성경 주석서

우리는 바울을 가이사랴에 있는 헤롯의 관정에 갇힌 죄수로 남겨 두었으며, 그의 재판이 속히 열리기를 기다리고 있었다. 그의 투옥 초기에는 그의 일이 매우 빠르게 진행되었으나, 그 후에는 매우 더디게 진행되었기 때문이다. 이 장에서 우리는 가이사랴에서 총독 벨릭스 앞에서 받은 그의 기소와 재판을 보게 된다. 여기에 다음과 같은 내용이 담겨 있다. I. 그를 고발하는 고소인들의 등장과, 죄수가 법정에 세워지는 일(행 24:1,2). II. 고소인들의 변호인이었던 더둘로에 의한 그에 대한 기소장의 개진과, 재판관에게는 갖은 아첨을, 죄수에게는 갖은 악의를 곁들여 죄목을 부풀린 일(행 24:2-8). III. 증인들, 더 정확히는 고소인들 자신의 증언에 의한 죄목의 보강(행 24:9). IV. 죄수의 변론. 그 변론에서 그는 총독에게 합당한 모든 경의를 표하면서도(행 24:10), 그 죄목을 부인하고 그들에게 그것을 입증해 보라고 도전하며(행 24:11-13), 진리를 인정하고 흠잡을 데 없는 자기 신앙의 고백을 하면서, 바로 그것 때문에 그들이 자기를 미워하는 것이라고 선언한다(행 24:14-16). 또한 그들이 처음 그를 붙잡은 때로부터 일어난 일에 대해 보다 구체적으로 해명하면서, 그들에게 자기에게서 발견한 잘못이 있거든 명시해 보라고 도전한다(행 24:17-21). V. 사건의 연기와 죄수의 계속된 구금(행 24:22,23). VI. 죄수와 재판관 사이에 있었던 사사로운 대화. 이를 통해 죄수는 재판관에게 유익을 끼치기를 바랐고, 재판관은 죄수에게서 돈을 얻으려 생각하였으나, 둘 다 헛된 일이 되고 말았다(행 24:24-26). VII. 또 다른 총독이 올 때까지 두 해 동안 길게 이어진 바울의 투옥(행 24:27). 거기서 그는 한때 그에 관하여 그토록 소란스러웠던 것에 비해 이제는 그만큼이나 방치된 것처럼 보인다.

닷새 후에 대제사장 아나니아와 장로들과 변호사 더둘로가 가이사랴로 내려와 바울을 고발한다, 행 24:1. 더둘로의 변론, 행 24:2-9. 바울의 변명, 행 24:10-21. 벨릭스는 그의 변명을 듣고, 천부장 글라우디오 루시아가 내려올 때까지 최종 판결을 미루겠다고 말한다. 그 동안 바울을 인도적이고 존중하는 태도로 대하라고 명한다, 행 24:22, 행 24:23. 벨릭스와 그의 아내 드루실라가 그리스도를 믿는 도에 관하여 바울의 말을 듣고, 벨릭스가 크게 감동을 받는다, 행 24:24, 행 24:25. 벨릭스는 바울을 풀어 주는 대가로 돈을 얻으리라는 기대 때문에 그를 옥에 가두어 둔다, 행 24:26. 뒤에 보르기오 베스도가 유대 총독직을 대신하게 되자, 그는 유대인의 마음을 얻고자 바울을 결박한 채로 남겨 둔다, 행 24:27.

CHAPTER 24

Acts 24:1. τῶν πρεσβ.] Lachm. and Born. read πρεσβ. τινῶν, according to A B E א, min. Sahid. Arm. Syr. p. Vulg. Theophyl. τινῶν was written on the margin as a gloss (see the exegetical remarks).

Acts 24:3. κατορθωμάτων] Lachm. and Born. (following A B E א) read διορθωμάτων, which already Griesb. recommended. Neither occurs elsewhere in the N.T. The decision is given by the preponderance of evidence in favour of διορθ., which, besides, is the less usual word.

Acts 24:5. στάσιν] A B E א, min. Copt. Vulg. Chrys. Theophyl. Oec. have στάσεις. Recommended by Griesb., adopted by Lachm and Born. And rightly; στάσιν was easily enough occasioned by the writing of στάσις instead of σιάσεις (comp. א).

