언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 창세기 › 17장

주석[칼빈] — 창세기 17장 · 할례 언약

요약
칼빈 주석 · 섹션 18개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 16장18장 →

1절 카드 ↗

1. And when Abram was ninety years old and nine Moses passes over thirteen years of Abram’s life, not because nothing worthy of remembrance had in the meantime occurred; but because the Spirit of God, according to his own will, selects those things which are most necessary to be known. He purposely points out the length of time which had elapsed from the birth of Ishmael to the period when Isaac was promised, for the purpose of teaching us that he long remained satisfied with that son who should, at length, be rejected, and that he was as one deluded by a fallacious appearance. Meanwhile, we see in what a circuitous course the Lord led him. It was even possible that he brought this delay upon himself by his own fault, in having precipitately entered into second nuptials; yet as Moses declares no such thing, I leave it undetermined. Let it suffice to accept what is certain; namely, that Abram being contented with his only son, ceased to desire any other seed. The want of offspring had previously excited him to constant prayers and sighings; for the promise of God was so fixed in his mind, that he was ardently carried forward to seek its fulfillment. And now, falsely supposing that he had obtained his wish, he is led away by the presence of his son according to the flesh, from the expectation of a spiritual seed. Again the wonderful goodness of God shows itself, in that Abram himself is raised, beyond his own expectation and desire, to a new hope, and he suddenly hears, that what it never came into his mind to ask, is granted unto him. If he had been daily offering up importunate prayers for this blessing, we should not so plainly have seen that it was conferred upon him by the free gift of God, as when it is given to him without his either thinking of it or desiring it. Before however we speak of Isaac, it will repay our labor, to notice the order and connection of the words. First, Moses says that the Lord appeared unto him, in order that we may know that the oracle was not pronounced by secret revelation, but that a vision at the same time was added to it. Besides the vision was not speechless, but had the word annexed, from which word the faith of Abram might receive profit. Now that word summarily contains this declaration, that God enters into covenant with Abram: it then unfolds the nature of the covenant itself, and finally puts to it the seal, with the accompanying attestations. I am the Almighty God (400) The Hebrew noun El , which is derived from power, is here put for God. The same remark applies to the accompanying word שדי ( shaddai ,) as if God would declare, that he had sufficient power for Abram’s protection: because our faith can only stand firmly, while we are certainly persuaded that the defense of God is alone sufficient for use and can sincerely despise everything in the world which is opposed to our salvation. God, therefore, does not boast of that power which lies concealed within himself; but of that which he manifests towards his children; and he does so, in order that Abram might hence derive materials for confidence. Thus, in these words, a promise is included. Walk before me The force of this expression we have elsewhere explained. In making the covenant, God stipulates for obedience, on the part of his servant. Yet He does not in vain prefix the declaration that he is ‘the Almighty God,’ and is furnished with power to help his own people: because it was necessary that Abram should be recalled from all other means of help, (401) that he might entirely devote himself to God alone. For no one will ever retake himself to God, but he who keeps created things in their proper place, and looks up to God alone. Where, indeed, the power of God has been once acknowledged, it ought so to transport us with admiration, and our minds ought so to be filled with reverence for him, that nothing should hinder us from worshipping him. Moreover, because the eyes of God look for faith and truth in the heart, Abram is commanded to aim at integrity. For the Hebrews call him a man of perfections , who is not of a deceitful or double mind, but sincerely cultivates rectitude. In short, the integrity here mentioned is opposed, to hypocrisy. And surely, when we have to deal with God, no place for dissimulation remains. Now, from these words, we learn for what end God gathers together for himself a church; namely, that they whom he has called, may be holy. The foundation, indeed, of the divine calling, is a gratuitous promise; but it follows immediately after, that they whom he has chosen as a peculiar people to himself, should devote themselves to the righteousness of God. (402) For on this condition, he adopts children as his own, that he may, in return, obtain the place and the honor of a Father. And as he himself cannot lie, so he rightly demands mutual fidelity from his own children. Wherefore, let us know, that God manifests himself to the faithful, in order that they may live as in his sight; and may make him the arbiter not only of their works, but of their thoughts. Whence also we infer, that there is no other method of living piously and justly than that of depending upon God. (400) אל שדי , ( El Shaddai ,) a title of Jehovah, apparently of plural form, Gesenius calls it the plural of majesty. It seems chiefly intended to convey the notion of Omnipotence. Some render the words, ‘God all sufficient; ‘but the original root of שדי conveys the notion, rather of overwhelming, than of sustaining power. The word is therefore better rendered, as in our version, Almighty. It corresponds with the Greek παντοκράτωρ , and with the Latin Omnipotens . — Ed (401) “ Ab aliis omnibus .” “ De tous autres moyens .” “From all other means.” — French Tr (402) “ Yield yourselves unto God, as those that are alive from the dead and your members as instruments of righteousness unto God.” Romans 6:13 . — Ed return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-1

Source

1. **아브람이 구십구 세였을 때.** 모세는 아브람의 생애에서 십삼 년을 건너뛰는데, 그 기간에 기억할 만한 일이 없었기 때문이 아니라, 하나님의 성령께서 자신의 뜻에 따라 가장 알아야 할 것들을 선택하시기 때문이다. 그는 이스마엘 탄생부터 이삭이 약속된 시점까지 경과한 시간의 길이를 의도적으로 지적한다. 이는 그가 오랫동안 결국 거부될 그 아들로 만족하며, 거짓된 외양에 속은 것처럼 있었음을 가르치기 위해서이다.

그러는 동안 주님께서 그를 얼마나 굴곡진 길로 인도하셨는지를 본다. 두 번째 결혼에 성급하게 뛰어든 자신의 잘못으로 이 지연을 자초했을 수도 있지만, 모세가 그런 것을 선언하지 않으므로 나는 결정하지 않고 두겠다. 확실한 것을 받아들이는 것으로 충분하다. 곧 아브람이 하나뿐인 아들에 만족하여 다른 씨앗을 더 이상 원하지 않게 되었다는 것이다. 전에는 자녀가 없는 것이 그를 지속적인 기도와 탄식으로 이끌었다. 하나님의 약속이 그의 마음에 그만큼 굳게 박혀 있어서, 그 성취를 간절히 구하도록 그를 열정적으로 이끌었기 때문이다. 이제 자신의 소원을 이루었다고 잘못 생각하며, 육신에 따른 아들의 현존에 이끌려 영적 씨앗에 대한 기대에서 멀어져 있다.

하나님의 경이로운 선하심이 다시 나타난다. 아브람 자신이 자신의 기대와 바람을 넘어서 새 소망으로 들어올려지며, 자신이 구하리라고 생각도 못한 것이 그에게 허락되었음을 갑자기 듣는다. 날마다 이 복을 위해 집요한 기도를 드리고 있었다면, 그것이 하나님의 자유로운 선물로 주어졌음이 이렇게 분명히 나타나지 않았을 것이다. 생각도 하지 않고 원하지도 않았는데 주어질 때에 비해서.

그러나 이삭에 대해 말하기 전에, 말씀들의 순서와 연결을 주목하는 것이 우리의 수고에 보답이 될 것이다. 먼저 모세는 주님께서 그에게 나타나셨다고 말한다. 이는 신탁이 비밀스러운 계시로만 선포된 것이 아니라, 동시에 환상이 더해졌음을 알기 위해서이다. 더 나아가 그 환상은 말이 없는 것이 아니라, 아브람의 믿음이 유익을 받을 수 있는 말씀이 부가되었다. 이제 그 말씀은 요약하여 이런 선언을 담고 있다. 하나님께서 아브람과 언약을 맺으신다는 것이다. 그런 다음 언약 자체의 성격을 펼치고, 마침내 동반되는 증거들과 함께 도장을 찍으신다.

