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주석[칼빈] — 출애굽기 6장 · 모세와 아론의 사명

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

1. Then the Lord said unto Moses. Moses was indeed unworthy of receiving so kind and gentle a reply from God; but the Father of all goodness of His infinite mercy pardoned both the sins of Moses and of the people, that He might effect the deliverance which he had determined. Yet He adduces nothing new, but repeats and confirms His former declaration, that Pharaoh would not obey until forcibly compelled to do so. The expression, “thou shalt see,” is a tacit reproof of his immoderate impatience, in not waiting for the result of the promise. The reason is then added why God is unwilling that His people should be spontaneously dismissed by the tyrant, viz., because He wished the work of their liberation to be conspicuous. We must remark the strength of the words “drive them out;” as if He had said, that when Pharaoh had been subdued, and routed in the contest, he would not only consent, but would consider it a great blessing, for the people to depart as quickly as possible. The sum is, that he, who today refuses to let you depart, will not only set you free, but will even expel you from his kingdom. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-6-1

Source

1. 그때 주님께서 모세에게 말씀하셨다. 모세가 하나님으로부터 이토록 친절하고 온유한 응답을 받을 자격이 있었던 것은 아니다. 그러나 모든 선의 아버지이신 하나님께서는 그분의 무한한 긍휼로 모세의 죄와 백성의 죄를 사하셨고, 그로써 그분이 작정하신 구원을 이루셨다. 그럼에도 하나님께서는 새로운 것을 제시하지 않으시고, 바로가 강제로 몰리기 전까지는 순종하지 않으리라는 이전의 선언을 반복하고 확증하셨다. "네가 보게 될 것이다"라는 표현은, 약속의 결과를 기다리지 못한 그의 지나친 조급함에 대한 은근한 책망이다. 이어서 하나님께서 그 백성이 압제자로부터 자발적으로 풀려나기를 원하지 않으신 이유가 제시된다. 그것은 그들의 해방 사역을 뚜렷하게 드러내고자 하셨기 때문이다. "몰아낼 것이다"라는 단어의 강도에 주목해야 한다. 마치 이렇게 말씀하시는 것과 같다. 바로가 굴복하고 싸움에서 패배하면, 단지 동의하는 데 그치지 않고 백성이 최대한 빨리 떠나는 것을 큰 축복으로 여기게 될 것이라고. 요약하자면, 오늘 떠남을 허락하기를 거부하는 자가 결국은 백성을 풀어줄 뿐만 아니라 자기 왕국에서 내쫓게 될 것이다.

