1절 카드 ↗
1. And there went. I have preferred rendering the verb in the pluperfect tense (abierat, “there had gone”) to prevent all ambiguity; for unless we say that Miriam and Aaron were the children of another mother, it would not be probable otherwise that this marriage was contracted after the passing of the edict. Aaron was three years old when Moses was born; and we may easily conjecture that he was brought up openly and securely. But there is no doubt but that the cruelty was greatest at its commencement. Therefore, if they were uterine brothers, there is no other explanation except to say that, by the figure called ὕστερον πρότερον , he now relates what had happened before. But mention is only made of Moses, because it then first began to be criminal to breed up male infants. The Hebrews use the word for going or departing, to signify the undertaking of any serious or momentous matter, or when they put any proposal into operation. Nor is it superfluous for Moses to say that his father married a wife of his own tribe, because this double tie of kindred should have confirmed them in their attempt to preserve their offspring. But soon afterwards we shall see how timidly they acted. They hide the child for a short time, rather from the transient impulse of love than from firm affection. When three months had elapsed, and that impulse had passed away, they almost abandon the child, in order to escape from danger. For although the mother would have probably come next day, if he had passed the night there, to give him the breast, yet had she exposed him as an outcast to innumerable risks. By this example, we perceive what terror had taken possession of every mind, when a man and his wife, united to each other by close natural relationship, prefer exposing their common offspring, whose beauty moved them to pity, to peril of wild beasts, of the atmosphere, of the water, and of every kind, rather than that they should perish with him. But on this point different opinions are maintained: whether or not it would have been better to discharge themselves of the care of their child, or to await whatever danger attended its secret preservation. I confess, indeed, that whilst it is difficult in such perplexities to come to a right conclusion, so also our conclusions are apt to be variously judged; still I affirm that the timidity of the parents of Moses, by which they were induced to forget their duty, cannot advisedly be excused. We see that God has implanted even in wild and brute beasts so great instinctive anxiety for the protection and cherishing of their young, that the dam often despises her own life in their defense. Wherefore it is the more base, that men, created in the divine image, should be driven by fear to such a pitch of inhumanity as to desert the children who are intrusted to their fidelity and protection. The reply of those who assert that there was no better course in their desperate circumstances than to repose on the providence of God, has something in it, but is not complete. It is the chief consolation of believers to cast their cares on the bosom of God; provided that, in the meantime, they perform their own duties, overpass not the bounds of their vocation, and turn not away from the path set before them; but it is a perversion to make the providence of God an excuse for negligence and sloth. The parents of Moses ought rather to have looked forward with hope that God would be the safeguard of themselves and their child. His mother made the ark with great pains, and daubed it; but for what purpose? Was it not to bury her child in it? I allow that she always seemed anxious for him, yet in such a way that her proceedings would have been ridiculous and ineffectual, unless God had unexpectedly appeared from heaven as the author of their preservation, of which she herself despaired. Nevertheless, we must not judge either the father or mother as if they had lived in quiet times; for it is easy to conceive with what bitter grief they compassed the death of their child; nay, to speak more correctly, we can scarcely conceive what terrible agonies they suffered. Therefore, when Moses relates how his mother made and prepared an ark, he hints that the father was so overwhelmed with sorrow as to be incapable of doing anything. Thus the power of the Lord more clearly manifested itself, when the mother, her husband being entirely disheartened, took the whole burden on herself. For, if they had acted in concert, Moses would not have assigned the whole praise to his mother. The Apostle, indeed, ( Hebrews 11:23 ,) gives a share of the praise to the husband, and not undeservedly, since it is probable that the child was not hidden without his cognizance and approval. But God, who generally “chooses the weak things of the world,” strengthened with the power of his Spirit a woman rather than a man, to stand foremost in the matter. And the same reasoning applies to his sister, into whose hands his mother resigned the last and most important act, so that while Miriam, who, on account of her tender age, appeared to be exempt from danger, is appointed to watch over her brother’s life, both parents appear to have neglected their duty. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-2-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
나는 동사를 과거완료형("거기에 갔었다")으로 번역하는 것을 선호한다. 미리암과 아론이 다른 어머니에게서 태어난 자식들이 아니라면, 이 결혼이 칙령이 반포된 후에 이루어졌다는 것이 있음직하지 않기 때문이다. 아론은 모세가 태어날 때 세 살이었으며, 그가 공개적으로 안전하게 자랐다고 쉽게 추측할 수 있다. 의심할 여지 없이 잔인함은 처음에 가장 컸다. 그러므로 그들이 한 어머니에서 난 형제들이라면, 히스테론 프로테론(ὕστερον πρότερον)이라 불리는 수사적 기법으로 전에 일어났던 일이 이제 이야기되었다는 것 외에 다른 설명이 없다.
모세에 대해서만 언급되는 것은 그때야 비로소 남자 아이를 기르는 것이 범죄가 되었기 때문이다. 히브리인들은 가다 또는 떠나다는 단어를 어떤 심각하거나 중요한 일을 떠맡거나, 어떤 제안을 실행에 옮길 때를 의미하는 데 사용한다. 그의 아버지가 자기 지파의 여인을 아내로 맞이했다는 모세의 말은 불필요한 것이 아니다. 이 이중적인 친족 관계의 유대가 자신들의 자손을 보존하려는 시도를 더욱 확고히 해야 했기 때문이다.
그러나 곧 그 이후에 그들이 얼마나 소심하게 행동했는지 알게 된다. 그들은 일시적인 사랑의 충동에서라기보다 굳은 애정에서 잠시 아이를 숨긴다. 세 달이 지나고 그 충동이 사라지자, 그들은 위험을 피하기 위해 거의 아이를 버리다시피 하였다. 어머니가 아마도 다음날 젖을 먹이러 왔을 것이지만, 그녀는 무수한 위험에 아이를 내버려 두었다. 이 예로부터 우리는 두 사람이 모두 가까운 자연적 관계로 결합되어 있었음에도 불구하고, 어떤 공통된 자녀에 대한 두려움이 모든 이의 마음을 완전히 사로잡아, 한 남자와 그의 아내가 자신들을 불쌍히 여겼던 공통된 자식이 야수나 대기나 물이나 모든 종류의 위험으로 죽는 것보다 그와 함께 죽는 것을 더 좋아했는지 알 수 있다.
이 복잡한 상황에서 올바른 결론에 도달하는 것이 어렵고, 우리의 결론이 다양하게 판단받기 쉽다는 것을 인정한다. 그러나 모세의 부모를 그들의 의무를 잊도록 이끈 소심함은 현명하게 변호될 수 없다고 단언한다. 하나님께서 맹수들에서도 새끼를 보호하고 기르는 데 있어 어미가 종종 자신의 생명조차 아끼지 않을 만큼 큰 본능적 염려를 심어 놓으셨다. 그런데 하나님의 형상대로 창조된 사람들이 두려움 때문에 이런 비인간성에 이르러 자신들의 신의와 보호에 맡겨진 자녀들을 버리는 것은 더욱 비열하다.
하나님의 섭리에 자신들의 염려를 맡기는 것 외에 절망적인 상황에서 더 나은 방법이 없었다고 주장하는 자들의 답변은 무언가를 담고 있지만 완전하지 않다. 하나님의 품에 염려를 맡기는 것이 신자들의 가장 주된 위로이다. 단, 그 사이에 자신들의 의무를 다하고, 자신들의 소명의 경계를 넘지 않으며, 앞에 놓인 길에서 벗어나지 않는 것이 전제이다. 그러나 하나님의 섭리를 게으름과 나태함의 구실로 삼는 것은 왜곡이다.
