성경 주석서

이 장(章)에서 우리는 이방인 가운데서 이루어진 바울과 바나바의 사역을 통한 복음의 진전에 관한 또 하나의 기록을 얻는다. 복음은 이전과 마찬가지로 믿지 않는 유대인들 가운데서 반대를 받으면서도, 이기고 또 이기며 계속 전진해 나간다. 여기에 기록된 내용은 다음과 같다. I. 그들이 한동안 이고니온에서 복음을 성공적으로 전파한 일, 그리고 유대인과 이방인 양쪽 박해자들의 폭력으로 그곳에서 쫓겨나 이웃 지방들로 내몰린 일(행 14:1-7). II. 그들이 루스드라에서 한 앉은뱅이를 고친 일, 그리고 그로 말미암아 백성이 그들에 대하여 품게 된 깊은 숭배심—이것이 극단으로 치닫지 않도록 그들이 무척이나 애쓴 일(행 14:8-18). III. 유대인들의 선동으로 백성이 바울에게 가한 난폭한 행위, 그 결과 그들이 바울을 죽었다고 여기고 돌로 친 일, 그러나 그가 놀랍게 다시 살아난 일(행 14:19,20). IV. 바울과 바나바가 자기들이 세운 교회들을 굳건하게 하고 질서를 세우기 위하여 방문한 일(행 14:21-23). V. 그들이 보내심을 받았던 안디옥으로 돌아간 일, 그 길에서 그들이 행한 선한 일, 그리고 그들의 원정(遠征)에 대하여—이렇게 표현해도 좋다면 그들이 치른 그 한 차례의 출정(出征)에 대하여—안디옥 교회에 보고한 일(행 14:24-28).

바울과 바나바가 이고니온에서 큰 성공을 거두며 설교한 뒤 박해를 받고 루스드라와 더베로 피할 수밖에 없게 된다. 사도행전 14:1-6. 여기서 그들은 복음을 전하고 한 걷지 못하는 사람을 고친다. 이에 백성은 그들을 신들로 여겨 제사를 드리려 하고, 이 사도들은 어렵게 그들을 말린다. 사도행전 14:7-18. 안디옥과 이고니온에서 온 어떤 유대인들이 그곳에 와서 백성을 선동하여 바울을 돌로 치게 한다. 바울은 죽은 줄로 여겨져 성 밖으로 끌려 나갔으나, 제자들이 둘러서 있는 가운데 갑자기 일어나 성 안으로 돌아가고, 다음 날 더베로 떠난다. 사도행전 14:19, 14:20. 거기서 복음을 전한 뒤, 그와 바나바는 루스드라와 이고니온과 안디옥으로 돌아가 제자들을 굳게 하고 각 교회에 장로들을 세운다. 사도행전 14:21-23. 그들은 비시디아와 밤빌리아를 지나간다. 사도행전 14:24. 버가와 앗달리아를 지나 수리아의 안디옥으로 항해한다. 사도행전 14:25, 14:26. 거기서 제자들을 불러 모아 이방인들에게 믿음의 문이 열린 일을 알리고, 교회와 함께 오래 머문다. 사도행전 14:27, 14:28.

CHAPTER 14

Acts 14:2. ἀπειθοῦντες] A B C א, min. have ἀπειθήσαντες, which Lachm. Tisch. Born. have adopted; and rightly, partly on account of the preponderating authority (D, however, does not here concur, as it has an entirely different reading), and partly because ἀπειθοῦντες most directly presented itself to the mechanical scribes as a contrast to those who had become believers. If they had conformed themselves to πιστεῦσαι, Acts 14:1, they would have written ἀπιστήσαντες.

Acts 14:3. Before διδόντι Elz. has καί, against decisive evidence.

Acts 14:8. After αὑτοῦ Elz. has ὑπάρχων, against greatly preponderating evidence. Added from Acts 3:2 as an unnecessary completion.

περιπεπατήκει] So (not περιεπεπ. as Elz.) D E G H, min. Chrys. Lachm. and Tisch. have περιεπάτησεν, after A B C א, min. But the regular preference, which in relative sentences the Greeks give to the aorist over the pluperfect, here easily supplanted the latter.

Acts 14:9. ἤκουε] Lachm. Tisch. Born, read ἤκουσεν, after A D E G H א, min. Chrys. Theoph. An alteration, as the narrative continues in the aorist, and the intentional selection of the imperfect here was not understood.

Acts 14:10. Lachm. Tisch. Scholz (Born, ἀνήλατο, after D) have ἥλατο. But Elz. has ἤλλετο, against decisive evidence. The aorist yielded to the imperfect on account of περιεπάτει.

Acts 14:12. μέν] is, after A B C* D א, rightly erased by Lachm. Tisch. Born. as a customary insertion.

