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주석[칼빈] — 출애굽기 17장 · 반석에서 물

요약
칼빈 주석 · 섹션 11개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. And all the congregation. Scarcely was the sedition of the people about the want of food set at rest when they again rebel on the subject of drink. They ought, at least, to have learnt from the manna, that as often as necessity pressed upon them, they should have humbly implored in prayer and supplication God’s help, in certain hope of relief. But such was their character, that they were hurried by despair into secret murmurings and impetuous cries. We have almost a precisely similar account in Numbers 20:0 . (186) For the error of those who think it one and the same, is easily refuted by the circumstances of the time and place; and in Numbers 33:0 , it is very clearly shown how great a distance there was between the one station and the other. Neither does the tradition of some of the Rabbins appear probable, that this thirst did not arise from natural appetite, because the manna was not only meat, but also served for drink. For there is no reason why we should be compelled to imagine this; and we gather from the text, that the commencement of their murmurings arose from the fact that the water now began for the first time to fail them. But it was God’s will in two ways, and at two different times, to try the minds of the Israelites, that they might more plainly show their natural intractability. If they had required bread and water at the same time, they would have been more excusable; but after they had experienced that a sweet and wholesome kind of food was bountifully given them from heaven, because that country produced no corn, it was an act of intolerable perversity immediately to murmur against God when they had no supply of drink. Moreover, a double accusation is here brought against them, for insulting God by quarrelling and chiding with Him, and also for tempting Him. Both arose from unbelief, the cause of which was ingratitude; for it was too vile of them so soon to bury in willful forgetfulness what God had so recently given them. He had brought them supplies when they were suffering from hunger; why do they not fly to Him when they are oppressed by thirst? It is plain, then, that the former favor was ill bestowed upon them, since it so directly vanished in their insensibility. Hence, too, appears their unbelief, because they neither expect nor ask anything of God; and with this, too, pride is conjoined, because they dare to proceed to chiding. Indeed this almost always happens, that those who neither depend on His providence nor rest; on His promises, provoke God to contend with them, and rush impetuously against Him; because the brutal violence of our passions hurries us on to madness, unless we are persuaded that God will in due time be our helper, and are, submissive to His will. In the beginning of the chapter Moses briefly indicates that the Israelites journeyed according to the commandment, or, as the Hebrew expresses it, “the mouth” (187) of God, as if he would praise their obedience. Whence we gather that, at the first outset, they were sufficiently disposed to their duty, until a temptation occurred, which interrupted them in the right way. By which example we are warned that, whenever we undertake anything at God’s bidding, we should carefully beware that nothing should hinder our perseverance; and that none are fitted to act rightly but those who are well prepared to endure the assaults of temptation. (186) A brief but able reply to the arguments of those who allege these similar passages against the authenticity of the Pentateuch, will be found in Hengstenberg, (Ryland’s Translation,) vol. 2, p. 310, etc. (187) על - פי . Literally, ” upon the mouth.” Noldius cites, however, various texts, in which it is equivalent to no more than according to , though in this instance, and in many others, he would render it “according to the command.” — Concord. Partic. Hebr. — W return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-17-1

Source

식량 부족을 둘러싼 반란이 가라앉자마자 백성은 이번에는 물 문제로 다시 반항한다. 그들은 적어도 만나의 경험으로부터, 필요가 닥칠 때마다 구원의 확실한 소망을 품고 하나님께 겸손히 기도와 간구로 도움을 구해야 한다는 것을 배웠어야 했다. 그러나 그들의 성품은 절망에 떠밀려 은밀한 원망과 격렬한 아우성으로 치달았다. 민수기 20장에도 거의 같은 내용이 기록되어 있다. 그것이 같은 사건이라고 생각하는 자들의 오류는 시간과 장소의 정황으로 쉽게 논박된다. 민수기 33장에서는 두 진영 사이의 거리가 매우 멀었음이 분명히 나타난다. 일부 랍비들의 전통, 즉 만나가 음식뿐 아니라 음료의 역할도 했기 때문에 이 갈증이 자연적인 욕구에서 온 것이 아니라는 주장도 그럴듯하지 않다. 본문을 보면 원망의 시작이 처음으로 물이 떨어진 것에서 비롯되었음이 분명하기 때문이다. 하나님은 이스라엘 백성의 마음을 두 번의 다른 상황에서 시험하고자 하셨는데, 이는 그들의 본성적인 완고함을 더 분명히 드러내기 위해서였다. 만약 그들이 빵과 물을 동시에 요구했다면 더 변명이 될 수 있었겠지만, 이미 하늘에서 달콤하고 건강한 음식을 풍성히 받은 후에도 물이 없다는 이유로 즉시 원망하는 것은 도저히 용납될 수 없는 패역이었다. 게다가 두 가지 고소가 제기된다. 하나님께 싸움을 걸었다는 것과 하나님을 시험했다는 것이다. 두 가지 모두 불신앙에서 비롯되었는데, 그 원인은 배은망덕이다. 그들이 하나님이 그토록 최근에 베푸신 것을 의도적으로 망각 속에 묻어버린 것은 너무나 비열한 일이었다.

