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주석[칼빈] — 출애굽기 3장 · 불타는 떨기나무

요약
칼빈 주석 · 섹션 19개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Now Moses kept the flock. We have already said that he was occupied as a shepherd for a long time (viz., about forty years) before this vision appeared to him. The patience, then, of the holy man is commended by his continuance in this work; not that Moses had any intention of boastfully celebrating his own virtues, but that the Holy Spirit dictated what would be useful to us, and, as it were, suggested it to his mouth, that what he did and suffered might be an example for ever. For he must have had much mental struggle at this tedious delay, when old age, which weakens the body, came on, since even in those days few retained their activity after their eightieth year; and although he might have lived frugally, yet temperance could not protect even the most robust body against so many hardships, because it is given to very few persons to be able thus to live in the open air, and to bear heat, and cold, and hunger, constant fatigue, the care of cattle, and other troubles. God, indeed, miraculously supported the holy man in the performance of his arduous duties; but still the internal conflict must have gone on, — why does God so long delay and suspend what he so long ago determined? It was, then, no ordinary virtue which overcame these distracting assaults, which were constantly renewing his anxiety; whilst, in the mean time, he was living poorly, in huts and sheds, as well as often wandering over rough and desert places, though from childhood to mature manhood he had been accustomed to luxury; as he here relates, that, having led his flock across the Desert, he came to Horeb, which certainly could not have been effected without his experiencing the cold as he lay on the ground by night, and burning heat by day. The title of “the mountain of God” refers (35) by anticipation to a future period, when the place was consecrated by the promulgation of the Law there. It is well known that Horeb is the same mountain which is also called Sinai, except that a different name is given to its opposite sides, and, properly speaking, its eastern side is called Sinai, its western, Horeb. (36) Since, then, God appeared there and gave so many manifest signs of his heavenly glory, when he renewed his covenant with his people, and furnished them with a rule of perfect holiness, the place became invested with peculiar dignity. (35) κατὰ πρόληψιν . — Lat (36) Horeb appears to have been the general name of the whole mountainous district, of which Sinai formed a part. This solution fully meets the objection of certain modern cavillers, who have argued, at least, against the identity of the author of the Pentateuch, if not against its inspiration, on the ground that the same events are recorded as having taken place sometimes on Horeb, sometimes on Sinai. Vide Hengstenberg on the Genuineness of the Pentateuch, Ryland’s Transl., vol. 2, p. 325; Fisk’s Memorial of the Holy Land, p. 146. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-1

Source

우리는 이미 이 환상이 그에게 나타나기 전에 그가 꽤 오랜 기간(약 사십 년) 동안 목자로 일했다고 말했다. 그러므로 거룩한 사람의 인내가 이 일을 지속적으로 행함으로써 칭찬받는다. 모세가 자신의 덕을 자랑스럽게 내세우려 한 것이 아니라, 성령께서 우리에게 유익한 것을 지시하시고 마치 그 입에 제안하시는 것처럼, 그가 한 일과 당한 일이 영원히 모범이 될 수 있도록 하셨기 때문이다.

몸을 약하게 만드는 노년이 왔을 때 이 지루한 지연에 큰 내적 갈등이 있었을 것이다. 그 당시에도 팔십 세 이후까지 활력을 유지하는 사람은 거의 없었기 때문이다. 또한 절제가 가장 강건한 몸조차도 그 많은 고난에서 보호할 수 없었다. 하늘 아래에서 살며 더위와 추위와 굶주림, 끊임없는 피로, 가축을 돌보는 수고, 그리고 다른 어려움들을 견딜 수 있는 사람은 매우 드물기 때문이다. 하나님께서는 분명히 기적적으로 거룩한 사람이 그의 힘든 임무를 수행할 수 있도록 지지하셨다. 그러나 여전히 내적 갈등은 계속되었을 것이다. 하나님께서 그토록 오래전에 결정하신 것을 왜 이렇게 오래 지연시키고 미루시는가 하고.

"하나님의 산"이라는 칭호는 거기서 율법이 반포됨으로써 그 장소가 성별된 미래 시기를 선행하여 언급한 것이다. 호렙이 시내와 같은 산이라는 것, 다만 그 반대편에 다른 이름이 붙었을 뿐임은 잘 알려진 사실이다.

원주석

2절 카드 ↗

2. And the Angel of the Lord appeared unto him. It was necessary that he should assume a visible form, that he might be seen by Moses, not as he was in his essence, but as the infirmity of the human mind could comprehend him. For thus we must believe that God, as often as he appeared of old to the holy patriarchs, descended in some way from his majesty, that he might reveal himself as far as was useful, and as far as their comprehension would admit. The same, too, is to be said of angels, who, although they are invisible spirits, yet when it seemed good to the Almighty, assumed some form in which they might be seen. But let us inquire who this Angel was? since soon afterwards he not only calls himself Jehovah, but claims the glory of the eternal and only God. Now, although this is an allowable manner of speaking, because the angels transfer to themselves the person and titles of God, when they are performing the commissions entrusted to them by him; and although it is plain from many passages, and (37) especially from the first chapter of Zechariah, that there is one head and chief of the angels who commands the others, the ancient teachers of the Church have rightly understood that the Eternal Son of God is so called in respect to his office as Mediator, which he figuratively bore from the beginning, although he really took it upon him only at his Incarnation. And Paul sufficiently expounds this mystery to us, when he plainly asserts that Christ was the leader of his people in the Desert. ( 1 Corinthians 10:4 .) Therefore, although at that time, properly speaking, he was not yet the messenger of his Father, still his predestinated appointment to the office even then had this effect, that he manifested himself to the patriarchs, and was known in this character. Nor, indeed, had the saints ever any communication with God except through the promised Mediator. It is not then to be wondered at, if the Eternal Word of God, of one Godhead and essence with the Father, assumed the name of “the Angel” on the ground of his future mission. There is a great variety of opinions as to the vision. It is too forced an allegory to make, as some do, the body of Christ of the bush, because his heavenly majesty consumed it not when he chose to inhabit it. It is also improperly wrested by those who refer it to the stubborn spirit of the nation, because the Israelites were like thorns, which yield not to the flames. But when the natural sense is set forth, it will not be necessary to refute those which are improbable. This vision is very similar to that former one which Abraham saw. ( Genesis 15:17 .) He saw a burning lamp in the midst of a smoking furnace; and the reason assigned is, that God will not permit his people to be extinguished in darkness. The same similitude answers to the bush retaining its entireness in the midst of the flame. The bush is likened to the humble and despised people; their tyrannical oppression is not unlike the fire which would have consumed them, had not God miraculously interposed. Thus, by the presence of God, the bush escaped safely from the fire; as it is said in Psalms 46:1 , that though the waves of trouble beat against the Church and threaten her destruction, yet “shall she not be moved,” for “God is in the midst of her.” Thus was the cruelly afflicted people aptly represented, who, though surrounded by flames, and feeling their heat, yet remained unconsumed, because they were guarded by the present help of God. (37) Calvin’s own commentary on Zechariah 1:8 , will best explain this reference; there, also, he inclines to identify the chief of the Angels with the Son of God. “There were then, as it were, a troop of horsemen: but the Prophet says that one appeared as the chief leader, who was accompanied by others.” “There was one more eminent than the rest, and in this there is nothing unusual, for when God sends forth a company of angels, he gives the lead to some one. If we regard this angel to be Christ, the idea is consistent with the common usage of Scripture,” etc. — Com . on Zech . , pp. 31-33. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-2

Source

**주님의 사자가 그에게 나타났다.** 하나님께서 보이시기 위해 보이는 형태를 취하실 필요가 있었다. 그분의 본질이 아니라, 인간 마음의 연약함이 받아들일 수 있는 한도 내에서 그렇게 하셨다. 이렇게 우리는 하나님께서 옛날에 거룩한 족장들에게 나타나실 때마다 어떤 의미에서 당신의 위엄에서 내려오셔서, 유익한 만큼, 그리고 그들의 이해력이 허락하는 만큼 당신 자신을 드러내셨다고 믿어야 한다. 천사들에 대해서도 마찬가지를 말해야 한다. 그들은 보이지 않는 영들이지만, 전능자께서 좋게 여기실 때 그들이 보일 수 있는 어떤 형태를 취하였다.

그런데 이 천사는 누구인가? 그가 곧 스스로를 여호와라고 부를 뿐 아니라 영원하고 유일한 하나님의 영광을 주장하기 때문이다. 이 발언 방식이 허용될 수 있기는 하다. 천사들이 하나님의 위탁받은 임무를 수행할 때 하나님의 위격과 칭호를 자신에게로 옮기기 때문이다. 또한 많은 구절들에서(특히 스가랴 1장에서) 천사들의 한 머리이자 우두머리로서 다른 천사들을 지휘하는 자가 있음이 분명하다.

그러나 교회의 고대 교사들은 마땅히 영원한 하나님의 아들이 중보자의 직분에 관하여 이렇게 불렸다고 이해하였다. 그분은 처음부터 이 직분을 형상적으로 담당하셨지만, 성육신 때에야 실제로 취하셨다. 바울도 그리스도께서 광야에서 당신의 백성의 인도자이셨다고 분명히 말함으로써(고전 10:4) 이 신비를 충분히 설명한다. 그러므로 그때 당시 정확한 의미에서 아직 아버지의 사자가 아니셨더라도, 그 직분에 대한 그분의 예정된 임명으로 인해 족장들에게 자신을 드러내시고 이 성격으로 알려지셨다.

