1절 카드 ↗
1. And Moses called all Israel. Since the plan and order of exposition which I have adopted required that this same preface, as it is repeated word. for word in Deuteronomy, should here also be read together, I have thought fit also to insert the five verses, which in this place precede it. In the first verse, Moses exhorts the people to hear the judgments and statutes of God, which he sets before them. He likewise states the object of this, that they should keep (222) to do them; as much as to say, that he was not offering them mere empty speculations, which it was enough to understand with the mind, and to talk about, but that the rule for the ordering of their lives was also contained in his teaching; and, therefore, that it demands imperatively their serious meditation. (222) So in margin A.V. return to ' Top of Page ' <a name="verse-2" class="com-number"
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pericope/per-deu-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
모세가 온 이스라엘을 불러. 내가 채택한 해설의 계획과 순서에 따라 이 동일한 서문이 신명기에서 축자적으로 반복되므로 여기서도 함께 읽혀야 하기 때문에, 여기서 그것에 앞서는 다섯 절도 삽입하는 것이 적절하다고 생각했다. 첫 절에서 모세는 백성에게 그가 그들 앞에 제시하는 하나님의 판단들과 규례들을 듣도록 권면한다. 또한 그 목적을 진술한다. 즉 그들이 지키며 행하도록 하기 위함이다. 마치 이렇게 말하는 것과 같다. 그는 그들에게 단지 마음으로 이해하고 말로 이야기하기에 충분한 빈 사변들을 제시하는 것이 아니라, 그들의 삶을 다스리는 규칙도 그의 가르침에 담겨 있다. 따라서 그것은 그들의 진지한 묵상을 반드시 요구한다.
원주석
- 번역원본
commentary-section/cal-deu-5-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. The Lord our God. In these words he commends the Law; because it must be accounted a peculiar blessing, and a very high honor to be taken into covenant by God. Wherefore, that they may anxiously prepare themselves to embrace the Law, he says that what was above all things to be desired had been freely offered to them, viz., that they should be united in covenant with God. In the next verse he still further magnifies this advantage by comparison; because God had given more to them than to their fathers. Thence is all excuse taken from them, unless, for the sake of manifesting their gratitude, they give themselves up entirely to God, and in return worship with sincere affection Him whom they have experienced to be so bountiful a Father. Those who would paraphrase this sentence, “Not only with our fathers, but also with us,” pervert its proper meaning; the grounds of their mistake being, that God had formerly made a covenant with Abraham, Isaac, and Jacob. But this may be easily refuted; because the name of “fathers” does not refer to these, but he means by it such as had died in Egypt during the last 200 years; to whose case he justly prefers that of the surviving people, with whom the ancient covenant had been renewed. Now, this reference to time was in no slight degree calculated to stimulate and arouse them to obedience; for it would have been disgraceful in them not to acknowledge that they were honored more than their fathers by this especial privilege, in order that they should excel them in their earnest zeal for God’s service. Christ uses the same argument with His disciples, Blessed are the eyes which see the things that ye see: and the ears which hear the things that ye hear, etc., (223) ( Matthew 13:16 , and Luke 10:23 ,) “many Prophets and kings have desired,” etc. The sum is, that the more bountifully God deals with us, the more heinous and intolerable is the crime of ingratitude, unless we willingly come to Him when He calls us, and submit ourselves to His instruction. (223) The quotation here appears to have been made from memory. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-deu-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
우리 하나님 여호와께서. 이 말씀들로 그는 율법을 칭찬한다. 하나님과 언약을 맺는 것이 특별한 복이며 매우 높은 명예로 여겨져야 하기 때문이다. 따라서 그들이 율법을 받아들이도록 간절히 준비하도록 하기 위해, 그는 그들에게 가장 바랄 것이 자유로이 제공되었다고 말한다. 즉 그들이 하나님과 언약으로 하나가 되는 것이다. 다음 절에서 그는 비교로 이 이점을 더욱 높이 드러낸다. 하나님이 그들의 조상들에게 주신 것보다 더 많은 것을 그들에게 주셨기 때문이다. 따라서 감사함을 나타내기 위해 자신을 온전히 하나님께 드리지 않고, 그토록 관대한 아버지이심을 경험한 그분을 진실한 애정으로 예배하지 않는다면 모든 변명이 그들에게서 빼앗긴다. 이 문장을 우리의 조상들과만이 아니라 우리와도 라고 바꾸어 말하려는 자들은 그 본래 의미를 왜곡한다. 그들의 실수의 근거는 하나님이 이전에 아브라함, 이삭, 야곱과 언약을 맺으셨다는 것이다. 그러나 이것은 쉽게 반박될 수 있다. 조상들이라는 이름이 이들을 가리키는 것이 아니기 때문이다. 그는 지난 이백 년 동안 이집트에서 죽은 자들을 의미한다. 그들의 경우와 비교하여, 옛 언약이 갱신된 생존 백성의 경우가 정당하게 선호된다. 이제 시간에 대한 이 언급은 그들을 순종으로 자극하고 일깨우는 데 결코 적지 않게 계산된 것이었다. 이 특별한 특권으로 그들의 조상들보다 더 존귀하게 되었음을 인정하지 않는 것이 그들에게 수치였을 것이기 때문이다. 그들이 하나님을 섬기는 진지한 열심에서 조상들을 능가하도록 하기 위함이다. 그리스도께서도 자신의 제자들에게 동일한 논거를 사용하신다. 너희가 보는 것을 보는 눈은 복이 있고 너희가 듣는 것을 듣는 귀는 복이 있다 등(마 13:16, 눅 10:23). 많은 선지자들과 왕들이 원하였다 등. 요점은, 하나님이 우리를 더 풍성히 대하실수록 그분이 우리를 부르실 때 기꺼이 그분께 나아가지 않고 그분의 가르침에 자신을 복종시키지 않는다면 배은망덕의 죄가 더 혐오스럽고 참을 수 없다는 것이다.
