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주석[칼빈] — 출애굽기 8장 · 개구리와 파리 재앙

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

1. And the Lord spake. Again, as if the matter were only now begun, God demands of Pharaoh His own peculiar right, viz., that His people should serve Him, but out of the land of Egypt, that His worship might be separate and pure from all defilement, for He desired (as was before said) by this separation of His people to condemn the superstitions of the Egyptians. Meanwhile there was no excuse for the tyrant, when, with sacrilegious boldness, he presumed to deprive God of His just honor. Therefore, in refusing to let them go, he was declared not only to be cruel, but also a despiser of God. Threatening is also added, that at least he may, however unwillingly, be driven to obey; for thus must the stubborn be dealt with, who never are brought to duty except when forced by fear or punishment. Indeed, God sometimes also threatens His own servants, in order to stimulate their laziness; but especially is He more severe towards the perverse and disobedient. Thus is it said, ( Psalms 18:26 ,) “With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward.” This is the reason why He sanctions His command with threats (92) when He addresses Pharaoh. In this second plague there are, besides, two things to be remarked by us; for, first , God shews that the Egyptians had hitherto held their lives by a precarious tenure, as it were, because He had protected them from the incursion of frogs by His special mercy. We know that Egypt, on account of its many marshes, and the sluggish and almost stagnant Nile, was full of frogs and venomous animals; now, when great multitudes of them come forth suddenly, cover the surface of the fields, penetrate even to the houses and bed-chambers, and finally ascend even into the royal palace, it plainly appears that they were before only restrained by God’s hand, and thus that the God of the Hebrews was the guardian and keeper of that kingdom. Secondly , God chose not only to inflict a punishment upon the Egyptians, but to expose them to mockery by its ignominious nature; nor can we doubt but that their pain must have been much embittered by this contumely, when they saw that they were thus evil-entreated not by some victorious army, but by filthy reptiles; and besides this, that their calamity had its origin in the Nile, which enriched their country with so many advantages. But let us learn from this history that there are many deaths mixed up with our life, and that it is not otherwise lengthened out to us, except as God restrains the dangers which everywhere beset us; and again, although He may not openly strike us with lightning from heaven, nor arm his angels for the destruction of men, still, at His slightest nod, all creatures are ready to execute this judgments; and, therefore, we must ascribe it to His kindness and long-suffering, if the wicked do not perish at each moment. Finally, if we areever galled by ignominy or disgrace, let us remember that this happens designedly, that the shame itself may mortify our pride. (92) In the Fr . the word here used is miracles , probably a misprint for menaces . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-8-1

Source

1. 주님께서 말씀하셨다. 다시 한 번, 마치 일이 이제 막 시작된 것처럼, 하나님께서는 자신의 고유한 권리를 바로에게 요구하신다. 곧 그분의 백성이 이집트 땅 밖에서 그분을 섬겨야 한다는 것이다. 이는 그분의 예배가 모든 더러움에서 분리되고 순결하게 유지되기 위함이다. 그분은 당신의 백성의 이 분리로써 이집트인들의 미신을 정죄하기를 원하셨다. 이 기간 내내 폭군은 신성모독적인 대담함으로 하나님의 정당한 명예를 박탈하는 것을 감히 주장했으니 변명의 여지가 없다. 그러므로 그들이 떠나도록 허락하기를 거부함으로써, 그는 잔인할 뿐 아니라 하나님을 경멸하는 자로 선언되었다. 위협도 더해졌는데, 적어도 두려움이나 형벌에 의해 강제로라도 순종하도록 하기 위함이다. 완고한 자들을 의무로 이끄는 것은 항상 그러하기 때문이다. 그들은 두려움이나 형벌에 의해 강제되지 않으면 결코 의무를 다하지 않는다.

이 두 번째 재앙에서 우리가 주목해야 할 두 가지가 있다. 첫째, 하나님께서는 이집트인들이 지금까지 마치 불안정한 기반 위에 생명을 유지해 왔음을 보여주신다. 이집트는 많은 늪과 느리고 거의 정체된 나일강 때문에 개구리와 독충이 가득했다. 이제 엄청난 수의 개구리가 갑자기 나와 들판의 표면을 덮고, 집과 침실까지 침투하며, 마침내 왕궁까지 올라갔을 때, 그것들이 이전에 하나님의 손으로만 억제되었으며, 따라서 히브리인들의 하나님이 그 왕국의 수호자요 보호자이심이 분명히 드러난다. 둘째, 하나님께서는 이집트인들에게 단지 형벌을 내리실 뿐 아니라, 그 수치스러운 성격으로 그들을 조롱에 노출시키기를 원하셨다. 그들의 고통이 그 모욕으로 인해 훨씬 더 쓰라렸을 것이 분명하다. 어떤 정복 군대에 의해서가 아니라 더러운 파충류에 의해 이처럼 나쁜 대우를 받았을 때. 게다가 그들의 재앙은 그토록 많은 이점으로 나라를 풍요롭게 한 나일강에서 시작되었다.

그러나 이 역사에서 우리의 삶에는 많은 죽음이 혼재되어 있으며, 하나님께서 우리를 사방에서 에워싸는 위험을 억제하시지 않으면 우리의 삶이 연장되지 않음을 배우자. 또한 그분이 하늘에서 번개로 우리를 치시지 않으시고, 인간의 멸망을 위해 천사들을 무장시키지 않으신다 해도, 그분의 가장 가벼운 명령에 모든 피조물이 그분의 심판을 집행하기 위해 준비되어 있다는 것을. 그러므로 악인들이 매 순간 멸망하지 않는다면, 우리는 그것을 그분의 친절과 오래 참으심으로 돌려야 한다. 마지막으로, 우리가 언제나 모욕이나 수치로 괴롭힘을 당한다면, 이것이 의도적으로 일어나서 수치 자체가 우리의 교만을 죽이게 됨을 기억하자.