Acts 24:6-8. From καὶ κατά to ἐπὶ σέ is wanting in A B G H א, min. vss. Beda. And there are many variations in detail. Condemned by Mill, Beng., Griesb., and deleted by Lachm. and Tisch. Rightly; it is a completion of the narrative of the orator. Had the words been original (Matth. and Born. defend them), no reason can be assigned for their omission. For κατὰ τ. ἡμετ. νόμ. ἠθελ. κρίνειν in the mouth of the advocate who speaks in the name of his clients could be as little offensive as the preceding ἐκρατήσαμεν; and the indirect complaint against Lysias, Acts 24:7, was very natural in the relation of the Jews to this tribune, who had twice protected Paul against them. But even assuming that this complaint had really caused offence to the transcribers, it would nave occasioned the omission of the passage merely from παρελθών, not from καὶ κατά.

Acts 24:9. συνεπέθεντο] is decidedly attested, in opposition to the Recepta συνέθεντο.

Acts 24:10. εὐθυμότερον] A B E א, min. Vulg. Ath. have εὐθύμως. Approved by Griesb., following Mill and Bengel; adopted by Lachm. Tisch. Born. But how much easier it is to assume that the reference of the comparative remained unrecognised, than that it should have been added by a reflection of the transcribers!

Acts 24:11. ἐν Ἱερουσ.] Lachm. Tisch. Born. have, and also Griesb. approved, εἰς Ἱερουσ., according to A E H א, min. This weight of evidence is decisive, as according to the difference in the relation either preposition might be used.

Acts 24:12. ἐπισύστασιν] Lachm. reads, ἐπίστασιν according to A B E א, min. A transcriber’s error.

Acts 24:13. After δύνανται Lachm. and Born. have σοι, according to A B E א, min., and several vss. Some have it before δύν.; others have, also before δύν., sometimes μοι and sometimes με (so Mill and Matth.). Various supplementary additions.

Acts 24:14. τοῖς ἐν τοῖς] Elz. has merely ἐν τοῖς. But against this the witnesses are decisive, which have either τοῖς ἐν τοῖς (so Griesb., Scholz, and others) or simply τοῖς (so Lachm. Tisch. Born., following Matth.). If τοῖς ἐν τοῖς were original (so א *), then it is easy to explain how the other two readings might have originated through copyists—in the first instance, by oversight, the simple τοῖς (A G H א vss. Theophyl. Oec.), and then by way of explanation ἐν τοῖς (B). If, on the other hand, τοῖς were original, then indeed the resolution of the dative construction of the passive by ἐν might easily come into the text, but there would be no reason for the addition of τοῖς before ἐν.

Acts 24:15. After ἔσεσθαι Elz. Scholz have νεκρῶν, which, in deference to very important evidence, was suspected by Griesb. and deleted by Lachm. Tisch. Born. A supplementary addition.

Acts 24:16.καὶ αὐτός] so A B C E G א, min. vss. Approved by Griesb., and adopted by Lachm. Tisch. Born. But Elz. Scholz have δὲ αὐτός. The reference of καί was not understood, and therefore sometimes δέ, sometimes δέ καί was put.

Acts 24:18. ἐν σἷς] A B C E א, min. have ἐν αἷς, which Griesb. recommended, and Lachm., Scholz, Born. adopted. But the fem., in spite of the preponderance of its attestation, betrays its having originated through the preceding προσφοράς.

τινὲς δέ] Elz. has merely τινές, against decisive testimony. The δέ was perplexing.

Acts 24:19. ἔδει] B G H, min. Sahid. Aeth. Slav. Chrys. 1, Oec. have δεῖ. Recommended by Griesb., and adopted by Beng. and Matth. But ἔδει is preponderantly attested by A C E א, min. Syr. utr. Copt. Vulg. Chrys. 1, Theoph., and is much more delicate and suitable than the demanding δεῑ.

Acts 24:20. τί] Elz. has εἴ τι, against decisive witnesses. From Acts 24:19.

