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주석[칼빈] — 출애굽기 12장 · 유월절 제정

요약
칼빈 주석 · 섹션 19개 · 한국어 번역 있음(한국어 우선) · 본문 보기
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1절 카드 ↗

1. And the Lord spake. Although the institution of the Passover in some degree appertains to the Fourth Commandment, where the Sabbath and Feast-days will be treated of; yet, in so far as it was a solemn symbol (308) of their redemption, whereby the people professed their obligation to God their deliverer, and in a manner devoted themselves to His dominion, I have not hesitated to insert it here as a supplement of the First Commandment. The observation of the day itself will again recur in its proper place; it will only be suitable to observe here, that God enjoined this ceremony in order that He might wholly bind the people under obligation to Himself alone, and that from it the Israelites might learn that they should never turn away from Him, by whose kindness and hand they were redeemed. For by these means He had purchased them to Himself as His peculiar people; and, therefore, whenever He reproves them for declining from His pure worship, He complains that they were forgetful of this great favor, the memory of which ought to have been sufficient to retain them. In effect, then, the celebration of the Passover taught the Israelites that it was not lawful for them to have regard to any other God besides their Redeemer; and also that it was just and right for them to consecrate themselves to His service, since He had restored them from death to life; and thus, as in a glass or picture, He represented to their eyes His grace; and desired that they should on every succeeding year recognize what they had formerly experienced, lest it should ever depart from their memory. First, let us define what the Passover (Pascha) is; (309) I use its trite and ordinary name. In its etymology there is no difficulty, except that the passage (transitus) of God, is equivalent to His leaping over, (transilitio) whereby it came to pass that the houses of the Israelites remained untouched; for Isaiah, (310) speaking of the second redemption, unquestionably alludes to this place, when he says, I will leap over Jerusalem. The reason, then, for this expression being used is, that God’s vengeance passed over the Israelites, so as to leave them uninjured. With respect to the twofold mention by Moses of a passing-over, observe that the same word is not used in both places; but Pesah (311) refers to the chosen people, and Abar to the Egyptians; as if he had said, my vengeance shall pass through the midst of your enemies, and shall everywhere destroy them; but you I will pass over untouched. Since, then, God was willing to spare His Israel, He awakened the minds of the faithful to the hope of this salvation, by the interposition of a sign; (312) whilst He instituted a perpetual memorial of His grace, that the Passover might every year renew the recollection of their deliverance. For the first Passover was celebrated in the very presence of the thing itself, to be a pledge to strengthen their terrified minds; but the annual repetition was a sacrifice of thanksgiving, whereby their posterity might be reminded that they were God’s rightful and peculiar dependents (clientes). Yet both the original institution and the perpetual law had a higher reference; for God did not once redeem His ancient people, that they might remain safely and quietly in the land, but He wished to bring them onward even to the inheritance of eternal life, wherefore the Passover was no less than Circumcision a sign of spiritual grace; and so it has an analogy and resemblance to the Holy Supper, because it both contained the same promises, which Christ now seals to us in that, and also taught that God could only be propitiated towards His people by the expiation of blood. In sum, it was the sign of the future redemption as well as of that which was past. For this reason Paul writes, that “Christ our Passover is slain,” ( 1 Corinthians 5:7 ;) which would be unsuitable, if the ancients had only been reminded in it of their temporal benefit. Yet let us first establish this, that the observation of the Passover was commanded by God in the Law, that He might demand the gratitude of His people and devote to Himself those who were redeemed by His power and grace. I now descend to particulars. God commands the Israelites to begin the year with the month in which they had come out of Egypt, as if it had been the day of their birth, since that exodus was in fact a kind of new birth; (313) for, whereas they had been buried in Egypt, the liberty given them by God was the beginning of a new life and the rising of a new light. For though their adoption had gone before, yet, since in the mean time it had almost vanished from the hearts of many, it was necessary that they should be in a manner re-begotten, that they might begin to acknowledge more certainly that God was their Father. Wherefore He says in Hosea, “I am the Lord thy God from the land of Egypt, and thou shalt know no God but me,” ( Hosea 12:9 , and Hosea 13:4 ;) because He had then especially acquired them to Himself as His peculiar people; and He speaks even more clearly a little before, “when Israel was a child, then I loved him, and called my son out of Egypt.” ( Hosea 11:1 .) Now, although it was common to the race of Abraham with other nations to begin the year with the month of March; yet in this respect the reason for it was different, for it was only to the elect people that their resurrection was annually put before their eyes. But, up to that time, the Hebrews themselves had begun their year with the month of September, which is called in Chaldee Tisri, and in which many suppose that the world was created; because immediately on its creation the earth produced ripe fruits, so that its fecundity was in perfection. And still there remains among the Jews a twofold manner of dating and counting their years; for, in all matters which relate to the common business of life, they retain the old and natural computation, so that the first month is the beginning of Autumn; but, in religious matters and

Pericope (part_of)

절 (explains)

bible-text/exo-12-1

Source

여호와께서 말씀하셨다. 유월절의 제정은 어느 면에서 제4계명에 해당하는 것이어서 안식일과 절기 문제를 다룰 때 다루어야 마땅하지만, 그것이 구속의 장엄한 표징으로서 백성이 구원하신 하나님께 대한 의무를 고백하고 그분의 통치에 자신을 헌신하는 방식이기도 하므로, 칼빈은 이를 제1계명의 보충으로 여기에 삽입하는 것을 망설이지 않는다.

칼빈은 먼저 유월절을 정의한다. 어원상 어려움은 없으니, 하나님의 '통과'(transitus)는 곧 '뛰어넘음'(transilitio)과 같아서, 이스라엘 집들이 해를 입지 않게 되었다는 뜻이다. 이사야도 재차 이 구절을 암시하여 "주께서 예루살렘을 뛰어넘으리라"고 하셨다. 따라서 이 표현을 사용한 이유는 하나님의 심판이 이스라엘인들을 그냥 통과하여 그들이 다치지 않게 되었기 때문이다.

모세가 유월절을 두 가지 의미로 언급한다는 사실에 관해서, 같은 단어가 두 곳에 다 쓰인 것은 아니다. '페사흐'(Pesah)는 선택된 백성과 관련되고, '아바르'(Abar)는 이집트인들과 관련된다. 마치 "내 심판이 네 원수들 가운데를 통과하여 어디서든 그들을 멸하겠으나, 너는 다치지 않게 지나가겠다"고 말씀하시는 것과 같다.

하나님께서 이스라엘을 아끼고자 하셨으므로, 가시적 표징을 중간에 두어 신자들의 마음을 이 구원의 소망으로 일깨우셨다. 동시에 그분은 그 은혜의 영구적인 기념을 제정하시어 유월절이 해마다 구원의 기억을 새롭게 하도록 하셨다. 첫 번째 유월절은 사건 자체가 일어나는 바로 그 자리에서 공포에 질린 이들의 마음을 굳게 하는 보증으로 지켜졌으나, 해마다 반복되는 유월절은 감사의 제사였으니, 이를 통해 후대가 자신들이 하나님의 고유한 피보호자임을 상기하게 되었다.

그러나 최초의 제정과 영구적인 율법 모두 더 높은 목적을 지향하였다. 하나님께서는 고대 백성을 한 번 구원하신 것이 그들이 땅에서 안전하고 조용히 지내도록 하기 위함이 아니라, 영원한 생명의 기업으로 이끌어 가기 위함이셨다. 그러므로 유월절은 할례와 마찬가지로 영적 은혜의 표징이었으며, 성찬과 유사성과 닮음을 가진다. 그것은 그리스도께서 지금 성찬에서 우리에게 인치시는 동일한 약속을 담고 있었으며, 하나님께서는 오직 피의 속죄를 통해서만 자기 백성에게 화목하실 수 있음을 가르쳤다. 요컨대 그것은 이미 이루어진 구속과 앞으로 올 구속 모두의 표징이었다. 이 때문에 바울은 "우리의 유월절 양 곧 그리스도께서 희생이 되셨다"(고전 5:7)고 기록한 것이니, 만약 옛 사람들이 그 안에서 단지 시간적인 유익만 상기받았다면 이 말씀은 적합하지 않았을 것이다.

