1절 카드 ↗
1. And the Lord said unto Moses. (131) He now relates that it was not with self-conceived confidence that he was lately so elated, as we have seen him; (132) but because he had been forewarned by divine revelation that the end of the contests was now near, and that nothing now remained but. that Pharaoh should fall by his mortal wound. This verse, then, is connected with the preceding, and explains its cause; because Moses would not have been at liberty to interrupt the course of his vocation, unless he had now plainly known that he was arriving at its conclusion. Nor would it otherwise agree with what follows, via, that Moses spoke to Pharaoh after he had declared that he would not appear any more in his sight, unless the subject were continued without interruption. But this sentence is introduced parenthetically, (meaning) that however obstinate Pharaoh might be, the hour was now come in which he must succumb to God. But God not only declares that the heart of Pharaoh should be changed, so that he would not hinder the people’s departure, but that he would be himself anxious for that, which he had so pertinaciously refused; for this is the meaning of the words, he will not only send you away, but altogether thrust you out. For in his alarm at their presence, he eagerly drove them from his kingdom. (131) See Lat . , Dixerat autem. (132) “Tellement que sa confiance le fait parler haut;” as to be led by his confidence to use such high language. — Fr . return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-11-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
모세에게 여호와께서 말씀하셨다. 칼빈은 모세가 이전에 보여 준 그 높은 기개가 스스로 만들어 낸 자신감에서 비롯된 것이 아님을 이 본문이 밝혀 준다고 설명한다. 모세는 신적 계시를 통해 미리 알림을 받았으니, 곧 싸움의 끝이 가까웠고 바로가 치명적인 일격을 받아 쓰러지는 일만 남았다는 것이다. 이 구절은 앞 구절과 연결되어 그 원인을 설명한다. 모세가 자신의 사명의 과정을 갑자기 멈출 수 있었던 것은, 이제 그 끝에 이르고 있음을 분명히 알고 있었기 때문이다. 또한 뒤에 이어지는 내용, 곧 모세가 다시는 바로의 면전에 나타나지 않겠다고 선언한 뒤에도 바로에게 말을 전했다는 사실과도 자연스럽게 이어진다. 이 구절은 삽입절로서, 바로가 아무리 완고해도 그가 하나님께 굴복해야 할 시각이 이미 왔음을 선언한다.
하나님께서는 단순히 바로의 마음이 변하여 백성의 출발을 막지 않겠다고 선언하신 것이 아니라, 바로가 그토록 완강히 거부하던 바를 스스로 열망하게 될 것이라고 하셨다. "내보낼 뿐 아니라 아주 쫓아낼 것"이라는 표현이 이를 가리키니, 두려움에 사로잡힌 바로가 이스라엘 백성을 자기 왕국에서 기꺼이 내몰게 될 것이다.
원주석
- 번역원본
commentary-section/cal-exo-11-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. Speak now in the ears of the people. He repeats His command as to spoiling the Egyptians, of which mention was made in the third chapter, for it was not enough for God to rescue His people from that cruel tyranny under which their wretched lives were scarcely protracted in great poverty and distress, unless He also enriched them with large possessions, as if they were carrying away the prizes of victory from conquered enemies. This, therefore, was the consummation of His otherwise extraordinary bounty, that they departed splendidly adorned, (133) and laden with precious furniture. We have already explained how it was lawful for the Israelites to take away with them the golden and silver vessels under pretext of borrowing them. (134) Surely the sole authority of God absolves them from the accusation of theft and sinful deception. But it cannot be permitted to any mortal man to censure or cavil at anything in the commandment of God; not only because His decree is above all laws, but because His most perfect will is the