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1. These are the names It is the intention of Moses to describe the miraculous deliverance of the people, (from whence the Greeks gave the name to the book;) but, before he comes to that, he briefly reminds us that the promise given to Abraham was not ineffectual, that his seed should be multiplied “as the stars of the heaven, and as the sand which is upon the sea-shore.” ( Genesis 22:17 .) This, then, is the commencement of the book, — that although their going down from the land of Canaan into Egypt might have seemed at the time as it were the end and abolition of God’s covenant, yet in his own time he abundantly accomplished what he had promised to his servant as to the increase of his descendants. However, he only mentions by name the twelve patriarchs who went down with their father Jacob, and then sums up the whole number of persons, as in two other passages. ( Genesis 46:27 , and Deuteronomy 10:22 .) The calculation is perfectly accurate, if Jacob is counted among the thirty and six souls in the first catalogue. For it is a far-fetched addition of the Rabbins (6) to count in Jochebed the mother of Moses, to complete the number; and it is not probable that a woman, who was afterwards born in Egypt, should be reckoned among the men whom Jacob brought with him. If any object that the seventy are said to have “come out of the loins of Jacob,” the discrepancy is easily explained by the common scriptural use of the figure synecdoche (7) That he from whom the others sprung is not excluded, we gather from the words of Moses, ( Deuteronomy 10:22 ,) “Thy fathers went down into Egypt with threescore and ten persons; and now the Lord thy God hath made thee as the stars of heaven for multitude.” But there is no reason to add five more, as we read in the address of Stephen recorded by Luke, ( Acts 7:14 ;) for we cannot be surprised that in this mode of expressing numbers this error should have occurred by the introduction of a single letter. Should any objector make this an handle for controversy, we should remember that the Spirit, by the mouth of Paul, does not warn us without purpose “not to give heed to genealogies.” ( 1 Timothy 1:4 .) (6) It may he noticed, once for all, that Calvin’s references to Rabbinical expositions of supposed difficulties are generally references to what Sebastian Munster had inserted at the close of each chapter of his version of the Old Testament, which is described as follows in the title-page to its second edition, Basle, 1546: — “En tibi Lector Hebraica Biblia, Latina planeque nova Sebast. Munsteri tralatione, post omnes omnium hactenus ubivis gentium editiones evulgata, et quoad fieri potuit Hebraicae veritati conformata: adjectis insuper e Rabbinorum commentariis annotationibus.” The notion that Jochebed was included in the enumeration, is mentioned by S.M . in the annotations on Genesis 46:27 . In that verse, as given in our authorized version, which came must be understood to agree with house , the Hebrew being הכאה . The persons of that house properly of Jacob’s own blood were seventy in number, as appears from the enumeration in that chapter, including a daughter (v. 15) and a granddaughter, (v. 17.) The number in Stephen’s speech is supposed by many to be taken from the Septuagint, which says that nine souls were born to Joseph in Egypt, and so makes the whole amount seventy-five, both in Genesis 46:0 and in Exodus 1:0 . But Stephen spoke of the number of his kindred whom Joseph sent for, and may reasonably be supposed to have meant thereby Jacob and his eleven sons, with their wives and fifty-three male children, which would amount to seventy-five souls. — W (7) The French translation thus explains this figure: “de prendre le tout pour une partie, ou une partie pour le tout,” — to take the whole for a part, or a part for the whole. return to ' Top of Page ' <a name="verse-6" class="com-number"
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pericope/per-exo-1-001
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
모세는 여기서 백성이 기적적으로 구원받은 사건을 기술하고자 한다(그리스인들이 이 책의 이름을 이 사건에서 따왔다). 그러나 그 주제로 들어가기 전에, 모세는 먼저 하나님께서 아브라함에게 주신 약속, 곧 그의 후손이 "하늘의 별과 같이, 해변의 모래와 같이" 번성하리라는 약속(창 22:17)이 헛되지 않았음을 간략히 상기시킨다. 이것이 이 책의 서두이다. 즉 야곱의 가족이 가나안 땅에서 이집트로 내려간 일이 당시에는 하나님의 언약의 종말이요 폐기처럼 보였을지라도, 하나님께서는 당신의 때에 당신의 종에게 약속하신 후손의 번성을 풍성히 이루셨다는 것이다.
모세는 아버지 야곱과 함께 이집트로 내려간 열두 족장의 이름을 일일이 열거하고, 전체 인원 수를 요약한다(창 46:27; 신 10:22 참조). 그 숫자가 정확히 맞으려면 야곱이 첫째 목록의 36명 안에 포함되어야 한다. 랍비들이 수를 채우기 위해 모세의 어머니 요게벳을 추가하는 것은 억지 해석이다. 나중에 이집트에서 태어난 여인이 야곱이 데려간 사람들 가운데 포함될 수 없기 때문이다. "야곱의 허리에서 나온 자가 칠십 명"이라는 표현의 문제는 성경이 자주 사용하는 제유법(synecdoche)으로 쉽게 해결된다. 즉 근원이 되는 자도 제외되지 않는다는 것이 모세의 언급(신 10:22)에서 드러난다. "네 조상들이 칠십 명으로 이집트에 내려갔으나 이제는 네 하나님 여호와께서 너를 하늘의 별과 같이 많게 하셨느니라." 그런데 스데반의 연설(행 7:14)에서 나오는 다섯 명을 더할 이유는 없다. 숫자를 표기하는 방식에서 한 글자의 삽입으로 이러한 오류가 생길 수 있다는 것은 이상한 일이 아니다. 바울이 경고한 대로 "족보에 주의를 기울이지 말라"(딤전 1:4)는 말씀을 기억하면 된다.
원주석
- 번역원본
commentary-section/cal-exo-1-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. And Joseph died. The Rabbins ignorantly conclude from this expression that Joseph died first of his brethren, whereas it is evident that the others were passed over, and his name was expressly mentioned to do him honor, as being the only one then in authority. How long they survived their father, Moses does not say, but only marks the beginning of the change, — as much as to say, the Israelites were humanely treated for a considerable space of time; so that the condition of those who went down with Jacob was tolerable, since, free from all injustice and tyranny, they tranquilly enjoyed the hospitality accorded to them. At the same time, he gives us to understand that, when all that generation was gone, the desire and the memory of the land of Canaan, which they had never seen, might have died out of the minds of their descendants, if they had not been forcibly aroused to seek after it. And unquestionably, since that people were forgetful and careless of meditating on God’s mercies, God could not have better provided for their salvation than by allowing them to be cruelly tried and afflicted; otherwise, as though their origin had been in Egypt, they might have preferred to have remained for ever in their nest, and by that indifference the hope of the promised heritage would have been effaced from their hearts. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
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pericope/per-exo-1-001
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**요셉이 죽었다.** 랍비들은 이 표현에서 요셉이 형제들 중 가장 먼저 죽었다는 잘못된 결론을 내리지만, 나머지 형제들은 언급되지 않고 요셉만 명예를 위해 특별히 거명된 것이 분명하다. 그가 당시 권세를 가진 유일한 사람이었기 때문이다. 모세는 그들이 아버지보다 얼마나 오래 살았는지 말하지 않고, 다만 변화의 시작만을 표시한다. 즉 야곱과 함께 내려간 사람들이 살아 있는 동안에는 이스라엘 백성이 선대를 받아 불의와 압제에서 자유롭게 그들에게 허락된 나그네 생활을 평안히 누렸다는 것이다.