원주석

3절 카드 ↗

3. Speak ye unto all. A question is asked on this passage, why, when one Lamb alone was offered in sacrifice for the reconciliation of the Church, and God was propitiated by the blood of one Christ alone, He should have commanded a lamb to be slain in every house, as if there were to be a special sacrifice for every one apart? The reply is easy; because, although all were protected from destruction by the same blood, and the general rite united them altogether into fellowship in the same expiation, yet still it was not unreasonable that, by that special application, so to speak, God would have every family separately reminded, so as to feel the grace more peculiarly conferred on itself. Thus now-a-days we have all the same baptism, whereby we are ingrafted in common into the body of Christ; yet His baptism is conferred on every individual, that they may more surely acknowledge that they are partakers in the adoption, and therefore members of the Church. God, then, in commanding them to slay a lamb in every house, did not wish to draw away the people to different grounds of hope, but only to shew them in a familiar way, that all houses were under obligation to Him, and that not only the salvation of the whole people ought to be confessed to come from Him, but that His singular blessing ought to shine forth in every family. The cause of his desiring the neighbors to be added if the number of people in one house were not, sufficient to eat the Passover, was that nothing might be left of it; and this amongst others appears to have been the chief reason why the whole lamb was to be consumed, viz., lest they should mix this sacred feast with their daily food, and also lest its dignity should be diminished by appearing in the form of tainted meat. Perhaps, too, God provided this, lest any superstition should creep in from the preservation of the remnants; and therefore commanded the very bones to be burnt. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-12-3

Source

온 회중에게 말하여라. 한 마리의 어린양만이 교회의 화목을 위해 희생으로 드려지고 오직 한 그리스도의 피만으로 하나님께서 화목하심을 받으셨는데, 어찌하여 각 집마다 어린양을 잡으라고 명령하셨는지에 대해 질문이 제기된다. 대답은 간단하다. 모든 사람이 동일한 피에 의해 멸망에서 보호를 받고, 일반적인 의식이 그들 모두를 같은 속죄의 교제 안에 연합시켰지만, 그러한 특별한 적용을 통해 하나님께서는 각 가정이 따로 상기를 받아 그 은혜가 특별히 자신에게 주어진 것임을 느끼게 하시는 것이 부당하지 않다는 것이다.

이처럼 오늘날 우리는 모두 같은 세례를 받아 그리스도의 몸 안에 공동으로 접붙여지지만, 그분의 세례는 각 개인에게 주어지니, 그들이 입양에 참여하고 따라서 교회의 지체임을 더욱 확실하게 인식하도록 하기 위함이다. 이웃을 추가하여 참여하게 하라는 명령은 유월절 양이 남겨지지 않도록 하기 위함이었다. 이것이 전체 어린양을 다 먹어야 한다고 명령하신 주된 이유들 중 하나로 보이니, 곧 이 신성한 음식이 일상적인 음식과 혼합되지 않도록 하고 또한 그 위엄이 상한 고기처럼 대접받는 것에 의해 손상되지 않도록 하기 위함이다. 또한 하나님께서 나머지를 보존함으로써 어떤 미신이 스며들지 않도록 예비하셨을 것이니, 그래서 뼈까지 태우도록 명령하셨다.

원주석

5절 카드 ↗

5. Your lamb shall be without blemish. We shall see elsewhere, that in all their sacrifices prescribed by the Law they were diligently to beware, lest there should be any spot or fault in them; and by this the people were reminded, that the expiation was not legitimate, unless it possessed the utmost perfection, such as is never to be found in men. It is not to be wondered, therefore, that God should now require the Passover to be of one year old, and without blemish, that the Israelites might know that in order to propitiate God, a more excellent price was required than could be discovered in the whole human race; and since such excellency could much less exist in a beast, the celestial perfection and purity of Christ was shewn forth by this visible perfection of the lamb, or kid. It was with reference to this also that; they were commanded to keep it up separate from the rest; of the flock, from the tenth until the fourteenth day of the month. As to God’s will, that the side-posts and lintel should be sprinkled with blood, by this sign He plainly taught them, that the sacrifice would profit none but those who were stained and marked with Christ’s blood; for this sprinkling was equivalent to their bearing each one the mark: of His blood upon their forehead. And, in effect, Christ, by the outpouring of His blood, has not delivered all, but only the faithful, who sanctify themselves with it. That internal sprinkling indeed holds the first place, which Peter teaches us to be effected by the power of the Spirit, ( 1 Peter 1:2 ;) yet by this external sign the Israelites were instructed that they could not be protected from God’s wrath, except by holding up against it the shield of the blood. And this corresponds with the lesson learnt above, that the same universal sacrifice was offered particularly in every house, in order that thus its peculiar instruction might affect them more seriously, when generally it would have been uninteresting and ineffectual. I prefer to be ignorant as to why He required the flesh to be roasted and not boiled, rather than to invent such unfounded subtleties, as that Christ was, in a manner, roasted on the Cross. A nearer approach to the truth appears to me to be, that God desired thus to mark their haste, because, when their implements were all packed up, the meat would be more easily roasted on a spit than cooked in the pot. And this also is the tendency of the precept respecting the manner of eating it, in which three things are to be observed, the unleavened bread, the sauce of bitter herbs, and the girded loins, together with the rest of the costume of travelers. Undoubtedly God commanded the bread to be made without leaven on account of their sudden departure, because He would snatch his people out of Egypt, as it were, in a moment; and, therefore, they baked unleavened loaves out of flour hurriedly kneaded. (315) It was required that the remembrance of this should be renewed every year, in order that their posterity might know that their deliverance was afforded them from above, since their fathers hastily took flight without having made any preparation for their journey; for any greater preparation would have thrown some shade upon the divine grace, which shone forth more brightly on account of their want of food. God would have them content with bitter herbs, because hasty travelers, and especially in an enemy’s country, are satisfied without delicacies, and whatever sauce they meet with is very grateful to their taste, nor does its bitterness seem offensive to them, as it does in seasons of abundance and ease. Possibly too they were reminded of their former condition; for under so dire and bitter a tyranny nothing could be sweet or pleasant. But their haste was still more plainly represented by their eating the lamb hurriedly with their shoes on their feet, and their loins girded, and leaning on their staves. Men pass from their suppers to bed and to repose; and therefore the ancients used both to take off their shoes and to lie down to it; but the people’s necessity inverts this order, since they were compelled to fly immediately from their supper. And hence the reason is subjoined, “it is the Lord’s passover;” since they escaped in safety amidst the confusion, and when the sword of God was raging. We must, however, bear in mind what we have already said, that the use of this sacrament was twofold, both to exercise the people in the recollection of their past deliverance, and to nourish in them the hope of future redemption; and therefore the passover not only reminded them of what God had already done for His people, but also of what they were hereafter to expect from Him. Consequently there is no doubt that the Israelites ought to have learnt from this rite that they were redeemed from the tyranny of Egypt on these terms, viz, that a much more excellent salvation still awaited them. But this spiritual mystery was more clearly laid open by the coming of Christ; and therefore Paul, accommodating this, ancient figure to us, commands us, because “Christ our passover is sacrificed for us,” to “keep the feast, not with old leaven, neither with the leaven of malice, and wickedness; but with the unleavened bread of sincerity and truth.” ( 1 Corinthians 5:7 .) God therefore formerly wished the houses, in which the Passover was celebrated, to be free from all corruption; and far more does it become us now to take care of this, lest the sacrifice wherewith Christ has redeemed us from eternal death, should be polluted by any leaven of wickedness. To the same effect (316) is what follows, warning us lest we should be devoted to the attractions of the world, and lest our course should be delayed by the enticements of pleasure; but that we are pilgrims on earth, and should be ever girt and ready to make haste; and that although the cross of Christ be bitter, yet we should not refuse to taste it. (315) “N’ayant pas logsir d’avoir du pain ordinaire;” not having time

Pericope (part_of)

절 (explains)

bible-text/exo-12-5

Source

흠 없는 어린양으로 하여라. 율법에 규정된 모든 제사에서 반점이나 흠이 없어야 한다는 것은 다른 곳에서도 볼 수 있을 것이다. 이를 통해 백성은 정당한 속죄는 완전한 온전함이 없이는 성립하지 않음을 상기받았으니, 그러한 온전함은 인간에게서는 결코 찾아볼 수 없다. 그러므로 하나님께서 유월절 양이 일 년 된 것이어야 하고 흠이 없어야 한다고 요구하신 것은 놀랍지 않으니, 하나님을 화목하게 하기 위해서는 전 인류에게서 발견될 수 있는 것보다 더 탁월한 대가가 요구된다는 것을 이스라엘이 알도록 하기 위함이었다. 짐승에게서 그러한 탁월함이 있을 수 없으므로, 어린양 또는 염소의 이 가시적인 완전함으로 그리스도의 천상적 완전함과 순결이 나타내어졌다.

문설주와 인방에 피를 뿌리라는 명령의 의미에 대하여 칼빈은 이 표징이 그리스도의 피로 물들고 표시된 자들만이 희생 제물의 유익을 얻을 것임을 분명히 가르친다고 말한다. 이 뿌림은 각 사람이 이마에 그분의 피의 표를 지니는 것과 같다. 베드로가 가르치듯이(벧전 1:2) 성령의 능력으로 이루어지는 내적 뿌림이 우선이지만, 이 외적 표징을 통해 이스라엘인들은 하나님의 진노로부터 피의 방패로 막지 않고서는 보호받을 수 없음을 배웠다.