모세의 부모는 오히려 하나님께서 자신들과 자녀의 보호자가 되실 것이라는 소망으로 앞을 내다보았어야 했다. 어머니는 큰 수고로 방주를 만들고 역청을 발랐다. 그러나 무슨 목적으로? 아이를 그 안에 묻기 위해서가 아닌가? 그녀가 항상 그를 염려한 것을 인정하지만, 하나님께서 그들 자신도 절망하였던 보존의 저자로서 하늘에서 예상치 못하게 나타나지 않았다면, 그녀의 절차는 우스꽝스럽고 효과 없는 것이었을 것이다.
그럼에도 불구하고 우리는 아버지나 어머니를 조용한 시대에 살았던 것처럼 판단해서는 안 된다. 자녀의 죽음을 가져오는 것이 얼마나 큰 고통이었는지 쉽게 상상할 수 있다. 더 정확히 말하면 우리는 그들이 어떤 무서운 고통을 겪었는지 거의 상상조차 할 수 없다. 그러므로 모세가 어머니가 방주를 만들고 준비한 것을 전할 때, 아버지가 완전히 슬픔에 압도되어 아무 것도 할 수 없었다는 것을 암시한다. 이렇게 하여 주님의 능력이 더욱 분명하게 나타났다. 남편이 완전히 낙심한 가운데 어머니가 혼자 모든 짐을 떠맡았기 때문이다.
원주석
- 번역원본
commentary-section/cal-exo-2-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. And when she saw that he was a goodly child. There is no doubt but that God had adorned him with this beauty, in order the more to influence his parents to preserve him; as it sometimes happens that, when God sees his people slow in the performance of their duty, he spurs on their inactivity by allurements; although it appears from the testimony of the Apostle, that this was not their only motive to have pity on him, but that it was the prop, as it were, of their weak faith; for he tells us ( Hebrews 11:23 ) that “by faith Moses was hid three months of his parents.” If any object that faith and regard for beauty are things not only very different but almost contrary to each other, I reply, that by the wonderful compassion of God, it comes to pass that the very impediment which might darken faith becomes its assistant, though it ought indeed to rest upon the promises alone. Therefore, if faith had shone purely and brightly in their hearts, they would have cared nothing for his beauty; on the other hand, unless the promise had had its power, nay, unless it had occupied the first place, there was no such efficacy in the goodliness of his appearance as would have led them willingly to hazard their lives. We conclude, then, that, since they had good hopes of the deliverance promised to them, their courage was increased by the additional motive of his beauty, and that they were so attracted to pity, that all obstacles were overcome. Thus does God ordinarily work, leading his people in their darkness like the blind, when they are wavering through ignorance and weakness of heart. In fine, the love which his beauty awakened was so far from being a part of faith, that it deservedly detracts from its praise; but God, who, in his wonderful wisdom, makes all things to work for the good of his chosen ones, sustained and strengthened their tottering faith by this support. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-2-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그가 고운 것을 보고.** 하나님께서 그에게 이 아름다움을 부여하신 것은 부모들이 그를 보존하도록 더욱 마음을 움직이기 위한 것이었다. 마치 사람들이 의무를 행하는 데 느릴 때 하나님께서 그들의 타성을 매력으로 자극하시는 것과 같다. 사도의 증언으로부터 이것이 그들이 그를 불쌍히 여긴 유일한 동기가 아니라, 그들의 약한 믿음의 버팀목이기도 했음이 나타난다. 히브리서(11:23)에서 "믿음으로 모세가 세 달 동안 그 부모에게 숨겨졌다"고 알려주기 때문이다.
믿음과 아름다움에 대한 관심은 서로 매우 다를 뿐 아니라 거의 반대되는 것이라고 반박하는 자가 있다면, 나는 하나님의 놀라운 동정심을 통해, 믿음을 어둡게 할 수 있는 바로 그 장애물이 도움이 되는 일이 발생한다고 답한다. 믿음은 마땅히 약속들만을 근거로 해야 하지만 그렇다. 따라서 믿음이 그들의 마음 안에서 순수하게 밝게 빛났다면, 그들은 그의 아름다움에 전혀 신경 쓰지 않았을 것이다. 반면 약속이 그 힘을 발휘하지 않았다면, 나아가 그것이 첫 자리를 차지하지 않았다면, 그의 외모의 아름다움에는 그들이 기꺼이 생명을 걸게 할 만한 효력이 없었을 것이다.
따라서 그들이 그들에게 약속된 구원에 대한 좋은 소망을 가졌기 때문에, 그의 아름다움의 추가적인 동기로 용기가 더해지고, 그를 불쌍히 여기도록 끌리어 모든 장애물을 극복했다는 결론을 내린다. 이렇게 하나님께서는 통상적으로 일하신다. 어둠 속에서 무지와 마음의 연약함으로 흔들릴 때, 마치 맹인을 이끌 듯 당신의 백성을 인도하신다.
원주석
- 번역원본
commentary-section/cal-exo-2-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. And his sister stood afar off. It is probable that this was Miriam. (26) By the fact of her standing to watch what became of him, it appears that his parents had some hope remaining, though it was but small. For it is scarcely doubtful but that whatever Egyptian had come that way would have been his executioner, as well from the command of the king as from the general hatred of the nation against the Hebrews. It seems, then, that Miriam was set by her parents to watch, rather to witness her brother’s murder, than to provide for the safety of the child. But, since we have just seen that, in the darkness of sorrow and despair, some sparks of faith still survived, the mother, exposing her little one on the river’s side, did not abandon all care of him, but desired to commend him to the mercy of any passer-by, and therefore stationed her daughter afar off to act as circumstances arose. For, if she had heard that the child still lay there at night, she would have come secretly to give him the breast. This determination, however, as is often the case in times of perplexity and trouble, was vain, though God miraculously stretched forth his hand for the child’s preservation. For there can be no question but that his secret providence brought the king’s daughter to the river, who had the courage to take up the child and to have it nursed; and that he, too, influenced her mind to the kind act of saving its life, — in a word, that he controlled the whole matter. Indeed, all pious persons will confess that he was the author of her great and uninquisitive kindness in not taking more pains to learn who were the child’s parents, and why a nurse offered herself so immediately, which circumstance might have naturally awakened suspicion. Thus it did not happen without many miracles that the child escaped safely from the ark. Scoffers would say that all occurred accidentally; because perverse delusion has possession of their minds, so that they are blind to the manifest works of God, and think that the human race is governed by mere chance. But we must hold fast to the principle, that whilst God rules all men by his providence, he honors his elect with his peculiar care, and is watchful for their deliverance and support; and if we carefully weigh all the circumstances, reason will easily assure us that all things which led to the preservation of Moses, were disposed by his guidance, and under his auspices, and by the secret inspiration of his Spirit. For to ascribe to fortune such an harmonious combination of various and manifold means, is no less absurd than to imagine with Epicurus that the world was created by the fortuitous conjunction of atoms. (27) Assuredly he drew out Moses, who was to be the future redeemer of his people, as from the grave, in order that he might prove that the beginning of the safety of his Church was like a creation out of nothing. And this was the crowning act of his divine mercy, not only that he was given to his mother to be nursed, but that she received wages for it. (26) “De laquelle il sera ci apres parle plus a plein;” who will presently be more fully spoken of. — Fr . (27) “De ce qui apparoist en l’air comme poussiere, quand le soleil luist, sans que Dieu s’en soit mesle;” of that which appears in the air, like dust, when the sun shines, without the interposition of God. — Fr . return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-2-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그 누이는 멀리 서서.** 이것이 미리암이었을 것이다. 그녀가 아우에게 무슨 일이 일어나는지 보려고 서 있었다는 사실로부터, 그 부모들에게 아직 비록 작은 소망이 남아 있었음이 나타난다. 어쩌면 그 길로 지나가는 어떤 이집트인도 왕의 명령 때문에 뿐만 아니라 히브리인들에 대한 일반적인 증오 때문에도 그의 처형자가 되었을 것이 거의 의심스럽지 않기 때문이다. 따라서 미리암이 동생의 살해를 목격하기 위해서라기보다 아이의 안전을 위해 부모에 의해 세워진 것 같다.