원주석

5절 카드 ↗

5. And the Lord spake unto Moses, Say unto Aaron. It is questionable whether God thus enjoined Moses in a continuous address, or whether He waited until Pharaoh contumaciously despised His command. It is probable, indeed, that after Pharaoh had paid no attention to the threats, the execution of the punishment was commanded. Meantime, we must recollect what I before said, that Moses moved not even a finger; but, as he had been commanded, transferred the active measures to his inferior minister, that thus Pharaoh might be treated more contemptuously. It was thus that he overwhelmed the whole land, as it were, by a breath. But although in this way God cast down the fierce tyrant in his swelling pride to be trampled beneath their feet, still the wickedness of the magicians did not rest. Thus was it requisite that the servants of God should be exercised by constant contests one after another. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-8-5

Source

5. 주님께서 모세에게 말씀하시되, 아론에게 이르라. 하나님께서 이것을 계속된 말씀으로 모세에게 명하셨는지, 아니면 바로가 완고하게 그분의 명령을 무시할 때까지 기다리셨는지는 불확실하다. 바로가 위협에 주의를 기울이지 않은 후에 형벌의 집행이 명해졌을 가능성이 있다. 그 사이에 내가 이전에 말한 것을 기억해야 한다. 모세는 손가락 하나도 스스로 움직이지 않았다. 명령받은 대로 그는 능동적인 조치를 열등한 사역자에게 넘겼고, 이렇게 바로는 더욱 경멸적으로 다루어졌다. 이처럼 그는 말하자면 한 숨결로 온 땅을 압도했다. 그러나 이 방식으로 하나님께서 자기들의 부풀어 오른 교만으로 오만한 폭군을 짓밟아 그들 발 아래 밟히게 하셨음에도, 마법사들의 사악함은 쉬지 않았다. 이처럼 하나님의 종들이 계속되는 싸움으로 단련되어야 했다.

원주석

8절 카드 ↗

8. Then Pharaoh called for Moses. Pharaoh at last appears to be softened, and to lay aside some of his fierceness; but it will soon appear that he was not really tamed. It may indeed have been that, seized with terror, he seriously took refuge in cries for pardon; but that he lied to God, and to himself, is plain from his very inconstancy; because, as soon as a reprieve was granted, he returned to his natural disposition, nay, he effectively manifested that his malice was only repressed by fear, since it presently began to vent itself again. Thus do hypocrites, when they are beneath God’s afflicting hand, or tremble under the apprehension of His chastenings, humbly and submissively implore His mercy; but when the evil has been withdrawn for a little while, this short truce puffs up their hearts, as if they had attained an eternal peace. The Prophet complains in the psalm, that thus also it happened with the Jews, “When he slew them, then they sought him; and they returned and inquired early after God; and they remembered that God was their rock, and the high God their redeemer; nevertheless, they did but flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant.” ( Psalms 78:34 .) In fine, this is a disease common to all hypocrites, that, having found by experience their frowardness to be destructive to them, they feign penitence for the sake of obtaining pardon, because they cannot escape the judgments of God; but, when they fancy themselves escaped, they hasten back to the same pride, they kick against God, and even wantonly insult him; in a word, it is only their trouble that humbles them and that only for a short time. But although Pharaoh’s fear extorted this from him, that he sought for Moses to entreat for him, and was anxious to appease God, yet was it a token of his deceitful and double mind, that he made it, as it were, a bargain, that the frogs should be taken away before he let the people go. His impiety, therefore, lay concealed in his heart, so long as he thought that he could not defy God with impunity; but, relying confidently on impunity, he manifested his deceit and perfidy. Although it was not with any sincere feeling of repentance that he now humbly speaks of Jehovah by name, yet it shews that the stoutness of his spirit was broken, of which mention was made before, when he inquired in mockery, “Who is the Lord?” return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-8-8

Source

8. 바로가 모세와 아론을 불렀다. 바로가 마침내 부드러워지고 일부 사나움을 내려놓는 것처럼 보인다. 그러나 그가 진정으로 길들여지지 않았음이 곧 드러날 것이다. 두려움에 사로잡혀 그가 진지하게 용서를 구하는 피난처를 찾았을 수도 있다. 그러나 그가 하나님과 자신에게 거짓말했음은 그의 변덕스러움 자체에서 명백하다. 숨 돌릴 여지가 주어지는 즉시, 그는 본래 성질로 돌아갔다. 실제로 그의 악의는 두려움으로만 억압되었음을 곧 다시 드러냈다. 이처럼 위선자들은 하나님의 고통스러운 손 아래 있거나 그분의 징계에 대한 두려움에 떨 때, 겸손하고 유순하게 그분의 자비를 간청한다. 그러나 잠시 후 그 악이 거두어지면, 이 짧은 휴전이 그들의 마음을 마치 영원한 평화를 얻은 것처럼 부풀게 한다. 시편 기자는 유대인들에게도 이런 일이 일어났다고 불평한다. "그들이 그를 죽이실 때에는 주를 찾으며 돌이켜 하나님을 간절히 찾았다"(시편 78:34). 그러나 이것은 단지 그들의 혀로 아첨하고 그들의 입으로 거짓말하는 것이었다.

원주석

9절 카드 ↗

9. And Moses said unto Pharaoh. Commentators differ as to the meaning of this passage. They are too speculative who expound it, that this honor was granted to Pharaoh, that he should fix the time in which Moses was to pray. Again, there is a flatness in the exposition, that Pharaoh might glory because the frogs were to die. Those who expound it, that Pharaoh should be freed from the frogs, so that he might glory in safety, express part of the meaning, but not the whole. It rather appears to me that there is an implied antithesis between the perverse boasting, wherewith Pharaoh had exulted, and that pious glowing which he ought to seek for in the mercy of God; as if Moses had said, “Thus far you have exalted yourself improperly, trusting in your power, and afterwards when bewitched by the enchantments; now rather glory, because you have an intercessor and patron to plead for you to God.” For it was needful that the arrogance, which had so falsely elevated him, that he dared to contend with God, should be crushed, and that no hope should be left him, save in the mercy of God. But to “glory over” Moses, means that he should seek his glory in the advocacy of Moses, and should account it a very great happiness that he should deign to interpose for his reconciliation with God. For the particle על , (93) is often so taken. Yet Moses by no means wished to detract at all from the glory of God; but (as I have lately said) desiring to humble the pride of the haughty king, he told him that nothing would be better and more glorious for him than to have a good hope of pardon, when he had obtained as his advocate the servant of the living God, whom he so cordially hated. He only affirms that the frogs should “remain in the river;” as much as to say that they should be content with their ordinary habitation and bounds; for we know that frogs, although they sometimes jump out on the bank, still do not go far from the water, because they are nourished by humidity. Thus he hints that they were let loose by God’s command to cover the ground, and that it was still in His power, if He chose, that they should invade the fields and houses again in new multitudes; and that it must be ascribed to His blessing, if they kept themselves in the waters, and did not make incursions beyond their own boundaries. (93) על . Instances in which this particle has the meaning attributed to it by C . , may be seen in Psalms 37:4 , first clause; and in Job 27:10 . Noldius has also observed that עלי , the form in which it here occurs, has the meaning of mihi curae, mihi incumbit, in Judges 19:20 , Psalms 116:12 , Proverbs 7:14 , and 2 Samuel 18:11 . Concord. particularum, על , 34. — W return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-8-9

