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주석[칼빈] — 출애굽기 9장 · 가축과 우박 재앙

요약
칼빈 주석 · 섹션 18개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Then the Lord said. No complaint or expostulation of Moses is here recounted; and it is possible that he was quiet and silent, whilst God foresaw what it was necessary to do, and even commanded what He would have done. But since he only gives a brief summary of occurrences, we may probably conjecture that, as the evil grew worse, he had recourse from time to time to the remedy. In the denunciation, “the Lord God of the Hebrews” is no unmeaning repetition, that Pharaoh may learn that he, whom he thought to have repelled in the abundance of his pride, was still in the field against him. For God insults his ferocity, and by setting forth his name contemptuously defies his wrath. We have already said that Pharaoh is convicted of sacrilege, both in his oppression of God’s people and in defrauding God Himself of His due honor; therefore those words, “Let my people go, that they may serve me,” have the force of aggravating his sin. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-9-1

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1. 그때 주님께서 말씀하셨다. 여기서는 모세의 어떤 불평이나 변론도 이야기되지 않는다. 하나님께서 무엇이 필요한지 미리 아시어 그분이 원하시는 것을 명하시는 동안 그가 조용하고 침묵했을 가능성이 있다. 그러나 그가 사건들의 간략한 요약만을 제공하므로, 악이 심해짐에 따라 그가 때때로 치료책을 구했을 것이라고 추측할 수 있다. 선언에서 "히브리인들의 주 하나님"이라는 표현은 의미 없는 반복이 아니다. 이는 바로로 하여금 교만함의 풍요 속에서 물리쳤다고 생각했던 분이 여전히 그를 대적하는 싸움에 나와 계심을 알게 하기 위함이다. 하나님께서는 그분의 이름을 가볍게 내세우며 그의 분노를 도발하신다. "내 백성을 보내어 나를 섬기게 하라"는 말씀이 그의 죄를 무겁게 하는 힘을 가지고 있음을 우리는 이미 말했다.

원주석

2절 카드 ↗

2. But if thou refuse. God again urges him to obedience through fear of punishment, as He usually deals with the froward. Yet he permits him a short space of time for repentance, (as before,) if perchance he may lay aside his perverse determination to refuse. And this Moses now relates more distinctly in the fifth verse, both to show the extreme obstinacy of his malice, because the tyrant mocks at God’s forbearance, and follows his own lust; and also to manifest more clearly from the circumstance of time, that the cattle of Egypt were smitten not by chance but by the hand of God. There is also an implied reproof of his senseless obstinacy, as though Moses said, that God was already enough, and more than enough, provoked; and therefore, unless he should desist, that God had new and more terrible plagues at hand, whereby He would overwhelm him. The murrain is appositely called God’s “hand,” because it arose from His just judgment; for this expression is opposed to natural causes, to the arts and devices of men, and to accidental chances — as if Moses had said that the hand of God would appear in “the very grievous murrain,” that Pharaoh may perceive the Deity to be wroth with him. Moreover, though this might seem a lighter plague than those preceding it, yet it was doubtless more grievous and afflictive to the Egyptians, because it involved much greater injury at a future period. The hand of God had before been adverse to them for a short time, and the evil had been removed together with the infliction; but now the destruction of the cattle will affect them for many years. For this kind of gradation in the judgments of God must be observed, as the Law also denounces against transgressors punishments sevenfold greater, if they do not speedily return into the way. (See Leviticus 26:18 .) As to his saying that “all the cattle died,” it is a comprehensive (103) expression, for immediately it will appear that a considerable number of animals still remained. But he means that the herds were everywhere destroyed, and the flocks smitten by the murrain; or, if you prefer it, that the murrain was general in its attack, and that it reduced Egypt to a state of poverty by the destruction of their cattle and other animals. Finally, the universal term merely refers to this plague having been a remarkable proof of God’s anger, because the pestilence did not only kill a few animals, as it usually does, but made havoc far and wide of a vast number of herds and flocks. (103) Lat. , “synecdochica locutio.” Fr. , “s’entend que par ci par la il y eut grande desconfiture;” it means that on every side there was great destruction. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-9-2

Source

2. 그러나 보내기를 거부하면. 하나님께서는 형벌의 두려움을 통해 그를 순종으로 이끄시되, 이전처럼 잠시 회개할 시간을 주신다. 이는 그가 혹시 그의 왜곡된 거부 결심을 버릴 것인지 보시기 위함이다. 모세는 5절에서 이것을 더 분명하게 이야기하는데, 두 가지 이유에서다. 첫째, 그의 악의의 극단적인 완고함을 드러내기 위해서다. 폭군이 하나님의 오래 참으심을 조롱하며 자신의 욕망을 따르기 때문이다. 둘째, 시간의 상황으로부터 이집트의 가축이 우연히가 아니라 하나님의 손에 의해 쳐졌음을 더욱 분명히 보여주기 위함이다. 또한 무분별한 완고함에 대한 암묵적인 책망도 있다. 마치 모세가 이렇게 말하는 것처럼. 그분은 이미 충분하고 더 이상 충분하게 자극받으셨다. 그러므로 만약 그가 멈추지 않는다면, 하나님이 새롭고 더 무서운 재앙을 가지고 계시어 그를 압도하실 것이다. 역병은 하나님의 손이라 불리는 것이 적절하다. 왜냐하면 그것이 그분의 정당한 심판에서 발생했기 때문이다. 이 표현은 자연적 원인들, 인간의 기술과 계략, 우연한 기회들에 대립된다. 마치 모세가 말하는 것처럼. 하나님의 손이 "매우 심한 역병"에서 나타날 것이니 바로는 신성이 그에게 진노하고 있음을 알게 될 것이라고.

원주석

7절 카드 ↗

7. And Pharaoh sent. I leave it undecided, whether he then first sent these inspectors; (104) it may be, that, in the blindness of his obstinacy he neglected this, until he was reminded by Moses; for we know how the reprobate shut their eyes against the manifest marks of God’s wrath, and willfully indulge in their errors. Certainly there is no doubt that Pharaoh, whilst he seeks to harden himself in every way, deliberately passed over what it was very useful for him to know; but, since he was informed by Moses of the distinction between the Egyptians and the Israelites, he is compelled, whether he will or no, to ascertain from actual inspection, what he would have gladly been in ignorance of. But this was no obscure demonstration of God’s paternal favor towards His chosen people; that the contagion should not have affected that part of Egypt, which was fullest of cattle, though it ravaged the whole surrounding neighborhood. Wherefore, the hardness of the king’s wicked heart was all the more base and marvelous, since he was not moved even by this extraordinary circumstance; for it was a token of horrible folly, that, when the matter was examined and discovered by his underlings, he still hardened his heart and would not obey God. (104) “It is asked, why he did not do so before? Resp., Because either, first , The roads were impassable on account of the frogs, lice, etc.; or secondly , It did not previously occur to him.” — Menochius in Pol. Syn. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-9-7