원주석
- 번역원본
commentary-section/cal-deu-5-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. Face to face. Again he commends the Law by mentioning their certainty about it; for, when God openly manifested Himself, there could be no doubt of the author from whom it proceeded. To speak “face to face,” is equivalent to discoursing openly and familiarly; and in point of fact God had spoken with them, as mortals and friends communicate with each other in their mutual dealings. Moreover, lest any doubt should still remain, God set before their eyes a visible manifestation of His glory, by appearing in the fire; for no other voice but that of God Himself could proceed out of fire. In the next verse a kind of explanation is added, when he says that he was the interpreter, who laid before them the commands he received from God. And thus he reconciles two things which seem at first sight to be contradictory, viz., that God spoke in person, and yet by a mediator; since they themselves having heard God’s voice petitioned in their fear that He should not continue to speak in the same way. Hence it follows that they were convinced, by a sense of the divine glory and majesty, that it was not allowable for them to doubt the authority of the law. But I only slightly glance at this, because it has been more fully treated of before. Deuteronomy 4:20 . But the Lord hath taken you. He argues that, from the period of their deliverance, they have been wholly devoted to God, since He has purchased them for His own peculiar possession. Hence it follows that they are under His jurisdiction and dominion; because it would be foul and wicked ingratitude in them to shake off the yoke of their redeemer. And, in order to strengthen the obligation, he extols the greatness of the favor, because nothing could be more wretched than they were, when God stretched forth His hand to deliver them. Their bondage is therefore called metaphorically, a “furnace,” nay, an “iron” one; and, then, their present far different condition is compared with it; for this was solid and most desirable happiness, that they should be translated into God’s peculiar inheritance. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-deu-5-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호와께서 얼굴과 얼굴을 대하여. 다시 그는 그것에 대한 확실성을 언급함으로써 율법을 칭찬한다. 하나님이 공개적으로 자신을 나타내셨을 때 그것이 나온 저자에 대한 의심이 있을 수 없었기 때문이다. 얼굴과 얼굴을 대하여 말하는 것은 공개적으로 친숙하게 대화하는 것과 같다. 실제로 하나님은 죽을 사람들이 상호 관계에서 친구로서 서로 소통하는 것처럼 그들과 말씀하셨다. 더 나아가 어떤 의심도 남지 않도록, 하나님은 불 가운데 나타나심으로써 자신의 영광의 가시적 나타남을 그들의 눈앞에 제시하셨다. 불에서 나올 수 있는 음성은 하나님 자신의 음성 외에는 없기 때문이다. 다음 절에서 그가 하나님으로부터 받은 명령들을 그들에게 펼쳐 놓은 통역자였다고 말할 때 일종의 설명이 추가된다. 이처럼 그는 처음에는 모순되어 보이는 두 가지를 화해시킨다. 즉 하나님이 직접 말씀하셨으면서도 중재자를 통해 말씀하셨다는 것이다. 그들 자신이 하나님의 음성을 들은 후 두려움 가운데 같은 방식으로 계속 말씀하지 말아달라고 청원했기 때문이다. 이로부터 그들이 신적 영광과 위엄의 감각으로 확신하여 율법의 권위를 의심하는 것이 허용되지 않았음이 따른다.
신 4:20. 그러나 여호와께서 너희를 택하시고. 그는 그들의 구원의 때부터 그들이 하나님께 온전히 헌신되었음을 주장한다. 그분이 그들을 자신의 특별한 소유로 구매하셨기 때문이다. 이로부터 그들이 그분의 관할권과 통치 아래 있다는 결론이 따른다. 그들의 구속자의 멍에를 떨쳐버리는 것은 그들에게 추하고 사악한 배은망덕이 될 것이기 때문이다. 그리고 의무를 강화하기 위해 그는 그 호의의 위대함을 높이 드러낸다. 하나님이 그들을 구원하기 위해 손을 내미셨을 때 그들보다 더 비참한 것은 없었기 때문이다. 따라서 그들의 종살이는 용광로로, 아니 쇠 용광로로 비유적으로 불린다. 그런 다음 그들의 현재의 매우 다른 처지가 그것과 비교된다. 하나님의 특별한 유업으로 옮겨지는 것이야말로 진실하고 가장 바람직한 행복이었기 때문이다.
