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주석[칼빈] — 신명기 6장 · 쉐마 명령

요약
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1절 카드 ↗

1. Now these are the commandments. In these three verses he repeats what we have already seen in many previous passages; since God deals so liberally with the Israelites, they would be too perverse, unless such great kindness should allure them to love the law. We must remember too what I have already touched on, that, although I have postponed to another place the promises, whereby Moses urged the people to endeavor to keep the Law, still I have designedly put before my exposition of the Law those passages, in which, by setting the promised land as it were before the people’s eyes, he prepares their minds for submission, and renders the rule of so bountiful a Father pleasant and delightful. Since, then, they were appointed to inherit the land, Moses, when he invites them to its enjoyment, commands them gladly to embrace the doctrine, for the sake of which they were adopted; and to devote themselves, on their side, to obedience to God, by whose gratuitous goodness they had been prevented. As in chapters 8 and 11 he praised the richness of the land, so does he now confirm the same statement; or rather afterwards more fully explains what he slightly touches upon here. They all agree in this, that the happy state of life which was before their eyes ought to awaken the people’s gratitude, lest such notable beneficence should be expended on them in vain. Moses therefore declares, that he had presented to them laws and statutes, by which they might be instructed in the fear of God; at the same time, he reminds them how base in them it would be not to be ravished to the love of God and of His law by the delightfulness and abundance of the land. I pass over what I have already explained, viz., that he taught nothing of himself, but was the faithful interpreter of God; and also that he commands the doctrine to be handed down to their posterity, so that it may never be lost. Whence it appears how difficult it is for men to be duly prepared for keeping the law, since God does not in vain so often stimulate their indolence; for there is a silent reproof conveyed either of their indolence or instability, when God does not cease to insist on what it would have been sufficient to have pointed out in a single word. We must also remark the definition of righteousness, that they should do what is right in the sight of the Lord; in opposition to the reason and judgment of the flesh. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/deu-6-1

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이제 이것들이 계명이니. 이 세 절에서 그는 우리가 이미 많은 이전 구절들에서 본 것을 반복한다. 하나님이 이스라엘 백성에게 그처럼 관대하게 대하시므로, 그토록 큰 친절함이 그들을 율법을 사랑하도록 유인하지 않는다면 그들은 너무 패역한 것이다. 또한 내가 이미 언급한 것도 기억해야 한다. 즉 비록 내가 모세가 백성에게 율법을 지키도록 권면한 약속들을 다른 곳으로 미루었지만, 율법의 해설 앞에 그 구절들을 의도적으로 놓았다. 거기서 말하자면 약속된 땅을 백성의 눈앞에 제시함으로써 그들의 마음을 복종으로 준비하게 하고, 그처럼 관대한 아버지의 규칙을 즐겁고 기쁘게 만들기 때문이다. 그들이 그 땅을 유업으로 받기로 임명되었으므로, 모세는 그 누림으로 그들을 초대할 때 그들을 위해 입양이 이루어진 교훈을 기꺼이 받아들이도록 명한다. 그리고 그들을 먼저 선취하신 그분의 값없는 선하심에 의해 하나님께 순종에 자신을 드리도록 말이다. 8장과 11장에서 그가 그 땅의 풍요로움을 칭찬한 것처럼, 이제도 동일한 진술을 확인한다. 오히려 그것에 대해 여기서 간략히 언급하는 것을 나중에 더 충분히 설명한다. 그것들은 모두 이것에 동의한다. 즉 눈앞에 있는 행복한 삶의 상태가 백성의 감사함을 일깨워야 한다. 그처럼 주목할 만한 은혜가 그들에게 헛되이 사용되지 않도록 하기 위함이다.