**나는 전능한 하나님이다.** 히브리어 명사 엘(El)은 능력에서 파생된 것으로 하나님을 가리킨다. 동반되는 단어 샤다이(שדי)에도 같은 말이 적용된다. 마치 하나님께서 아브람을 보호하기에 충분한 능력을 가지고 있음을 선언하시려는 것처럼이다. 우리의 믿음이 굳건히 설 수 있는 것은 오직 하나님의 방어만으로 충분하다는 것을 확실히 설득받고, 구원에 반하는 세상의 모든 것을 진심으로 경멸할 때뿐이기 때문이다. 그러므로 하나님께서는 자신 안에 감추어진 능력을 자랑하시는 것이 아니라, 자녀들을 향해 나타내시는 능력을 자랑하신다. 이는 아브람이 거기서 확신의 재료를 이끌어내도록 하기 위해서이다. 이렇게 이 말씀들에 약속이 포함되어 있다.

**내 앞에서 행하라.** 이 표현의 힘은 다른 곳에서 설명한 바 있다. 언약을 맺으심에 있어서 하나님께서 자신의 종의 편에서 순종을 요구하신다. 그러나 그분이 자신이 "전능하신 하나님"이시며 자신의 백성을 도울 능력을 갖추고 있다는 선언을 앞에 두신 것은 헛되지 않다. 아브람이 다른 모든 도움의 수단에서 돌아서서 하나님만을 전적으로 의지해야 했기 때문이다. 하나님의 능력이 한번 인정되면, 그것이 우리를 경탄으로 압도하고 우리의 마음이 그분에 대한 경외심으로 가득 차서 아무것도 우리가 그분을 경배하는 것을 방해하지 않아야 한다.

더 나아가, 하나님의 눈이 마음 안의 믿음과 진실을 찾으시므로, 아브람은 온전함을 목표로 하도록 명받는다. 히브리인들은 속임수나 이중적 마음이 없이 진심으로 올바름을 지키는 자를 **온전함의 사람**이라 부른다. 요컨대 여기서 언급되는 온전함은 위선과 반대이다. 확실히 하나님을 상대할 때는 위장할 자리가 없다. 이제 이 말씀들에서 우리는 하나님께서 자신에게 교회를 모으시는 목적을 배운다. 곧 그분이 부르신 자들이 거룩하게 되도록 하기 위해서이다. 참으로 신적 부르심의 기초는 무상의 약속이다. 그러나 그분이 자신에게 특별한 백성으로 선택하신 자들이 하나님의 의를 위해 자신을 헌신해야 한다는 것이 즉시 따라온다.

원주석

2절 카드 ↗

2. And I will make my covenant He now begins more fully and abundantly to explain what he had before alluded to briefly. We have said that the covenant of God with Abram had two parts. The first was a declaration of gratuitous love; to which was annexed the promise of a happy life. But the other was an exhortation to the sincere endeavor to cultivate uprightness, since God had given, in a single word only, a slight taste of his grace; and then immediately had descended to the design of miscalling; namely, that Abram should be upright. He now subjoins a more ample declaration of his grace, in order that Abram may endeavor more willingly to form his mind and his life, both to reverence towards God, and to the cultivation of uprightness; as if God had said ‘See how kindly I indulge thee: for I do not require integrity from thee simply on account of my authority, which I might justly do; but whereas I owe thee nothing, I condescend graciously to engage in a mutual covenant.’ He does not, however, speak of this as of a new thing: but he recalls the memory of the covenant which he had before made, and now fully confirms and establishes its certainty. For God is not wont to utter new oracles, which may destroy the credit, or obscure the light, or weaken the efficacy of those which preceded; but he continues, as in one perpetual tenor, those promises which he has once given. Wherefore, by these words, he intends nothing else than that the covenant, of which Abram had heard before should be established and ratified: but he expressly introduces that principal point, concerning the multiplication of seed, which he afterwards frequently repeats. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-2

Source

2. **내가 내 언약을 맺으리니.** 이제 그분은 전에 간략하게 언급한 것을 더 충분하고 풍성하게 설명하기 시작하신다. 우리는 아브람과 하나님의 언약이 두 부분을 가진다고 말했다. 첫째는 무상의 사랑의 선언이며, 거기에 행복한 삶의 약속이 부가되었다. 그러나 다른 것은 온전한 올바름을 진심으로 추구하라는 권고이다. 하나님께서 한 마디로만 그분의 은혜를 맛보게 하셨다가, 즉시 그분의 부르심의 의도로 내려오셨다. 곧 아브람이 온전해야 한다는 것이다. 이제 그분은 더 풍성한 은혜의 선언을 더하신다. 이는 아브람이 더 기꺼이 자신의 마음과 삶을 하나님에 대한 경외심과 올바름의 추구로 형성하도록 하기 위해서이다. 마치 하나님께서 이렇게 말씀하시는 것처럼: "내가 얼마나 친절하게 네게 허락하는지를 보라. 나는 단순히 내 권위에 근거하여 너에게 온전함을 요구하지 않는다. 내가 그렇게 할 권리가 있지만. 그러나 내가 네게 아무 빚진 것이 없음에도 은혜롭게 상호 언약에 참여하려 한다."

그는 이것을 새로운 것으로 말씀하시지 않는다. 오히려 이전에 맺으신 언약의 기억을 상기시키시고 이제 그 확실성을 충분히 확인하시고 굳게 하신다. 하나님은 앞선 것들의 신뢰를 파괴하거나 그 빛을 가리거나 그 효력을 약화시킬 새 신탁을 발하시지 않으신다. 오히려 한 번 주신 약속들을 하나의 영원한 노선으로 계속하신다. 그러므로 이 말씀들로 그분은 아브람이 이전에 들은 언약이 확립되고 비준되어야 한다는 것 외에 아무것도 의도하지 않으신다.

원주석

3절 카드 ↗

3. And Abram fell on his face We know that this was the ancient rite of adoration. Moreover, Abram testifies, first, that he acknowledges God, in whose presence all flesh ought to keep silence, and to be humbled; and, secondly that he reverently receives and cordially embraces whatever God is about to speak. If, however, this was intended as a confession of faith, we must observe, that the faith which relies upon the grace of God cannot be disjoined from a pure conscience. God, in offering his grace to Abram, requires of him a sincere disposition to live justly and homily. Abram, in prostrating himself, declares that he obediently receives both. (403) Let us therefore remember, that in one and the same bond of faith, the gratuitous adoption in which our salvation is placed, is to be combined with newness of life. And although Abram utters not a word, he declares more fully by his silence, than if he had spoken with a loud and sounding voice, that he yields obedience to the word of God. (403) That is, both the promise of grace, and the command to yield obedience. — Ed . return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-3

Source

3. **아브람이 엎드렸다.** 이것이 경배의 고대 의식이었음을 우리는 안다. 더 나아가 아브람은 첫째로, 모든 육신이 침묵하고 낮아져야 하는 하나님을 자신이 인정함을 증언한다. 둘째로, 하나님께서 말씀하시려는 것을 무엇이든 공경하며 받고 진심으로 포용한다는 것을 증언한다. 그러나 이것이 믿음의 고백이라면, 하나님의 은혜에 의지하는 믿음이 순수한 양심과 분리될 수 없음을 관찰해야 한다.

