성경 주석서

우리는 큰 기쁨으로 사도 바울이 복음을 전하기 위해 이방 나라들을 두루 다닌 여정을 함께 따라왔고, 그리스도께로 거두어들인 영혼들의 큰 추수를 보아 왔다. 또한 거기서 그가 어떤 박해를 견뎌 냈는지도 보았다. 그러나 그 모든 박해에서 주께서 그를 그때그때 건져 내셨다(딤후 3:11). 그런데 이제 우리는 그가 예루살렘으로 올라가는 길, 그리고 거기서 영영한 결박에 매이는 것을 따라가야 한다. 그가 사역하던 날들은 이제 끝난 듯하고, 남은 것이라곤 고난의 날들, 곧 어둠의 날들뿐인 것 같으니, 그 날들이 많기 때문이다. 그토록 훌륭한 일꾼이 한쪽으로 밀려나 쓰임 받지 못하게 된다는 것은 천만 번 애석한 일이다. 그러나 사실이 그러하니, 우리는 그 당시 그의 친구들이 "주의 뜻대로 이루어지이다" 하고 말하며 순복했던 것처럼 묵묵히 받아들여야 할 뿐 아니라, 옥에 갇히고 법정의 피고석에 선 바울이, 강단에 선 바울 못지않게 참으로 하나님께 영광을 돌리고 그리스도의 일을 섬기고 있다는 것을 믿어야 하며, 또 그렇게 믿을 만한 근거가 있음을 보게 될 것이다. 본 장에서 우리는 다음의 내용을 보게 된다.

I. 바울이 에베소에서 예루살렘으로 가는 길에 가장 가까운 항구인 가이사랴로 향한 항해의 일지, 그가 들른 몇몇 장소들, 그리고 그곳에 상륙한 일(행 21:1-7).

II. 가이사랴에서 그가 예루살렘으로 올라가는 것을 그의 친구들이 강력히 반대하며 벌인 다툼, 그러나 그들이 끝내 그를 막지 못한 일(행 21:8-14).

III. 바울이 가이사랴에서 예루살렘으로 가는 여정과, 그곳의 그리스도인들이 그를 친절히 영접한 일(행 21:15-17).

IV. 그곳 형제들의 권면을 그가 따른 일. 그들은 그가 모세의 의식과 예식에 대해 소문처럼 그렇게 적대적인 사람이 아님을 드러내기 위해, 유대인들의 비위를 맞추는 정도로 가서 결례를 행하라고 권하였다(행 21:18-26).

V. 바로 이 일이 유대인들에 의해 도리어 그를 해치는 빌미로 돌려져, 그로 인해 성전에서 그를 범죄자로 붙잡은 일(행 21:27-30).

VI. 그가 폭도들에게 찢겨 죽을 뻔한 위기를 가까스로 모면한 일과, 천부장이 그를 정당하고 합법적인 구금 속에 데려가며 백성에게 스스로 변명할 수 있도록 허락한 일(행 21:31-40).

이렇게 하여 우리는 그가 죄수가 된 것을 보게 되며, 이 책의 역사가 끝날 때까지 그가 그 외의 다른 처지에 있는 것을 결코 보지 못할 것이다.