원주석

2절 카드 ↗

2. And God spake. God pursues His address, that Moses may again uplift the fainting courage of the people. Moreover, He rebukes their distrust, by recalling the memory of His covenant; for if this had been duly impressed upon their minds, they would have been much more firm in their expectation of deliverance. He therefore shews that He has now advanced nothing new; since they had heard long ago from the Patriarchs that they were chosen by God as His peculiar people, and had almost imbibed from their mother’s breasts the doctrine of his adoption of them. Wherefore their stupidity is the more unpardonable, and more manifest, when they thus factiously complain of Moses, as if he had himself invented what he had promised them in the name of God. He also stings them by an implied comparison; Abraham, Isaac, and Jacob had eagerly embraced the promise given them, and had quietly, and perseveringly trusted in it; whilst they, who boasted of their descent from that holy stock, disdainfully rejected it, because its fulfillment did not immediately appear. And, in order to amplify their sin, he reasons from the less to the greater: since a fuller and clearer manifestation of it is presented to them than there had been to the fathers, it follows that they ought to have been more ready to believe it. Whence it is plain that their stupidity is inexcusable, since they will not receive God, when he is so familiarly presenting himself to them. Translators do not agree as to the epithet “Sadai.” Some derive it from the word שדד , shadad , and imagine that the final letter י , yod , is the double ד , daleth If we agree to this, it will mean the same as “the Destroyer;” or at any rate will signify the awful majesty of God. Others are rather of opinion that the root is שד , shad , which means “a teat.” To others it appears to be a compound word from the relative אשר , esher , or ש , and די , di , which in Hebrew means “ sufficiency . ” Thus he will be called “Sadai,” who abounds with all good things. It is indeed sure that they use this word in a good as well as a bad sense; for where Isaiah threatens that God will be the avenger of sins, he calls him “Sadai.” ( Isaiah 13:9 .) So also in Job 23:16 , “Sadai troubleth me.” In these and similar passages, the terrible power of God is unquestionably expressed; but when He promises to Abraham that He will be the God “Sadai,” He is engaging himself to be merciful and bounteous. Here again, where He says that He appeared to the Fathers as the God “Sadai,” He has not respect so much to His might in exercising judgment, as to His abundant and perfect loving-kindness; as though He had said, that He had manifested to Abraham and the other Patriarchs how great was His efficiency in preserving and defending His own people, and that they had known from experience how powerfully and effectually He cherishes, sustains, and aids them that are His. But although He declares what benefits He conferred upon them, He says that He was not known to them by His name “Jehovah;” signifying thus that He now more brightly manifested the glory of His divinity to their descendants. It would be tedious to recount the various opinions as to the name “Jehovah.” It is certainly a foul superstition of the Jews that they dare not speak, or write it, but substitute the name “Adonai;” nor do I any more approve of their teaching, who say that it is ineffable , because it is not written according to grammatical rule. Without controversy, it is derived from the word היה , hayah , or הוה , havah , and therefore it is rightly said by learned commentators to be the essential name of God, whereas others are, as it were, epithets. Since, then, nothing is more peculiar to God than eternity, He is called Jehovah, because He has existence from Himself, and sustains all things by His secret inspiration. Nor do I agree with the grammarians, who will not have it pronounced, because its inflection is irregular; because its etymology, of which all confess that God is the author, is more to me than an hundred rules. (72) Nor does God by “His name” in this passage mean syllables or letters, but the knowledge of His glory and majesty, which shone out more fully and more brightly in the redemption of His Church, than in the commencement of the covenant. For Abraham and the other Patriarchs were content with a smaller measure of light; whence it follows that the fault of their descendants would be less excusable, if their faith was not answerable to the increase of their grace. Meanwhile, Moses is awakened to activity whilst God is setting before him a magnificent and singular means of shewing forth His glory. (72) “ A . Pfeiffer in his Dubia vexata , rightly observes upon this passage. The name Jehovah was not, strictly and literally, unknown to the fathers, but it was so, in respect of the perfect fulfillment of the promises implied in it; more especially, that glorious one of the deliverance out of Egypt.” — Rosenmuller in Brightwell . “Prior to that time, the name Jehovah had been often used to describe the existence, the necessity, or the unchangeableness of God; but now, to indicate His faithfulness, His truth and constancy, in keeping and fulfilling His promises.” — Dathe in loco . Holden , however, and others, would elude the difficulty by reading the clause interrogatively. He says, “It is impossible to read the history of Abraham, etc., without being convinced that both the name of Jehovah , and the attributes implied by that name, were known to them. Our A . V . , therefore, must be erroneous. Now every difficulty will be removed by reading it interrogatively, ‘And by my name Jehovah was I not known to them?’ which is both agreeable to the Hebrew idiom, and to the scope of the context.” return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-6-2

Source

2. 하나님이 말씀하셨다. 하나님께서는 모세가 낙심한 백성의 용기를 다시 일으킬 수 있도록 계속 말씀하셨다. 더 나아가, 하나님께서는 언약의 기억을 상기시킴으로써 그들의 불신을 책망하신다. 만약 이것이 그들의 마음에 올바로 새겨져 있었다면, 그들은 구원에 대한 기대를 훨씬 더 굳건히 유지했을 것이기 때문이다. 그러므로 하나님께서는 지금 아무런 새로운 것도 말씀하지 않으신다는 것을 보여주신다. 그들은 이미 오래전에 족장들로부터 하나님이 자신의 특별한 백성으로 그들을 선택하셨다는 것을 들었고, 어머니의 젖과 함께 그분의 양자 삼으심에 대한 교훈을 거의 마시듯 받아들였기 때문이다. 그러므로 그들의 어리석음은 더욱 용납될 수 없으며, 모세가 하나님의 이름으로 약속한 것을 스스로 꾸며냈다고 불평하며 반역했을 때 더욱 명백히 드러난다. 또한 하나님께서는 암묵적인 비교를 통해 그들을 자극하신다. 아브라함, 이삭, 야곱은 그들에게 주어진 약속을 열심히 받아들이고 조용하고 끈기 있게 신뢰하였지만, 그 거룩한 혈통을 자랑하는 그들 자신은 즉각적인 성취가 나타나지 않는다고 하여 오만하게 그것을 배척한다.

하나님의 이름 "샤다이"의 번역에 대해 주석가들은 의견이 엇갈린다. 어떤 이들은 שדד(쉐다드)에서 파생된 것으로 보아 "파괴자"를 의미하거나, 하나님의 두려운 위엄을 나타낸다고 한다. 다른 이들은 어근이 שד(솰)로서 "젖가슴"을 의미한다고 본다. 또 어떤 이들은 관계사 אשר(에셸) 또는 ש과 "충분함"을 의미하는 히브리어 די(디)의 합성어로 본다. 따라서 그분은 모든 선한 것이 풍성한 분으로 "샤다이"라 불린다는 것이다. 이 단어는 선한 의미와 부정적 의미 모두에서 사용된다는 것이 분명하다. 이사야서에서 하나님께서 죄의 복수자로 위협하실 때 그분을 "샤다이"라 부른다(이사야 13:9). 욥기 23:16에도 "샤다이께서 나를 떨게 하셨다"고 나온다. 이러한 구절들에서 하나님의 두려운 권능이 의심할 여지 없이 표현된다. 그러나 하나님께서 아브라함에게 "샤다이"의 하나님이 되겠다고 약속하실 때는 자비롭고 풍성하신 분으로 자신을 헌신하신다.