원주석
- 번역원본
commentary-section/cal-deu-5-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9 Thou shalt not bow down thyself unto them. Idolaters in vain endeavor to elude this second point by their foolish cavils; as amongst the Papists that trifling distinction is commonly advanced, that only λατρέια , (81) and not δελέια is prohibited. For Moses, first of all, comprehends generally all the Forms And Ceremonies Of Worship; and then adds immediately afterwards the word עבד , gnabad, which means properly to serve. Hence we conclude that they make a childish endeavor at evasion, when they pay only the honor of service to pictures and statues. But if we grant them what they desire, not even so will they escape; because the prohibition is equivalent to God’s declaring that He will not be worshipped in wood and stone, or in any other likeness. For unbelievers have never been carried away to such an extent of folly as to adore mere statues or pictures; they have always alleged the same pretext which now-a-days is rife in the mouths of the Papists, viz., that not the image itself was actually worshipped, but that which it represented. But the Spirit everywhere reproves them for worshipping gods of wood and stone, since God rejects that carnal worship which unbelievers offer before stocks and stones. If any one should ask them, whom they have it in their mind to worship, they will immediately reply, that they offer to God that honor which they pay to pictures and statues. But this frivolous excuse comes to nothing; because to erect the idol before which they prostrate themselves, is really to deny the true God; and, therefore, no wonder that He should declare that unbelievers worship wood and stone, when they worship in that wood and stone phantoms of their own imagination. And we have already said, that all rites which do not accord with the spiritual worship of God, are here forbidden: and this is enough, and more than enough to put to flight all such misty notions, ( nebulas. ) For I the Lord thy God. He partly terrifies them by threats, and partly attracts them by sweet promises, in order to keep them in the way of duty. In the earlier expressions He convicts them of ingratitude, if they prostitute themselves to idolatry, when they had been chosen to be a peculiar and holy people. He afterwards inspires them with terror, by the denunciation of punishment; and, finally, allures them with the hope of reward, if they obediently abide in the pure worship of God. Nor does He affirm that He will be severe or kind to individuals only, but extends both to their posterity, although, as we shall afterwards see, not equally. I have indeed assigned another place to the promises and threatenings, whereby the authority of the whole Law is sanctioned; but since this clause is annexed to a particular Commandment, it could not be conveniently separated from it. The word אל , el, some translate appellatively, mighty; but since God is so called from His might, I have preferred following this meaning, (82) which is more suitable here. Yet I do not think that Moses used various names without reason; for when he had first employed the name אלהים , elohim, he soon afterwards honors God by another title, and magnifies His power, that He may be feared. And for this reason he also calls Him the Rival, (83) or, as some not inaptly translate it, the jealous; for to give the name of “the envious” ( obtrectatoris ) to God, as somebody has done, is not only silly, but monstrous. This is the word by which Cicero renders ζηλοτυπίαν , (84) expressing by it the sin of guilty rivalry, when one person envies the superiority of another. But God is here set before us in the character of a husband, who suffers no rival; or if it be preferred to extend the meaning of the word, He is called the assertor of His rights; since His rivalry is nothing more than retaining what is His own, and thus excluding all the rivals of His honor. Because mention has lately been made of His sacred covenant with the Jews, Moses seems to allude to the violation of this spiritual marriage. But although he begins with threatening, still, far preferring mercy to His severity, He rather gently allures them, than compels them by fear, to allegiance; for He declares that He will be merciful even to a thousand generations; whilst He only denounces punishment on the thirds and fourths, (for thus it is literally expressed,) i.e., on their grandsons and great-grandsons. In order, therefore, to encourage His worshippers to earnest piety, He declares that He will be kind, not only to themselves, but to their posterity, even for a thousand generations. But this is the proof of His inestimable kindness, and even indulgence, that He deigns to bind Himself