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주석[칼빈] — 출애굽기 16장 · 만나와 메추라기

요약
칼빈 주석 · 섹션 17개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. And they took their journey. Moses relates, that, when after a month the people came to the wilderness of Sin near Mount Sinai, and when their provision failed, they rebelled against God and Moses, and manna, a new and unusual kind of food, was given them from heaven. It is uncertain with what foods they were sustained in the meantime. Some conjecture that they brought sufficient flour from Egypt for their supply; but to me it seems probable that other kinds of food were used in addition; for the barrenness of the country through which they passed was not so great but that it produced at least fruits and herbs. Besides, we may readily suppose, from the battle, in which it will soon be related that they conquered the Amalekites, that they were not far from an habitable territory. But, when they were carried away farther into the desert, all their provision began to fail, because they had no more commerce with the inhabitants. Hence their sedition was increased, because hunger pressed upon them more than usual. For, although we shall afterwards be able to gather from the context that there was some previous disturbance in the camp, still famine, which now began to affect them more, because in these uncultivated and miserable regions the barrenness on all sides alarmed them, gave strength to their murmurs and impatience. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-1

Source

모세는 이스라엘 백성이 한 달이 지나 신 광야에 이르렀을 때 — 그곳은 시나이 산 근처였다 — 양식이 떨어지자 하나님과 모세를 향해 반란을 일으켰으며, 이후 하늘에서 새롭고 전례 없는 음식인 만나가 그들에게 주어졌다고 전한다. 그 사이에 백성이 무엇으로 먹고살았는지는 불분명하다. 어떤 이들은 이집트에서 가져온 밀가루가 충분했을 것이라 추측하지만, 나는 다른 종류의 식량도 함께 사용되었을 것으로 본다. 그들이 지나간 지역이 완전히 황폐한 것은 아니어서 적어도 열매와 풀은 나왔을 것이기 때문이다. 또한 곧 기록될 아말렉과의 전투를 보면, 그들이 사람이 사는 지역에서 그리 멀지 않았다고 짐작할 수 있다. 그런데 더 깊은 광야로 들어가자 거주민과의 교류가 끊기면서 모든 양식이 바닥나기 시작했다. 그래서 그들의 반란이 더욱 심해졌는데, 이 황폐하고 비참한 땅에서 사방으로 펼쳐진 메마름이 그들을 두렵게 만들며 주림이 점점 더 강하게 압박했기 때문이다.

원주석

2절 카드 ↗

2. And the whole congregation. Moses says not that some of the people only murmured, but that they were all gathered into mobs as in a conspiracy, or, at any rate, as they were arranged by hundreds and thousands, that they murmured with one consent. Yet the universal term admits of exception; nor need we suppose that all to a man were comprehended in this impious rebellion. The best remedy for their hunger would have been to pray to God, whom they had found to be in all respects a bountiful Father, and whom they had heard to have wonderfully provided for their parents, when the Egyptians and inhabitants of Canaan were wasting with hunger in such rich and fertile places. If they had only been persuaded that the earth is made fertile by God’s blessing, it would at the same time have occurred to them, that it is His peculiar office to feed the hungry, and immediately they would have directed their prayers to Him; now, their unbelief betrays itself in their turbulent clamor. It is indeed astonishing that wretched men, whom their necessity should have humiliated, rose insolently against God, and that their hunger, so far from bending their hearts to gentleness, was the very incentive of their arrogance. But this is too common with the wicked, (because they do not trust that God is reconciled to them,) to neglect prayer, and to cry out in confusion, to utter their curses, and to rush, like mad dogs, furiously here and there. This was the case of the Israelites in the wilderness of Sin. The want of all things, which presents itself to them, is an invitation to them from God, that they may feel His power, by which He created the world out of nothing, to be independent of all foreign assistance for the maintenance of mankind. But despair seizes upon their faithless minds, so that they reject His aid and beneficence. And not only so, but their malignity and ingratitude instigates them to quarrel with Moses; and this is the sum of their complaint, that they were dragged away from abundance of bread and meat, that they might perish in the desert of hunger. Therefore they call Moses and Aaron, by whose hand and means they had been delivered, their murderers. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-2

Source

모세는 백성 중 일부만이 원망했다고 하지 않고, 수백 수천으로 편성된 온 회중이 한마음으로 무리를 지어 원망했다고 말한다. 물론 '모두'라는 표현에는 예외가 있을 수 있으므로, 모든 사람이 이 불경스러운 반란에 가담했다고 볼 필요는 없다. 배고픔을 해결하는 가장 좋은 방법은 하나님께 기도하는 것이었다. 그분은 이미 모든 면에서 자비로우신 아버지임을 드러내셨고, 이집트와 가나안 사람들이 기름진 땅에서 굶주릴 때에도 그들의 조상을 놀랍게 보살피셨음을 그들은 알고 있었다. 하나님의 복이 땅을 기름지게 한다는 사실을 믿었더라면, 주리는 자를 먹이시는 것이 그분의 고유한 직분임을 깨달아 즉시 그분께 기도했을 것이다. 그런데 그들의 불신앙이 소란한 아우성 속에서 드러난다. 정작 자신들을 겸손하게 해야 할 궁핍이 오히려 교만의 불쏘시개가 되었다는 사실이 놀랍기만 하다. 이는 하나님과 화목하지 않은 악인들에게 흔히 있는 일이다. 그들은 기도하지 않고 혼란 속에서 고함을 치며, 저주를 내뱉고 미친 개처럼 사방으로 달려든다. 이 이스라엘 백성이 신 광야에서 그러했다. 모든 것이 결핍된 상황이 오히려 하나님의 능력 — 무에서 세상을 창조하신 그분의 전능하심 — 을 경험할 기회였거늘, 절망이 그 불신앙한 마음을 사로잡아 그분의 도움과 은혜를 거부하게 만들었다. 그뿐만 아니라 악한 마음과 배은망덕이 그들을 부추겨 모세를 공격하게 했다. 그들의 불평의 핵심은 자신들을 이집트의 풍요에서 끌어내어 광야에서 굶어 죽게 한다는 것이었다. 그리하여 그들은 자신들을 구원한 모세와 아론을 살인자라고 불렀다.