그러나 우리가 방금 슬픔과 절망의 어둠 속에서도 믿음의 불꽃이 여전히 남아 있었음을 보았으므로, 어머니는 강가에 작은 아이를 내버려 두면서 그에 대한 모든 염려를 버린 것이 아니라, 지나가는 사람의 자비에 그를 맡기고 싶어 하여 딸을 멀리 서서 상황에 따라 행동하도록 배치했다.
그런데 하나님께서 아이의 보존을 위해 기적적으로 손을 뻗으셨음을 우리는 의심할 수 없다. 왕의 딸을 강가로 이끄신 것이 하나님의 비밀한 섭리였다는 것도 의심할 수 없다. 그녀가 아이를 데려가 양육하는 친절한 행동을 하도록 그녀의 마음을 움직이신 것도 하나님이시다. 요컨대 그분이 전체 일을 조율하셨다. 실로 경건한 모든 사람은 그분이 그 일의 저자셨다고 고백할 것이다. 모세가 방주에서 안전하게 구출된 것은 많은 기적 없이는 일어나지 않은 일이었다.
원주석
- 번역원본
commentary-section/cal-exo-2-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10. And the child grew. Here, however, their grief is renewed, when his parents are again obliged to give up Moses, and he is torn as it were from their bowels. For, on this condition, he passed over to the Egyptian nation, not only that he should be alienated from his own race, but that he should increase the number of their enemies in his own person. And certainly it is scarcely credible that he could be long tolerated in the tyrant’s court, and amongst the most cruel enemies of Israel, unless he professed to be a partaker of their hatred. We know of what corrupting influences courts are full; it is well known, too, how great was the pride of the Egyptians, whilst experience teaches us how prone even the best natures are to yield to the temptations of pleasure, wherefore we must wonder the more that, when Moses was engulfed in these whirlpools, he still retained his uprightness and integrity. Certainly the hope of their redemption might seem here again to suffer an eclipse, the course of circumstances being all against it; but thus the providence of God, the more circuitously it appears to flow, shines forth all the more wonderfully in the end, since it never really wanders from its direct object, or fails of its effect, when its due time is come. Nevertheless God, as with an outstretched hand, drew back his servant to himself and to the body of his Church, by suggesting in his name the recollection of his origin; for the king’s daughter did not give him this name without the preventing Spirit of God, that Moses might know that he was drawn out of the river when he was about to perish. As often, then, as he heard his name, he must needs remember of what people he sprang; and the power of this stimulus must have been all the greater, because the fact was known to everybody. The daughter of the king, indeed, could have by no means intended this, and would have rather wished the memory of his origin to be lost; but God, who put words in the mouth of Balaam’s ass, influenced also the tongue of this woman to bear loud and public testimony to the very thing which she would have preferred to conceal; and although she desired to keep Moses with herself, became his directress and guide in returning to his own nation. But should any be surprised that she did not fear her father’s anger in thus publicly recording the violation of his command, it may readily be replied that there was no cause of offense given to the tyrant, who would have willingly allowed any number of slaves to be born to him, so that the name of Israel were abolished. For why did he spare the lives of the female infants, but in order that Egyptian slaves might be born of them? And, regarding Moses in this light, he did not conceive that the act of his daughter had violated his command, nay, he rather rejoiced that the Israelitish nation was thus diminished, and the Egyptian nation numerically increased. One question only remains, viz., how it occurred to the mind of Pharaoh’s daughter to give Moses an Hebrew name, (28) when it is certain from Psalms 81:5 , that there was a great difference between the two languages: “he went out through the land of Egypt, where I heard a language that I understood not?” And again, we know that Joseph made use of an interpreter with his brethren when he pretended to be an Egyptian. ( Genesis 42:23 .) We may probably conjecture that she asked the mother of Moses the word which expressed this signification, or we may prefer supposing that he had an Egyptian name, which was interpreted by his Hebrew one, and this I am most inclined to think was the case. When Moses subsequently fled, he again took the name his mother gave him. (28) Calvin seems altogether to ignore the opinion of Philo, Clemens Alex., etc., that Moses was an Egyptian name, from Mo, or Moys, water , and Is, or Ises, or Hyse, preserved . return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-2-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그 아이가 자라매.** 그러나 여기서 그들의 슬픔이 새로워진다. 부모들이 다시 모세를 양보해야 하고, 그가 마치 자신들의 내장에서 찢겨 나가는 것 같기 때문이다. 왜냐하면 이 조건으로 그는 이집트 민족에게 넘어갔을 뿐만 아니라, 자기 민족에서 소외되어야 했고, 자기 몸으로 그들의 적의 수를 늘려야 했기 때문이다. 그리고 확실히 모세가 그 폭군의 궁정과 이스라엘의 가장 잔인한 원수들 사이에서 오래 견뎌낼 수 있었다는 것은, 그들에 대한 증오를 고백하지 않고서는 거의 믿기 어렵다.
우리는 궁정이 얼마나 부패한 영향력으로 가득 차 있는지, 이집트인들의 교만이 얼마나 컸는지 알고 있다. 또한 경험은 심지어 가장 뛰어난 본성도 쾌락의 유혹에 얼마나 쉽게 굴복하는 경향이 있는지를 가르쳐 준다. 그러므로 이 소용돌이들에 잠겨 있으면서도 모세가 그의 정직함과 온전함을 지켰다는 것은 더욱 놀라운 일이다.
그럼에도 불구하고 하나님께서는 마치 뻗어진 손으로 당신의 종을 당신 자신과 당신의 교회의 몸으로 다시 이끄셨다. 이름 안에서 그의 근원의 기억을 암시함으로써 그렇게 하셨다. 왕의 딸이 하나님의 예방하시는 성령 없이 그에게 이 이름을 주지 않았다. 그래서 모세가 그가 죽으려 할 때 강에서 건짐 받은 것을 알 수 있었다.
그의 이름을 들을 때마다 그는 자신이 어떤 민족에서 태어났는지 기억해야 했다. 그리고 이 자극의 힘은 그 사실이 모든 사람에게 알려졌기 때문에 더욱 컸다. 왕의 딸은 실로 자신이 그렇게 의도하지 않았고 그의 출생의 기억이 사라지기를 더 원했을 것이다. 그러나 발람의 입에 말을 넣으신 하나님께서 또한 이 여인의 혀도 움직이셔서, 그녀가 감추고 싶어했던 바로 그 사실을 크고 공개적으로 증언하게 하셨다. 비록 그녀가 모세를 자신과 함께 두기를 원했으나, 그가 자신의 민족으로 돌아가는 안내자와 인도자가 되었다.