칼빈은 고기를 삶지 않고 구우라고 하신 이유에 대해서는, 확실치 않은 것을 추측하기보다는 모른다고 인정하는 것을 선호한다고 솔직하게 밝힌다. 다만 하나님께서 그들의 급함을 표시하고자 하셨다는 설명이 더 진실에 가깝다고 본다. 무교병과 쓴 나물과 허리 동인 것 등의 식사 방식에 대해서도, 무교병은 갑작스러운 출발 때문에 급하게 반죽한 밀가루로 만든 것이었으며, 이 기억을 해마다 새롭게 하는 것은 후대가 그들의 구원이 위로부터 주어진 것임을 알게 하기 위함이었다. 쓴 나물은 서두르는 여행자들이 적의 땅에서 진미 없이도 만족하는 것을 나타내며, 또한 이집트에서의 과거 처지를 상기시켰을 수도 있다. 그들이 신을 신고 허리를 동이고 지팡이를 짚고 급히 먹는 것은 저녁 식사 직후 즉시 도망쳐야 했던 것을 보여 준다.

칼빈은 이 성례의 사용이 이중적이었음을 상기시킨다. 곧 지나간 구원의 기억으로 백성을 훈련시키는 것과, 그들 안에 장래의 구속 소망을 기르는 것이었다. 그러므로 바울이 "우리의 유월절 양 곧 그리스도께서 희생이 되셨다"는 이 고대의 모형을 우리에게 적용하여, 우리로 "묵은 누룩도 없이, 악하고 사악한 누룩도 없이, 오직 순결함과 진실의 무교병으로 절기를 지키라"(고전 5:7)고 명하는 것이다. 그리고 이어지는 것은 세상의 매력에 헌신하지 않도록, 쾌락의 유혹으로 우리의 걸음이 지체되지 않도록, 우리가 이 땅의 순례자임을 알고 항상 허리를 동이고 서둘 준비가 되어 있도록 경계하는 것이다.

원주석

12절 카드 ↗

12. For I will pass through the land. This refers to the first passover, the night in which they were to be delivered from Egypt; and God expressly declares that He will be the judge against the false gods, because it then especially appeared how utterly unable they were to help, and how vain and fallacious was their service. The absurd commentary of some of the Rabbins (317) is tame and far-fetched, that the idols should be cast down, because by the single miracle of their redemption, all superstitions were magnificently overturned, and whatsoever men believed about idols was condemned as folly and delusion. God therefore affirms, that he would not only conquer the nation itself, but its very gods. Perhaps Isaiah alludes to this passage when he says, “Behold, the Lord rideth upon a swift cloud, and shall come into Egypt; and the idols of Egypt shall be moved at his presence,” ( Isaiah 19:1 ;) for wherever He has appeared as the Savior of His people, He has asserted His glory in opposition to all impious and corrupt religions. (317) C . found in S. M. that Onkelos and the Rabbis said the Egyptian idols were laid prostrate. — W . return to ' Top of Page ' <a name="verse-14" class="com-number"

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이집트 땅을 통과하겠다. 이는 첫 번째 유월절, 곧 이집트에서 구원받던 밤에 대한 내용이다. 하나님께서는 거짓 신들에 대해 재판장이 되시겠다고 명백히 선언하시니, 그 구원의 기적 하나가 모든 미신을 장엄하게 뒤엎고 우상들에 대해 사람들이 믿던 모든 것을 어리석음과 환상으로 정죄하였기 때문이다. 어떤 랍비의 주석은 우상들이 타도된다고 설명하는데, 칼빈은 이것이 너무 평범하고 억지스럽다고 비판한다. 하나님께서는 그 민족 자체뿐 아니라 그 신들도 정복하시겠다고 확언하신다. 이사야가 "보라 여호와께서 빠른 구름을 타고 이집트에 임하시리니 이집트의 우상들이 그 앞에서 떨 것이요"(사 19:1)라고 말할 때 이 구절을 암시하고 있을 것이다. 하나님께서는 자기 백성의 구원자로 나타나실 때마다 모든 불경건하고 타락한 종교들에 맞서 그분의 영광을 주장하셨다.

원주석

14절 카드 ↗

14. And this day shall be unto you. This is spoken of its annual celebration, which was as well a monument of their exodus as a symbol of their future deliverance. As to its being called a rite, or ordinance for ever, (edictum soeculi,) I admit that by this expression perpetuity is meant, but only such as would exist until the renovation of the Church; and the same explanation will apply to circumcision, as well as to the whole ceremonial of the Law; for although by Christ’s coming it was abolished as concerns its use, yet did it only then attain its true solidity; and therefore the difference between ourselves and the ancient people detracts nothing from this perpetual statute; just in the same way as the new Covenant does not destroy the old in substance, but only in form. A little further on, where he says, “save that which every man must eat, that only may be done of you,” verse 18; the meaning is, that they must cease from every work, except the preparation of their day’s food; and this exception is expressly made, that they may not permit themselves to violate their sacred festivals by other business. return to ' Top of Page ' <a name="verse-15" class="com-number"

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이 날은 너희에게 기념이 될 것이다. 이것은 해마다 지키는 것에 대한 말씀이니, 출애굽의 기념이자 장래 구원의 표징이다. '영원한 율례'라는 표현에 대해 칼빈은 이 표현이 영속성을 의미하지만, 교회의 갱신이 있을 때까지의 영속성임을 인정한다. 같은 설명이 할례와 율법의 모든 의식에도 적용된다. 그리스도의 오심으로 사용의 측면에서는 폐지되었지만, 그 참된 견고함은 그때서야 비로소 얻었기 때문이다. 따라서 우리 자신과 고대 백성의 차이가 이 영구적인 율례에서 아무것도 빼앗지 않는다. 새 언약이 본질에서가 아니라 형식에서만 옛 언약을 없애는 것과 마찬가지이다.

원주석

15절 카드 ↗

15. Whosoever eateth leavened bread. This law specially refers to the keeping of the Passover. God had before forbidden the use of leaven; and He now enacts the punishment to be inflicted, if any should neglect the prohibition, and mingle leaven with the Paschal feast. But it is not without reason that we have postponed to this place what Moses has joined together with the institution of the Passover; for the plan proposed by us demands that the political laws, which sanction God’s worship by the denunciation of punishments, should occupy their peculiar place. From the punishment it appears that, although it may be in itself a trifling matter to abstain from leaven, (as Paul teaches that “bodily exercise profiteth little,” 1 Timothy 4:8 ,) yet, inasmuch as in this ceremony the redemption of the people was kept in memory, it was a very gross crime not to observe whatever God had prescribed, for we must estimate the importance of the rites of the law from their object. (69) (69) “ Selon leur fin, et leur verite .” — Fr . return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/exo-12-15

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누구든지 유교병을 먹으면. 이 율법은 특히 유월절을 지키는 것과 관련된다. 하나님께서는 앞서 누룩의 사용을 금지하셨고, 이제 그 금령을 무시하고 유월절 음식에 누룩을 섞는 자에게 내릴 벌을 제정하신다. 칼빈은 이것이 율법적 의식들에 대해 처벌의 선포로 하나님 예배를 제재하는 정치적 법률들이 속하는 특별한 자리에 배치된 것이라고 설명한다. 처벌로부터 알 수 있는 것은, 바울이 "육체의 연습은 약간의 유익이 있다"(딤전 4:8)고 가르치듯이 누룩을 삼가는 것이 그 자체로 사소한 문제일지 모르지만, 이 의식 안에서 백성의 구원이 기억 속에 보존되는 한, 하나님께서 규정하신 것을 지키지 않는 것은 매우 중한 범죄이다. 율법의 의식들의 중요성은 그 목적으로부터 판단해야 한다.