Source

9. 모세가 바로에게 이르되. 주석가들은 이 구절의 의미에 대해 의견이 엇갈린다. 바로에게 모세가 기도할 시간을 정하는 명예가 주어졌다고 해석하는 이들은 너무 사변적이다. 또 바로가 개구리가 죽으면 영광스러워한다고 설명하는 이들도 평범하다. 자유롭게 번역하면 "너는 나에 대해 영광스러워할 것이다"인데, 이는 바로가 하나님의 자비 안에서 영광을 구해야 한다고 이해하는 것이 더 적절해 보인다. 마치 모세가 이렇게 말하는 것처럼. "당신은 지금까지 자신의 권세를 믿으며 부적절하게 스스로를 높였다. 이제 오히려 당신을 위해 하나님께 중보하고 후원할 중보자를 가지고 있으니 영광스러워하라." 그것은 그를 하나님과 다투게 만든 오만함이 짓눌려야 했고, 하나님의 자비 외에 아무런 소망도 그에게 남지 않아야 했기 때문이다.

모세는 단지 개구리들이 강에 남아 있어야 한다고 단언한다. 마치 그들이 평범한 거처와 경계에 만족해야 한다고 말하는 것처럼. 우리는 개구리가 비록 때로 둑으로 뛰어나오지만, 습기로 자라기 때문에 물에서 멀리 가지 않는다는 것을 안다. 이처럼 그는 그것들이 하나님의 명령으로 땅을 덮도록 풀려났으며, 그분이 원하신다면 여전히 그분의 권능으로 새로운 무리가 다시 들판과 집을 침범할 수 있다고 암시한다. 그들이 물속에 머물며 경계를 넘어 침입하지 않는다면, 그것은 그분의 복으로 돌려야 한다.

원주석

10절 카드 ↗

10. And he said, Tomorrow. If you refer this to Moses, there is ambiguity in the sense; but, it being probable that they were Pharaoh’s words, I think that he is asking for a respite till tomorrow, before he lets the people go. For they fall into an absurdity, who think that he asked Moses to drive away the frogs by his prayers on the morrow, as if Pharaoh went quietly to sleep, and put off the remedy of the evil. There is, then, no pretence for understanding it, that Pharaoh, as if his mind were quite tranquil and unmoved, desired to have his land delivered from the frogs on the following day: but rather it means, that if he be released from this difficulty, he promises the discharge of the people, but yet suspends it till the next day, for the purpose of deceit. For there was no other reason for this procrastination, except that, having obtained what he wanted, he might depart from his engagement, as he actually did; but Moses, satisfied with this promise, undertakes to bring it about that God should disperse the frogs; and this, I doubt not, was performed on the same day. For this was the cause of the tyrant’s changing his determination, that, by the interposition of the night, his fear departed. And, certainly, it is gathered from the following words, that the frogs were soon after removed; for it is said that Moses and Aaron prayed after they had gone out; which would be but little in accordance with the notion, that the next day was waited for. It is not by any rash or presumptuous impulse that Moses affirms that Pharaoh should obtain his desire; because it appears from his success that he was assured of its being God’s will. Thus often are the prophets, although no spoken revelation may intervene, directed nevertheless by the secret inspiration of the Spirit. In this confidence, also, Moses declares that Pharaoh should know that there is none other God to be compared with the God of Israel. This, moreover, is the true knowledge of God, when whatsoever lifts itself up to obscure His glory, is reduced to its proper level, and every high thing yields or is cast down, so that He alone may be exalted. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-8-10

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10. 내일로 하소서. 이것을 모세의 말로 본다면 의미에 애매함이 있다. 그러나 이것이 바로의 말일 가능성이 있으므로, 나는 그가 백성을 보내기 전에 내일까지 유예를 구하고 있다고 생각한다. 악을 다음 날 치유해달라는 기도를 요청하면서 마음이 완전히 고요하고 움직이지 않는 것처럼 바로가 잠을 자고 갔다는 생각은 불합리하다. 바로가 이 어려움에서 벗어난다면 백성을 보내겠다고 약속하지만, 속임을 위해 다음 날까지 유예한다는 뜻이다. 이 지연의 다른 이유는 없었다. 그는 원하는 것을 얻은 후 약속에서 벗어나려 했고, 실제로 그렇게 했다. 모세는 이 약속에 만족하여 하나님이 개구리를 흩으실 것임을 약속했다. 사실 이것은 같은 날 이루어졌을 것이다. 그것이 왕이 결심을 바꾼 이유였다. 밤의 개입으로 두려움이 떠났기 때문이다.

따라서 여기서 모세는 바로가 원하는 것을 얻을 것이라고 확언한다. 이 확신은 하나님의 뜻에 대한 확인으로부터 왔음이 그의 성공으로 나타난다. 이처럼 선지자들은 종종 말로 드러난 계시가 아니더라도 성령의 비밀 영감으로 인도된다. 이 확신으로 모세는 또한 이스라엘의 하나님과 비교될 만한 다른 하나님이 없음을 바로가 알게 될 것이라고 선언한다. 이것이 하나님에 대한 참된 지식이다. 그분의 영광을 가리기 위해 스스로를 높이는 모든 것이 제자리로 낮아지고, 모든 높은 것이 양보하거나 넘어져서 오직 그분만 높임을 받게 될 때.

원주석

15절 카드 ↗

15. Blot when Pharaoh saw. Hence it appears that the wretched tyrant, like a winding serpent, twisted and turned his mind to crooked counsels; for when he was trembling beneath the present feeling of God’s power, he dared not obstinately resist any longer; he only sought a little breathing time; now, being freed from fear, he returns to his former contumacy. But this is a sign of a perverse and crooked disposition, not to submit willingly, but to pay only a temporary deference, when necessity is more than usually urgent. God foreknew, and had foretold to Moses, that this perfidy was hidden in the recesses of his heart; but he was willing to bring it to light, and therefore remitted the punishment; and hence was the opportunity for dissembling. return to ' Top of Page ' <a name="verse-16" class="com-number"

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15. 바로가 숨 쉴 여지가 있음을 보았다. 여기서 이 불쌍한 폭군이 구불구불한 뱀처럼 간교한 계획으로 마음을 비틀고 돌렸음이 나타난다. 하나님의 권능의 현재적 느낌 아래 떨고 있을 때, 그는 더 이상 완고하게 저항하지 않을 수 있었다. 그는 단지 숨을 돌릴 시간을 조금 구했다. 이제 두려움에서 해방되어 예전 완고함으로 돌아간다. 이것은 자발적으로 복종하지 않고, 필요가 보통 이상으로 긴박할 때만 일시적인 경의를 표하는 비뚤어지고 굽은 성품의 표시다. 하나님께서 이 배역이 마음의 깊숙한 곳에 숨겨져 있음을 미리 알고 모세에게 예언하셨다. 그러나 그것을 드러내기를 원하셨으므로, 형벌을 면제하셨다. 이것이 거짓으로 꾸밀 기회가 된 것이다.