원주석

4절 카드 ↗

4. Then said the Lord unto Moses. It is probable that Moses passes over much in silence, because it is not consistent that the insolence of the people was left without even a single word of chastisement. For, although God in His extraordinary kindness gave food to these depraved and wicked men, who were unworthy of the sunlight and the common air, still He was without doubt unwilling to foster their sin by His silence, and, whilst He pardoned their ingratitude, sharply reproved their forwardness. But Moses, passing over this, proceeds to a history especially worthy of narration, how God fed this wretched people with bread from heaven, when He made the manna to fall from the clouds like dew. I call it “the bread of heaven,” with the Prophet, ( Psalms 78:24 ,) who honors it with this magnificent title, and extols God’s bounty towards His people, as if they had been admitted to the tables of angels. For St. Paul calls the manna “spiritual meat,” ( 1 Corinthians 10:3 ,) in another sense, viz., because it was a type of the flesh of Christ, which feeds our minds unto the hope of eternal life. The Prophet, however, makes no allusion to that mystery, but alleges in this circumstance an accusation against the people, because they not only despised the food which springs from the earth, but also were disgusted with that bread, for which they saw the heavens in a manner opened. But on this point somewhat must be hereafter repeated. God now declares that He will give them daily their allowance, as it were, that in this way He may prove the obedience of His people. Though on this latter head interpreters are not agreed; for some understand it as if God, by kindly providing food for the Israelites, would bind them to obedience by His bounty; as though He should say, “I will try whether they are altogether intractable or submissive; for nothing shall be wanting to retain them in the way of duty.” But others confine the meaning of the word to “their daily food;” for that this was the proof of their fear and reverence, that they should not desire more than was given them, but that they should he contented with their daily provision, and thus depend on the providence of God. The former sense pleases me best, and I have endeavored to explain it more clearly than it can be understood from others. There is no occasion to enter into controversy about the word “Law,” (171) for (as we shall soon see) it is used to express the measure or rule of a pious and just life. Therefore, He says, that He will know whether they are disposed to honor Him, and to submit themselves to His command. But if any one prefer to embrace the other sense, I leave him to enjoy his own opinion. (171) “Some refer this probation or trial to that particular law and precept of gathering but a certain portion of manna every day. So Vatablus, Borrha, Galas . , Tostat . , Rupert . Some understand it as well of that precept, as of the other, not to gather any upon the Sabbath. — Simler . Some will have it taken more largely of all the precepts, and commandments touching manna, which were eight in all. — Lyranus . But it is better to take it in a more general sense. The Lord, as he had tried them before with crosses and adversities, so now he would prove them by His benefits, to see whether they will afterward walk in His fear, and in obedience before Him. So Ferus , Calvin , Osiand . , Pelarg . And thus by this particular benefit God would prepare them to the obedience of His law, which should be given afterwards. — Oleaster . ” — Willet’s Hexapla in loco. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-4

Source

모세가 여기서 많은 내용을 생략했을 것이 분명하다. 백성의 불손함이 한마디 책망도 없이 넘어갔다고는 볼 수 없기 때문이다. 하나님은 당신의 놀라운 친절로 햇빛과 공기조차 누릴 자격 없는 이 타락하고 악한 자들에게 먹을 것을 주셨지만, 그분이 침묵으로 그 죄를 방조하셨을 리 없다. 모세는 이것을 건너뛰고 특별히 기록할 만한 사건, 즉 하나님이 이 비참한 백성에게 이슬처럼 만나를 구름에서 내려 먹이신 일로 나아간다. 나는 시편 기자를 따라 이것을 '하늘의 떡'이라 부른다. 그는 이 장엄한 이름으로 그것을 높이며, 이 백성이 천사의 식탁에 초대받은 것처럼 하나님의 은혜를 찬양한다. 바울은 만나를 '영적인 음식'이라 부르는데, 이는 다른 의미, 즉 만나가 우리 마음을 영생의 소망으로 먹이는 그리스도의 몸의 예표였기 때문이다. 이제 하나님은 날마다 정해진 분량을 주겠다고 선언하신다. 이로써 그분은 백성의 순종을 시험하고자 하신다. 해석자들이 이 대목에서 의견이 갈리는데, 어떤 이들은 하나님이 먹을 것을 주심으로써 그들을 친절로 순종하게 묶어두려 하셨다고 이해한다. 다른 이들은 이것을 일용할 양식에만 국한시켜, 정해진 분량에 만족하며 하나님의 섭리에 의존하는 것이 바로 경외의 증거라고 본다. 나는 전자의 해석이 더 타당하다고 본다.

원주석

5절 카드 ↗

5. And it shall come to pass. Because mention is immediately made of the Sabbath, some would confine to its observance what is said respecting the law, and extract this sense from it, that God made the experiment whether the people would faithfully observe the rest enjoined to them on each seventh day. But there is a poorness in this explanation. The fact is, that after God had promised daily supplies to His people, He now adds the exception, viz., that on the sixth day they should collect a double quantity, and lay aside half of it for the use of the Sabbath. Thus the seventh day was really hallowed before the promulgation of the Law, although it is questionable whether it had already been observed by the patriarchs. It appears probable that it was; but I am unwilling to make it a matter of contention. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-5

Source

안식일에 관한 언급이 곧 나오기 때문에, 어떤 이들은 여기서 말하는 율법을 안식일 준수로만 한정한다. 그러나 이 해석은 빈약하다. 사실은 이렇다. 하나님은 날마다 양식을 약속하신 뒤, 여섯째 날에는 이틀 분을 거두어 안식일을 위해 절반을 보관하라는 예외 규정을 덧붙이셨다. 이렇게 하여 율법이 선포되기 전에 일곱째 날은 이미 실질적으로 거룩하게 지켜졌다. 족장들이 이미 안식일을 지켰는지에 대해서는 논란이 있지만, 나는 그리 생각하며 굳이 다투고 싶지는 않다.