to His servants, to whom He owes nothing, so far as to acknowledge, in His favor towards them, their seed also for His people. For hence it appears, that it is wrong to infer merit from the promised reward, because He does not say that He will be faithful or just towards the keepers of His Law, but merciful. Let then the most perfect come forward, and he can require nothing better of God than that He should be favorable to him on the grounds of His gratuitous liberality. For חסד , chesed, is equivalent to kindness, or beneficence; but when it is applied to God, it generally signifies mercy, or paternal favor, and the blessings which flow from it. Since, then, He here promises that He will shew mercy, it is as much as to say that He will be beneficent, or will deal with clemency. Hence it follows, that the main source of reward is that. gratuitous beneficence wherewith He liberally blesses His people. Now, when it is said, “unto them that love me,” (85) the fountain and origin of true righteousness is expressed; for the external observation of the Law would be of no avail unless it flowed from hence. And praise is given to love rather than to fear, because God is delighted with none but voluntary obedience, but He rejects that which is forced and servile, as we shall again see elsewhere. But because hypoc
Pericope (part_of)
- part_of
pericope/per-deu-5-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그것들에게 절하지 말며. 우상숭배자들은 어리석은 궤변으로 이 둘째 요점을 피하려 헛되이 노력한다. 교황주의자들 사이에서 흔히 제시되는 경솔한 구분처럼, 즉 라트레이아만 금지되고 둘레이아는 금지되지 않는다는 것이다. 모세는 먼저 예배의 모든 형식과 의식을 일반적으로 포함한다. 그런 다음 즉시 히브리어 단어 아바드를 덧붙이는데, 이것은 고유하게 섬긴다는 의미이다. 이로부터 우리는 결론 짓는다. 그림들과 조각들에 단지 섬김의 명예만을 드린다고 할 때 그들이 유치하게 피하려 한다는 것이다. 그러나 만약 그들이 원하는 것을 인정한다 해도 그렇게 피하지 못할 것이다. 금지 명령은 하나님이 나무나 돌이나 다른 어떤 형상 안에서 예배받지 않으실 것임을 선언하는 것과 같기 때문이다. 실제로 불신자들은 단지 조각상들이나 그림들을 경배하는 그런 정도의 어리석음으로 흘러들어 간 적이 결코 없었다. 그들은 항상 오늘날 교황주의자들의 입에 흔한 것과 동일한 구실을 주장해 왔다. 즉 이미지 자체가 실제로 숭배되는 것이 아니라 그것이 나타내는 것이라고. 그러나 성령은 도처에서 그들이 나무와 돌의 신들을 숭배한다고 책망하신다. 하나님이 불신자들이 우상들 앞에서 드리는 육적 예배를 거부하시기 때문이다. 만약 누군가 그들에게 마음으로 누구를 경배하려 하는지 묻는다면, 그들은 즉시 그림들과 조각들에 드리는 그 명예를 하나님께 드린다고 답할 것이다. 그러나 이 경솔한 변명은 아무것도 아니다. 그들이 그 앞에 엎드리는 우상을 세우는 것이 실제로 참 하나님을 부정하는 것이기 때문이다. 따라서 불신자들이 나무와 돌을 숭배한다고 선언하신 것도 놀라운 일이 아니다. 그들이 나무와 돌 안에서 자신들의 상상의 환상들을 숭배할 때 말이다.
나 네 하나님 여호와는. 그분은 부분적으로 위협으로 두렵게 하시고, 부분적으로 달콤한 약속으로 그들을 끌어당기신다. 의무의 길에서 그들을 유지하기 위함이다. 앞의 표현들에서 그분은 그들이 선택된 특별하고 거룩한 백성이 되었음에도 우상숭배에 자신을 내어줄 경우 배은망덕의 죄책을 지게 하신다. 그런 다음 처벌의 선언으로 두려움을 주신다. 마지막으로 만약 그들이 순종하여 하나님의 순수한 예배 안에 머문다면 상급의 소망으로 그들을 유혹하신다. 그분은 개인들에게만 엄격하거나 친절하실 것이라고 확언하지 않으시고, 비록 우리가 나중에 볼 것처럼 동등하지는 않지만, 양쪽 모두를 그들의 후손에게까지 연장하신다.
원주석
- 번역원본
commentary-section/cal-deu-5-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
22. These words the Lord spoke. That there may be no doubt about the authority of the law, and that it may not be depreciated by the people, Moses recalls to their memory that the presence of God, as He spoke it, was manifested by sure tokens; for this was the object of the fire, the clouds, and the darkness, whereby God’s voice was signalized, lest its source might be obscure. He adds, that it was “a great voice,” i.e., a voice which had, in an unwonted manner, penetrated far and wide. Nor are the witnesses few, whom he cites, but all that vast multitude, which for the most part would have been more disposed to extinguish the glory of God, unless it had been there made known by manifest proofs. The sum is, that there is no question as to who was the Lawgiver, whose majesty was then proclaimed by tremendous prodigies, and presented before the eyes of an immense multitude. It will be more convenient to speak elsewhere of the two tables. When Moses states that God “added no more,” he signifies that a perfect rule of life is contained in the ten commandments, and that, when their instruction is fully received, the whole body of wisdom is attained to, so that the people need seek to know no more; when God, then, made an end of speaking, he Himself laid down the bounds of legitimate inquiry. return to ' Top of Page ' <a name="verse-23" class="com-number"
Pericope (part_of)
- part_of
pericope/per-deu-5-013
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 말씀들은 여호와께서 산 위 불 가운데. 율법의 권위에 대한 의심이 없고 백성이 그것을 경시하지 않도록, 모세는 그들에게 하나님이 그것을 말씀하실 때의 임재가 확실한 표적들로 나타났음을 상기시킨다. 하나님의 음성이 표시된 불, 구름, 흑암이 그 목적이었으니, 그 근원이 모호하지 않도록 하기 위함이었다. 그는 그것이 큰 음성이었다고 덧붙인다. 즉 비상한 방식으로 멀리 퍼져 나간 음성이다. 그가 인용하는 증인들도 적지 않다. 그 방대한 무리는 대체로 명백한 증거들로 그곳에서 하나님의 영광이 알려지지 않았다면 그것을 소멸시키는 데 더 기울었을 것이다. 요점은, 당시 무시무시한 이적들로 그분의 위엄이 선포되고 엄청난 무리의 눈앞에 제시된 그 입법자가 누구인지에 대한 의문이 없다는 것이다. 두 돌판에 대해서는 다른 곳에서 이야기하는 것이 더 편리할 것이다. 모세가 하나님이 더 이상 말씀하지 않으셨다고 진술할 때, 그는 삶의 완전한 규칙이 십계명에 담겨 있으며, 그 가르침을 온전히 받을 때 온전한 지혜의 몸을 얻게 되므로 백성이 더 알기를 구할 필요가 없음을 의미한다. 하나님이 말씀을 마치셨을 때 그분 자신이 합법적인 탐구의 경계를 정하신 것이다.