원주석
- 번역원본
commentary-section/cal-exo-2-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11. And it came to pass in those days, when Moses was grown. Now did that faith which the Apostle celebrates begin to shew itself, when Moses, despising the pleasures and riches of the Court, chose rather to suffer the reproach of Christ, than to be accounted happy apart from companionship with the chosen people. Nor was it only love for his nation, but faith in the promises, which induced him to undertake this charge, by which he knew that he should incur the hatred of all the Egyptians. For although he did not immediately resign his wealth, and honorable station, and influence, and power, this was, as it were, the preparation for divesting himself of all these deceitful allurements. Whence the Apostle says, “he refused to be called the son of Pharaoh’s daughter.” ( Hebrews 11:24 .) There is certainly no doubt but that he avowed his desire to return to his true and natural kindred, from whom he had been separated: for we gather from the context, that he did not come to see his brethren only to pity their estate, but to bring them some consolation, and even to share their lot. Nor was the Court so near that he could daily visit them in his ordinary walk. And it is said that “he went out the second day.” Therefore, he privately withdrew himself from the Court, or, having asked permission, preferred to expose himself to enmity, rather than not discover his affectionate regard to his people. But he relates that he looked on their burdens, or troubles, so that their unjust oppression must have naturally aroused him to give them help. He adds, too, another motive, that he “saw an Egyptian smiting an Hebrew.” It is probable that they were harshly treated by their taskmasters if they were slow in their work, and since they were given over to the will of wicked men, that every one might exercise the same cruelty upon them with impunity. return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-2-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**모세가 장성한 후에.** 이제 사도가 칭찬하는 그 믿음이 나타나기 시작했다. 모세가 궁정의 쾌락과 부를 경멸하고, 선택된 백성과의 교제에서 떠나 행복하게 여겨지기보다는 오히려 그리스도의 수치를 당하는 것을 택했을 때이다. 그를 이 임무를 맡도록 이끈 것은 단순한 민족에 대한 사랑뿐 아니라, 약속에 대한 믿음이기도 했다. 그는 그것을 맡음으로써 모든 이집트인들의 증오를 살 것을 알고 있었다.
실제로 그는 즉시 그의 부와 명예로운 지위와 영향력과 권력을 포기하지 않았지만, 이것이 이 모든 기만적인 매력들을 벗어던지는 준비였다. 그리하여 사도는 "그가 바로의 딸의 아들이라 칭함 받기를 거절하였다"(히 11:24)고 말한다. 그가 분리되었던 자신의 진정한 천연 친족에게 돌아가고자 하는 욕구를 선언했다는 것은 의심할 여지 없이 분명하다.
우리는 문맥에서 그가 형제들을 단순히 불쌍히 여기기 위해서만 아니라 위로를 가져다주고 그들의 운명을 함께 나누기 위해 왔다는 것을 추론한다. 그리고 궁정이 그가 일상적인 산책 중에 매일 방문할 수 있을 만큼 가깝지 않았다. 그리고 "이튿날 또 나갔다"고 했다. 그러므로 그는 사적으로 궁정에서 물러났거나, 허락을 얻어 자기 백성에 대한 그의 따뜻한 애정을 나타내기 위해 원수들의 적개심을 자청하는 것을 더 좋아했다.
원주석
- 번역원본
commentary-section/cal-exo-2-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
12절 카드 ↗
12. And he looked this way and that way. Hence it more evidently appears that Moses came with the design of succouring his unhappy brethren, and of relieving and aiding them with his help, since, by killing the Egyptian, he avenged the injury done indeed to an individual, but having a bearing on the whole nation. But although he was inspired by the Holy Spirit with special courage for the performance of this act, still it was accompanied with an infirmity, which shews that he did not undertake without hesitation what he yet, knew to be his vocation. For Stephen ( Acts 7:25 ) bears witness that Moses was not impelled by a rash zeal to stay the Egyptian, but because he knew that he was divinely appointed to be the avenger and deliverer of his nation. Still he looked about to see whether any one saw him, and dared not punish the wrong-doer, except by a secret blow. Thus we perceive that he was not altogether so bold as he should have been, and that he had to strive against his timidity. Again, we gather from his hesitation that his faith was weak, so that we must not suppose that it was thus praised by the Apostle because it was absolutely perfect. In the first place, then, let us conclude that Moses did not rashly have recourse to the sword, but that he was armed by God’s command, and, conscious of his legitimate vocation, rightly and judiciously assumed that character which God assigned to him. Thence it follows, that private persons would act improperly, and would be by no means countenanced by his example, if they sought to repress wrong by force and arms. Thus far we should imitate Moses in rendering aid to the suffering and oppressed, as far as our means go, and in caring not to incur the ill-will of the wicked, when we oppose ourselves to their oppressions; but we must leave it to the judges, who are invested with public authority, to draw the sword of vengeance. If these do not afford their aid to the innocent when they are unjustly treated, all we can do is to murmur; as not even Moses would have been allowed to proceed further, unless he had been the appointed avenger and deliverer of the people. As to the fear, by which he betrayed his pusillanimity and his present unpreparedness for fulfilling his office, let us learn that the obedience of the saints, which is stained by sin, is still sometimes acceptable with God through mercy; and therefore, although the weakness of the flesh is a draw-back to us in the performance of our duty, still let us cease not to struggle against it; for our assurance of this ought to have no small effect in animating us, when we are persuaded that there is pardon ready for our hesitation, if we do not yield to it. return to ' Top of Page ' <a name="verse-13" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-2-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**이리 보고 저리 보아.** 여기서 모세가 자기 불행한 형제들을 돕고 도움으로써 그들을 위로하고 지원하려는 목적으로 왔음이 더욱 분명하게 나타난다. 이집트인을 죽임으로써 그는 한 개인에게 가해진 부당함에 복수를 하였지만, 그것은 온 나라와 관계된 것이었다.
그러나 성령께서 모세에게 이 행동을 위해 특별한 용기를 주셨을지라도, 그것은 여전히 연약함과 함께였다. 이것은 그가 자신의 소명인 것을 알면서도 주저 없이 맡지 않았음을 보여준다. 스데반(행 7:25)은 모세가 무모한 열정으로 이집트인을 죽이려 한 것이 아니라, 자신이 하나님에 의해 민족의 복수자와 구원자로 임명되었음을 알았기 때문임을 증언한다. 그럼에도 불구하고 그는 누가 그를 보는지 둘러보았고, 감히 비밀리에만 불의를 행한 자를 처벌하였다. 따라서 우리는 그가 마땅히 그랬어야 할 만큼 대담하지 않았으며, 소심함과 싸워야 했음을 알 수 있다.
또한 그의 주저함에서 그의 믿음이 약했음을 추론할 수 있으므로, 사도에 의해 칭찬받은 그 믿음이 절대적으로 완전했다고 생각해서는 안 된다. 모세는 하나님의 명령으로 무장되어 죄 없이 칼에 호소하였다는 것, 그리고 자신의 합법적인 소명을 의식하면서 하나님이 자신에게 할당하신 그 성격을 올바르고 분별 있게 취하였다는 결론을 먼저 내려야 한다. 따라서 사인(私人)은 힘과 무기로 불의를 억제하려 했다면 부적절하게 행동한 것이며, 그의 예로 절대 지지받지 못한다는 것이 따라온다.