원주석

6절 카드 ↗

6. And Moses and Aaron said. The statement that the people should know that their coming out of the land of Egypt was the Lord’s work, is opposed to their wicked taunt, in which they had complained of being betrayed by Moses and Aaron, when they had been brought into the wilderness. They therefore answer, that God would openly show that He was the author of their deliverance, that they should make no more complaints against His ministers. But although a sharp reproof is implied, still it is joined with a promise of God’s continued favor. They therefore admonish them, that by this event it would be proved that God was the Leader and Deliverer of the Israelites, because he does not leave the work of His hands unfinished. ( Psalms 138:8 .) The continuance, then, of His favor, shows that the same God, who proceeds in the prosecution of His powerful work, had from the first begun what He carries on even to the end. The knowledge, which they were to receive in the evening, refers to the quails, in which God gave an instance of His power; but, because it shone forth more brightly next day in the manna, Moses says, that in the morning they should see the glory of the Lord. But, lest they should be induced by this favor to think highly of themselves, and should flatter themselves in their iniquity, he reminds them that this was not given them in return for their sins, but that God contended after this manner with their obstinate perversity; as much as to say that God would appear to them, so that, beholding by the brightness of His countenance their own impiety, they might altogether be filled with shame, and feel the profaneness of the rebellion with which they had dared to insult Him. And, lest they should prevaricate, and say that they had only made an attack upon Moses and Aaron, he gives the reason why he declares them to have waged war against God Himself, viz., because neither he nor his brother had acted of themselves, nor had personally assumed anything in the matter; for this is the meaning of the words, “what are we, that ye murmur against us?” as if he disclaimed any separation from God. Now, since by this testimony he proves himself to have been a faithful servant; of God, we gather that none may rightly claim honor for themselves in the Church, so as to be accounted lawful pastors, but those who are divinely called, and thus have God. as the authorizer of their office, and who advance nothing of themselves, but only execute what is commanded them. Whilst such as these (172) may not be despised without dishonoring God, whose person they represent, so do they, who exercise dominion with no authority but their own, vainly alarm the simple in God’s name, and (173) instead of the truth, are only wearing’ an empty mask. The eighth verso merely contains an exposition of the same sentiment, except that he goes on to say in connection, that the Israelites, when in the evening they shall have been filled with flesh, and when bread shall have been given them in the morning, would perceive that God is their Deliverer. Then comes the antithesis , “Your murmurings are not against us, but against the Lord.” (172) “Qui resemblent a Moyse.” — Fr . (173) “Et sont a rejetter comme pipeurs, veu qu’ils n’ont qu’une fausse masque pour la verite;” and must be rejected as deceivers, since they have only a false masque instead of the truth. — Fr . return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-6

Source

모세와 아론이 백성에게 한 말은 그들의 악한 비난 — 모세와 아론이 자신들을 광야로 끌어내어 배반했다는 불평 — 과 대조를 이룬다. 두 사람은 이스라엘이 이집트에서 나온 것이 주님의 일임을 하나님 자신이 드러내 보이실 것이라 대답함으로써, 주의 일꾼들을 향한 불평이 더 이상 설 자리가 없도록 했다. 책망이 암시되어 있지만, 하나님의 계속되는 은혜의 약속과 함께 제시된다. 그들은 이 사건을 통해 하나님이 이스라엘의 인도자요 구원자이심이 드러날 것이라 선언한다. 왜냐하면 그분은 당신 손이 만드신 일을 미완성으로 두지 않으시기 때문이다. 저녁에 알게 될 것은 메추라기를 통한 하나님의 능력의 나타나심을 가리키고, 아침에 주의 영광을 보게 될 것이라고 한다. 그러나 그들이 이 은혜로 인해 교만해지거나 자신의 불의 안에서 기고만장하지 않도록, 모세는 이것이 그들의 죄에 대한 보상이 아님을 상기시킨다. 그들이 하나님 자신과 싸운 것임을 밝히는 이유는, 모세와 아론이 자기 뜻대로 행동한 것이 아니기 때문이다. "우리가 무엇이기에 우리를 향하여 원망하느냐?" 는 그들이 하나님과 분리되지 않는 신실한 종임을 선언하는 말이다. 이로써 우리는 교회 안에서 합법적인 목회자는 하나님의 부르심을 받아 명하신 것만을 행하며, 하나님의 권위로써 그분을 대리하는 자들임을 배운다.

원주석

9절 카드 ↗

9. And Moses spoke unto Aaron. There is no question but that he here cites them as criminals before the tribunal of God, as if he had said that they were mistaken, if they thought that their murmurings were unobserved. Nevertheless, he alludes also to the cloud, which was the visible symbol of God’s presence; and thus reproves their folly in not hesitating to provoke a God, who was so near, and almost; before their very eyes. First, then, we must remark, that they were in a manner drawn from their hiding-places, that their pride might be broken; and, secondly, that their stupidity was rebuked, for not reverencing God though present. And this is made more clear by the context, where it is said, that the glory of the Lord appeared “toward the wilderness,” by which word I imagine the less habitable region to be indicated. For, although the country on all sides was barren, and uninhabited, yet on one side the Amalekites were near, and other tribes, as we shall soon see. The glory of God I suppose to mean, not that which they saw daily, but which was now manifested to them in an unusual manner to inspire alarm; because they were hardened against its ordinary manifestations. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-9

Source

모세는 아론에게 온 회중을 하나님 앞에 나아오게 하라고 명한다. 여기서 그는 마치 범인을 하나님의 법정으로 소환하는 것처럼 그들을 이끈다. 그들은 자신들의 원망이 감추어져 있다고 생각했지만 그렇지 않다. 또한 그들이 가까이 현존하시는 하나님 앞에서도 감히 도발했다는 어리석음을 책망하기도 한다. 그러므로 두 가지를 주목해야 한다. 첫째, 그들은 은신처에서 끌려나와 그들의 교만이 꺾였다. 둘째, 눈앞에 계시는 하나님을 경외하지 않은 어리석음이 책망받았다. 이것은 이어지는 문맥에서 더 분명해지는데, 주의 영광이 '광야 쪽으로' 나타났다고 한다. 이 표현은 덜 사람이 사는 쪽을 가리키는 것으로 보인다. 나는 하나님의 영광이 백성이 날마다 보던 것이 아니라, 두려움을 주기 위해 특별하게 나타난 것이라 이해한다.