원주석
- 번역원본
commentary-section/cal-deu-5-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
23절 카드 ↗
23. And it came to pass, when ye heard. Lest the Israelites should undervalue his teaching, because he had been put between them by God as their minister, Moses meets the objection, (by reminding them) that it was done at their petition and request. We know how proudly they were wont to reject him; as if they saw in him nothing but what was earthly and human; it was needful, then, that God Himself should speak to rescue His servant from the contempt of posterity. For the people themselves, being convicted of their foolish and preposterous request, could never afterwards have any pretext for rejecting Moses, as if he had not evidenced the truth of his calling. And here their astonishing perverseness betrayed itself, in not being ashamed to refuse credit to the holy Prophet, after he had been approved by so many miracles. Assuredly, if they had been just and honest judges, it would have been sufficiently notorious, and certain to them, that Moses did not speak of himself, or of his own impulse, but that he was the organ of the Spirit; yet the doctrine of God was scorned by these proud, and perverse, and fretful beings, because it was brought to them by the hands of a mortal man. They, therefore, by their importunate desires, draw down God from heaven, to speak Himself; but immediately terror seizes on their minds, so that they flee from His voice. Thus experience taught them that there was nothing better for them than to hear God speaking to them by the mouth of Moses; and they were instructed by the just reward of their temerity to choose and prefer that mode of teaching which they had spurned; for, if in future they refused to give credit to Moses, whom they had themselves chosen as their mediator with God, they brought themselves in guilty of gross and wicked contumacy; and this is what he now reproaches them with. It would have been worse than unseemly in them, when God had yielded to their prayers, to reject that blessing which they had besought of Him. On this account he reminds them, that, after they had been eye-witnesses of God’s fearful power, they had voluntarily asked that He should not speak to them any more; and, lest they should object that this was done only by a few, or inconsiderately, or in tumult, he expressly testifies that these requests were presented by the heads of their tribes, and their elders. return to ' Top of Page ' <a name="verse-24" class="com-number"
Pericope (part_of)
- part_of
pericope/per-deu-5-013
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호와께서 산에서 불 가운데서 말씀하시는 소리를 너희가 들을 때에. 이스라엘 백성이 하나님이 그들 사이에 사역자로 세우신 모세의 가르침을 과소평가하지 않도록, 모세는 이의를 막는다. 그것이 그들의 청원과 요청으로 이루어진 것임을 상기시킴으로써 말이다. 우리는 그들이 얼마나 교만하게 그를 거부하는 데 익숙해 있었는지 안다. 마치 그 안에서 지상적이고 인간적인 것 외에는 아무것도 보지 않는 것처럼. 따라서 하나님 자신이 말씀하셔서 자신의 종을 후대의 경멸에서 구해내셔야 했다. 왜냐하면 백성 자신이 자신들의 어리석고 사리에 어긋나는 요청으로 유죄 판정을 받았으므로, 이후에 모세가 자신의 사명의 진리를 입증하지 못한 것처럼 그를 거부할 어떤 구실도 가질 수 없었기 때문이다. 그리고 여기서 그들의 놀라운 패역함이 배신당했다. 그처럼 많은 기적들로 승인받은 후에도 거룩한 선지자에게 믿음을 주기를 부끄러워하지 않았기 때문이다.