Source

7. 바로가 사람을 보냈다. 나는 그가 그때 처음 이 감독관들을 보냈는지를 미결인 채로 둔다. 그가 완고함의 맹목 속에서 이것을 무시했을 가능성이 있다. 우리는 버림받은 자들이 하나님의 진노의 명백한 표시들을 어떻게 외면하고 기꺼이 오류를 탐닉하는지 알고 있다. 분명히 바로가 자신이 아는 것을 알면 크게 유익했을 것이다. 그러나 모세가 이집트인들과 이스라엘인들 사이의 구별에 대해 그에게 알렸으므로, 그는 원하든 원하지 않든 실제 검사에 의해 알게 되도록 강요받았다. 그러나 이것은 전염병이 이 지역에 영향을 미치지 않았다는 하나님의 아버지 같은 호의의 명백한 증거가 아니었는가. 이 지역은 가축이 가장 많이 있었음에도 불구하고. 그것이 온 주변 지역을 황폐케 하는 동안. 따라서 왕의 사악한 마음의 완고함이 더욱 비열하고 놀라웠다. 부하들이 일을 조사하고 발견했는데도 여전히 마음을 굳게 하여 하나님께 순종하지 않았으니.

원주석

8절 카드 ↗

8. And the Lord said unto Moses. God does not now postpone the time of the punishment, but redoubles the plagues in a continuous series; nor does he threaten Pharaoh, but, leaving him, executes the judgment which He decreed; both because it was now more than sufficiently manifested that admonitions were of no avail with him, and also that his desperate wickedness might be reproved in every way. For although I have lately said that all which happened is not fully related, still the narrative of Moses rather leads us to infer, that nothing about the boils was previously told to Pharaoh, but that the ashes (105) were sprinkled, when he had no suspicion of anything of the kind. But it did not happen naturally that the heaven was darkened by the dust, and that the disease arose from thence; for how could a few ashes cover the whole air? But by this visible sign the tyrant was taught that the calamity which ensued was inflicted by Moses and Aaron. Moreover, God invested His servants with high and power, when He gave them command over the air, so that they should envelop it in darkness, and poison it with contagion. Hence we gather, that the devil’s are called the princes of the air, not because they govern it according to their will, but only so far as the permission (106) to wander in it is accorded to them. (105) Havernick, in his Introduction to the Pentateuch, has a remarkable note on this plague. “The symbolical procedure,” he says, “employed by Moses, Exodus 9:8 , etc., is striking, and has never yet been satisfactorily explained. It is, however, made completely intelligible to us by a statement of Manetho in Plutarch, De. Isaiah et Osir. p. 380: καὶ γὰρἐν ᾿Ειληθυίας πο·λει ζῶντας ἀνθρώπους κατεπίμπασαν, ὡς Μανέθων ἱστόρηκε, Τυφωνίους καλοῦντες, καὶ τὴν τέφραν αὐτῶν λικμῶντες ἠφάνιβον, καὶ διέσπειρον. In respect to this we may leave it undecided how far this statement should be connected with the residence of the Hyksos, a conclusion which there is much to favor; here we have only to do with the striking rite mentioned in the notice, which was certainly an ancient mode of expiation, indicating purification, which in antiquity was often symbolized by ashes. ( V. Spencer, De legg , rituall . , s. 3. diss. 3, c. 1.) We shall thus understand the entire significance, which the procedure had for the Egyptians, inasmuch as a rite which they regarded as sacred in the sense referred to, was here followed by the contrary effect, pollution, as is so expressively indicated by our text.” — Thomson’s Translation, p. 246. Edinburgh, 1850. (106) D’y faire leurs efforts. — Fr . return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-9-8

Source

8. 주님께서 모세에게 말씀하셨다. 하나님은 이제 형벌의 시간을 미루지 않으시고, 연속된 흐름으로 재앙을 배가하신다. 또한 바로를 위협하지 않으시고, 그를 내버려두고 작정하신 심판을 집행하신다. 이는 권고가 그에게 아무 소용이 없음이 이미 충분히 넘치게 나타났기 때문이기도 하고, 그의 절망적인 사악함이 모든 방면에서 책망받게 하기 위함이기도 하다. 이제 바로에게 닥쳐올 일에 대해 아무것도 미리 말해지지 않는다. 그가 아무것도 의심하지 않을 때 재가 뿌려졌다. 그러나 소수의 재가 온 공기를 덮는 것은 자연적으로 일어난 것이 아니다. 어떻게 소수의 재가 온 공기를 덮을 수 있겠는가? 그러나 이 가시적인 표시로 폭군은 뒤따르는 재앙이 모세와 아론에 의해 내려졌음을 배웠다. 더 나아가 하나님께서는 공기에 대한 지배권을 주심으로써 그분의 종들에게 높고 강한 권능을 부여하셨다. 그래서 그들이 공기를 어둠으로 감싸고 전염병으로 오염시켜야 했다. 여기서 우리는 악마들이 공중의 권세 잡은 자로 불리는 것은, 그들이 마음대로 다스리는 것이 아니라, 단지 그 안에서 떠돌아다닐 수 있는 허용이 그들에게 주어진 한에서만이라는 것을 배운다.

원주석

11절 카드 ↗

11. And the magicians could not. Since the magicians were now also at hand, doubtless they were possessed by their former folly, so that they stood in readiness, as it were, in case an opportunity of contention should be offered them. And, in fact, since Satan, although ten times conquered, is still perpetually hurried forward with indefatigable obstinacy, so neither do his ministers desist from their madness, notwithstanding they have experienced how unsuccessful are their battles. These enchanters had lately confessed that their art availed no farther, and yet they embolden themselves to try all extremities, until the disease of the boils drives them back in disgrace. Wherefore, that we may not betray our madness by similar audacity, let us learn to give God His full glory by voluntary submission. But that Pharaoh, when not only deprived of their assistance, but even when abandoned, and without their presence, is neither changed nor softened, proves that he was not so much deceived by the impostures of others, as stupefied by his own malice and perversity; although Moses here repeats that “his heart was hardened by God;” because He desired, as if by an opposing barrier, to have an opportunity for manifesting His power. And here their ignorance is refuted, who imagine that God is endued with mere prescience; for when “as the Lord has spoken” is added, He attributes both in conjunction to Himself, viz., the effect as well as the foreknowledge. On this point we shall enlarge a little further on; yet let us remark that at the same time the tyrant was not absolved from crime, for that his hardness of heart was voluntary. The blains, which were epidemic on the cattle, are a proof that they did not all die in the former catastrophe. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-9-11

Source

11. 마법사들이 서 있을 수 없었다. 마법사들이 지금도 손에 있었으므로, 의심할 여지 없이 그들은 이전의 어리석음으로 사로잡혀 마치 경쟁의 기회가 제공될 경우를 대비하여 준비 상태로 서 있었다. 실제로 사탄은 열 번 정복당하여도 여전히 지칠 줄 모르는 완고함으로 계속 앞으로 내달리므로, 그의 종들도 그들이 싸움이 얼마나 성공하지 못하는지 경험했음에도 불구하고 광기를 멈추지 않는다. 이 술사들은 최근에 자신들의 기술이 더 이상 효과가 없다고 고백했지만, 그럼에도 불구하고 모든 극단을 시도하기 위해 스스로를 담대하게 하여, 마침내 종기의 병이 그들을 수치 속에 몰아낼 때까지.