원주석

4절 카드 ↗

4. Hear, O Israel. When Moses proclaims that God is One, the statement is not confined to His sole essence, which is incomprehensible, but must be also understood of His power and glory, which had been manifested to the people; as though he had said, that they would be guilty of rebellion unless they abode in the One God, who had laid them under such obligations to Himself. Therefore he not only calls him Jehovah, but at the same time infers that He is the God of that people whom he addresses, “Thy God.” Thus all other deities are brought to nought, and the people are commanded to fly and detest whatever withdraws their minds from the pure knowledge of Him; for although His name may be left to Him, still He is stripped of His majesty, as soon as He is mixed up with a multitude of others. Thus He says by Ezekiel, ( Ezekiel 20:39 ,) “Go ye, serve ye every one his idols;” in which words He not only repudiates all mixed worship, but testifies that He would rather be accounted nothing than not be worshipped undividedly. The orthodox Fathers aptly used this passage against the Arians; (280) because, since Christ is everywhere called God, He is undoubtedly the same Jehovah who declares Himself to be the One God; and this is asserted with the same force respecting the Holy Spirit. (280) Vide St. Ath. Or. 3, contra At. sec. 7, 8. Jones of Nayland’s “Cath. Doctrine of Trinity,” chap. 4:2, sums up the argument concisely and well. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/deu-6-4

Source

이스라엘아 들으라. 모세가 하나님이 한 분이심을 선포할 때, 그 진술은 이해할 수 없는 그분의 유일한 본질에만 국한되지 않고, 백성에게 나타난 그분의 능력과 영광으로도 이해되어야 한다. 마치 이렇게 말하는 것과 같다. 그들이 그처럼 많은 의무를 지우신 한 하나님 안에 머물지 않는다면 반역의 죄가 있을 것이다. 따라서 그는 그분을 여호와라고 부를 뿐만 아니라, 동시에 그분이 자신이 말하는 백성의 하나님, 즉 네 하나님이심을 추론한다. 이처럼 다른 모든 신들이 무효로 되며, 백성은 그분의 순수한 지식에서 그들의 마음을 끌어당기는 무엇이든 피하고 싫어하도록 명받는다. 비록 그분의 이름이 그분께 남겨질지라도, 그분이 다른 많은 신들과 혼합되는 순간 그분의 위엄이 박탈되기 때문이다. 이처럼 그분은 에스겔을 통해 말씀하신다. 가서 너희 각자의 우상들을 섬기라(겔 20:39). 이 말씀들에서 그분은 모든 혼합된 예배를 거부하실 뿐만 아니라, 나누지 않고 예배받지 않는 것보다 차라리 아무것도 아닌 것으로 여겨지기를 원하신다고 증거하신다. 정통 교부들은 이 구절을 아리우스주의자들에 대항하여 적절히 사용했다. 그리스도께서 도처에서 하나님이라 불리시므로, 그분은 의심할 여지 없이 자신이 한 하나님이심을 선언하시는 그 여호와이시기 때문이다. 그리고 이것은 성령에 관해서도 동일한 힘으로 주장된다.