"여호와"라는 이름에 관한 다양한 견해를 나열하기는 지루할 것이다. 유대인들이 이 이름을 감히 말하거나 쓰지 않고 "아도나이"로 대체하는 것은 분명 저열한 미신이다. 이 이름은 의심할 여지 없이 היה(하야) 또는 הוה(하바)에서 유래하며, 학식 있는 주석가들이 옳게 말하듯이 이것은 하나님의 본질적인 이름이다. 다른 이름들은 말하자면 별칭들이다. 하나님에게 고유한 것은 영원이므로, 그분은 스스로 존재하시고 비밀스러운 능력으로 만물을 유지하시기 때문에 여호와라 불린다. 이 구절에서 하나님께서 "그의 이름으로"라고 하실 때, 그것은 음절이나 글자를 의미하는 것이 아니라 그분의 영광과 위엄에 대한 지식을 의미한다. 이것은 하나님의 교회의 구속 사역에서 전보다 더 충만하고 밝게 빛났다.

원주석

4절 카드 ↗

4. And I have also established my covenant. The hope of the deliverance which He had formerly promised, and which the Patriarchs had expected, He confirms by alluding to the covenant, as I have just above said; and the particle גם , gam , which is twice repeated, is, in the first case, causal , in the second, illative , as much as to say, “Since I covenanted with your fathers, therefore I have now determined to bring you into the land of Canaan;” unless it be preferred to resolve it thus, “I, the same who established the covenant with your fathers, now also have heard your groaning.” Moreover, because the covenant is founded on free grace, God commands the redemption to be expected as much from His good pleasure as from His steadfastness. But He again commends the faith of Abraham, Isaac, and Jacob, because they patiently consented to be strangers and pilgrims in the land of Canaan, which by the covenant of God was their own lawful inheritance. For it was a proof of their exemplary virtue, to be wanderers all their lives, and not to have a single corner to put their foot upon, unless what was granted them by sufferance for the erection of their tents, being at the mercy of their neighbors; as natives are always apt to despise strangers. And by this comparison the slowness of heart and ingratitude of their posterity is the more condemned, if they refuse to take possession of this land, which was so earnestly desired by their holy fathers, and at the sight of which alone they counted themselves blessed, although they were only sojourners there. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-6-4

Source

4. 또한 나는 내 언약을 세웠다. 위에서 말한 바와 같이, 하나님께서는 예전에 약속하시고 족장들이 기다렸던 구원의 소망을 언약을 언급함으로써 확증하신다. 두 번 반복된 접속사 גם(감)은 첫 번째는 원인으로, 두 번째는 결과로 사용된다. "내가 너희 조상들과 언약을 맺었으므로, 이제 너희를 가나안 땅으로 인도하기로 결정하였다"는 뜻이다. 또는 "너희 조상들과 언약을 세운 바로 내가 이제 또한 너희의 신음을 들었다"로 이해할 수도 있다. 더 나아가 언약이 자유로운 은혜에 근거하므로, 하나님께서는 속량이 그분의 기쁜 뜻에서만큼이나 그분의 신실함에서도 기대되어야 한다고 명하신다. 하나님께서는 또한 아브라함, 이삭, 야곱의 믿음을 칭찬하시는데, 그들은 가나안 땅이 언약으로 자신들의 합법적인 유업임에도 불구하고 그 땅에서 나그네와 순례자로 머물기를 인내하며 기다렸기 때문이다.

원주석

5절 카드 ↗

5. And I have also heard the groaning. He assigns the reason why He so long had delayed to fulfill His promise, viz., because He would have His people sorely troubled, that He might more openly succor them in their affliction; besides, He chose that they should be unjustly oppressed by the Egyptians, in order that He might more justly rescue them from their tyrannical masters, as He had said to Abraham that He would avenge them after they had been afflicted. ( Genesis 15:13 .) He therefore reminds them by this circumstance, that the due time for helping them had come; because, if they had been always treated humanely, and the laws of hospitality had been observed towards them, there would have been no cause for shaking off the yoke; but now, after that the Egyptians, regardless of all justice, had broken faith with them, it was just that the groaning and cries of His cruelly afflicted people should be heard by God. But He always expressly asserts that this depended on the covenant, both that the Jews might acknowledge him to be only bound to them by regard to His own free promise, and also that, being persuaded that He is true to His promises, they might more surely expect deliverance. The meaning of God’s “remembering” His promise I have elsewhere said to be, that he shews His remembrance of it by what He does. (73) What follows in the next verse, “Say unto the children of Israel, I am the Lord,” is intended to remove their doubts. It was a thing as impossible to human apprehension, to tear away this weak and unwarlike people from their cruel tyrants, as to rescue sheep from the jaws of wolves, and to preserve them in safety after they had been mangled and wounded by their teeth. Therefore God begins by declaring his incomparable power, to shew that there is no difficulty with Him in performing anything whatever, although incredible. Therefore, he adds, that he would “redeem them with a stretched-out arm, and with great judgments,” as much as to say, I will give miraculous proofs of my mighty power, which shall surpass all human apprehension. By “ judgments , ” (74) He means the manner of His dealing, which would at the same time testify His justice. For with the Hebrews this word means any disposition, method, order, or custom, and sometimes also measure. We say in French, facons notables ou estranges , (notable or strange fashions .) (73) Vide Note on chap. 2. 24, “demonstrationem effectus.” — Lat . (74) שפטים , judicial inflictions What C . has said of the latitude of the meanings assignable to this word, is rather true of the kindred noun, סשפט . — W return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-6-5