하나님께서 아브람에게 은혜를 제공하시면서, 그에게 의롭고 경건하게 살려는 진실한 마음을 요구하신다. 아브람은 엎드림으로써 그 두 가지를 모두 순종하며 받는다고 선언한다. 따라서 하나의 동일한 믿음의 유대 안에서 우리의 구원이 놓여 있는 무상의 입양이 생명의 새로움과 결합되어야 함을 기억하자. 그리고 아브람이 한 마디도 말하지 않지만, 침묵으로 크고 울리는 소리로 말했더라면보다 더 충분하게, 하나님의 말씀에 순종을 나타낸다고 선언한다.

원주석

4절 카드 ↗

4. As for me, behold, my covenant is with thee (404) They who translate the passage, ‘Behold, I make a covenant with thee,’ or, ‘Behold, I and my covenant with thee;’ do not seem to me faithfully to represent the meaning of Moses. For, first, God declares that he is the speaker, in order that absolute authority may appear in his words. For since our faith can rest on no other foundation than his eternal veracity, it becomes, above all things, necessary for us to be informed that what is proposed to us, has proceeded from his sacred mouth. Therefore, the pronoun I, is to be read separately as a preface to the rest; in order that Abram might have a composed mind, and might engage, without hesitation, in the proposed covenant. Whence a useful doctrine is deduced, that faith necessarily has reference to God: because, although all angels and men should speak to us, never would their authority appear sufficiently great to confirm our minds. And it cannot but be, that we should at times waver, until that voice sounds from heaven, ‘I am.’ Whence also it appears what kind of religion is that of the Papacy: where, instead of the word of God, the fictions of men are alone the subject of boast. And they are justly exposed to continual fluctuation, who, depending upon the word of men, act unjustly towards God, by ascribing to them more than is right. But let us have no other foundation of our faith than this word ‘I’, not as spoken indifferently by any mouth whatever, but by the mouth of God alone. If, however, myriads of men set themselves in opposition, and proudly exclaim, ‘We, we,’ let this single word of God suffice to dissipate the empty sound of multitudes. And thou shalt be a father of many nations (405) It is asked what is this multitude of nations? It obviously appears, that different nations had their origin from the holy Patriarch: for Ishmael grew to a great people: the Idumeans, from another branch were spread far and wide; large families also sprung from other sons, whom he had by Keturah. But Moses looked still further, because, indeed, the Gentiles were to be, by faith, inserted into the stock of Abram, although not descended from him according to the flesh: of which fact Paul is to us a faithful interpreter and witness. For he does not gather together the Arabians, Idumeans, and others, for the purpose of making Abram the father of many nations; but he so extends the name of father, as to make it applicable to the whole world, in order that the Gentiles, in other respects strangers, and separated from each other, might, from all sides combine in one family of Abram. I grant, indeed, that, for a time, the twelve tribes were as so many nations; but only in order to form a prelude to that immense multitude, which, at length, is collected together as the one family of Abram. And that Moses speaks of those sons, who, being regenerate by faith, acquire the name, and pass over into the stock of Abram, is sufficiently proved by this one consideration. For the carnal race of Abram could not be divided into different nations, without causing those who had departed from the unity, to be immediately accounted strangers. Thus the Church rejected the Ishmaelites, the Idumeans, and others, and regarded them as foreigners. Abram therefore was not called the father of many nations, because his seed was to be divided into many nations; but rather, because many nations were to be gathered together unto him. A change also of his name is added as a token. For he begins to be called Abraham, in order that the name itself may teach him, that he should not be the father of one family only; but that a progeny should rise up to him from an immense multitude, beyond the common course of nature. For this reason, the Lord so often renews this promise; because the very repetition of it shows that no common blessing was promised. (404) “ Ego, ecce pactum meum tecum .” “I, behold, my covenant is with thee.” (405) “ Multitudinis gentium .” “Of a multitude of nations.” return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-4

Source

4. **나에 관하여는, 보라, 나의 언약이 너와 있느니라.** "보라, 내가 너와 언약을 맺나니" 또는 "보라, 나와 나의 언약이 너와 있느니라"로 번역하는 사람들은 모세의 의미를 신실하게 전하지 않는 것 같다. 첫째로 하나님께서 자신이 말씀하는 분임을 선언하시는 것은, 그분의 말씀에 절대적 권위가 나타나도록 하기 위해서이다. 우리의 믿음이 그분의 영원한 진실 외에 다른 기초 위에 설 수 없으므로, 무엇보다도 우리에게 제안되는 것이 그분의 거룩한 입에서 나온다는 것을 알아야 한다.

그러므로 대명사 "나"는 나머지의 서두로서 분리되어 읽어야 한다. 그리하여 아브람이 평정된 마음을 갖고 제안된 언약에 주저 없이 참여할 수 있도록. 이로부터 유익한 교리가 이끌어진다. 믿음은 반드시 하나님께 관계된다는 것이다. 비록 모든 천사와 사람들이 우리에게 말할지라도, 그들의 권위는 우리의 마음을 확인하기에 결코 충분히 크게 보이지 않을 것이기 때문이다. "나는 있느니라"는 소리가 하늘에서 울릴 때까지 때로 흔들리지 않을 수 없다.

**너는 많은 민족의 아버지가 될 것이다.** 이 많은 민족의 무리가 무엇인가 묻는다. 거룩한 족장에서 다른 민족들이 기원했음은 분명히 나타난다. 이스마엘은 큰 민족으로 자랐다. 에도인들은 다른 지파에서 넓게 퍼졌다. 또한 크투라로 얻은 다른 아들들에서도 큰 가족들이 생겼다. 그러나 모세는 더 나아가 보았다. 이방인들이 믿음으로 아브람의 뿌리에 접붙여져야 했기 때문이다. 비록 육신에 따라 그에게서 내려오지 않았더라도. 이에 대해 바울이 우리에게 신실한 해석자이자 증인이다. 그는 아라비아인들, 에도인들 및 다른 사람들을 모아 아브람을 많은 민족의 아버지로 만들지 않는다. 오히려 그는 아버지의 이름을 온 세상에 적용되도록 확장한다. 다른 면에서 낯선 사람이며 서로 분리된 이방인들이 사방에서 아브람의 한 가족으로 결합하도록.

