1:2.
and of those in which I will appear to thee—referring to visions he was thereafter to be favored with; such as 행18:9, 10; 22:17-21; 23:11; 고후12:1-10, &c. (갈1:12).
【행26:17 JFB】17. Delivering thee from the people—the Jews.
and from the Gentiles—He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master's assurances of deliverance from both, at the same time taking all precautions for safety and vindicating all his legal rights.
unto whom now I send thee—The emphatic "I" here denotes the authority of the Sender [Bengel].
【행26:18 JFB】18. To open their eyes, and to turn them from darkness to light—rather, "that they may turn" (as in 행26:20), that is, as the effect of their eyes being opened. The whole passage leans upon 사61:1 (Lu 4:18).
and from the power of Satan—Note the connection here between being "turned from darkness" and "from the power of Satan," whose whole power over men lies in keeping them in the dark: hence he is called "the ruler of the darkness of this world." See on 고후4:4.
that they may receive forgiveness … and inheritance among the sanctified by faith that is in me—Note: Faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified; and the faith which introduces the soul to all this is emphatically declared by the glorified Redeemer to rest upon Himself—"FAITH, even THAT WHICH IS IN Me." And who that believes this can refrain from casting his crown before Him or resist offering Him supreme worship?
【행26:19 JFB】19-21. Whereupon, O King Agrippa, I was not disobedient unto the heavenly vision—This musical and elevated strain, which carries the reader along with it, and doubtless did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven.
【행26:20 JFB】20. showed … to them of Damascus, and at Jerusalem—omitting Arabia; because, beginning with the Jews, his object was to mention first the places where his former hatred of the name of Christ was best known: the mention of the Gentiles, so unpalatable to his audience, is reserved to the last.
repent and return to God, and do works meet for repentance—a brief description of conversion and its proper fruits, suggested, probably, by the Baptist's teaching (Lu 3:7, 8).
【행26:22 JFB】22, 23. having obtained help—"succor."
from God—"that [which cometh] from God."
I continue—"stand," "hold my ground."
unto this day, witnessing, &c.—that is, This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld for the Gospel's sake; therefore I "witnessed," &c.
【행26:23 JFB】23. That Christ should suffer, &c.—The construction of this sentence implies that in regard to the question "whether the Messiah is a suffering one, and whether, rising first from the dead, he should show light to the (Jewish) people and to the Gentiles," he had only said what the prophets and Moses said should come.
【행26:24 JFB】24. Festus said with a loud voice—surprised and bewildered.
Paul, thou art beside thyself, much learning doth make thee mad—"is turning thy head." The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of that day—may account for this sudden exclamation.
【행26:24 MHCC】It becomes us, on all occasions, to speak the words of truth and soberness, and then we need not be troubled at the unjust censures of men. Active and laborious followers of the gospel often have been despised as dreamers or madmen, for believing such doctrines and such wonderful facts; and for attesting that the same faith and diligence, and an experience like their own, are necessary to all men, whatever their rank, in order to their salvation. But apostles and prophets, and the Son of God himself, were exposed to this charge; and none need be moved thereby, when Divine grace has made them wise unto salvation. Agrippa saw a great deal of reason for Christianity. His understanding and judgment were for the time convinced, but his heart was not changed. And his conduct and temper were widely different from the humility and spirituality of the gospel. Many are almost persuaded to be religious, who are not quite persuaded; they are under strong convictions of their duty, and of the excellence of the ways of God, yet do not pursue their convictions. Paul urged that it was the concern of every one to become a true Christian; that there is grace enough in Christ for all. He expressed his full conviction of the truth of the gospel, the absolute necessity of faith in Christ in order to salvation. Such salvation from such bondage, the gospel of Christ offers to the Gentiles; to a lost world. Yet it is with much difficulty that any person can be persuaded he needs a work of grace on his heart, like that which was needful for the conversion of the Gentiles. Let us beware of fatal hesitation in our own conduct; and recollect how far the being almost persuaded to be a Christian, is from being altogether such a one as every true believer is.
【행26:25 JFB】25, 26. I am not mad, most noble Festus, but, &c.—Can anything surpass this reply, for readiness, self-possession, calm dignity? Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings.
【행26:26 JFB】26. the king knoweth, &c.—(See on 행26:1-3).
【행26:27 JFB】27-29. believest thou the prophets? I know that thou believest—The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of such bold yet courteous appeals to conscience.
【행26:28 JFB】28. Almost—or, "in a little time."
thou persuadest me to be a Christian—Most modern interpreters think the ordinary translation inadmissible, and take the meaning to be, "Thou thinkest to make me with little persuasion (or small trouble) a Christian"—but I am not to be so easily turned. But the apostle's reply can scarcely suit any but the sense given in our authorized version, which is that adopted by Chrysostom and some of the best scholars since. The objection on which so much stress is laid, that the word "Christian" was at that time only a term of contempt, has no force except on the other side; for taking it in that view, the sense is, "Thou wilt soon have me one of that despised sect."
【행26:29 JFB】29. I would to God, &c.—What unequalled magnanimity does this speech breathe! Only his Master ever towered above this.
not only … almost … but altogether—or, "whether soon or late," or "with little or much difficulty."
except these bonds—doubtless holding up his two chained hands (see on 행12:6): which in closing such a noble utterance must have had an electrical effect.
【행26:30 JFB】30-32. when he had thus spoken, the king rose—not over-easy, we may be sure.
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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.