원주석

16절 카드 ↗

16. And the Lord said unto Moses. In this place again, as before, Aaron is commanded to act as the inferior of Moses in punishing the tyrant; and this as being more ignominious than as if Moses alone had been employed. The nature of this third plague is very remarkable. God troubles Egypt not only with frogs, but with lice; for although the Hebrews are not entirely agreed as to the כנם , kinim , yet they admit that they were little animals or insects, which produced shame together with annoyance even to the meanest of men. We see then how magnificently God trampled upon the pride of Egypt, by inflicting a punishment full of affront and disgrace; for although it would have been painful to sink under a powerful and warlike enemy, yet was it far more sad to be basely destroyed by lice. Nor can we doubt that God prepared such an army as this, principally that He might openly manifest how easily He can bring to nought in derision all earthly strength and power. And surely, unless the Egyptians had been something more than stupid and beside themselves, this calculation would have come into their minds; what would hereafter happen, if the Maker of heaven and earth should apply Himself to their destruction with all His might, when they perceived themselves to be wasted away in this almost ludicrous contest with Him? But let us learn from this history, that all creatures are ready at God’s lightest command, whenever He chooses to make use of them to chastise His enemies; and again, that no animal is so vile and contemptible as not to have the power of doing injury when God employs it; and, finally, that reprobates obtain this at last by their proud doings, viz., that they are, with the greatest infamy, made to yield to the worms themselves, or to lice. return to ' Top of Page ' <a name="verse-18" class="com-number"

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16. 주님께서 모세에게 이르시되. 여기서 다시, 이전과 같이, 아론이 폭군을 징벌하는 데 모세의 열등자로 행동하도록 명받는다. 이것이 모세만이 고용되었을 경우보다 더 수치스러운 것이다. 이 세 번째 재앙의 성격은 매우 주목할 만하다. 하나님은 이집트를 단지 개구리로만이 아니라 이로도 괴롭히신다. 비록 히브리인들이 כנם(키님)에 대해 완전히 의견이 일치하지는 않지만, 그것들이 비천한 자들에게도 성가심과 함께 수치를 안겨주는 작은 동물이나 벌레라는 것은 인정한다.

따라서 우리는 하나님께서 이집트의 교만을 얼마나 당당히 짓밟으셨는지 본다. 모욕과 치욕으로 가득한 형벌을 내리심으로써. 강력하고 호전적인 원수 아래 무너지는 것은 고통스러웠겠지만, 이(lice)에 의해 비참하게 파괴되는 것은 훨씬 더 슬픈 일이었다. 또한 하나님께서 이 군대를 주로 준비하신 것은, 그분이 얼마나 쉽게 모든 지상의 힘과 권세를 조롱으로 무너뜨리실 수 있는지를 공개적으로 나타내기 위함이었음을 의심할 수 없다. 이 역사에서 우리는 배우자. 모든 피조물이 하나님의 가장 가벼운 명령에 준비되어 있어, 그분이 원수를 징벌하기 위해 사용하기를 원하실 때마다 순종한다는 것을. 또한 어떤 동물도 너무 비열하고 하찮아서 하나님이 그것을 사용하실 때 해를 끼칠 수 없는 것은 없다는 것을. 마지막으로 버림받은 자들이 교만한 행동으로 얻는 것은, 지렁이나 이 자체에게 가장 큰 불명예로 굴복하게 된다는 것이다.

원주석

18절 카드 ↗

18. And the magicians did so. They “did” is here put for “they tried to do;” for they did not succeed, as presently appears. They are therefore said to have done, what they in vain attempted, or what they essayed, but without success. And in this way God took away from Pharaoh whatever excuse remained, under pretext of being deceived; for although he had previously himself sought for these deceptions, still his obstinacy was not without color of excuse, as long as the magicians rivaled Moses in the contention; but when he sees their art fail, he professedly sets himself in opposition to God. Although it was not with reference to him alone that God restrained these impostors, but He exposes them to the ridicule of all, in order to assert altogether for Himself alone the glory of perfect power. Hence we gather how well, according to His inestimable wisdom, He represses whatever license He for a time permits to the ministers of Satan; for when, by bearing with their audacity, He has sufficiently proved the faith of His people, He compels them to stop abruptly, as it were, that they may sink in confusion, and “proceed no further,” as Paul says, when recounting this history. ( 2 Timothy 3:9 .) return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. 마법사들도 그와 같이 하려 하였으나. 여기서 "하였다"는 "하려 했다"는 의미다. 성공하지 못했기 때문이다. 곧 드러나듯이. 그러므로 그들이 헛되이 시도하거나 성공 없이 시도한 것을 했다고 말한다. 이 방식으로 하나님은 마법사의 속임수를 구실로 삼을 바로에게 남아 있던 모든 핑계를 빼앗으셨다. 비록 이전에는 스스로 그 속임수를 구했지만, 마법사들이 모세와 논쟁에서 경쟁하는 한 그의 완고함이 어느 정도 변명의 색채가 없지는 않았다. 그러나 그들의 기술이 실패하는 것을 보게 되자, 그는 공개적으로 하나님을 대적하여 스스로를 세운다. 비록 이것이 단지 그를 위해서만이 아니라 하나님은 완전한 권능의 영광을 전적으로 자신에게만 주장하시어 이 사기꾼들을 모두의 비웃음거리로 만드신다. 여기서 우리는 그분이 사탄의 종들에게 잠시 허용하시는 어떤 자유든지, 그분의 헤아릴 수 없는 지혜에 따라 얼마나 잘 억제하시는지를 알 수 있다. 신앙인들의 믿음을 충분히 시험하신 후, 그분은 바울이 이 역사를 이야기하면서 말하는 것처럼 그들을 갑작스럽게 멈추게 하시어 혼란 속에 가라앉게 하시고 "더 나아가지 못하게" 하신다(디모데후서 3:9).