원주석

6절 카드 ↗

6. And these words. In these four next verses God again commands (as before) the study of His Law. And first, indeed, He would have it implanted in their hearts, lest forgetfulness of it should ever steal over them; and by the word “heart” He designates the memory and other faculties of the mind; as though He had said that this was so great a treasure, that there was good cause why they should hide it in their hearts, or so fix this doctrine deeply in their minds that it should never escape. Afterwards He enjoins that constant conversation should be held about it with their children, in order that fathers should diligently attend and apply themselves to the duty of instruction. The word שנן (234) shanan, which Moses uses, means properly “to whet.” Commentators think that it is employed metaphorically for “to reiterate,” or “to repeat constantly,” because, when the heavenly doctrine is inculcated, it will scarcely even thus be duly impressed on their hearts; but, since it is here used in the conjugation Piel, its signification may be transitive, viz., that they should cause it to penetrate their minds, as if they should prick them with the point of a sword; for the other translation does not seem consistent. But it is sufficient for me to state my opinion, lest any should be offended by its novelty. Lastly, he exhorts them to exercise themselves in its meditation both publicly and privately, in order to stimulate their want of energy. But, although he may seem to speak hyperbolically, yet if any one will carefully consider how slow and careless men are in learning, and how forgetful they are when they seem to have made some progress, he will readily acknowledge that Moses does not urge them so strongly on insufficient grounds, but that it was highly necessary for him to be thus rigid in exacting their attention. For this reason the Prophet in Psalms 1:2 , pronounces them to be blessed who meditate in God’s law “day and night.” He leaves, then, no portion of time unoccupied with meditation on the Law; whether they are at home, or abroad, or when they retire to rest, or when they rise in the morning. To this precept David appears to allude in Psalms 119:62 , where he says, “At midnight I will rise to give thanks unto thee because of thy righteous judgments;” and again, Psalms 119:148 , “Mine eyes prevent the night-watches, that I might meditate in thy word.” But still, by the expression “talk of them,” Moses does not urge the people to empty talkativeness, to which many are too much inclined, but he would have them severally thus establish themselves and be teachers of each other. He enumerates these various engagements, lest that change of occupation by which the mind is wont to be distracted should withdraw the godly from the right path, as though he commanded them to make this their chief aim in whatever business they might be engaged. For the same reason he desires bracelets and frontlets to be made of the precepts of the Law, contrasting doubtless this spiritual ornament with chains (235) of gold, as much as to say that they would more properly take delight in the pious recollection of the Law, than in those trifling ornaments which attract men’s senses. The Jews understanding this literally, accounted this external ostentation a mark of holiness, so as to think that they had almost done all they needed, when they wore the Law on their arms and foreheads. Thence their mistaken zeal proceeded still further, so that, as each desired to be thought better than others, they widened their phylacteries in proportion, for so they denominated the borders of their garments, on which were written certain sentences of the Law, as safeguards. This error our Lord severely reproves in the Scribes and Pharisees, ( Matthew 23:5 ,) because it was a mere mockery of this admonition, and a profanation of its doctrine. The intention of God sufficiently appears in the passage from Exodus, which I have subjoined, and in which they are simply commanded to be diligent in keeping the Law. But there is good reason why diligence should be required, not only on account of the matter being highly important, but because, through our vanity, we are apt to relax our exertions, unless our slowness of heart is stimulated. (234) Margin of A.V., to whet, or sharpen. — W. (235) A tous joyaux, affiquets, et parures. — Fr . return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/deu-6-6

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그리고 이 말씀들을. 이 다음 네 절에서 하나님은 다시(이전처럼) 자신의 율법을 연구하도록 명하신다. 먼저 실로 그것이 그들의 마음에 심어지기를 원하시니, 그것을 잊는 일이 결코 그들에게 스며들지 않도록 하기 위함이다. 그리고 마음이라는 말로 그분은 기억과 마음의 다른 능력들을 가리키신다. 마치 이것이 그토록 큰 보물이어서 그들이 마음에 숨겨 두거나, 이 교훈을 마음에 깊이 고정시켜 결코 놓치지 않을 좋은 이유가 있다고 말씀하신 것과 같다. 그런 다음 자녀들과 그것에 대해 지속적인 대화를 나누도록 명하신다. 아버지들이 부지런히 주의를 기울이고 가르치는 의무에 전념하도록 하기 위함이다. 모세가 사용하는 히브리어 단어 샤난은 고유하게 날카롭게 하다는 의미이다. 주석가들은 이것이 반복하다 또는 지속적으로 되풀이하다는 은유로 사용된다고 생각한다. 왜냐하면 하늘의 교훈이 강조되어도 그것이 거의 그렇게 마음에 제대로 새겨지지 않을 것이기 때문이다. 마지막으로 그는 그들의 활기 부족을 자극하기 위해 공적으로나 사적으로나 묵상을 실천하도록 권면한다. 시인은 시 1:2에서 하나님의 율법을 낮과 밤에 묵상하는 자들을 복 있다고 선언한다. 집에 있을 때나, 길을 걸을 때나, 잠자리에 들 때나, 아침에 일어날 때나 율법의 묵상으로 채우지 않은 시간이 없도록 하라. 그러나 그들에 대해 말하라는 표현으로 모세는 백성에게 많은 이들이 너무 기울어지는 빈 수다를 촉구하는 것이 아니다. 그는 그들이 각자 이렇게 자신을 확립하고 서로의 교사가 되기를 원한다.