Acts 14:13. After πόλεως Elz. has αὐτῶν. A current addition, condemned by the witnesses.

Acts 14:14. ἐξεπήδησαν] Elz. has εἰσεπήδ., against decisive evidence. The less the reference of ἐξ—was understood, the more easily would the better known εἰς be inserted, corresponding to εἰς τὸν ὄχλον.

Acts 14:17. καίτοιγε] Others: καίγε (so D E, Born.). Others: καίτοι (so A B C* א**, Lachm.). With this diversity καίτοι, and also γέ, are to be considered as certainly and predominantly attested; and therefore καίτοιγε, with C*** G H א*, min. Chrys. Theoph. Oec., is to be retained. Beside καί sometimes the one particle and sometimes the other was omitted, as is also the case in Acts 17:27.

ἀγαθουργῶν] so to be read, with A B C א, min. Ath. Recommended by Griesb. and adopted by Lachm. Tisch. But Elz. Scholz, Born. have ἀγαθοποιῶν, which, as the more usual word, was inserted.

ὑμῖν … ὑμῶν] Elz. has ἡμῖν … ἡμῶν, against very important witnesses. The alteration arose, because the sentence had become a commonplace.

After Acts 14:18, C D E, min. vss. read διατριβόντων αὐτῶν κ. διδασκόντων. So Born. with δέ after διατρ., and attaching it to what follows. An interpolation, by way of smoothing the transition from Acts 14:18 to its contrast in Acts 14:19, variously enriched by different insertions.

Acts 14:19. νομίσαντες] Lachm. Tisch. and Born, have νομίζοντες, after A B D א, min. The Recepta arose mechanically from the context.

τεθνάναι] Lachm. Tisch. read τεθνηκέναι, after A B C א, min. Correctly, as the contracted form was the more usual.

Acts 14:28. After διέτριβον δέ Elz. has ἐκεῖ, which has been, after A B C D א, min. and several vss., erased or suspected since the time of Griesb. Insertion for the sake of more precise definition.

CHAPTER 15

Acts 15:1. περιτέμνησθε] A B C D א, min. Constitut. Ath. Epiph. have περιτμηθῆτε. Approved by Griesb., adopted by Lachm. Tisch. Born.; and rightly, as the witnesses are so preponderating, and the reference of the aorist easily escaped the notice of the transcribers.

Acts 15:2. οὖν] Tisch. Born, read δέ. The witnesses for δέ preponderate.

ζητήσεως] Elz. has συζητήσεως, in opposition to decisive testimony. From Acts 15:7. It is also in favour of ζητ. that it is inserted in Acts 15:7, instead of συζητ. in A, א, min. vss., which evidently points to the originality of ζητ. in our passage.

Acts 15:4. ἀπεδέχθ.] Lachm. Tisch. and Born, read παρεδέχθ., according to A B D** (D* has παρεδόθησαν) א loti. These witnesses preponderate, and there are no internal reasons against the reading.

ὑπό] Tisch. reads ἀπό, following only B C, min.

Acts 15:7. ἐν ἡμῖν] Lachm. Tisch. read ἐν ὑμῖν, according to A B C א, min. and several vss. and Fathers. But ἡμῖν is necessary; and on this account, and because it might easily be mechanically changed into ὑμῖν after the preceding ὑμεῖς, it is to be defended on the considerable attestation remaining to it.

Acts 15:11. τοῦ Κυρίου Ἰησοῦ] Elz. has Κυρίου Ἰησοῦ Χριστοῦ, against preponderating evidence. Whilst the article was omitted from negligence, Χριστοῦ (which also Born, has) was added in order to complete the dogmatically important saying.

Acts 15:14. τῷ ὀνόματι] so Lachm. Tisch. Born. But Elz. Scholz have ἐπὶ τῷ ὀνόμ.,—an exegetical expansion, against preponderating evidence.

Acts 15:17. After ταῦτα Elz. has πάντα, which is wanting in A B C D א, min. and many vss. and Fathers. From LXX. Amos 9:12, and hence it also stands before, ταῦτα in E G, min.