원주석

21절 카드 ↗

I have here omitted what Moses has related in the beginning of the chapter up to this verse, because it pertains to the perpetual doctrine of the Law. I shall hereafter insert it in its proper place. But., since here also God gave precepts as to the observation of the Passover, I have thought it right to interweave them with the history; because Moses does not merely teach here what God would have observed by His people in all ages, but relates what He required on a particular occasion. But my readers are to be reminded that some precepts are temporary, and some perpetual, like the Law itself. Of this we may see a clear and familiar example in the chapter before us. For up to this place, Moses had explained what; would be the due observation of the Passover year by year for ever; but now he only relates historically, that, on the night in which the people went forth, they celebrated the Passover according’ to God’s command. I shall, therefore, lightly touch upon what is here repeated; since a more fitting place for a full exposition will be, when we come to the doctrine of the law. The word פסה , (140) pesech, means a passing-over, not of the people, (as many have falsely thought,) but of God Himself, who passed over the houses of the Israelites without harm, when He slew the first-born in all Egypt. Since, then, the wrath of God, which then like a deluge covered the whole of Egypt, left the Israelites untouched, He instituted a memorial of His passing-over, whereby they had been preserved in safety amidst the public destruction of the whole land. He is also said to have passed-over the Egyptians, whom He deprived of their first-born; but after a different manner, because He spared His chosen ones, as if they had been far away, or protected in places of sure refuge. 21. Then Moses called for all the elders. His address is especially directed to the elders, that they might afterwards repeat it to the multitude; for he could not have been heard at the same time by so great a number of people. But, although the disorganization of the people had been terrible under that severe tyranny, still God willed that certain relics of order should be preserved, and did not suffer those, whom He had adopted, to be deprived of all government. This also had been an availing means of preserving their unity, so that the chosen seed of Abraham should not be lost. But Moses here only speaks of the sprinkling of the blood; because he had already addressed them as to the eating of the lamb. He therefore commands branches of hyssop to be dipped in the blood, which had been caught in the basin, and every one’s lintel and two side-posts to be sprinkled with this. By which sign God testified that He will preserve His people from the common destruction, because they will be discerned from the wicked by the mark of blood. For it was necessary that the Israelites should first be reminded, that by the expiation of the sacrifice, they were delivered from the plague, and their houses preserved untouched; and, secondly, that the sacrifice would profit them, only if its conspicuous sign existed among them. We elsewhere see that the Paschal lamb was a type of Christ, who by His death propitiated His Father, so that we should not perish with the rest of the world. But, already of old time, He desired to bear witness to the ancients under the Law, that He would not be reconciled to them otherwise than through the sacrifice of a victim. And there is no doubt that by this visible symbol He raised up their minds to that true and heavenly Exemplar, whom it would be absurd and profane to separate from the ceremonies of the law. For what could be more childish than to offer the blood of an animal as a protection against the hand of God, or to seek from thence a ground of safety? God, then, shows that He spares the Israelites on no other condition but that of sacrifice; from whence it follows, that the death of Christ was set before them in this ordinance, which alone constituted the difference between them and the Egyptians. But at the same time He taught that no advantage was to be expected from the blood poured forth, without the sprinkling; not that the external and visible sprinkling produced any good effect, but because by this familiar rite it was useful that the ignorant should be brought to perceive the truth, and that they might know that what was put before them Visibly must be spiritually fulfilled. It is notorious from the testimony of Peter, ( 1 Peter 1:2 ,) that our souls are sprinkled with the blood of Christ by the Spirit. This was typified by the bunch of hyssop, (141) which herb possesses great cleansing power, and therefore, was often used in other sacrifices also, as we shall hereafter see in the proper places. (140) פסח . So. Seb M. A leaping, or passing-over. It is well known that this version has been discussed and defended at considerable length by Archbishop Magee, in No. 35 of the Illustrations to his First Discourse on the Atonement. See Calvin’s farther explanations, when he comments on verse 1 of this chapter. — W (141) There has been much discussion as to the plant to which this name is given. “In no instance,” says the Illustrated Commentary, “has any plant been suggested, that at the same time had a sufficient length of stem, to answer the purpose of a wand or pole, and such detergent qualities, as to render it a fit emblem of purification.” The author himself has no question but. that it was of the genus Phytolacca ; which combines, in a remarkable manner, these two qualities. Dr. Royle, however, considers it to have been the caper-plant, ( Capparis spinosa ,), which possesses another important condition wanting in the Phytolacca , viz., that it still grows in the countries to which it is attributed in Scripture. return to ' Top of Page ' <a name="verse-23" class="com-number"

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(칼빈은 여기서 이 장의 초반부, 곧 이 절까지의 내용을 생략하였음을 밝히는데, 그것이 율법의 영구적인 교훈에 속하기 때문이다. 이 절부터는 특정한 상황에서 하나님께서 요구하신 것을 모세가 역사적으로 기술한 것이다.)

모세는 여기서 '페세흐'(페사흐)가 백성의 지나감이 아니라 하나님 자신의 지나감을 의미한다고 다시 설명한다. 이집트 전역에서 장자들을 치실 때 하나님께서는 해를 입히지 않고 이스라엘의 집들을 지나치셨다. 하나님의 진노가 이집트 전체를 홍수처럼 뒤덮었을 때, 그것이 이스라엘인들에게는 닿지 않았으니, 그분께서는 마치 그들이 멀리 있거나 안전한 피난처에 있는 것처럼 그들을 아끼셨다.

모세가 장로들에게만 말한 것은 그들이 나중에 군중에게 전하도록 하기 위함이었으니, 그렇게 많은 백성이 동시에 그의 말을 들을 수 없었기 때문이다. 그러나 그 혹독한 압제 아래서 백성의 조직이 끔찍하게 무너졌지만, 하나님께서는 일정한 질서의 잔재를 보존하기를 원하셨고, 그분이 입양하신 자들이 모든 정부를 빼앗기는 것을 허락하지 않으셨다. 이것이 이스라엘 자손이 단일한 백성으로서 아브라함의 선택된 씨가 사라지지 않는 데 도움이 되었다.

모세가 피 뿌리는 것만 말하는 것은 양 잡는 것에 대해서는 이미 말했기 때문이다. 그래서 그는 우슬초 가지를 대야에 담긴 피에 찍어 문설주와 상인방에 뿌리도록 명령한다. 이 표징으로 하나님께서는 피의 표시로 악인들과 구별될 것이기에 자기 백성을 공동의 멸망에서 보전하실 것임을 증언하셨다.

이스라엘인들은 두 가지를 상기할 필요가 있었다. 첫째, 그들이 제물의 속죄를 통해 재앙에서 구원받고 그들의 집이 온전히 보전된다는 것. 둘째, 그 제물은 그 현저한 표징이 그들 가운데 존재할 경우에만 유익을 끼친다는 것이다. 유월절 양이 그리스도의 예표였으니, 그분의 죽음이 아버지와 화목하게 하시어 우리가 나머지 세상과 함께 멸망하지 않게 하셨다. 그러나 하나님께서는 희생 제물에서 흘린 피가 뿌림 없이는 아무런 유익을 줄 수 없음을 가르치셨으니, 외적이고 가시적인 뿌림 자체가 좋은 효과를 낳는 것이 아니라 무지한 자들이 이 친밀한 의식을 통해 진리를 인식하는 것이 유익하기 때문이다.

우슬초는 정결케 하는 힘이 뛰어난 풀이어서 다른 제사들에도 자주 사용되었으며, 이것이 그리스도의 피가 성령의 능력으로 우리 영혼에 뿌려지는 것을 예표하였다.

원주석

23절 카드 ↗

23. For the Lord will pass through. He forbids them to go out during the night, lest they should mix themselves with the Egyptians, but commands them to keep quietly under the protection of the blood. By this sign they were admonished that they also were exposed to destruction, if they did not separate themselves from the unbelievers under the safeguard of the blood. Afterwards the promise: is added, that, provided this were done, the angel would pass them over, and inflict no injury upon them, because God would acknowledge the houses so marked as His own. Wherefore, it is again repeated, that they should alone be safe by the blessing of the blood, who should not neglect to sprinkle themselves with it; because faith alone confers upon us the salvation which is obtained by the slaughter of the victim. The angel, whom God had delegated for afflicting Egypt, is here undoubtedly called “the destroyer;” and, although He often executes His judgments by evil angels, it is to be gathered from other passages that this was one of the elect angels, who also was the minister of the people’s deliverance under Christ as the Head. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/exo-12-23

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여호와께서 통과하시리니. 그분께서는 이집트인들과 섞이지 않도록 그 밤에 밖에 나가지 말라고 하시고, 피의 보호 아래 조용히 있으라고 명하신다. 이 표징으로 그들은 자신들도 멸망에 노출되어 있으며, 피의 보호 아래 불신자들과 분리해야 한다는 것을 경고받았다. 그다음 약속이 주어지니, 이를 행하면 천사가 그들을 넘어가서 해를 입히지 않을 것인데, 하나님께서 그 표시된 집들을 자신의 것으로 인정하실 것이기 때문이다.

이집트에 재앙을 내리도록 하나님께서 위임하신 천사는 여기서 '멸망시키는 자'라고 불린다. 하나님께서는 종종 악한 천사들을 통해 심판을 집행하시지만, 다른 구절들로부터 이는 선택된 천사들 중 하나였으며, 그는 또한 머리이신 그리스도 아래서 백성의 구원의 사역자였음을 알 수 있다.

원주석

24절 카드 ↗

24. And ye shall observe this thing. He again repeats the precept as to its annual celebration, and expressly says, that, when they have come into the land, the recollection of their deliverance is yearly to be revived by this rite. He adds, however, what he had not before touched upon, that they should also teach their children, since, without the aid of this teaching, it would have been an unmeaning and useless spectacle. For doctrine may justly be called the life of sacraments, without which no rigor remains in them, so far are they from imparting to us any life. Lest, then, the passover should be a lifeless ceremony, God in this place enjoins that it shall not be mute; for in these words, “when your children shall say unto you,” Moses does not mean that they are to wait until their children make inquiry of their own accord, and anticipate the zeal of their parents; but he only indicates the age when they are capable of being taught. Yet, at the same time, he indirectly exhorts the children to teachableness, when their age admits of their understanding what the passover signifies, and enjoins them diligently to inquire into the use of the ceremony; that thus religion may be handed down, and may ever flourish amongst the people. Since, then, the Paschal Lamb corresponds with the Holy Supper, we may gather from hence, that none can be duly admitted to receive it, but those who are capable of being taught. return to ' Top of Page ' <a name="verse-25" class="com-number"

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너희는 이것을 규례로 지킬지어다. 하나님께서는 해마다 지키는 것에 관한 명령을 다시 반복하시고, 그들이 그 땅에 들어올 때 구원의 기억이 이 의식으로 해마다 새롭게 되어야 한다고 명백히 말씀하신다. 그러나 이전에 언급하지 않으셨던 내용을 덧붙이시니, 그들이 또한 자녀들을 가르쳐야 한다는 것이다. 이 가르침의 도움 없이는 그것이 의미 없고 쓸모없는 구경거리가 되었을 것이기 때문이다. 교리는 성례의 생명이라고 할 수 있으니, 그것 없이는 아무런 힘도 남지 않으며, 우리에게 어떤 생명도 나눠줄 수 없다. 따라서 유월절이 생명 없는 의식이 되지 않도록 하나님께서는 여기서 그것이 침묵하지 않을 것을 명하신다.