원주석

10절 카드 ↗

10. And it shall be, when the Lord thy God. Since wealth and prosperity for the most part blind men’s minds, so that they do not sufficiently attend to modesty and moderation, but rather grow wanton in their lusts, and intoxicate themselves with pleasures, God prescribes against this error by anticipation. For not without cause does he admonish them to beware lest they forget God, when they shall have been liberally and luxuriously treated by Him, but because he knew this to be a common vice, for abundance to beget arrogance; as afterwards he will say in his song, “Jeshurun waxed fat and kicked: thou art waxen fat, etc., then he forsook God which made him, and lightly esteemed the Rock of his salvation.” ( Deuteronomy 32:15 .) First of all, he shews how base and unworthy would be their ingratitude, if, when loaded with so many excellent benefits by God, they should cast away the recollection of Him; for, as His goodness was inestimable, in giving them cities built by the hands of others, and in transferring to them whatever others had prepared by their great labor and industry, so would their impiety be the more detestable in neglecting Him, when He daily set Himself before them in this abundant store of blessing. Let us learn, therefore, from this passage, that we are invited by God’s liberality to honor Him, and that whenever He deals kindly by us, He places His glory before our eyes; but, on the other hand, we should remember, that what ought to be as it were vehicles, to lift up our minds on high, are, by our own fault, converted into obstacles and clogs, and that therefore we ought to be the more upon our guard. At the end of verse 12, he reproves their folly by another argument, if being thus suddenly enriched, they should give way to intemperance; as if he had said, that their absurdity would be insupportable, if, when uplifted by God’s bounty, they should not remember their origin; for nothing should have served more to incline them to humility than that wretched state of servitude from whence they had been rescued. Therefore he contrasts with that ample dominion to which God had exalted them, the house of bondmen,” (245) in order that the recollection of their former lot may restrain all frowardness. (245) Margin of A. V. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/deu-6-10

Source

네 하나님 여호와께서 네 조상 아브라함과 이삭과 야곱에게 맹세하여. 부와 번영이 대부분 인간의 마음을 눈멀게 하므로, 그들은 겸손과 절제에 충분히 주의를 기울이지 않고 오히려 정욕 가운데 방종하며 쾌락으로 스스로를 취하게 한다. 하나님은 이 오류에 미리 대비하여 처방을 내리신다. 그분이 그들에게 풍요롭고 사치스럽게 대하신 후 그들이 하나님을 잊지 않도록 조심하라고 경고하시는 것은 이유 없지 않다. 풍요로움이 오만함을 낳는 것이 공통적인 악덕임을 아셨기 때문이다. 그 이후에 그분의 노래에서 말씀하실 것이다. 여수룬이 살찌매 발로 찼도다. 네가 살찌고 등이 두꺼워지며 기름이 윤택하도다. 그때에 그는 자기를 지으신 하나님을 버리고 자기를 구원하신 반석을 멸시하였도다(신 32:15). 먼저 그는 그처럼 많은 탁월한 복들을 하나님에 의해 가득 채워졌음에도 그분을 기억하기를 버린다면 그것이 얼마나 비천하고 부당한 배은망덕인지를 보여준다. 그분의 선하심이 헤아릴 수 없는 것이었기 때문이다. 다른 이들의 손으로 지어진 성읍들을 그들에게 주시고, 다른 이들이 큰 수고와 부지런함으로 준비한 것을 그들에게 이전하시는 데 있어서 말이다.