또한 모세는 그 세대가 모두 사라지고 나면, 한 번도 본 적 없는 가나안 땅에 대한 소망과 기억이 후손들의 마음에서 사라질 수도 있었음을 암시한다. 그들이 하나님의 긍휼하심을 묵상하는 데 게으르고 부주의한 백성이었으므로, 하나님께서 그들을 잔인하게 시험하고 고통받게 하심보다 더 좋은 방법으로 그들의 구원을 예비하실 수 없었을 것이다. 그렇지 않았다면 그들은 마치 이집트에서 태어난 것처럼 그 둥지에 영원히 머물기를 원했을 것이고, 그 안일함으로 인해 약속된 기업의 소망이 그들의 마음에서 사라졌을 것이다.
원주석
- 번역원본
commentary-section/cal-exo-1-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
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7. And the children of Israel were fruitful. (8) To what an extent they increased Moses relates in the 12th chapter, viz., to the number of 600,000, besides women and children; which was certainly an incredible increase for so short a time. For, though 430 years be counted from the date of the covenant with Abraham to the departure of the people, it is clear that half of them had elapsed before Jacob went down into Egypt; so that the Israelites sojourned in that land only 200 years, or little more — say ten years more. How then could it come to pass that in so short a time a single family could have grown into so many myriads? It would have been an immense and extraordinary increase if 10,000 had sprung from every tribe; but this more than quadruples that number. Wherefore certain sceptics, perceiving that the relation of Moses surpasses the ordinary ratio of human propagation, and estimating the power of God by their own sense and experience, altogether refuse to credit it. For such is the perverseness of men, that they always seek for opportunities of despising or disallowing the works of God; such, too, is their audacity and insolence that they shamelessly apply all the acuteness they possess to detract from his glory. If their reason assures them that what is related as a miracle is possible, they attribute it to natural causes, — so is God robbed and defrauded of the praise his power deserves; if it is incomprehensible to them, they reject it as a prodigy. (9) But if they cannot bring themselves to acknowledge the interference of God except in matters by the magnitude of which they are struck with astonishment, why do they not persuade themselves of the truth of whatever common sense repudiates? They ask how this can be, as if it were reasonable that the hand of God should be so restrained as to be unable to do anything which exceeds the bounds of human comprehension. Whereas, because we are naturally so slow to profit by his ordinary operations, it is rather necessary that we should be awakened into admiration by extraordinary dealings. Let us conclude, then, that since Moses does not here speak of the natural course of human procreation, but celebrates a miracle unheard of before, by which God ratified the truth of his promise, we should judge of it perversely, and maliciously, if we measure it by our own feeble reason, instead of meditating with reverence upon what far transcends all our senses. Let us rather remember how God reproves his unbelieving people by the Prophet Isaiah. ( Isaiah 51:1 ) For, in order to prove that it would not be difficult for Him, in spite of the small number to which the Israelites were reduced, to produce a great multitude, He bids them look into “the hole of the pit from whence they were digged,” viz., to Abraham, and Sarah that bare them, whom he multiplied though alone, and childless. Certain Rabbins, after their custom, imagine that four infants were produced at a birth; for as often as they meet with any point which perplexes them, they gratuitously invent whatever suits them, and then obtrude their imaginations as indubitable facts; and proceed foolishly, and unseasonably, to discuss that this is physically probable. There are Christians, too, who, with little consideration, have imitated them here, contending that what Moses describes is in accordance with experience, because the fecundity of certain nations has been almost as great. We indeed sometimes see confirmed by remarkable examples what the Psalmist says, ( Psalms 107:36 ,) that God “maketh the hungry to dwell” in the wilderness, “that they may prepare a city for habitation, and sow the fields, and plant vineyards, which may yield fruits of increase; and he blesseth them also, so that they are multiplied greatly;” as also, that “He turneth a fruitful land into barrenness,” and strips it of inhabitants; but the design of Moses is to shew, that there never was any fecundity, which was not inferior to the increase of the people of Israel. Hence his comparison between the seventy souls, and the multitude which proceeded from them, that this special blessing of God might be distinguished from ordinary cases; hence too the accumulated expressions, which undoubtedly are meant for amplification, that “they were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.” For the repetition of the adverb, Meod , Meod , marks an unusual abundance, Nor do I reject the conjecture of some, that in the word שרף , sharatz , there is a metaphor taken from fishes, but I know not whether it is very sound, since the word is used generally for any multiplication. (8) שרף , rendered in A V increased abundantly , — occurs first in Genesis 1:20 , where it is rendered bring forth abundantly As a noun it signifies reptiles. מאד , meod ; in A V exceeding is repeated twice after עצמו , they waxed mighty ; but may properly be considered as augmenting the force of each of the preceding verbs. — W (9) French, “un monstre incroyable:” an incredible prodigy. return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
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pericope/per-exo-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**이스라엘 자손은 생육하고.** 모세는 12장에서 그들의 증가를 구체적으로 전하는데, 여인과 어린아이 외에 60만 명이었다. 이는 짧은 시간 안에 이루어진 믿을 수 없는 증가다. 아브라함과의 언약에서 백성이 이집트를 떠나기까지 430년이 계산된다 해도, 야곱이 이집트로 내려가기 전에 절반이 이미 흘렀으므로, 이스라엘이 그 땅에 머문 기간은 200년 조금 넘는 기간이었다. 그 짧은 시간 안에 한 가족이 그렇게 많은 무리로 어떻게 성장할 수 있었겠는가? 각 지파에서 만 명씩 나왔다 해도 엄청난 수인데, 그것의 네 배가 넘는 숫자이다.
어떤 회의론자들은 모세의 기록이 인간의 통상적인 번식 비율을 넘어선다는 이유로 이를 믿으려 하지 않는다. 사람들의 타락한 심성은 언제나 하나님의 역사를 비하하거나 부정할 기회를 찾는다. 이성이 기적으로 보이는 것을 가능하다고 납득시키면 자연적 원인으로 돌리며, 이해할 수 없으면 괴물 같은 일이라 거부한다. 그러나 그들의 이성이 하나님의 손길을 인정하게 하는 것이 왜 그것을 놀라운 일로 여길 때뿐이어야 하는가? 하나님의 손이 인간의 이해 범위를 넘는 일을 행하실 수 없을 만큼 제한되어야 하는가?
모세는 여기서 인간의 통상적인 번식을 말하는 것이 아니라, 하나님께서 자신의 약속의 진실성을 입증하신 전례 없는 기적을 경축하는 것이다. 우리는 이를 우리의 연약한 이성으로 측정하는 것이 아니라, 우리의 모든 감각을 훨씬 초월하는 것에 대해 경외심으로 묵상해야 한다. 이사야를 통해 하나님께서 이스라엘이 작은 수로 줄었을 때에도 아브라함 한 사람에서 큰 민족을 내신 것을 기억하게 하신 말씀을 떠올려야 한다(사 51:1). 어떤 랍비들은 한 번에 네 아이가 태어났다고 주장하지만, 이는 자신들에게 편한 것을 근거 없이 지어내는 그들의 습관에서 비롯된 것이다.