원주석

2절 카드 ↗

2. Wherefore the people did chide with Moses. Here now displays itself both their impiety against God, since neglecting and despising Him they make war against Moses, and also their malice and unkindness, because, forgetful of so many benefits, they wantonly insult Moses. They know that fountains and rivers cannot be created by mortal man; wherefore, then, do they quarrel with him, and not call directly upon God, in whose hand are the waters as well as all other elements? Certainly, if there had been a spark of faith in them, they would have had recourse to prayer. Rightly, then, does Moses expostulate, that in chiding with him, they tempt God Himself. What madness is there in their accusing Moses of cruelty in bringing them with him out of Egypt, that he might kill them, and their children, and cattle in the wilderness? But Moses chiefly reproves them on this ground, because God Himself is affected by this rebellious chiding. But the actual form of their tempting God is stated at the end, viz., because they had doubted “whether the Lord was among them or not?” Hence it follows, that the root of the whole evil was their unbelief; because they neither ascribed due honor to God’s power nor believed Him to be true to his promises.: For He had taken charge of them, and had promised that He would never fail them; why then, now, when circumstances demand it, do they not assure themselves that He will assist them, except because they wickedly detract both from His power and His truth? return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-17-2

Source

백성이 모세와 다퉜다는 것은 한편으로는 하나님을 향한 불경건을, 다른 한편으로는 많은 은혜를 받고도 모세를 향해 함부로 욕한 악의와 배은망덕을 드러낸다. 그들은 샘과 강이 인간이 만들 수 없음을 알면서도 왜 하나님께 직접 부르짖지 않고 모세와 다투는가? 만약 그들에게 믿음의 불꽃이라도 있었다면, 즉시 기도에 나아갔을 것이다. 따라서 모세가 자신에게 다투는 것이 곧 하나님 자신을 시험하는 것이라 꾸짖는 것은 정당하다. 광야에서 굶어 죽이려고 자신들을 이집트에서 이끌어냈다며 모세를 잔인한 자로 고발하는 것이 얼마나 어리석은 짓인가? 그러나 모세가 주로 꾸짖는 것은 이 반란적인 다툼이 하나님 자신에게 영향을 미친다는 점이다. 그들이 하나님을 시험한 구체적인 방식은 절 끝에 기록되어 있다. "주님이 우리 가운데 계시느냐 안 계시느냐"를 의심했다는 것이다. 이로부터 이 모든 악의 뿌리가 불신앙임이 드러난다. 그들은 하나님의 능력에 합당한 존귀를 돌리지도 않았고 그분의 약속이 참됨을 믿지도 않았다. 그분은 그들을 책임지셨고 결코 실패하지 않겠다고 약속하셨는데, 왜 지금 필요한 때에 그분이 도와주실 것을 확신하지 않는가? 이것은 그분의 능력과 신실하심을 악하게 부정하는 것이 아니면 무엇이겠는가?

원주석

4절 카드 ↗

4. And Moses cried. This cry seems not to have been conformed to the true model of prayer, but to have been mixed with confused complaint, to which Moses was impelled by the deep perturbation of his mind: for excessive earnestness sometimes carries away the godly, so that they rather fret in their prayer than duly and moderately express their requests. For there is something in these words which sounds angry and obstreperous, “What shall I do unto this people?” as if Moses, struck with indignation, complained that he was weighed down with a heavy burden, which he would willingly shake off if he could obtain permission and deliverance from God. Interpreters variously expound what follows. Some thus render it, that “Unless God immediately came to his help, or should He dissemble for ever so short a time, Moses must be stoned.” Some, “It is but little that they will rush upon me to stone me.” Some, too, read it in the past tense, but to this the particle עוד , (188) gnod , which relates to the future, is an objection. I am most pleased with this sense; that if God delay His assistance but for a short time, the people’s rage could not be restrained from stoning Moses. (188) Shortly. — W . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-17-4