이 환상에 대해서는 다양한 의견이 있다. 어떤 이들이 만드는 것처럼 가시나무를 그리스도의 몸으로 만드는 것은 너무 억지로 끌어다 붙인 우의이다. 또한 이스라엘의 완악한 심령에 적용하는 것도 적절하지 않다. 자연적인 의미가 제시될 때, 있음직하지 않은 것들을 반박할 필요가 없다. 이 환상은 아브라함이 보았던 전에 있던 환상과 매우 유사하다(창 15:17). 그는 연기 나는 화로 가운데에 타는 횃불을 보았다. 주어진 이유는 하나님께서 당신의 백성이 어둠 속에서 꺼지는 것을 허락하지 않으시겠다는 것이다. 같은 비유가 화염 가운데에서도 온전히 남아 있는 가시나무에 답한다. 가시나무는 비천하고 경멸받는 백성에 비유된다. 그들에 대한 폭군적 억압은 그들을 소멸시켰을 불과 같다. 하나님의 임재로 가시나무는 불에서 안전하게 벗어났다. 시편 46편의 말씀처럼, 교회 위로 고난의 파도가 밀려와 그녀를 멸망시키겠다고 위협하지만, "그 도성은 흔들리지 아니할 것이라. 하나님이 그 가운데 계심이로다." 이렇게 화염에 둘러싸여 그 열기를 느끼지만 소멸되지 않는 잔인하게 고통받는 백성이 잘 표현되었다. 하나님의 현재적 도움으로 보호받기 때문이다.

원주석

3절 카드 ↗

3. And Moses said, I will now turn aside. It is certain that his mind was disposed to reverence from no rashness, but by divine inspiration. Although not yet accustomed to visions, he still perceives that, this is no unmeaning spectacle, but that some mystery was contained in it, which he must by no means neglect, and to the knowledge of which he was divinely called. In this, too, we must observe his tractableness, in turning aside to learn. For it often happens that God presents himself to us in vain, because we presumptuously reject such great mercy. Let us learn, then, by the example of Moses, as often as God invites us to himself by any sign, to give diligent heed, lest the proffered light be quenched by our own apathy. But from his calling it a “great sight,” we gather that he was taught by secret inspiration the depth of the mystery, though it was as yet unknown. In this way God prepared his mind to reverence, (38) that he might the sooner profit by it. (38) A humilite. — Fr . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-3

Source

**모세가 말했다, 내가 돌이켜 가서.** 그의 마음이 무모함으로가 아니라 하나님의 영감으로 경외심을 품도록 준비되었음이 확실하다. 환상에 아직 익숙하지 않으면서도, 이것이 어떤 무의미한 광경이 아니라 어떤 신비를 담고 있으며 결코 무시해서는 안 된다는 것, 그리고 자신이 그것을 알도록 신적으로 부름 받고 있다는 것을 감지한다. 여기서도 그의 온순함을 관찰해야 한다. 배우기 위해 돌이켜 가는 것에서이다. 종종 하나님께서 자신을 우리에게 드러내 보이시지만 우리가 오만하게 그런 큰 자비를 거부하기 때문에 헛되이 제시된다. 그러므로 모세의 예를 통해, 하나님께서 어떤 표징으로 우리를 자신에게 초대하실 때마다 주의 깊게 귀를 기울여 우리의 무기력함으로 그 제공된 빛이 꺼지지 않도록 배우자.

원주석

4절 카드 ↗

4. God called unto him out of the midst of the bush. In the first place, my readers will observe that, as is the case in almost all visions, it was not a voiceless spectacle to alarm the holy man, but that instruction accompanied it by which his mind might obtain encouragement. For there would be no use in visions, if the senses of those who see them were kept in alarm. But although God was unwilling to terrify his servant, yet, in two ways, he claims authority and reverence for his intended address; first, by calling Moses twice by name, he makes his way into the depths of his heart, that, as if cited before the tribunal of God, he may be more attentive in listening; and, again, by commanding him to put off his shoes, he prepares him to humility, by admiration and fear. There is much discussion with respect to the latter clause amongst many, who delight in allegory. (39) I will not recite their various opinions, because a simple exposition of the true meaning will dispose of the whole of their subtle triflings. Moses is commanded to put off his shoes, that by the very bareness of his feet his mind might be disposed to reverential feelings; and on this account, too, he is reminded of the holiness of the ground, because, in our prayers, the bending of the knees, and the uncovering of the head, are helps and excitements to the worship of God. And this, I think, is made sufficiently clear by the reason which is immediately added, that the place on which Moses stood was “holy ground,” and, therefore, not rashly, or in a profane manner to be trodden on. Whence we gather, that he was instructed by the outward sign of adoration to enter into the presence of God as a trembling suppliant. He had, indeed, said, “Here am I,” (which was a testimony that his mind was teachable, and prepared to obey,) yet it was good that he should be more actively aroused, in order that he might come before God with greater fear. But if this most noble Prophet of God had need of such a preparation, no wonder that God stirs up our unwilling hearts, by many aids, in order that we may worship him in truth. And although the same command is not given to all which was given to Moses, still let us learn, that this is the object of all ceremonies, that the majesty of God, being duly and seriously perceived in our minds, may obtain its rightful honor, and that he may be regarded in accordance with his dignity. If any prefer the deeper meaning ( anagoge ,) that God cannot be heard until we have put off our earthly thoughts, I object not to it; only let the natural sense stand first, that Moses was commanded to put off his shoes, as a preparation to listen with greater reverence to God. If the question be now raised as to the holiness of the place, the reply is easy, that it received this honorable title on account of the vision. Mount Sinai did not, therefore, naturally possess any peculiar sanctity; but because God, who sanctifies all things, deigned to give there the sign of his presence. Thus Bethel was dignified by Jacob with high and honorable titles. ( Genesis 28:17 .) “How dreadful is this place! this is none other than the house of God, and this is the gate of heaven;” because it had been consecrated by a special revelation. For, wherever we see any sign of the glory of God, piety awakens this feeling of admiration in our hearts. In the meantime, however, since we are too prone to superstition, these two errors must be avoided; lest, in our gross imaginations, we should, as it were, draw down God from heaven, and affix him to places on earth; and, also, lest we should account that sanctity perpetual which is only temporary. The remedy of the first evil is to reflect on the nature of God; of the second, to observe his design, how far, and for what use he sanctifies places. For since the nature of God is spiritual, it is not allowable to imagine respecting him anything earthly or gross; nor does his immensity permit of his being confined to place. Again, the sanctity of a place must be restricted to the object of the manifestation. Thus Mount Horeb was made holy in reference to the promulgation of the law, which prescribes the true worship of God. If the descendants of Jacob had considered this, they would never have set up Bethel as a holy place in opposition to Sion; because, although God once appeared there to the patriarch, He had never chosen that place; therefore they were wrong in proceeding from a particular instance to a general conclusion. (39) “En curiositez frivoles;” in frivolous subtleties. — Fr . return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-4

Source

**하나님이 가시나무 가운데서 그에게 불러 가라사대.** 거의 모든 환상에서와 같이 그것이 거룩한 사람을 겁주기 위한 말 없는 광경이 아니었음을 독자들은 먼저 관찰해야 한다. 그것에는 그의 마음이 격려를 얻을 수 있도록 교훈이 수반되었다. 말 없는 환상들은 그것을 보는 사람들의 감각을 놀랍게만 한다면 아무런 소용이 없었을 것이기 때문이다. 그러나 하나님께서 당신의 종을 두렵게 하시기를 원하지 않으셨지만, 두 가지 방법으로 의도하신 말씀에 권위와 경외심을 요구하셨다.

첫째, 모세를 두 번 이름으로 부르심으로써 그의 마음 깊은 곳으로 길을 여신다. 마치 하나님의 심판대 앞에 소환된 것처럼 듣는 데 더욱 주의를 기울이게 하기 위해서이다. 둘째, 신을 벗으라고 명하심으로써 경탄과 두려움으로 겸손함을 준비시키신다. 이에 대해서 많은 이들이 우의를 좋아하며 많은 논의를 한다. 그러나 진정한 의미에 대한 단순한 설명이 그 모든 미묘한 지껄임들을 처리할 것이다.

모세는 신을 벗으라는 명을 받았는데, 발이 맨발이 됨으로써 그의 마음이 경외심을 가지도록 준비되게 하기 위해서였다. 또한 그 장소의 거룩함이 상기된다. 왜냐하면 우리의 기도에서 무릎 꿇는 것과 머리를 드러내는 것이 하나님 예배의 도움과 자극이 되기 때문이다. 이것은 즉시 덧붙여진 이유로부터 충분히 분명해진다. 모세가 서 있는 곳이 "거룩한 땅"이었으므로 경솔하게 또는 불경스럽게 밟아서는 안 되었다. 그러므로 그는 두려운 탄원자처럼 하나님의 임재 앞에 들어가도록 경배의 외적 표징으로 교훈을 받았음을 우리가 모은다.