원주석

7절 카드 ↗

7. And thy seed after thee There is no doubt that the Lord distinguishes the race of Abraham from the rest of the world. We must now see what people he intends. Now they are deceived who think that his elect alone are here pointed out; and that all the faithful are indiscriminately comprehended, from whatever people, according to the flesh, they are descended. For, on the contrary, the Scripture declares that the race of Abraham, by lineal descent, had been peculiarly accepted by God. And it is the evident doctrine of Paul concerning the natural descendants of Abraham, that they are holy branches which have proceeded from a holy root, ( Romans 11:16 .) And lest any one should restrict this assertion to the shadows of the law, or should evade it by allegory, he elsewhere expressly declares, that Christ came to be a minister of the circumcision, ( Romans 15:8 .) Wherefore, nothing is more certain, than that God made his covenant with those sons of Abraham who were naturally to be born of him. If any one object, that this opinion by no means agrees with the former, in which we said that they are reckoned the children of Abraham, who being by faith ingrafted into his body, form one family; the difference is easily reconciled, by laying down certain distinct degrees of adoption, which may be collected from various passages of Scripture. In the beginning, antecedently to this covenant, the condition of the whole world was one and the same. But as soon as it was said, ‘I will be a God to thee and to thy seed after thee,’ the Church was separated from other nations; just as in the creation of the world, the light emerged out of the darkness. Then the people of Israel was received, as the flock of God, into their own fold: the other nations wandered, like wild beasts, through mountains, woods, and deserts. Since this dignity, in which the sons of Abraham excelled other nations, depended on the word of God alone, the gratuitous adoption of God belongs to them all in common. For if Paul deprives the Gentiles of God and of eternal life, on the ground of their being aliens from the covenant, ( Ephesians 4:18 ,) it follows that all Israelites were of the household of the Church, and sons of God, and heirs of eternal life. And although it was by the grace of God, and not by nature, that they excelled the Gentiles; and although the inheritance at the kingdom of God came to them by promise, and not by carnal descent; yet they are sometimes said to differ by nature from the rest of the world. In the Epistle to the Galatians, ( Galatians 2:15 ), and elsewhere, Paul calls them saints ‘by nature,’ because God was willing that his grace should descend, (406) by a continual succession, to the whole seed. In this sense, they who were unbelievers among the Jews, are yet called the children of the celestial kingdom by Christ. ( Matthew 8:12 .) Nor does what St Paul says contradict this; namely, that not all who are from Abraham are to be esteemed legitimate children; because they are not the children of the promise, but only of the flesh. ( Romans 9:8 .) For there, the promise is not taken generally for that outward word, by which God conferred his favor as well upon the reprobate as upon the elect; but must be restricted to that efficacious calling, which he inwardly seals by his Spirit. And that this is the case, is proved without difficulty; for the promise by which the Lord had adopted them all as children, was common to all: and in that promise, it cannot be denied, that eternal salvation was offered to all. What, therefore, can be the meaning of Paul, when he denies that certain persons have any right to be reckoned among children, except that he is no longer reasoning about the externally offered grace, but about that of which only the elect effectually partake? Here, then, a twofold class of sons presents itself to us, in the Church; for since the whole body of the people is gathered together into the fold of God, by one and the same voice, all without exception, are in this respects accounted children; the name of the Church is applicable in common to them all: but in the innermost sanctuary of God, none others are reckoned the sons of God, than they in whom the promise is ratified by faith. And although this difference flows from the fountain of gratuitous election, whence also faith itself springs; yet, since the counsel of God is in itself hidden from us, we therefore distinguish the true from the spurious children, by the respective marks of faith and of unbelief. This method and dispensation continued even to the promulgation of the gospel; but then the middle wall was broken down, ( Ephesians 2:14 ,) and God made the Gentiles equal to the natural descendants of Abraham. That was the renovation of the world, by which they, who had before been strangers, began to be called sons. Yet whenever a comparison is made between Jews and Gentiles, the inheritance of life is assigned to the former, as lawfully belonging to them; but to the latter, it is said to be adventitious. Meanwhile, the oracle was fulfilled in which God promises that Abraham should be the father of many nations. For whereas previously, the natural sons of Abraham were succeeded by their descendants in continual succession, and the benediction, which began with him, flowed down to his children; the coming of Christ, by inverting the original order, introduced into his family those who before were separated from his seed: at length the Jews were cast out, (except that a hidden seed of the election remained among them,) in order that the rest might be saved. It was necessary that these things concerning the seed of Abraham should once be stated, that they may open to us an easy introduction to what follows. In their generations This succession of generations clearly proves that the posterity of Abraham were taken into the Church, in such a manner that sons might be born to them, who should be heirs of the same grace. In this way the covenan

Pericope (part_of)

절 (explains)

bible-text/gen-17-7

Source

7. **네 뒤에 네 씨앗과.** 주님께서 아브라함의 후손을 세상의 나머지와 구별하신다는 것은 의심할 여지가 없다. 이제 그분이 어떤 민족을 의도하시는지를 보아야 한다. 그분이 선택된 자들만을 여기서 지목하신다고, 곧 육신에 따라 어떤 민족에서 내려왔든 믿는 자 전체가 무차별적으로 포함된다고 생각하는 사람들은 틀렸다. 오히려 성경은 아브라함의 후손이 혈통으로 하나님께 특별히 받아들여졌다고 선언하기 때문이다.

아브라함의 자연적 후손들에 대한 바울의 명백한 교리는, 그들이 거룩한 뿌리에서 나온 거룩한 가지라는 것이다(롬 11:16). 그리고 이것이 율법의 그림자에만 제한되거나 알레고리로 회피될 수 없도록, 그는 다른 곳에서 명시적으로 그리스도께서 할례의 봉사자가 되셨다고 선언한다(롬 15:8). 따라서 하나님께서 아브라함에게서 자연적으로 태어날 아들들과 언약을 맺으셨다는 것보다 더 확실한 것은 없다.

어떤 사람이 이 의견이 믿음으로 그의 몸에 접붙여져 한 가족을 이루는 자들이 아브라함의 자녀로 여겨진다고 말한 이전 것과 전혀 일치하지 않는다고 반대한다면, 차이는 쉽게 해결된다. 성경의 다양한 구절에서 수집될 수 있는 확실한 구별된 입양의 단계들을 제시함으로써이다. 처음에 이 언약 이전에, 온 세상의 상태는 하나이며 같았다. 그러나 "내가 너와 네 뒤의 씨앗에게 하나님이 되리라"라고 말씀하시자마자, 교회가 다른 민족들에서 분리되었다. 마치 창조에서 빛이 어둠에서 나온 것처럼.

그런 다음 이스라엘 백성은 하나님의 무리로 자신의 우리에 받아들여졌다. 다른 민족들은 산, 숲, 사막을 통해 야생 짐승처럼 헤매었다. 아브라함의 아들들이 다른 민족들보다 탁월했던 이 존엄함은 오직 하나님의 말씀에만 의존했으므로, 하나님의 무상의 입양이 그들 모두에게 공통으로 속한다. 따라서 교회에는 두 가지 종류의 아들들이 나타난다. 온 민족의 몸이 하나의 동일한 음성으로 하나님의 우리에 모이므로, 예외 없이 모두가 이런 면에서 자녀로 여겨진다. 교회의 이름이 그들 모두에게 공통으로 적용된다. 그러나 하나님의 가장 깊은 성소에서는 약속이 믿음으로 확인된 자들만이 하나님의 아들들로 여겨진다.