원주석
- 번역원본
commentary-section/cal-deu-5-23-23(Calvin, PD) - CC0-1.0 · Sonnet 번역
24절 카드 ↗
24. Behold, the Lord our God hath showed us. They are urged by their own confession no more to dare oppose themselves to the ministry of Moses. For, when they confess that they saw the glory and the greatness of God, they oblige themselves to the necessity of obedience, unless they choose avowedly to make war against God. At the end of the verse, where they say that “God doth talk with man,” etc., not only do they mean that there are men surviving on earth who have heard with their ears the voice of God come down from heaven, but they express their astonishment at what was scarcely to be believed. For, although it was sufficiently notorious to them that God had formerly spoken with their fathers; yet, because a long period had elapsed since these revelations had ceased, they are amazed as at a new thing. We see, too, a long time afterwards, that as often as God appeared to His servants, they were overwhelmed with the fear of death, and it was like a proverb with them, “We shall die, because we have seen God.” ( Judges 13:22 .) Good reason, then, is there why they should celebrate this extraordinary privilege, that they had not been swallowed up by the glory of God; for, if at the sight of Him the mountains melt, and all that is most durable is annihilated, and all that is strongest is broken to pieces, how should man stand than whom nothing is more frail or perishable? If by His secret will the troubled air causes not only animals but trees and rocks to tremble; how shall it be when God displays His might not in the elements alone, but when descending from heaven He speaks by the voice of His mouth? It is not unreasonable, then, that the Israelites should account it miraculous that they had heard God’s voice, and were not brought to annihilation. Herein they indirectly rebuke their own folly, because, by their inconsiderate desire, they would have drawn destruction upon themselves, if they had not been aided by God’s mercy. The two following verses appear to contradict each other; for, when they had experienced that those to whom God manifests Himself, are not always destroyed and perish, why do they say that they shall die if He continues to speak to them? They seem, indeed, in so saying to show some inconsistency; yet is there cause for them to fear for the future that danger from which they had escaped by the marvelous indulgence of God. It is, then, as if they had said, It is more than enough for us once to have provoked God against us; it is of His inestimable loving-kindness that He has thus far pardoned us; meanwhile, we must beware lest our perversity bring upon us heavier punishment, unless we speedily correct our folly. Hence may a useful admonition be drawn; for, although the voice of God has not sounded in our ears, yet the experience of His ancient people ought to be sufficient to persuade us assuredly that, when God sets teachers over us, He makes the best provision for our salvation; because, if He Himself should thunder from heaven, His majesty would be intolerable to us. And this should avail to repress their destructive itching, who desire God daily to descend from heaven, or at least to send His revelations by angels; and who thus despise the ministers of mortal race whom He employs. In a word, this history is an illustrious proof that God governs His Church by the external preaching of the word, because this is most expedient for us. return to ' Top of Page ' <a name="verse-26" class="com-number"
Pericope (part_of)
- part_of
pericope/per-deu-5-013
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
보라 우리 하나님 여호와께서 그의 영광과 위엄을 우리에게 보이셨고. 그들은 자신들의 고백으로 더 이상 모세의 사역에 반대할 용기를 내지 못하도록 강요된다. 하나님의 영광과 위대함을 보았다고 고백할 때, 하나님과 노골적으로 전쟁하는 것을 선택하지 않는 한 순종의 필요성에 자신들을 묶는 것이기 때문이다. 절 끝에서 하나님이 사람과 말씀하신다고 말할 때, 그들은 단지 하늘에서 내려온 하나님의 음성을 귀로 들은 사람들이 여전히 땅에 살아 있다는 것을 의미할 뿐만 아니라, 거의 믿기 어려운 것에 대한 그들의 경탄을 표현한다. 왜냐하면 비록 하나님이 이전에 그들의 조상들에게 말씀하셨다는 것이 그들에게 충분히 알려져 있었지만, 이 계시들이 중단된 지 오랜 기간이 지났기 때문에 마치 새로운 것처럼 경탄하기 때문이다.
원주석
- 번역원본
commentary-section/cal-deu-5-24-24(Calvin, PD) - CC0-1.0 · Sonnet 번역
26절 카드 ↗
26. For who is there of all. flesh? The word “flesh” is used in contempt, as often elsewhere, for the human race; for, although we consist of body and soul, yet when the frailty of men, and their perishing and transitory condition is referred to, Scripture calls them “flesh.” In this sense Zechariah calls upon “all flesh to be silent before the Lord,” ( Zechariah 2:13 ,) and Isaiah says that “all flesh is grass,” ( Isaiah 40:6 ,) and elsewhere, that “the horses of the Egyptians are flesh, and not spirit,” ( Isaiah 31:3 .) In these words, then, the reason is given why the Israelites should wonder that they were not killed and consumed after hearing God’s voice. Still they were not ignorant that God had formerly spoken in the burning bush; but in their agony of fear they do not reflect on what had previously happened, but only express their own feeling that God’s voice is deadly to the flesh, unless it is softened by some interposing remedy. For the notion of the Rabbins, that the Prophets are not to be counted amongst