원주석

11절 카드 ↗

11. And the Lord spoke (174) unto Moses Moses here shows that he had done nothing without God’s command, but had faithfully and modestly discharged the office of a minister. And, surely, unless he had spoken according to God’s word, he would have been rash in promising what we have already seen. Therefore, this is put last in order, though it happened first; and, consequently, I have used (175) the causal particle instead of the copula. The sum is, as before, that God will vindicate His own glory, which the people had impiously impugned, and that He would do good to them, unworthy as they were, in order to glorify His name; as if He had said, After you shall have been convicted of ingratitude, you will then be obliged to confess that I am really the only God, and at the same time your Father. (174) Had spoken. — Lat . (175) J’ai mis le mot Car , pource que ceste sentence rend la raison du precedent. — Fr . return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/exo-16-11

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모세는 여기서 자신이 하나님의 명령 없이는 아무것도 하지 않았으며, 신실하고 겸손하게 사역자의 직분을 감당했음을 보여준다. 이미 본 것을 약속하지 않았다면, 그것은 무모한 일이었을 것이다. 그러므로 이 기록의 순서는 실제 사건 발생 순서와 반대다. 요점은 이전과 같다. 하나님은 백성이 불경스럽게 의문시했던 당신의 영광을 드러내실 것이며, 그들이 합당하지 않지만 자신의 이름을 영광스럽게 하기 위해 선을 베푸실 것이다. 마치 "너희가 배은망덕으로 정죄받은 후에는, 내가 참으로 유일한 하나님이요 동시에 너희 아버지임을 고백하지 않을 수 없을 것이다"라고 하시는 것과 같다.

원주석

13절 카드 ↗

13. And it came to pass. We shall afterwards see, that, when from weariness of the manna they began to desire meat, quails were again given them; but, while they were yet in their mouths, a terrible punishment was inflicted upon their gluttony. When here they had only complained of their want of food, God for once satiated them with flesh, that He might show them that He has in His hand all kinds and quantity of meats. Yet, it was His will that they should be content with one single sort; for, although they had complained that they were deprived of flesh, at the pots of which they had formerly sat, yet it was not reasonable that He should comply altogether with their unholy desires. Besides, it was profitable for them that certain bounds should be set, that they might learn dependence on His will. return to ' Top of Page ' <a name="verse-14" class="com-number"

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절 (explains)

bible-text/exo-16-13

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뒤에서 우리는 백성이 만나에 싫증이 나 고기를 원했을 때 메추라기가 다시 주어졌지만, 그들이 채 씹기도 전에 탐식에 대한 무서운 형벌이 내려졌음을 보게 될 것이다. 여기서 백성이 단순히 양식의 부족을 호소했을 때, 하나님은 한 번만 고기로 배불리심으로써 온갖 종류와 양의 음식이 그분의 손에 있음을 보여주셨다. 그러나 그분은 그들이 한 가지 음식에 만족하게 하셨다. 그들이 이집트의 고깃가마 곁에 앉았던 것을 기억하며 고기를 원했어도, 그들의 불경스러운 욕망을 완전히 들어주시는 것은 합당하지 않았다. 또한 어떤 한계가 정해지는 것이 그들에게 유익했는데, 그것을 통해 그들이 하나님의 뜻에 의존하는 것을 배울 수 있었기 때문이다.

원주석

14절 카드 ↗

14. And when the dew that lay was gone up. The shape of the manna is here briefly described, viz., that it was like the dew condensed into small round grains. Its taste will be also mentioned elsewhere; but here it was sufficient to show, that this fecundity was not natural, but miraculously given to the clouds, so that they should daily rain manna. For as to the idle talk of certain profane persons, (176) that the manna falls naturally in certain countries, who would thus display the force of their genius, as if they convicted Moses of falsehood, because he mightily extols a mere trifle, — it! is all an absurdity which may be easily refuted. It is indeed true, that in certain parts of the world they collect white grains, to which the name of manna has been vulgarly given, but (177) which one of the Rabbins will have to be Arabic; but it is neither a food, nor does it drop daily from the clouds, nor has it anything in common with this food, which the Prophet properly dignifies with the title of “angels’ food,” because God, who opens the bowels of the earth for the ordinary food of man, at that time made provision for the nourishment of His people from heaven. And that it may appear beyond a doubt that this food was then created miraculously, and contrary to the order of nature, these points are to be taken into consideration. First, It did not appear in the wilderness before the hour assigned by Moses in obedience to God’s command. Secondly, No change of weather prevented the manna from dropping in a regular measure; neither frost, nor rain, nor heat, nor winter, nor summer, interrupted the course of its distillation. Thirdly, A quantity sufficient for the immense multitude was found every day, when they took up an omer for every individual. Again, on the sixth day, the quantity was doubled, that they might lay by a second omer for their Sabbath food. Fifthly, If they preserved any beyond their due allowance, it was subject to putrefaction, whereas, on the Sabbath day, the second portion remained good. Sixthly, Wherever they were, this blessing of God always accompanied them, whilst the neighboring nations lived on corn, and the manna was only known in their camp. Seventhly, As soon as they entered a fruitful and corn-growing country, the manna ceased. Eighthly, That portion, which Moses was commanded to lay up in a vessel, did not grow corrupt. Let these points be well weighed, and the miracle will be more than sufficiently conspicuous, and will disperse all the clouds of objection by its intrinsic brightness. (176) “And even now in all that place this manna comes down in rain, according to what Moses then obtained of God, to send it the people for their sustenance.” — Josephus. Antiq . , 3: 1. 6. Burekhardt identifies it with a substance called manna, obtained still by the Arabs from the tarfa or tamarisk; and Rosenmuller speaks of it as being obtained from various trees in different countries. We can well understand the name having been given to any substance, which in some respects resembled it; but there does not appear to be any real correspondence in those which the critics mention. (177) This is from S. M . , who says that Aben-Ezra has affirmed man to be an Arabic noun. — W . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-14