Acts 15:18. Griesb. Scholz, and Tisch. have only γνωστὰ ἀπʼ αἰῶνος, so that this must be attached to ταῦτα in Acts 15:17. This reading appears as decidedly original, and so ἐστι … αὑτοῦ as decidedly interpolated: partly because B C א, min. Copt. Sahid. Arm. vouch for the simple γνωστὰ ἀπʼ αἰῶνος, and those authorities which have ἐστι … αὑτοῦ present a great number of variations; partly because it was thought very natural to complete γνωστὰ ἀπʼ αἰῶνος into a sentence, and to detach it from Acts 15:17, inasmuch much as no trace of γνωστὰ ἀπʼ αἰῶνος was found in Amos 9:12; partly, in fine, because, if ἐστι … αὑτοῦ is genuine, Acts 15:18 contains a thought so completely clear, pious, and unexceptionable, so inoffensive, too, as regards the connection, and in fact noble, that no reason can be conceived for the omission of ἐστι … αὑτοῦ, and for the numerous variations in the words. Lachm. has γνωστὸν ἀπʼ αἰῶνος τῷ Κυριῳ τὸ ἔργον αὐτοῦ, after A D, Arm. Vulg. Cant. Ir., which betrays a still later origin than the Recepta, as the genuine γνωστὰ ἀπʼ αἰῶνος first gave occasion to the casting of the sentence in the plural form, but afterwards, in order to bring forward the special reference to the ἔργον in question of the conversion of the Gentiles, the change into the singular form was adopted. Matth. has entirely erased Acts 15:18, without evidence.

Acts 15:20. καὶ τοῦ πνικτοῦ] is, following Mill, erased by Born. as a later addition; Ambrosiaster already explains the words as such, and, indeed, as proceeding from the stricter observance of the Greeks. But they are only wanting in D, Cant. Ir. Tert. Cypr. Pacian. Fulgent. Hier. Gaudent. Eucher. Ambrosiast., of whom several omit them only in Acts 15:29. The omission is explained from Leviticus 17:13, where the eating of things strangled generally is not forbidden, but only the pouring out of the blood is made a condition; and from the laxer view of the Latins. After Acts 15:20 (so, too, in Acts 15:29 after πορνείας), D, min. vss. and Fathers have the entirely irrelevant addition from Matthew 7:12 : καὶ ὅσα (or ὅσα ἂν) μὴ θέλωσιν ἑαυτοῖς γίνεσθαι, ἑτέροις μὴ ποιεῖν (ποιεῖτε).

Acts 15:22. ἐπικαλ.] Lachm. has καλούμενον, also commended by Griesb., according to decisive evidence, and adopted by Tisch. and Born. Rightly; the former is an interpretation.

Acts 15:23. καὶ οἱ ἀδελφοί] A B C D א* loti. 13, Arm. Vulg. Cant. and some Fathers have merely ἀδελφοί, which Lachm. and Born, have adopted.[22] But the omission of καὶ οἱ is on hierarchical grounds, for which reason also 34 Sahid. have omitted καὶ οἱ ἀδελφοί entirely.

Acts 15:24. λέγοντες περιτ. κ. τηρεῖν τὸν νόμον is wanting in A B D א, loti. 13, Copt. Aeth. Sahid. Vulg. Cant. Constitut. Ath. Epiph. Vigil. Beda. Besides variations in detail. Deleted by Lachm. Tisch. Born. Probably a gloss; yet it remains surprising that it was drawn not from Acts 15:1, but from Acts 15:5, and so freely. Besides, λέγοντες … νοΜΟΝ might be easily passed over after ὑΜΩΝ.

Acts 15:25. ἐκλεξαμένους] A B G min. read ἐκλεξαμένοις. So Lachm. A stylistic correction.

Acts 15:28. Instead of τῶν ἐπάναγκ. τούτων is to be written, with Lachm., according to preponderating evidence, τούτων τῶν ἐπ.; Tisch. has erased τούτων, yet only after A and some min. and Fathers.

Acts 15:30. ἦλθον] Lachm. and Born. read κατῆλθον, which is so decidedly attested (A B C D א) that it may not be derived from Acts 15:1. The compounds of ἔρχεσθαι were often neglected.

Acts 15:33. ἀποστείλαντας αὐτούς] Elz. reads ἀποστόλους, contrary to A B C D א, min. and several vss. and Fathers. A more precisely defining addition, which, taken into the text, supplanted the original.

After Acts 15:33, Elz. Scholz, Born. have (Acts 15:34): ἔδοξε δὲ τῷ Σίλᾳ ἐπιμεῖναι αὐτοῦ, to which D and some vss. and Cassiod. add: μόνος δὲ ʼΙούδας ἐπορεύθη (so Bornemann). Condemned by Mill, Griesb. Matthaei, also deleted by Lachm. and Tisch., according to A B E G H א, min. Chrys. Theophyl. and several vss. A hasty addition on account of Acts 15:40.

Acts 15:37. ἐβουλεύσατο] Lachm. reads ἐβούλετο, which also Griesb. recommended, after A B C E א, min. Born., following D, reads ἐβουλεύετο. While the two verbs are frequently (comp. on Acts 5:33) interchanged, ἐβούλετο is here to be preferred on account of its far preponderant attestation.

Acts 15:40. Θεοῦ] A B D א, min. vss. have Κυρίου. So Lachm. Tisch., also Born., who only omits τοῦ, following D*. Θεοῦ is from Acts 14:26.