원주석

19절 카드 ↗

19. Then the magicians said unto Pharaoh. It is probable that they were reproved harshly, because they had come to a stop in their rivalry with the servants of God; wherefore they excuse themselves by saying, that there is no more room for their wisdom and magical arts. We gather from hence that they had so been able to delude by their sorceries, that they thought themselves very good and praiseworthy artificers of deception. For on no other account had the people accounted them wise than because they had themselves first attained this confidence; therefore they oppose the finger of God to their subtlety and skill, as much as to say, that there is no longer any question as to the excellence of their art, but that whatever could be required from astrologers and masters of juggling, was now brought to nought by the extraordinary power of God. They do indeed contradict themselves; because what could have been their object in contending with Moses and Aaron, except they had boasted that God was on their side? But if they had been acting under the auspices of God, how ridiculous was it to confess that those, whom they had before opposed, were their superiors, and to accord them the praise of the victory, because they were endued with power from God? We see then how infatuated they were with all their cunning. But in the meantime we must recollect what I have lately glanced at, that they not only led others into error, but were also deceived, because they thought there was some science in the deceptions of their magic; as now-a-days we see that the fortune-tellers and other impostors, who call themselves judicial astrologers, so pride themselves in their follies, as to have no hesitation in taking the first rank amongst the learned. Besides, ambition itself impelled the magicians to say, that God wrought by the hand of Moses; for they were ashamed to confess that any human being excelled them in wisdom. But the confession was extorted from them, that they might greatly magnify the glory of the one true God, and at the same time bear witness to the legitimate vocation of Moses; for if the power of God is manifested conspicuously in Moses, it follows that he is a true and divine Prophet. But, because He does not equally work in them, but brings their efforts to confusion, it may thence be concluded that they are enemies of God. That they should have contended unsuccessfully, and have been foiled in the midst of their attempts, was sufficient to restrain their vanity; but this was much worse, that they should make out God to be the enemy of their art. It is true that they spoke this inconsiderately, because they only wished to consult their own fame, and to defend the false honors of their learning; but it pleased God thus to convict them, so that Pharaoh should perceive that he had entered into contention with the living God, and not with two ordinary men. As to the form of expression, it is clearly metaphorical; for in Luke’s Gospel the Spirit is called “the finger of God,” ( Luke 11:20 ;) as likewise, in many passages, the same Spirit is intended by “the hand of God.” Still, we must mark the reason, lest any unlearned person should take it literally, as if the Spirit, who truly is Eternal God, were but some portion of the Divinity. (94) But since the magicians were compelled at length to recognise God’s power in the miracle, our folly will be worse than base if this same consideration does not obtain with us. Although it becomes us to acknowledge the hand of God in two ways; for neither when He acts by means, (as it is called,) does He detract from Himself at all; and, therefore, His hand may be seen with the eyes of faith in the whole course of nature; but, since He stirs up our indifference by miracles, therein it shines forth more conspicuously. Because, however, we shall soon see that the magicians did not therefore repent of their folly, let us learn sincerely and cordially to humble ourselves beneath God’s powerful hand, as soon as it appears. That Pharaoh, when deserted by the magicians, did not cease at all from his obstinacy, is a proof to us that, however wickedness may seek for its support in different directions, still the corruption is implanted within, which is of itself at enmity with God. (94) In the Fr . there is the following addition: — “C’est dont selon nostre infirmite que la vertu essentielle de Dieu est appellee sa main ou son doigt;” it is then in reference to our infirmity that the essential virtue of God is called His hand, or this finger. return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. 마법사들이 바로에게 이르되. 그들이 하나님의 종들과의 경쟁에서 멈추었기 때문에 아마도 심하게 꾸지람을 받았을 것이다. 그러므로 그들은 자신들의 지혜와 마법 기술에 더 이상 여지가 없다고 변명한다. 여기서 우리는 그들이 자신들의 마술로 그렇게 속일 수 있었기 때문에 자신들을 매우 훌륭하고 칭찬받을 만한 속임수의 장인으로 생각했음을 알 수 있다. 그들의 미묘함과 기술에 하나님의 손가락을 대립시킨다. 마치 더 이상 그들의 기술의 탁월함에 대한 의문이 없으며, 점성술사들과 요술의 주인들에게 요구될 수 있는 것은 이제 하나님의 특별한 권능에 의해 무너졌다고 말하는 것처럼.

그럼에도 그들이 하나님의 손가락이 모세를 통해 역사함을 인정했다는 사실에서, 모세가 참되고 신성한 선지자임이 확증되었다. 하나님의 권능이 모세 안에 명백히 나타나면, 그가 참되고 신성한 선지자임이 따라온다. 그러나 마법사들은 자신들의 명성에 대한 야망에 의해 움직였다. 그들은 어떤 인간이 지혜에서 자신들보다 탁월하다고 고백하기를 부끄러워했다. 그러므로 하나님의 고백이 그들에게서 강탈되었고, 이는 하나의 참 하나님의 영광을 크게 높이기 위한 것이었다. 이 예가 우리에게 있어서, 마법사들이 결국 하나님의 권능을 인정하도록 강요되었다면, 만약 같은 고려가 우리에게 영향을 미치지 않는다면 우리의 어리석음은 비천함보다 나쁜 것이다.

원주석

20절 카드 ↗

20. And the Lord said unto Moses, Rise up early. As Pharaoh advances in daring rashness, so does God on the other hand proceed to restrain his impetuosity by opposing impediments. This is what the wicked at length obtain by long and multiplied contention, that having received many wounds they perish by various torments. With respect to the command that Moses should meet Pharaoh, when he shall go down in the morning to the river-side for his pleasure, it is uncertain whether God would have the tyrant encountered in public, because the palace was difficult of access; although it seems probable to me, that a place was chosen in which the proceeding would be more manifest, and where the voice of His messenger would be more clearly heard. Therefore, that nothing might be done secretly, Moses proclaims in open day, before the whole multitude, that judgment of God, which immediately afterwards took effect. But here no mention is made of the rod, as in the former plagues; because God sometimes makes use of external instruments, that we may know that all creatures are in His hand, and are wielded according to His will; but sometimes acts independently of them, that we may know that He needs no such assistance. This varied mode of action demonstrates that He subjects all things to His empire as He pleases, and yet that He is contented with His own power. This plague has some affinity to the two previous ones, inasmuch as its infliction is attended with ignominy, which may put the tyrant to shame. The Hebrew word ערב , (95) g narob , means the same as the Latin “ examen insectorum , ” a swarm of insects. Many interpreters think that there was a mixture of various kinds; and this I do not reject, since it is probable that their foul odour was multiplied, so as almost to suffocate the tyrant. Those who explain it as describing bears, lions, tigers, wolves, and other wild beasts, depart without any reason from the genuine meaning of the word. (95) The root ערב , means commingling , and the producing of confusion thereby. Hence evening is called ערב , from the mingling together of day and night; and the same name is given to a mixed crowd; and possibly to a confused swarm of insects. The LXX. have taken it for the name of some particular kind of fly in this instance; whilst S M . has mentioned certain Rabbies, as affirming that it here means a mingled crowd of wild beasts. — W return to ' Top of Page ' <a name="verse-22" class="com-number"