원주석
- 번역원본
commentary-section/cal-exo-2-12-12(Calvin, PD) - CC0-1.0 · Sonnet 번역
13절 카드 ↗
13. Behold, two men of the Hebrews. This perseverance shews that Moses was firm and determined in his design of returning to his brethren, and abandoning the Court; and that he had advisedly renounced its splendor, its wealth, and comforts, although he was by no means ignorant of the miseries to which he exposed himself, and how painful and disagreeable, nay, how ignominious a condition awaited him. Wherefore we need not wonder if the Apostle says, that he chose “rather to endure the reproach of Christ,” “and to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” ( Hebrews 11:25 .) Besides, the sad sight of the tyrant’s violence and of the burdens by which his brethren were oppressed, was anything but an obstacle to his proceeding, because, being prepared by the hope of future recompense to bear the cross, he was superior to present fear. But he does not assume, as before, the character of a judge; but performs a duty, which the law of charity demands of every one, addressing the men who strove together as a peace-maker, and exhorting them both to be reconciled, though he especially blames the wrongdoer. This was not peculiar to Moses, but the common duty of all believers, when the innocent are harshly treated, to take their part, and as far as possible to interpose, lest the stronger should prevail. It can scarcely be done without exasperating those who are disposed to evil; but nothing ought to allow us to be silent, while justice is violated by their forwardness. For in this ease, silence is a kind of consent. Yet Moses reproves moderately, and in kind terms, the man who had assaulted his brother; because he does not so much wish to reproach him with the greatness of his fault, as to find the means of calming his ferocity. return to ' Top of Page ' <a name="verse-14" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-2-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**히브리 사람 둘이 싸우는 것을 보고.** 이 인내는 모세가 형제들에게 돌아가고 궁정을 버리려는 계획이 확고하고 결정적이었으며, 그 화려함과 부와 편안함을 숙고하여 포기했음을 보여준다. 비록 그는 자신이 어떤 비참함에 노출되는지, 어떤 고통스럽고 불쾌한, 심지어 치욕스러운 처지가 기다리는지 전혀 모르지 않았으나. 그러므로 사도가 "그가 그리스도의 수치를 더 큰 재물로 여기고", "하나님의 백성과 함께 고난받는 것을 잠시 죄의 낙을 누리는 것보다 더 좋아하였다"(히 11:25-26)고 말하는 것이 이상하지 않다.
또한 폭군의 폭력과 형제들이 억압받는 무거운 짐의 슬픈 광경이 그가 나아가는 데 장애가 되지 않았다. 미래의 보상에 대한 소망으로 십자가를 감당하도록 준비되어 있어, 눈앞의 두려움 위에 있었기 때문이다. 그러나 전처럼 재판관의 역할을 맡지 않고, 자선의 법이 모든 이에게 요구하는 의무를 다한다. 그 사람들 사이를 화해시키려는 중재자로 다가가, 특히 잘못을 저지른 자를 책망하면서 양쪽 모두에게 화해를 촉구한다. 이것이 모세에게만 특별한 것이 아니라, 무고한 자들이 가혹하게 대우받을 때 그들의 편을 들고 강한 자가 이기지 못하도록 가능한 한 개입하는 것은 모든 신자들의 공통된 의무이다.
원주석
- 번역원본
commentary-section/cal-exo-2-13-13(Calvin, PD) - CC0-1.0 · Sonnet 번역
14절 카드 ↗
14. Who made thee a prince? No wonder if the headstrong and wicked man repels angrily this mild admonition; for thus are those, who are disposed to injustice, accustomed to rage as soon as they are reproved, and to drive away good advisers with contumely. And certainly it is an uncommon virtue to acknowledge our faults, and patiently to submit to correction. For in proportion to a man’s evil disposition, and to the greatness of his offense, is his rage under admonition, and his violence in altercation; wherefore, whoever undertakes to restrain the wicked must expect to meet with these indignities. Still, we may understand from the petulance of this individual how perverse were the minds of the whole nation. On this account Stephen says that Moses was refused by his own nation, and accuses them all of ingratitude. ( Acts 7:35 .) But, without being too hard on this people, we learn from this example how rude is the nature of those whom God has not tamed; for their perverseness as firmly repels correction, as an anvil repels the blow of a hammer. When, therefore, they are so stubborn that though ten times reproved they are still hardened, no wonder if God deals with them more roughly, as he declares he will do by the mouth of David. ( Psalms 18:27 .) Lest we should experience this, let us submit to his rod in time; and since this is not given to all, let us entreat him to make us truly teachable. For what shall we gain by kicking against the pricks? Moreover, a kind of brutal fierceness accompanies this perverseness, as is again seen in this instance. The vile and abject slave asks Moses, Who made him a judge over the Hebrews? as if he, and all his race, were not exposed to universal contumely. If the lowest of the Egyptian rabble had struck him a blow, he would not have dared to murmur; yet he rages as imperiously against this mild admonition, as if he were free from all subjection. What follows is even worse, “Intendest thou to kill me, as thou killedst the Egyptian?” He ought to have received Moses as if he had been an angel of God, on account of such a proof of his zeal and piety; but, turning the benefit into an accusation, he not only hatefully taunts him with what it would have been just to praise, but even threatens him. Meantime, we cannot doubt but that the holy man must have been racked by a sore temptation, when he finds such barbarity in his nation. He knew, indeed, that the Egyptians would have been his professed enemies, if the matter had got abroad; but he never could have expected such an unworthy return from his brethren, whose misery he desired to relieve; and therefore it was a proof of incredible strength of purpose to surmount such an obstacle. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-exo-2-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**누가 너를 위정자와 재판관으로 삼았느냐?** 머리가 나쁘고 악한 자가 이 온화한 훈계를 분노하게 받아치더라도 이상한 일이 아니다. 이렇게 불의로 기울어진 자들은 책망받는 즉시 분노하고 선한 충고자들을 경멸로 쫓아내기 때문이다. 그리고 자신들의 잘못을 인정하고 교정을 인내로 참는 것은 드문 덕이다. 사람이 더 나쁜 성향을 가지고 있고, 그의 죄가 클수록, 훈계 아래 더 분노하며 다투는 데 더 격렬하다.
그러나 이 사람의 건방짐으로부터 우리는 그 민족 전체의 마음이 얼마나 타락했는지 이해할 수 있다. 이 때문에 스데반이 모세가 자기 민족에게 거절당하였다고 말하고, 그들 모두를 배은망덕으로 고발한다(행 7:35). 그러나 이 백성을 너무 가혹하게 다루지 않고, 이 예에서 우리는 하나님께서 길들이지 않은 자들의 본성이 얼마나 거칠어서, 그들의 완악함이 마치 모루가 망치질을 튕겨내듯 교정을 확고하게 물리치는지 배운다.
이 비열하고 비천한 노예가 모세에게, 누가 그를 재판관으로 세웠느냐고 묻는다. 마치 그와 그의 온 민족이 보편적인 경멸에 노출되어 있지 않은 것처럼. 가장 낮은 이집트인 폭도라도 그에게 한 대 때렸다면 감히 중얼거리지도 못했을 것이다. 그럼에도 그는 이 온화한 훈계에 대해 자신이 모든 예속으로부터 자유로운 것처럼 당당하게 분노한다. 이어지는 말은 더욱 나쁘다. "네가 그 이집트 사람을 죽인 것처럼 나도 죽이려느냐?" 그는 칭찬받아야 할 것을 해롭게 조롱하고 모세를 위협한다.
한편 우리는 거룩한 사람이 자기 민족 안에서 이러한 야만성을 발견하여 심한 시험에 처해졌을 것이 틀림없다. 그는 이집트인들이 공공연한 원수가 될 것을 알았지만, 그 비참함을 해소해 주고 싶었던 형제들로부터 이런 치욕스러운 대우를 받을 것은 결코 예상하지 못했다. 그러므로 그러한 장애물을 극복한 것은 믿을 수 없는 강한 목적 의식의 증거였다.