"자녀들이 너희에게 묻거든"이라는 말씀은 자녀들이 스스로 먼저 물을 때까지 기다리라는 것이 아니라, 그들이 가르침을 받을 수 있는 나이를 가리킨다. 동시에 간접적으로 자녀들에게 유월절의 의미를 이해할 나이가 되면 부지런히 그 의식의 용도를 탐구하도록 순종하는 마음을 권면한다. 이렇게 하여 종교가 전수되어 백성 가운데 항상 번성하게 된다. 유월절 양이 성찬에 해당하므로, 여기서 성찬에 합당하게 받기 위해서는 교육을 받을 수 있는 사람만이 인정될 수 있다는 것을 알 수 있다.

원주석

25절 카드 ↗

25. When ye come into the land. He now adds that this rite must be annually observed, in order that the memory of this extraordinary grace might never perish. But since a commandment is given respecting the continual observation (142) of the Sabbath, I postpone its explanation to a more appropriate place; except I would cursorily remark, that the proclamation of the blessing is annexed to the sign; because otherwise it would be an empty and unmeaning proceeding. God, therefore, would have the fathers proclaim it unto their children, so that the knowledge of their redemption, being handed down by tradition, may flourish in all ages. The word עבד , (143) gnebod, some have improperly rendered “work,” whereas it is rather used for “worship;” as in many passages to serve God means the same as to worship Him. We too, in French, call whatever relates to the exercises of piety “God’s service.” Finally, Moses adds that the people professed their faith and obedience by solemn adoration. This indeed they had already done from the beginning, but with little constancy, because they had been so harassed by their afflictions as to neglect their duty; but now they correct the fault of ingratitude. Therefore, they not only declare their feelings of seriousness by bowing the head, but give actual proof of them; for it is expressly said, that they diligently performed whatever was commanded. (142) The word “Sabbath,” which is not translated in the French, is probably an accidental interpolation. (143) עבדה . Est servitus et ministerium. Hic vero accipitur pro ritu. S M — W return to ' Top of Page ' <a name="verse-29" class="com-number"

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절 (explains)

bible-text/exo-12-25

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너희가 여호와께서 약속하신 땅에 들어가거든. 하나님께서는 이 의식이 해마다 지켜져야 한다고 덧붙이시니, 이 비범한 은혜의 기억이 결코 사라지지 않도록 하기 위함이다. 선포가 표징에 첨부되는 것은 그렇지 않으면 그것이 공허하고 의미 없는 행위가 될 것이기 때문이다. 그러므로 하나님께서는 아버지들이 자녀들에게 선포하기를 원하시니, 이렇게 구원의 지식이 전통으로 전수되어 모든 세대에 번성하게 된다. '예배'('에베드')를 어떤 이들은 '일'로 잘못 번역하지만, 그것은 오히려 '예배'를 의미하니, 하나님을 섬기는 것은 곧 그분을 경배하는 것과 같다. 마지막으로 모세는 백성이 장엄한 경배로 믿음과 순종을 고백하였음을 결론짓는다.

원주석

29절 카드 ↗

29. And it came to pass, that at midnight. Lest the hand of God should be hidden in this miracle, as well in the preservation of the people as in taking vengeance upon the Egyptians, Moses sets forth its power by many circumstances. For he both relates that the destruction took place at midnight, which was the time prescribed by God, and then adds, that all the first-born of the land were smitten, from the son of the king to the son of the captive in the dungeon. It is thus that he indicates proverbially the most abject persons, as he had said before, “unto the first-born of the maidservant that is behind the mill.” For it could only be by an extraordinary miracle that this calamity could affect every house without exception, at the same hour, especially when it extended even to the beasts. Thirdly, he recounts that all the Egyptians were aroused suddenly, and manifestly convinced that the God of Israel was wroth with them. Fourthly, that Pharaoh humbly prayed of Moses to lead forth the people in haste; nay, that he even importunately thrust them out. Yet not even by such clear and solid proofs has the dishonesty and impudence of some been prevented from attempting to upset by their falsehoods this memorable work of God. The calumnies are too well known which Josephus refutes in his reply to Apion the Grammarian; and it appears from Justin (144) that they were generally received. Nor can we wonder that the devil should have employed all sorts of artifices, so that by the introduction of various fables he might efface from men’s minds the redemption of the Church. But here also was manifested the admirable wisdom of God, that the futility of these absurdities refutes itself, without the use of any arguments against them. Perhaps there was no intention to deceive on the part of profane writers, when they reported these frivolous and silly stories about the Jews; for doubtless Strabo (145) desired to give the true history of the origin of circumcision when he wrote his foolish and unfounded fables. Nor did even Cornelius Tacitus, (146) although he wrote with malignant and virulent feelings, intentionally put himself to shame; but when by the impulse of Satan they obscured God’s glory, they were smitten with blindness and folly, so that their ridiculous want of truth might be discovered even by children; from whence, however, some sparks of fact may still be elicited, because God would not suffer so memorable an operation to be altogether forgotten, of which these blind men were the proclaimers, when the devil was using their aid to obliterate its memory. (144) Vide Justini Hist., lib. 36 cap. 2. (145) Vide Strabonis Geog., lib. 17 (146) C. Tacit. Hist., 5:3, 4. return to ' Top of Page ' <a name="verse-31" class="com-number"

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절 (explains)

bible-text/exo-12-29

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밤 12시에 일어나. 이 기적에서 하나님의 손이 감추어지지 않도록, 이스라엘의 보전과 이집트인에 대한 보복 모두에서 하나님의 권능을 드러내기 위해, 모세는 많은 상황들로 그 권능을 설명한다. 그는 멸망이 하나님께서 정하신 시각인 한밤중에 일어났음을 기록하고, 왕의 아들부터 지하 감옥의 포로의 아들에 이르기까지 온 땅의 장자가 쳐졌다고 덧붙인다. 이것이 모든 집에 예외 없이 같은 시각에 재앙이 내린 것을 속담처럼 나타내는 방식이니, 특히 짐승들에게까지 미쳤을 때 그러하다. 이것이 이루어지기 위해서는 비범한 기적이 필요하였다.

모세는 또한 이집트인들이 갑자기 일어나 이스라엘의 하나님께서 그들에게 진노하셨음을 분명히 확인하였음을 기록한다. 그리고 바로가 겸손히 모세에게 간청하여 급히 백성을 이끌고 나가라고 하였다. 이에 대해 칼빈은, 하나님께서 이 기적적인 역사를 사탄이 여러 우화들을 통해 사람들의 마음에서 지우려 모든 술수를 다 동원하게 하셨음을 주목한다. 그러나 이러한 말도 안 되는 것들의 허망함이 논리 없이도 스스로 드러나는 것이 하나님의 놀라운 지혜이다. 불경건한 저술가들이 유대인들에 대해 어리석고 우스운 이야기를 전할 의도가 없었을지 모르나, 하나님의 영광을 흐리게 하는 사탄의 충동을 받았을 때 그들은 눈이 멀고 어리석음의 심판을 받아 그들의 우스운 거짓됨이 아이들에게도 밝혀졌다.

원주석

31절 카드 ↗

31. And he called for Moses. It is not probable that God’s servants were recalled into the presence of Pharaoh; but the sense of this passage must be sought for in the prediction of Moses. Pharaoh, therefore, is said to have called them, when, by sending to them his chief courtiers, he compelled their departure. And this is sufficiently proved by the context, because it is immediately added, that the Israelites were by the Egyptians compelled to go out: in haste. Therefore, although Pharaoh never should have seen Moses from the time that he threatened him with death if he came to him again, there is nothing absurd in saying that he called for him when he sent his nobles to him with his command. The perturbation of an alarmed and anxious person is expressed to the life in these words, — “Rise up, get you forth, both ye and your children; go, serve the Lord; also take your flocks and your herds, as ye have said.” For he takes no less precaution lest he should give any occasion for delay, than he had before been diligent in bargaining. Whilst, then, he hastily cuts off all objections, the change in the man betrays itself, for the same God who had before hardened his iron heart has now broken it. Hence, too, that cry — the signal of despair — “We be all dead men;” hence, too, their readiness to give willingly of their substance, and to dress up in spoils those whom they had pillaged before. Nor indeed does he without reason repeat that this favor proceeded from divine inspiration, since there would never have been such liberality in robbers as willingly to proffer whatever precious things their houses possessed, and to give them to the Israelites, now ready to depart, whom they knew to be justly hostile to them on account of so many injuries. And that the children of Israel should be so prompt to obey, who before had been either slow, or inconstant, or sullen, or rebellious, was brought about by the guidance of the Spirit, who turned their hearts in a moment; since God well knew how to dispose opportunely all the springs of action. return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

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bible-text/exo-12-31

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바로가 모세를 불렀다. 하나님의 종들이 바로의 면전으로 다시 불러들여졌다는 것은 있을 법하지 않으니, 이 구절의 의미는 모세의 예언에서 찾아야 한다. 그러므로 바로가 그를 불렀다는 것은, 그의 주요 신하들을 보내어 이스라엘의 출발을 강요하였다는 의미이다. 이것은 즉시 이어지는 문맥으로 충분히 증명되는데, 이집트인들이 이스라엘인들에게 급히 나가도록 강요하였다고 되어 있기 때문이다. 따라서 모세가 다시 오면 죽이겠다고 협박했음에도 불구하고, 바로가 그에게 신하들을 통해 명령을 보냈다는 의미에서 그를 불렀다고 할 수 있다.