원주석
- 번역원본
commentary-section/cal-exo-1-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
8. Now there arose a new king. When more than one hundred years had been happily passed in freedom and repose, the condition of the elect people began to be changed. Moses relates that the commencement of their troubles proceeded from jealousy, and from the groundless fear of the Egyptians, because they conceived that danger might arise from this strange nation, unless they hastened to oppress it. But before he comes to this, he premises that the remembrance of the benefits received from Joseph had departed, because it might have in some measure mitigated their cruelty, had it still been unimpaired. It is probable that this oblivion of the gratitude due to him arose from the moderation of Joseph; for if he had demanded great privileges for his people, and immunity from tributes and burdens, the remembrances of the saving of the country by an Israelite would have been famous for many ages; but it appears that he was content with the kind hospitality afforded them, that his brethren might dwell comfortably, and without molestation in the land of Goshen, because he wished them to be sojourners there until the time of deliverance arrived. And in this way he best provided for their safety, lest being thus ensnared, they might have fallen into the nets of destruction. But in proportion as the moderation of the holy man exposed them not to jealousy and complaint, so was the ingratitude of the Egyptians less excusable in forgetting, after little more than a single century, that remarkable benefit, which should have been everywhere preserved in their public monuments, lest the name of Joseph should ever perish. Their unkindness, then, was intolerable, in refusing that his kindred and descendants should sojourn with them, since they ought to have ascribed the safety of themselves and their country, after God, to him, or rather under the hand and with the blessing of God. But this disease has always been flagrant in the world; and certainly it is good for us that evil should ever be our reward from men for our kindnesses, that we may learn in the performance of our duty to look to God alone, since otherwise we are unduly addicted to conciliate favor and applause for ourselves, or to seek after more earthly advantages. Still it was no common return which the Israelites had liberally received during more than 100 years for Joseph’s sake, that they lived comfortably in a proud, avaricious, and cruel nation. Nevertheless, whatever happens, although we are not only defrauded of all recompense, but even although many of whom we have deserved well conspire for our destruction, let us never regret having done rightly; and, in the meantime, let us learn that nothing is more effective to restrain the desire of doing wrong, than those ties of mutual connection, by which God has bound us together. (12) But, although the favor conferred by Joseph had been forgotten by all, the shame and sin of ingratitude cleaves especially to the king; in whom it was more than base to forget by whose industry and care he received so rich a yearly revenue. For the holy Patriarch, by buying up the land, had obtained a fifth part of the produce as a yearly tribute for the king. But so are tyrants accustomed to engulf whatever is paid them, without considering by what right it is acquired. (12) “Nous faisant servir les uns aux autres;” causing us to serve one another. — French . return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
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pericope/per-exo-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**새 왕이 일어났다.** 백 년이 넘도록 자유와 안식 속에 지낸 후, 선택된 백성의 처지가 바뀌기 시작했다. 모세는 그들의 고난이 이집트인들의 시기심과 근거 없는 두려움에서 시작되었음을 전한다. 요셉에게 받은 혜택의 기억이 이미 사라졌다고 모세가 먼저 언급하는 것은, 그 기억이 아직 남아 있었다면 그들의 잔인함이 어느 정도 완화될 수도 있었기 때문이다.
요셉의 절제된 태도로 인해 이 망각이 생겨난 것 같다. 만약 요셉이 자기 백성을 위해 큰 특권과 세금 면제를 요구했다면, 이스라엘 사람이 나라를 구한 기억이 오랫동안 유명하게 남았을 것이다. 그러나 요셉은 형제들이 고센 땅에서 편안히 거할 수 있는 따뜻한 환대에 만족하였다. 그는 구원의 때가 올 때까지 그들이 거기서 나그네로 살기를 원했기 때문이다. 이렇게 함으로써 그는 그들이 이집트의 올가미에 걸려 멸망의 그물에 빠지지 않도록 가장 잘 예비하였다.
그러나 이집트인들의 배은망덕은 용납할 수 없는 것이었다. 불과 백여 년 만에, 자신들과 나라의 안전을 그에게 빚진 그 놀라운 은혜를 잊어버렸다. 하나님의 손길과 복이 아래에서 그의 친족과 후손들이 함께 거주하는 것을 거부한 것은 용납할 수 없는 배은망덕이었다. 이 병폐는 세상에 항상 만연해 왔다. 우리의 친절에 대한 보답으로 악이 돌아오는 것이 우리에게 유익하다는 것을 배우는 것이 좋다. 그래야 우리는 하나님만을 바라보는 것을 배울 수 있다. 그렇지 않으면 우리는 호의와 칭찬을 얻거나 더 많은 세상적 이익을 추구하는 데 지나치게 집착하게 된다.
그러나 감사함을 잊은 것은 특별히 왕에게 해당된다. 왕이 요셉의 수고와 배려로 그렇게 풍성한 연간 수입을 얻었음에도 잊어버리는 것은 매우 비열한 일이다. 거룩한 족장이 토지를 사들임으로써 왕을 위해 해마다 세금으로 오분의 일의 생산물을 확보해 주었다. 그러나 이것이 폭군들의 방식이다. 어떤 권리로 그것을 얻었는지 생각하지 않고 받는 것은 무엇이든 삼켜버린다.
원주석
- 번역원본
commentary-section/cal-exo-1-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9. And he said unto his people. That is to say, in a public assembly, such as kings are wont to hold for consultation on public affairs. As if Moses had said that this point was proposed by the king for deliberation by his estates; viz., that because it was to be apprehended that the Israelites, trusting in their multitude and strength, might rise in rebellion, or might take advantage of any public disturbance to shake off the yoke and to leave Egypt, they should be anticipated, and afflicted with heavy burdens, to prevent their making any such attempt. This Pharaoh calls (13) “dealing wisely with them;” for though the word חכם , chakam , is often taken, in a bad sense, to mean “to overreach with cunning,” still in this case he concealed under an honest pretext the injury which he proposed to do them, alleging that prudent advice should be taken lest the Egyptians might suffer great loss through their carelessness and delay. This was common with heathen nations, to profess in their counsels, that what was right should be preferred to what was profitable; but, when it comes to the point, covetousness generally so blinds everybody, that they lose their respect for what is right, and are hurried away headlong to their own advantage. They make out too that what is advantageous is necessary; and so persuade themselves that whatever they are compelled to do is right. For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is apprehended, it ought to be met. By the tragic poets, indeed, that detestable sentiment, occupandum esse scelus , “that we should be beforehand in crime,” is attributed to wicked and desperate characters; because our nature convinces us that it is unjust and absurd; and yet is it commonly considered the best mode of precaution, so that only those are accounted provident who consult for their own security by injuring others, if occasion requires it. From this source almost all wars proceed; because, whilst every prince fears his neighbor, this fear so fills him with apprehension, that he does not hesitate to cover the earth with human blood. Hence, too, amongst private individuals, arises the license for deceit, murder, rapine, and lying, because they think that injuries would be repelled too late, unless they respectively anticipated them. But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. I fear this or that person, because he both has the means of injuring me, and I am uncertain of his disposition towards me; therefore, in order that I may be safe from harm, I will endeavor by every possible means to oppress him. In this way the most contemptible, and imbecile, if he be inclined to mischief, will be armed for our hurt, and so we shall stand in doubt of the greater part of mankind. If thus every one should indulge his own distrust, while each will be devising to do some injury to his possible enemies, there will be no end to iniquities. Wherefore we must oppose the providence of God to these immoderate cares and anxieties which withdraw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken. For, when we have once determined to provide for our own advantage, or quiet, or safety, we ask not the question whether we are doing right or wrong. Behold, the people. It not unfrequently happens that the minds of the wicked are aroused to jealousy by the mercies of God, acting like fans to light up their wrath. Nevertheless, the very least proof of his favor ought not on that account to be less agreeable to us, because it is made an occasion to the wicked of dealing more cruelly with us. In fact, God thus attempers his bounty towards us, lest we should be too much taken up with earthly prosperity. Thus the blessing on which all his happiness depended banished Jacob from the home of his father, and from his promised inheritance; but yet he assuaged his grief with this single consolation, that he knew God to be reconciled to him. So also his posterity, the more they experienced of God’s goodness towards them, the more they were exposed to the enmity of the Egyptians. But Pharaoh, to render them hated, or suspected, refers to their power, and accuses them of disaffection, whereof they had given no token. Yet he does not accuse them of rebellion, as if they would take armed possession of the kingdom, but that they would depart elsewhere; whence we may conjecture, that they made no secret of the hope which God had given them of their return. But this seemed a plausible excuse enough, that it was anything but just for those, who had of their own accord sought the protection of the king, to be freely sent away; and thus (14) Isaiah speaks of it. ( Isaiah 52:4 .) (13) נתחכמה . In A V . , Let us deal wisely If C . be justified in saying that חכם if often employed for the wisdom which is evil, it is very much more often used for wisdom in a favorable sense. — W (14) “Comme de faict Isaie dit que les Egyptiens ont eu plus de couleur de tenir le peuple de Dieu en servitude, que les Assyriens, qui les sont venus molester sans titre;” as, in fact, Isaiah says that the Egyptians had more excuse for keeping God’s people in servitude than the Assyrians, who came to molest them without pretext. — Fr . return to ' Top of Page ' <a name="verse-11" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그가 자기 백성에게 이르되.** 즉 왕들이 공적 사안을 협의하기 위해 소집하는 공개 의회에서 말한 것이다. 마치 모세가 왕이 이 문제를 신하들 앞에 의회로 제출하여 논의하게 했다고 말하는 것과 같다. 이스라엘 백성이 수와 힘을 믿고 반란을 일으키거나 공적 소란을 틈타 멍에를 벗고 이집트를 떠날까 봐 두려워, 먼저 선수를 쳐서 무거운 짐으로 억누름으로써 그들이 그러한 시도를 하지 못하게 해야 한다는 것이다.