그러므로 비슷한 대담함에 의해 우리의 광기를 드러내지 않기 위해, 우리는 자발적인 복종으로 하나님께 완전한 영광을 드리는 법을 배우자. 바로가 그들의 도움을 빼앗겼을 뿐 아니라, 심지어 버려진 채 그들 없이 있으면서도 변하거나 부드러워지지 않았다는 것은, 그가 다른 사람들의 사기에 속았던 것이 아니라 자신의 악의와 완고함으로 멍해졌음을 증명한다. 비록 모세가 여기서 "그의 마음이 하나님에 의해 완강해졌다"고 반복하지만. 왜냐하면 그분은 자신의 권능을 나타낼 기회를 마치 방해하는 장벽처럼 갖기를 원하셨기 때문이다. 그리고 여기서 하나님께 단순한 예지만을 부여하는 사람들의 무지가 반박된다. "주님이 모세에게 말씀하신 것과 같이"가 더해질 때, 그분은 예지와 함께 그 결과 둘 모두를 자신의 것으로 귀속시키신다. 그러나 동시에 그 완고함이 자발적이었으므로 폭군이 죄에서 해방되지 않았음을 주목하자.

원주석

13절 카드 ↗

13. And the Lord said unto Moses, Rise up. God returns again to threats, to try the mind of the wicked king; not that there is any hope of a cure, but that his obstinacy may be more and more discovered. For it was desirable as an example, that it should be known openly how madly those, who are cast into a reprobate state of feeling, and who are possessed by a spirit of willfulness, rush upon their own destruction. Surely it would be incredible, that any human being should have ever resisted God with such headstrong folly and obstinacy, unless this picture had been presented to us. How often was Pharaoh commanded to send the people away, and on every occasion a ratification of the command (107) was added! So that God no less thundered from heaven than He spoke on earth by the mouth of His servant and ambassador; yet still the mind of the tyrant was not subdued into obedience, because Satan alienates the minds of those, whom by God’s permission he holds in devotion, and bondage, to himself. Meanwhile, they heap up more terrible vengeance against themselves by their impious contempt of warnings. (107) The French Version supplies “avec menaces;” with threatenings. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-9-13

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13. 주님께서 모세에게 이르시되, 일찍이 일어나라. 하나님께서는 다시 위협으로 돌아가시어 사악한 왕의 마음을 시험하신다. 치료책에 대한 어떤 소망이 있어서가 아니라, 그의 완고함이 더욱 더 드러나게 하기 위함이다. 왜냐하면 예로서, 버림받은 상태에 던져진 자들이, 스스로 결심한 의지의 영에 사로잡혀, 얼마나 미칠 듯이 자신들의 파멸로 돌진하는지가 공개적으로 알려져야 했기 때문이다. 어떤 인간 존재도 이런 완고한 어리석음과 완고함으로 하나님을 거역했을 것이라고 믿기 어려웠을 것이다. 이 그림이 우리에게 제시되지 않았다면. 바로가 얼마나 자주 백성을 보내도록 명령받았으며, 매번 그 명령의 비준이 더해졌는가? 그러므로 하나님께서는 땅에서 그분의 종과 대사의 입으로 말씀하시는 것만큼이나 하늘에서 천둥을 치셨다. 그러나 여전히 폭군의 마음은 순종하도록 굴복되지 않았다. 사탄이 하나님의 허용으로 그를 헌신하고 종속시켜 그를 소유하는 자들의 마음을 멀리하게 하기 때문이다. 그 사이에 그들은 경고를 불경스럽게 멸시함으로써 자신들에게 더 무서운 복수를 쌓는다.

원주석

14절 카드 ↗

14. For I will at this time. The unexpressed condition is implied, “unless he should submit himself to God.” The meaning is, that although he had already chastised his pride, yet that this had been done gently and in moderation; but that He now would use a heavier scourge, since the lighter rods had been unavailing. Thus his ingratitude is reproved, because he had not acknowledged that he had been spared, in order that, having suffered only some trifling losses, (108) he might return to his right mind. Wherefore, because God had proceeded gradually with his punishments, He now threatens that He will inflict many on him at once; as he is wont to act with the rebellious. On which account also David exhorts us not to be “as the horse and mule — whose mouth must be held in with bit and bridle when they are restive,” ( Psalms 32:9 ;) whence he concludes, that “many sorrows shall be to the wicked” and rebellious. But Moses here denounces plagues, which shall not only affect the head and arms, but which shall reach to the heart itself, and inflict a deadly wound in his very bowels; for Pharaoh was so obstinate that it was not enough to batter his sides. In flue, he is enjoined to make haste and provide against the awful judgement which impended, unless he chose rather to perish with all his (servants.) The expression, “all my plagues,” embraces whatever chastisement we shall hereafter see inflicted on him; and therefore the word, דבר , deber , designates every kind of death; as much as to say, that He would heap punishment upon punishment, until He had destroyed the tyrant together with his whole nation. What is afterwards added, “that thou mayest know that there is none like me in all the earth,” implies that Pharaoh had hitherto struggled against Him, because he had never really and seriously apprehended the extent of the divine power; for wherever it is really felt, it is impossible but that pride must be humbled before it. And, doubtless, the reprobate, although in some measure they recognize the power of God, still rush on with a kind of frenzied impulse, and their wickedness is combined with blindness of heart, so that seeing, they do not see. Meantime we are reminded, that the reprobate only gain this by their stupidity, that God should proceed against them with all His forces, and drag and compel them against their will to understand His power, from which they fly. But that he may expect no longer truce, God affirms in the next verse that He is advancing with an outstretched hand. For God is not here commending His patience in the slowness of His procedure, as some prefer to explain it; but He rather admonishes him that the execution was nigh at hand, since He had armed Himself, and prepared His forces before He had spoken a word. (108) Dommages temporels. — Fr . return to ' Top of Page ' <a name="verse-16" class="com-number"

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14. 내가 이번에는. 표현되지 않은 조건이 암시되어 있다. "그가 하나님께 복종해야 한다면." 의미는, 비록 그분이 이미 그의 교만을 징벌하셨지만, 그것이 부드럽게 그리고 절제해서 이루어졌다는 것이다. 그러나 가벼운 막대기들이 효과가 없었으므로, 이제 더 무거운 채찍을 사용하실 것이다. 이처럼 그의 배은망덕함이 책망된다. 그는 그가 아껴졌음을 인정하지 않았기 때문이다. 단지 일부 일시적인 손실을 당하고 제정신을 찾기 위해서. 그러므로 가벼운 징벌로 점진적으로 진행하셨기 때문에, 이제 하나님께서는 그 위에 많은 것을 한꺼번에 내리겠다고 위협하신다. 그분이 반역자들에게 행하시는 것처럼.