Source

이 부르짖음은 참 기도의 진정한 모범을 따른 것이 아니라, 모세가 극도로 동요한 나머지 혼란스러운 불평을 섞은 것으로 보인다. 지나친 진지함이 때로는 경건한 자들을 쓸어가버려, 그들이 기도에서 요청을 적절하고 절제 있게 표현하기보다 안타까워하게 만들기 때문이다. "내가 이 백성에게 어떻게 하리이까?"라는 표현에서는 분노로 흥분한 것처럼 느껴지는 무언가가 있다. 마치 모세가 분개하여 하나님의 허락과 해방을 얻을 수 있다면 기꺼이 내려놓고 싶은 무거운 짐을 지고 있다고 불평하는 것 같다. 이어지는 말에 대해 해석자들의 견해가 갈린다. 어떤 이들은 "하나님이 즉시 도움을 주시지 않거나 아주 짧은 시간이라도 침묵하신다면 모세는 돌에 맞아 죽을 것이다"라고 번역한다. 어떤 이들은 "그들이 나를 돌로 치려 하고 있다"고 하기도 하고, 과거 시제로 읽는 이들도 있다. 나는 이런 의미가 가장 적절하다고 본다. 하나님이 잠깐이라도 도움을 늦추신다면 백성의 분노가 모세를 돌로 치는 것을 막을 수 없을 것이라는 의미다.

원주석

5절 카드 ↗

5. And the Lord said unto Moses. He commands him to go out into the midst, as if He would expose him to the danger of immediate death; but because Moses is persuaded that it is in His power to calm the passion of men, however fierce, as well as the waves and storms of the sea, he neither trembles nor retreats. But, thus did God magnify His power, so as to brand them with ignominy whilst He withheld the people from their previous attitude. In fact, Moses passes before them all, but he only takes the elders with him, before whom to bring the water from the rock, that they may be eye-witnesses of the miracle. This middle course, whilst it does not permit the glory of God’s bounty to be obscured, still shows the multitude that they are unworthy of being admitted to behold His power. To remind him that his rod would not be inefficient, He recalls to his memory what he had already experienced; yet does he not recount all the miracles; but only adduces what we saw at first, that, by its touch, the waters of the Nile were turned into blood. The declaration of God, that he will stand upon the rock, tends to remove all hesitation, lest Moses should be anxious or doubtful as to the event; for otherwise the smiting of the rock would be vain and illusory. Moses, therefore, is encouraged to be confident; since God, whom he follows in the obedience of faith, will put forth His power by his hand, so that he should undertake nothing vainly or ineffectually. Meanwhile, although He employs the operation of His servant, still He claims to Himself the honor of the work. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-17-5

Source

하나님은 모세에게 즉각적인 죽음의 위험 앞으로 나아가라고 명하시는 것 같다. 그러나 모세는 사나운 사람들의 격정도 바다의 파도와 폭풍처럼 잠잠케 하실 능력이 그분께 있음을 확신했기 때문에 두려워하거나 물러서지 않는다. 이렇게 하나님은 당신의 능력을 나타내심으로써, 백성을 자제시키시는 동안 그들에게 수치를 주셨다. 실제로 모세는 모든 사람 앞을 지나가지만, 장로들만 데리고 가서 바위에서 물이 나오는 기적의 목격자가 되게 한다. 이 중간적인 방식은 하나님의 은혜의 영광이 가리어지지 않으면서도, 그 큰 능력을 목도하기에 합당하지 않음을 온 무리에게 보여준다. 이미 경험한 것을 상기시켜 주심으로써 지팡이의 효력에 대한 어떤 의심도 제거해 주신다. 하나님이 그 위에 서실 것이라는 선언은 모세가 염려나 의심 없이 행하도록 격려하기 위함이다. 모세는 믿음의 순종 가운데 하나님을 따르며, 그분이 그의 손으로 당신의 능력을 나타내실 것을 확신한다.