[22] Approved by Buttmann in the Stud. u. Krit. 1860, p. 358.

행 14:1-7.

이고니온에서도 비슷한 성공과 비슷한 반대에 부딪히자, 바울과 바나바가 목숨을 피해 루스드라와 더베로 도망하여 거기서 전파함.

"비시디아 안디옥에서 바울의 수고를 자세히 말한 뒤, 누가는 그의 뒤이은 수고에 대해 간략한 기록만 덧붙인다. 이는 사안의 성격상 그의 설교들이 거의 같은 주제를 포함했을 것이고, 그 결과들도 매우 비슷한 형태를 띠었기 때문이다"[OLSHAUSEN].

1. 두 사람이 함께 회당에 들어가니--이제 바울이 두드러진 설교자와 행위자였지만, 바나바는 모든 일에서 그와 함께 갔다.

허다한 . . . 헬라인들이 믿더라--아마 행 14:2에 언급된 "이방인"과 구별되는 경건한 개종자들을 뜻할 것이다.

이고니온에서 - 행 13:51 주석을 보라. 이곳과 안디옥과 루스드라에서 디모데는 바울과 그의 생활 방식을 알게 되었다, 딤후 3:10-11.

그렇게 말하니 - 그렇게 능력 있게 말했다는 뜻이다. 그들의 설교에는 성령의 영향이 매우 크게 따랐다.

또한 헬라인들도 - 아마도 회당에 참석하는 습관이 있던 헬라인 출신 개종자들을 가리킬 것이다.

이고니온에서 - 앞 장의 결론을 보라.

말하니 - Καὶ λαλῆσαι οὕτως. 곧 성령의 능력과 증거가 따르는 방식으로 말하였으므로, 유대인들, 곧 열두 지파 중 어느 하나의 참 후손들인 사람들의 큰 무리와, 또한 헬라인들, Ἑλλήνων, 아마 문간의 개종자였을 사람들이 믿었다. 그들은 사도들의 설교에 따라 그리스도교를 하나님께로부터 온 계시로 받아들이고, 그 계시의 저자를 구원을 위하여 신뢰했다.

And it came to pass in Iconium,.... When the apostles were got thither, and as soon as they were there; at least the first opportunity they had:

that they went both together into the synagogue of the Jews; which was in Iconium; hither Paul and Barnabas went together, in like manner as they had done at Antioch:

and so spoke; such words, and doctrines of grace, with so much power, authority, and demonstration of the Spirit, with so much plainness, clearness, and evidence, as well as with so much boldness and courage:

that a great multitude, both of the Jews, and also of the Greeks, believed: the doctrines they preached, and in Christ the sum and substance of them; and these were not a few, but a great multitude; and not of one sort, of the Jews only, who expected the Messiah, but of the Greeks, or Gentiles also, who never heard of any; for by Greeks here are meant, not Jews born in Greece, speaking the Greek tongue, and using the Greek Bible, for these were called Hellenists, and not Greeks, but Heathens. These converts laid the foundation of a Gospel church state in this place; for that there was a church here, is certain from Acts 14:21 In the "first" century, Sosipater is said to be bishop, or pastor of this church, and also Tertius, who are both reckoned among the "seventy" disciples of Christ; See Gill on Luke 10:1. In the "third" century, Celsus was bishop of this church; and in the same century, several synods were held here, about the error of Novatus; and in the same century, Nicomes bishop of this place, assisted at the council at Antioch, which condemned the heresy of Samosatenus (f): in the "fourth" century there was a church in this place, and Amphiius was bishop of it, of whom Jerom (g) makes mention; and who read to him a book, concerning the deity and worship of the holy Spirit: in the "fifth" century, it was the metropolitan church of Lycaonia, and Valerianus and Onesiphorus presided over it: in the "sixth" century, a bishop of this church was present at the fifth Roman council under Symmachus: in the "seventh" century, it bore the character of metropolitan, and a bishop of it assisted at the sixth council at Constantinople, whose name was Paul: in the "eighth" century, Leo was bishop of it, who was present at the synod of Nice (h); and after this we hear no more of it, the place falling into the hands of the Turks, who are now possessed of it: here, according to the Roman martyrology, Tryphena and Tryphosa, mentioned in Romans 16:12 heard the Apostle Paul preach; and here the famous virgin and martyr, Thecla, was converted.

(f) Euseb. Eccl. Hist. l. 6. c. 19. & l. 7. c. 28, 30. (g) Catalog. Script. Eccles. fol. 102. H. (h) Magdeburg. Hist. Eccles. cent. 5. c. 7. p. 418. c. 10. p. 596. cent. 6. c. 2. p. 4. cent. 7. c. 2. p. 3. c. 7. p. 112. c. 10. p. 254. cent. 8. c. 2. p. 4.