"내 모든 재앙"이라는 표현은 이후에 그에게 내려지는 모든 징벌을 포함한다. 그러므로 단어 דבר(데베르)는 모든 종류의 죽음을 나타낸다. 마치 그분이 폭군을 온 나라와 함께 파멸시킬 때까지 형벌 위에 형벌을 쌓을 것이라고 말씀하시는 것처럼. 이후에 더해진 "온 땅에 나와 같은 자가 없는 줄을 알게 하려 하노라"는 말은, 바로가 지금까지 그분과 다투었음을 암시한다. 그분의 신성한 권능을 일찍이 진지하게 진정으로 파악하지 않았기 때문이다. 그것이 진정으로 느껴지는 곳에서는 교만이 그 앞에서 굴복하지 않을 수 없다. 버림받은 자들은 어느 정도 하나님의 권능을 인식하더라도 미친 충동으로 계속 나아간다.

원주석

16절 카드 ↗

16. And in very deed for this cause have I raised thee up. The word, העמדתי , hagnemadthi, is variously explained; it properly signifies “to appoint;” some, therefore, refer it to his eminent position, as if God had placed Pharaoh on the throne, for the purpose of better manifesting His glory. (109) The Greek interpreter extends the meaning, translating it ἐξήγειρά σε , “I have stirred thee up, as much as to say, that Pharaoh had been chosen by the secret counsel and providence of God that His power might be exercised upon him; as He is constantly said to stir up those whom He brings forward, to apply them to those objects for which he has destined them. Others think that this sentence depends on what has gone before, and interpret it “I have preserved thee,” or “chosen that thou shouldest survive.” For the Hebrew verb, which is transitive in Hiphil, is derived from עמד , gnamod, which means “to stand up.” Since, therefore, God had restrained Himself, He now assigns the cause of His moderation, because if Pharaoh had fallen in one trifling engagement, the glory of His victory would have been less illustrious. In fine, lest Pharaoh should flatter himself, or harden himself by vain confidence, God affirms that He does not want strength to destroy him immediately, but that He had delayed his ultimate punishment for another purpose, viz., that Pharaoh might slowly learn that he strove in vain against His incomparable power; and that thus this remarkable history should be celebrated in all ages. But although Paul follows the Greek interpreter, there is no reason why we should not embrace this latter sense; for we know that the Apostles were not so particular in quoting the words, but that they rather considered the substance. But, although we admit that by God’s long-suffering Pharaoh continued to hold out, until he became a clear and notorious proof of the madness and folly of all those who resist God, yet this also has reference to the eternal prescience of God; for therefore did God spare Pharaoh to stand for a time, because, before he was born, he had been predestinated for this purpose. Wherefore, also, Paul rightly concludes, that “it is not of him that willeth, nor of him that runneth.” ( Romans 9:16 .) For whether God raises up or upholds the reprobate, He wonderfully manifests His glory by their perverseness. Thus is their ignorance refuted, who, by this cavil, endeavor to overturn the eternal predestination of God; because it is not said, that He created Pharaoh with this intention, but that he suspended His judgment for a. time. For this intermediate and progressive course of proceeding arose from this source, that Pharaoh was the organ or instrument of God’s wrath. (109) העמדתיך . By the Greek interpreter we should generally understand the LXX. to be meant, but it has διετηρήθης , which is obviously a less close rendering than ἐξήγειρά σε , the version adopted by Paul. As the root עמד , means to stand up, it is perfectly regular that the Hiphil, or causal preterite, I have made thee to stand up , should be held equivalent to I have raised thee up , as in our A.V. S. M., I have preserved thee. — W. Calvin’s Latin is “excitavi te.” See Rev. J. Owen’s note on Calvin’s Commentary on Romans 9:17 . Cal. Soc. Transl., p. 360. return to ' Top of Page ' <a name="verse-17" class="com-number"

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16. 내가 이것을 위하여 너를 세웠다. העמדתי(하그네마드티)라는 단어는 다양하게 설명된다. 그것은 본래 "임명하다"를 의미한다. 그러므로 어떤 이들은 이것을 그의 탁월한 지위와 관련시켜, 마치 하나님이 그분의 영광을 더 잘 나타내기 위해 바로를 왕좌에 앉히신 것처럼 이해한다. 헬라어 역자는 ἐξήγειρά σε를 사용하여 의미를 확장했다. 즉 "내가 너를 일으켰다"로 번역하여, 바로가 하나님의 비밀 계획과 섭리에 의해 그분의 권능이 그 위에 발휘되도록 선택되었음을 나타낸다.

다른 이들은 이 문장이 앞에 나온 것에 달려 있다고 생각하여 "내가 너를 보존하였다" 또는 "생존하도록 선택하였다"로 해석한다. 히브리어 동사는 Hiphil 형태에서 능동형으로 "서게 하다"를 의미하는 עמד(그나모드)에서 파생되었다. 따라서 하나님께서 자제하셨으므로, 이제 그 절제의 이유를 제시하신다. 만약 바로가 단 한 번의 사소한 충돌에서 쓰러졌다면, 그분의 승리의 영광이 덜 빛났을 것이기 때문이다. 요컨대, 바로가 헛되이 자랑하거나 헛된 신뢰로 스스로를 완강하게 하지 않도록, 하나님께서는 그를 즉시 파멸시킬 힘이 없어서가 아니라, 다른 목적을 위해 그의 최후의 형벌을 미루셨다고 단언하신다. 즉 바로가 천천히 그것이 그분의 비교할 수 없는 권능에 대항하여 헛되이 다투었음을 배우도록, 그리고 이 주목할 만한 역사가 모든 시대에 기념되도록.