그가 참으로 "내가 여기 있나이다"라고 말했다는 것은 그의 마음이 가르침 받을 수 있고 순종할 준비가 되어 있다는 증거였다. 그러나 그가 더욱 활발하게 자극받은 것이 좋았다. 더 큰 두려움으로 하나님 앞에 올 수 있도록 하기 위해서이다. 하나님의 가장 고귀한 이 선지자도 그런 준비가 필요했다면, 하나님께서 많은 도움으로 우리의 이끌기 싫어하는 마음들을 자극하여 그분을 진실로 예배하도록 하시는 것이 이상하지 않다. 그리고 동일한 명령이 모세에게 주신 것처럼 모든 이에게 주어지지는 않았지만, 이것이 모든 예식들의 목적임을 배우자. 하나님의 위엄이 우리 마음에 마땅히 진지하게 인식되어 그 합당한 존귀를 얻고, 그분의 존엄에 합당하게 경외를 받으시는 것이다.

만약 어떤 이가 그것을 더 깊은 의미로 선호한다면, 우리의 세속적인 생각들을 벗어버리기 전에는 하나님을 들을 수 없다는 것이다. 나는 거기에 반대하지 않는다. 단지 자연적인 의미가 먼저 서야 한다. 즉 모세가 더 큰 경외심으로 하나님을 들을 준비를 위해 신을 벗으라는 명을 받았다는 것이다.

원주석

6절 카드 ↗

6. I am the God of thy father. He does not merely proclaim himself as some heavenly power, nor claim for himself only the general name of God, but recalling to memory his covenant formerly made with the patriarchs, he casts down all idols and false gods, and confirms Moses in the true faith. For hence he knew surely, that he had not set his hopes in vain in the God whom Abraham and the other patriarchs had worshipped, and who, by the privilege of adoption, had separated their race from all other nations. And lest, through the long lapse of time, Moses might think that what had been handed down concerning Abraham was obsolete, He expressly asserts that His faithfulness still held good, by calling Himself “the God of his father.” But since, in setting forth the hope of redemption, He renews the memory of His covenant, we gather that it was not obliterated from the heart of Moses; because it would have been absurd so to speak of a thing unknown; nor would it have been of any use to make mention of promises of which no recollection existed in the heart of Moses. Since, therefore, the hope of the redemption of the chosen people depended on the covenant which God had formerly made with the patriarchs, He shews that He had not been trusted to in vain, because His engagement would not be ineffectual. It was not so much a sign of reverence as of terror that Moses covered his face; yet must we take both feelings into account, that he felt sudden alarm at the sight of God, and voluntarily adored his majesty. It was necessary that his mind should be affected, and impressed with reverential feelings, that he might be more ready to obey. We read in Isaiah, ( Isaiah 6:2 ,) that even the angels veil their faces, because they cannot bear the infinite glory of God; no wonder then that a mortal man dared not to look upon him. The name of God is appropriated to the visible appearance in which his majesty was concealed. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-6

Source

**나는 네 조상의 하나님이라.** 그분은 단순히 어떤 하늘의 권능으로 자신을 선포하시거나 하나님의 일반적인 이름만을 주장하시지 않는다. 오히려 이전에 족장들과 맺으신 언약을 기억에 불러오심으로써 모든 우상들과 거짓 신들을 내쫓으시고 모세를 참된 믿음 안에서 확고하게 하신다. 이렇게 그는 아브라함과 다른 족장들이 예배했던 하나님 안에서 자신의 소망을 헛되이 두지 않았음을 확실히 알았다. 또한 당신의 선택의 특권으로 그들의 민족을 다른 모든 나라들로부터 분리하신 분이심을 알았다.

오랜 시간의 경과로 아브라함에 관하여 전해진 것이 시대에 뒤졌다고 모세가 생각할까봐, 그분은 "네 아버지의 하나님"으로 자신을 부르심으로써 당신의 신실하심이 여전히 유효함을 명시적으로 주장하신다. 그러나 구속의 소망을 제시하시면서 당신의 언약의 기억을 새롭게 하시므로, 그것이 모세의 마음에서 지워지지 않았음을 우리는 모은다. 그것을 상기하는 것이 전혀 모르는 일에 대해 말하는 것이 되어 아무 소용이 없었을 것이기 때문이다.

그러므로 선택된 백성의 구속의 소망이 족장들과 맺으신 언약에 달려 있으므로, 그분은 그것이 효과가 없지 않을 것임을 보여주신다. 당신의 약정이 헛되지 않을 것이기 때문이다. 모세가 얼굴을 가린 것은 경외심의 표시만큼이나 두려움의 표시이기도 했다. 그러나 두 감정이 모두 고려되어야 한다. 그가 하나님의 임재 광경에 갑작스럽게 놀라고 기꺼이 그분의 위엄을 경배했다는 것이다. 그의 마음이 영향을 받고 경외심의 감정으로 감동받아 더욱 잘 순종할 준비가 필요했다. 이사야서(6:2)에서 천사들조차도 얼굴을 가리는 것은, 그들이 하나님의 무한한 영광을 감당할 수 없기 때문임이 나타난다. 그러므로 죽을 인간이 그분을 바라보는 것을 감히 못하는 것은 이상한 일이 아니다.

원주석

7절 카드 ↗

7. And the Lord said. Before he delegates to Moses the office of delivering his people, God encourages him in a somewhat lengthened address to the hope of victory and success; for we know how doubts enfeeble and hold back the mind with anxiety and care; Moses then could not engage in or set about his work earnestly until furnished with the confidence of divine assistance. Therefore God promises to be his guide, that in reliance upon such aid he may gird himself boldly to the warfare. From hence we may gather this general doctrine — that, however slow and unwilling we may naturally be to obey God, we must not turn away from any command when he assures us of success, because no stimulus can be stronger than the promise that his hand shall be always ready to help us when we follow whither he calls us. With this object God thus speaks before he makes mention of the vocation of Moses, that he may more cheerfully enter upon his work, in the assurance of a successful issue. Moreover, when God has founded the redemption of his people upon his gratuitous covenant, and therefore on his own free bounty, he adds another argument derived from his justice, namely, that it is impossible for the judge of the world not to help the oppressed and afflicted when they are undeservedly mistreated, and especially when they implore his assistance. This is true generally, that God will be the avenger of all unjust cruelty; but his special aid may be expected by believers whom he has taken into his friendship and protection. Accordingly, when he has declared that he has been moved by his adoption of this people not to desert it in its extreme necessity, he adds, in confirmation, that he has come to restrain their oppressors’ tyranny, since he has heard the cry of the afflicted. This was said at that particular time to encourage Moses; but it ought to afford no common consolation in the troubles of us all when we are groaning under any unjust burden; for God, whose sight was then so clear, is not now so blind as not to see all injustice, and to pity them that call upon him. Although the expression here used in the original, “seeing I have seen,” is a Hebraism, still it signifies that, while God delays and suspends punishment, his winking at men’s evil deeds is no proof that he does not behold them from heaven, and will in due time appear as their judge, for the words denote a continued observation — as much as to say, that even then he was beholding them, when by his quiescence he might have seemed to neglect the tribulation of his people. By adding that he had heard their cry, he indirectly rebukes their lukewarmness, since we do not read that they cried until compelled by their extremity and despair. Therefore there is no cause for wonder that they almost wasted away under their misfortunes before succor came, because their prayers were scarcely offered (41) after a long time. And not even then is it probable (as I said before) that they prayed earnestly; but God had more respect to his mercy and faithfulness than to their right and well-grounded preparedness. In these words the Spirit exhorts us to call upon God, and not to be stunned and stupified by our cares and sorrows, but to learn to fly straightway to this sacred anchor; as the Psalmist also says, “The eyes of the Lord are upon the righteous, and his ears are open unto their cry,” ( Psalms 34:15 ,) and as he testifies in another place, ( Psalms 65:2 ,) that he is a God that heareth prayer; thus does he anxiously invite us to this remedy whenever we are hard pressed. When he speaks of them as his “people which are in Egypt,” the apparent inconsistency does not a little tend to confirmation, implying that the promise which he made to Abraham with regard to inheriting the land of Canaan would not be without effect; for it would not accord with the truth of God that a people to whom an inheritance elsewhere was given should sojourn in Egypt, unless it was to be freed in the appointed season. It might also be understood adversatively — although a people dwelling in Egypt be far from the land of Canaan, and so might seem in a manner to be put away from me, still have I heard their cry. But the probable meaning is, that because it was not fit that a people which was to inherit the Holy Land should always remain sojourning elsewhere, therefore God would shortly deliver them. In the end of the verse the repetition in other words, “I know their sorrows,” is also an amplification of what came before. (41) “Jusques a ce qu’il ait ete contraint jusques au dernier desespoir;” until they had been driven even to complete despair. — Fr . return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-7

Source

**주님이 말씀하셨다.** 하나님께서 당신의 백성을 구원하시는 직분을 모세에게 위임하시기 전에, 다소 긴 말씀으로 승리와 성공의 소망으로 그를 격려하신다. 의심들이 마음을 어떻게 약하게 하고 불안과 염려로 붙잡아 두는지 우리는 알고 있기 때문이다. 따라서 모세는 신적 도움의 확신으로 무장되기 전에는 그 일을 열정적으로 시작하거나 착수할 수 없었다. 그러므로 하나님께서는 그에게 안내자가 되실 것을 약속하신다. 그러한 도움에 의지하여 담대하게 싸움에 자신을 준비할 수 있도록 하기 위해서이다.