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20. 주님께서 모세에게 이르시되, 일찍이 일어나라. 바로가 담대한 무례함에서 진보하는 것처럼, 하나님도 다른 한편으로 방해물로 그의 충동을 억제하도록 진행하신다. 이것이 결국 악인들이 오랜 다중적 다툼으로 얻는 것이다. 많은 상처를 받고 다양한 고통으로 멸망한다. 모세가 바로를 아침에 강가에서 즐길 때 만나라는 명령에 관해, 하나님께서 폭군을 공개 장소에서 만나게 하기를 원하셨는지는 불확실하다. 왕궁에 접근하기가 어려웠기 때문일 것이다. 그러나 진행이 더 명백하고 하나님의 사자의 음성이 더 분명하게 들릴 곳이 선택된 것처럼 보인다. 그러므로 아무것도 비밀리에 행해지지 않도록, 모세는 그 다음에 즉시 실행된 하나님의 심판을 공개된 낮에 전 군중 앞에서 선포한다.

이전 재앙들에서처럼 여기서는 지팡이에 대한 언급이 없다. 하나님께서 때로는 외부 도구를 사용하심으로써 모든 피조물이 그분의 손에 있어 그분의 뜻에 따라 다루어짐을 알게 하신다. 그러나 때로는 그것들 없이 행동하심으로써 그런 도움을 필요로 하지 않으심을 알게 하신다. 이 다양한 행동 방식은 그분이 원하시는 대로 모든 것을 자신의 지배에 복종시키시지만, 그분 자신의 권능으로 만족하신다는 것을 보여준다.

히브리어 단어 ערב(에라브)는 라틴어 "날벌레 떼"와 같은 의미다. 많은 해석가들이 다양한 종류의 혼합이라고 생각하는데, 이것이 그들의 악취를 증폭시켜 폭군을 거의 질식시켰을 가능성이 있으므로 나는 이것을 거부하지 않는다. 이것을 곰, 사자, 호랑이, 이리 및 기타 야생 짐승을 묘사한다고 설명하는 이들은 아무 이유 없이 단어의 본래 의미에서 벗어난다.

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22. And I will sever. Although this had not been expressly declared as yet, still it must be extended to the other plagues; for it is certain, that when God inflicted punishment on the Egyptians, He did not proceed promiscuously against all men; and, therefore, that His chosen people, in whose behalf He acted, were free from all inconvenience. But now perhaps for the first time this distinction is made more evident to Pharaoh, whereas before the peculiar grace of God had not been known to him. From hence, however, it was more than plain, that mercies and punishments were in the power of the one God of Israel, so that He might spare His own people, and treat them kindly and paternally, whilst, on the other hand, He exercised vengeance against His enemies. Wherefore He adds, “to the end thou mayest know that I am the Lord God in the midst of the earth.” There is all implied antithesis here, which casts down all idols, and exalts the God of Israel alone. But although “the earth” may be here taken for the whole habitable globe, it will be properly confined to Egypt, as if God affirmed that He was supreme in the midst of Egypt, or everywhere throughout all Egypt, which means the same. The expression which follows, although somewhat harsh, yet contains no ambiguity. God is said to have “put a redemption between his people and the Egyptians; (96) because, as if He had erected barriers, or set up a fence to preserve one corner in safety, He had withholden His favor from the whole surrounding district. Moreover, because the word פלה , (97) phelo , signifies to be admirable, or to be concealed, some interpreters translate it, “I will render admirable (98) the land of Goshen;” but I have preferred following the more usual rendering which appears to be most appropriate. Lastly, it is to be observed that time for repentance is again given to Pharaoh, so that, if he were curable, he might prevent the punishment denounced against him: for God might have sent the insects at the moment; but He assigns the morrow, to prove the wickedness of the tyrant. (96) Verse 23, “And I will put a division,” marg . , “redemption.” — A . V . (97) פלה , is to separate , to distinguish by marks of favor, פלא , to be wonderful , or inscrutable The derivatives from these kindred roots are, however, not always.distinguishable; and in this instance S M . and the V . have rendered הפליתי , as C . mentions, assuming it to be irregularly formed from פלא . — W (98) French , “miraculeuse.” return to ' Top of Page ' <a name="verse-25" class="com-number"

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22. 내가 구별하겠다. 비록 이것이 이전에 명백히 선언되지 않았다 해도, 다른 재앙들에도 확장되어야 한다. 하나님께서 이집트인들에게 형벌을 내리실 때, 모든 사람들에 대해 무차별적으로 행하지 않으셨음이 분명하기 때문이다. 그러므로 그분이 행동하신 그분의 선택받은 백성은 모든 불편함에서 자유로웠다. 그러나 이제 처음으로 이 구별이 바로에게 더욱 명백하게 이루어진다. 그런데 여기서 더 명백했던 것은 자비와 형벌이 하나님 한 분의 이스라엘 하나님의 권능 안에 있다는 것이었다. 그분이 자신의 백성을 아끼고 다정하게 대하시면서 반면에 원수들에게 복수를 행하실 수 있다는 것이다.