원주석

13절 카드 ↗

13. Thou shalt fear the Lord thy God. Hence it is more evident why He has just declared that there is One God, viz., that He alone may be undividedly worshipped; for unless our minds are fixed on Him alone, religion is torn, as it were, into divers parts, and this is soon followed by a labyrinth of errors. But, first, he calls for reverence, and then for the worship which may testify and demonstrate it. “Fear” contains in it the idea of subjection, when men devote themselves to God, because His terrible majesty keeps them in their proper place. Hence results worship, which is the proof of piety. But we must observe that the fear enjoined in this passage is voluntary, so that men influenced by it desire nothing more than to obey God. When I stated, therefore, that God brings us under the yoke by a sense of His power and greatness, I did not understand that a violent and servile obedience is extorted from us; I only wished to affirm that men cannot be induced to obey God, before they have been subdued by fear; because their innate corruption always carries with it a contempt for religion, and a spirit of licentiousness. Therefore, in Jeremiah ( Jeremiah 5:22 ), in order to exhort men to fear, He sets forth His terrible power in restraining the strength of the sea; but this fear leads on His true worshippers further. In the other passage which we have subjoined from Deuteronomy 10:0 , the word cleave again confirms the truth, that as soon as men decline from God in the least degree, His worship is corrupted. For this is the meaning of that union with Himself to which He calls His worshippers, that they should be, as it were, glued to Him, and should not look elsewhere. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/deu-6-13

Source

네 하나님 여호와를 경외하며. 이로부터 그분이 방금 한 하나님이 계심을 선언하신 이유가 더 분명해진다. 즉 그분만이 나뉘지 않고 예배받으시기 위함이다. 우리의 마음이 그분만을 향하지 않으면 종교가 말하자면 다양한 부분들로 찢겨지고, 이것이 곧 오류의 미로로 이어지기 때문이다. 그러나 먼저 그분은 경외를 요구하시고, 그런 다음 그것을 증거하고 증명할 수 있는 예배를 요구하신다. 경외는 복종의 개념을 담고 있다. 사람들이 그분의 두려운 위엄이 그들을 적절한 자리에 두므로 하나님께 자신을 드릴 때이다. 그 결과가 경건의 증거인 예배이다. 그러나 이 구절에서 명받은 경외는 자발적임을 주목해야 한다. 그것에 영향을 받은 사람들이 하나님께 순종하는 것 외에는 아무것도 원하지 않도록 하기 위함이다.

원주석

14절 카드 ↗

14. Ye shall not go after. In this passage Moses commands the people not to turn away from the simple service of God, although examples of superstition may present themselves to their sight on every side. For this was a very destructive temptation, that none could be anywhere found who subscribed to the doctrine of the Law, although the respective nations had some religion, or at any rate the name of it existing among them. Since, therefore, these various forms of worship were so many temptations to forsake the right way, it was needful to provide against the danger betimes, and so to establish the authority of the One God, that the Jews might have courage to despise the common belief of all the Gentiles. A threat is added, that vengeance would not be far off if they should fall away into these superstitions, since God is a jealous God, and dwelling among them. As to the former epithet, I am about to say more under the Second Commandment. Meanwhile, let my readers observe that God is called jealous, because He permits no rivalry which may detract from His glory, nor does He suffer the service which is due to Him alone to be transferred elsewhere. When He reminds the people that he dwells among them, it is partly to inspire terror by reason of His presence, and partly to reprove indirectly their ingratitude, if they should forsake Him, and seek for themselves gods who are afar of. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/deu-6-14

Source

너희는 다른 신들, 곧 네 사면에 있는 민족의 신들을 따르지 말라. 이 구절에서 모세는 미신의 예가 사방에서 그들의 눈에 제시될지라도 백성에게 하나님의 단순한 섬김에서 돌아서지 말라고 명한다. 이것이 매우 파괴적인 시험이었기 때문이다. 비록 각 나라들이 어떤 종교, 혹은 적어도 그 이름을 가지고 있었지만, 율법의 교훈에 동의하는 자를 어디서도 찾을 수 없었다. 따라서 이 다양한 예배 형식들이 올바른 길을 떠나는 수많은 시험이었으므로, 때를 맞춰 위험에 대비하고, 한 하나님의 권위를 그토록 확고하게 세워 유대인들이 모든 이방인들의 공통적 신앙을 경멸할 용기를 갖도록 해야 했다. 위협이 덧붙여진다. 만약 그들이 이 미신들로 떨어진다면 복수가 멀지 않을 것이다. 하나님이 질투하시는 하나님이시며 그들 가운데 거하시기 때문이다.