Source

5. 또한 나는 신음을 들었다. 하나님께서는 그토록 오랫동안 약속의 성취를 지연시키신 이유를 설명하신다. 그것은 공개적으로 그들을 도울 수 있도록 백성이 혹독하게 시련을 겪게 하셨기 때문이며, 또한 이집트인들에 의해 부당하게 억압당하게 함으로써 그분이 더욱 정의롭게 그들을 포악한 지배자에게서 구원하실 수 있게 하셨기 때문이다. 이는 하나님이 아브라함에게 그들이 고난을 당한 후에 복수하시겠다고 하신 것처럼(창세기 15:13). 하나님께서는 그들이 오랫동안 인도적 대우를 받고 환대의 법이 지켜졌다면, 멍에를 벗을 이유가 없었을 것이라고 상기시키신다. 그러나 이집트인들이 모든 정의를 무시하고 그들과의 신의를 저버렸으므로, 잔인하게 고통받는 그분의 백성의 신음과 울부짖음이 하나님께 들려야 함이 정당하다. 하나님께서는 항상 이것이 언약에 달려 있음을 명백히 선언하신다.

원주석

7절 카드 ↗

7. And I will take you to me. The end of their liberation is here described in the continued tenor of His grace. For it would have been little that the people should once be redeemed from Egypt, unless, when redeemed, they had lived under the defense and guardianship of God. As, therefore, He had long since separated the holy seed of Abraham from the other nations by circumcision, He now again sets it apart, ( sanctificat ,) and promises that he will be their God. In these words, then, their peculiar election, as well as its perpetuity, is asserted; since to be accounted the people of God means the same as to be by especial privilege received into his favor, and to be called by adoption to the hope of eternal salvation. But the future tense shews that the benefit was not to be merely temporal, when God with a stretched-out arm shall bring the people out of Egypt, but that this should only be the beginning of eternal protection. Moreover, we should observe the anagoge or similitude between us and the Israelites, because God has once delivered us by the hand of his only-begotten Son from the tyranny of Satan, to this end, that he may always pursue us with his paternal love. Afterwards he subjoins the possession of the land of Canaan as an earnest or pledge, which was given to the Israelites, in order that God might always dwell among them, protect them with his aid, and defend them with his power. I have said that this was the earnest of their adoption, because the faith of the fathers was not to be tied to earthly blessings, but to tend to an higher object. Meanwhile, by this outward sign God shewed them that they were his peculiar people, for whose habitation he chose the land in which he would be worshipped. By saying He “would lift up his hand,” (75) He means in confirmation, because the promise was ratified by the addition of an oath. It is indeed certain that there is enough and more than enough steadfastness in the simple word of God; but He made this concession to man’s weakness, and interposed His sacred name as a pledge, that they might with fuller confidence be persuaded that nothing was promised them in vain. To lift up the hand, means to swear; a similitude taken from men, who, by this gesture, testify that they speak in the sight of God, as if they would call Him down as a witness from heaven. This is not applicable to God, who swears by Himself, because there is none greater to whom He may lift His hand, ( Hebrews 6:13 ;) but, metaphorically, the custom of men is transferred to Him. As to the insertion, that “they should know that He was the Lord,” after they had been brought forth, it contains an indirect rebuke; since that knowledge is too late which comes after the event. But at the same time, He promises that He would cause them openly to experience how true He is in all His sayings, that the Israelites may more constantly expect their redemption. Repeating at the close that He is Jehovah, He magnifies (as He had just before done) His invincible power, which easily surmounts all impediments; whilst this expression also contains a testimony to His truth, as if He had said that He alone can be safely trusted to, because He is both faithful in His promises and possessed of infinite power. (75) Vide margin of A . V . return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-6-7