rule of all laws. For neither therefore is God unanswerable to law, because: he delights in uncontrollable power; but because in the perfection of His infinite justice there is no need of law. But although the excuse which some allege is not altogether without show of reason, viz., that the very severe labors which the Egyptians had tyrannically exacted were worthy of some reward, and therefore that God had justly permitted His people to exact the compensation of which they would have been otherwise unjustly defrauded, still there is no necessity for having recourse to these subtleties; for that principle, which we have elsewhere laid down, ought to be sufficient, that God, in whose hands are the ends of the earth, to destroy and to overturn at His will its kingdoms, and to change the government of its nations, much more (has the right) so to distribute the wealth and possessions of individuals, as to enrich some and to reduce others to want. “The rich and poor meet together, (says Solomon:) the Lord is maker of them all,” ( Proverbs 22:2 ;) by which words he means that the providence of God rules in the various mixing together of poor and rich. But if theft be the taking away of what is another’s, those things which it has pleased God to transfer to His own people, must not be counted the property of others. But if by the laws of war it be permitted to the victors to gather up the spoil of the enemy, why should we consider it less allowable for God to do so from the Egyptians, whom He had overcome in ten illustrious battles, before He compelled them to surrender? As to the pretense of borrowing, the reply is easy, for the Israelitish women did not lie when they asked for the vessels for the purpose of sacrifice: since God had thus commanded, in whose power it was afterwards to devote them to other uses. Still part of them were dedicated to the sanctuary, as we shall see elsewhere; for besides the altar, the censer, and the candlestick, and other vessels of that kind, each of the tribes offered vials and dishes of great value. Yet must we recollect that a particular case is here related, imitation of which, without God’s special command, would be wrong. (133) “Chargez de bagues, meubles, et vaisselles precieuses;” laden with rings, furniture, and precious vessels. — Fr . (134) See notes on chap. 3:22. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-11-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
지금 백성의 귀에 말하라. 이집트인을 약탈하라는 명령은 3장에서 이미 언급된 바 있으나, 하나님께서는 그것을 여기서 다시 반복하신다. 하나님께서는 잔인한 압제에서 자기 백성을 건져내시는 것만으로 충분히 여기지 않으시고, 그들이 전투에서 승리한 자처럼 전리품을 챙겨 풍성하게 떠나게 하고자 하셨다. 이것이 하나님의 비범한 은혜의 완성이었으니, 그들이 귀한 보물을 가득 싣고 영화롭게 나아가게 하신 것이다.
이스라엘 여인들이 금은 그릇을 빌린다는 구실로 가져간 것이 율법상 허용될 수 있었는지의 문제에 대하여 칼빈은 답한다. 하나님의 명령 그 자체가 그들을 절도나 기만의 혐의로부터 완전히 벗어나게 한다. 어떤 인간도 하나님의 명령에 이의를 제기하거나 흠잡을 수 없으니, 그분의 뜻은 모든 율법의 규범이기 때문이다. 하나님께서는 무제한적인 권능을 즐기시기 때문에 율법 위에 계신 것이 아니라, 그분의 무한한 정의의 완전성 안에서 율법을 필요로 하지 않으시기 때문이다.
어떤 이들은 이집트인들이 부당하게 강요한 혹독한 노동에 대한 보상이라고 하나, 칼빈은 더 근본적인 원리에 의거한다. 곧 온 땅의 끝을 손에 쥐고 왕국을 세우고 무너뜨리시는 하나님께서는 개인의 재물도 마음대로 분배하실 권리가 있으시다. 솔로몬은 "부자와 가난한 자가 함께 살거니와 그 모두를 지으신 이는 여호와이시니라"(잠 22:2)고 하였으니, 이는 하나님의 섭리가 부와 가난의 뒤섞임을 다스리심을 의미한다. 어떤 것이 절도냐 아니냐는 그것이 누구의 소유냐에 달려 있으니, 하나님께서 당신의 백성에게 옮기기로 기뻐하신 것은 더 이상 다른 이의 재물이 아니다.
또한 칼빈은 이 사례가 하나님의 특별 명령 없이 모방해서는 안 되는 특수한 경우임을 상기시킨다.