이 일반적인 교훈을 여기서 얻을 수 있다. 아무리 우리가 자연적으로 하나님께 순종하기를 느리고 싫어한다 해도, 그분이 성공을 약속하실 때 어떤 명령에서도 물러서서는 안 된다. 그분이 우리를 부르시는 곳으로 따라갈 때 그분의 손이 항상 우리를 도울 준비가 되어 있다는 약속보다 더 강한 자극이 없기 때문이다. 이 목적으로 하나님께서는 모세의 소명을 언급하시기 전에 이렇게 먼저 말씀하신다. 성공한 결과의 확신 안에서 더 기꺼이 그 일에 들어갈 수 있도록 하기 위해서이다.

하나님께서 당신의 은혜로운 언약에 당신 백성의 구원을 세우시고 당신의 자유로운 선하심 위에 세우신 후에, 당신의 정의로부터 이끌어낸 또 다른 논증을 더하신다. 즉 세상의 재판관이신 그분이 불의한 잔인함에서 억압받는 자들이 학대받고, 특히 그들이 당신의 도움을 간구할 때 돕지 않으실 수 없다는 것이다. 이것은 일반적으로 사실이다. 하나님께서 모든 불의한 잔인함의 복수자가 되실 것이기 때문이다. 그러나 당신의 우정과 보호 안에 취하신 신자들에게는 특별한 도움을 기대할 수 있다.

원주석

8절 카드 ↗

8. And I am come down to deliver them. He now more clearly announces his intention not only to relieve their present calamity, but to fulfill the promise given to Abraham as to the possession of Canaan. He therefore marks the end of their deliverance, that they might enjoy the rest and inheritance promised to them. It is a common manner of speaking to say, God descends to us, when he actually puts forth his power and shews that he is near us; as much as to say, that the Israelites would experience plainly that his help was at hand. The “large” land seems to be brought in comparison with the straits in which they now were; for although the land of Goshen was fertile and convenient, still it scarcely afforded room enough for their increasing multitude; besides, there they were kept shut in like slaves in a house of bondage. Finally, he again assures them that he would deal graciously with them, because he had heard their cry, and was not ignorant of their sorrows, although he might have long delayed to avenge them. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-8

Source

**내가 내려와서 그들을 이집트인의 손에서 건져내고.** 그분은 이제 그들의 현재 재난을 구하시려 할 뿐만 아니라, 가나안 소유에 관하여 아브라함에게 주신 약속을 이루시겠다는 당신의 의도를 더 명확하게 선언하신다. 따라서 그들에게 약속된 안식과 기업을 누리도록 그 구원의 목적을 표시하신다. 하나님께서 우리에게 내려오신다고 하는 것은 그분이 실제로 능력을 발휘하시고 우리 곁에 가까이 계신다는 것을 보여주실 때의 일반적인 표현 방식이다. 마치 이스라엘이 그분의 도움이 가까이 있음을 분명히 경험할 것이라는 말씀과 같다. "넓은" 땅은 그들이 지금 처해 있는 좁은 처지와 대조되는 것 같다.

원주석

10절 카드 ↗

10. Come now therefore. After God had furnished his servant with promises to engage him more cheerfully in his work, he now adds commands, and calls him to undertake the office to which he is designed. And this is the best encouragement to duty, when God renders those, who would be otherwise slow through doubt, sure of good success; for although we must obey God’s plain commands without delay or hesitation, still he is willing to provide against our sluggishness by promising that our endeavors shall not be vain or useless. And certainly it is a feeling naturally implanted in us all, that we are excited into action by a confidence of good success; therefore although God sometimes, for the purpose of trying the obedience of his servants, deprives them of hope, and commands them peremptorily to do this or that, still he more often cuts off hesitation by promising a successful issue. Thus, then, he now aroused Moses to perform his commands by setting the hope of the deliverance before him. The copula must be resolved into the illative particle , because the command and vocation undoubtedly depend upon the promise. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-10

Source

**이제 가라.** 하나님께서 당신의 종에게 약속들로 그를 더욱 기꺼이 그 일에 참여하도록 무장시키신 후, 명령들을 더하시고 그를 위해 설계된 직분을 맡도록 부르신다. 그리고 이것이 의무를 향한 최선의 격려이다. 의심으로 그렇지 않으면 느렸을 자들을 하나님께서 성공을 확신시킴으로써 만드실 때이다. 우리는 물론 하나님의 분명한 명령에는 지연이나 주저함 없이 순종해야 하지만, 그분은 성공의 약속으로 우리의 느림을 막으시기를 기꺼이 원하신다. 그분은 종종 당신의 종들의 순종을 시험하시기 위해 그들에게서 소망을 빼앗고 이것저것을 단호하게 명하신다. 그러나 더 자주 성공하는 결과를 약속함으로써 주저함을 없애신다.

원주석

11절 카드 ↗

11. Who am I? He cannot yet be accused of disobedience, because, conscious of his own weakness, he answers that he is not sufficient for it, and therefore refuses the commission. His comparison of himself with Pharaoh was an additional pretext for declining it. This, then, seems to be the excuse of modesty and humility; and as such, I conceive it not only to be free from blame, but worthy of praise. It is no contradiction to this that he knew God to be the proposer of this very arduous task, for he wonders that some one else was not rather chosen, since God has so many thousands of beings at command. But another question arises, why he, who forty years ago had been so forward in killing the Egyptian, and, relying on the vocation of God, had dared to perform so perilous a deed, should now timidly deny his sufficiency for the deliverance of the people? It does not seem probable that his rigor had decreased from age; though youth is naturally ardent, and age induces coldness and supineness: but it appears that his fault was of another kind, viz., that he advanced hastily at first, not having sufficiently considered his own powers, nor weighed the greatness of his undertaking. For although such precipitation may be praiseworthy, still it often fails in the middle of its course; just as precocious fruits either never arrive at maturity, or soon perish. Therefore, although Moses afforded an example of a noble disposition, when he so hastily devoted himself to God’s work; yet was he not then provided with that firmness which would support him to the end, because the faith, which prevailed in his heart, had not yet struck its roots deeply enough, nor had he thoroughly examined his own capability. Therefore does he tremble when he is brought to the point, though he had been more confident when its difficulty was as yet unconsidered. So daily do we, who appear to ourselves of good courage (42) when out of the reach of darts, begin to quake as the battle comes near us; because we perceive the dangers which did not affect us at a distance. No wonder, then, if Moses, who had been ready to obey forty years ago, and who had perseveringly cherished in himself this holy feeling, is filled with new alarm, when he is commanded to enter on the field of battle. (42) “Courageux comme lions;” as bold as lions. — Fr . return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-11

Source

**내가 누구이기에.** 그가 아직 불순종으로 비난받을 수 없다. 자신의 연약함을 의식하여 그것을 감당하기에 충분하지 않다고 대답하고 그 임무를 거절하기 때문이다. 자신을 바로와 비교하는 것도 그것을 거절하는 추가적인 구실이었다. 따라서 이것은 겸손과 겸허의 변명처럼 보이며, 그로서는 비난을 받을 뿐 아니라 칭찬받을 만한 것이라고 생각한다.

또 다른 의문이 생긴다. 사십 년 전에 이집트인을 죽이는 데 그렇게 앞서 나가고, 하나님의 소명에 의지하여 그토록 위험한 일을 감행할 용기가 있었던 그가, 이제 왜 소심하게 백성의 구원에 대해 자신의 능력이 없다고 부인하는가? 나이로 인해 그의 강인함이 줄었다고 보기는 어렵다. 그 결함이 다른 종류였던 것 같다. 즉 처음에 자신의 힘을 충분히 고려하지 않고, 그 임무의 중대함을 충분히 헤아리지 않고 성급하게 나아갔다는 것이다. 그러한 성급함은 칭찬받을 만하지만, 종종 중간에 실패한다. 마치 이른 과일이 성숙에 이르지 못하거나 곧 썩어버리는 것처럼. 그러므로 모세가 하나님의 사역에 그렇게 빨리 자신을 헌신한 것에서 고귀한 성품의 예를 보여주었지만, 그를 끝까지 지탱할 굳건함은 아직 갖추어지지 않았다. 믿음이 그의 마음에서 이겼지만 뿌리를 충분히 내리지 못했고, 자신의 능력을 철저히 살피지 않았기 때문이다. 그러므로 그 시점에 이르게 되자 떨지만, 그 어려움이 아직 고려되지 않았을 때는 더 자신감이 있었다.