바울이 헬라어 역자를 따르지만, 우리가 이후의 의미를 받아들이지 않을 이유는 없다. 우리는 사도들이 말씀을 인용하는 데 있어서 내용보다 형식에 더 신경 쓰지 않았음을 안다. 그러나 비록 우리가 하나님의 오래 참으심으로 바로가 버텨서 하나님을 대적하는 모든 사람들의 광기와 어리석음의 명백하고 저명한 증거가 되었음을 인정하더라도, 이것은 또한 하나님의 영원한 예지와 관련된다. 그러므로 하나님이 바로를 잠시 세우신 것은, 그가 태어나기 전에 이 목적을 위해 예정되어 있었기 때문이다. 따라서 바울이 "그것은 의지하는 자에게도 달리는 자에게도 있지 아니하다"고 결론짓는 것은 옳다(로마서 9:16).

원주석

17절 카드 ↗

17. As yet exaltest thou thyself. The expression which Moses uses (110) denotes the pride of Pharaoh; because he too insolently exalted himself by trampling on the people. God therefore inquires, as if in astonishment, what this blinded fury meant, that the tyrant should hope that the injuries whereby he undeservedly afflicted God’s people, would be permitted with impunity? For he was already taught, by many miracles, that God had, as their protector, undertaken the cause of His people, so that He would be the avenger of all their unjust treatment. At the same time He ironically reproves the tyrant’s folly, in that he was not humbled by so many chastisements; as if He had said, that although, when intoxicated by prosperity, he might have raged against the wretched people with tyrannical and persevering arbitrariness, yet, after undergoing so many plagues, it was surely time to cease. (110) מסתולל . Part. Hithp. Raising up thyself like a rampart. C. found in S. M . that Kimchi had followed Aben-Ezra in interpreting the root סלל , to trample, a meaning not acknowledged by recent Lexicographers. — W return to ' Top of Page ' <a name="verse-18" class="com-number"

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17. 아직도 너는 나의 백성을 막느냐. 모세가 사용하는 표현은 바로의 교만을 나타낸다. 그가 백성을 짓밟음으로써 너무 오만하게 스스로를 높였기 때문이다. 그러므로 하나님께서 경탄하시면서 이 눈 먼 분노가 무엇을 의미하는지 물으신다. 폭군이 그의 백성을 부당하게 고통스럽게 하는 손해가 처벌받지 않을 것이라고 소망했을까? 그는 하나님께서 그들의 보호자로서 그의 백성의 원인을 맡으셨으므로 그들의 모든 부당한 대우의 복수자가 되실 것임을 이미 많은 기적으로 배웠다. 동시에 그분은 폭군의 어리석음을 반어적으로 꾸짖으신다. 그는 그토록 많은 징벌로도 굴복하지 않았기 때문이다. 마치 이렇게 말씀하시는 것처럼. 비록 번영으로 취하여 불쌍한 백성에게 폭군적이고 끈질기게 횡포를 부릴 수 있었다 해도, 그토록 많은 재앙을 당한 후에는 분명히 멈출 때가 되었다고.

원주석

18절 카드 ↗

18. Behold, tomorrow about this time. God now indicates the kind of punishment which He was prepared to inflict, viz., that He would smite with hail both man and beast, and a part of the crops. It sometimes, indeed, happens that the corn is destroyed by hail, and occasionally that great injury is thus inflicted even on men and beasts; nay, it is regarded as an unusual blessing if ten or fifteen years pass by without such a calamity. But God makes it apparent by certain signs in the judgment, which he has determined to execute, that the hail did not arise from natural causes, but that the atmosphere was manifestly armed by Him for the battle. First, the morrow is fixed; nor is this enough, the hour also is added. But what astronomer or philosopher could thus measure the moments for storms and tempests? Then again, its unusual violence, such as had never been seen before, is appointed. Fourthly, its extent, from the extreme boundaries of Egypt, from the one side to the other, as well as its expansion over its whole breadth. Scarcely once in twenty years will a storm so widely prevail, flying, as this did, like an arrow; but, restrained within narrow limits, it; will not thus diffuse itself far and wide. Lastly, the distinction is added between Goshen and the rest of Egypt. Hence it is plain, that this hail was not produced by an accidental impulse, but made to fall by God’s hand; in a word, that it was not the drops of moisture frozen in mid air, but a portent which transcended the bounds of nature. return to ' Top of Page ' <a name="verse-19" class="com-number"

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18. 보라, 내일 이 시간쯤에. 하나님께서는 이제 그분이 내리실 준비를 하신 형벌의 종류를 알려주신다. 즉 우박으로 사람과 짐승 모두를 치시고 농작물의 일부도 그리하실 것이다. 때로는 실제로 우박으로 곡물이 파괴되고, 가끔 사람과 짐승에게도 큰 피해를 주는 일이 발생한다. 이런 재앙 없이 10년 또는 15년이 지나면 특별한 축복으로 여겨진다. 그러나 하나님께서는 특정 표시들을 통해 결정하신 심판에서 우박이 자연적 원인에서 발생하지 않고, 공기가 그분에 의해 전투를 위해 명백히 무장되었음을 분명히 하신다.

첫째, 내일이 정해진다. 그것으로도 충분하지 않아 시간도 더해진다. 그러나 어떤 천문학자나 철학자가 폭풍과 폭풍우의 순간을 이렇게 잴 수 있겠는가? 그런 다음 그것의 특이한 폭력이 임명된다. 이전에 결코 본 적이 없던 것이. 넷째, 그것의 범위가 명시된다. 이집트의 가장 극단적인 경계에서, 한쪽에서 다른 쪽까지, 그리고 그 전체 너비에 걸쳐. 마지막으로 고센과 이집트의 나머지 사이의 구별이 더해진다. 따라서 이 우박이 우연한 충동으로 생산된 것이 아니라 하나님의 손에 의해 떨어지게 되었음이 분명하다.

원주석

19절 카드 ↗

19. Sealed therefore now. He does not give this counsel as if he would spare His professed enemy, but he insults his mad confidence, because hitherto in his supine security he had despised whatever punishments had been denounced against him. He indirectly hints, therefore, that now is the time for fear. Secondly, that when God contends, the event is not a doubtful one; because He not only openly challenges him to the combat, but assures him that He shall have no difficulty in putting him to the rout. Finally, he shows him, that He has no need of deceit, or of any stratagems to overtake His enemy, but that, although he grants him a way of escape, still He should be victorious. return to ' Top of Page ' <a name="verse-20" class="com-number"

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19. 그러므로 지금 사람을 보내어. 하나님께서는 그분의 공언된 적을 아끼려 하시기 때문에 이 조언을 주시는 것이 아니다. 오히려 이전에 선언된 것은 무엇이든 경멸했던 그의 과도한 자신감을 모욕하신다. 그러므로 간접적으로 암시하신다. 이제는 두려워할 때라고. 둘째, 하나님이 다투실 때 결과는 의심스럽지 않다. 그분은 그를 공개적으로 싸움으로 초대하실 뿐 아니라, 그를 패주시키는 데 어려움이 없을 것임을 그에게 확증하신다. 마지막으로, 그분은 속임수나 원수를 붙잡기 위한 어떤 계략도 필요하지 않으심을 보여주신다. 비록 도피 방법을 허용하더라도, 그분은 여전히 승리하실 것이다.