원주석
- 번역원본
commentary-section/cal-exo-11-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. And the Lord gave (135) the people favor. Because the Israelites never could have hoped that the Egyptians, who had before rapaciously stripped them of everything, would become so kind and liberal to them, Moses declares that men’s hearts are turned this way or that by God. For, as the Psalm testifies, that the Egyptians were impelled by Him “to hate His people,” ( Psalms 105:25 ,) that He might make way for their glorious deliverance; so He was able also to incline them in the opposite direction, that they should freely give what they had before harshly refused, and not without threats and blows. This doctrine is exceedingly useful to be known, because, when men are harsh and cruel to us, it: teaches us patience, whilst we are assured that the passions of wicked men only thus assail us, in so far as God would chastise our sins, and exercise and humble us. It affords also no little consolation to alleviate our pains, and seasonably arouses us to call upon God, that He would turn the minds of our enemies from brutality and unkindness to gentleness. It appears from many passages that this was ever the persuasion of all the pious, and unquestionably the expression of Jacob to his sons, “God Almighty give ( dabit ) you mercy before the man,” was founded on this general feeling. ( Genesis 43:14 .) But, since Scripture is full of such testimonies, let it suffice to have quoted this single one. Again, God does not always incline men to mercy, by the Spirit of regeneration, so that they should be changed from wolves to lambs; but sometimes by His secret inspiration He for a short time softens them though they know it not, as we read here of the Egyptians. In the second clause of the verse, where it is said, “Moreover the man Moses,” etc., an inferior and subordinate reason is given, which availed both to change the Egyptians as well as to encourage the Israelites, so that both of them reverently deferred to his words; for although this whole matter was governed by the power of God alone, still He did not act simply by Himself, but having chosen Moses as His minister, He assigned (136) a certain charge to him. Hence the veneration which made the Egyptians as well as the Israelites obedient to him, that his labor might not be in vain. He only speaks, indeed, of the Egyptian nation, (for after having spoken of “the land” first, he adds two divisions, “Pharaoh’s servants,” i.e., the nobles and courtiers, and then “the common people,” for so in this place I understand the word “people;”) but we shall soon see that the miracles had had a good effect upon the Israelites also, that they should more readily believe and obey. But; this passage teaches us that God’s servants are often prized and honored, where yet faith in their doctrine is not possessed, for although the Egyptians reverence and highly esteem Moses, they do not therefore incline to seek (137) after piety. And thus the wicked often fear God Himself, when influenced by particular circumstances, and yet do not devote themselves to His service. (135) Lat . , “dabit.” (136) “Il luy a laisse ce qui estoit de sa charge et vocation;” he left to him what pertained to his charge and calling. — Fr . (137) “A craindre Dieu d’une droite affection.” — Fr . return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-11-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호와께서 백성에게 은혜를 주셨다. 이스라엘 백성에게 그 모든 것을 착취했던 이집트인들이 이처럼 친절하고 너그럽게 변하리라고는 전혀 기대할 수 없었다. 모세는 이것이 하나님께서 사람의 마음을 이리저리 돌리시는 것임을 선언한다. 시편은 하나님께서 이집트인들로 하여금 "그의 백성을 미워하게 하셨다"(시 105:25)고 증언하는데, 이는 하나님께서 그들의 영광스러운 구원을 위한 길을 여시기 위함이었다. 마찬가지로 하나님께서는 이집트인들의 마음을 반대 방향으로 돌리실 수도 있으셨으니, 그들이 전에는 위협과 폭력을 써서도 주지 않던 것을 이제는 기꺼이 내어 주게 하신 것이다.
이 교훈은 매우 유익하다. 사람들이 우리에게 가혹하고 잔인할 때, 우리는 악한 이들의 격정이 하나님께서 우리의 죄를 징계하시고 우리를 훈련시키고 낮추시는 범위 안에서만 우리를 공격할 수 있음을 알기에 인내를 배우게 된다. 또한 하나님께서 원수들의 마음을 잔인함과 냉담함에서 온유함으로 돌려 달라고 그분께 부르짖는 계기가 된다. 야곱이 아들들에게 한 "전능하신 하나님께서 그 사람 앞에서 너희에게 자비를 베푸시기를 원하노라"(창 43:14)는 말은 바로 이 보편적인 확신에 근거한 것이었다.