원주석

9절 카드 ↗

9. Thou shalt keep my covenant As formerly, covenants were not only committed to public records, but were also wont to be engraven in brass, or sculptured on stones, in order that the memory of them might be more fully recorded, and more highly celebrated; so in the present instance, God inscribes his covenant in the flesh of Abraham. For circumcision was as a solemn memorial of that adoption, by which the family of Abraham had been elected to be the peculiar people of God. The pious had previously possessed other ceremonies which confirmed to them the certainty of the grace of God; but now the Lord attests the new covenant with a new kind of symbol. But the reason why He suffered the human race to be without this testimony of his grace, during so many ages, is concealed from us; except that we see it was instituted at the time when he chose a certain nation to himself; which thing itself depends on his secret counsel. Moreover, although it would, perhaps, be more suitable for the purpose of instruction, were we to give a summary of those things which are to be said concerning circumcision; I will yet follow the order of the text, which I think more appropriate to the office of an interpreter. In the first place; since circumcision is called by Moses, the covenant of God, we thence infer that the promise of grace was included in it. For had it been only a mark or token of external profession among men, the name of covenant would be by no means suitable, for a covenant is not otherwise confirmed, than as faith answers to it. And it is common to all sacraments to have the word of God annexed to them, by which he testifies that he is propitious to us, and calls us to the hope of salvation; yea, a sacrament is nothing else than a visible word, or sculpture and image of that grace of God, which the word more fully illustrates. If, then, there is a mutual relation between the word and faith; it follows, that the proposed end and use of sacraments is to help, promote and confirm faith. But they who deny that sacraments are supports to faith, or that they aid the word in strengthening faith, must of necessity expunge the name of covenant; because, either God there offers himself as a Promiser, in mockery and falsely, or else, faith there finds that on which it may support itself, and from which it may confirm its own assurance. And although we must maintain the distinction between the word and the sign; yet let us know, that as soon as the sign itself meets our eyes, the word ought to sound in our ears. Therefore, while, in this place, Abraham is commanded to keep the covenant, God does not enjoin upon him the bare use of the ceremony, but chiefly designs that he should regard the end; and certainly, since the promise is the very soul of the sign, whenever it is torn away from the sign, nothing remains but a lifeless and vain phantom. This is the reason why we say, that sacraments are abolished by the Papists; because, the voice of God having become extinct, nothing remains with them, except the residuum of mute figures. Truly frivolous is their boasts that their magical exorcisms stand in the place of the word. For nothing can be called a covenants but what is perceived by us to be clearly revealed, so that it may edify our faith; these actors, who by gesture alone, or by a confused murmuring, play as on pipes, have nothing like this. We now consider how the covenant is rightly kept; namely, when the word precedes, and we embrace the sign as a testimony and pledge of grace; for as God binds himself to keep the promise given to us; so the consent of faith and of obedience is demanded from us. What follows further on this subject is worthy of notice. Between me and you (407) Whereby we are taught that a sacrament has not respect only to the external confession, but is an intervening pledge between God and the conscience of man. And, therefore, whosoever is not directed to God through the sacraments, profanes their use. But by the figure metonymy, the name of covenant is transferred to circumcision which is so conjoined with the word, that it could not be separated from it. (407) ’Inter me et to’ But in the chapter itself it stands, ’Inter me et vos;’ as in the English version. — Ed . return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-9

Source

9. **너는 나의 언약을 지켜야 한다.** 이전에 언약들이 공공 기록에만 기록되었을 뿐 아니라 놋에 새겨지거나 돌에 조각되어 그것들의 기억이 더 충분히 기록되고 더 높이 찬양되었던 것처럼, 이 경우에도 하나님께서 아브라함의 살에 자신의 언약을 새기신다. 왜냐하면 할례는 아브라함의 가족이 하나님의 특별한 백성이 되도록 선택된 그 입양의 엄숙한 기념이었기 때문이다. 경건한 자들은 이전에 하나님의 은혜의 확실성을 그들에게 확인하는 다른 의식들을 가졌다. 그러나 이제 주님께서 새로운 종류의 표징으로 새 언약을 증명하신다.

더 나아가, 할례가 모세에 의해 하나님의 언약이라 불리므로, 우리는 은혜의 약속이 그 안에 포함되었음을 추론한다. 그것이 단지 사람들 사이의 외적 고백의 표나 표징이었다면, 언약이라는 이름은 전혀 적합하지 않을 것이기 때문이다. 언약은 믿음이 그것에 응답할 때 외에는 확인되지 않는다. 그리고 모든 성례들에 공통인 것은 하나님의 말씀이 거기에 부가된다는 것이다. 그 말씀으로 그분이 우리에게 은혜로우시며 우리를 구원의 소망으로 부르신다는 것을 증언하신다. 참으로 성례는 그 은혜의 가시적 말씀, 또는 말씀이 더 충분히 설명하는 그 하나님의 은혜의 조각이나 형상에 지나지 않는다.

**나와 너희 사이에.** 이로부터 성례가 외적 고백에만 관계되는 것이 아니라, 하나님과 사람의 양심 사이의 개입하는 보증이라는 것을 배운다. 그러므로 성례를 통해 하나님께로 향하지 않는 자는 누구든지 그 사용을 더럽히는 것이다.

원주석

10절 카드 ↗

10. Every man-child among you shall be circumcised Although God promised alike to males and females, what he afterwards sanctioned by circumcision, he nevertheless consecrated, in one sex, the whole people to himself. For whereas, by this symbol, the promise which was given, indiscriminately, to males and females, is confirmed, and it is certain that females as well as males had need of confirmation, it is hence evident, that the symbol was ordained for the sake of both sexes. Nor is it of any force in opposition to this reasoning to say that each individual is commanded to communicate in the sacraments, if he would derive any benefit from them, on the ground that no profit is received by those who neglect their use. For the covenant of God was graven on the bodies of the males, with this condition annexed, that the females also should as their associates be partakers of the same sign. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-10

Source

10. **너희 중 모든 남자아이는 할례를 받아야 한다.** 하나님께서 남성과 여성 모두에게 동등하게 약속하셨지만, 나중에 할례로 확인하신 것을 한 성에서만 온 백성을 자신에게 거룩하게 하셨다. 이 표징으로 남성과 여성에게 무차별적으로 주어진 약속이 확인되며, 여성도 남성만큼 확인이 필요했음이 확실하므로, 그 표징은 양 성을 위해 정해진 것임이 이로부터 분명하다.

원주석

11절 카드 ↗

11. Ye shall circumcise the flesh of your foreskin Very strange and unaccountable would this command at first sight appear. The subject treated of, is the sacred covenant, in which righteousness, salvation, and happiness are promised; whereby the seed of Abraham is distinguished from other nations, in order that it may be holy and blessed; and who can say that it is reasonable for the sign of so great a mystery to consist in circumcision? (408) But as it was necessary for Abraham to become a fool, in order to prove himself obedient to God; so whosoever is wise, will both soberly and reverently receive what God seems to us foolishly to have commanded. And yet we must inquire, whether any analogy is here apparent between the visible sign, and the thing signified. For the signs which God has appointed to assist our infirmity, should be accommodated to the measure of our capacity, or they would be unprofitable. Moreover, it is probable that the Lord commanded circumcision for two reasons; first, to show that whatever is born of man is polluted; then, that salvation would proceed from the blessed seed of Abraham. In the first place, therefore, whatever men have peculiar to themselves, by generation, God has condemned, in the appointment of circumcision; in order that the corruption of nature being manifest, he might induce them to mortify their flesh. Whence also it follows, that circumcision was a sign of repentance. Yet, at the same time, the blessing which was promised in the seed of Abraham, was thereby marked and attested. If then it seem absurd to any one, that the token of a favor so excellent and so singular, was given in that part of the body, let him become ashamed of own salvation, which flowed from the loins of Abraham; but it has pleased God thus to confound the wisdom of the world, that he may the more completely abase the pride of the flesh. And hence we now learn, in the second place, how the reconciliation between God and men, which was exhibited in Christ, was testified by this sign. For which reason it is styled by Paul a seal of the righteousness of faith. ( Romans 4:11 .) Let it suffice thus briefly to have touched upon the analogy between the thing signified and the sign. (408) “ Tanti mysterii insigne statui in pudendis partibus .” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-11

Source

11. **너희는 포피의 살에 할례를 받아야 한다.** 이 명령은 처음 보기에 매우 이상하고 설명할 수 없어 보인다. 논의되는 주제는 신성한 언약이다. 거기서 의로움, 구원, 행복이 약속된다. 그것으로 아브라함의 씨앗이 다른 민족들과 구별되어 거룩하고 복되게 된다. 그리고 그토록 큰 신비의 표징이 할례로 이루어지는 것이 합리적이라고 누가 말할 수 있겠는가?