원주석

16절 카드 ↗

16. Ye shall not tempt the Lord. Since the doctrine here should undoubtedly be referred to the First Commandment, we gather from it that this is the main foundation of piety, to give to Him what is His own, and to diminish nothing from the prerogative which He claims. As we have already seen, unbelief was the fountain and cause of the tempting in Massah, for when the people neither relied on God’s providence nor rested on His paternal love, they burst forth into impatience, and at length advanced so far as to think that God was not with them, unless He complied with their wicked lusts. We perceive, then, that God cannot be rightly worshipped unless when He has His peculiar attributes acknowledged. Whence, also, it appears that true piety cannot be dissevered from faith, because, if we confess that every desirable good dwells in Him, we shall expect and seek for all things from Him; we shall also patiently and contentedly allow ourselves to be governed by His will, and, in a word, give up ourselves and our lives into His hands. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/deu-6-16

Source

너희의 하나님 여호와를 시험하지 말라. 여기서의 교훈이 의심할 여지 없이 첫째 계명에 귀속되어야 하므로, 우리는 이것이 경건의 주된 기초임을 거기서 배운다. 그분에게 그분의 것을 드리고, 그분이 요구하시는 특권에서 아무것도 감하지 않는 것이다. 우리가 이미 보았듯이, 맛사에서의 시험의 근원과 원인은 불신앙이었다. 백성이 하나님의 섭리에 의존하지도 않고 그분의 부성적 사랑에 안식하지도 않을 때, 그들은 참을 수 없음으로 분출하고, 마침내 그들의 사악한 욕망에 그분이 응하지 않으면 하나님이 그들과 함께 계시지 않다고 생각하는 데까지 나아갔다. 따라서 우리는 하나님이 자신의 고유한 속성들을 인정받지 않으면 올바르게 예배받을 수 없음을 본다. 이로부터 또한 진정한 경건이 믿음에서 분리될 수 없음이 드러난다. 우리가 모든 바람직한 선이 그분 안에 거한다고 고백한다면, 우리는 그분에게서 모든 것을 기대하고 구할 것이다. 또한 우리는 인내하고 만족하여 그분의 뜻에 의해 다스림을 받을 것이다. 요컨대 우리 자신과 우리의 삶을 그분의 손에 드릴 것이다.