공포에 사로잡힌 사람의 혼란이 그 말들에 생생하게 표현되어 있다. "일어나서 가라, 당신도 이스라엘 자손도, 여호와를 섬기러 가라, 당신이 말한 대로 양과 소도 가져가라." 그가 서둘러 모든 이의를 잘라내는 것은, 전에는 협상에 그토록 열심이었던 것과 대조를 이루며 인간의 변화를 드러낸다. 그를 전에 강철 같던 마음을 굳게 하셨던 동일한 하나님께서 이제 그것을 깨뜨리셨다. 모세는 이 은혜가 신적 감화에서 비롯되었다고 되풀이하여 말하는데, 그렇지 않았다면 도둑들에게 그들이 약탈한 자들에게 진귀한 물건들을 자발적으로 제공하는 그런 관대함이 있었을 리 없기 때문이다.

원주석

37절 카드 ↗

37. And the children of Israel journeyed. Although it is probable that they were more widely dispersed, since that district could not have contained so great a multitude, especially when the Egyptians occupied it together with them; still because the recollection of the promise remained among them, from whence some hope of their redemption always was preserved, it is not wonderful that they should have preferred to be kept within narrow bounds, to their great inconvenience, rather than, by seeking other habitations, to separate from the main body. That this was the peculiar abode of the nation is plain also from what has gone before, where Moses related that they were forced to servile tasks in building those fortified cities wherein they might be shut up, as in prison. In the number of men which he reports, he commends the incredible miracle of God’s favor in increasing and multiplying their race. Thus is the effrontery of the impious refuted who think it a sufficient ground for their sneers, that this great people could not in so short a time have naturally proceeded from a single family; and therefore they burst out into unrestrained and blasphemous laughter, as if Moses were simply relating what had happened, and not rather extolling the extraordinary power of God in the sudden increase of His Church. But we know that it was no more a matter of difficulty for the Creator of the whole world to exceed the ordinary course of nature, in the multiplication of a particular nation, than at the beginning to produce speedily many people from one man and woman; and again, after the deluge, to renew the human race by a miraculous augmentation. Now, this is the peculiar character of the Church, that in producing and preserving it, God exerts unusual power, that it may be separated from the common condition of mankind; for although it sojourns on earth, yet is its nature in a manner heavenly, that the work of God may shine forth more brightly in it. No wonder then if, contrary to usual custom, it should emerge, as it were, from nothing, if it grows in the same way and makes continual progress. Such an example does Paul set before us in Romans 4:0 ., in the person of Abraham. But whilst the impious despisers of God betray their stupidity in their wicked audacity, when they estimate this work of God by their own senses and by common reason, so, too, do they foolishly err who attempt to defend Moses by philosophical arguments; for his intention was very different, viz., to show that the promises were not unfulfilled, “I will multiply thy seed as the stars of heaven, and as the sand which is upon the seashore,” ( Genesis 22:17 , and Genesis 12:2 , and Genesis 15:5 ,) the effect of which promises was beyond human comprehension. return to ' Top of Page ' <a name="verse-38" class="com-number"

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bible-text/exo-12-37

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이스라엘 자손이 라암셋에서 떠났다. 그들이 더 넓게 흩어져 있었을 가능성이 크지만, 이스라엘인들이 이 좁은 곳을 고수한 것은 그들이 언약의 기억 안에서 구원의 소망을 항상 유지하였기 때문이다. 모세가 보고하는 인원수에 있어서 그는 하나님의 은혜가 그들의 수를 놀랍도록 증가시키셨다는 것을 기념한다. 이로써 하나님의 권능을 멸시하는 자들의 방자함이 논박된다. 그들은 한 가족에서 이렇게 짧은 시간에 그 큰 민족이 자연적으로 나왔을 리 없다며 조롱하지만, 모세는 단순히 일어난 일을 기술하는 것이 아니라 하나님의 비범한 권능을 찬양하고 있다. 세상의 창조자가 처음에 한 남자와 여자로부터 많은 백성을 신속하게 낳게 하시거나, 홍수 이후 기적적인 증가로 인류를 새롭게 하셨듯이, 특정 민족을 일상의 자연의 과정을 초월하여 증가시키는 것이 그분께 어렵지 않다. 이것이 교회의 특별한 성격이니, 교회를 낳고 보전하는 데 있어서 하나님께서는 비범한 권능을 발휘하셔서 그것이 인류의 일반적인 조건과 구별되게 하신다.

원주석

38절 카드 ↗

38. And a mixed multitude. Although Abraham possessed many servants, yet is it scarcely probable that in the famine Jacob maintained any other persons in his family besides his own children, whom he could hardly so sustain as to preserve them from dying of hunger. And since Moses, in relating their coming into Egypt, does not mention any servants, we may conjecture that they brought no great number, because necessity compelled them to be content at any rate with a few. From hence we gather that the mixed multitude, which united themselves with the Israelites, were either the offspring of Egypt, or had migrated from the neighboring countries to take up their habitation there; as fertile lands often attract many strangers to them by the pleasures of abundance. The same expression is used in Nehemiah 13:3 , where it is said that “the mixed multitude” was separated from the true Israelites, lest all should promiscuously arrogate to themselves the same dignity, and, thus the Church should be polluted by a confused admixture, But if any should think it absurd that ungodly men, with no better hope before them, would voluntarily forsake a rich and convenient habitation in order to seek a new home as wanderers and pilgrims, let him recollect that Egypt had now been afflicted by so many calamities that by its very poverty and devastation it might easily have driven away its inhabitants. A great part of the cattle had perished; all the fruits of the earth were corrupted; the fields were ravaged and almost desert; we need not, therefore, wonder if despair should have caused many sojourners to fly away, and even some of the natives themselves. It may be also that, having been inhumanly treated, they shook off the yoke of tyranny when a way to liberty was opened to them. But although God gave His people a ready departure, still He did not choose to let them go out altogether without any inconvenience; for they go not out satiated with food, nor having delicately supped, but are compelled to carry in their bags unbaked masses of dough, that they may eat bread burned or toasted on the embers in their journey. By this example we are taught that God’s blessings are always mingled with certain inconveniences, lest too great delight should corrupt the minds of the godly. return to ' Top of Page ' <a name="verse-40" class="com-number"

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bible-text/exo-12-38

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섞인 무리도 그들과 함께 나갔다. 야곱이 이집트로 올 때 많은 종들을 데려왔다는 것은 있을 법하지 않으니, 기근 때에 그는 자신의 가족들을 겨우 부양할 수 있었을 것이다. 이 섞인 무리는 이집트의 후예이거나 풍요로운 땅의 혜택을 누리기 위해 인근 나라에서 이주한 사람들이었다. 느헤미야 13:3의 동일한 표현은 그들이 참된 이스라엘인들과 분리되었음을 말하니, 무분별하게 혼합함으로써 교회가 더럽혀지지 않도록 하기 위함이었다.

이집트가 그토록 많은 재앙으로 황폐해졌으니, 거주민들이 도망치도록 만들었음을 생각하면 이해가 된다. 가축의 많은 수가 죽었고, 지구의 모든 소산물이 부패하였으며, 밭은 황폐화되었다. 잔인한 대우를 받은 일부는 자유의 길이 열렸을 때 압제의 멍에를 벗어 던졌을 것이다. 하나님께서는 쉬운 출발을 허락하시면서도 완전히 불편 없이 나가게 하기를 원하지 않으셨으니, 그들이 날 반죽 덩어리를 담은 그릇을 메고 나가야 했기 때문이다. 이로써 하나님의 축복들이 언제나 어느 정도의 불편함과 섞여 있어, 너무 큰 즐거움이 경건한 자들의 마음을 부패시키지 않게 하심을 배운다.