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7. 내가 너희를 내 백성으로 삼겠다. 그들의 해방의 목적이 여기서 계속되는 은혜의 흐름으로 묘사된다. 백성이 이집트에서 한 번 구원받는 것만으로는 충분하지 않았고, 구원받은 후에도 하나님의 보호와 수호 아래 살아야 했기 때문이다. 따라서 하나님은 오래전에 할례로써 아브라함의 거룩한 씨를 다른 민족들로부터 구별하신 것처럼, 이제 다시 그들을 성별하시고 그들의 하나님이 되시겠다고 약속하신다. 이 말씀에서는 그들의 특별한 선택과 그 영속성이 확언된다. 하나님의 백성으로 여김을 받는다는 것은 특별한 특권으로 그분의 은혜 안에 받아들여지고, 입양을 통해 영원한 구원의 소망으로 부름받음을 의미한다. 미래 시제는 그 유익이 단지 일시적인 것이 아님을 보여준다. 더 나아가 우리는 이스라엘과 우리 사이의 상응 또는 유비를 관찰해야 한다. 하나님께서는 독생자의 손으로 우리를 사탄의 폭정에서 한 번 구원하셨고, 이는 항상 그분의 아버지 같은 사랑으로 우리를 인도하시기 위함이다.

원주석

9절 카드 ↗

9. And Moses spake so. From this verse it appears that Moses is referring to the second message which he was commanded to bear. For they had before heard with great joy and approbation, and had expressed their thankfulness to God, that the time of their deliverance was come. Now Moses relates that their hearts were shut against the announcement that he made to them of this grace. Thus do the afflicted often, by closing their ears, shut the gate against the promises of God, which is indeed a marvelous thing. For it is not to be wondered at, if they who are full and intoxicated with prosperity, reject the mercy of God; but it is contrary to nature that the sorrow which ought to awaken the longings of those who are overwhelmed with trouble, should be an obstacle to their receiving the comfort freely offered them of God. But it is too common for people the more they are respectively afflicted, to harden themselves against the reception of God’s help. Moses relates that the children of Israel were affected by this disease, when so kind an invitation of God was repulsed from their deaf ears, because anguish had taken possession of their hearts. But since it is natural for us to be thus straitened by pain and grief, let us learn from this example to struggle that our minds should escape from their sorrows, so far at least as to be able to receive the grace of God; for there is no greater curse than to be rendered heavy and dull, so as to be deaf to God’s promises. return to ' Top of Page ' <a name="verse-10" class="com-number"

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bible-text/exo-6-9

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9. 모세가 이렇게 말하였다. 이 절에서 모세는 자신이 두 번째 전할 메시지에 대해 이야기하고 있음이 분명해진다. 그들은 이전에 구원의 때가 왔다는 소식에 큰 기쁨과 인정으로 듣고 하나님께 감사를 표했다. 이제 모세는 하나님의 은혜를 알리는 그의 선포에 대해 그들의 마음이 닫혔다고 전한다. 이처럼 고난받는 자들이 귀를 닫고 하나님의 약속에 대한 문을 스스로 잠가버리는 것은 놀라운 일이다. 번영에 가득 차고 취해 있는 자들이 하나님의 자비를 거절한다면 그것은 이상한 일이 아니다. 그러나 압도적인 고난 속에 있는 자들의 슬픔이, 위에서 자유롭게 제공되는 위안을 받는 데 방해가 된다는 것은 자연의 이치에 반한다. 그러나 사람들이 더 많이 고난받을수록 하나님의 도움을 받아들이는 데 더욱 굳어지는 것이 너무나 흔하다. 모세는 이스라엘 자손이 이 병에 걸렸다고 전한다. 이 예에서 우리는 마음이 슬픔에 포로되지 않도록 분투하여야 하며, 적어도 하나님의 은혜를 받아들일 수 있을 만큼은 우리 마음이 슬픔에서 벗어나도록 배워야 한다. 하나님의 약속을 들을 귀를 잃는 것보다 더 큰 저주는 없기 때문이다.