바울과 그 일행이 밀레도에서 배를 타고 떠나 고스, 로도, 바다라에 이른다. 사도행전 21:1. 바다라에서 베니게로 가는 배를 만나 승선하고, 구브로를 지나 항해하여 두로에 상륙한다. 사도행전 21:2, 사도행전 21:3. 여기서 제자들을 만나 이레 동안 머물며 친절한 대접을 받는다. 사도행전 21:4, 사도행전 21:5. 제자들과 작별한 뒤 배를 타고 돌레마이로 항해하여 형제들에게 안부를 묻고, 그들과 하루를 머문 다음 가이사랴에 와서 일곱 집사 중 하나인 빌립의 집에 머문다. 사도행전 21:6-9. 여기서 상당한 기간 머무는 동안 선지자 아가보가 바울이 예루살렘에서 받을 박해를 예언한다. 사도행전 21:10, 사도행전 21:11. 제자들이 그가 가지 못하도록 만류하려 하지만, 그는 굳게 결심하고 일행과 함께 떠난다. 사도행전 21:12-16. 그들은 야고보와 장로들에게 친절히 영접받고, 장로들은 유대인들 때문에 바울에게 모세의 율법에 대한 존중을 보이도록 권한다. 곧 서원 아래 있는 몇 사람과 함께 결례를 행하라는 것이며, 그는 이 권고를 따른다. 사도행전 21:17-26. 아시아에서 온 몇 유대인들이 성전에서 그를 보고 그를 대적하여 소요를 일으키며, 천부장이 그를 구출하지 않았다면 그를 죽였을 것이다. 천부장은 그를 결박하여 영내로 데려가라고 명한다. 사도행전 21:27-36. 바울이 백성에게 말할 자유를 요청하고 허락을 받는다. 사도행전 21:37-40.

CHAPTER 21

Acts 21:3. κατήχθημεν] A B E א, 34, Vulg. al. have κατήλθομεν. So Lachm. A gloss.

Acts 21:4. Both ἀνευρ. δέ (Tisch.) and τούς before μαθ. (which Beng. Matth. Rinck condemn) have decided attestation.

αὐτοῦ] A E G, 68, 73 have αὐτοῖς; so Lachm. Alteration to suit οἵτινες. “Ubicunque in s. s. αὐτοῦ repertum est, scrupulum legentibus injecit,” Born.

ἀναβ.] Lachm. Tisch. read ἐπιβ., according to important testimony. Rightly; the more usual word was inserted.

Acts 21:5-6. προσηυξάμεθα. Καὶ ἀσπασάμενοι] Lachm. and Tisch. read προσευξάμενοι ἁπησπασάμεθα, and then καί before ἐπεβ. So A B C E א, min. Rightly. The Recepta has arisen partly through a simplifying resolution of the participle προσευξάμενοι, and partly through offence at the compound ἀπασπάζεσθαι not elsewhere occurring.

Acts 21:6. ἐπέβημεν] Lachm. reads ἐνέβ., and Tisch. ἀνέβ. The witnesses are much divided. As, however, a form with N is at all events decidedly attested, A C א* having αΝεβ., and B E א** εΝεβ.; ἀνέβημεν is to be preferred, instead of which ἐυέβ., the more usual word for embarking, slipped in, and ἐπεβ. was inserted from Acts 21:2, comp. Acts 28:2.

Acts 21:8. After ἐξελθ. Elz. has οἱ περὶ τ. Παῦλον (comp. Acts 13:13), against decisive testimony. With ἐξελθ. there begins a church-lesson.

Acts 21:10. ἡμῶν] is condemned by A B C H, min., as an addition.

Acts 21:11. τε αὑτοῦ] A B C D E א, min. have ἑαυτοῦ. Approved by Griesb. Rinck, and adopted by Lachm. Tisch. Born., and rightly on account of the decisive testimony. Orig. also testifies for it (ἑαυτὸν χειρῶν κ.τ.λ.).

τὰς χεῖρας κ. τ. πόδας] Lachm. Tisch. Born. read τ. πόδ. κ. τ. χ., preferred also by Rinck, following important witnesses (not A), but evidently a transposition, in accordance with the natural course of the action.

ἐν Ἱερουσ.] Born, reads εἰς Ἱερουσ., but only according to D, min. Chrys. Epiph. It arose from a gloss (Orig.: ἀπελθόντα εἰς Ἱερουσ.).

Acts 21:14. On decisive evidence read with Lachm. and Tisch. τοῦ Κυρίου τὸ θέλημα γινέσθω.