원주석

40절 카드 ↗

40. Now the sojourning of the children of Israel. The beginning of this period is not reckoned from the coming down of Jacob, for it is very clear from other passages, that, from the time that Jacob entered into Egypt to the Exodus, not more than 230 years at most had passed. (147) The Jews generally only reckon 210; but Moses includes also the period during which Abraham and his children were not in possession of the promised land. The meaning therefore is, that from the time that the inheritance of the land of Canaan was given to Abraham, the promise was suspended for 400, years before his posterity enjoyed their right. For Paul also thus explains this difficulty, ( Galatians 3:17 ,) where he says, that God had confirmed his covenant with Abraham 430 years before the law was promulgated. Moses, therefore, dates the commencement of this period from the sojourning of Abraham, when he was still the lord of the land of Canaan by the just title of donation. With respect to the omission of the thirty years in the 15 th chapter of Genesis, in this there is no contradiction, because the land had already been promised to Abraham some years previously, though, so far from obtaining dominion over it, he had scarcely been permitted to occupy it as “a stranger.” Therefore God apprizes him, that 400 years still remained before he would put his descendants into possession of it; and, consequently, that the little time which had elapsed was not sufficient for the trial of his patience, but that both for himself and for his posterity there was need of extraordinary endurance, lest they should faint under the weariness of the long delay. Moreover, there is no departure from the usual manner of speaking, in His not exactly reckoning the number of years. More than 400 years, some twenty, or thereabouts, indeed, remained; but, since God had no other object than to exhort His people to patience, He does not accurately compute or define the exact number of years, because it was sufficient to put before them 400 years in a round sum. In the same way, it is added in the next verse, “at the end of 430 years,” viz., from the time that Abraham had begun to be the legitimate lord of the land; for Moses wished to show, that although God had long delayed the fulfillment of His promise, still His truth and faithfulness were certainly proved, not only because He had precisely performed what He had proraised, but because He had observed the: foreappointed time. He calls the people, weak as they were, by an honorable title, “the hosts of the Lord,” both to enforce again the power of God’s blessing, and to give due honor to His grace in ruling and marshalling so confused a band. Although soldiers may be accustomed to obedience, and have learnt from exercise to keep their ranks; although they may have generals, commandants, and captains, and banners also under which to range themselves, still it is a very difficult thing to march an army of 20,000, or 30,000 men by night without. confusion, and in good order; how great a miracle was it, then, for 600,000 men, with women and children, much baggage, herds, and flocks, and other encumbrances, to pass by night through the midst of enemies, and all to escape safely without a single exception! To the same effect, Moses repeats in the last verse of this chapter, that “the Lord did bring the children of Israel out — by their armies,” as much as to say, that there was no confusion in that immense multitude; since God performed the part of an incomparable Leader in His marvelous power. (147) This sentence is omitted in the French. The Latin is, “Hebraei communiter tantum decem recensent.” A reference, however, to R. Sal. Jarchi explains it, “you will find, (he says,) that from the arrival of the Israelites in Egypt to the time of their departure, was 210 years.” — In loco . Compare the LXX. return to ' Top of Page ' <a name="verse-42" class="com-number"

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bible-text/exo-12-40

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이스라엘 자손이 이집트에 거류한 날은. 이 기간의 시작은 야곱의 도래부터가 아니다. 다른 구절들로부터 야곱이 이집트에 들어온 때부터 출애굽까지는 기껏해야 230년을 넘지 않는다는 것이 매우 분명하기 때문이다. 모세는 아브라함과 그의 자녀들이 약속의 땅을 소유하지 못하였던 기간도 포함시킨다. 따라서 그 의미는 가나안 땅의 기업이 아브라함에게 주어진 때부터 그의 후손이 그 권리를 누리기까지 약속이 400년간 유예되었다는 것이다. 바울도 이 어려움을 그렇게 설명한다(갈 3:17). 모세가 이 기간의 시작을 아브라함이 가나안 땅에 나그네로 있던 때부터 계산한 것이다.

30년의 차이에 대해서는, 하나님께서 아브라함에게 약속을 주신 것이 여러 해 전이었는데, 그때도 그는 그 땅을 지배하기는커녕 거의 나그네로 허락받지 못하였다. 그러므로 하나님께서는 그가 400년이 지나야 후손들을 땅에 들이실 것임을 알리셨고, 따라서 이미 지난 짧은 시간은 그의 인내를 시험하기에 충분하지 않으며 그 자신과 후손 모두에게 오랜 지체로 인해 낙심하지 않을 탁월한 인내가 필요하다고 하신 것이다. 하나님의 목적이 인내로 백성을 권면하는 것이었기 때문에, 정확한 연수를 계산하지 않고 400년을 어림수로 제시하신 것이다.

그는 또한 비록 약하지만 백성을 '여호와의 군대'라는 영예로운 칭호로 부르니, 하나님의 축복의 권능을 다시 강조하고 그분이 혼란스러운 무리를 이끄시고 정렬시키신 은혜에 합당한 영광을 드리기 위함이다. 잘 훈련된 병사들도 야간에 혼란 없이 행군하기 어려운데, 여자들과 자녀들, 많은 짐과 가축 떼를 거느린 60만 명이 원수들 사이를 지나 단 한 명도 예외 없이 안전하게 탈출한 것은 얼마나 큰 기적인가! 그러므로 모세가 이 장 마지막 절에서 "여호와께서 이스라엘 자손을 그 군대대로 이집트 땅에서 인도하셨다"고 반복한 것은 하나님께서 그 놀라운 권능으로 비할 데 없는 인도자의 역할을 다하셨음을 의미한다.

원주석

42절 카드 ↗

42. It is a night to be much observed. He shows that the Israelites have good cause for sacrificing to God with a solemn ceremony year by year for ever, and for celebrating the memory of that night; and that the Passover was instituted in token of their gratitude. But this admonition was very useful, in order that the Israelites should retain the legitimate use of this solemn feast-day, and that it might not grow into a mere cold ceremony, as is often the case; but that rather they might profitably, and to the advancement of their piety, exercise themselves in this emblem of their redemption. At the same time, he teaches that this so inestimable a benefit was not to be celebrated in one, or two, or three generations, but that as long as the people should remain it was worthy of eternal remembrance, and that it might never be forgotten, the Passover was to be sacredly observed. Moreover we must remark, that the generations of the ancient people were brought to an end by the coming of Christ; because the shadows of the Law ceased when the state of the Church was renewed, and the Gentiles were gathered into the same body. return to ' Top of Page ' <a name="verse-43" class="com-number"

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절 (explains)

bible-text/exo-12-42

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여호와께서 많이 지키실 밤. 모세는 이스라엘이 해마다 장엄한 의식으로 하나님께 제사 드리고 그 밤의 기억을 기념할 충분한 이유가 있음을 보여 준다. 이 권면은 이스라엘이 이 절기의 합법적인 사용을 유지하도록, 그리고 자주 있는 것처럼 차가운 의식으로 변질되지 않도록 하기 위해 매우 유익하였다. 오히려 그들이 유익하게, 그리고 경건을 증진시키도록, 구원의 이 표징 안에서 훈련받기 위함이었다.

이것이 한두 세대에만이 아니라 백성이 존속하는 한 영원한 기억에 값하며, 결코 잊혀지지 않도록 유월절을 거룩하게 지켜야 한다는 것을 가르쳐 준다. 더불어 고대 백성의 세대들은 그리스도의 오심으로 끝났음을 주목해야 한다. 율법의 그림자들은 교회의 상태가 갱신되고 이방인들이 동일한 몸으로 모아질 때 폐지되었기 때문이다.