바로는 이것을 "그들을 지혜롭게 다루는 것"이라고 불렀다. 히브리어 단어 '하캄'(chakam)은 종종 나쁜 의미로 "교활하게 속이는 것"을 뜻하지만, 이 경우 그는 정직한 구실 아래 해를 끼치려는 의도를 감추고 있었다. 즉 이집트인들이 부주의와 지연으로 큰 손실을 입을 수 있으므로 신중한 대책을 세워야 한다고 주장한 것이다. 이것이 이방 민족들의 공통적인 행태이다. 협의에서는 옳은 것이 이익보다 우선시되어야 한다고 공언하지만, 막상 그 시점이 오면 탐욕이 모든 사람의 눈을 멀게 하여 옳은 것에 대한 존중을 잃고 자신의 이익을 향해 돌진한다.
위험이 예상될 때는 미리 대처해야 한다는 그럴듯하면서도 잘못된 구실은 쉽게 생겨나고 쉽게 속인다. 비극 시인들은 악한 자들에게 돌리는 "먼저 죄를 저질러야 한다"는 그 혐오스러운 감정조차, 우리의 본성이 그것이 불의하고 부조리함을 납득시키기 때문에, 그들에게 귀속시킨다. 그러나 이것이 흔히 최선의 예방책으로 여겨진다. 따라서 오직 타인을 해침으로써 자신의 안전을 도모하는 자들만이 신중한 자로 여겨진다.
바로의 말에서 하나님의 긍휼하심이 악인들을 분노하게 만드는 불꽃처럼 그들의 노여움을 지피는 경우가 종종 있음을 알 수 있다. 그럼에도 불구하고 그분의 긍휼하심의 어떤 증거도 우리에게 덜 기쁜 것이 되어서는 안 된다. 실제로 하나님께서는 우리가 세상 번영에 지나치게 집착하지 않도록 당신의 은총을 적절히 조절하신다.
원주석
- 번역원본
commentary-section/cal-exo-1-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11. Therefore they did set over them. The Egyptians devised this remedy for gradually diminishing the children of Israel. Since they are subjects, they may afflict them with burdens, to depress them; and this slavery will weaken and decrease them. But their power over them as subjects should not have been carried so far as to impose upon inoffensive persons, to whom they had granted free permission to reside among them, these new tributes; for they ought first to have considered upon what conditions they had been admitted. The exaction, then, by which Pharaoh broke faith with them, was in itself unjust; but the crime to which he proceeded was still greater, because he did not simply seek for pecuniary advantage, but desired to afflict the wretched people by the heaviness of their burdens. For the Israelites were not only compelled to pay tribute, but were put to servile labor, as Moses immediately adds. As to the two cities, it is doubtful in what sense they were called miscenoth (15) This word is sometimes taken for cellars and granaries, or repositories of all things necessary as provision; but, as it sometimes signifies “fortresses,” it will not be an unsuitable meaning, that they were commanded to build with their own hands the prisons, which might prevent them from departing. For it is clear from many passages ( Genesis 47:11 ; Exodus 12:37 ; Numbers 33:3 ) that Rhameses was situated in that part of the country, and we shall presently see that the children of Israel went out from Rhameses. (15) מסכנות , miscenoth The LXX. alone gives some countenance to C . ’s last interpretation of this word, by rendering it πόλεις ὀχυρὰς . — W return to ' Top of Page ' <a name="verse-12" class="com-number"
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pericope/per-exo-1-002
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그들에게 감독들을 세워.** 이집트인들이 이스라엘 자손을 서서히 줄이기 위해 생각해 낸 방법이 이것이다. 그들이 신민이므로 짐으로 억누를 수 있다. 이 종살이가 그들을 약화시키고 줄일 것이다. 그러나 신민에 대한 그들의 권한이 그들 사이에서 평화롭게 거주할 허락을 받은 무고한 사람들에게 새로운 세금을 부과하는 데까지 미쳐서는 안 되었다. 먼저 그들이 어떤 조건으로 받아들여졌는지 고려해야 했다. 그러므로 바로가 그들과의 약속을 어기고 부과한 세금은 그 자체로 불의한 것이었다. 그러나 그가 저지른 죄는 더욱 컸다. 단순히 재정적 이익을 추구한 것이 아니라 무거운 짐으로 그 불쌍한 백성을 괴롭히기를 원했기 때문이다.
원주석
- 번역원본
commentary-section/cal-exo-1-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
12. But the more. Moses relates the contest between the mercy of God and the cruelty of the king of Egypt. When, therefore, the wretched Israelites were tyrannically afflicted, he says that God came to their aid, and so powerfully that his interference was successful. Thus was that wicked and deceitful design frustrated, which the Egyptians had set on foot for destroying the Church. Thence may we, too, conceive the hope, that whatsoever the wicked imagine against us will come to nought, because God’s hand is greater, and shall prevail. But we must bear afflictions patiently, because he would have us struggle against, and rise under the weight imposed upon us; (16) and because we know that it is the peculiar office of God to oppose himself to unjust counsels, in order that they may not succeed, let us learn to abstain from all deceit and violence, lest we wantonly provoke God. But this passage is especially intended to console the believer, that he may be prepared to take up his cross more patiently; since God is sufficient to supply the help, to which the wrath of the wicked must finally yield. What is said in the second part of the verse, that the Egyptians (17) were grieved, means, that they became more anxious, as they saw that they availed nothing, and that their unexpected increase threatened still greater danger; for, since they feared the Israelites before they had afflicted them, no wonder that they felt alarmed lest they should avenge themselves when provoked. And hence the profitable instruction may be gathered, that while the wicked proceed to horrible crimes in order to insure their safety, the Almighty visits them with the very just return, that thus their anxiety is augmented. Some render it, “the Egyptians hated the people of Israel;” and so the word קוף , kutz , is sometimes taken, but the construction of the passage demands the rendering which I have given. (16) “A la facon de la palme;” like the palm-tree. — Fr . (17) ויקצו , C . , And they were burdened with anxiety In A V . , And they were grieved The verb קוף is generally taken for to loathe — W return to ' Top of Page ' <a name="verse-13" class="com-number"
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pericope/per-exo-1-002
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**더욱 번성하여.** 모세는 하나님의 긍휼하심과 이집트 왕의 잔인함 사이의 싸움을 전한다. 이스라엘이 폭군에게 잔인하게 고통받을 때 하나님께서 도우심으로써 개입하셨고, 그 개입이 성공적이었다고 모세는 말한다. 이집트인들이 교회를 파괴하기 위해 세운 그 악하고 교활한 계획이 이렇게 좌절되었다. 우리도 여기서 악인들이 우리에 대해 꾸미는 것은 무엇이든 결국 허사가 될 것이라는 소망을 가질 수 있다. 하나님의 손이 더 크고 이기실 것이기 때문이다.