원주석

20절 카드 ↗

20. He that feared the word of the Lord. In these words Moses shows that there were some who were so far taught by experience as not altogether to despise what he had denounced; for hence arose their fear from the denunciation of the punishment, because they were persuaded that Moses was the servant of God, and a Prophet, as well as the herald of the Divine judgment. Although it likewise appears that they had not seriously repented so as to obey God, but were impelled to take these precautions by immediate and momentary terror. Thus, particular fear often makes the reprobate anxious either to deprecate or fly from the vengeance of God. Still Moses says, that their fear profited them, for they did not experience the same calamity as others, who were more insensible. In this way God bore witness, that in proportion as each one more obstinately despises His judgments, the more grievously and heavily is he afflicted; but that some unbelievers are in some degree spared from inconveniences, and more gently chastised, because they at least do not proudly exalt themselves to despise His power. Moreover, by this destruction the judgment of God more clearly shone forth, when among the Egyptians themselves, whosoever was most hardened received the sure reward of his contempt. Yet are we taught by this example, that it does not greatly profit unbelievers, though God may pardon them for a while when they are alarmed and humbled; because they ever remain under condemnation to eternal death. return to ' Top of Page ' <a name="verse-22" class="com-number"

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20. 주님의 말씀을 두려워하는 자. 이 말씀에서 모세는 경험으로 인해 그가 선언한 것을 전혀 무시하지 않을 정도로 가르침을 받은 사람들이 있었음을 보여준다. 그들의 선언에서 두려움이 생긴 것은, 모세가 하나님의 종이요 선지자로서 신성한 심판의 전령임을 확신했기 때문이다. 비록 그들이 하나님께 순종하기 위해 진정으로 회개하지 않았고, 이런 예방 조치를 취하도록 즉각적이고 순간적인 두려움에 의해 충동받았음에도 불구하고. 이처럼 특별한 두려움이 종종 버림받은 자들로 하여금 하나님의 복수를 달래거나 피하도록 걱정하게 만든다. 그럼에도 모세는 그들의 두려움이 그들에게 유익했다고 말한다. 다른 이들처럼 동일한 재앙을 경험하지 않았기 때문이다. 이런 식으로 하나님은 각자가 더 완고하게 그분의 심판을 경멸할수록 더 심하고 무겁게 고통받는다는 것을 증거하셨다. 그러나 일부 불신자들이 어느 정도 불편함을 면하고 더 부드럽게 징벌받는 것은, 적어도 그들이 하나님의 권능을 무시하기 위해 교만하게 스스로를 높이지 않기 때문이다.

원주석

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22. And the Lord said. The rod of Moses is again employed to bring on the storm, not so much for Pharaoh’s sake, as that Moses may be the more encouraged to the remaining contests, when he sees the proof of his vocation renewed. In the meanwhile, we may observe the trial of his faith, since before he had received the command to stretch forth his rod toward heaven, he had not hesitated to predict to Pharaoh the grievous and miraculous hall. But if any one thinks that this is an ὕστερον πρότερον , and that what was first in order of time is related last, I will not debate it; but this seems more probable to me, and also to be rightly gathered from the text, that when the day had elapsed, Moses was commanded to execute that of which the means was before unknown to him. Hence, also, both Moses himself learnt, and we also ought now to learn, that all the elements, although without sense, are still ready to render any kind of obedience to their Maker; since, at the stretching forth of the rod the air was troubled in an incredible manner, so that it hurled down an abundance of hail for the destruction of beasts and men. return to ' Top of Page ' <a name="verse-27" class="com-number"

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22. 주님께서 말씀하셨다. 모세의 지팡이가 폭풍을 불러오는 데 다시 사용된다. 모세를 위한 것이 아니라, 소명의 증거가 갱신될 때 남은 싸움에 더욱 용기를 갖도록 격려하기 위함이다. 그 사이에 그의 믿음의 시험을 관찰할 수 있다. 그는 자신의 지팡이를 하늘을 향해 뻗으라는 명령을 받기 전에, 바로에게 두렵고 기적적인 우박을 예언하기를 주저하지 않았다. 그러나 어떤 이들이 이것을 χcστερον πρcτερον으로 생각하여, 시간 순서상 첫 번째인 것이 나중에 이야기된다고 생각한다면, 나는 논쟁하지 않을 것이다. 그러나 이것이 나에게 더 가능성 있어 보이며 본문에서도 올바르게 추론된다. 날이 지나자 모세는 이전에 자신에게 알려지지 않았던 수단에 의해 그것을 집행하도록 명을 받았다. 이로써 모세 자신도 배웠고 우리도 배워야 한다. 모든 원소가 감각이 없음에도 불구하고 자신들의 창조자에게 어떤 종류의 순종이든 드릴 준비가 되어 있다는 것을.