원주석
- 번역원본
commentary-section/cal-exo-2-14-14(Calvin, PD) - CC0-1.0 · Sonnet 번역
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15. Now when Pharaoh heard. Moses acknowledges his fear, though it was not sufficient to withdraw him from the work to which he was called. We said before, that his zeal was mingled with infirmity, but yet prevailed; so that he performed the duty entrusted to him manfully, yet at the same time timidly. But this is another proof of his firmness, that he is not ashamed of what he had done, so as to endeavor to appease the king, but he betakes himself to exile; nor is he so alarmed in this critical time as to sink down in helplessness or despair, but he departs into the land of Midian, and prefers wandering in the Desert, to a reconciliation with the enemies of the chosen people. But although God appears by this circuitous course to decline from his purpose of delivering them, yet he marvelously carries on His work. We have already sufficiently perceived that Moses was certainly not yet ripe for the arduous contests which awaited him; that, having been brought up delicately and luxuriously in the Court, he was not yet accustomed to the great and continual anxieties of which the sequel of the history will shew him the conqueror. Therefore God in a manner withdrew him, that he might gradually render him fit and equal to undertake so difficult a task. For the experience of forty years in such a laborious and ascetic mode of life, did not a little avail to prepare him for enduring any hardships; so that the Desert may well be called the school in which he was taught, until he was invited to his more difficult charge. As to his “sitting down by a well,” I interpret it, that he sat down there to rest from his fatigue about sunset, that he might ask for hospitality from the people, who he hoped would come at eventide to draw water. From this unprosperous beginning he might conjecture what an uncomfortable reception he had to expect. return to ' Top of Page ' <a name="verse-16" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**바로가 이 일을 듣고.** 모세는 자신의 두려움을 인정하지만, 그것이 자신에게 부여된 일에서 물러나게 할 만큼 충분하지 않았다. 우리가 전에 말했듯이, 그의 열정은 연약함과 뒤섞여 있었지만 이겼다. 그러나 이것은 그의 굳건함의 또 다른 증거이다. 자신이 한 일을 부끄러워하며 왕을 달래려 하지 않고, 오히려 망명길에 오른다. 또한 이 위기에 무력함이나 절망으로 무너지지 않고 미디안 땅으로 떠나, 선택된 백성의 원수들과 화해하는 것보다 광야를 떠도는 것을 더 선택한다.
그러나 하나님께서 이 우회적인 과정을 통해 그들을 구원하시려는 당신의 목적에서 벗어나시는 것처럼 보이지만, 그분은 놀랍게 당신의 사역을 진행하신다. 모세는 그를 기다리는 힘든 싸움들을 위해 아직 준비가 되지 않았음을 우리가 이미 충분히 보았다. 궁정에서 섬세하고 사치스럽게 자라, 역사의 속편이 그가 이긴 자로 보여줄 지속적인 큰 불안들에 아직 익숙하지 않았기 때문이다. 그러므로 하나님께서는 그를 물러나게 하여 점진적으로 그런 어려운 임무를 맡기에 적합하고 동등하게 만드셨다.
원주석
- 번역원본
commentary-section/cal-exo-2-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
16절 카드 ↗
16. Now the priest of Midian. The profane would attribute this meeting to good fortune, whereas God affords us in it a striking picture of his providence, in thus with an outstretched hand directing the steps of his servant. Those damsels were in the habit of coming daily to the well; and Moses sat down to ask for hospitality at the waterside, whither in a dry country the inhabitants were likely to flock in the evening. But it was by no means due to chance that he came so opportunely to render assistance to the damsels, and that Jethro so hospitably invited him; but God was the guide of his wandering servant’s way, not only to obtain for him a resting-place for a day, but a comfortable habitation even to the close of his exile. For Jethro (whose title shews that he was of some dignity amongst his people) not only engaged his services, but chose him for his son-in-law. Although the occupation of a shepherd was a humble one, yet there was no little consolation in this high connection. All are not agreed about the word כהן , cohen (29) The Chaldee paraphrast badly translates it “Prince,” because it does not accord with the fact that the shepherds of the country were at variance with his daughters. Nor is it more probable that a rich and chief man would have been without servants, so as to be obliged to expose his daughters daily to the insults and quarrels of the shepherds. I think, then, that he was a priest ( sacrificum ,) which is the opinion most generally received. But the question is, whether he worshipped false gods, or the one true God? and certainly many probable reasons lead us to conclude, that he did not sacrifice to idols; because Moses could scarcely have been persuaded, not merely to live in a house which was defiled by foul unrighteousness, but even to marry into it. Besides, hereafter, many indications of piety will appear in the language of Jethro. Although, as almost the whole world had then fallen into many corrupt practices, it seems likely to me that his priesthood was in some measure corrupted. In the time of Abraham, Melehizedek was the only priest of the living God. Abraham himself was extricated from a deep abyss of idolatry into which his family was plunged. It was, then, hardly possible that the Midianites should have retained the pure worship; and indeed it is plain from other passages, that they were joined to idols. After duly weighing all these points, nothing occurs to me as more probable, than that under the priesthood of Jethro the true God was worshipped, according as tradition had revealed Him, but not purely; because religion was at that time everywhere contaminated by diverse superstitions. But there is some difference between idolatry and the impure worship of God, corrupted in some respects. I say, then, that they were worshippers of the true God, because they had not entirely departed from the principles of His religion, although they had contracted some defilement from the stinking puddles of error which had gradually crept in. There is also another question among interpreters as to the name “Jethro.” Those who think Bethuel (30) was a different person from Jethro, are easily refuted; for it is quite evident, that Moses in the next chapter speaks of the same person, though under another name. Nor would it agree with the mention of his marriage, that the name of the father should be altogether omitted; and it is a forced construction to suppose, that in such immediate connection two persons should be spoken of as in the same degree of relationship. Again, if Jethro was the son of Bethuel , living in the same house, he would have been a member of the family, but not its head, and therefore Moses would not be said to have fed his flock. Besides, it is probable that Hobab (who will be afterwards called the son of Bethuel , Numbers 10:29 ) was the brother-in-law of Moses, i e . , the brother of his wife; from whence we collect, that Jethro, as is not unusual, had two names. For it is absurd to think that it is Hobab whom Moses here calls Jethro, and an unreasonable invention. We shall hereafter see that Jethro came into the Desert to congratulate Moses; but it is related in the same place that he “let him depart;” and certainly it would not have been kind to press a man bowed down by age to accompany him on his long journey. For if he was older than Moses, he was scarcely less than ninety; and what sense would there have been in promising a decrepit old man the reward of his labor, after they should reach the land of Canaan? But the whole controversy is put an end to in one word; because Moses writes that Jethro returned home, but that Hobab was persuaded to listen to his earnest requests, and to remain with him. Nothing can be more probable than that the old man Bethuel , who was unequal to bear the fatigue of a long journey, returned straight home, having left his son behind with Moses, to be to him “instead of eyes,” and to guide them on their way. (29) כהן . This verb does not occur in Hebrew in its primary conjugation (kal), but is found in Arabic, where it signifies to draw nigh. Hence the noun, being of the form of the present participle, means in strictness one who draws nigh; and in usage a priest who draws nigh to God; a prince who draws nigh to the sovereign; or, sometimes the sovereign’s guards, ministers, or near kinsmen. (30) See note on ver. 18. In the French version he is always called Raguel . return to ' Top of Page ' <a name="verse-18" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**미디안 제사장에게 일곱 딸이 있었다.** 세속적인 이들은 이 만남을 행운에 돌리겠지만, 하나님께서는 여기서 당신의 섭리에 대한 인상적인 그림을 우리에게 제공하신다. 따라서 이것이 우연히 일어난 것이 아니라 하나님께서 당신의 방랑하는 종의 발걸음을 직접 인도하셨음을 볼 수 있다. 그 처녀들은 매일 우물에 오는 습관이 있었다. 메마른 땅에서는 저녁에 주민들이 그리로 몰려올 가능성이 높은 강가에 모세가 앉아 있었다.