원주석

12절 카드 ↗

12. And he said, Certainly I will be with thee. It is remarkable that God sets his ready help alone against all to overcome every fear, and to take away every scruple; as much as to say, It matters not who Moses is, or what may be his strength, so that God be his leader. In these words we are taught, that he is never regarded by us with due honor, unless when, contented with his assistance alone, we seek for no ground of confidence apart from him; and, although our own weakness may alarm us, think it enough that he is on our side. Hence these celebrated confessions of his saints: “Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me.” ( Psalms 23:4 .) Again, “In God have I put my trust; I will not fear what flesh can do unto me.” ( Psalms 56:4 .) Again, “I will not be afraid of ten thousands of the people.” ( Psalms 3:6 .) Again, “If God be for us, who can be against us?” ( Romans 8:31 .) Therefore, in proportion to our advancement in the faith, when we are exposed to the greatest dangers, do we magnify the power of God, and, exalting ourselves in that, advance boldly against all the world; and this is the ground of firm and unwearied obedience, when the thought that God is with us is deeply rooted in our hearts. But, after Moses is commanded to turn away his reflections from himself, and to fix all his regards upon the promised help of God, he is confirmed by a sign, that the Israelites should sacrifice on Mount Horeb three days after their departure from Egypt. Still this promise appears neither very apt nor opportune, since it would not exist in effect till the thing was done. I pass over the forced interpretations, which some, to avoid this absurdity, have adduced; since others wisely and prudently observe, that the confirmation which we receive from posterior tokens, is neither useless nor vain, and that there are examples of it elsewhere in Scripture. Samuel, by anointing David, promises that he shall be king of the people; and pronounces that this shall be the sign that the anointing is from God. ( 1 Samuel 16:13 .) David had long to battle with misfortunes before he could enjoy this token, yet will it not be thought superfluous, since in its season it confirmed the favor of God. Isaiah, prophesying of the raising of the siege of the city, adds a sign, “Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same; and in the third year sow ye and reap, and plant vineyards, and eat the fruit thereof.” ( Isaiah 37:30 .) It was said to John the Baptist, “Upon whom thou shalt see the Spirit descending, the same is he which baptizeth with the Holy Ghost.” ( John 1:33 .) Yet, before he beheld that sign, he already knew that Christ was the Son of God; for the prophecies of both his parents were well known to him. But there is nothing absurd in the faith, which is founded on the word, being increased by the addition of a sign. In fine, God magnifies his mercy by the new mercy which supervenes, thus, as it were, heaping up the measure; and, in truth, the vocation of Moses was ratified by a remarkable proof, when, in the very place on which he then stood, the people, brought forth by his instrumentality, offered a solemn sacrifice. In the meantime God kept his servant in suspense, as though he had said, Let me perform what I have decreed; in due time you will know that your were not sent by me in vain, when you have brought the people safely to this spot. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-12

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**내가 반드시 너와 함께 있으리라.** 하나님께서 모든 두려움을 극복하고 모든 망설임을 제거하기 위해 당신의 즉각적인 도움만을 대적으로 세우신다는 것이 주목할 만하다. 마치 모세가 누구인지, 그의 강함이 어떤지가 문제가 아니라 하나님께서 그의 인도자이신 것으로 충분하다고 말씀하시는 것과 같다. 이 말씀들에서 우리는, 그분의 도움만으로 만족하며 그분 외에서 자신감의 근거를 찾지 않을 때만 하나님을 마땅한 존귀로 경외한다는 가르침을 받는다. 그리고 비록 우리 자신의 연약함이 우리를 놀라게 하더라도, 그분이 우리 편이신 것으로 충분하다고 생각하는 것이다. 그러므로 그분의 이름으로 선포된 것들이 있다. "내가 사망의 음침한 골짜기로 다닐지라도 해를 두려워하지 않을 것은 주께서 나와 함께 하심이라"(시 23:4), "내가 하나님을 의지하고 두려워하지 아니하리니 육체가 나에게 어찌하리요"(시 56:4), "만 명의 백성이 나를 에워쌌을지라도 내가 두려워하지 아니하리로다"(시 3:6), "하나님이 우리를 위하시면 누가 우리를 대적하리요"(롬 8:31).

원주석

13절 카드 ↗

13. Behold, when I come to the children of Israel. If we believe that Moses spoke his own sentiments here, he would say, that he could not be the messenger of an unknown God; which seems highly improbable. For who can think that the faith of the holy Prophet was so obliterated, that he was forgetful of the true God, whom he had devoutly served? Whereas, in the name of his elder son, he had borne witness to his solemn recollection of Him, when he voluntarily professed himself a stranger in the land of Midian. Nor does it appear at all more suitable to the children of Israel, in whose mouths the covenant made with their fathers constantly was. It will not, however, be far from the truth, if we suppose that the faith both of Moses and the Israelites had grown somewhat faint and rusty. He himself, with his father-in-law, was altogether without the instruction which would retain him in that peculiar worship, and in that knowledge, which he had imbibed in Egypt; and the whole people had departed far away from the course of their fathers; for although the brightness of the true and ancient religion was not entirely gone, still it only shone in small sparks. But whilst Moses tacitly confesses his ignorance, because he was not sufficiently familiar with the doctrine handed down from the holy patriarchs, yet because he was about to present himself to the people as a stranger, he infers that he shall be rejected, unless he brings with him some watchword which will be acknowledged. “I will declare that which thou commandest, (he seems to say,) that I am sent by the God of our fathers; but they will deride and despise my mission, unless I shall present some surer token, from whence they may learn that I have not falsely made use of thy name.” He therefore seeks for a name which may be a distinguishing mark; since it is not a mere word or syllable which is here in question, but a testimony, by which he may persuade the Israelites that they are heard on the score of the covenant with their fathers. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-13

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**이스라엘 자손에게 이르러.** 만약 우리가 모세가 여기서 자신의 감정을 말했다고 믿는다면, 그는 알려지지 않은 하나님의 사자가 될 수 없다고 했을 것이다. 이것은 거룩한 선지자의 믿음이 그렇게 흐려져 자신이 경건하게 섬겼던 참 하나님을 잊었다는 것인데, 이는 매우 있음직하지 않다. 그것이 이스라엘 자손들에게 더욱 적합하지 않음도 드러난다. 그들의 입에는 항상 족장들과 맺은 언약이 있었기 때문이다.

그러나 모세와 이스라엘의 믿음이 어느 정도 희미해지고 녹슬었다고 가정한다면 진실에서 크게 벗어나지 않을 것이다. 그는 자신이 광야에서 기르는 양 떼를 통해 가르침을 받지 못하였다. 하나님에 대한 참되고 고대적인 종교에서 그를 유지하고 이집트에서 배운 그 지식에서 가르침을 줄 선생이 없었기 때문이다. 온 백성도 자기들 조상들의 과정에서 멀리 벗어났다.

그러나 모세가 이 도의 교훈에 친숙하지 않은 자로서 무언가 자신의 무지를 은연중에 고백하지만, 이방인으로서 그 백성에게 나타날 것이기 때문에 어떤 암호와 같은 무언가를 가져오지 않으면 거절당할 것이라고 추론한다. "내가 당신께서 명하시는 것을 선언할 것입니다(그가 이렇게 말하는 것 같다), 즉 내가 우리 조상들의 하나님에 의해 보내졌다는 것을. 그러나 그들은 내 사명을 조롱하고 경멸할 것입니다. 내가 당신의 이름을 거짓으로 쓰지 않았음을 알 수 있는 더 확실한 표징을 가져오지 않는 한." 그러므로 그는 구별되는 특징이 될 이름을 구한다. 여기서 질문은 단순한 말이나 음절이 아니라, 이스라엘을 조상들과의 언약을 근거로 들어주셨다는 것을 그들에게 설득할 증거이기 때문이다.

원주석

14절 카드 ↗

14. I am that I am. The verb in the Hebrew is in the future tense, “I will be what I will be;” but it is of the same force as the present, except that it designates the perpetual duration of time. This is very plain, that God attributes to himself alone divine glory, because he is self-existent and therefore eternal; and thus gives being and existence to every creature. Nor does he predicate of himself anything common, or shared by others; but he claims for himself eternity as peculiar to God alone, in order that he may be honored according to his dignity. Therefore, immediately afterwards, contrary to grammatical usage, he used the same verb in the first person as a substantive, annexing it to a verb in the third person; that our minds may be filled with admiration as often as his incomprehensible essence is mentioned. But although philosophers discourse in grand terms of this eternity, and Plato constantly affirms that God is peculiarly τὸ ὄν (the Being); yet they do not wisely and properly apply this title, viz., that this one and only Being of God absorbs all imaginable essences; and that, thence, at the same time, the chief power and government of all things belong to him. For from whence come the multitude of false gods, but from impiously tearing the divided Deity into pieces by foolish imaginations? Wherefore, in order rightly to apprehend the one God, we must first know, that all things in heaven and earth derive (43) at His will their essence, or subsistence from One, who only truly is. From this Being all power is derived; because, if God sustains all things by his excellency, he governs them also at his will. And how would it have profited Moses to gaze upon the secret essence of God, as if it were shut up in heaven, unless, being assured of his omnipotence, he had obtained from thence the buckler of his confidence? Therefore God teaches him that He alone is worthy of the most holy name, which is profaned when improperly transferred to others; and then sets forth his inestimable excellency, that Moses may have no doubt of overcoming all things under his guidance. We will consider in the sixth chapter the name of Jehovah, of which this is the root. (43) Precario . — Lat . De grace. — Fr . return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-14

Source

**나는 스스로 있는 자다.** 히브리어 동사는 미래 시제다. "나는 내가 있을 자일 것이다." 그러나 그것은 현재와 동일한 힘을 가지는데, 다만 시간의 영속적 지속을 표시한다는 점이 다르다. 이것이 매우 명확하다. 하나님은 자기 존재로 존재하시고 따라서 영원하시므로 오직 자신에게만 신적 영광을 귀속시키신다. 따라서 모든 피조물에게 존재와 실존을 주신다. 그분은 자신에 대해 공통적인 것이나 다른 것과 공유하는 것을 선언하시지 않는다. 오히려 다른 모든 것들의 하나님만이 가지시는 속성으로 당신의 영원성을 주장하신다. 하나님이 가장 높은 권능과 모든 것의 통치권을 가지신다는 것도 여기에 달려 있다.