그러나 아브라함이 하나님께 순종함을 증명하기 위해 어리석은 자가 되어야 했듯이, 지혜로운 자는 누구든지 하나님께서 우리에게 어리석게 명하신 것처럼 보이는 것을 절제 있게 그리고 경건하게 받을 것이다. 그러나 우리는 가시적 표징과 표징이 가리키는 것 사이에 어떤 유사성이 나타나는지를 살펴보아야 한다. 하나님께서 우리의 연약함을 돕기 위해 지정하신 표징들은 우리의 능력의 정도에 맞추어져야 하기 때문이다. 그렇지 않으면 무익할 것이다.

더 나아가 주님께서 두 가지 이유로 할례를 명하셨을 가능성이 있다. 첫째로, 사람에게서 태어나는 것은 무엇이든 오염되어 있음을 보이기 위해서이다. 그런 다음, 구원이 아브라함의 복된 씨앗에서 나올 것임을 보이기 위해서이다. 첫째로, 따라서 사람들이 출산으로 자신들에게 특별한 것은 무엇이든 하나님께서 할례 제정으로 정죄하셨다. 이는 본성의 부패가 명백하여, 그들이 육신을 죽이도록 유도하기 위해서이다. 이로부터 할례가 회개의 표징이었다는 것도 따라온다.

그러나 동시에, 아브라함의 씨앗 안에서 약속된 복이 그것으로 표시되고 증거되었다. 이 탁월하고 특별한 은혜의 표징이 몸의 그 부분에 주어진 것이 어떤 사람에게 터무니없어 보인다면, 아브라함의 허리에서 흘러나온 자신의 구원을 부끄러워하게 하자. 그러나 하나님께서 세상의 지혜를 이렇게 혼란스럽게 하시는 것을 기뻐하셨으니, 육신의 교만을 더 완전히 낮추기 위해서이다.

원주석

12절 카드 ↗

12. And he that is eight days old shall be circumcised (409) God now prescribes the eighth day for circumcision; whence it appears that this was a part of that discipline, under which he intended to keep his ancient people; for greater liberty is at this day, permitted in the administration of baptism. Some, however maintain that we must not contend earnestly about the number of days, because the Lord spared the children on account of their tenderness, since it was not without danger to inflict a wound upon those who were newly born. For although he might have provided that circumcision should produce no harm or injury; yet there would be no absurdity in saying, that He has respect to their tender age, in order to prove to the Jews his paternal love towards their children. To others this seems to be too frigid; therefore they seek a spiritual mystery in the number of days. They think that the present life is allegorically signified by the seven days; that God commanded infants to be circumcised on the eighth day, in order to show that though we must give attention to the mortification of the flesh during the whole course of our life, it will not be completed till the end. Augustine also thinks that it had reference to the resurrection of Christ; whereby external circumcision was abolished and the truth of the figure was set forth. It is probable and consonant with reason, that the number seven designated the course of the present life. Therefore the eighth day might seem to be fixed upon by the Lord, to prefigure the beginning of a new life. But because such a reason is never given in Scripture, I dare affirm nothing. Wherefore, let it suffice to maintain what is certain and solid; namely, that God, in this symbol, has so represented the destruction of the old man, as yet to show that he restores men to life. He that is born in the house, or bought with money When God commands Abraham to circumcise all whom he has under his power, his special love towards holy Abraham is conspicuous in this, that He embraces his whole family in His grace. We know that formerly slaves were scarcely reckoned among the number of men. But God, out of regard to his servant Abraham, adopts them as his own sons: to this mercy nothing whatever can be added. The pride also of the flesh is cast down; because God, without respect of persons, gathers together both freemen and slaves. But in the person of Abraham, he has prescribed it as a law to all his servants, that they should endeavor to bring all who are subject to them, into the same society of faith with themselves. For every family of the pious ought to be a church. Therefore, it we desire to prove our piety, we must labor that every one of us may have his house ordered in obedience to God. And Abraham is not only commanded to dedicate and to offer unto God those born in his house, but whomsoever he might afterwards obtain. (409) “ Et filius octo dierum circumcidetur .” — “And a son of eight days shall be circumcised.” return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-12

Source

12. **태어난 지 팔 일 된 아이는 할례를 받아야 한다.** 하나님께서 이제 할례를 위해 여덟째 날을 정하신다. 이로부터 이것이 그분이 고대 백성을 유지하시려 했던 그 훈련의 일부였음이 나타난다. 오늘날에는 세례 집례에 더 큰 자유가 허락된다.

하나님께서 갓 태어난 아이에게 상처를 입히는 것이 위험이 없지 않았으므로 그들의 연약함 때문에 아이들을 아끼셨다는 의견, 즉 날수에 대해 열심히 다툴 필요가 없다는 의견도 있다. 하나님께서 할례가 아무 해나 상처를 주지 않도록 제공하실 수 있었지만, 유대인들에게 자녀들에 대한 그분의 부성적 사랑을 증명하기 위해 그들의 어린 나이를 고려하셨다고 말하는 데는 아무 불합리함이 없을 것이다. 다른 이들에게는 이것이 너무 싱겁게 보이므로 그들은 날수 안에서 영적 신비를 찾는다.

일곱이라는 숫자가 현재 삶을 알레고리적으로 나타낸다면, 여덟째 날이 주님에 의해 고정된 것은 새 생명의 시작을 예시하기 위한 것이었을 수 있다. 그러나 그런 이유가 성경에 주어지지 않으므로 나는 아무것도 감히 단언하지 않겠다. 그러므로 확실하고 견고한 것, 곧 하나님께서 이 표징으로 옛 사람의 멸망을 그렇게 표현하시되 그분이 사람들을 생명으로 회복시키심을 보이신다는 것을 유지하는 것으로 충분하다.