원주석

7절 카드 ↗

7. And he called the name of the place. The verb here might be taken indefinitely, as if it were said, that this name was given to the place; but it is more probable that Moses, at God’s command, so called the place, in order that the Israelites might be more ready to acknowledge their crime, when thus it was marked with double infamy. Although it was not only His intention to impress this feeling upon their minds, but also to hand down the memory of it to posterity. The same reproof is afterward repeated at Cades, as we shall see; because the former notice had been buried in oblivion by these foolish people. The very name of the place (189) was as much as to say that the earth itself cried out, that the people, in their perverse nature, were rebellious, and given to unbelief. Now, temptation is the mother of contentions; for as soon as anything occurs contrary to the wishes of one who distrusts God, he has recourse to murmuring and dispute. When Moses relates that the Israelites “tempted the Lord, saying, Is the Lord among us or not?” he does not mean that they openly spoke rims; but that this was the tendency of their cries, when on account of the want of water they rose against Moses, and complained that they were deceived by him, as though God had no power to help them. But though God branded the people for their malignity and perversity, with a lasting mark of ignominy, yet did He afford them an extraordinary proof of His goodness, not only in bestowing on them the drink by which their bodies might be refreshed, but by honoring their souls also with spiritual drink, as Paul testifies, ( 1 Corinthians 10:4 ,) “that rock was Christ,” and therefore he compares the water which flowed from it to the cup of the holy supper. So do we see how God’s immeasurable bounty surpasses all the wickedness of man, and how, by turning their vices to salvation, He brings light out of darkness; so far is He from giving them the reward of their deservings, when He confers upon them what is profitable. But we must remember the warning which is here interposed, that it availed many of them nothing to drink of that spiritual drink, because they profaned by their crimes that excellent gift. (189) Massah , i.e. , temptation. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-17-7

Source

그가 그 곳 이름을 불렀다. 동사는 불특정한 의미로 이 이름이 그 장소에 붙여졌다는 뜻으로 취할 수도 있지만, 하나님의 명령으로 모세가 그리 불렀을 것이 더 자연스럽다. 이스라엘이 자기 죄를 더 쉽게 인정하도록, 그리고 그 기억이 후대에 전해지도록 하기 위해서다. 같은 책망이 나중에 가데스에서 다시 반복되는데, 이 어리석은 백성에게서 이전의 교훈이 잊혀졌기 때문이다. 그 장소의 이름 자체가 마치 땅이 부르짖듯 이 백성이 그 뒤틀린 본성에서 반항하고 불신앙에 빠졌음을 선언하는 것과 같다. 모세가 이스라엘이 "주님이 우리 가운데 계시느냐 안 계시느냐 하여 주님을 시험했다"고 기록할 때, 그들이 공개적으로 이렇게 말했다는 것이 아니라, 물 부족으로 인해 모세를 향해 일어나 하나님이 자신들을 도울 능력이 없는 것처럼 불평하며 속임을 당했다고 외쳤을 때 그 경향이 이러했다는 것이다. 그러나 하나님이 이 백성의 악의와 패역에 영구적인 치욕의 표를 남기셨지만, 그분은 그들에게 영적인 음료를 포함한 비범한 선하심의 증거를 베풀어 주셨다. 바울이 증언하듯 "그 반석은 그리스도"이셨으며, 그는 그 반석에서 흘러나온 물을 성찬의 잔에 비교한다. 이렇게 하나님의 헤아릴 수 없는 은혜가 인간의 모든 악을 능가하며, 그들의 악덕을 구원으로 돌이키심으로써 어둠에서 빛을 내신다. 그러나 여기서 삽입된 경고도 기억해야 한다. 그 영적인 음료를 마신 자들 중 많은 이들에게 그것이 무익했는데, 자신들의 범죄로 이 탁월한 선물을 더럽혔기 때문이다.