원주석

10절 카드 ↗

10. And the Lord spake unto Moses. Moses more clearly sets forth how indulgently God bore with the malevolent repulse of the people; the just reward of which would have been, that He should have suffered them to rot a hundred times over in their miseries, when they so obstinately rushed to their own destruction. It is, therefore, of His extraordinary loving-kindness, that He ceases not to aid those who are willing to perish. Moreover, it must be observed, that Moses was strengthened by this new command, since he had been himself shaken by the despair of the people. But; it was no trifling sin to be so hardened and stupified by misfortune, as to reject the remedy proposed to them. He might then reasonably conjecture, that he was to proceed no further, lest he should be foolishly exposing himself to so many anxieties at his own great peril, and with no profitable result. But God meets this temptation, and commands him, nevertheless, to contend perseveringly with the obstinacy of Pharaoh. But the answer of Moses shews, that this legation had been again enjoined upon the holy man, since the time that the anguish of the people had closed the way of God’s grace. For when at first the people were aroused by the first message to a cheerful hope of deliverance, this happy commencement had encouraged Moses to extraordinary energy for the performance of his task; and this might naturally fail him upon the unprosperous event which had now taken place, until he had been animated anew to perseverance. He therefore asks to be dismissed, lest his labor should be in vain, and reasons from the less to the greater, since it would be much more difficult to influence the mind of Pharaoh to give up his claims against his will, than to persuade the afflicted (people) to receive the aid proffered to them from on high. But he had now learnt from experience, that the people’s hearts were as a door closed against God; why then should he try to move the exceeding great rock from its place? Although it was not his design to shake off the burden of the vocation imposed upon him, yet he would have willingly withdrawn himself indirectly, and turned his back upon it. Thus we sometimes see the heartiest of God’s servants beginning to faint in the midst of their course, especially when they encounter difficulties, and stumble upon some path which is worse than they expected. Wherefore we must the more earnestly entreat of God, that amidst the various trials against which we have to struggle, He may never deprive us of the assistance of His power, but rather continually inspire us with new strength in proportion to the violence of our contests. But what hope of the deliverance now survived, the minister of which was so down-hearted and depressed, and which the people themselves had so openly despised, if God had not accomplished all things by Himself? Nor is there any doubt that He wished to shew, by this failure on the part of men, that His own hand was sufficient for Him. That Moses should call himself “of uncircumcised lips,” I refer to his stammering, which he had before alleged as an obstacle; although, if any prefer to understand it otherwise, I make no strong objection. return to ' Top of Page ' <a name="verse-13" class="com-number"

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bible-text/exo-6-10

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10. 주님께서 모세에게 말씀하셨다. 모세는 하나님께서 백성의 악의적인 거절을 얼마나 관대하게 참으셨는지를 더욱 분명하게 드러낸다. 이 거절의 정당한 보상은 하나님이 그들을 고통 속에 수백 번 썩게 내버려두셨어야 했다는 것이다. 그들이 스스로 멸망으로 돌진하면서도 하나님께서 그들을 계속 도우심은 그분의 특별한 자비가 아닐 수 없다. 또한 모세 자신도 백성의 절망에 흔들렸기 때문에 이 새 명령으로 강건함을 얻었음을 관찰해야 한다. 그런데 불행에 의해 이처럼 완고하고 멍해져서 제안된 치료책을 거부하는 것은 사소한 죄가 아니다. 그는 더 이상 나아가지 않아야 한다고 합리적으로 추측할 수 있었다. 그러나 하나님께서 이 유혹을 막으시고, 그럼에도 바로의 완고함과 끊임없이 싸우라고 명하신다. 모세의 대답은 백성의 고난이 하나님의 은혜의 길을 막았던 그 시점부터 이 사명이 다시 거룩한 사람에게 맡겨졌음을 보여준다.

원주석

13절 카드 ↗

13. And the Lord spake unto Moses. I translate it, “the Lord had spoken unto Moses;” because reference is here made to the commencement of his calling, and, therefore, the sense will be more accurately rendered by the perfect past tense; for he repeats, what he had already said, that he and Aaron his brother had not acted rashly, but had been commissioned by the command of God. The drift is, that however often the work might have been in some way interrupted, the counsel of God still held firm for the liberation of the people. But it is evident that he speaks of the first command, because he says that he and his brother were sent as well to the children of Israel as to Pharaoh. return to ' Top of Page ' <a name="verse-14" class="com-number"

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bible-text/exo-6-13

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13. 주님께서 모세에게 말씀하셨다. 나는 이것을 "주님께서 모세에게 말씀하셨었다"로 번역한다. 여기서 그의 소명의 시작을 언급하고 있으며, 따라서 완료과거 시제로 더 정확하게 번역된다. 그는 이미 말한 것을 반복하는데, 자신과 아론 형제가 경솔하게 행동한 것이 아니라 하나님의 명령으로 보냄을 받았다는 것이다. 요점은 이 사역이 어떤 방식으로든 중단되었더라도, 백성을 해방하려는 하나님의 계획은 여전히 확고히 서 있다는 것이다. 그러나 첫 번째 명령에 대해 이야기하고 있다는 것은 그와 그의 형제가 이스라엘 자손과 바로 두 곳에 함께 보냄을 받았다고 말한다는 사실에서 분명하다.