Acts 21:15. ἐπισκ.] Elz. Scholz read ἀποσκ., only according to min.; so that it must be regarded as a mere error of transcription. The decidedly attested ἐπισκ. is rightly approved or adopted by Mill, Beng. Griesb. Matthaei, Knapp, Rinck, Lachm. Tisch. The readings παρασκ. (C, 7, 69, 73) and ἀποταξάμ. (D, Born.) are interpretations.

Acts 21:20. θεόν] Approved by Griesb., and adopted by Lachm. Tisch., according to A B C E G א, min. Chrys. Theophyl. and most vss. Elz. Scholz, Born. read κύριον, against these decisive witnesses.

Ἰουδαίων] Lachm. Tisch. read ἐν τοῖς Ἰουδαίοις, which is to be adopted, according to A B C E, min. Vulg. Aeth. Copt. The ἐν τῇ Ἰουδαίᾳ in D, Syr. Sahid. Jer. Aug. speaks also for this (so Born.). The Recepta was occasioned by the following τῶν πεπιστευκότων, after which accordingly in some Fathers Ἰονδαίων has found its place. א, Oec. and some min. have merely τῶν πεπιστ., which makes all these additions suspicious, yet the testimony is not sufficiently strong for their deletion.

Acts 21:21. πάντας] deleted by Lachm., according to A D* E, 13, Vulg. Copt. Jer. Aug. The omission appears to be a historical emendation.

Acts 21:24. γνώσονται] Elz. reads γνῶσι, in opposition to A B C D E א, min. Aug. Jer. and some vss. A continuation of the construction of ἵνα.

Acts 21:25. ἐπεστείλαμεν] Lachm. Born, read ἀπεστείλαμεν, according to B D, 40, and some vss. Rightly; the Recepta is from Acts 15:20.

μηδέν to μή is wanting in A B א, 13, 40, 81, and several vss. Condemned by Mill and Bengel, and deleted by Lachm. But if it had been added, the expressions of Acts 15:28 would have been used. On the other hand, the omission was natural, as the direct instruction μηδὲν τοιοῦρον τηρεῖν is not contained in the apostolic decree.

Acts 21:28. The form πανταχῆ is, with Lachm. and Tisch., to be adopted according to decisive evidence; it is not elsewhere found in the N.T.

Acts 21:31. συγκέχυται] Lachm. and Born. read συγχύνεται, according to A B D א (in C, Acts 21:31 to Acts 22:30 is wanting). With this preponderating testimony (comp. Vulg.: confunditur), and as, after Acts 21:30, the perfect easily presented itself as more suitable, the present is to be preferred.

Acts 21:32. παραλαβ.] Lachm. reads λαβών, only according to B.

Acts 21:34. ἐβόων] Lachm. Tisch. Born read ἐπεφώνουν, according to A B D E א, min., which witnesses must prevail.

μὴ δυνάμενος δέ] Lachm. Tisch. Born, (yet the latter has deleted δέ) read μὴ δυναμένου δὲ αὐτοῦ, according to decisive testimony. The Recepta is a stylistic emendation.

So κρᾶζον, Acts 21:36, is to be judged, instead of which κράζοντες is, with Lachm. and Tisch., to be preferred.

행 21:1-16. 에베소에서 항해하여 두로에 상륙하고, 거기서 돌레마이로 항해한 뒤 육로로 가이사랴와 예루살렘으로 감. 1. 우리가 떠나--‘찢겨 떠나’라는 뜻이다. 그들을 작별하고--이별의 어려움과 아픔을 표현한다. 직행하여--행 16:11에서처럼 바람을 타고 곧장 달려갔다. 고스로 가서--밀레도 정남쪽에 있는 섬 고스이다. 약 여섯 시간 만에 닿았을 것이며 본토 가까이에 있다. 이튿날 로도에 이르러--남동쪽으로 약 50마일 떨어진 또 다른 섬으로, 찬란한 고전적 기억과 아름다움이 있다. 거기서 바다라로 가니--로도에서 거의 정동쪽에 있는 웅장한 루기아 본토의 도시이다. 유명한 아폴로 신탁의 자리였다.