Acts 24:22. ἀνεβάλ. δὲ αὐτ. ὁ Φῆλιξ] Adopted, according to decisive testimony, by Griesb. and all modern critics except Matth. But Elz. has ἀκούσας δὲ ταῦτα ὁ Φ. ἀνεβ. αὐτούς, which Rinck defends. An amplifying gloss.

Acts 24:23. αὐτόν] Elz. has τὸν Παῦλον, against decisive attestation.

ἢ προσέρχεσθαι] wanting in A B C E א, min., and several vss.; amplifying addition, perhaps after Acts 10:28.

Acts 24:24. After τῇ γυναικί Elz. has αὐτοῦ, and Lachm.: τῇ ἰδίᾳ γυναικί. The critical witnesses are much divided between these three readings; indeed several, like A, have even ἰδίᾳ and αὐτοῦ. But in view of this diversity, both ἰδίᾳ and αὐτοῦ appear as additions, in order to fix the meaning conjux on τῇ γυναικί.

After Χριστόν B E G א* min. Chrys. and several vss. have ʼΙησοῦν, which Rinck has approved, and Lachm., Scholz, Born, adopted. A frequent addition, which some vss. have before Χριστόν.

Acts 24:25. τοῦ μέλλοντος κρίματος] τοῦ κρίματος τοῦ μέλλοντος (Lachm. Tisch. Born.) is preponderantly attested, and therefore to be adopted. So also Elz., which, however, adds ἔσεσθαι (deleted by Scholz); and Tisch. has again inserted it, following G H min. and some Fathers. The word, just as being in itself quite superfluous, would have to be received, if it were more strongly attested.

Acts 24:26. After Παύλου Elz. has ὅπως λύσῃ αὐτόν, against preponderating testimony. A gloss.

Acts 24:27. χάριτας] Lachm. and Born. read χάριτα, according to A B C א* and some min.; E G א** min. have χάριν. Thus for χάριτας there remains only a very weak attestation (H, min. and some Fathers; no vss.). The best attested reading, χάριτα, is the more to be adopted, as this accusative form, not elsewhere used in the N.T. (although to be read also in Judges 1:4), could not but occasion offence.

행 24:1-27.

바울이 전문 변호인에게 벨릭스 앞에서 고발당하고 변호한 뒤 추가 심문을 위해 다시 구금됨. 사적인 면담에서 벨릭스는 바울의 설교 아래 떨지만, 후임 베스도가 올 때까지 그를 이 년 동안 죄수로 둠.

1. 닷새 후에--또는 그들이 예루살렘을 떠난 날부터 다섯째 되는 날에.

아나니아가 장로들과 함께--산헤드린의 대표단이다.

한 변호사--로마 법정에서 쓰는 라틴어를 지방 사람들이 충분히 이해하지 못하고 로마식 절차에도 익숙하지 않았기 때문에, 지방에서 실무를 하며 수도의 더 높은 법정 업무를 준비하던 로마식 변론가들 가운데 한 사람이다.

바울을 고발하니--‘고발장을 제출했다’, 곧 혐의를 제기했다는 뜻이다.

닷새 후에 - 이 기간은 의심할 바 없이 그들이 가이사랴로 가라는 명령을 받고 필요한 준비를 하는 데 쓰였을 것이다. 이는 바울이 예루살렘에 도착한 뒤 열두째 날이었다. 행 24:11을 보라.

대제사장 아나니아 - 행 23:2 주석을 보라.

내려와 - 예루살렘에서 내려왔다는 뜻이다. 예루살렘에서 떠나는 일을 말할 때 흔히 쓰던 표현이었다. 행 15:1 주석을 보라.

더둘로라는 어떤 변론가와 함께 - 바울을 고발하도록 임명된 사람이다. 이는 로마식 이름이며, 이 사람은 의심할 바 없이 로마인이었다. 유대인들은 로마 법과 그 재판 행정 방식에 대체로 무지했으므로, 자기들의 사건을 변론하게 하려고 로마 법률가들을 고용하는 관습이 있었을 가능성이 적지 않다.

총독에게 바울을 고발하니 - 고발자 역할을 하였거나, 총독 앞에서 그들의 사건을 맡아 진행했다는 뜻이다.