원주석

20절 카드 ↗

20. And when thy son asketh thee. The sole point which Moses urges in these verses is, that the people should testify their gratitude by obeying the Law, and that the same religion, (232) which he commands the fathers to teach, should descend to their posterity. The sum is, that there was good reason why all the precepts of the Law should be observed, since by them it was that God desired His people, after their deliverance, to shew forth their sense of His loving-kindness. Again, therefore, in this passage, he commends the Law by reminding them of their redemption, that the people might more willingly and more earnestly reverence it; for its authority has stronger claims upon them, because it was not imposed before God had laid them under obligation to Himself; and it would have been too base and absurd in them to refuse God as their Lawgiver, when they knew that by Him they had been purchased to Himself. In the next place He reminds them that for the same object they had been constituted the heirs of the land of Canaan, that they should honor God as the author of this special favor; thus he concludes that they are bound by a two-fold tie, for God had devoted them to Himself not once only, but had confirmed His dominion over them by their continued possession of the land. But there is nothing inconsistent in his saying that the land was promised by oath to their fathers before the Law was given; for, although God bestowed this gift gratuitously, yet did He justly claim the testimony of their gratitude; just as now-a-days, although He invites us to the hope of an eternal inheritance of His own free bounty, yet the end of our calling is, that we on our part should celebrate His glory all our life long. When in verse 24 he uses the words “to fear the Lord our God,” he briefly defines the sum of the Law; for it would not suffice for us to perform whatever is there commanded, unless our obedience had reference to the fear and worship of God. Integrity and uprightness, indeed, give God delight; but none will say that men’s life is duly ordered, if, whilst they exercise equity one towards another, they defraud God of His right. But it is well known that legitimate honor and worship are comprehended under the name of fear. Just afterwards, he commends the Law on account of its profitableness; for God provided for their own good, in delivering to them the rule of a just and pious life. In these words he intimates that they would be doubly ungrateful if they rejected what God meant for their own advantage. For this expression, “for our good,” is equivalent to saying that God not only had respect and care for His own rights in enacting the Law, but at the same time regarded what would be useful to them; and this he more clearly states in the next verse, where he says that “this shall be their righteousness if they observe” the Law; otherwise, that the rule of a righteous life, which would please God, was prescribed to them, than which nothing better could be desired. But it will be elsewhere shewn at greater length how the keeping of the Law is in itself righteousness, and yet that no man is justified by the Law; for, that the Law brings only wrath and condemnation, does not arise from any defect or faultiness in its doctrine, but must be imputed to our own guilt, as being far removed, nay, aliens from the righteousness (233) which it contains. (232) Addition in Fr., “qu’il a apprinse de Dieu;” which they have learnt of God. (233) La doctrine. — Fr. return to ' Top of Page ' Deuteronomy Deu 5 Deuteronomy Deu Deuteronomy Deu 7 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Deuteronomy 6". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ deuteronomy-6.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-

Pericope (part_of)

절 (explains)

bible-text/deu-6-20

Source

후일에 네 아들이 네게 묻기를. 이 절들에서 모세가 촉구하는 유일한 요점은 백성이 율법에 순종함으로써 감사함을 증거해야 하며, 그가 아버지들에게 가르치라고 명하는 동일한 종교가 그들의 후손에게 내려가야 한다는 것이다. 요점은 율법의 모든 규례들을 지키는 데 충분한 이유가 있다는 것이다. 그것들을 통해 하나님이 자신의 백성이 구원받은 후 그분의 인자하심의 감각을 나타내기를 원하셨기 때문이다. 따라서 이 구절에서 다시 그는 그들의 구원을 상기시킴으로써 율법을 칭찬한다. 백성이 더 기꺼이 그리고 더 진지하게 율법을 경외하도록 하기 위함이다. 율법의 권위가 그들에게 더 강한 요구를 하기 때문이다. 하나님이 그들에게 의무를 지우시기 전에 부과된 것이 아니었다. 또한 그분이 자신을 위해 그들을 구매하셨음을 알면서도 그분을 입법자로 거부하는 것은 그들에게 너무 비천하고 터무니없는 일이었을 것이다. 24절에서 우리 하나님 여호와를 경외하도록이라는 말씀을 사용할 때, 그는 율법의 요약을 간략히 정의한다. 거기서 명받은 것은 무엇이든 행하는 것으로는 충분하지 않기 때문이다. 우리의 순종이 하나님에 대한 경외와 예배를 목표로 하지 않는다면 말이다. 확실히 온전함과 정직함이 하나님을 기쁘게 한다. 그러나 만약 사람들이 서로에게 공평을 행하면서 하나님의 권리를 빼앗는다면 그들의 삶이 바르게 다스려진다고 말할 사람은 없을 것이다. 합법적인 명예와 예배가 경외라는 이름 아래 포함된다는 것은 잘 알려져 있다. 바로 그 이후에 그는 율법의 유익함 때문에 율법을 칭찬한다. 하나님이 그들에게 의롭고 경건한 삶의 규칙을 전달하심으로써 그들 자신의 선을 위해 마련하셨기 때문이다.

원주석

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