그러나 하나님께서 항상 재생의 성령으로 사람들을 자비로 이끄시어 이리를 양으로 변화시키시는 것은 아니다. 때로는 자신도 알지 못한 채로 그분의 은밀한 감동에 의해 일시적으로 부드러워지게 하시니, 여기의 이집트인들이 그러한 경우이다. 다음 절에서 모세가 이집트인들이 모세를 높이 여겼다고 말하는 것은 그들이 순종하는 데 도움이 된 부수적인 이유를 제시한 것이다. 하나님께서는 홀로 일하시지 않고 모세를 그분의 사역자로 삼으셨으니, 이집트인들과 이스라엘인들이 그를 존경하여 그의 말에 순종하게 하셨다.
이 본문은 하나님의 종들이 때로 교리에 대한 믿음 없이도 존경받고 명예를 얻는다는 것을 가르친다. 이집트인들이 모세를 존경하면서도 경건을 구하지 않는 것처럼, 악인들도 특정 상황에서는 하나님을 두려워하면서도 정작 그분을 섬기는 데 헌신하지 않는다.
원주석
- 번역원본
commentary-section/cal-exo-11-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. And Moses said, Thus saith the Lord. I lately said that Moses did not go from Pharaoh’s presence until he had delivered the message of his final destruction. This denunciation is, therefore, connected with the foregoing passage. Whence it appears how courageously Moses sustained the menaces of the tyrant, whilst he willingly encounters him, and boasts that he shall be his conqueror, though he be not in his presence, by the death of his first-born son in the coming night. Nor is it to be doubted that Pharaoh was confounded with terror, since, although so cruelly repulsed, he dismissed the Prophet in safety. Assuredly, since so unreserved a threatening must; have inflicted a very bitter pang, so it would have aroused the cruelty of the raging tyrant, unless the same God who had endued His servant with admirable firmness, had also controlled the impetuosity of the savage beast. Why God, in inflicting punishment on the children, postponed till another time that of the fathers, whose sin was greater; why, in wreaking vengeance on the beasts, He spared men, it is not our province curiously to inquire, because (138) it is sinful to prescribe to God, whose incomprehensible wisdom surmounts all human understanding, what should be the rule or measure of His judgments. By bringing the children and beasts to punishment, He certainly represented clearly to the wicked despisers of His power, what they had deserved. The first-born of Pharaoh, who would have been heir of the kingdom, is placed in the first rank of victims; afterwards the whole body of humbler people is mentioned, for the maid-servants, who turned their revolving mills, occupied a very low and despised condition, as appears not only from the ancient poets, but from the testimony of Scripture itself. ( 1 Samuel 8:16 .) If any one chooses to observe the analogy between this plague and the unjust tyranny by which the Egyptians had afflicted Israel, God’s first-born son, I make no objection. God again puts a difference between the Egyptians and his own people, when he declares that, in the midst of the great cry, the latter shall be quiet and tranquil. For this is the meaning of the figure, “A dog shall not move his tongue,” because dogs are wont to bark at the very least noise in the night. Moreover, although such a separation between the faithful and unbelievers does not always appear, but rather do similar punishments generally involve them both together, yet in the final issue God divides them very widely one from the other. Wherefore we can never lose this felicity, that we know that all afflictions conspire unto the salvation of us, whom he has once embraced with His loving-kindness. (138) “Ce seroit un orgueil trop enorme;” it would be too enormous an impertinence. — Fr . return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-11-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
모세가 이르되 여호와께서 이같이 말씀하셨다. 칼빈은 모세가 바로 앞에서 떠나기 전에 그의 최후의 멸망을 선포하는 메시지를 전달했다고 앞서 말한 바 있다. 이 선포는 앞 본문과 연결된다. 이로써 모세가 폭군의 위협에도 얼마나 용기 있게 맞섰는지가 드러난다. 그는 바로의 면전이 아니더라도, 다가오는 밤 그 장자의 죽음을 통해 자신이 승리자가 될 것이라고 담대히 선언한다.