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25. And Pharaoh called for Moses. Pharaoh imagines that he is granting a great thing, if the Israelites are permitted to offer sacrifice to God in Egypt. He and all his people should have humbly embraced the worship of God, and casting away their superstitions should have sought to Moses as their instructor in sincere piety. He departs from none of their common vices; he does not renounce his idols nor forsake his former errors; but only permits God to be worshipped in one part of his kingdom. But this is customary with the reprobate, to think that they have sufficiently done their duty, when they yield ever so little to God. Hence it arises, that when they are conquered and compelled, still they would not hesitate to detract somewhat from the rights of God; nay, if they might do so with impunity, they would willingly rob Him of all. And in fact as long as fortune (99) is propitious, and they enjoy a state of prosperity and safety, they deprive God, as much as may be, of all His glory; but when the power of resisting fails them, they so descend to submission as to defraud Him of half His due honor. God had commanded a free departure to be conceded to His people; Pharaoh does not obey this command, but endeavors to satisfy God in another way, viz., by not forbidding them to offer sacrifice in Egypt. This sin, which was common in all ages, is now-a-days too clearly manifest. Our Pharaohs would altogether extinguish God’s glory, and this they madly set themselves to compass; but when reduced to extremities, if there be no further use in professedly contending with Him, they maim and mutilate His worship by a fictitious course, which they call a reformation. Hence arose that mixture of light and darkness, which was named “the Interim” (100) Nor do the enemies of the truth cease to obtrude thus ridiculously upon God their empty and unreal expiation’s. (99) Ils ont vent en pouppe, — Fr. (100) The document called the Interim, drawn up at the suggestion of Charles V., and published at the Diet of Augsburg in 1548, was professedly a measure of mutual concession, prescribing what was to be believed in the interim, “until all could be established by a general council.” In reality, however, it was opposed to the Reformation on all the main points of dispute; and conceded nothing but that married priests should retain their cures, and that, where the cup had been again given to the laity, it might be continued. It is printed at length in Osiander, Ecc. Hist., cent. 16, lib. 2 c. 72; and a copious summary of its contents is given by F1eury, 54:145. See Robertson’s Charles V., and Stokes’s continuation of Milner. See also Calvin’s Tracts, Calv. Soc., vol. 3, on the Adultero-German Interim. return to ' Top of Page ' <a name="verse-26" class="com-number"

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25. 바로가 모세와 아론을 불렀다. 바로는 이스라엘인들이 이집트에서 하나님께 제사를 드리도록 허락하는 것이 큰 것을 허용하는 것이라고 상상한다. 그와 그의 온 백성이 하나님의 예배를 겸손히 받아들이고 미신을 버리고 순수한 경건의 교사로 모세에게 나아왔어야 했다. 그는 그들의 공통된 악에서 하나도 버리지 않는다. 우상들을 버리지도 않고 이전 오류들을 포기하지도 않는다. 다만 그의 왕국의 한 부분에서 하나님이 경배받도록 허락할 뿐이다. 그러나 이것이 버림받은 자들의 일반적인 방식이다. 하나님께 조금 양보할 때 충분히 의무를 다했다고 생각하는 것이다. 그러므로 그들이 정복당하고 강요될 때도 하나님의 권리에서 무언가를 빼앗기를 주저하지 않는다. 실제로 처벌받지 않을 수 있다면, 그들은 기꺼이 그분의 모든 것을 빼앗을 것이다.

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26. And Moses said. The word כון , (101) kon, which Moses here uses, has a wide signification; for the Hebrews say of whatever they do not approve, that it is not right ( rectum. ) Therefore almost all the interpreters agree in this, that Pharaoh demanded what was by no means equitable, because he would have exposed the Israelites to be stoned by his people. If this opinion be admitted, we must read the passage connectedly, that it was not in accordance with reason, that the Israelites should sacrifice in Egypt in a strange manner, because the novelty would not be tolerated. There are two clauses in the sentence; one, that it was not right for them to offer in Egypt a sacrifice to God, which was abominable to the inhabitants themselves, or to offer a profane sacrifice of the abominations of the heathen; the other, that there was a danger of the Israelites being stoned, if they provoked the Egyptians by a ceremony, which was detestable to them. As to the second clause, there is no doubt that “the abomination of the Egyptians” is taken actively for the sacrifices which they abominate. The same seems to be the meaning of the first clause; for it would be harsh to interpret the same forms of expression differently within a few words of each other; except that the name of Jehovah, put in opposition as it is to “the abomination,” seems to require a passive signification. For Moses says emphatically, that “it is not right to sacrifice the abomination of Egypt to Jehovah the God of Israel.” If this view be adopted, “the abomination” will be the profanation of true and pure worship, wherewith the sacred ceremonies of the Egyptians were defiled; as much as to say, that it was unlawful to mix up the worship of the true God with such sacrilege. And, in fact, Moses seems to contend with a twofold argument; first, that it was not right, secondly, that it was not expedient. Take this, then, as the first reason, that a sacrifice which should. be polluted by the abominations of Egypt, would neither be lawful nor pleasing to God; the second will follow after, that the Egyptians would not tolerate it; because they would conceive both themselves and their gods to be grievously insulted, if their accustomed mode of sacrificing should be violated. This interpretation is fuller, and contains fuller doctrine, if Moses, first of all, was solicitous as to the honor of God, and did not regard the advantage of the people only; and in this sentiment, that the true God could not be duly worshipped unless when separated from all idols, there is nothing forced. But, since in the same verse “the abomination of the Egyptians” is taken actively, it will be well, in order that the construction may be more easy, to expound it thus in both places. Then the sense of the first clause will be, it is not consistent to expose the worship of our God to the reproaches and sneers of the Gentiles; which would be the case, if the Egyptians should see us honoring a sacrificial ceremony which they abominate. I do not, indeed, assent to their opinion, who will not admit the passage to consist of two clauses, but read it connectedly thus — that it was not right to do this, because the Egyptians would stone the Israelites. For Moses not only had regard to what was best for the people, but primarily to what would please God, viz., that His holy name should not be profaned. I see no foundation in reason for restraining, as is usually done, the word “abomination” to the animals of sacrifice; and, therefore, I extend it to the whole operation of sacrificing. (102) (101) C. adopts the translation of S. M., instead of that found in the V. , and gives his readers the short note of S.M. , “Non convenit, sive non est rectum.” — W. (102) “For the Egyptians worshipped divers beasts, as the ox, the sheep, and such like, which the Israelites offered in sacrifice; which things the Egyptians abhorred to see.” — Geneva Version, in loco. return to ' Top of Page ' <a name="verse-27" class="com-number"

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26. 모세가 말하였다. כון(콘)이라는 단어의 의미가 넓다. 히브리인들은 자신들이 승인하지 않는 것은 무엇이든 옳지 않다고 말하기 때문이다. 그러므로 거의 모든 해석가들은 바로가 결코 공정하지 않은 것을 요구했다는 데 동의한다. 그가 이스라엘인들을 그의 백성에게 돌에 맞히도록 노출시켰을 것이기 때문이다. 이 의견이 인정되면, 이스라엘인들이 이집트에서 낯선 방식으로 제사를 드리는 것은 이치에 맞지 않는다고 연결하여 읽어야 한다. 문장에는 두 부분이 있다. 첫째, 이집트인들 자신에게 혐오스러운 방식으로 이집트에서 하나님께 제사를 드리는 것이 이스라엘인들에게 적절하지 않다는 것이다. 둘째, 그들에게 역겨운 의식으로 이집트인들을 자극한다면 이스라엘인들이 돌에 맞을 위험이 있다는 것이다. 두 번째 절에 대해서는 "이집트인들의 혐오"가 능동적으로, 즉 그들이 혐오하는 제사로 이해된다는 것은 의심할 여지가 없다.