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만나의 모양이 여기서 간략히 묘사된다. 이슬이 작고 둥근 알갱이로 응고된 것 같았다는 것이다. 그 맛에 대해서는 다른 곳에서 언급되겠지만, 여기서는 이 풍성함이 자연적인 것이 아니라 구름에 기적적으로 주어진 것임을 보여주는 것으로 충분하다. 일부 불경건한 사람들이 만나는 어떤 나라에서 자연적으로 내린다고 말하며 모세가 사소한 일을 과장했다고 주장하는 것은 쉽게 논박된다. 세상의 어떤 지역에서 만나라는 이름으로 불리는 흰 알갱이를 채취한다는 것은 사실이지만, 그것은 식량도 아니고 매일 구름에서 내리지도 않으며, 선지자가 '천사의 음식'이라 부른 이것과는 공통점이 없다. 이것이 기적임은 다음과 같은 사실에서 분명하다. 첫째, 모세의 명령 시간 이전에는 광야에 나타나지 않았다. 둘째, 어떤 날씨에도 정해진 양이 변함없이 내렸다. 셋째, 각 사람마다 오멜씩 충분히 얻었다. 넷째, 여섯째 날에는 두 배로 내렸다. 다섯째, 정해진 양 이상을 보관하면 썩었지만 안식일을 위한 것은 그렇지 않았다. 여섯째, 이스라엘이 어디에 있든 이 복이 함께했다. 일곱째, 그들이 기름진 땅에 들어가자마자 만나는 그쳤다. 여덟째, 모세가 그릇에 보관하라는 명을 받은 분량은 썩지 않았다. 이 점들을 잘 살펴보면 기적은 충분히 드러나고 어떤 반론의 그늘도 그 자체의 빛으로 흩어질 것이다.

원주석

15절 카드 ↗

15. And when the children of Israel saw. The Israelites manifested some appearance of gratitude in calling the food given them from heaven, Man , (178) which name means “something prepared;” but if any prefer their opinion who expound it, “a part or portion,” I do not debate the matter, although the former is more correct. Yet, whichever you choose, by this word they confessed that they were dealt with bountifully, because God presented them with food without their having to labor for it; and, therefore, they indirectly condemn their own perverse and wicked murmuring, since it is much better to gather food prepared for them, than to acquire it by the laborious and troublesome culture of the earth. For although this confession was extorted from them by the incredible novelty of the thing, yet at that particular moment their intention was to proclaim God’s loving-kindness. But, since unbelief had clouded their senses, so that they saw not clearly, Moses says that “they wist not what it was.” In these words he rebukes their slowness of heart, because, although previously advertised of the miracle, they were astonished at the sight, as if they had heard nothing of it before. We perceive, then, that they did but half acknowledge God’s mercy; for their gratitude was clouded with the darkness of ignorance, and they were compelled to confess that they did not altogether understand it; and therefore their stupidity is reproved not without bitterness, when Moses tells them that this was the food promised them by God. For, if they had recognized in it the fulfillment of the promise, there was no need of recalling it to their recollection. As to the words themselves, the answer of Moses has misled the Greek and Latin translators, into rendering them interrogatively, (179) “What is this?” But their difficulty is easily removed; for Moses does not directly state that they inquired about it as of some unknown thing, but expresses their knowledge mixed with ignorance, for the matter was partly doubtful, partly clear; for the power of God was visibly manifest, but the veil of unbelief prevented them from apprehending God’s promised bounty. (178) מן , Man . If this word be referred to the root מנן , it may mean a prepared thing; if to the root מנה , it would mean an assigned portion; but in Syriac and Chaldee man is incontestably what, and the LXX. bear testimony to the existence of the same monosyllabic relative in Hebrew by so rendering it here, to which the V. adds its authority, by saying, Man hu? Quod significat, Quid est hoc? C . found the two first interpretations in the notes of S. M . , who makes no allusion to this last rendering. — W. (179) See margin A. V. return to ' Top of Page ' <a name="verse-16" class="com-number"

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절 (explains)

bible-text/exo-16-15

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이스라엘 백성이 하늘에서 주어진 음식을 '만'이라 부른 것은 어느 정도 감사의 표현이었다. 이 이름은 '예비된 것'을 뜻하는데, '몫' 또는 '분량'으로 해석하는 이들도 있다. 어느 쪽이든, 그들은 이 말로써 수고 없이 음식이 주어지는 하나님의 풍성한 대접을 고백했다. 그것은 힘든 농사로 양식을 얻는 것보다 훨씬 나았다. 그러나 불신앙이 그들의 감각을 흐려 분명히 보지 못하게 했기 때문에, 모세는 그들이 그것이 무엇인지 알지 못했다고 말한다. 이 말은 그들의 마음의 완고함을 책망하는 것이다. 이미 이 기적에 대해 미리 들었음에도 그것을 보고 놀랐기 때문이다. 우리는 그들이 하나님의 자비를 절반만 인정했음을 알 수 있다. 감사는 무지의 어둠으로 흐려져 있었고, 완전히 이해하지 못했음을 고백하지 않을 수 없었다. 그래서 모세는 이것이 하나님이 약속하신 음식임을 상기시켜 주어야 했다.