칼빈은 하나님께서 자녀와 짐승을 먼저 치시고 죄가 더 큰 어른들과 사람들을 나중에 치신 이유를 굳이 캐물을 필요가 없다고 한다. 하나님의 불가해한 지혜는 인간의 모든 이해를 초월하므로, 그분의 심판의 법칙이나 척도를 우리가 규정하려 드는 것은 죄악이다. 장자들과 짐승들을 벌함으로써 하나님께서는 그분의 권능을 멸시하는 악인들에게 그들이 마땅히 받아야 할 것이 무엇인지를 생생히 보여 주셨다.
하나님께서는 또한 이집트인들과 자기 백성 사이에 분명한 구별을 두시니, 그 큰 울부짖음 가운데서도 이스라엘 백성은 조용하고 평안할 것이라고 선언하신다. "개 한 마리도 혀를 놀리지 않을 것이라"는 비유적 표현이 이를 나타내니, 개는 밤에 조그만 소리에도 짖는 짐승이기 때문이다. 비록 신실한 자들과 불신자들에게 비슷한 재앙이 동시에 닥치는 것처럼 보일지라도, 최후의 결말에 있어서 하나님께서는 그들을 크게 나누신다. 따라서 우리는 하나님께서 한 번 그분의 사랑으로 품어 주신 우리에게 모든 고난이 구원으로 귀결된다는 이 복락을 결코 잃을 수 없다.
원주석
- 번역원본
commentary-section/cal-exo-11-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
8. And all these thy servants shall come down. Thus far Moses had reported the words of God; he now begins to speak in his own person, and announces that, by Pharaoh’s command, messengers would come from his court, who would voluntarily and humbly crave for what he had refused respecting the dismissal of the Israelites. The great asperity of these words inflicted no slight; wound on the tyrant’s mind, for it was the same as if he had said — Thus far I have entreated you to allow God’s people to depart; now, whether you will or not, I will freely go, and not even without the request of yourself and your followers. What he then relates, that he went out “in the heat of anger,” (139) or “in a great anger,” shows us that the servants of God, even when they truly and faithfully perform their duty, are so disturbed with indignation against sin, that they are by no means restrained from being affected with anger. Nor is there any question that Moses was thus excited to wrath by the impulse of the Spirit. Yet, since we are naturally too prone to impetuous passions, we must diligently beware lest our indignation exceed due bounds. The Spirit awakened in the heart of Moses this zeal, which here is mentioned, but he at the same time moderated it, so that it should contain no admixture of unregulated passion. But since it may, and often does happen that the faithful, when influenced by pious zeal, still do not sufficiently restrain themselves, nor keep themselves within due bounds, the spirit of gentleness and propriety must be asked of God, which may prevent all excesses. Yet the anger of Moses is a proof to us that God would not have us lazily and coldly perform the duties which He entrusts to us; and, therefore, that nothing is more preposterous than for certain cynics, whilst they jokingly and ridiculously philosophize concerning the doctrines of religion, and sting God’s servants with their laughing and wanton witticisms, to deride their vehemence, which is rather worthy of the highest praise. (139) Margin, A. V. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-11-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
네 모든 신하가 내게 내려와. 지금까지 모세는 하나님의 말씀을 전달하였다. 이제 그는 자신의 말로 이야기하면서, 바로의 조정에서 신하들이 자발적으로 이스라엘의 출발을 간청하러 올 것이라고 선언한다. 이 말들의 신랄함은 폭군의 마음에 적잖은 상처를 주었을 것이니, 마치 "지금까지는 내가 하나님의 백성을 보내 달라고 당신에게 탄원하였으나, 이제는 당신이 원하든 원하지 않든 내가 자유로이 떠날 것이요, 당신과 당신의 신하들이 간청하지 않아도 그렇게 할 것이다"라고 말하는 것과 같았다.