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27. And Pharaoh sent and called. If this confession had proceeded from the heart, it would have betokened repentance; but Moses immediately perceived that fear in the heart of the wicked is not a principle which governs them in lasting duty; (111) and this was more manifest in the result. Although we must, at the same time, recollect, what I have already touched upon, that Pharaoh did not lie designedly; for when seized by terror, he caught at every means to appease God, but soon after relapsed into his former state of mind. For although with fox-like cunning the wicked pretend submission, when they see themselves caught, in order to escape from the snare, still they do not mean to mock God by their soft words; but rather under the pressure of necessity they are ready to do anything, and therefore offer propitiation’s and satisfactions; but when their fear has departed, because whatever they promised was forcibly extorted from them, they directly break out afresh. A very similar circumstance is related of Saul. He confesses to his own disgrace the innocence of David, and yet, as soon as he has escaped from the danger, and is freed from fear, he does not cease to persecute him cruelly. ( 1 Samuel 24:18 , and 1 Samuel 26:21 .) But if we admit that this was mere dissimulation, Pharaoh had greater cause for fear, because, being experimentally convinced that God was his adversary, he was impelled by his fear to make any conditions whatever. But, first of all, he acknowledges that he had “sinned this time,” not to excuse the former cases, but. because, in such gross contempt, the crime of obstinacy was still more detestable. And this more fully appears in the following words, wherein he acknowledges the justice of God, and confesses the wickedness of himself and his people. It is just as if he had said, that he is deservedly punished, because he had too long provoked God, who is a just judge. Now since, as far as his words go, Pharaoh professes true repentance, we may gather from them, that, sinners do not attribute to God the honor due to His justice, unless they condemn themselves; and this must be more carefully observed, because there are few who think that, while they are endeavoring to rebut the accusations of guiltiness, they are dishonoring God. Yet, whosoever does not judge himself, and who does not frankly confess his sins, is assuredly murmuring against the judgment of God. Pharaoh, at length, has recourse to deprecation, in which he desires to have Moses and Aaron as his intercessors; not, I admit, without deception, (because hypocrites are always double-hearted;) yet it is certain, that because he was terrified by his troubles, he sought for peace with God, lest his rebellion should draw down upon him new and greater punishments; but as soon as, having obtained his desire, he ceased to be afraid, the secret wickedness which lay, as it were, stifled under the abundance of his miseries, burst forth out of the sense of security. What immediately follows is variously explained by the translators; some understand it negatively, “that there be not,” or “if there be not — thunderings;” and even these disagree among themselves; for some suppose that Pharaoh congratulates himself, because the thunders have ceased; but it is plain from the context that they are grossly mistaken. If, then, a negation is intended, the passage must necessarily refer to the future; as if Pharaoh had said, that he should be very graciously dealt with, if God should please to allay the thunderings. (112) But the various reading is equally probable; “It is much, or a great thing, that there are, or have been thunderings;” as though he said, that he had been punished enough, or more than enough for his folly; or (as best pleases myself) that he is now subdued by terror, whilst he is alarmed by the continual rollings of the thunder and the beating of the hail; for he seems to desire to prove the truth of his conversion, because he is conquered by the terrible power of God. (111) “Et n’est maitresse que pour une minute;” and is only their mistress for a minute. — Fr . (112) ורב , literally, and much A. V. , It is enough. The LXX. and V. translators seem not to have found this expression in their copies of the Hebrew text. The Syriac amplifies it into And there is abundant room before him. S. M., Multum enim est ut fuerint tonitrua, etc.; and he adds, Onkelos sic vertit, Magnum coram me est tuorum, quod non sint super nos voces illae execrandae. — W. return to ' Top of Page ' <a name="verse-29" class="com-number"

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27. 바로가 사람을 보내어 모세와 아론을 불렀다. 만약 이 고백이 마음에서 우러나왔다면, 그것은 회개를 나타냈을 것이다. 그러나 모세는 곧 악인들의 마음속의 두려움이 지속적인 의무에서 그들을 지배하는 원리가 아님을 알아챘다. 이것은 결과에서 더욱 명백했다. 비록 동시에 내가 이미 언급한 것을 기억해야 한다. 바로가 의도적으로 거짓말하지 않았다는 것을. 두려움에 사로잡혀 그는 하나님을 달래기 위한 모든 수단을 잡았지만, 곧 이전 마음의 상태로 되돌아갔기 때문이다.

먼저 그는 "이번에는 내가 죄를 범하였도다"라고 고백한다. 이전 것들을 변명하기 위해서가 아니라, 그런 심각한 경멸에서 완고함의 죄가 더욱 혐오스럽기 때문이다. 이것은 하나님의 정의를 인정하고 자신과 자신의 백성의 사악함을 고백하는 뒤따르는 말씀에서 더욱 완전히 나타난다. 마치 이렇게 말하는 것과 같다. 그는 정당하게 처벌받는다. 왜냐하면 그는 의로운 심판자이신 하나님을 너무 오랫동안 자극했기 때문이다. 이제 그가 단어들이 미치는 한에서 참된 회개를 고백하므로, 죄인들이 자신들을 정죄하지 않는 한 하나님의 정의에 합당한 명예를 드리지 않는다는 것을 그로부터 배울 수 있다.

"단 한 번만"이라는 덧붙임은 더 나은 마음의 지속을 증언하기 위한 것이다. 마치 그가 지금까지 배역하였음을 인정하고 앞으로는 하나님께 진심으로 순종하겠다고 약속하는 것처럼. 여기서 우리는 버림받은 자들이 즉시 자신의 자연적 습관과 성향으로 돌아가지 않는 이유를 알 수 있다. 진정한 회심의 권능과 성격을 모르기 때문이다. 올바름의 정신이 없어 왜곡되고 굽은 마음을 가지고 있기 때문이다.

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29절 카드 ↗

29. And Moses said. In this answer Moses indirectly hints, that he leaves the presence of Pharaoh, in order duly and purely to supplicate God; since by his unbelief he would in a manner pollute the sacrifices. For, as he had already shown, that legitimate worship could not be offered by the people except away from Egypt, so now he seeks to be alone for prayer; and thus, by this change of place, he indicates that the place, in which Pharaoh dwells, is unholy. We have already said, that Moses promises nothing out of mere rash impulse, but that, taught either by the inspiration of the Spirit, or by sure revelation, he pronounces, with the authority of a prophet, what God is about to do. Moreover, it is not without reason that Moses exhorts Pharaoh to learn from the remission of the punishment, that the God of Israel is the Lord of Egypt also; for the word earth seems here to be limited to Egypt; although I do not deny that it may be properly understood of the whole world; but, whichever you may prefer, Moses rightly concludes, that the glory and dominion of God is perfectly manifested, not only when he appears as an avenger in the infliction of punishment, but that He also shows it in an opposite way, when all the elements are subservient to His mercy. Besides, His power is still more clearly shown forth, when He himself heals the wounds which He has inflicted; and, therefore, in Isaiah 41:23 , and Isaiah 45:7 , in order to prove His divinity, He joins the two together, viz., that it is His prerogative and attribute both to “do good, or to do evil.” return to ' Top of Page ' <a name="verse-30" class="com-number"

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29. 모세가 그에게 이르되. 이 대답에서 모세는 하나님께 적절하고 순수하게 간구하기 위해 바로의 면전을 떠남을 암묵적으로 암시한다. 그의 불신앙이 말하자면 제사를 오염시킬 것이기 때문이다. 이미 백성이 이집트 밖에서만 합법적인 예배를 드릴 수 있음을 보여준 것처럼, 이제 기도를 위해 장소를 바꿈으로써, 바로가 사는 장소가 거룩하지 않다는 것을 나타낸다. 모세는 경솔한 충동에서가 아니라, 성령의 영감이나 확실한 계시에 의해 가르침을 받아 선지자의 권위로 하나님이 하실 것을 선언한다고 우리는 말했다.

또한 모세가 바로에게 형벌의 면제에서 이스라엘의 하나님이 이집트의 주도 되심을 배우라고 권면하는 것은 이유 없는 일이 아니다. 땅이라는 단어는 여기서 이집트에 한정된 것처럼 보인다. 비록 온 세상으로 이해하는 것도 허용하지 않는 것은 아니지만. 어떤 것을 더 선호하든, 모세는 하나님의 영광과 지배가 완전히 나타나는 것은, 그분이 형벌을 내리심으로써 복수자로 나타나실 때만이 아니라, 모든 원소가 그분의 자비에 복종할 때도 그것을 반대 방식으로 보여주신다고 옳게 결론짓는다. 더 나아가 그분이 내리신 상처를 스스로 치유하실 때 그분의 권능은 더욱 분명하게 드러난다.