원주석

8절 카드 ↗

8. Then came Amalek. These were the first enemies whom God arrayed against Israel, after having delivered them from Egypt, and having kept them for some time in peace and quietness. It was principally for two reasons that He chose them now to be involved in war, either to punish them for their recent sin, or as a correction of their idleness, lest it should ensnare them into iniquity; for, as among soldiers sedition often arises from a cessation of labor, so also the more God spared this people and indulged them, the more did their forwardness increase. No wonder then that they were awakened by war, when they had taken occasion from their state of tranquillity to wax wanton. But some imagine that the Amalekites were impelled to take arms with this design; first, to avenge (190) the abdication of their ancestor; and secondly, because they were unwilling that the posterity of Jacob should enjoy the inheritance of which Esau, the grandfather of Amalek, the founder of their nation, had been deprived. And, certainly, it is probable that the recollection of the injury which had been inflicted on their ancestor still remained, and that they were instigated by the devil, in order that the promise of God, whereby the right of primogeniture had been transferred from Esau to Jacob, should be frustrated and fail of its effect. This might, indeed, have been their reason for the war; but God had another object, viz., to render the people more obedient to Him, by humbling their pride. Perhaps it was on that account that He withdrew Moses from the leadership, and substituted Joshua, as some token of His indignation; for although the assistance He gave them was sufficiently manifest, and their victory was obtained by His grace and the prayers of Moses, yet would He have them reminded, by the absence of Moses, of their recent transgression, that, being humiliated by their fear, they might submissively ask for pardon, and fly more earnestly to Him for His aid. He orders chosen men to go forth, partly to inspirit the whole people, and encourage them to hope for victory, because He does not deign to employ the whole army to repel their enemies; and partly in consideration of the cowardice of this unwarlike mob, lest they should faint with terror if the enemies should make an incursion into the midst of their camp. For Moses does nothing of himself, but occupies the station appointed him by God on the top of the hill, to contend with the enemy from afar, but he sends down the others to fight hand to hand before him, since it had pleased God thus to order the battle. It is plain that he did not avoid the fight to spare himself, but because God had given him a different employment; and this appears from his wielding the rod of God, like their general and standard-bearer, and promising the successful issue of the battle, of which he had been assured. For that single rod was of more avail than as if they had gone into the field preceded by a thousand banners. I have already observed that this is sometimes called the rod of God, sometimes of Moses, sometimes of Aaron, according to circumstances; because God used it as an instrument to exercise His power through His ministers. So God does not detract from His own honor, when He works effectually by His ministers. It is a prelude to Joshua’s future call, which we shall notice in its place, that. he should be appointed commander of the troops; for he had not yet reached the dignity of next in command to Moses, unless an extraordinary commission had been given him by God. (190) Ut paternae abdicationis ultores essent. — Lat. Pour venger l’opprobe de leur pere, de ce qu’il avait ete desherite — Fr. This, Willet in loco paraphrases: “to revenge their father Esau’s quarrel for the loss of the birthright.” The Jews themselves appear to have recognized the double cause of this war, viz., the jealousy of Amalek, and the sin of Israel, referred to by Calvin. “After they had passed through the sea, they murmured for waters: then came against them Amalek, who hated them for the first birthright and blessing which our father Jacob had taken from Esau; and he came and fought against Israel, because they had violated the words of the law,” etc. — Targum on Song of Solomon 2:15 , quoted by Ainsworth in loco. For a popular account of the origin of Amalek see Illustrated Commentary on 1 Samuel 15:0 . return to ' Top of Page ' <a name="verse-10" class="com-number"

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이들은 이집트에서 이스라엘을 구원하신 후, 그들에게 평화와 안식을 허락하신 첫 기간 동안 처음으로 하나님이 이스라엘에게 맞세우신 원수들이었다. 하나님이 이 시점에 전쟁에 휘말리게 하신 것은 두 가지 이유에서다. 최근의 죄를 벌하시거나, 그들의 게으름을 일깨워 불의에 빠지지 않도록 경계시키기 위해서다. 군인들 사이에서 반란이 일어나는 경우가 많은 것처럼, 이 백성도 하나님이 그들을 아끼며 인내하실수록 더욱 방자해졌다. 따라서 안식 속에서 방자함이 극에 달했을 때, 전쟁으로 깨어나는 것은 당연한 일이었다. 어떤 이들은 아말렉 사람들이 무기를 든 것이 자신들의 조상이 폐적된 것에 대한 복수를 위해서라고 생각한다. 에서의 손자인 아말렉의 조상 에서가 야곱에게 빼앗긴 장자권을 되찾으려 했다는 것이다. 이런 이유가 있었을 수 있지만, 하나님은 다른 목적을 가지고 계셨다. 즉 그들의 교만을 꺾어 그분께 더 순종하게 하시려는 것이었다. 아마도 그 때문에 그분은 모세를 지도자 자리에서 물러나게 하고 여호수아를 대신 세우셨는데, 이는 자신들의 반항에 대한 어떤 징계의 표였다. 하나님의 도움은 충분히 분명했고 그들의 승리도 하나님의 은혜와 모세의 기도로 얻어진 것이었지만, 그럼에도 모세의 부재를 통해 최근의 죄를 상기시킴으로써 두려움 속에 겸손해져 용서를 구하고 더 간절히 그분의 도움을 구하게 하시려 했다. 그분은 선택된 자들이 나아가도록 명령하신다. 한편으로는 하나님이 전군을 쓰시지 않아도 원수를 물리치실 수 있음을 보임으로써 온 백성에게 용기를 주시고 승리의 희망을 품게 하기 위함이고, 다른 한편으로는 전쟁에 익숙지 않은 이 겁쟁이 무리가 원수의 침입으로 진지 한가운데서 공포에 질리지 않도록 하기 위함이었다.