그러나 우리는 고난을 인내로 받아야 한다. 하나님께서는 우리가 짐에 맞서 싸우고 그 아래서 일어서기를 원하시기 때문이다. 또한 하나님께서는 불의한 계획들이 성공하지 못하도록 당신 자신을 대적하시는 것이 당신의 특별한 일임을 우리가 알기를 원하신다. 우리는 모든 속임수와 폭력을 삼가는 것을 배워야 한다. 그렇지 않으면 하나님을 함부로 도발하는 것이기 때문이다.
이 구절은 특히 신자를 위로하기 위한 것이다. 신자가 자신의 십자가를 더 인내로 질 수 있도록 준비시키기 위함이다. 하나님께서는 악인들의 진노가 결국 굴복해야 할 도움을 공급하기에 충분하시다. 이 구절의 두 번째 부분, 곧 이집트인들이 근심하였다는 것은 그들이 더욱 불안해졌다는 의미이다. 어떤 시도도 효과가 없음을 알고, 예상치 못한 이스라엘의 번성이 더 큰 위험을 예고하기 때문이다.
원주석
- 번역원본
commentary-section/cal-exo-1-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
13. And the Egyptians made. Thus Moses informs us that, so far from being induced to kindness by their fears, they were rather hardened, and spurred on to greater cruelty; for the wicked do not perceive that God is against them, when their perverse strivings are unsuccessful; and if this thought ever arises, still the blind impetuosity of their folly hurries them forwards, so that they doubt not to be able in their obstinate lust to prevail even in opposition to God; as will be made clearer in the progress of this history. The cruelty of the exactions is expressed, when he says that “their lives were made bitter,” nothing being sweeter than life; therefore, it appears, that their miseries were extreme and intolerable, which made life burdensome. He confirms this in other words, and also specifies their tasks, that they were engaged “in mortar and in brick, and in all manner of (similar) services.” He twice repeats that they were treated with rigor, i e . , harshly. (18) (18) “Par lequel mot il intend inhumanite, ou grande rudesse;” by which word he means inhumanity, or great severity. — Fr . return to ' Top of Page ' <a name="verse-15" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**이집트인들이 … 부역하게 하였다.** 모세는 이집트인들이 두려움으로 인해 친절함으로 유도되는 것이 아니라, 오히려 더 완악해져 더욱 가혹하게 다그쳤음을 알려준다. 악인들은 자신들의 완악한 노력이 실패할 때 하나님께서 그들을 대적하심을 깨닫지 못한다. 또한 이 생각이 떠올라도 자신들의 어리석은 광기의 맹목적인 충동이 그들을 앞으로 몰아붙이므로, 대담하게 완고한 욕망으로 하나님의 대적에서도 이길 수 있다고 의심하지 않는다. 이에 대해서는 이 역사가 진행되면서 더 분명해질 것이다.
고역의 잔인함은 "그들의 생명을 괴롭게 하였다"고 했을 때 표현된다. 생명보다 달콤한 것은 없으므로, 그들의 비참함이 극도로 참을 수 없을 만큼 생명이 짐스럽게 되었다는 것이 분명하다. 모세는 다른 말로 이것을 확인하면서, 그들이 "진흙과 벽돌 굽는 일과 모든 (종류의) 노역"에 종사했다고 구체적으로 밝힌다. 그는 그들이 가혹하게 대우를 받았다고 두 번 반복한다.
원주석
- 번역원본
commentary-section/cal-exo-1-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
15. And the king of Egypt spake. The tyrant now descends from the open violence and cruelty which had availed nothing, to secret plots and deceit. He desires the infants to be killed at their birth; and commands the midwives to be the instruments of this dreadful barbarity. We read of no such detestable example of inhumanity since the world began. I admit it has occasionally happened, that, upon the capture of a city, the conquerors have not spared even children and infants; that is to say, either in the heat of battle, or because the defense had been too obstinate, and they had lost many of their men, whose death they would avenge. It has happened, too, that an uncle, or brother, or guardian, has been impelled by the ambition of reigning to put children to death. It has happened, again, that in the detestation of a tyrant, and to destroy the very memory of his family, his whole offspring has been slain; and some have proceeded to such cruelty against their enemies, as to tear the little ones from their mothers’ breasts. But never did any enemy, however implacable, ever so vent his wrath against a whole nation, as to command all its male offspring to be destroyed in the midst of peace. This was a trial, such as to inflict a heavy blow on men of the utmost firmness, much more to bring low a fainting people, already weary of their lives. For, at first sight, each would think it more advantageous and desirable for them to sink down into an humbler state, than that the wrath of their enemies should be thus provoked against them by the blessings of God. And it is probable, such was the prostration of their minds, that they were not only sorely smitten, but almost stupified. For nothing else remained, but that the men should die without hope of offspring, and that the name and race of Abraham should soon be cut off, and thus all God’s promises would come to nought. In these days, in which we have to bear similar insults, and are urged to despair, as if the Church would soon be utterly destroyed, let us learn to hold up this example like a strong shield: seeing that it is no new case, if immediate destruction seem to await us, until the divine aid appears suddenly and unexpectedly in our extremity. Josephus falsely conjectures that the midwives were Egyptian women, sent out as spies; whereas Moses expressly says, that they had been the assistants and attendants of the Hebrew women in their travail; and this erroneous idea is plainly refuted by the whole context, in which it especially appears that they were restrained by the fear of God from yielding to the sinful desire of the tyrant. Hence it follows, that they were previously possessed with some religious feeling. But another question arises, why two midwives only are mentioned by name, when it is probable that, in so great a population, there were many? Two replies may be given; either that the tyrant addressed himself to these two, who might spread the fear of his power amongst the others; or, that, desiring to proceed with secret malice, he made a trial of the firmness of these two, and if he had obtained their acquiescence, he hoped to have easily succeeded with the others; for shame forbade him from issuing an open and general command. return to ' Top of Page ' <a name="verse-17" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**이집트 왕이 말하였다.** 폭군은 이제 아무 소용이 없었던 공개적인 폭력과 잔인함에서 비밀스러운 음모와 속임수로 내려간다. 그는 산파들에게 갓 태어난 아이들을 죽이라고 명령하고, 이 무서운 야만 행위의 도구로 삼으려 한다. 이 같은 혐오스러운 비인간적 사례는 세상이 시작된 이래 기록된 바 없다.
도시가 함락될 때 정복자들이 어린아이와 유아들도 살려두지 않는 일이 가끔 있었다. 삼촌이나 형제나 후견인이 왕위를 얻으려는 야망으로 아이들을 죽이도록 내몰린 일도 있었다. 폭군의 온 자손이 그의 기억을 없애기 위해 학살당한 일도 있었다. 어떤 이들은 적에 대한 잔인함이 어머니의 가슴에서 갓난아이를 빼앗는 지경에 이르기도 했다. 그러나 어떤 원수도, 아무리 화해할 수 없는 자라도, 한 나라 전체에 대해 평화 중에 모든 남자 아이를 죽이라는 명령을 내릴 만큼 분노를 쏟은 적은 없었다.