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27. We will go three days’ journey. This is the conclusion that no change must be made in God’s command, but that His injunction must be obeyed simply, and without exception. Nor is there little praise due to the firmness of Moses, who so boldly and unreservedly rejected the pretended moderation of the tyrant, because it would have somewhat interfered with the will of God. He therefore declares that the Israelites would do no otherwise than as God had prescribed. return to ' Top of Page ' <a name="verse-28" class="com-number"

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27. 우리가 사흘 길쯤 광야로 들어가겠다. 이것이 결론이다. 하나님의 명령에 어떤 변경도 이루어져서는 안 되며, 그분의 명령이 단순히 그리고 예외 없이 순종되어야 한다는 것이다. 그리고 모세의 굳건함에 적지 않은 찬사가 돌아간다. 그가 그렇게 담대하고 제한 없이 폭군의 가장한 절제를 거부했다는 것이다. 왜냐하면 그것이 어느 정도 하나님의 뜻을 방해했을 것이기 때문이다. 그러므로 그는 이스라엘인들이 하나님이 규정하신 것 외에는 다르게 하지 않을 것임을 선언한다.

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28. And Pharaoh said, I will let you go. When he sees that his delays and shifts avail him nothing, he professes entire obedience; not that he then proposed to deceive and lie, because he was prevented by fear; but only, because overwhelmed with a present sense of his calamity, he dared not raise his crest against God. Therefore (as I said before) he did not so much wish designedly to conciliate and frustrate Moses by falsehood, as he deceived himself. For we must observe that (like one who has a wolf by the ears) he was constrained to promise the dismissal of the people, whom he retained to his own great injury. And this is why he commends himself to their prayers, for necessity urged him to implore God’s pardon and peace: although it might have been that he desired craftily to engage their affection to himself under the pretext of religion. For by this anxious precaution for himself, he betrays his want of confidence. Finally, by requesting their prayers, he, as it were, throws out a rope by which he may draw them back to himself when the sacrifice was over. return to ' Top of Page ' <a name="verse-29" class="com-number"

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28. 바로가 이르되, 내가 너희를 보내리니. 자신의 지연과 계략이 아무 소용이 없음을 알게 되자, 그는 완전한 복종을 공언한다. 그가 그때 속이고 거짓말을 계획했기 때문이 아니다. 두려움이 그를 막았기 때문이다. 다만 현재의 재앙감에 압도되어, 하나님을 대항하여 그의 관을 높이는 것을 감히 하지 못했다. 그러므로 내가 앞서 말한 것처럼 그는 의도적으로 거짓말로 모세를 달래고 좌절시키려 했다기보다는 자신을 속인 것이다. 그가 그토록 손실스럽게 유지했던 백성의 퇴출을 약속하도록 자신이 강요받았음을 주목해야 한다. 그것이 바로 그가 기도를 통해 자신을 위해 그들에게 간구하도록 의탁하는 이유다. 마지막으로 그들의 기도를 요청함으로써, 그는 마치 제사가 끝난 후 그들을 자신에게 끌어당길 밧줄을 던지는 것과 같다.

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29. And Moses said, Behold I go out from thee. Moses does not reply to this demand, because he knew that the design of God was otherwise; and God had justly left him in ignorance as to what He did not yet wish him to know. There is, then, no reason why Moses should be accused of bad faith when he faithfully fulfilled the charge committed to him; although he was silent as to what he was not ordered to declare, even as to that which God wished to be concealed from the tyrant. But the holy Prophet, aroused to pious indignation by the king’s perfidy, does not immediately remove the plague, but waits till the morrow; and moreover, denounces with severity that, if he should persist in deceit, its punishment awaited him. This great magnanimity he had derived from the miracles, for, having experienced in them the unconquerable power of God, he had no cause for fear. For it was an act of extraordinary boldness openly and before the tyrant’s face to reproach him for his falsehoods, and at the same time to threaten him with punishment unless he desisted from them. But we said before that Moses had not acted from the workings of his own mind, when he promised Pharaoh what he asked, but that he had spoken thus confidently from special impulse. For the general promise in which God affirms that He will grant the prayers of His servants, must not be applied to particular cases, so that they should expect to obtain this or that in a specified manner, unless they have some peculiar testimony from the word or the Spirit of God. return to ' Top of Page ' <a name="verse-31" class="com-number"

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29. 모세가 이르되, 내가 왕을 떠나가서. 모세는 이 요구에 답하지 않는다. 하나님의 계획이 다르다는 것을 알았기 때문이다. 하나님은 그에게 알리기를 원하지 않으셨던 것을 알리지 않으셨다. 그러므로 모세가 그에게 말하도록 명령받지 않은 것을 억제했을 때, 비록 그가 폭군에게 알리기를 원하지 않으신 것이었다 해도 불성실의 비난을 받을 이유가 없다. 그러나 거룩한 선지자는 왕의 배역으로 인해 경건한 분노를 일으켜, 재앙을 즉시 제거하지 않고 내일까지 기다린다. 더 나아가 계속 속임수를 쓰면 형벌이 그를 기다린다고 심각하게 선언한다.

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31절 카드 ↗

31. And the Lord did according to the word of Moses. “The word” here may be expounded either of the answer, or the prayer, of Moses. The former pleases me best, viz., that by the result God proved that He ratified what Moses had said, whom He had made the proclaimer of His judgment; but if any one prefer to refer it to his prayer, let him retain his opinion. When he adds that the “heart of the king was hardened at this time also,” he aggravates the crime of his obstinacy, since there was no bound to his rebellion under such a series of punishments, by which even an iron heart should have been corrected. return to ' Top of Page ' Exodus Exo 7 Exodus Exo Exodus Exo 9 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 8". 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bible-text/exo-8-31

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31. 주님께서 모세의 말대로 행하셨다. 여기서 "말"은 모세의 대답 또는 기도로 해석될 수 있다. 전자가 더 마음에 든다. 즉 결과로써 하나님께서 그분이 자신의 심판의 선포자로 삼으신 모세가 말한 것을 확증하셨다는 것이다. 그러나 기도로 돌리기를 원한다면 그렇게 해도 좋다. "그 때에도 왕의 마음이 완강하여"라고 더할 때, 이처럼 연속되는 형벌로 그의 반역에 경계가 없었으므로 그 완고함의 죄를 무겁게 한다. 심지어 철로 된 마음도 교정되었어야 했을.

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