원주석

14절 카드 ↗

14. These be the heads. The object of Moses here is to testify to all ages the origin of his race, that none may doubt that, in the free departure of the people, the promise given to Abraham was completed. For if the Israelites had gone forth under any other leader, there might have been some question as to the chief author of it; now, since Moses was chosen from that family, and from the posterity of Abraham, it more dearly appears that the whole matter was effected under the guidance of God. But although he enumerates not only the tribe of Levi, but begins with Reuben the first-born, and then subjoins Simeon, still it is easily seen that he especially refers to the tribe of Levi; yet, because the families of Reuben and Simeon came first in order, he fitly proceeds from them to the third. He does not, however, recount the others at present, because a more favorable opportunity would occur hereafter. This, then, is the point to be observed, that the minister of their deliverance, by whose hand God would ratify the truth of His promise, was chosen from the race of Abraham. And certainly we see how Satan in opposition has obscured, through profane writers, this memorable history with many fables, and especially when he cunningly endeavors to bury the race of Abraham. Moses, by divine wisdom, anticipates this subtlety, mentioning the heads of the families by name, lest there should be any obscurity about the origin of the nation. return to ' Top of Page ' <a name="verse-16" class="com-number"

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bible-text/exo-6-14

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14. 이것이 가문의 족장들이다. 여기서 모세의 목적은 모든 시대에 자기 족속의 기원을 증언함으로써 백성이 자유롭게 떠나는 일에서 아브라함에게 주어진 약속이 성취되었음을 의심하지 않게 하려는 것이다. 만약 다른 지도자 아래 이스라엘인들이 떠났다면, 이 일의 주된 저자에 대한 의문이 있을 수 있었다. 그런데 모세가 레위 족속에서, 아브라함의 자손에서 선택되었으므로, 하나님의 인도 아래 모든 것이 이루어졌음이 더욱 분명히 나타난다. 비록 그는 르우벤, 시므온을 먼저 나열하고 레위를 잇는다고 해도, 그가 특히 레위 지파를 가리키고 있음은 쉽게 알 수 있다. 이 시점에서 다른 지파들은 나열하지 않는데, 나중에 더 좋은 기회가 있을 것이기 때문이다. 이것이 관찰되어야 할 핵심이다. 그들의 구원의 사역자, 즉 하나님께서 그 손으로 그분의 약속의 진리를 확증하실 사람이, 아브라함의 족속에서 선택되었다는 것이다.

원주석

16절 카드 ↗

16. And these are the names of the sons of Levi. Because it was especially desirable to know the origin of Moses and Aaron, he refers to it at greater length, and more distinctly enmnerates the families which descended from the patriarch Levi; not to attribute any peculiar dignity to his own race, but to make it appear more dearly that the people was not brought out by any stranger, but that he, who was to be the witness among his brethren of the power, and grace, and truth of God, was divinely chosen from the genuine stock of Abraham. And certainly it was right that this incomparable blessing of God, if any, should not only be celebrated, but also proved, in order that its certainty might be preserved, as well as its memory, in all ages. But how remote from any ambitious feeling was the design of Moses in this narrative, we may gather from a single part of it, where he says that he was the offspring of his father’s aunt; (76) for although the law had not yet forbidden illicit marriages, yet did nature itself dictate, that it was improper for a nephew to have connection with his aunt, who stands in the degree of his mother. When, therefore, Moses does not hesitate to confess that he sprang from an incestuous marriage, he does not only fail to consult his own reputation, but ingenuously proclaims the disgrace of his parents, for the sake of illustrating solely the glory of God. Nor was ignorance excusable, although the law was as yet unwritten, in neglecting the distinction between right and wrong, by the violation of natural modesty. But because men are too apt to indulge in such licentiousness, it was necessary to prohibit in express terms these vile affections, which have almost always immoderately and extensively prevailed amongst Orientals. Meanwhile, we may learn that the imitation of the patriarchs is not safe, when we think that we may indiscriminately adopt whatever they did. That in their long lives, Levi, Kohath, and Amram begat so few children, viz., the first, three; the second, four; the third, two; did not occur without the design on the part of God, that, in the incredible fecundity which afterwards ensued, the miracle of His grace might appear more clearly; for who would have thought that it could happen that, in less than 200 years, so immense a multitude could spring from so few persons? Nor did it happen by human provision; but after God, according to His wont, had seemed to mock them in their humble and contemptible beginnings, His power was more brightly manifested by their sudden and unusual multiplication. I pass over some points which seem to be of little or no importance. (76) Jeremy Taylor, on the Rule of Conscience, Book 2., Rule 3, says, “Amram, the father of Moses, begat him of his cousin-german Jochabed. That she was his aunt, is commonly supposed; but the LXX., and the vulgar Latin, report her to be his aunt’s daughter, though, by the style of the Hebrews, she was called his aunt.” — Ed. Heber. 1839, vol. 12, p. 330. Corn . a Lapide , also, in Exodus 2:1 , trusting to the same authorities, and the Chaldee Paraphrast, rejects the scoff of C . , as he calls it, in alleging that Moses sprang from an incestuous marriage. return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/exo-6-16

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16. 레위의 아들들의 이름은 이러하다. 모세와 아론의 기원을 아는 것이 특히 중요했으므로, 그는 더 길고 분명하게 언급하며 레위 족장에게서 내려온 가문들을 더 자세히 열거한다. 자신의 가문에 어떤 특별한 존엄성을 돌리기 위해서가 아니라, 낯선 자가 아닌 진정한 아브라함의 혈통에서 나온 자가 그들 사이에 하나님의 능력과 은혜와 진리의 증인이 되도록 하나님이 선택하셨음을 더욱 분명하게 나타내기 위함이다. 이처럼 탁월한 하나님의 복은 기념될 뿐 아니라 그 확실성이 보존되어야 하며, 그 기억이 모든 시대에 유지되어야 한다는 것은 당연하다.