원주석

43절 카드 ↗

43. This is the ordinance of the passover. Since the passover was the sacred bond whereby God would hold the elect people in obligation to Himself, He forbids all strangers from partaking of it; because a promiscuous permission to eat of it would have been an unworthy profanation. And in fact, since this is a supplement to the First Commandment, it only addresses itself to those unto whom is directed the preface of the Law, “Hear, O Israel; The Lord our God is one Lord.” We know that among the Gentiles none but the initiated (318) were admitted to their sacred rites. This was an absurd imitation (319) of this true and lawful ordinance; because such a condition is only applicable to the institution of God, lest strangers should promiscuously usurp the testimonies of His grace, with which He honors His Church alone. For circumcision was then like a hedge, which should distinguish heathen nations from the holy race of Abraham; if, then, any should wish to celebrate the passover together with the elect people, it was necessary that he should be circumcised, so as to attach himself to the true God; though God did not merely refer to the outward sign, but to the object, viz., that all who were circumcised should promise to study sincere piety. Moses, therefore, first of all, excludes all strangers who were unclean through their uncircumcision; and then he adds two exceptions, viz., that servants bought with money should be circumcised, (which was a necessary requirement;) and that free and independent persons, if they chose to embrace the same alternative, should also be received to the passover. Hence it appears that this rite was not only peculiar to God’s people, but that it was a sign of the future redemption. For strangers could not testify that they were sharers in that redemption which had been promised to the race of Abraham alone; and, therefore, the ceremony of the sacred feast would have been vain and useless to them. Nor does Moses refer only to that mixed multitude which had followed the Israelites out of Egypt; but prescribes a law respecting all strangers, who for many succeeding ages should come on business into the land. No doubt but that, in celebrating the passover, they would have expected another redemption; since that which was already vouchsafed to the children of Abraham had not extended to them. For although they might be reckoned among the people, yet did no portion of the land in consequence fall to their lot, nor was their condition improved as to temporal rights; (320) but it was only that they might become members of the Church. From the analogy between the Holy Supper and the Passover, this law remains in force now, viz., that no polluted or impure person should intrude himself at the Lord’s table, but that only the faithful should be received, after they have professed themselves to be followers of Christ. (321) And this is expressed also in the words, “One law shall be to him that is homeborn, and unto the stranger,” etc., Exodus 12:49 ; viz., that the ordinance of the sacrament should be solemnly observed by all, and that thus they should equally participate in the grace offered to them in common, and that in this respect the condition of all should be equal, though it differed as to their inheritance of the land. (318) “Ceux qui y estoyent sollennellement introduits, et comme emmatriculez;” those who had been solemnly introduced to them, and as it were, matriculated. — Fr . (319) “Vray est que cela n’a este qu’une singerie: mais tant y a que le diable a voulu contrefaire ce qui est du vray ordre et legitime, lequel doit estre observe en tous sacremens, c’est puis qu’ils sont tesmoinages de la grace speciale de Dieu envers son Eglise, qu’on ne les doit pas prostituer a tons venans;” it is true that this was but a monkey-like imitation; but whilst the devil has thus wished to counterfeit the true and legitimate, order, which should be preserved in all sacraments, it is because they are the testimonies of the special favor of God to His Church, that they must not be prostituted to all comers. — Fr. (320) Omitted in the French. (321) “Fait protestation de leur roy et Chrestiente;” made open profession of their faith and Christianity. — Fr. return to ' Top of Page ' <a name="verse-46" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-12-43

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이것이 유월절 규례이니라. 유월절은 하나님께서 선택된 백성을 그분께 대한 의무 안에 묶어 두시는 신성한 유대였으므로, 그분께서는 모든 이방인의 참여를 금하신다. 무분별한 참여 허용은 부당한 모독이 되었을 것이다. 이것은 율법의 서문인 "이스라엘아 들으라, 우리 하나님 여호와는 오직 하나인 여호와이시라"는 말씀이 향하는 자들에게만 해당하기 때문이다.

이방 민족들 중에서도 입문한 자들만이 그들의 신성한 의식들에 참여하도록 허용되었으니, 이것은 이 참된 율례의 불합리한 모방이었다. 이러한 조건은 오직 하나님의 제도에만 적용할 수 있으니, 이방인들이 하나님께서 그분의 교회에만 주시는 은혜의 증거들을 무분별하게 가로채지 못하도록 하기 위함이다. 할례는 이방 민족들과 아브라함의 거룩한 혈통을 구별하는 울타리와 같았다. 따라서 선택된 백성과 함께 유월절을 지키고자 하는 자는 할례를 받아 참 하나님께 자신을 붙여야 했다.

모세는 먼저 할례를 받지 않아 부정한 모든 이방인을 제외하고, 다음으로 두 가지 예외를 덧붙이니, 곧 돈으로 산 종은 할례를 받아야 하고, 자유로운 사람은 같은 선택을 하기로 선택하면 유월절에 받아들여야 한다는 것이다. 이로부터 이 의식이 단지 하나님의 백성에게만 특유한 것이 아니라 장래의 구속의 표징이기도 하였음이 분명하다. 이방인들은 아브라함의 후손에게만 약속된 구속에 자신들이 참여한다고 증언할 수 없었기 때문이다.

유월절과 성찬의 유사성으로부터, 이 율법이 지금도 유효하다. 곧 더럽고 부정한 자는 주님의 상에 끼어들지 않아야 하며, 오직 신실한 자만이 그리스도의 제자임을 고백한 후에 받아들여져야 한다는 것이다. 이것이 또한 "거류민과 동향인에게 같은 율법이 있다"(출 12:49)는 말씀에서 표현되어 있으니, 성례의 규례가 모든 이에 의해 엄숙하게 준수되어야 한다는 것이다.

원주석

46절 카드 ↗

46. Neither shall ye break a bone thereof. I am not certain why God desired no bone to be broken; unless that this might also be a sign of haste; because people at table seldom partake of the marrow, unless when their entertainment is protracted. For I fear there is too much subtlety in the explanation which some give, that the virtue of Christ, which is represented by the bones, is not diminished whilst we feed on His flesh. But the former opinion which I have glanced at above, as it is the simplest, so also it is by no means unsuitable here; that they were commanded, when they were standing in readiness for their journey, and eating hurriedly, to burn the bones in order to prevent all delay. What God commanded as to the lamb, He chose to have openly fulfilled in the person of His only-begotten Son; that the truth corresponding with its type, and the substance with its shadow, might shew that God would be reconciled to His people by no other blood than Christ’s. Whence it is again clear that the ancients under the Law were instructed by the Paschal Lamb as to the future redemption, for otherwise this passage could not have been properly accommodated to Christ. But when the Evangelist quotes it, ( John 19:33 ,) he takes it for granted that thus was typically shewn what God would bestow by His Son. Hence it came to pass that He was distinguished by this visible mark, which proved Him to be the true Passover. But, in order that no bone of Christ’s should be broken, God’s providence wonderfully interfered. The soldiers were commanded to hasten the death of Christ, no less than that of the robbers, by breaking their bones. They execute their intention on the robbers, but lest they should attempt the same on Christ, it is certain that they were restrained by a divine power, so that the wholeness of His bones might be a presage of the approaching redemption. return to ' Top of Page ' <a name="verse-50" class="com-number"

Pericope (part_of)

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bible-text/exo-12-46

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그 뼈를 하나도 꺾지 말라. 칼빈은 어찌하여 하나님께서 뼈를 꺾지 말라고 하셨는지 확실히 알 수 없다고 솔직하게 인정한다. 그가 내세우는 가장 그럴듯한 설명은 급함을 나타내기 위함이라는 것이다. 식사를 여유롭게 즐기는 자들은 대개 골수를 먹지만, 여행을 앞두고 서둘러 먹는 자들은 그렇지 않기 때문이다. 하나님께서 어린양에 대해 명령하신 것을, 그분께서는 독생자의 인격 안에서 공개적으로 성취되기를 원하셨으니, 그 모형에 해당하는 진실과 그림자에 해당하는 실체가 하나님께서는 오직 그리스도의 피 이외의 다른 것으로는 자기 백성과 화목하지 않으실 것을 보이기 위함이었다.

이로부터 다시금 율법 아래의 고대 사람들이 유월절 양을 통해 장래의 구속에 대해 교훈을 받았음이 분명해지니, 그렇지 않았다면 이 구절이 그리스도에게 적합하게 인용될 수 없었을 것이다. 복음서 기자가 그것을 인용할 때(요 19:33), 그는 하나님께서 그분의 아들을 통해 베푸실 것을 모형으로 보여 주셨다는 것을 당연한 것으로 여긴다. 이러한 이유로 그분께서 이 가시적 표시로 구별되셨으니, 그것이 그분이 참된 유월절임을 증명하였다.

그리스도의 뼈가 하나도 꺾이지 않도록 하나님의 섭리가 놀랍게 개입하였다. 병사들은 강도들의 뼈를 꺾었으나 그리스도에게 같은 것을 시도하는 것은 신적 권능에 의해 제지되었으니, 그분의 뼈의 온전함이 다가오는 구속의 예표가 되게 하기 위함이었다.

원주석

50절 카드 ↗

50. Thus did all the children of Israel. This chiefly refers to the slaying of the Paschal lamb with its adjuncts, although I do not deny that allusion is also made to the other circumstances attending their sudden departure. But it is not so much their promptitude and alacrity which are praised, as the wondrous power of God in fashioning their hearts, and directing their hands, so that, in the darkness of the night, amidst the greatest disturbances, in precipitate haste, with nothing well prepared, they were so active and dexterous. Meanwhile, Moses concludes, from the obedience of the people, that nothing was done without the command and guidance of God; from whence it is more clearly manifest that He was the sole author of their deliverance. return to ' Top of Page ' Exodus Exo 11 Exodus Exo Exodus Exo 13 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 12". 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bible-text/exo-12-50

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이스라엘 자손이 그대로 행하였다. 이것은 주로 그 부속물과 함께 유월절 양을 잡는 것과 관련되지만, 칼빈은 그들의 갑작스러운 출발과 관련된 다른 상황들에 대한 암시도 있음을 부인하지 않는다. 그러나 여기서 찬양받는 것은 그들의 신속함과 열성이라기보다는, 어둠 속에서, 큰 혼란 속에서, 급히 서두르면서, 아무것도 충분히 준비되지 않은 채로 그들이 그토록 활동적이고 민첩할 수 있었던 것에서 나타난 하나님의 놀라운 권능이다. 모세는 백성의 순종으로부터 모든 것이 하나님의 명령과 인도 없이는 행해지지 않았음을 결론짓고, 이로써 그분이 그들의 구원의 유일한 저자이심이 더욱 분명하게 드러난다.

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