men, is a foolish fancy, except in so far as God supports and strengthens them by His Spirit, that they may be equal to the reception of visions. The Israelites were fully aware that Moses also was himself a mere mortal; yet, because they knew that he was God’s chosen interpreter, they do not doubt but that he will be inspired with power from heaven, to endure the speaking of God. Nor is there any question that this confession was forced from them, that they may at length learn to fall back to their proper place, and to submit themselves to Moses, against whom they had been so often rebellious. Now, therefore, they willingly subscribe to that distinction, which before they would not bear. Their promise, that they would do all things which God should command, undoubtedly proceeded from the fervor of their zeal; and therefore, God soon afterwards praises their answer. Their words were to the same effect., as if they had said that they would value whatever Moses might set before them, as if God Himself should thunder from heaven. Meanwhile: as to themselves, their levity and inconsistency was soon discovered. Thus do men often hastily and rashly consent to promise what they are not able to perform, although they do not intentionally desire to deceive, from neglecting to examine their own powers. God, therefore, pronounces what they said to be right, viz., that they would be obedient to Moses, and content with his teaching. And this sentiment has reference to us also, who are commanded to hear Moses and the Prophets, but especially God’s only Son; lest our vague speculations should hurry us away further than becomes us. return to ' Top of Page ' <a name="verse-29" class="com-number"
Pericope (part_of)
- part_of
pericope/per-deu-5-013
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
육신을 가진 자로서 누가 있어. 육신이라는 단어는 다른 곳에서처럼 경멸의 의미로 인류를 위해 사용된다. 우리가 몸과 혼으로 구성되어 있지만, 인간의 연약함과 그들의 멸망하고 덧없는 상태를 언급할 때 성경은 그들을 육신이라고 부른다. 이런 의미에서 스가랴는 모든 육신이 주 앞에서 잠잠하라고 촉구하며(슥 2:13), 이사야는 모든 육신은 풀이라고 말하며(사 40:6), 다른 곳에서 이집트인들의 말들은 육신이요 영이 아니라고 말한다(사 31:3). 따라서 이 말씀들에서 이스라엘 백성이 하나님의 음성을 들은 후 죽임을 당하고 소멸되지 않은 것에 경탄해야 하는 이유가 제시된다. 그러나 그들은 이전에 하나님이 불타는 가시나무에서 말씀하셨다는 것을 몰랐던 것이 아니었다. 그러나 공포의 고통 속에서 이전에 일어난 것을 반성하지 않고, 단지 하나님의 음성이 어떤 사이에 끼어 있는 치료책으로 누그러뜨려지지 않는다면 육신에 치명적이라는 자신의 감정을 표현할 뿐이다.
원주석
- 번역원본
commentary-section/cal-deu-5-26-26(Calvin, PD) - CC0-1.0 · Sonnet 번역
29절 카드 ↗
29. O that there were such an heart in them. God signifies that they would not be so firm and faithful in keeping their promises, as they were ready and willing to make them; and thus that hypocrisy was not altogether banished, or purged from their minds. Moreover, He figuratively (improprie) assumes a human feeling, because it would be vain and absurd for Him to desire what it was in His power to confer. Certainly He has the power of bending and directing men’s hearts whithersoever He pleases. Why, then, does He wish that it were given to the people from some other quarter, that they should be always kept in the path of duty, except that, speaking in the character of a man, He shows that it was rather to be wished than hoped that the people would constantly persevere in their fidelity? Wherefore this and similar passages have been ignorantly abused by some, to establish man’s free will. (220) They understand this passage, as if man’s will were capable of bending either way, and that he possessed the power of doing right, whilst God without interfering looked on at the event; as if God’s secret counsel, and not rather the end and use of external teaching, were referred to here. But we, taught by innumerable testimonies of Scripture, maintain, that it is the attribute of God alone to give what He here requires. So also immediately afterwards He says, that he wishes it may be well with the Israelites and their children, viz., because it is certain that it depends on men whether they are happy or not, as often as God invites them, when they refuse the grace offered to them; yet does it not therefore follow, that it depends on every man’s free will to attain happiness for himself. But here we must consider God’s will as it is set before us in His word, not as it is hidden in Himself; for, while by His word He invites all promiscuously to (eternal (221) ) life, He only quickens by His secret inspiration those whom He has elected. In sum, although God approves of the people’s answer, he says that there will be too much difficulty in the performance of it, for the event to accord with it. (220) Tels docteurs cornus. — Fr. (221) Added from the French. return to ' Top of Page ' <a name="verse-30" class="com-number"
Pericope (part_of)
- part_of
pericope/per-deu-5-014
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이 백성이 항상 이러한 마음을 품어. 하나님은 그들이 약속을 지키는 데 있어서 약속을 하는 데 준비되고 기꺼이 하는 것만큼 굳건하고 충실하지 않을 것임을 나타내신다. 이처럼 위선이 완전히 추방되거나 그들의 마음에서 정화되지 않았다. 더 나아가 그분은 비유적으로 인간의 감정을 취하신다. 그것이 그분의 능력 안에 있어 부여하실 수 있는 것을 바라는 것은 헛되고 터무니없을 것이기 때문이다. 분명히 그분은 원하시는 어디로든 인간의 마음을 굽히고 인도하는 능력을 가지고 계신다. 그렇다면 왜 그분은 그들이 항상 의무의 길에 유지되도록 다른 어디에서인가 백성에게 그것이 주어지기를 바라시는가? 이것은 인간의 성격으로 말씀하시면서, 백성이 지속적으로 신실함 안에 인내할 것이 희망되기보다 바람직한 것임을 보여주시는 것이다. 이런 이유로 이것과 유사한 구절들은 인간의 자유의지를 확립하기 위해 어떤 이들에 의해 무지하게 남용되어 왔다.