원주석

10절 카드 ↗

10. So Joshua did as. Although Joshua is by no means backward, but diligently executes what he knows to be commanded him by God Himself, and it is probable that the soldiers whom he had taken to accompany him did their duty properly, yet is it expressly stated that they gained the victory by no care, or striving, or courage of their own, but by the prayer of Moses, by whose support their leader as well as the army was sustained. Yet does not Moses here boastfully commend his own zeal in praying, but is rather the public witness. and proclaimer of his weakness, that the glory might be entirely attributed to the gratuitous favor of God. Nor is there any question, that, conscious of the infirmity which he afterwards confesses, he associated with him Aaron and Hur, who might assist him in his task. There (191) is more acuteness than solidity in the notion which some have, that these two men present a figure of the Old and New Testament, on which the prayers of the saints must rest; and that the stone which they gave to Moses to sit upon was offered him because our faith is only founded upon Christ. I know how plausible such allegories are; but what I have just said is enough for me, that because Moses mistrusted his own weakness, therefore he sought these two assistants. And surely when they stayed his hands they also lifted up their minds, and prayed together to God in common supplications; but Moses speaks chiefly of himself, to show that this charge was entrusted to him by God. For he did not only offer his prayers as a work of charity, but because God had chosen him as intercessor, to conquer the enemies from afar by the stretching forth of the rod, and by his secret earnestness in prayer; and in this respect he was a type of Christ; although the similitude does not hold in all its parts. Doubtless his failure arose from his extreme earnestness, and the extraordinary vehemence of his zeal, and, therefore, praise is mixed up with blame, just as the saints, when they are stirred to make great efforts in prayer, find that not only does their vigor grow cold, but they fail from being almost consumed by their own ardor. (191) “Divers allegories are made of this place: as that Moses’ hands, i.e. , the precepts of the law are heavy, but that by Aaron, who signifieth Christ, and Hur, i.e . , the Holy Ghost, they are made easy and light. — Ferus . Some, by Moses and Hur, understand the two Testaments, upon the which our prayer must rely. Some again thus allegorize: — Aaron, they say, signifieth montanus , hilly, and Hur, fire , so two things support our prayer, high and heavenly meditation, and fervent charity. — Lyranus , ” etc. — Willet in loco. return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/exo-17-10

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여호수아는 조금도 주저하지 않고 하나님의 명이라는 것을 알고 부지런히 따랐으며, 그와 함께한 군사들도 제 역할을 잘했음이 분명하다. 그러나 그들이 승리를 거둔 것은 그들 자신의 배려나 노력이나 용기 때문이 아니라 모세의 기도 덕분이었음이 명시되어 있다. 모세는 여기서 자신의 기도에 대한 열심을 자랑스럽게 내세우는 것이 아니라, 도리어 자신의 연약함을 공개적으로 증언하며 모든 영광이 오직 하나님의 은혜로 돌아가게 한다. 또한 나중에 고백하게 될 연약함을 미리 의식하여 아론과 훌을 동반하여 자신을 도울 수 있도록 했음도 의심의 여지가 없다. 그들이 그의 손을 붙들 때 또한 마음을 들고 함께 공동으로 하나님께 기도했다. 그러나 모세는 주로 자신에 대해 말하는데, 이 일이 하나님으로부터 그에게 맡겨진 것임을 보여주기 위해서다. 그는 단순히 자선으로서의 기도를 드린 것이 아니라, 하나님이 그를 중보자로 선택하사 지팡이를 드는 것과 은밀한 기도의 열심으로 원수를 멀리서 정복하게 하셨기 때문이다. 이 점에서 그는 그리스도의 예표였다. 다만 그 유사성이 모든 면에서 다 맞지는 않는다. 그의 힘이 빠진 것은 극도의 열심과 기도의 특별한 열정에서 비롯된 것이므로, 칭찬과 책망이 섞여 있다. 경건한 자들이 기도에 큰 노력을 기울일 때, 그 자신의 열정에 소진되어 활력이 식어버릴 뿐 아니라 완전히 무너지기도 하는 것과 같다.