닷새 후에 - 이 날수는 바울이 예루살렘에서 붙잡힌 때부터 세어야 하며, 그가 그 성에 도착한 지 열이틀 뒤이다. 행 24:11을 보라. 칼메는 그 날들을 이렇게 계산한다. 성 누가는 바울이 자기 서원의 칠 일이 거의 끝날 무렵 예루살렘에서 붙잡혔다고 말한다. 행 21:27. 이는 그가 도착한 뒤 다섯째 날 끝 무렵이었다. 다음 날, 곧 여섯째 날에 그는 산헤드린 앞에 섰다. 그날 밤 그는 안디바드리로 옮겨졌다. 다음 날, 곧 일곱째 날에 그는 가이사랴에 도착했다. 그로부터 닷새 뒤, 곧 예루살렘 도착 후 열둘째 날에 대제사장과 장로들이 더둘로와 함께 내려와 벨릭스 앞에서 그를 고발하였다. 그러나 행 23:32 주석을 보라.

더둘로라 하는 한 변호사 - 그는 아마 유대교로 개종한 로마 사람이었을 것이다. 그러나 그는 어디서나 유대인처럼 말한다. 로마의 웅변가와 변호사들은 로마 제국의 여러 속주에서 활동하였다. 그들은 일반적으로 헬라어와 라틴어를 모두 말했고, 로마의 법과 관습을 잘 알고 있었으므로 틀림없이 매우 유용했을 것이다. 루이트프란두스는 이 더둘로가 로마력 852년에 집정관직에서 소 플리니우스와 동료였던 인물과 같다고 생각했다. 그는 플리니우스의 서한 5권 15장에서 언급된다. 그러나 이에 대한 만족할 만한 증거는 없다.

And after five days Ananias the high priest descended with the elders,.... From Jerusalem to Caesarea: these five days are to be reckoned not from the seizing of Paul in the temple, but from his coming to Caesarea; the Alexandrian copy reads, "after some days", leaving it undetermined how many: the high priest, with the elders, the members of the sanhedrim, with "some" of them, as the same copy and the Vulgate Latin version read, came down hither; not merely as accusers, by the order of the chief captain, but willingly, and of their own accord, to vindicate themselves and their people, lest they should fall under the displeasure of the Roman governor, for encouraging tumults and riots: the high priest must be conscious to himself that he had acted in an illegal manner, in ordering Paul to be smitten on the mouth, in the midst of the council, in the presence of the chief captain; and if it had not been for the soldiers, Paul had been pulled to pieces in the council: and the elders knew what a hand they had in the conspiracy against his life; and they were sensible that this plot was discovered, and Paul was secretly conveyed away; and what the captain had wrote to the governor, they could not tell, and therefore made the more haste down to him, to set themselves right, and get Paul condemned:

and with a certain orator named Tertullus: this man, by his name, seems to have been a Roman; and because he might know the Roman, or the Greek language, or both, which the Jews did not so well understand, and was very well acquainted with all the forms in the Roman courts of judicature, as well as was an eloquent orator; therefore they pitched upon him, and took him down with them to open and plead their cause. The name Tertullus is a diminutive from Tertius, as Marullus from Marius, Lucullus from Lucius, and Catullus from Catius. The father of the wife of Titus, before he was emperor, was of this name (k); and some say her name was Tertulla; and the grandmother of Vespasian, by his father's side, was of this name, under whom he was brought up (l). This man's title, in the Greek text, is "Rhetor", a rhetorician; but though with the Latins an "orator" and a "rhetorician" are distinguished, an orator being one that pleads causes in courts, and a rhetorician a professor of rhetoric; yet, with the Greeks, the "Rhetor" is an orator; so Demosthenes was called; and so Cicero calls himself (m).

Who informed the governor against Paul; brought in a bill of information against him, setting forth his crimes, and declaring themselves his accusers; they appeared in open court against him, and accused him; for this is not to be restrained to Tertullus, but is said of the high priest, and elders with him; for, the word is in the plural number, though the Syriac version reads in the singular, and seems to refer it to the high priest.

(k) Sueton. in Vita Titi, l. 11. c. 4. (l) Ib. Vita Vespasian. c. 2.((m) De Oratore, l. 3. p. 225.