원주석

16절 카드 ↗

16. This is the thing. The exception (180) follows, that in gathering the food, they should take account of the Sabbath. A certain daily measure is prescribed; but they are commanded on the day before the Sabbath to lay up twice as much, that they may observe its rest. But, unquestionably, God so far extended His liberality as abundantly to satisfy them. It is well known that an omer is the tenth part of an ephah; (181) and perhaps we might discover its proportion to the measures which are now in use amongst us; but I am unwilling to dispute respecting’ an unnecessary point; since it is enough to be sure, that not less was given than was amply sufficient for them. (180) The rule is here prescribed — the exception does not occur till verse 23. (181) See Exodus 16:36 . “In Josephus’s time it contained 43 1/5 eggshells, (for the Jews, like many of Oriental nations, reckoned their measures by the contents of middle-sized hens eggs.) But it is by no means probable t at during the 1500 years which elapsed from the time of Moses to that of Josephus, the measures of the Hebrews remained the same, there being nothing more liable to change.” — Rosenmuller . return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

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bible-text/exo-16-16

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예외 규정이 이어진다. 음식을 거둘 때는 안식일을 고려해야 한다는 것이다. 날마다 정해진 분량이 규정되지만, 안식일 전날에는 두 배를 거두어 안식을 지키라는 명을 받는다. 하나님의 관대하심이 그들을 충분히 만족시켰음은 물론이다. 오멜은 에바의 십분의 일임은 잘 알려져 있다. 그것이 지금 우리가 사용하는 단위와 어느 정도 비례하는지 정확히 계산해볼 수도 있겠지만, 굳이 불필요한 논쟁을 벌일 필요는 없다. 개인에게 주어진 분량이 충분하고도 넉넉했다는 것으로 충분하다.

원주석

17절 카드 ↗

17. And the children of Israel did so. I do not think that the obedience of the people is here greatly praised; since soon afterwards Moses adds that some, not contented with their due allowance, collected more than was permitted them, and that others also transgressed what was enjoined them as to the Sabbath day. But I thus paraphrase the passage, that, when they had applied themselves to the gathering of it, the whole amount was found sufficient to fill an omer for every individual. For they did not each of them collect a private store; but, when all had assisted, at length. they took their prescribed portion from the common heap Thus, as each was more especially diligent, the more he bone. flied his slower and less industrious neighbor, without any loss to himself. This is aptly applied by Paul to almsgiving, ( 2 Corinthians 8:14 ,) wherein every one bestows of what he possesses on his poor brethren, only let us remember that this is done (182) figuratively; for though there be some likeness between the manna and our daily food, yet there is a distinction between them to be observed, on which we shall elsewhere remark. Since, then, the manna was a food differing from what we commonly use, and was given daily without tillage or labor almost into their hands, it is not to be wondered that God should have called each one of the people to partake of it equally, and forbade any one to take more than another. The case of ordinary food is different; for it is necessary (183) for the preservation of human society that each should possess what is his own; that some should acquire property by purchase, that to others it should come by hereditary right, to others by the title of presentation, that each should increase his means in proportion to his diligence, or bodily strength, or other qualifications. In fine, political government requires, that each should enjoy what belongs to him; and hence it would be absurd to prescribe, as to our common food, the law which is here laid down as to the manna. And Paul, also, wisely makes the distinction, in enjoining that there should be an equality, not arising from a promiscuous and confused use of property, but by the rich spontaneously and liberally relieving the wants of their brethren, and not grudgingly or of necessity. In this way he reminds us, that whatever goods we possess, flow from the bounty of God, like the manna; but, since each now possesses privately and separately whatever is given them, the same law is not in force for the mutual communication of property, whereby God bound His ancient people. Thence it appears that the distribution of the manna, as it is related by Moses, is properly applied to almsgiving. This doctrine, too, extends still further; for Paul warns believers not to be over-anxious lest they should exhaust themselves by their bounty, because no man’s provision failed, when the Israelites by God’s command divided the manna among them. (182) Per anagogen. — Lat . (183) “Pour nourrir les hommes en amitie et paix;” for sustaining men in friendship and peace. — Fr . return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/exo-16-17

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나는 여기서 백성의 순종을 크게 칭찬하는 것이라고 생각하지 않는다. 왜냐하면 얼마 후 모세가 일부는 정해진 분량 이상을 거두었고, 다른 일부는 안식일 규정도 어겼다고 덧붙이기 때문이다. 나는 이 구절을 이렇게 이해한다. 그들이 모두 거두는 일에 힘썼을 때, 결국 각 사람이 한 오멜씩 가질 수 있도록 충분한 양이 있었다는 것이다. 그들은 각각 따로 거둔 것이 아니라, 모두 함께 도운 뒤 공동의 더미에서 각자의 몫을 취했다. 그래서 부지런한 사람이 더 거두어도 게으른 이웃에게 나누어주고도 손해가 없었다. 바울은 이것을 헌금에 적용하는데, 각자 자기 것을 가난한 형제에게 나눈다는 것이다. 다만 이것은 비유적으로 적용된다는 점을 기억해야 한다. 만나는 일상의 식량과 다른 음식이었고, 수고 없이 날마다 주어졌기 때문에, 하나님이 각 사람에게 동등하게 참여하게 하신 것은 놀라운 일이 아니다. 일반적인 식량의 경우는 다르다. 인간 사회의 보존을 위해서는 각자 자신의 것을 소유해야 하고, 구매·상속·증여 등을 통해 재산을 취득하며, 근면·체력·능력에 따라 늘려가는 것이 필요하다. 바울도 이 차이를 잘 알아 평등을 명할 때, 재산의 무분별한 공동 사용이 아니라 부자가 자발적으로 넉넉히 가난한 형제를 돕는 것을 의미한다고 한다. 이스라엘 백성에 대한 만나의 분배가 헌금에 적절히 적용되는 것은 이 때문이다.