원주석

13절 카드 ↗

13. For an everlasting covenant The meaning of this expression may be twofold: either that God promises that his grace, of which circumcision was a sign and pledge, should be eternal; or that he intended the sign itself to be perpetually observed. Indeed, I have no doubt that this perpetuity ought to be referred to the visible sign. But they who hence infer, that the use of it ought to flourish among the Jews even of the present time, are (in my opinion) deceived. For they swerve from that axiom which we ought to regard as fixed; that since Christ is the end of the law, the perpetuity which is ascribed to the ceremonies of the law, was terminated as soon as Christ appeared. The temple was the perpetual habitation of God, according to that declaration, “This is my rest forever, here will I dwell,” ( Psalms 132:14 .) The Sabbath indicated not a temporal but a perpetual sanctification of the people. Nevertheless, it is not to be denied, that Christ brought them both to an end. In the same way must we also think of circumcision. If the Jews object, that in this manner, the law was violated by Christ; the answer is easy; that the external use of the law was so abrogated, as to establish its truth. For, at length, by the coming of Christ, circumcision was substantially confirmed, so that it should endure forever, and that the covenant which God had before made, should be ratified. Moreover, lest the changing of the visible sign should perplex any one, let that renovation of the world, of which I have spoken, be kept in mind; which renovation — notwithstanding some interposed variety — has perpetuated those things which would otherwise have been fading. Therefore, although the use of circumcision has ceased; yet it does not cerise to be an everlasting, or perpetual covenant, if only Christ be regarded as the Mediator; who, though the sign be changed, has confirmed the truth. And that, by the coming of Christ, external circumcision ceased, is plain from the words of Paul; who not only teaches that we are circumcised by the death of Christy spiritually, and not through the carnal sign: but who expressly substitutes baptism for circumcision; ( Colossians 2:11 ;) and truly baptism could not succeed circumcision, without taking it away. Therefore in the next chapter he denies that there is any difference between circumcision and uncircumcision; because, at that time, the thing was indifferent, and of no importance. Whence we refute the error of those, who think that circumcision is still in force among the Jews, as if it were a peculiar symbol of the nation, which never ought to be abrogated. I acknowledge, indeed, that it was permitted to them for a time, until the liberty obtained by Christ should be better known; but though permitted, it by no means retained its original force. For it would be absurd to be initiated into the Church by two different signs; of which the one should testify and affirm that Christ was come, and the other should shadow him forth as absent. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-13

Source

13. **영원한 언약으로.** 이 표현의 의미는 두 가지일 수 있다. 하나님께서 할례가 표징이자 보증인 그분의 은혜가 영원할 것임을 약속하시는 것이거나, 그분이 표징 자체가 영속적으로 지켜지기를 의도하셨다는 것이다. 실제로 나는 이 영속성이 가시적 표징에 관한 것임을 의심하지 않는다. 그러나 이로부터 그 사용이 현재에도 유대인들 가운데서 성행해야 한다고 추론하는 사람들은 (내 의견으로는) 틀렸다. 그리스도께서 율법의 끝이시므로, 율법의 의식들에 돌려지는 영속성은 그리스도께서 나타나시자마자 종결되었다는 우리가 확고하게 여겨야 할 그 공리에서 벗어나기 때문이다.

성전은 하나님의 영원한 거처였다. "이것이 내 영원한 안식이니 나는 여기 거하리라"는 선언에 따라(시 132:14). 안식일은 일시적이 아니라 영원한 백성의 거룩함을 나타냈다. 그럼에도 그리스도께서 둘 다 끝내셨음을 부정할 수 없다. 할례에 대해서도 같은 방식으로 생각해야 한다. 이로부터 비록 할례의 사용이 중단되었지만, 그리스도를 중보자로 보는 한, 영원하거나 영속적인 언약이 되기를 그치지 않는다. 그분이 표징을 바꾸셨지만 진리를 확인하셨기 때문이다.

원주석

14절 카드 ↗

14. And the uncircumcised man-child In order that circumcision might be the more attended to, God denounces a severe punishment on any one who should neglect it. And as this shows God’s great care for the salvation of men; so, on the other hand, it rebukes their negligence. For since God thus benignantly offers a pledge of his love, and of eternal life, for what purpose does he add threatening but to rouse the sluggishness of those whose duty it is to run with diligence? Therefore, this denunciation of punishment virtually charges men with foul ingratitude, because they either reject or despise the grace of God. The passage however teaches, that such contempt shall not pass unpunished. And since God threatens punishment only to despisers, we infer that the uncircumcision of children would do them no harm, if they died before the eighth day. For the bare promise of God was effectual to their salvation. He did not so attest this salvation by external signs, as to restrict his own effectual working to those signs. Moses, indeed, sets aside all controversy on this subject, by adducing as a reason, that they would make void the covenant of God: for we know, that the covenant was not violated, when the power of keeping it was taken away. Let us then consider, that the salvation of the race of Abraham was included in that expression, ‘I will be a God to thy seed.’ And although circumcision was added as a confirmation, it nevertheless did not deprive the word of its force and efficacy. But because it is not in the power of man to sever what God has joined together; no one could despise or neglect the sign, without both rejecting the word itself; and depriving himself of the benefit therein offered. And therefore the Lord punished bare neglect with such severity. But if any infants were deprived by death of the tokens of salvation, he spared them, because they had done nothing derogatory to the covenant of God. The same reasoning is at this day in force respecting baptism. Whoever, having neglected baptism, feigns himself to be contented with the bare promise, tramples, as much as in him lies, upon the blood of Christ, or at least does not suffer it to flow for the washing of his own children. Therefore, just punishment follows the contempt of the sign, in the privation of grace; because, by an impious severance of the sign and the word, or rather by a laceration of them, the covenant of God is violated. To consign to destruction those infants, whom a sudden death has not allowed to be presented for baptism, before any neglect of parents could intervene, is a cruelty originating in superstition. But that the promise belongs to such children, is not in the least doubtful. For what can be more absurd than that the symbol, which is added for the sake of confirming the promise, should really enervate its force? Wherefore, the common opinion, by which baptism is supposed to be necessary to salvation, ought to be so moderated, that it should not bind the grace of Gods or the power of the Spirit, to external symbols, and bring against God a charge of falsehood. He hath broken my covenant For the covenant of God is ratified, when by faith we embrace what he promises. Should any one object, that infants were guiltless of this fault, because they hitherto were destitute of reason: I answer, we ought not to press this divine declaration too closely, as if God held the infants as chargeable with a fault of their own: but we must observe the antithesis, that as God adopts the infant son in the person of his father, so when the father repudiates such a benefit, the infant is said to cut himself off from the Church. For the meaning of the expression is this, ‘He shall be blotted out from the people whom God had chosen to himself’. The explanation of some, that they who remained in uncircumcision would not be Jews, and would have no place in the census of that people, is too frigid. We must go farther, and say, that God, indeed, will not acknowledge those as among his people, who will not bear the mark and token of adoption. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-14

Source

14. **할례받지 않은 남자아이.** 할례가 더 주의 깊게 여겨지도록, 하나님께서 그것을 소홀히 하는 자에게 혹독한 형벌을 선언하신다. 이것이 사람들의 구원에 대한 하나님의 큰 관심을 보이는 것처럼, 다른 한편으로는 그들의 게으름을 책망한다. 하나님께서 이렇게 은혜롭게 그분의 사랑과 영원한 생명의 보증을 제공하시는데, 부지런히 달려야 하는 자들의 무기력함을 일으키기 위한 것 외에 어떤 목적으로 위협을 더하시겠는가? 따라서 이 형벌 선언은 사실상 사람들이 하나님의 은혜를 거부하거나 경멸하는 추한 배은망덕을 고발한다.

그러나 하나님께서 경멸하는 자들에게만 형벌을 위협하시므로, 우리는 아이들이 여드레 전에 죽는다면 할례받지 않음이 그들에게 아무 해가 없을 것이라고 추론한다. 하나님의 단순한 약속이 그들의 구원에 충분했기 때문이다. 그분은 외적 표징으로 이 구원을 증거하시되, 그분 자신의 효력 있는 역사를 그 표징들에 제한하지 않으셨다. 모세는 실제로 이 문제에 관한 모든 논란을 제쳐두는데, 이유를 이렇게 제시한다. 그들이 하나님의 언약을 무효화할 것이라고. 언약은 그것을 지킬 능력이 제거될 때 위반된 것이 아님을 우리는 안다.