그러나 그가 그 처녀들을 도와주러 때맞춰 온 것이나, 이드로가 그렇게 친절하게 초청한 것이 결코 우연이 아니었다. 하나님께서 그의 방랑하는 종의 길을 인도하신 것이다. 단순히 하루의 쉬는 곳을 얻게 하기 위해서가 아니라, 망명 기간이 끝날 때까지 편안하게 거할 처소를 얻게 하기 위해서였다.
원주석
- 번역원본
commentary-section/cal-exo-2-16-16(Calvin, PD) - CC0-1.0 · Sonnet 번역
18절 카드 ↗
18. And when they came to Reuel (31) I do not think any blame attaches to the daughters of Bethuel for not offering hospitality to Moses, because young women should be modest, and it would have been an act of too great forwardness to invite an unknown foreigner, without acquainting their father. But God inspires the heart of their father with gratitude, so that he desires him to be sent for. Moses, therefore, is brought from the well, and finds a home in which he may live comfortably, and is treated with kindness on account of his matrimonial alliance. And certainly there was need of some alleviation for his manifold cares and sorrows; since it was a hard trial, which would not only pain him greatly, but would have altogether overwhelmed him in despair unless the holy man had been supported in some way in enduring his forty years’ exile. We may easily conjecture from our own feelings how great must have been the weariness of so tedious a delay, especially when he saw that the flower of his age was past, and that his strength was failing, so that he would be afterwards but little fitted for activity. It was, therefore, difficult for him to be intent on that vocation, which might seem to be obsolete, and abrogated in this period of forty years. These heavy troubles and anxieties are in some degree mitigated, but yet not so completely as to prevent the recurrence of many opposing thoughts. Wherefore God’s grace is more astonishing, which kept him peaceful and calm in the midst of so many cares, so that, in expectation of the unknown time, he should be content with his mean and humble lot, and stand in daily preparation to perform the part of a deliverer. As to the word יאל , (32) yal , the Jews themselves are not agreed: many think that it merely expresses consent; others take it to mean “to swear.” And perhaps Bethuel was unwilling to give his daughter to an unknown guest, unless he bound himself by an oath to live there, as otherwise it might be feared that Moses might take away his wife elsewhere. Thus the marriage-vow was a promise to remain. Thence we see the integrity of that age, that the sanction of an oath, through reverence to the name of God, was so strong, that both were contented with this bond. (31) In the Latin Geneva editions of 1573 and 1617, this name is printed, through the whole commentary on the chapter, Bethuel ; but in the commentary on Numbers 10:29 , Reuel ; whilst A V . has Reuel here, and Raguel in Numbers. In Hebrew, the name in both cases is Reuel; but the Hebrew ע having no equivalent in either the Greek, Latin, or English alphabet, its occurrence has occasioned a dissimilar orthography of several proper names in different translations, or sometimes in the same translation, according as the translator happened to substitute for it a or o , or to omit it altogether. The LXX. seems to have been induced by mere similarity of shape to substitute γ for it in the middle of words, where a consonant seemed desirable. As to the person here spoken of, the relation of each to Moses is designated by the same word חתן ; viz., Jethro in Exodus 3:1 ; Hobab in Judges 4:11 ; and Reuel (probably) in Numbers 10:29 ; whilst Zipporah uses the same word, rendered husband in Exodus 4:25 , 26;. The radical verb, in this case also, is one which does not occur in Hebrew in its primary conjugation, but is found in Arabic, where it signifies to provide a nuptial feast ; and hence the noun came to signify any relative by marriage, though most commonly a father-in-law In Numbers 10:29 , and Judges 4:11 , Jerome has rendered it simply kinsman. This being premised, it will appear probable that Reuel was the grandfather, Jethro the father, and Hobab the brother, of Zipporah. Hence, after forty years, Reuel is no more spoken of, except to notice descent from him. — W (32) יואל , A V . , was content C states the question about the meaning of this word nearly as he found it stated in S M . ; who had said, “Radix verbi יאל idem significat quod רצה , voluit, complacuit, consensit. Sunt tamen inter Hebraeos qui etiam אלה et נשבע , id est juravit, exponunt.” They who would interpret it he sware , must suppose יואל to be irregularly formed out of the verb אלה ; whilst there is no irregularity of formation assumed by those who accept it as a part of the verb יאל , and consequently translate it consented , or was content — W return to ' Top of Page ' <a name="verse-22" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**그들이 아버지 르우엘에게 이르니.** 베두엘의 딸들이 모세에게 손님 대접을 제안하지 않은 것에 어떤 비난도 돌리지 않는다. 젊은 여자들은 겸손해야 하고, 아버지에게 알리지 않고 낯선 외국인을 초청하는 것은 너무 무례한 행동이 되었을 것이기 때문이다. 그러나 하나님께서 그들의 아버지의 마음에 감사함을 불어넣어 모세를 불러오게 하셨다. 그러므로 모세는 우물에서 데려와져, 결혼으로 맺어진 높은 연을 통해 편안히 거할 집을 찾고 친절한 대우를 받게 되었다.
분명히 이것이 그의 수많은 염려와 슬픔을 어느 정도 완화시켜야 했다. 사십 년의 망명을 견디는 것은 힘든 시험이었다. 특히 청춘의 꽃이 지나가고 활동하기에 몸이 쇠약해짐을 보았을 때는 더욱 그러했다. 그러므로 그 오랜 지연 동안, 그 미지의 때를 기다리며 자신의 비루하고 겸손한 처지에 만족하고, 구원자의 역할을 하루하루 준비하며 서 있는 것이 그에게 어려운 일이었다.
원주석
- 번역원본
commentary-section/cal-exo-2-18-18(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
22. He called his name Gershom. I do not approve of their view who think this was a name of congratulation to alleviate the pain of banishment, but rather imagine that Moses gave this name to his son, as well to remind himself as his father-in-law and his wife, that he sought a country elsewhere, and that there he was but a sojourner. Nor is there any objection in his promise to his father-in-law to remain, because he did not so bind himself as to shake off or break the yoke of his divine vocation. It was only a provision to this effect, that Moses should not lightly forsake the home where he was so kindly welcomed. It is not credible that he was silent as to the cause of his exile: in the first place, to avert the suspicion of wrong-doing, and in witness of his innocence; and secondly, that he might proclaim the peculiar favor with which God had honored the people of Israel. Wherefore, in the name of his son, he would set before himself an unceasing memorial, by which he might be kept, alive to the hope of redemption; for he declares that land, in which he had found apparently a peaceful resting-place, and a pleasant home, to be “strange” to him. Nor does he compare Midian with Egypt, for he was but a sojourner in either land; but wherever he may dwell, he declares himself a stranger, until he should obtain the inheritance which God has promised. And, indeed, it would have been absurd to call that land, where he had found a settled home, a foreign land, in reference to Egypt, especially since the Apostle bears testimony that he had left that land under the influence of faith. ( Hebrews 11:27 .) In fine, we see that he sought for a means of cherishing and at the same time of testifying his faith, when he professed that he was a sojourner in a foreign land. return to ' Top of Page ' <a name="verse-23" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**게르솜.** 이 이름을 망명의 고통을 완화시키기 위한 축하의 이름으로 생각하는 사람들의 견해에 동의하지 않는다. 오히려 모세가 자신에게도 장인과 아내에게도, 자신이 다른 곳에서 나라를 찾고 있으며 거기서 그는 단순히 나그네일 뿐이라는 것을 상기시키기 위해 자신의 아들에게 이 이름을 주었다고 생각한다.
아버지에게 머물겠다는 그의 약속에 대해서는 반론이 없다. 그가 하나님의 소명이라는 멍에를 흔들어 버리거나 끊으려는 의도가 아니었기 때문이다. 그것은 단지 이런 취지였다. 즉 모세가 그렇게 친절하게 환영받은 집을 가벼이 버리지 않아야 한다는 것이었다.