원주석

19절 카드 ↗

19. And Moses said, Let no man. Moses here recounts that, when he had commanded them all not to take more than enough for their daily food, and to gather a double portion the day before the Sabbath, some were disobedient on both points. As to the former, since God would supply their food to them just as the breast is given to babes, it was a sign of perverse unbelief that they would not depend on God’s providence, but sought for a provision which would last them many days. It was also a proof of their obstinacy that they would give credit to no warnings until they were convinced by experience that they laid up in their houses nothing’ but a mass of corruption; for they were not induced to cease from their insatiable greediness till they had received their just punishment. Now, although the case of the manna and the food of our ordinary nourishment is not; altogether similar, yet the comparison holds to a certain extent, for it is so far lawful to keep our corn and wine laid up in granaries and cellars, as that all should still ask truly their daily bread of God. And this will be, if the rich do not greedily swallow up whatsoever they can get together; if they do not avariciously scrape up here and there; if they do not gorge themselves upon the hunger of the poor; if they do not, as far as in them lies, withhold the blessing of God; in a word, if they do not immoderately accumulate large possessions, but: are liberal out of their present abundance, are not too anxious as to the future, and are not troubled, if needs be, that their wealth should suffer diminution; nay, if they are ready to endure poverty, and glory not in their abundance, but repose upon the paternal bounty of God. And surely we often see that what misers collect by theft, rapine, fraud, cruelty, trickery, or meanness, is often turned into corruption. When he adds that, after they saw that their intemperate ardor profited them nothing, they submitted to the command, he implies that their obedience was not voluntary, but extorted from them, for fools are never wise except after adversity. (184) The melting of the manna when the sun waxed hot was a stimulus to correct their idleness or laziness; for, if the manna had remained entire during the whole day, they would not have been so intent upon their duty. Wherefore, by giving them only a short time for its collection, God urged them to diligence. (184) “Sinon apres avoir este bien batus;” except after being well beaten. — Fr . return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/exo-16-19

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모세는 모든 이에게 일용할 양식 이상을 취하지 말라고 명했지만 일부는 양쪽 모두에서 불순종했다고 전한다. 전자에 대해서는, 하나님이 갓난아이에게 젖을 주듯 그들에게 먹을 것을 공급하시려 했는데, 여러 날 양식을 저장하려 한 것은 하나님의 섭리를 의존하지 않으려는 뒤틀린 불신앙의 표징이었다. 그들이 집에 쌓아두면 썩더라는 것을 경험으로 확인하기 전까지는 끝없는 탐욕을 멈추지 않았으니, 완고함의 증거이기도 하다. 만나와 일상적인 먹을 것의 경우가 완전히 같지는 않지만, 어느 정도 비교는 가능하다. 곡식과 포도주를 창고에 쌓아두는 것이 그 자체로는 잘못이 아니지만, 모든 사람이 진정으로 일용할 양식을 하나님께 구해야 한다. 이것은 부자들이 탐욕스럽게 모든 것을 삼키지 않을 때, 불법적인 수단으로 부를 쌓지 않을 때, 가난한 자의 굶주림으로 자신의 배를 채우지 않을 때, 하나님의 복을 가로막지 않을 때, 한마디로 지나치게 큰 재산을 쌓지 않고 현재의 풍요로 너그럽게 나누며 미래에 대해 지나치게 근심하지 않을 때 이루어진다. 악인들이 도둑질과 강탈과 속임수로 모은 것이 썩어 없어지는 경우를 우리는 자주 본다.

원주석

22절 카드 ↗

22. And it came to pass on the sixth day. The violation of the Sabbath is not yet recounted, but only the stupidity or dense ignorance of their rulers is set forth, for although they had heard from the mouth of Moses that God would on that day give what would be sufficient for two days’ provision, still they marvel, and tell it to Moses as if it were something strange and incredible. It is plain enough that they obeyed the command, and did not spare their labor in gathering the double quantity; but their unbelief and folly betrays itself in their astonishment when they see that God has really performed what he promised. We may conjecture that they accurately observed what awakened in them so much astonishment; so that it follows that they refused to credit God’s word until its truth was effectively proved. It came to pass, then, in God’s admirable wisdom, that their wicked and perverse doubting availed both for the confirmation of the miracle and the observation of the Sabbath. Hence occasion was given to Moses again to enjoin upon them what otherwise, perhaps, they would have neglected, viz., that they should honor the seventh day by a holy rest. return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-22

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여섯째 날의 일을 기록하면서 안식일 위반은 아직 언급되지 않는다. 다만 지도자들의 어리석음이 드러난다. 모세로부터 그날 이틀 분의 양식을 주실 것이라는 말을 들었음에도, 그것을 보고 이상하다며 모세에게 알린다. 그들이 두 배로 거두는 명을 따랐음은 분명하지만, 하나님의 약속이 실제로 이루어지는 것을 보고 놀라는 태도에서 불신앙과 어리석음이 드러난다. 하나님의 놀라운 지혜 속에서 그들의 악하고 뒤틀린 의심이 기적의 확인과 안식일 준수 모두를 위해 사용되었다는 것이 주목할 만하다.