원주석

13절 카드 ↗

13. And Joshua discomfited Amalek. The copula is here used instead of the illative particle ; for Moses here concludes that the Israelites overcame their enemies, because he had continually persevered in prayer. There is, too, an implied antithesis between the firmness of his hands and the weakness of the enemy, that we may know that they were discomfited or conquered, not so much by the sword as by the uplifting of the rod, and by the intercession of the holy man. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/exo-17-13

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여호수아가 아말렉을 쳐부쉈다. 접속사가 여기서 결과 접속사 대신 쓰였다. 모세는 모세가 기도에 계속 힘써 온 것으로 인해 이스라엘이 원수를 이겼다는 결론을 내린다. 그의 손이 견고했던 것과 원수의 쇠약함 사이의 대비가 암시되어 있다. 그리하여 우리는 아말렉이 칼보다는 지팡이를 드는 것과 거룩한 사람의 중보에 의해 쳐부서지고 정복되었음을 알아야 한다.

원주석

14절 카드 ↗

14. And the Lord said unto Moses. By this command God made it known that He had performed a work which not only ought to be celebrated by word (192) of mouth, but which also was deserving of eternal glory with posterity; for therefore did He command it to be written in a book, that its memory might never perish. The dispute of commentators respecting this book seems to me to be superfluous; for God simply wills that the memorial of this circumstance should exist in all ages; and this was effected by the narration of Moses, for he handed down in writing even to the end of the world the praise of this favor, together with the perpetual and immortal doctrine of the Law. Yet God did not only wish the memorable event of this battle to be written down, but also that Joshua should be reminded of it, lest he should faint under the many difficulties which awaited him. For nothing could better support him with invincible firmness than the recollection of this history, from whence he might be assured that the people would ever be victorious under the auspices of God. But although this promise was not immediately fulfilled, yet the Amalekites were a long time afterwards totally destroyed by Saul; but it was a great encouragement to Joshua and the people to know that Amalek, who had first made war upon them, was already condemned by the divine decree, and could not escape the destruction to which he was devoted. (192) “Par la bouche de ceux qui vivoyent alors;” by the mouth of those who were alive then. — Fr . return to ' Top of Page ' <a name="verse-15" class="com-number"

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bible-text/exo-17-14

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하나님은 이 사건이 말로만 기념되는 것이 아니라 후세에 영원한 영광을 받을 만하다는 것을 알리셨다. 그래서 그 기억이 결코 사라지지 않도록 책에 기록하라고 명하셨다. 어떤 책인지에 대한 주석가들의 논쟁은 내게 불필요해 보인다. 하나님은 단순히 이 사건의 기념이 모든 시대에 남아있기를 원하셨고, 이것은 모세의 기록으로 이루어졌다. 그는 심지어 이 은혜에 대한 찬양과 영구적이고 불멸하는 율법의 교훈을 세상 끝까지 글로 남겼다. 그러나 하나님은 이 전투의 기억을 기록으로 남기기를 원하셨을 뿐 아니라, 여호수아로 하여금 이것을 상기하게 하심으로써 그를 기다리는 많은 어려움 앞에서 낙심하지 않게 하셨다. 이 역사를 기억하는 것보다 그를 더 굳건히 붙들어 줄 것은 없었다. 그것으로부터 그는 하나님의 보호 아래 백성이 항상 승리할 것을 확신할 수 있었기 때문이다. 이 약속이 즉시 이루어지지는 않았지만, 아말렉은 오랜 후에 사울에 의해 완전히 멸망했다. 먼저 전쟁을 일으킨 아말렉이 이미 하나님의 작정으로 정죄받아 멸망을 피할 수 없다는 것을 아는 것이 여호수아와 백성에게 큰 격려가 되었다.