우리가 그들을 작별하고 - 사도행전 20:38의 밀레도 장로들을 떠난 뒤라는 뜻이다. 그들은 예루살렘으로 가는 길에 있었다.

고스에 이르러 - 이것은 소아시아 남서쪽 끝에서 가까운 그리스 군도의 작은 섬이었다. 지금은 "스탄코"라고 불린다. 이 섬은 비옥함과, 그곳에서 생산되는 포도주와 누에로 유명했다. 밀레도에서 남쪽으로 약 40마일 떨어져 있었다.

로도에 이르러 - 이것도 그리스 군도의 한 섬이었다. 그 섬에는 같은 이름의 도시가 있었는데, 주로 린두스의 카레스가 세운 청동 거상으로 유명했다. 그것은 항구 입구를 가로질러 서 있었고, 매우 높아서 배들이 그 다리 사이로 지나갈 수 있었다. 그것은 56년 동안 서 있다가 지진으로 무너졌다. 그것은 세계의 일곱 불가사의 가운데 하나로 여겨졌다. 사라센 사람들이 이 섬을 점령했을 때, 그들은 쓰러져 있던 이 형상을 한 유대인에게 팔았고, 그는 거기서 나온 청동을 낙타 900마리에 실었다. 이것은 주후 600년, 곧 그것이 무너진 지 약 900년 뒤의 일이었다. 이 섬의 옛 이름은 아스테리아였다. 로도라는 이름은 그 섬에서 많이 나는 장미에서 붙여졌다.

바다라에 이르러 - 이것은 소아시아의 루기아에 있는, 로도 맞은편의 항구 도시였다.

바로 가서 - 필연적으로 함축되는 바와 같이, 바람과 조류가 그들에게 유리했다는 뜻이다.

고스 - 군도, 곧 에게 해에 있는 섬으로, 스포라데스라 불리는 섬들 가운데 하나이다. 이곳은 아스클레피오스와 유노 숭배로 유명했고, 의사들 가운데 가장 뛰어난 히포크라테스와 화가들 가운데 가장 유명한 아펠레스의 출생지로도 유명했다.

로도 - 같은 바다의 또 다른 섬으로, 세계의 일곱 경이 가운데 하나였던 거상으로 유명했다. 이것은 아폴로의 청동상으로, 완전히 돛을 단 배들이 그 다리 사이로 지나갈 수 있을 만큼 높았다. 리시포스의 제자 카레스의 작품으로, 그는 그것을 만드는 데 십이 년을 들였다. 높이는 106피트였고, 너무 커서 그 엄지손가락을 두 팔로 둘러 잴 수 있는 사람도 거의 없었다. 그것은 66년 동안 서 있다가 그리스도보다 약 224년 전에 지진으로 무너졌다. 사라센인들이 이 섬을 차지했을 때, 그들은 쓰러져 있던 이 형상을 한 유대인에게 팔았고, 그는 그 청동을 낙타 900마리에 실었다. 이것은 대략 주후 660년, 곧 그 형상이 무너진 지 거의 900년 뒤의 일이었다.

바다라 - 수리아의 주요 항구 도시들 가운데 하나이다.

And it came to pass, that after we had gotten from them,.... Which was with great difficulty, with many tears, and much wringing of hands: the word signifies that they were "plucked from" them; they clung about them, as husband and wife, and parents and children do; so strong were their affections; and their parting was like the parting of such near relations, or like the plucking of the flesh from the bones, or the drawing and separating one member from another; such is the cement of true Christian love:

and had launched; the vessel into the sea, from the port at Miletus:

we came with a straight course unto Coos; an island in the Aegean sea. Pomponius Mela (m) calls it Cos in Carlo; and so Pausanias (n) reckons it a city of the Carians and Lycians, mentioning it along with Rhodes. It was famous for being the birth place of Apelles the painter, and Hippocrates the physician. Pliny (o) places it in Caria, and calls it most noble, and says that it was fifteen miles distant from Halicarnassus, was a hundred miles in circumference, as many think, and was called Merope: and who elsewhere observes (p), that it is reported that the silk worms are bred in this island, and that a sort of raiment called "bombycine" was first made here by Pamphila, the daughter of Latoius. And so Solinus (q) from Varro, testifies, that this island first gave a fine sort of clothing for the ornament of women: hence because silks or bombycines, from the silk worms, were first wove here by women, some think the island had its name, for which signifies something spun, in 1 Kings 10:28 it is by us translated "linen yarn"; but the Vulgate Latin version renders it, "from Coa". This island was taken by Hercules, and Eurypylus, the king of it, was slain by him (r). It is now in the hands of the Turks, by whom it is called Stancora; but by others Lango. When, and by whom the Gospel was first preached here, is not certain; it does not appear that the Apostle Paul stayed to preach it now: however, in the beginning of the "fourth" century there was a church here, and a bishop of it was present at the council of Nice; and in the "fifth" century, a bishop of the church here assisted in the council of Chalcedon; and in the "sixth" century, a bishop of the same place was in the fifth synod at Constantinople (s). Hither Paul and his company came with a good wind, a prosperous gale, and nothing to hinder them; which perhaps is rather meant than a straight or direct line, in which they ran from Miletus to this place:

and the day following unto Rhodes, this is an island in Lycia, according to Mela (t), and had in it these three cities, Lindos, Camitos, and Jalysos: it is said of it (u), that the heavens are never so cloudy, but the sun is seen here in one part of the day, or another. R. Benjamin (w) makes this to be three days' sail from Samos; and says, he found four hundred Jews in it, and almost three hundred at Samos. It is asserted by several writers (x), that this island was once covered with the sea, and in process of time appeared out of it, and became dry land. The account which Pliny (y) gives of it is, that

"it is most beautiful and free, and was in circumference a hundred and thirty miles; or, if Isidorus is rather to be credited, a hundred and three: the cities in it were Lindus, Camirus, Jalysus, now Rhodes: it is distant from Alexandria in Egypt five hundred seventy eight miles, as Isidorus reports; but according to Eratosthenes, four hundred sixty nine; and according to Mutianus, five hundred; and from Cyprus it was a hundred and sixty six;''

a place after mentioned, which the apostle left on the left hand, having sailed from Petara to Phoenicia. The same writer proceeds and adds,

"it was before called Ophiusa, Astria, Aethrea, Trinacria, Cotymbia, Paeessa, Atabyria, from the king of it, afterwards Macria and Oloessa.''

Jerom (z) says of it, that

"it is the most noble of the islands Cyclades, and the first from the east, formerly called Ophiussa; in which was a city of the same name, famous for the brazen colossus, which was seventy cubits high: it was distant from the port of Asia twenty miles.''

This statue, called the colossus of the sun, was one of the seven wonders of the world, according to Pliny (a), and was made by Chares, a disciple of Lysippus, at the expense of King Demetrius: it was twelve years in making, and cost three hundred talents: it was seventy cubits high (as Jerom before says): it fell by an earthquake, after it had stood fifty or sixty years (some say 1360); and as it lay along it was a miracle, few men with their arms stretched out could embrace the thumb, and the fingers were bigger than most statues: and from this statue the Rhodians have been sometimes called Colossians; and some have fancied, that these are the persons the Apostle Paul wrote his epistle to under that name. This island, and the city in it, were called Rhodes, as some think, from roses, with which it might abound, or because of the beautifulness of the place; and others, that it had its name from "Jarod", which, in the Chaldee and Syriac languages, signifies a serpent; and so it was called Ophiusa from the multitude of serpents in it (b); though others say it took its name from Rhodia, a fair and beautiful maid beloved by Apollo. This island, in the "seventh" century, about the year 653, was taken by Mauvia, king of the Saracens, who sold the colossus, which lay on the ground ever since the earthquake, to a merchant, who is said to load nine hundred camels with the brass of it: it afterwards came into the hands of the Christians, and in the year 1522 was taken by Solyman the Turk, after a siege of six months, being betrayed by Andreas Meralius, a Portuguese knight (c). When the Gospel was first preached here, and a church state formed, cannot be said; but in the beginning of the "fourth" century there was a bishop of this place in the council of Nice; and in the "fifth" century there was a church here, and it was a metropolitan; and in the "sixth" century a bishop of this place was in the fifth Roman synod under Symmachus; and in the "seventh" century a bishop of Rhodes assisted in the sixth council at Constantinople; and in the same century it was taken by the Saracenes, as before observed, when the church here was the metropolitan of the Cyclades: and yet in the "eighth" century, Leo, bishop of this place, was in the Nicene synod; and even though in the ninth century it was grievously harassed by the Saracens, yet its church state was not quite destroyed (d).