원주석
- 번역원본
commentary-section/cal-deu-5-29-29(Calvin, PD) - CC0-1.0 · Sonnet 번역
30절 카드 ↗
30. Go say to them. He more plainly subjoins God’s consent to the people’s prayer; as much as to say, that what they had asked was ratified by God’s decree; whence it follows that, if they refuse to obey Moses, they will not be only guilty of perverseness and levity, but will violate a divine decree. I have before shown why God honors the doctrines of the law by various titles, viz., that the Israelites may more willingly acquiesce in them. But, lest they should think that what was enjoined them was only to remain in force, and to be observed for a short time, He expressly refers to the perpetuity of the Law; for this is the import of the words, in which He declares Himself to teach them what they were to do in the land which He should give them. return to ' Top of Page ' <a name="verse-32" class="com-number"
Pericope (part_of)
- part_of
pericope/per-deu-5-014
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
가서 그들에게 각 장막으로 돌아가라고 이르라. 그는 더 명확하게 백성의 기도에 대한 하나님의 동의를 덧붙인다. 마치 이렇게 말하는 것과 같다. 그들이 요청한 것이 하나님의 법령으로 비준되었다. 이로부터 따르는 것은, 만약 그들이 모세에게 순종하기를 거부한다면 단지 패역함과 경솔함에만 죄가 있는 것이 아니라 신적 법령을 위반하는 것이다. 나는 이전에 하나님이 율법의 교훈들을 다양한 칭호들로 존중하시는 이유를 보여주었다. 즉 이스라엘이 더 기꺼이 그것들에 조용히 복종하도록 하기 위함이다. 그러나 그들이 명받은 것이 짧은 시간 동안만 유효하고 지켜져야 한다고 생각하지 않도록, 그분은 율법의 영속성을 명시적으로 언급하신다. 이것이 그분이 그들에게 그분이 줄 땅에서 행할 것을 가르치실 것이라고 선언하시는 말씀의 의미이기 때문이다.
원주석
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commentary-section/cal-deu-5-30-30(Calvin, PD) - CC0-1.0 · Sonnet 번역
32절 카드 ↗
32. Ye shall observe to do therefore. Again, in this verse also, he does not merely exhort the people to embrace the Law, but at the same time enjoins them to be content with its unadulterated teaching; and, in fact, to receive as just and right whatever God has commanded, is only to be half obedient, unless men also put this restraint upon themselves, not to import anything else, (in addition to His Law.) So, also, in another passage, which I have subjoined, God no less severely forbids additions to it than taking away from it; and this is a declaration deserving our especial observation, because, in its preposterous wilfulness, the whole world almost is carried away into false religions; which, nevertheless, God has briefly condemned in a single word, when He commands His people so to acquiesce in His appointed Law that they may not seek to be more righteous than they are taught to be. There is a similar passage at the end of Deuteronomy 12:32 ,) but, because it is connected with a particular circumstance, and depends on the preceding passage, it will be more conveniently reserved for consideration in that place. He adds, in conclusion, that they will not satisfy the Law unless they keep themselves within its bounds; and in order that they may be more disposed to obedience, he gently attracts them by subjoining the promise. (225) (225) “La promesse accoustumee;” the usual promise. — Fr. return to ' Top of Page ' Deuteronomy Deu 4 Deuteronomy Deu Deuteronomy Deu 6 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Deuteronomy 5". 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pericope/per-deu-5-014
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그러므로 너희는 삼가 너희의 하나님 여호와께서 너희에게 명령하신 대로. 다시 이 절에서도 그는 단지 백성에게 율법을 받아들이도록 권면하는 것이 아니라, 동시에 그 더럽혀지지 않은 가르침으로 만족하도록 명한다. 실제로 하나님이 명하신 것은 무엇이든 옳고 올바른 것으로 받는 것은 절반의 순종일 뿐이다. 남자들이 또한 이 제한을 자신들에게 부과하지 않는 한, 즉 다른 것을 추가로 들여오지 않는 한 말이다. 따라서 다른 구절에서도 하나님은 그것에서 빼는 것 못지않게 더하는 것도 엄히 금하신다. 이것은 우리가 특별히 주목할 가치 있는 선언이다. 선입견적인 자의로 전 세계가 거의 거짓 종교들로 끌려가기 때문이다. 그럼에도 하나님은 이것을 한 말씀으로 간단히 정죄하셨다. 그분의 백성에게 그분이 임명하신 율법에 조용히 복종하여 가르침을 받는 것보다 더 의로워지려 구하지 않도록 명하셨을 때 말이다. 마지막으로 그는 그들이 율법의 경계 안에 자신을 유지하지 않으면 율법을 만족시키지 못할 것이라고 덧붙인다. 그리고 그들이 더 순종하는 마음을 갖도록 그는 약속을 덧붙임으로써 부드럽게 그들을 끌어당긴다.
원주석
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commentary-section/cal-deu-5-32-32(Calvin, PD) - CC0-1.0 · Sonnet 번역