그가 자신의 망명 원인에 대해 침묵했다는 것은 믿기 어렵다. 첫째로 불의에 대한 의심을 돌리고 자신의 결백을 증언하기 위해서였고, 둘째로 하나님께서 이스라엘 백성에게 특별히 베푸신 은혜를 선포하기 위해서였다. 그러므로 그는 아들의 이름 안에서 자신 앞에 끊임없는 기념물을 세웠다. 이것으로 그는 구속의 소망을 살아있게 유지할 수 있었다. 왜냐하면 그는 그 땅을 "이방 땅"이라 선언함으로써, 외견상 평화로운 쉼터와 유쾌한 집을 찾은 그 땅을 "이방 땅"이라 했기 때문이다. 그리고 미디안을 이집트와 비교하는 것이 아니다. 어느 땅에 살든지 자신은 나그네라고 선언하며, 하나님께서 약속하신 기업을 얻기 전까지는 그러하다.
원주석
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commentary-section/cal-exo-2-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
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23. And it came to pass in process of time. (34) He uses the demonstrative pronoun to mark the forty years in which God kept his servant in suspense, as if he had forsaken him. By adding “many,” he expresses the approaching end of the interval. When, therefore, he had reached his eightieth year, and had married and grown old in the land of Midian, the intolerable cruelty of their tyrannical masters extorted new sighings and cries from the children of Israel; not that they began then first to grieve and lament, but because they became more alive to their woes, and their duration made them to be felt more acutely. We know that the hope of a happier issue is soothing to our woes; and the hope that some one more kind would succeed the dead tyrant, in some measure softened the misery of the afflicted people. But when the change of kings in no wise lightened their oppression, their sorrow was increased, and forced them to cry out more loudly than before. Thus, then, I understand the words of Moses, that when the tyrant was dead, the children of Israel were not treated more humanely, and therefore cried out more vehemently. Although it is not likely, I think, that the Pharaoh who had at first afflicted them with burdens and taxes, and had commanded their children to be killed, lived till this time; because in that case he would have reigned more than eighty years, which is not usual. Before the birth of Moses, the Israelites had already been sorely oppressed for many years. Nor had (the king) proceeded at once to so great an atrocity as to command all the males to be killed; but when he found that his cruel edicts availed nothing, he advanced to this extremity. From the birth of Moses until the time here spoken of, about eighty years had passed; and hence we may suppose that, before their deliverance drew near, there had been one or more successive kings. When these various changes of circumstances left the condition of the people unchanged, or even made it worse, extreme necessity drew forth this unwonted lamentation, and despair itself drove them to pray, not that there had been an entire neglect of supplication to God before, but because they looked also in other directions, until all earthly means being entirely cut off, they were forcibly drawn to seek in earnest for help from above. From this example we learn that, although the pressure of our tribulations weighs us down with sorrow and pain, yet that our prayers are not straightway directed to God, and that much is required to stimulate our sluggish hearts. Moses also infers that it was no wonder if God’s assistance was not earlier afforded, since the children of Israel were stupified in their misery. Let this example, then, teach us to flee to God at once, in order that he may make haste to bestow his grace. And their cry came up. Moses magnifies the mercy of God by this circumstance, that he took not vengeance on their slowness, as it deserved, but graciously inclined to their tardy cries. In fact, we may observe in this history what is described in Psalms 106:0 , that the most stubborn and hard-hearted in their extremity turn their prayers at length to God, rather from the exceeding greatness of their trouble than from the well-regulated exercise of faith. He says, “by reason of the bondage;” because it is the attribute of God to succor the oppressed, to deliver the captives, and to raise up them that are brought low; and this office he constantly performs. As to what is added, that “God remembered his covenant,” it is the explanation of the cause why he heard their groaning, viz., that he might ratify his gratuitous promise made to Abraham and his descendants. He expressly mentions the three patriarchs, because God lodged his covenant with them, that it might continue firm for perpetual generations. And, indeed, since God is inclined towards us to help us of his own free mercy, so he offers himself, and invites us voluntarily; and therefore confidence in prayer must only be sought for in his promises. Thus the copula here should be resolved into the illative particle , that “God heard their groaning, because he remembered his covenant.” How far remembrance is possible with God, we must learn from its contrary. God is said to forget when he does not really and openly appear, and stretch forth his hand to help; therefore, when we say he “remembers,” we mark our apprehension of his aid; and both expressions have relation to effect. In the same way he is said “to behold,” and its opposite, “to turn his back,” because we then perceive that he beholds us when he actually succours us. (34) The Commentary here refers to Calvin’s Latin Translation. return to ' Top of Page ' Exodus Exo 1 Exodus Exo Exodus Exo 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 2". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ exodus-2.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{disp
Pericope (part_of)
- part_of
pericope/per-exo-2-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
**이 오랜 시간이 지나서.** 하나님께서 자신의 종을 마치 그를 버리신 것처럼 불안 속에 두셨던 사십 년을 그는 지시 대명사로 표시한다. "오랜"이라는 것을 더함으로써 그 기간의 접근하는 끝을 표시한다. 그러므로 그가 팔십 세에 이르렀고 미디안 땅에서 결혼하고 늙어갔을 때, 폭군적인 주인들의 참을 수 없는 잔인함이 이스라엘 자손들로부터 새로운 탄식과 부르짖음을 불러냈다.
하나님께서 당신의 종을 오래 불안 속에 두신 것, 모든 세상적 수단이 완전히 차단된 후에야 그들이 간절히 위로부터 도움을 구하도록 강제된 것, 이것이 여기서 배워야 할 교훈이다. 모세도 이것을 역사 안에서 묘사된 것(시 106편)에서 추론한다. 즉 극도로 완고하고 강퍅한 자들도 극도의 어려움 속에서 결국 기도를 하나님께 돌이킨다는 것을. 비록 잘 조절된 믿음의 실천에서라기보다 그들의 고난의 과도한 크기로 인해서이지만.
"종이 됨으로 인하여"라고 한 것은, 하나님의 속성이 억압받는 자를 도우시고, 포로된 자를 해방하시며, 낮아진 자를 일으키시기 때문이다. "하나님이 그들의 언약을 기억하셨다"는 것은 아브라함과 그의 후손들에게 주신 그의 은혜로운 약속을 비준하기 위해 그들의 신음 소리를 들으신 이유의 설명이다. 그는 삼 족장을 명시적으로 언급하는데, 이는 하나님께서 영원한 세대를 위해 굳게 지속하도록 그들에게 당신의 언약을 위탁하셨기 때문이다.
우리가 하나님의 자유로운 자비로 인해 그분이 우리를 도우시도록 기울어지신 것과 마찬가지로, 그분은 자발적으로 자신을 제공하시며 우리를 초대하신다. 그러므로 기도 안에서의 확신은 오직 당신의 약속들 안에서만 구해야 한다. 따라서 여기서 접속사는 원인의 입자로 해석해야 한다. "하나님이 그들의 신음 소리를 들으셨는데, 이는 그분이 당신의 언약을 기억하셨기 때문이다."
하나님께서 우리를 돕지 않고 보이지 않을 때 잊으신다고 하고, 반대로 그분이 기억하신다고 할 때는 우리가 그분의 도움을 경험하는 것을 표시한다. "그분이 보신다"고 할 때와 반대로 "등을 돌리신다"고 할 때도 마찬가지이다. 그분이 실제로 우리를 도우실 때 그분이 우리를 보신다는 것을 우리가 깨닫기 때문이다.
원주석
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