한 가지 주목할 점은, 모세가 자신의 아버지가 아버지의 이모와 결혼했다고 고백하기를 주저하지 않는다는 것이다. 비록 율법이 아직 불법적인 결혼을 금하지 않았지만, 자연 자체가 조카가 아버지 역할을 하는 이모와 관계를 갖는 것이 부적절하다고 지시했다. 그러므로 모세가 자신이 근친상간의 결혼에서 나왔음을 고백하기를 주저하지 않을 때, 그는 자신의 명예를 구하기는커녕 하나님의 영광만을 높이기 위해 부모의 수치를 솔직하게 선언한다. 레위, 고핫, 아므람의 긴 생애에서 자녀가 적었다는 것은 하나님의 계획 없이는 일어나지 않았을 것이다. 이는 이후에 따를 믿기 어려운 번성에서 그분의 은혜의 기적이 더욱 분명하게 나타나도록 하기 위함이다.

원주석

26절 카드 ↗

26. These are that Aaron and Moses. It is not without a cause that Moses so often reasserts that their office was assigned to himself and his brother by the command of God, both that the Israelites may perceive that they were rescued from their deep abyss by divine grace, and that their minds may be recalled to God’s ancient covenant, and may acknowledge that their Fathers’ hope was not in vain; and, finally, that they may hereafter altogether devote themselves to God. There seems, also, to be an indirect antithesis between the armies of the people and two vile and abject men. For they would have been far from being able to bear so weighty a burden, unless God had exceeded all their hopes in working miraculously by their hands. Therefore the Spirit magnifies elsewhere this grace, that God “led his people, like a flock, by the hand of Moses and Aaron.” ( Psalms 77:20 ) For what could be less probable than that a great multitude, which would make up many nations, should obey the commands of two men, should be ruled by their counsel, and gathered into one place by their exertions, in order that they should migrate into another land against the will of a very powerful king? For what was their united authority to command twelve armies, separated in their several battalions? What no earthly kings, with all their power and wisdom, their terror and their threats, could effect, God performed by means of two unwarlike men, neither experienced nor renowned; when Moses himself, alarmed by the magnitude of the work, often deprecated the commission entrusted to him. For, at the end of this chapter, he again repeats his excuse, that he was not eloquent, but of hesitating and embarrassed speech. This, then, is the point to which all tends, viz., to assign to God the praise of His loving-kindness, and to heighten His glory. There is some ambiguity in verse 28, for it might be read separately with this sense, that “God not only spoke in the wilderness of Midian, to set Moses over the people in their deliverance, but also in Egypt after some time had elapsed;” thus “on the day,” would mean, “after some time,” but it seems better to me to read the three verses in connection with each other. return to ' Top of Page ' Exodus Exo 5 Exodus Exo Exodus Exo 7 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 6". 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Pericope (part_of)

절 (explains)

bible-text/exo-6-26

Source

26. 이것이 바로 그 아론과 모세이다. 모세가 자신들의 직분이 하나님의 명령으로 자신과 형제에게 맡겨졌음을 거듭 주장하는 것은 이유 없는 일이 아니다. 이는 이스라엘인들로 하여금 그들이 깊은 심연에서 하나님의 은혜로 구원받았음을 깨닫게 하고, 그들의 마음이 하나님의 오래된 언약으로 되돌아가 조상들의 소망이 헛되지 않았음을 인정하게 하며, 마침내 온전히 하나님께 헌신하게 하기 위함이다. 또한 백성의 군대와 두 천하고 비천한 사람 사이의 암묵적인 대조도 있는 것 같다. 그들은 하나님께서 그들의 손을 통해 기적적으로 일하지 않으셨다면, 그토록 무거운 짐을 결코 질 수 없었을 것이다. 따라서 성령께서는 다른 곳에서도 이 은혜를 크게 칭찬하신다. 하나님이 "모세와 아론의 손으로 그분의 백성을 양 떼처럼 인도하셨다"(시편 77:20). 두 비전투적 인물, 경험도 명성도 없는 자들을 통해 하나님께서 이루신 것을 어떤 지상의 왕도 그들의 모든 권력과 지혜, 공포와 위협으로도 이루지 못했을 것이다. 요점은 하나님의 자비로운 사랑에 찬사를 드리고 그분의 영광을 높이는 것이다.

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