이것은 가장 굳건한 사람들조차 무겁게 내리치는 시험이었다. 처음에는 각 사람이, 하나님의 복이 그들에게 적들의 분노를 불러일으키는 것보다 보다 낮은 처지에 머무는 것이 더 낫고 더 바람직하다고 생각했을 것이다. 이 시대에 우리도 비슷한 모욕을 당하고 교회가 곧 완전히 멸망할 것처럼 절망하도록 몰릴 때, 이 예로부터 배워야 한다. 즉각적인 파멸이 우리를 기다리는 것처럼 보이는 것은 새로운 일이 아니며, 우리의 극한 상황에서 갑자기 예상치 못하게 신적 도움이 나타날 때까지 그러하다는 것을.
요세푸스는 산파들이 스파이로 파견된 이집트 여인들이라고 잘못 추측하지만, 모세는 그들이 히브리 여인들의 산파들이었다고 분명히 말한다. 이 그릇된 생각은 전체 문맥에 의해 명확히 반박된다. 특히 그들이 폭군의 사악한 욕망에 굴복하는 것을 막아준 것이 하나님에 대한 경외심이었음이 나타나기 때문이다. 여기서 그들이 이미 어떤 종교적 감정을 가지고 있었음이 따라온다. 오직 두 산파만이 이름으로 언급되는 것에 대해서는, 그 큰 인구에 많은 산파들이 있었을 것이므로, 두 가지 대답이 가능하다. 하나는 바로가 다른 사람들에게 자신의 권한을 두려워하도록 전파할 수 있는 이 두 사람에게만 말했다는 것이고, 다른 하나는 비밀리에 악의를 품고 진행하기를 원하여 이 두 사람의 견고함을 시험하여, 그들의 동의를 얻으면 나머지 사람들에게도 쉽게 성공할 수 있다고 희망했다는 것이다.
원주석
- 번역원본
commentary-section/cal-exo-1-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
17. But the midwives feared God. Moses does not mean that they were then first affected with the fear of God; but he assigns this reason why they did not obey his unjust command, viz., because reverence towards God had greater influence with them. And certainly, as all our affections are best directed by this rein, so also it is the surest shield for resisting all temptations, and a firm support to uphold our minds from wavering in seasons of danger. Now, they not only dreaded this crime as being cruel and inhuman; but because purer religion and piety flourished in their hearts; for they knew that the seed of Abraham was chosen of God, and had themselves experienced that it was blessed; and hence it was natural to feel, that it would be an act of very gross impiety to extinguish in it the grace of God. We must also observe the antithesis between the fear of God and the dread of punishment, which might have deterred them from doing right. Although tyrants do not easily allow their commands to be despised, and death was before their eyes, they still keep their hands pure from evil. Thus, sustained and supported by reverential fear of God, they boldly despised the command and the threatenings of Pharaoh. Wherefore those, whom the fear of men withdraws from the right course, betray by their cowardice an inexcusable contempt of God, in preferring the favor of men to his solemn commands. But this doctrine extends still more widely; for many would be (19) more than preposterously wise, whilst, under pretext of due submission, they obey the wicked will of kings in opposition to justice and right, being in some cases the ministers of avarice and rapacity, in others of cruelty; yea, to gratify the transitory kings of earth, they take no account of God; and thus, which is worst of all, they designedly oppose pure religion with fire and sword. It only makes their effrontery more detestable, that whilst they knowingly and willingly crucify Christ in his members, they plead the frivolous excuse, that they obey their princes according to the word of God; as if he, in ordaining princes, had resigned his rights to them; and as if every earthly power, which exalts itself against heaven, ought not rather most justly to be made to give way. But since they only seek to escape the reprobation of men for their criminal obedience, let them not be argued with by long discussions, but rather referred to the judgment of women; for the example of these midwives is abundantly sufficient for their condemnation; especially when the Holy Spirit himself commends them, as not having obeyed the king, because they feared God. (19) This somewhat harsh expression is thus translated in Fr. ver., “veulent estre sages en despit de nature;” would be wise in spite of nature. return to ' Top of Page ' <a name="verse-18" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**산파들은 하나님을 두려워하여.** 모세는 그들이 그때 처음으로 하나님에 대한 경외심에 감동받았다고 말하는 것이 아니다. 다만 그들이 불의한 명령에 복종하지 않은 이유를 제시한다. 즉 하나님에 대한 경외심이 그들에게 더 큰 영향을 미쳤기 때문이다. 실로 우리의 모든 감정이 이 고삐로 가장 잘 인도된다. 마찬가지로 이것이 모든 유혹을 물리치는 가장 확실한 방패이며, 위험의 계절에 우리의 마음이 흔들리지 않게 지지해 주는 굳건한 버팀목이다.
그들은 이 행위를 단순히 잔인하고 비인간적인 것으로 두려워한 것이 아니라, 더 순수한 종교와 경건이 그들의 마음에 번성했기 때문이다. 그들은 아브라함의 씨가 하나님에 의해 선택되었다는 것을 알았고, 그 씨가 복받았음을 직접 경험했다. 그래서 그 안에 있는 하나님의 은혜를 끄는 것이 매우 중한 불경건의 행위가 될 것이라고 느끼는 것이 자연스러웠다.
우리는 또한 하나님에 대한 경외심과 그들이 옳은 일을 하지 못하도록 막을 수 있었던 형벌에 대한 두려움 사이의 대조를 주목해야 한다. 폭군들이 자신들의 명령이 무시당하는 것을 쉽게 용납하지 않지만, 죽음이 눈앞에 있음에도 그들은 손을 악에서 깨끗이 지켰다. 이렇게 하나님에 대한 경외심에 의해 지탱되고 지지받아, 그들은 바로의 명령과 위협을 담대하게 경멸하였다. 따라서 사람에 대한 두려움이 옳은 길에서 이탈하게 만드는 자들은 자신들의 비겁함으로써 하나님에 대한 용서받을 수 없는 경멸을 드러내는 것이다. 사람들의 호의를 하나님의 엄숙한 명령보다 더 중시하기 때문이다.
그러나 이 교훈은 더 넓리 미친다. 많은 이들이 심하게 잘못 지혜롭게 굴면서, 마땅한 복종의 구실 아래 정의와 옳음을 거슬러 왕들의 악한 의지에 복종하고, 어떤 경우에는 탐욕과 약탈의 도구가 되고, 다른 경우에는 잔인함의 도구가 된다. 참으로 지나가는 세상 왕들을 기쁘게 하기 위해 하나님을 전혀 고려하지 않는다. 이것이 가장 나쁜 것인데, 불의 검으로 그리스도의 지체들 안에서 그리스도를 십자가에 못 박는 것이다.