그러므로 하나님의 무한한 본질이 말해질 때마다 경탄으로 우리의 마음이 채워지도록, 히브리어 관용법과 다르게 그분은 즉시 뒤에 나오는 삼인칭 동사에 일인칭으로 동일한 동사를 명사 격으로 연결하신다.

철학자들이 이 영원성에 대해 큰 용어들로 논하며, 플라톤이 하나님은 특별히 τὸ ὄν(존재 자체)이라고 항상 단언하지만, 그들은 이 칭호를 현명하게 또는 적절하게 적용하지 못한다. 즉 하나님의 이 하나이며 유일한 존재가 상상할 수 있는 모든 본질을 흡수한다는 것, 그래서 동시에 최고의 권능과 모든 것의 통치가 그에게 속한다는 것을. 거짓 신들의 수가 어디서 오는가? 오직 어리석은 상상력으로 분리된 신성을 조각들로 불경건하게 나눔에서 오지 않는가? 그러므로 오직 한 분 하나님을 올바르게 파악하기 위해서, 하늘과 땅의 모든 것들이 오직 참으로 계신 한 분으로부터 당신의 뜻에 따라 본질이나 실존을 이끌어낸다는 것을 먼저 알아야 한다.

원주석

15절 카드 ↗

15. And God said moreover. God again assumes his name taken from the covenant which he had made with Abraham and his posterity, that the Israelites may know that they do not deceive themselves in an uncertain God, provided they depart not from the religion of their fathers; for as soldiers assemble round their standard to maintain the order of their ranks, so does he command them to look back upon the special grace of their adoption, and to know that they are a people elected of God, because they are Abraham’s sons. He confines them within these limits, that they may not wander about in search of God. For we know that whatever opinions were held by the Gentiles as to the Deity, were not only entangled with many errors, but were also ambiguous, so that they were always wavering with respect to them. God demands another kind of religion from his people, on the certainty of which their hearts may depend. Besides, their long sojourn in the land of Egypt, although it had not destroyed the knowledge of the true God, had yet much obscured that light of revelation which their fathers possessed. And again, the promise might seem to be obsolete, when they had received no assistance, whilst overwhelmed in such an abyss of misery; and on this ground the faith received from their fathers had undoubtedly grown cold. Wherefore, that they may learn to repose upon it, he calls himself the God of their fathers, and declares, that by this title he will be celebrated for ever; for I cannot consent to refer this to the previous expression, “I am that I am,” since the context does not admit of it. Hence might be inferred the incomparable love of God towards his chosen people, because he had passed over all the nations of the earth, and had attached himself to them alone. But we must remember, that although it was honorable to Abraham and the patriarchs for God to take his name from them, yet that the main object of this was to confirm the truth of his promise. There may be an apparent incongruity in saying, “this is my memorial unto all generations,” because a much more excellent memorial succeeded in the person of our Lord Jesus Christ; but my reply is, that since, in the coming of Christ, the truth of the covenant made with Abraham was shewn forth, and was thus demonstrated to be firm and infallible, its memory was rather renewed than destroyed; and that thus it still survives and flourishes in the Gospel, since Abraham even now ceases not to be the father of the faithful, under the one Head. We conclude that God would not be spoken of on earth, without the effects of his gratuitous adoption appearing, by which he may be proved to be faithful and true. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-3-15

Source

**하나님이 또 말씀하셨다.** 하나님께서 다시 아브라함과 그의 후손과 맺으신 언약으로부터 취하신 이름을 받으신다. 이스라엘 사람들이 자신들의 아버지들의 종교에서 벗어나지 않는다면 불확실한 하나님 안에서 스스로를 속이고 있는 것이 아니라는 것을 알 수 있게 하기 위해서이다. 군인들이 대열의 질서를 유지하기 위해 자신들의 깃발 주위에 집결하는 것처럼, 그분은 그들이 자신들의 선택의 특별한 은혜를 돌아보고 그들이 하나님에 의해 선택된 백성임을 알도록 명하신다. 아브라함의 아들들이기 때문이다. 그분은 그들을 이 한계 안에 두어 그들이 하나님을 찾아 방황하지 않도록 하신다. 이방인들이 신성에 대하여 가졌던 어떤 의견들이든 많은 오류에 얽혀 있었을 뿐 아니라 모호하기도 하여 그들이 항상 그것들에 관하여 흔들렸다는 것을 우리는 알기 때문이다.

하나님께서 그분의 백성에게 또 다른 종류의 종교를 요구하신다. 그것의 확실성 위에 그들의 마음이 의존할 수 있는 것이다. 더욱이 이집트 땅에서의 오랜 거주가 비록 참 하나님의 지식을 파괴하지는 않았지만, 그들의 조상들이 가졌던 그 계시의 빛을 많이 흐리게 하였다. 또한 그 약속이 그렇게 엄청난 비참의 심연 속에 압도되어 있을 때 어떤 도움도 받지 못했으므로 시대에 뒤진 것처럼 보였을 수도 있다. 이 근거에서 조상들에게서 받은 믿음이 의심할 여지 없이 식어졌다.

그러므로 그들이 거기에 의지하는 것을 배울 수 있도록 그분은 당신 자신을 그들의 조상들의 하나님이라 부르시고, 그 칭호로 영원히 기념되겠다고 선언하신다. 이스라엘을 향한 하나님의 비할 데 없는 사랑이 여기서 추론될 수 있다. 그분이 지구상의 모든 나라들을 지나쳐 오직 그들에게만 자신을 결합하셨기 때문이다. 그러나 하나님이 아브라함과 족장들의 이름에서 당신의 이름을 취하신 것은 그들에게 명예로운 일이었지만, 이것의 주된 목적은 당신의 약속의 진실성을 확인하려는 것이었음을 기억해야 한다.

원주석

16절 카드 ↗

16. Go and gather. Because it was not easy either to gather the whole people into one place, or for his commission to be heard by so great a multitude, Moses is commanded to begin with the elders, and to speak to them concerning their coming deliverance, that they may thus by their authority arouse the body of the people to a good hope. For their dismissal must be sought for from the king in the name of all, and all their minds prepared for departure; since, unless they had timely notice of it, there would have been no general consent to embrace the mercy of God. It was then of great importance that the vocation of Moses should be well known, that they might boldly follow him as the leader set over them by God. He does not express without a purpose, that the God who had been seen by him, was the God of Abraham, Isaac, and Jacob; for the vision, which would have been otherwise hardly credited by the people, depended on the ancient covenant which was deposited with them. Therefore, in order to obtain belief for his words, Moses reminds them that the deliverance, of which he was now about to treat, and of which he is appointed by God as the leader, was formerly promised in Abraham, Isaac, and Jacob. Lastly, because we usually receive with difficulty what is new and strange, Moses therefore lays his foundation on the old revelations, which were beyond the reach of doubt. But he repeats what he had before related to be said to himself, thus setting before the others what he had privately heard to assure him of his vocation. We know that when God does not immediately succour us in our adversities, our minds are worn down with grief, and sink into despair; because we think that God has no care for us. Lest, therefore, the minds of the Israelites should despond, Moses is commanded to tell them that it is God’s time for remembering them; and, although he might seem not to behold for a while, yet that he would not for ever forget his own people. What follows, that the injuries done to them by the Egyptians had come into account, is added in confirmation; for, since he is judge of the world, he cannot but rise as an avenger after long endurance of injustice and tyranny. Let us, too, learn from this passage, when God seems to turn away his face from us, by delaying to help us, to wait patiently until he looks upon us in due season; since his forgetfulness is only temporary, when he gives us over to the will of our enemies. I have shewn elsewhere how these phrases are to be understood, viz., that according to the estimate of our own senses, things are attributed to God which do not properly belong to him. return to ' Top of Page ' <a name="verse-17" class="com-number"

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**가서 이스라엘 장로들을 모아라.** 온 백성을 한 자리에 모으거나 그렇게 큰 무리에게 그의 사명이 들리도록 하는 것이 쉽지 않았으므로, 모세는 장로들부터 시작하여 그들에게 다가올 구원에 대하여 말하고, 그리하여 그들이 권위로 백성 전체를 좋은 소망으로 일깨우라는 명을 받는다. 모든 이의 이름으로 왕에게 퇴거를 간청해야 했고, 떠날 준비가 되어 있도록 모든 이의 마음을 준비시켜야 했기 때문이다.