원주석

15절 카드 ↗

15. And Moses built an altar. The purpose of this was that not he alone, but the whole people should testify, by solemn sacrifice, their gratitude; which the very name of the altar proves. For neither did he wish to erect a statue to God, nor to honor the altar by God’s name, but he shows that this was the object he proposed to himself, that the Israelites, being inflated by their good success, should not boast of their own strength, but glory only in God. I see not why some should translate it “miracle,” for the word נס , (193) nis , is undoubtedly always rendered “banner.” Yet I do not deny that the word is here used metaphorically for “exaltation;” as if Moses had said, that the God who had sustained His people was worthy only to be exalted among them. (193) It was in S M ’s version that C. found this clause rendered Dominus miraculum meum; and Munster cites Onkelos , the Chaldee paraphrast, as his authority for so translating the word נסי ; but the text of that paraphrase, as given in Elias Hutter’s Heptateuch , does not justify this singular rendering. — W return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/exo-17-15

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제단을 세운 목적은 모세 혼자가 아니라 온 백성이 엄숙한 제사로 감사를 드리기 위함이었다. 제단 이름 자체가 이를 증명한다. 그는 하나님께 동상을 세우거나 하나님의 이름으로 제단을 영예롭게 하려 한 것이 아니라, 자신이 제안하는 목표를 보여주었다. 즉 이집트에서 나온 이스라엘이 자신의 힘을 자랑하지 않고 오직 하나님 안에서 자랑하도록 하는 것이다. '기적'으로 번역하는 이들도 있지만, 히브리어 '니스'는 분명히 항상 '깃발'로 번역된다. 그렇다고 해서 이 말이 여기서 '높이심'의 의미로 은유적으로 사용되었음을 부정하지는 않는다. 마치 모세가 자신의 백성을 붙드신 하나님만이 그들 가운데 높임을 받으시기에 합당하다고 말하는 것과 같다.

원주석

16절 카드 ↗

16. For he said, Because the Lord. (194) He confirms by repetition the same declaration which he had lately pronounced from the mouth of God, viz., that God would be ever at war with the Amalekites, until He should have utterly destroyed them. Translators do not agree as to the meaning of the expression, “The hand is upon the throne of the Lord.” Some imagine it to be a form of oath, as though God swore by His throne. Others understand by His throne the Church, which is the rest of God, in which he is said to sit. But I have no doubt but that what was said as to destroying and extinguishing the memory of Amalek is confirmed by this reason, viz., that as God is omnipotent He will contend with this wicked nation. Therefore the hand is said to be upon the throne of God, because he does not sit idly in heaven, (as the Epicureans imagine,) but exercises His dominion in the government of the world, as if he had said, that God, who rules in power, and who by His hand and authority controls and moderates, sustains and overthrows all things, as long as He shall reign upon His throne, endued with supreme and formidable might, will never cease to pursue the Amalekites with His just vengeance. And, indeed, it may have been the case, that He inflicted divers punishments upon them, though their last great overthrow was delayed till the days of Saul. (194) “Truly the hand is upon the throne of Jehovah.” — Lat. Margin, A. V . , “Because the hand of Amalek is against the throne of the Lord, therefore , ” etc. Heb . ,” The hand upon the throne of the Lord.” Holden agrees with Rosenmuller, and, as he says, the most eminent Biblical critics, in preferring the explanation of the margin, A. V. return to ' Top of Page ' Exodus Exo 16 Exodus Exo Exodus Exo 18 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 17". 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bible-text/exo-17-16

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하나님은 아말렉을 완전히 멸망시킬 것이라고 방금 선포하신 것을 반복으로 확인하신다. "주님의 보좌 위에 손이 있다"는 표현의 의미에 대해 번역자들의 의견이 다르다. 어떤 이들은 하나님이 그분의 보좌로 맹세하시는 서약의 형식이라고 생각한다. 또 어떤 이들은 보좌를 교회로 이해하는데, 그것이 하나님이 안식하시는 곳이기 때문이다. 그러나 나는 아말렉 기억을 파멸시키고 소멸시키리라는 선언이 이 이유로 확인된다는 것에 의심이 없다. 즉 하나님은 전능하시기 때문에 이 악한 민족과 다투실 것이다. 따라서 손이 하나님의 보좌 위에 있다고 하는 것은, 그분이 하늘에서 아무것도 하지 않고 앉아 계신 것이 아니라 세상의 통치 속에서 당신의 주권을 행사하신다는 뜻이다. 마치 세상의 모든 것을 당신의 손과 권위로 다스리시고 붙드시며 세우시고 무너뜨리시는 하나님이 최고의 두려운 능력을 입고 보좌에서 다스리시는 한, 아말렉을 의로운 복수로 영원히 추격하시기를 멈추지 않을 것이라고 말씀하시는 것 같다.

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