모세가 "크게 노하여" 떠났다는 기록은 하나님의 종들도 자신의 직분을 충실히 수행하면서도 죄에 대한 의로운 분노로 흔들릴 수 있음을 보여 준다. 모세의 이 분노는 성령의 충동에 의한 것이었음에 틀림없다. 그러나 우리는 본래 격렬한 감정에 너무 쉽게 기울어지므로, 우리의 의분이 마땅한 한계를 넘지 않도록 각별히 조심해야 한다. 성령께서 모세 안에 이 열심을 일으키셨으나 동시에 그것을 조절하시어 무절제한 격정의 혼합이 없도록 하셨다. 하나님의 종들이 경건한 열심에 의해 움직이더라도 충분히 자신을 억제하지 못할 때가 있으니, 모든 과잉을 막아 줄 온유함과 절도의 영을 하나님께 구해야 한다.
모세의 분노는 하나님께서 우리에게 맡기신 직분을 나태하고 냉담하게 수행하기를 원치 않으신다는 것을 증거한다. 따라서 어떤 냉소가들이 종교 교리에 대해 비웃으면서 하나님의 종들의 열정을 조롱하는 것은 가장 어리석은 행동이니, 그 열정은 오히려 최고의 칭찬을 받기에 합당하다.
원주석
- 번역원본
commentary-section/cal-exo-11-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9. And the Lord said unto Moses. This seems to be a representation of the reason why Moses was so angry; viz., because he had been forewarned that he had to do with a lost and desperate man. When, therefore, after so many contests, he sees the dominion of God despised by the audacity and madness of the tyrant, deeper indignation bursts from him in their last struggle; especially because he sees before his eyes that detestable prodigy, viz., an earthen vessel so bold as to provoke God with indomitable obstinacy. But God had foretold to Moses (as we have already seen) the end of this his exceeding stubbornness, lest, having so often suffered repulse, he should faint at length. Otherwise, there might have crept in no trifling temptation, as to how it could please God to contend in vain with a mortal man. And it was absurd that the hardness of a human heart could not be either subdued, or corrected, or broken by the divine power. God, therefore, asserts that He was thus designing His own glory, which he desired to manifest by various miracles; and on this account he adds again in the next verse, that Pharaoh’s heart was again hardened by God Himself; whereby he signifies, that the tyrant thus pertinaciously resisted, not without the knowledge and will of God, in order that the deliverance might be more wonderful. return to ' Top of Page ' Exodus Exo 10 Exodus Exo Exodus Exo 12 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 11". 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Pericope (part_of)
- part_of
pericope/per-exo-11-003
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호와께서 모세에게 이르시되. 이 구절은 모세가 왜 그토록 분노하였는지의 이유를 설명하는 것처럼 보인다. 곧 그가 미리 이 사람이 완전히 타락하여 절망적인 자임을 경고받았기 때문이다. 그토록 많은 싸움을 거친 후에도 하나님의 통치를 폭군의 방자함과 광기로 멸시하는 것을 보았을 때, 특히 그 마지막 싸움에서 흙으로 만든 그릇이 굴복할 수 없는 완고함으로 감히 하나님을 도발하는 그 가증스러운 이적을 목도하면서 모세는 더 깊은 분노가 터져 나왔다.
하나님께서는 모세에게 이 극심한 완고함의 끝을 미리 알려 주셨으니, 이는 수많은 좌절 끝에 모세가 결국 낙심하지 않도록 하기 위함이었다. 그렇지 않았다면, 어찌하여 하나님께서 필멸의 사람과 헛되이 다투는 것을 기뻐하시는가 하는 적잖은 시험이 찾아들었을 것이다. 한 인간의 마음의 완고함이 신적 권능으로도 굴복되거나 고쳐지거나 깨어질 수 없다는 것은 불합리하기 때문이다. 그러므로 하나님께서는 여러 기적들로 드러내고자 하신 그분 자신의 영광을 위해 이렇게 계획하고 계셨다고 주장하신다. 그리고 이 때문에 다음 절에서 바로의 마음이 하나님 자신에 의해 다시 강퍅해졌다고 덧붙이시니, 이는 폭군이 이렇게 완강히 저항한 것이 하나님의 지식과 뜻 없이 이루어진 것이 아니라, 구원이 더욱 놀랍게 드러나도록 하기 위함이었음을 의미한다.
원주석
- 번역원본
commentary-section/cal-exo-11-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역