원주석

17절 카드 ↗

17. And I have said. By this expression God reminds us that he in his secret counsel determines what he will do, and therefore that we must put a restraint on our desires, which otherwise press forward too fast, and let him freely and voluntarily appoint what he knows to be best to be done; not because he has need of taking time to deliberate, but that we may learn to depend on his providence. By this decree the children of Israel were assured that the end of their woes was near, because there is nothing which can prevent God from performing his work. But he speaks briefly, as of a thing well known; because what had been handed down through the patriarchs, as to their future deliverance, was not entirely forgotten. He enumerates several nations whose lands He would give them, that he might thus the more attract them to come forth. With the same object he affirms that the whole country flows “with milk and honey,” lest its barrenness should alarm them, because famine had driven their fathers out from thence. But although the land of Canaan was naturally fertile, there is no doubt but that its fruitfulness chiefly arose from the blessing of God. The conclusion is, that a spacious dwelling-place is prepared for them, since for their sake God will drive out many nations, that they may possess the habitations of them all; and that, finally, they need not fear want, because God will abundantly supply them with food, as if the whole of that land were filled with rivers of milk and honey. return to ' Top of Page ' <a name="verse-18" class="com-number"

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**내가 말하였노라.** 이 표현으로 하나님께서는 당신이 은밀한 의논에서 행하실 것을 결정하시고 따라서 우리가 당신의 섭리에 의존하는 것을 배워야 한다는 것을 상기시키신다. 우리의 욕망이 그렇지 않으면 너무 빨리 앞으로 나아가도록 하기 위해서이다. 이 작정으로 이스라엘 자손들은 그들의 고난의 끝이 가깝다는 확신을 얻었다. 하나님의 역사를 막을 수 있는 것은 아무것도 없기 때문이다.

원주석

18절 카드 ↗

18. And they shall hearken to thy voice. (44) The literal translation is, “They shall hearken to thy voice,” which many take to be a promise from God that they should be obedient; but the sense given in the Latin, “after they shall have heard thy voice,” seems more consonant, that first of all He should command them by the mouth of Moses, and that then they should accompany him in bearing the message to Pharaoh. For, before so difficult an undertaking was enjoined to them, it was desirable that the authority of God should be propounded to them, so that they might go about it with unwavering hearts. The sum of the message is, that they should seek permission from Pharaoh to go and sacrifice; but lest they might be thought to do so from mere unfounded impulse, they are desired to premise that God had met with them and had given them the command. For the word which expresses his meeting with them, means that he presented himself voluntarily. They had indeed cried out before, and often appealed to the faithfulness and mercy of God; yet still this was a voluntary meeting with them, when, contrary to the hope of them all, he avowed that he would be their deliverer, for, as we have already said, they cried out more from the urgency of their affliction than from confidence in prayer. A pretext is suggested to them, by which suspicion and anger may be turned away from themselves; for a free permission to depart altogether, by which grievous loss would have arisen to the tyrant, never would have been accorded. Besides, by refusing so equitable a demand, he despoiled himself of his royal right and power, since he thus withheld His due honour from the King of kings; for although the Israelites were under his dominion, yet did not his rule extend so far as to defraud God of his rightful worship. It was expedient, too, that the people should depart without the king’s permission only for very good reasons, lest hereafter license of rebellion should be given to other subjects. Pharaoh indeed suspected differently, that the sacrifice was a mere false pretense; but since this mistrust proceeded from his tyranny, his ingratitude was sufficiently proclaimed by it, because through his own evil conscience he forbade that God should be served. Whatever, again, might be his feelings, still the miracles by which the command was followed must needs have taught him that their mission proceeded from God. If the Israelites had merely spoken, and no confirmation of their words had been given, he might perhaps have naturally guarded himself against deception; but when God openly shewed that he was the originator of this departure, and that he commanded the sacrifice beyond the bounds of Egypt, all grounds of excuse are taken away; and thus the departure of the people is placed out of the reach of calumny. If any object that it is alien from the nature of God to countenance any craft or pretense, the reply is easy, — that he was bound by no necessity to lay open his whole counsel to the tyrant. They mistake who suppose that there is a kind of falsehood implied in these words; for God had no desire that his people should use any deceit, he only concealed from the tyrant (as He had a perfect right to do) what He was about ultimately to effect; and in this way He detected and brought to light his obstinacy. In a word, God entered the lists for the Israelites, not in an earthly controversy, but for religion, to which all the rights of kings must give way. But Jehovah calls himself the God of the Hebrews, that Pharaoh may know him to be the peculiar God of that nation, and that their form of worship was different from the customs of Egypt, and, in fact, that he is the only true God, and all others are fictitious. (44) Lat . , “Et postquam audierint vocem;” after they shall have hearkened to thy voice. return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/exo-3-18

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**그들이 네 말을 들을 것이라.** 라틴어 번역은 "그들이 네 말을 들은 후에"인데, 이것이 문맥에 더 잘 맞는 것 같다. 그들이 모세의 입으로 먼저 하나님의 명을 받고 나서 그와 함께 바로에게 메시지를 전하러 나갈 것이기 때문이다. 그렇게 어려운 임무가 그들에게 부과되기 전에, 그들이 흔들리지 않는 마음으로 임할 수 있도록 하나님의 권위가 먼저 제시되어야 했다.

메시지의 요점은 사흘 길 여행을 허락해 달라는 것이다. 그러나 맹목적인 충동으로 하는 것처럼 보이지 않도록, 그들은 먼저 하나님께서 그들에게 나타나서 명하셨다는 것을 말하도록 명 받는다. 그들 자신에 대한 의심과 분노를 돌리기 위한 구실이 그들에게 제안된다. 완전한 출발 허락은 왕에게 큰 손실을 줄 것이므로 절대로 허락되지 않았을 것이기 때문이다. 더욱이 그 공평한 요구를 거절함으로써 그는 자신의 왕권과 권능을 스스로 빼앗겼다. 왕 중의 왕께 합당한 경의를 이스라엘로부터 빼앗았기 때문이다. 비록 이스라엘이 그의 지배 아래 있었지만, 그의 통치가 하나님의 합당한 예배를 빼앗을 만큼 미치지 않았기 때문이다.

원주석

19절 카드 ↗

19. And I am sure that the king of Egypt. God forearms his people, lest, suffering a repulse at their first onset, they should retire, and abandon in despair the work enjoined to them. It was, indeed, a hard thing to hear that their expedition would be vain; and that they might as well address themselves to the trunk of a tree, since there was no hope of reaching the obstinate heart of Pharaoh; but they would have been much more discouraged by this trial, if his stubbornness had been discovered unexpectedly. Therefore God foretells that their words would avail nothing; but at the same time he announces that he should succeed by his own wondrous power. If any think it absurd for these unhappy men to be wearied by their useless labor, and to be repulsed with ridicule and insult, I answer, that this was for the sake of example, and that it was advantageous for setting forth God’s glory, that the king, having been civilly applied to, should betray his impious perversity, since nothing could be more just than that what he had unjustly refused, should be extorted from him against his will. But interpreters differ as to the meaning of the words. For some translate it literally from the Hebrew, “no, not by a mighty hand;” as though God said that the pride of the king would be unconquerable, and not to be subdued by any power or force; but the context requires a different sense, because the remedy is afterwards opposed to it, “and I will stretch out my hand;” and the result is added, that Pharaoh, overcome at length by the plagues, would let the people go. And this view is grammatically correct; for the Hebrews use the word ולא , (45) velo , for “except.” Therefore God commands his people to be firm and confident, although Pharaoh may not immediately obey; because he would evidence his power (46) in a remarkable manner for their deliverance. In the meantime he arouses them to hope by the promise of a successful issue; since he will forcibly compel Pharaoh to yield. (45) ולא is here rendered unless by the LXX., Vulgate, Pagninus, Luther, Vatablus, and Diodati; and by the equivalent, but in the margin of A V S.M . has neque ; but adds, “alii exponunt ולא pro nisi.” — W (46) Il a delibere de faire un chef-d’oeuvre. — Fr . return to ' Top of Page ' <a name="verse-21" class="com-number"

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**내가 확실히 알거니와 이집트 왕이.** 하나님께서 당신의 백성을 무장시키신다. 처음 공격에서 패배하여 절망 속에 맡겨진 일을 버리고 물러서지 않도록 하기 위해서이다. 그들의 탄원이 아무 소용이 없을 것이라는 것, 그들이 바로의 완고한 마음에 나무 기둥에 말을 거는 것과 다름없을 것이라는 것이 참으로 어려운 일이었다. 그러나 그 소식을 갑작스럽게 발견했다면 그들은 훨씬 더 낙담했을 것이다. 그러므로 하나님께서 그들의 말이 아무 소용이 없을 것이라고 미리 알리시지만, 동시에 그분 자신의 기이한 능력으로 성공할 것이라고 선언하신다.