원주석

27절 카드 ↗

27. And it came to pass. This is the second transgression, that by going out on the seventh day they trenched upon its religious observance; and this monstrous greediness arose from their not believing to be true what we have just heard Moses saying, for he had plainly declared to them that they would not find the manna. They, therefore, accuse him of falsehood, refusing’ to believe anything but their own eyes. Meanwhile the obligation of the Sabbath was set at naught by them, nay, they sought to profane the day which God had hallowed, so that it should in no wise differ from other days. Therefore does God justly inveigh against them with much bitterness, for, addressing Moses, in his person He arraigns the obstinate wickedness of the whole people. Assuredly Moses was not of the number of those who had refused to obey God’s laws, but by this general charge, the multitude, who had transgressed, were more severely rebuked, and a greater obligation is laid on Moses to chastise the people, when a part of the blame is transferred to himself. By the expression “How long?” God implies the intolerableness of their perversity, because there is no end of their offenses, but, by thus provoking greater vengeance by new crimes, they prove themselves to be incorrigible. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-27

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이것은 두 번째 위반이다. 일곱째 날에 밖으로 나감으로써 그 거룩한 안식을 침범한 것이다. 이 끔찍한 탐욕은 모세의 말 — 만나를 찾을 수 없을 것이라는 분명한 선언 — 을 믿지 않은 데서 비롯되었다. 그들은 자기 눈으로 확인하기 전까지는 그 어떤 말도 믿으려 하지 않았다. 그러면서도 하나님이 거룩하게 구별하신 날이 다른 날과 다르지 않도록 하려 하며 안식일의 의무를 무시했다. 따라서 하나님이 모세에게 말씀하시는 형식을 통해 전체 백성을 향해 강하게 꾸짖으신 것은 당연하다. 모세는 하나님의 율법을 거부한 자들 중 하나가 아니었지만, 이 일반적인 책망을 통해 범죄한 무리가 더 엄히 책망받고 모세도 백성을 벌하도록 더 큰 책임을 지게 되었다. "어느 때까지"라는 표현에서 하나님은 그들의 완악함이 감당할 수 없음을 드러내신다. 새로운 범죄로 더 큰 진노를 자초하는 그들이 완전히 교정 불가능한 자들임을 보여주기 때문이다.

원주석

31절 카드 ↗

31. And the house of Israel called. It is not without reason that Moses repeats what he had said before, that the name of Manna was given to the new kind of food which God had supplied, in order that they might be brought under condemnation for their stubborn impiety, who shall dare to raise a question on so manifest a point, since the conspicuous nature of the thing had extorted this name from people otherwise malicious and ungrateful. Its form is mentioned to prove the certainty of the miracle, viz., that its grains were round and like coriander-seed, because nothing like it had been seen before. Its taste reproves the people’s ingratitude in rejecting a food which was not only appropriate and wholesome, but also very sweet in savor. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-16-31

Source

모세가 앞서 말한 것을 반복하는 데에는 이유가 있다. 하나님이 새롭게 공급하신 음식에 '만나'라는 이름이 붙여졌다는 것을 다시 언급함으로써, 이처럼 명백한 사실에 의문을 품는 자들은 더욱 책망받을 것임을 드러내기 위해서다. 왜냐하면 그 사물의 현저함이 악하고 배은망덕한 백성에게서도 이 이름을 끌어냈기 때문이다. 그것의 형태 — 고수풀씨처럼 둥글고 작은 알갱이였다 — 는 기적의 확실성을 증명한다. 이전에 이와 같은 것을 본 적이 없었기 때문이다. 그 맛은 달콤하고 적합한 음식이었음에도 거부한 백성의 배은망덕을 책망한다.

원주석

32절 카드 ↗

32. And Moses said. Moses does not proceed with the history in order, but by interposing these circumstances by anticipation, he the more confirms the fact that this food was then created for the people by God’s special bounty, because He desired an omer of it to be preserved as a memorial, which, undergoing no putrefaction, handed down to posterity the gloriousness of the miracle. And first, he propounds generally God’s command, and then, in the next verse, describes the manner in which it was done, viz., that Aaron put it in a bottle or pot, and laid it up by the Ark of the Covenant. Whence, too, it appears how high importance God would have attached to this His bounty, since he wished its memorial to exist in the sanctuary together with the tables of His covenant. The two expressions, conveying the same meaning, “before the Lord,” and “before the Testimony,” are used in commendation of the worship of the Law, that the people might know God’s power to be near them in the sanctuary, not as if he were shut up in that place, or wished their minds to be fixed upon the visible sign, but, desiring to provide against their weakness, He in a manner descends to them, when he testified to the presence of His power by external images. He descends to them, therefore, not (185) to occupy their minds with a gross superstition, but to raise them up by degrees to spiritual worship. (185) “Non pas pour plonger leurs pensees en terre, qui eust ete une lourde superstition:” not to plunge their thoughts in earth, which would have been a gross superstition. — Fr . return to ' Top of Page ' Exodus Exo 15 Exodus Exo Exodus Exo 17 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 16". 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Pericope (part_of)

절 (explains)

bible-text/exo-16-32

Source

모세는 역사의 순서대로 진행하지 않고 이 상황들을 미리 삽입함으로써, 이 음식이 하나님의 특별한 은혜로 창조되었다는 사실을 더욱 강조한다. 하나님은 그것의 한 오멜을 기념으로 보존하도록 하셨는데, 썩지 않은 채로 후세에 기적의 영광을 전하도록 하셨다. 모세는 먼저 하나님의 명령을 일반적으로 제시하고, 다음 절에서 아론이 그것을 그릇에 넣어 언약궤 옆에 보관했다는 방식을 설명한다. 하나님이 이 은혜의 기념물을 당신의 언약의 판들과 함께 성소에 두고자 하셨다는 사실에서, 그분이 이 은혜에 얼마나 큰 의미를 부여하셨는지 알 수 있다. "주 앞에"와 "증거판 앞에"라는 두 표현은 율법 예배의 존귀함을 드러내는 것으로, 하나님의 능력이 성소에 가까이 있음을 백성에게 알리기 위함이다. 그분이 그곳에 갇혀 계신 것도 아니고 눈에 보이는 표징에 마음을 고정시키기를 원하시는 것도 아니다. 다만 인간의 연약함을 감안하여, 외적인 표징을 통해 그분의 능력의 현존을 증거하심으로써 그들에게 내려오시는 것이다. 그리하여 조잡한 미신에 마음이 빠지도록 하시는 것이 아니라, 그들을 점차적으로 영적 예배로 높이시는 것이다.

원주석

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