원주석
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commentary-section/cal-exo-1-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
18. And the king of Egypt called for the midwives. He was not reduced to a more moderate course by equity or mercy; but because he dared not openly expose to slaughter the wretched and harmless infants at their birth, lest such atrocity should arouse the wrath of the Israelites to vengeance, He therefore secretly sends for the midwives, and inquires why they have not executed his murderous command? I doubt not, however, that he was restrained rather by the fear of rebellion than by shame. (20) In the answer of the midwives two vices are to be observed, since they neither confessed their piety with proper ingenuity, and what is worse, escaped by falsehood. For the fabulous story which the Rabbins invent to cover their fault, must be rejected, viz., that they did not come in time to the Hebrew women, because they had warned them of the wicked design of the king; and so it came to pass that they were not present when they were delivered. What can be more tame than this invention, when Moses shews in his narrative that they were guilty of falsehood? Some assert that this kind of lie, (21) which they call “the lie officious, or serviceable,” is not reprehensible; because they think that there is no fault where no deceit for the purpose of injury is used. (22) But I hold, that whatever is opposed to the nature of God is sinful; and on this ground all dissimulation, whether in word or deed, is condemned, as I shall more largely discuss in explaining the law, if God grants me time to do so. Wherefore both points must be admitted, that the two women lied, and, since lying is displeasing to God, that they sinned. For, as in estimating the conduct of saints we should be just and humane interpreters; so also superstitious zeal must be avoided in covering their faults, since this would often infringe on the direct authority of Scripture. And, indeed, whensoever the faithful fall into sin, they desire not to be lifted out of it by false defences, for their justification consists in a simple and free demand of pardon for their sin. Nor is there any contradiction to this in the fact, that they are twice praised for their fear of God, and that God is said to have rewarded them; because in his paternal indulgence of his children he still values their good works, as if they were pure, notwithstanding they may be defiled by some mixture of impurity. In fact, there is no action so perfect as to be absolutely free from stain; though it may appear more evidently in some than in others. Rachel was influenced by faith, to transfer the right of primogeniture to her son Jacob; a desire, undoubtedly, pious in itself, and a design worthy of praise, anxiously to strive for the fulfillment of the divine promise; but yet we cannot praise the cunning and deceit, by which the whole action would have been vitiated, had not the gratuitous mercy of God interposed. Scripture is full of such instances, which shew that the most excellent actions are sometimes stained with partial sin. But we need not wonder that God in his mercy should pardon such defects, which would otherwise defile almost every virtuous deed; and should honor with reward those works which are unworthy of praise, or even favor. Thus, though these women were too pusillanimous and timid in their answers, yet because they had acted in reality with heartiness and courage, God endured in them the sin which he would have deservedly condemned. This doctrine gives us alacrity in our desire to do rightly, since God so graciously pardons our infirmities; and, at the same time, it warns us most carefully to be on our guard, lest, when we are desirous of doing well, some sin should creep in to obscure, and thus to contaminate our good work; since it not unfrequently happens that those whose aim is right, halt or stumble or wander in the way to it. In fine, whosoever honestly examines himself, will find some defect even in his best endeavors. Moreover, by the rewards of God, let us be encouraged to the confidence of thus obtaining good success, lest we should faint at the dangers we incur by the faithful performance of our duty; and assuredly no danger will alarm us, if this thought be deeply impressed upon our hearts, that whatever ill-will our good deeds may beget in this world, still God sits in heaven to reward them. (20) Lightfoot, in his Sermon on Difficulties of Scripture, (Pitman’s edition, 7. 209,) says, “How many, in expounding that place, do roundly conclude, they told a lie to save their stake; when, as I suppose, it were no hard thing to shew, that the thing they spake was most true,” etc. And, again, in his “Handful of Gleanings out of the Book of Exodus,” vol. 2. 357, he has a short dissertation, headed, “The words of the Hebrew Midwives not a lie, but a glorious confession of their faith.” In opposition to Calvin, he considers them to have been Egyptian women. (21) “Qui tend a faire plaisir;” which tends to give pleasure. — Fr . (22) Mendacium dividitur ratione culpae et finis; officiosum, jocosum, et perniciosum. — S . Thom . , a. 2. Mendacium officiosum dicitur, quod committitur solum causa utilitatis propriae vel alienae; e . g . , quis dicit, se non habere pecuniam, ne iis spolietur a militibus. — Dens . Tractatus de reliquis virtutibus justitiae annexis . Coloniae, 1776, tom. 3, p. 396. The subject is discussed by Peter Martyr, Loci Communes , Classis Secunda , cap. 13, with much reference to the Treatises of Augustin de Mendacio , in which this passage is treated of. In Augustin’s letter to Jerome, 82., speaking of the “mendacium officiosum,” he says, “non tam usitatum est in ecclesiasticis libris vocabulum officii.” return to ' Top of Page ' <a name="verse-21" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**이집트 왕이 산파들을 불러.** 형평이나 자비로 더 온건한 태도로 이끌린 것이 아니라, 감히 공개적으로 갓 태어난 무고한 아이들을 학살하여 이스라엘의 분노를 복수로 불러일으킬 수 없었기 때문이다. 그래서 그는 몰래 산파들을 불러, 왜 살인 명령을 실행하지 않았느냐고 묻는다.
산파들의 대답에서 두 가지 결함이 관찰된다. 그들은 자신들의 경건함을 적절한 솔직함으로 고백하지 않았고, 더 나쁜 것은 거짓으로 모면하였다. 모세가 자신의 이야기에서 그들이 거짓말에 유죄임을 보여주기 때문에, 랍비들이 그 결함을 가리기 위해 꾸며낸 이야기는 거부되어야 한다.
어떤 이들은 이른바 "유익한 거짓말"이 비난받아서는 안 된다고 주장한다. 해를 끼칠 의도로 속이는 것이 아닌 곳에는 잘못이 없다고 생각하기 때문이다. 그러나 나는 하나님의 본성에 반하는 것은 무엇이든 죄라고 본다. 이 근거에서 말이나 행동에서의 모든 위선이 정죄된다. 따라서 두 가지를 모두 인정해야 한다. 두 여인이 거짓말을 하였으며, 거짓말이 하나님을 불기쁘게 하므로 그들이 죄를 지었다는 것이다.
그럼에도 불구하고 하나님께서 그들을 두 번이나 하나님을 두려워했다고 칭찬하시고 그들에게 상을 주셨다는 사실과 모순이 없다. 왜냐하면 자녀들에 대한 당신의 부성적 관대하심으로 하나님께서는 어떤 불순함의 혼합이 있더라도 그들의 선한 행위를 순수한 것처럼 여기시기 때문이다. 실제로 어떤 행위도 절대적으로 흠이 없을 만큼 완전하지 않다. 다만 어떤 것은 다른 것보다 더 분명히 나타날 뿐이다.
라헬이 믿음으로 맏아들의 권리를 야곱에게 이전하려 한 것처럼, 이 산파들도 비록 그들의 대답이 너무 소심하고 겁쟁이 같았지만, 실제로는 진심과 용기로 행했기 때문에 하나님께서 정죄하셨을 죄를 그들에게서 참으셨다. 이 교훈은 하나님께서 우리의 연약함을 그렇게 은혜롭게 용서하시므로 의를 행하려는 우리의 열망에 용기를 준다. 동시에 우리가 선을 행하고자 할 때 어떤 죄가 슬며시 들어와 선한 일을 어둡게 하고 더럽히지 않도록 매우 조심하라고 경고한다.