원주석

30절 카드 ↗

30. But as for thee and thy servants, I know. Such freedom of reproof plainly proves with what magnanimity the holy Prophet was endued, who, without taking any account of the wrath of the imperious and cruel tyrant, does not hesitate to condemn the impiety of himself and his whole court. Nor can it indeed be questioned, that God miraculously restrained so many wild beasts to keep their hands off Moses; for it cannot be attributed either to their moderation or humanity, that men, otherwise worse than bloody-minded, did not kill him a hundred times over, when he so bitterly provoked them. But, from his firmness, it also appears how much he had profited by his novitiate; (113) because he, who had before fled far for refuge in fear of their darts, now has no alarm in the hottest conflict. But he justly affirms that the Egyptians do not “fear the Lord;” because alarm and terror do not always lead the mind to reverence and due obedience. For Moses speaks of true fear, which altogether attaches us to God, wherefore it is called “wisdom,” and “the beginning of wisdom” ( Proverbs 1:7 , and Psalms 111:10 .) But hypocrites, although they fear the name of God, are very far from willingly desiring to serve Him. Wherefore, lest we be deceived by empty imaginations, let us learn honestly to sift all our feelings, and diligently to examine into all those winding (114) recesses, wherewith human hearts are filled and incredibly entangled. A question arises, why Moses undertook the part of an intercessor, when he sees no repentance? my reply is, that he was not thus ready to spare, as if he had been persuaded; but that he gave a short intermission, until the king’s impiety should again betray itself, and thus God should fulfill what he had predicted respecting all the plagues. It is, then, absurd to gather, as some do, from this passage, that ministers of the word and pastors should be satisfied with a mere verbal confession; for Moses did not so much intend to pardon as to open a way for the remaining judgments of God. (113) Tyrocinio. — Lat . Apprentissage. — Fr . (114) Arrieres boutiques. — Fr . return to ' Top of Page ' <a name="verse-31" class="com-number"

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30. 그러나 너와 네 신하들이 아직 주 하나님을 두려워하지 않을 줄을 내가 안다. 이런 자유로운 책망은 거룩한 선지자가 어떤 굳센 용기를 부여받았는지를 명백하게 증명한다. 그는 오만하고 잔인한 폭군의 분노를 전혀 아랑곳하지 않고, 그와 그의 온 궁정의 불경을 주저 없이 정죄한다. 확실히 하나님께서 그토록 많은 사나운 짐승들을 기적적으로 억제하셔서 그들이 모세에게 손을 대지 못하게 하셨다고 의심할 수 없다. 그가 그들을 그토록 쓰라리게 자극했을 때도 그들이 백 번이나 그를 죽이지 않았다는 것은 그들의 절제나 인도주의에 돌릴 수 없다.

그러나 그의 굳건함에서 또한 그가 자신의 신입 기간에서 얼마나 유익을 얻었는지도 나타난다. 예전에 두려움으로 그들의 공격을 피해 멀리 도망갔던 그가, 이제 가장 뜨거운 충돌에서도 전혀 놀라지 않는다. 그러나 그는 이집트인들이 "주님을 두려워하지 않는다"고 단언한다. 두려움과 공포가 항상 마음을 경외하고 합당한 순종으로 이끄는 것은 아니기 때문이다. 모세는 진정한 두려움에 대해 이야기한다. 그것은 우리를 전적으로 하나님께 붙들어 두는 것이다. 그러므로 그것은 "지혜"요 "지혜의 시작"이라 불린다(잠언 1:7, 시편 111:10). 우리가 빈 상상에 속지 않도록, 우리의 모든 감정을 솔직하게 살피고 인간의 마음이 가득하고 믿을 수 없이 얽혀 있는 모든 구불구불한 깊은 곳을 부지런히 조사하는 법을 배우자.

원주석

31절 카드 ↗

31. And the flax and the barley. He relates the calamity which the hail inflicted; and shows that a part of the fruits of the earth was destroyed, viz., that which had already grown into stalk; but that the seeds which grow more slowly were spared. For God desired to give a remnant of hope, which might invite the king and his people to repentance, if only their wickedness were curable. return to ' Top of Page ' <a name="verse-34" class="com-number"

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31. 보리와 삼은. 그는 우박이 일으킨 재앙을 이야기한다. 이미 줄기로 자란 지구 과실의 일부는 파괴되었지만, 더 느리게 자라는 씨앗들은 살아남았다. 하나님께서는 왕과 그의 백성에게 회개로의 초대를 할 수 있는 소망의 나머지를 주기를 원하셨다. 그들의 사악함이 치유 가능하다면.

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34절 카드 ↗

34. And when Pharaoh saw. Again, as usual, Pharaoh gathers audacity from the mitigation of his punishment, as security arms the reprobate against God; for as soon as the scourges of God rest for awhile, they cherish the presumption that they will be unpunished, and construe the short truce into an abiding peace. Pharaoh, then, hardens anew his heart, which he seemed to have somewhat changed, as soon as he is delivered from this infliction; as though he had not been warned that others remained behind, nay, that the hand of God was already stretched out against him. Therefore, at the end of the chapter, Moses amplifies the crime when he adds, that this had been foretold (115) “by the hand of Moses.” We have sometimes seen already that the wicked king was hardened, as God had said to Moses; now, more! is expressed, viz., that Moses had been the proclaimer of his indomitable and desperate obstinacy. (115) Exodus 9:35 , A.V . , marg. ref. return to ' Top of Page ' Exodus Exo 8 Exodus Exo Exodus Exo 10 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Exodus 9". 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34. 바로가 보니. 다시 한 번, 늘 그러하듯, 바로는 형벌의 완화로부터 대담함을 얻는다. 안전함이 하나님에 대한 버림받은 자들을 무장시키기 때문이다. 하나님의 채찍이 잠시 쉬는 즉시, 그들은 처벌받지 않을 것이라는 추측을 품는다. 짧은 휴전을 지속적인 평화로 해석한다. 그러므로 바로는 자신의 마음을 다시 굳게 한다. 이번에 내려진 것에 대해 경고받았는데도 불구하고. 아니, 하나님의 손이 이미 그를 향해 뻗어 있음에도 불구하고. 그러므로 장의 끝에서 모세는 이것이 "모세의 손으로" 예언되었다고 더함으로써 죄를 무겁게 한다. 우리는 이미 사악한 왕이 완강하게 되었음을 보았다. 하나님이 모세에게 말씀하신 것처럼. 이제 더 많은 것이 표현된다. 즉 모세가 그의 길들여지지 않고 절망적인 완고함의 선포자였다는 것이다.

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