원주석

21절 카드 ↗

21. And I will give this people favor. By this extreme exercise of His bounty He encourages the Israelites to contend and strive more heartily; since otherwise it would be hard for them to struggle with the great cruelty of the king. Therefore He promises them not only liberty, but also abundance of rich and precious things. But, inasmuch as this was hard to believe, that the Egyptians their bitterest enemies would become so kind and liberal as to exert such beneficence towards them, God reminds them that it is in His power to turn the hearts of men whithersoever He will. He proclaims, then, that He will cause these wolves of Egypt to become like lambs, and that they who used to bite and devour should now supply them with the very wool from their backs. This passage contains rich and extensive doctrine; that whenever men cruelly rage against us, it does not happen contrary to the design of God, because He can in a moment quiet them; and that He grants this license to their cruelty, because it is expedient thus to humble and chasten us. Again, we gather from hence, that we have no enemies so fierce and barbarous, as that it is not easy for Him readily to tame them. If we were surely persuaded of this, that men’s hearts are controlled, and guided by the secret inspiration of God, we should not so greatly dread their hatred, and threatenings, and terrors, nor should we be so easily turned from the path of duty through fear of them. This alarm is the just reward of our unbelief, when we repose not on God’s providence; and although we ought to take pains to conciliate the kindness of all by courtesy, yet should we remember that our efforts will not gain their favor, unless God should so incline their hearts. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/exo-3-21

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**내가 이 백성으로 이집트 사람들에게 은혜를 입히게 할 것이라.** 이 극도의 은혜의 행사로 그분은 이스라엘 사람들이 더욱 진심으로 싸우고 힘쓰도록 격려하신다. 그렇지 않으면 왕의 큰 잔인함과 싸우는 것이 그들에게 어려운 일이었을 것이기 때문이다. 그러므로 그분은 그들에게 자유만이 아니라 풍부한 값진 것들도 약속하신다. 이것이 믿기 어려운 것이므로, 즉 그들의 가장 쓴 원수인 이집트인들이 그들에게 이런 식으로 관대해질 것이라는 것이, 하나님께서 당신이 사람들의 마음을 어디로든 돌이키실 수 있다는 것을 그들에게 상기시키신다. 그분은 이 이집트의 이리들을 어린 양처럼 만드실 것이며, 물어뜯고 삼키던 자들이 이제 자신들의 등의 털로 그들을 공급할 것임을 선포하신다.

이 구절에는 풍부하고 광범위한 교훈이 담겨 있다. 즉 사람들이 우리를 대적하여 잔인하게 격노할 때, 이것이 하나님의 설계에 반하여 일어나지 않는다는 것이다. 그분이 그들의 잔인함에 허가를 주시는 것은 이렇게 우리를 겸손하게 하고 징계하시기에 적합하기 때문이다. 또한 여기서, 하나님께서 즉시 그들을 길들이시는 것이 얼마나 쉬운지, 우리에게 아무리 사납고 야만적인 원수들이 없다는 것을 우리는 모은다.

원주석

22절 카드 ↗

22. But every woman shall borrow. (47) Those who consider these means of enriching the people to be but little in accordance with the justice of God, themselves reflect but little how widely that justice of which they speak extends. I acknowledge that it is His attribute to defend every one’s rights, to prohibit theft, to condemn deceit and rapine; but let us see what every one’s property is. Who will boast that he has anything, except what is given him by God? And all is given on this condition, that each one should possess according to His will whatever God pleases, who is free to take away at any moment whatsoever He has given. The Hebrews spoiled the Egyptians; and should the latter complain that an injury is done them, they would argue against God that He had transferred His own free gifts from them to others. Would this complaint be listened to, that God, in whose hands are the ends of the earth, who by His power appoints the bounds of nations, and reduces their kings to poverty, had deprived certain persons of their furniture and jewels? Another defense is set up by some, that the Hebrews took nothing which was not their own, but only the wages which were due to them; because they were iniquitously driven to servile labors, and had subsisted meanly upon what belonged to themselves. And certainly it would have been just that their labor should have been recompensed in some way. But there is no need of weighing the judgment of God by ordinary rules, since we have already seen that all the possessions of the world are His, to distribute them according to His pleasure. Nevertheless I do not thus suppose Him to be without law; for although His power is above all laws, still, because His will is the most certain rule of perfect equity, whatever He does must be perfectly right; and therefore He is free from laws, because He is a law to Himself, and to all. Neither would I simply say with Augustin, (48) that this was a command of God which should not be canvassed but obeyed, because He knows that He commands justly, and that his servants must obediently perform whatever He commands. This indeed is truly said, and yet we must hold fast that higher principle, that, since whatever people call their own they possess only by God’s bounty, there is no juster title to possession than His gift. We will not therefore say that the Hebrew women purloined that which God ordered them to take, and which He chose to bestow upon them; neither will God be accounted unjust in bestowing nothing but what was His own. (49) The word which I have translated “ hospitem , ” or “hostess,” some understand as a “fellow - sojourner;” and this is not very important, because we gather from the other word, that the Egyptians were mixed among the Hebrews. In the end of the verse, because the original expresses, “ye shall put them upon your sons, and upon your daughters,” almost all interpreters expound it to mean that they should ornament them; but it seems to me that it only refers to the abundance of the spoil; as much as to say, you shall not only obtain as much as you can carry yourselves, but shall also load your sons and daughters. (47) Lat . , “et postulabit mulier;” and every woman shall ask. It will be observed that C . has avoided the error of employing the word borrow here. The verb שאל , shal , means simply to ask or request , and cannot properly be rendered borrow , unless the context makes it incontestable that an engagement to return the thing asked for is implied. C . has followed S M . in employing the word postulabit ; and apologizes for using hospes in the next clause, where S M . had used cohabitatrix — W (48) Contra Faustum, lib. 22. cap. 71. (49) Prof. Hengstenberg quotes this passage from C . , and calls it “the traditional vindication,” — “which leaves quite untouched the point in which the difficulty peculiarly lies.” He also notices the solution of Michaelis, viz., that the Israelites borrowed with the intention of returning the goods; as well as other no less unsatisfactory explanations. His own is, that the idea of a gift , and not a loan , is the only one which either the circumstances of the case or the language itself admits. “They, (the Israelites,)” he says, “asked,” and this reference leads to a contest of asking and giving , in which the latter gains the upper hand. It is immediately connected with “the Lord gave the people favor in the sight of the Egyptians,” and is marked as a consequence of it. The liberal giving of the Egyptians proceeded from the love and good-will which the Lord awakened in their hearts towards Israel. He traces the misapprehension to “an error in the very faulty Alexandrian version, which substitutes lending for giving . Jerome, who commonly follows it, was led by it to a similar mistake, and, through him, Luther, who alludes mostly to his translation — the Vulgate.” — Hengstenberg , vol. 2, pp. 417-432. return to ' Top of Page ' Exodus Exo 2 Exodus Exo Exodus Exo 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 3". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ exodus-3.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} .

Pericope (part_of)

절 (explains)

bible-text/exo-3-22

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**모든 여인이 구하되.** 이것이 하나님의 정의와 잘 맞지 않는다고 생각하는 자들은 그 정의가 얼마나 넓게 미치는지 스스로 충분히 반성하지 않는 것이다. 나는 모든 사람의 권리를 지키시고, 도둑질을 금하시고, 속임수와 약탈을 정죄하시는 것이 그분의 속성임을 인정한다. 그러나 모든 사람의 소유가 무엇인지 살펴보자. 하나님에 의해 주어진 것 외에 가진 것이 있다고 자랑할 사람이 있는가? 그리고 모든 것은 이 조건으로 주어진다. 각 사람이 당신이 기쁘게 여기시는 것에 따라 소유하되, 하나님께서 언제든지 주신 것을 가져가시기에 자유로운 것이다.

히브리인들이 이집트인들을 약탈하였다. 이집트인들이 그것이 자신들에게 부당함이 행해졌다고 불평한다면, 그들은 하나님께서 그분의 자유로운 선물들을 그들에게서 다른 사람들에게 이전하셨다고 하나님을 대적하여 논쟁하는 것이다. 그분이 땅의 끝들을 손 안에 가지시고, 능력으로 나라들의 경계를 정하시며, 그들의 왕들을 가난하게 만드시는 하나님께서 어떤 사람들에게서 그들의 가구와 보석들을 빼앗으셨다는 불평이 들려질 것인가?

히브리인들이 자신들의 것이 아닌 어떤 것도 취하지 않았다는 또 다른 변호가 제시된다. 오직 노역에 대한 마땅한 임금을 취했을 뿐이라는 것이다. 왜냐하면 그들이 불의하게 종의 노역을 하도록 강요받았기 때문이다. 그러나 하나님의 판단을 일반적인 규칙으로 측정할 필요가 없다. 우리는 세상의 모든 소유가 그분의 것이며 그분이 기뻐하시는 대로 나누어 주시기 위한 것임을 이미 보았기 때문이다. 그럼에도 불구하고 나는 그분이 법 없이 계신다고 가정하지 않는다. 그분의 능력이 모든 법 위에 있지만, 그분의 뜻이 완전한 형평성의 가장 확실한 규범이므로, 그분이 하시는 것은 무엇이든 완전히 옳다. 그러므로 그분은 법에서 자유로우신데, 그분이 스스로와 모든 이들에게 법이시기 때문이다.

원주석

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