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commentary-section/cal-exo-1-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
21절 카드 ↗
21. He made them houses. (23) It is not at all my opinion that this should be expounded as referring to the women, and I am surprised that many interpreters have been grossly mistaken on so dear a point. All are agreed that the pronoun is masculine, and therefore, according to ordinary usage, should refer to males; but because the two letters ם and ן are sometimes used interchangeably, they have supposed that the two clauses of the verse must be connected, and both referred to the women. But there is no need of this, since the sentence runs very well in this way: — “The people multiplied and waxed very mighty, and it came to pass, because the midwives feared God, that God made them houses,” i e . , the Israelites; as much as to say, that through the piety of these women, they obtained an abundant offspring. And because some saw that a suitable meaning could not be elicited by this false interpretation, they have imagined that, by the inspiration of God, well-fortified houses were built them by the people, where they might be secure from the attacks of their enemies. Nothing can be more puerile than this conceit. But lest readers should puzzle themselves unnecessarily on this not very perplexing point, let us inquire what the Hebrews meant by this expression, “to make houses.” When God promises ( 1 Samuel 2:35 ) that he will build for Samuel “a sure house,” there is no question that he refers to a stable priesthood. Again, when he declares ( 2 Samuel 7:27 ) that he will build a house for David; and when a little afterwards we read in David’s prayer, (v. 27,) “thou hast revealed to thy servant, saying, I will build thee a house,” the royal dignity is clearly to be understood. It is plain, too, from the address of Abigail, that this was a common mode of speaking, where she says, ( 1 Samuel 25:28 ,) “the Lord will certainly make my lord a sure house.” Now, it is quite unsuitable to the female sex and name that a woman should be made head of a family. Whence it appears that the words are forcibly (24) wrested if we say that God made a house for the midwives; but it will be most applicable to the whole people, that it was multiplied by God, until it arose like a perfect building to its full height. The conclusion is, that the Israelites owed to the exertions of two women the fact, not only that they survived and were preserved, but also that they flourished more and more, in order that thus the glory of God might shine forth with greater brightness, since he so marvelously preserved his people when very near destruction by these weak instruments. But Moses puts the word “houses” in the plural number, because the people were built up by the increase of the offspring of separate families. (23) The accuracy of Calvin’s criticism is undeniable, namely, — that as the Hebrew pronoun is of the masculine form, ordinary usage would forbid our considering this clause to be spoken of the midwives; and yet that the masculine and feminine pronominal affixes, distinguished respectively by a final ם or ן , are not used with such inflexible regularity as to preclude all debate. In fact, Moses has used the masculine pronoun ם at the end of Exodus 2:17 of the next chapter, where a feminine pronoun should have been expected. In the clause under consideration, V . has the ambiguous pronoun eis , whilst the LXX. has ἐποίησαν ἑαυταῖς , which is a departure from the Hebrew text in both words. — W The gloss in the Geneva Bible is, — “ i . e . , God increased the families of the Israelites by their means.” Lightfoot, Harmony 2. 108, on the contrary, explains the expression, “For which, their piety, God marrieth them to Israelites, for they were Egyptian women, and builded up Israelitish families by them.” “Triplex hic difficultas, (says Poole,) 1. Quis fecit? 2. Quibus? 3. Quid?” The balance of comments appears to favor Calvin’s solution. (24) “Tire par les cheveux;” dragged by the hair. — Fr . return to ' Top of Page ' <a name="verse-22" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-1-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그들에게 집을 세우셨다.** 이것이 여인들에 관한 것으로 해석되어야 한다는 의견에 나는 전혀 동의하지 않는다. 대명사가 남성형이므로 통상적인 용법에 따르면 남성에 관한 것이어야 한다. 문장은 다음과 같이 매우 잘 읽힌다. "백성이 번성하여 매우 강해졌고, 산파들이 하나님을 두려워했기 때문에 하나님께서 그들에게 집을 세우셨다." 즉 이스라엘을 뜻하며, 이 두 여인의 경건함을 통해 그들이 풍성한 자손을 얻었다는 말이다.
"집을 세운다"는 히브리어 표현은 무엇을 의미하는지 알아보자. 하나님께서 사무엘을 위해 "견고한 집을 세우겠다"(삼상 2:35)고 약속하실 때 안정된 제사장직을 뜻한다. 다윗을 위해 집을 세우겠다(삼하 7:27)고 할 때 왕의 존엄을 말하는 것이 분명하다. 아비가일의 말(삼상 25:28)에서도 이것이 일반적인 표현임이 분명하다. 그런데 여성에게 가장(家長)이 되는 것은 전혀 어울리지 않는다. 따라서 말이 억지로 비틀린 것이 아닌 이상, 이 구절은 온 백성에게 가장 적합하게 적용된다. 하나님에 의해 백성이 번성하여 완전한 건물처럼 그 높이에 이르렀다는 것이다.
결론은 이스라엘이 두 여인의 노력 덕분에 살아남아 보존되었을 뿐만 아니라 더욱 번성하였다는 것이다. 이는 하나님의 영광이 더욱 밝게 빛나기 위함이었다. 멸망에 가까이 있을 때 이 약한 도구들을 통해 그렇게 기적적으로 당신의 백성을 보존하셨기 때문이다. 모세가 "집들"을 복수로 쓴 것은 백성이 각 가족의 자손 증가로 세워졌기 때문이다.
원주석
- 번역원본
commentary-section/cal-exo-1-21-21(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
22. And Pharaoh charged. If he had not been transported with wrath and struck with blindness, he would have seen that the hand of God was against him; but when the reprobate are driven to madness by God, they persevere obstinately in their crimes; and not only so, but, like the deranged (25) or frantic, they dash themselves with greater audacity against every obstacle. It is indeed commonly the case that cruelty, having once tasted innocent blood, becomes more thirsty for it; nay, in general, wicked men, as if excited by their course, grow hotter and hotter in crime, so that there is no end nor measure to their iniquity; but here, in this very desperate rage, we must perceive the vengeance of God, when he had given up the tyrant for the devil to destroy him, whilst we also remember his design both to try the patience of his people as well as to set forth his own goodness and power. The tyrant, finding that his snares and deceit availed nothing, now shakes off fear and flies to open violence, commanding the little ones to be torn from the breasts of their mothers and to be cast into the river. Lest there should be any lack of executioners, he gives this charge to all the Egyptians, whom he knew to be more than ready for the work. He spares the daughters, that, being enslaved and allotted to the Egyptians, they might produce slaves for their masters, whilst by them the races and names could not be preserved. Here it may be worth while to meditate on a comparison with our own times. Antichrist, with all his murderous agents, leaves in peace those who by their treacherous silence deny Christ, and are prepared to embrace as slaves every kind of impiety; neither does he exercise his cruelty, insatiable though it be, where he sees no manliness to exist; and he exults and triumphs, as if his end was gained, when he perceives any who had some courage in professing their faith fallen into effeminacy and cowardice. But how much better is it for us to die an hundred times, retaining our manly firmness in death, than to redeem our life for the base service of the devil. (25) “Vertiginosi, vel phrenetici.” — Lat . “Phrenetiques, ou demoniacles.” — Fr . return to ' Top of Page ' Genesis Gen 50 Exodus Exo Exodus Exo 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 1". 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Pericope (part_of)
- part_of
pericope/per-exo-1-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**바로가 명령하였다.** 만약 그가 진노와 맹목성에 사로잡히지 않았다면, 하나님의 손이 그를 대적하심을 알았을 것이다. 그러나 하나님께서 사람들을 광기로 몰아가실 때 패역한 자들은 자신들의 죄 가운데 완고하게 지속한다. 단지 그뿐 아니라, 마치 제정신을 잃은 자들처럼 더 큰 대담함으로 모든 장애물에 스스로를 부딪힌다.
잔인함이 일단 무고한 피를 맛보면 더욱 갈증을 느끼는 것이 일반적이다. 아니 악한 자들은 자신들의 과정에 의해 자극받은 것처럼 죄 가운데 더욱 뜨겁게 달아올라, 불의에 끝도 한도도 없다. 그러나 여기서 하나님의 복수를 보아야 한다. 그분이 폭군을 마귀의 파멸에 넘겨주신 것이다. 동시에 당신의 백성의 인내를 시험하시고 당신 자신의 선하심과 능력을 드러내시려는 당신의 계획도 기억해야 한다.
이 시대에 적그리스도는 비겁하게 침묵함으로 그리스도를 부인하고 모든 종류의 불경건을 노예처럼 받아들일 준비가 된 자들을 평화롭게 내버려 둔다. 또한 그는 아무런 남자다움도 없다고 보는 곳에는 자신의 잔인함을 행하지 않는다. 그리고 신앙을 고백하는 데 어느 정도 용기가 있던 자들이 여성스럽고 비겁해지는 것을 볼 때 그는 자신의 목적이 이루어진 것처럼 환호하며 승리한다. 그러나 우리는 죽음 안에서 남자다운 굳건함을 유지하면서 백 번 죽는 것이, 마귀를 섬기는 천한 일을 위해 생명을 사는 것보다 얼마나 더 나은지 알아야 한다.
원주석
- 번역원본
commentary-section/cal-exo-1-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역