And from thence to Patara; Beza's ancient copy adds, "and Myra": see Acts 27:5 a city of Lycia: hence it is called by Herodotus (e), and Pliny (f), Patara of Lycia, and mentioned with Rhodes: it was famous for the temple of Apollo, which was in it, in which answers were given six months in the year, and were on equal credit with the oracle at Delphos (g); the Arabic version here calls it Sparta. According to Pliny (h) it was first called Sataros. Some say it had its name Patara from Paturus, the son of Apollo; Ptolomy Philadelphus, king of Egypt, having enlarged it, called it after his sister's name, Arsinoe. How long the apostle stayed in this place is not known, nor whether he preached here, nor if he did, what success he had: in the "second" century, the statues of Jupiter and Apollo were in this, place: in the "fourth" century, there was a church here, and a bishop of it: and in the "sixth" century, a bishop of the church at Patara was in the fifth synod at Rome and Constantinople: and in the "eighth" century, Anastasius, bishop of this place, was in the Nicene synod (k).

(m) Xenophon. Cyropaedia, l. 2. c. 14. (n) Arcadica, sive l. 8. p. 526. (o) Nat. Hist. l. 5. c. 31. (p) Ib. l. 11. c. 22, 23. (q) Polyhistor. c. 12. (r) Apollodorus de Orig. Deorum, l. 2. p. 112. (s) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 5, cent. 5. c. 2. p. 6. cent. 6. c. 2. p. 6. (t) De Situ Orbis, l. 2. c. 14. (u) Plin. l. 2. c. 62. Solin. c. 21. (w) Itinerar. p. 30. (x) Plin. Nat. Hist. l. 2. c. 87. Heraclides de Politiis, p. 456. Philo, quod mundus sit incorr. p. 959, 960. (y) Nat. Hist. l. 5. c. 31. (z) De locis Hebraicis, fol. 96. G. (a) Nat. Hist. l. 34. c. 7. (b) Heraclides de Politiis, p. 456. ad Calcem Aelian. Vat. Hist. Vid. Hilleri Onomasticum Sacrum, p. 918. (c) Petav. Rationar. Temp. par. 1. l. 4. c. 5. p. 153. & l. 9. c. 11. p. 500. (d) Magdeburg. Hist. Eccles. cent. 4. c. 2. p. 5. cent. 5. c. 2. p. 6. c. 7. p. 418. cent. 6. c. 2. p. 6. cent. 7. c. 2. p. 4. c. 3. p. 20. c. 7. p. 112. c. 16. p. 369. cent. 8. c. 2. p. 6. cent. 9. c. 2. p. 4. c. 3. p. 13. (e) Clio, l. 1. c. 182. (f) L. 2. c. 108. & l. 6. c. 34. (g) Pansan. l. 9. p. 607. Mela, l. 1. c. 15. Alex. ab Alex. l. 6. c. 2.((h) Nat. Hist. l. 5. c. 27. (k) Madgeburg. Hist. Eccles. cent. 2. c. 15. p. 192. cent. 4. c. 2. p. 3. cent. 6. c. 2. p. 4. cent. 8. c. 2. p. 4.