같은 논리가 오늘날 세례에 관해서도 효력을 가진다. 세례를 소홀히 하면서 단순한 약속으로 만족한다고 가장하는 자는, 그로 인해 자신이 할 수 있는 한, 그리스도의 피를 짓밟거나 적어도 자신의 자녀들을 씻기기 위해 그것이 흐르도록 허락하지 않는다. 따라서 표징의 경멸에 은혜의 박탈이라는 정당한 형벌이 따른다. 표징과 말씀의 불경건한 분리, 또는 오히려 그것들의 분열로, 하나님의 언약이 위반되기 때문이다.

원주석

15절 카드 ↗

15. As for Sarai thy wife God now promises to Abraham a legitimate seed by Sarai. She had been (as I have said) too precipitate, when she substituted, without any command from God, her handmaid in her own place: Abraham also bad been too pliant in following his, wife, who foolishly and rashly wished to anticipate the design of God; nevertheless, their united fault did not prevent God frown making it known to them that he was about to give them that seed, from the expectation of which, they had, in a manner, cut themselves off. Whence the gratuitous kindness of God shines the more clearly, because, although men impede the course of it by obstacles of their own, it nevertheless comes to them. Moreover, God changes the name of Sarai, in order that he may extend her preeminence far and wide, which in her former name had been more restricted. For the letter י ( yod ) has the force among the Hebrews of the possessive pronoun: this being now taken away, God designs that Sarah should every where, and without exception, be celebrated as a sovereign and princess. (410) And this is expressed in the context, when God promises that he will give her a son, from whom at length nations and kings should be born. And although at first sight this benediction appears most ample, it is still far richer than it seems to be, in the words here used, as we shall see in a little time. (410) Sarah shall her name be. Heb., שרה , Sarah . Sarai properly signifies “my princess,” as if sustaining that relation to a single individual or to a family. The restriction implied in the possessive “my” is now to be done away: her limited pre-eminence is to be unspeakably enlarged. Thus, instead of “my princess,” she is henceforth to bear an appellation importing “princess of a multitude,” and corresponding with the magnificent promise made to her, ver. 16. — Bush, Notes on Genesis return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-15

Source

15. **네 아내 사래에 관하여.** 하나님께서 이제 아브라함에게 사래로 말미암은 합법적인 씨앗을 약속하신다. 그녀는 (내가 말했듯) 하나님의 어떤 명령도 없이 자신의 몸종을 자신의 자리에 대신 세운 점에서 너무 성급했다. 아브라함도 어리석고 경솔하게 하나님의 계획을 앞지르려 한 아내를 따른 점에서 너무 순응적이었다. 그러나 그들의 연합된 잘못이 하나님께서 그들에게, 어떤 면에서 그들이 스스로 잘라낸 씨앗에 대한 기대에서, 씨앗을 주시려 한다는 것을 알리시는 것을 막지 않았다. 이로부터 하나님의 무상의 친절이 더욱 분명히 빛난다. 사람들이 자신의 장애로 그 과정을 방해하더라도 그것이 그들에게 온다는 것이다.

더 나아가 하나님께서 사래의 이름을 바꾸시는 것은, 전에 더 제한되었던 그녀의 탁월함을 넓고 멀리 확장하기 위해서이다. 히브리인들 사이에서 요드(י)라는 글자는 소유 대명사의 힘을 가진다. 이것이 이제 빼어지면서, 하나님께서 사라(Sarah)가 주권자이자 공주로 어디서나, 예외 없이 찬양받기를 의도하신다.

원주석

17절 카드 ↗

17. And Abraham fell upon his face This was in token, not only of his reverence, but also of his faith. For Abraham not only adores God, but in giving him thanks, testifies that he receives and embraces what was promised concerning a son. Hence also we infer that he laughed, not because he either despised, or regarded as fabulous, or rejected, the promise of God; but, as is commonly wont to happen in things which are least expected, partly exulting with joy, and partly being carried beyond himself in admiration, he breaks forth into laughter. For I do not assent to the opinion of those who suppose, that this laughter flowed solely from joy; but I rather think that Abraham was as one astonished; which his next interrogation also confirms, shall a child be born to him that an hundred years old? For although he does not reject as vain what had been said by the angel, he yet shows that he was no otherwise affected, than as if he had received some incredible tidings. The novelty of the thing so strikes him, that for a short time he is confounded; yet he humbles himself before God, and with confused mind, prostrating himself on the earth, he, by faith, adores the power of God. For, that this was not the language of one who doubts, Paul, in his Epistle to the Romans, is a witness, ( Romans 4:19 ,) who denies that Abraham considered his body now dead, or the barren womb of Sarah, or that he staggered through unbelief; but declares that he believed in hope against hope. And that which Moses relates, that Abraham said in his heart, I do not so explain as if he had distinctly conceived this in his mind: but as many things steal upon us contrary to our purpose, the perplexing thought suddenly rushed upon his mind, ‘What a strange thing is this, that a son should be born to one a hundred years old!’ This, however, seems to some, to be a kind of contest between carnal reason and faith; for although Abraham, reverently prostrating himself before God, submits his own mind to the divine word, he is still disturbed by the novelty of the affair. I answer, that this admiration, which did not obstruct the course of God’s power, was not contrary to faith; nay, the strength of faith shone the more brightly, in having surmounted an obstacle so arduous. And therefore he is not reprehended for laughing, as Sarah is in the next chapter Genesis 18:1 return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-17

Source

17. **아브라함이 엎드렸다.** 이것은 그의 경외뿐 아니라 믿음의 표징이었다. 아브라함은 하나님을 경배할 뿐 아니라, 그분께 감사를 드림으로써, 아들에 대해 약속된 것을 받고 포용한다는 것을 증언한다. 이로부터 우리는 또한 그가 하나님의 약속을 경멸하거나 황당하다고 여기거나 거부해서가 아니라, 가장 예상치 못한 일들에서 흔히 일어나듯, 부분적으로 기쁨으로 의기양양하여 부분적으로 경탄으로 넋을 잃어, 웃음이 터져 나왔음을 추론한다.

이 웃음이 전적으로 기쁨에서 흘러나왔다고 생각하는 사람들의 의견에 나는 동의하지 않는다. 오히려 아브라함이 경탄으로 빠져든 것이라 생각하는데, 그의 다음 질문도 이것을 확인한다. 백 살이 된 자에게 자녀가 날 수 있겠는가? 그가 천사의 말을 헛되이 거부하지는 않지만, 믿기 어려운 소식이라도 받은 것처럼 밖에 달리 영향받지 않았음을 보인다. 그 일의 새로움이 그를 잠깐 당황케 한다. 그러나 그는 하나님 앞에 자신을 낮추고, 혼란스러운 마음으로 땅에 엎드려 믿음으로 하나님의 능력을 경배한다.

이것이 의심하는 자의 언어가 아님을 바울이 로마 에게 보낸 서신에서 증인이다(롬 4:19). 그는 아브라함이 자신의 몸이 이미 죽은 것처럼 되었거나 사라의 불임의 자궁을 고려하지 않았다고, 불신앙으로 흔들리지 않았다고 부정한다. 오히려 그가 소망에 반하여 소망으로 믿었다고 선언한다.

원주석

18절 카드 ↗

18. And Abraham said unto God Abraham does not now wonder silently within himself, but pours forth his wish and prayer. His language, however, is that of a mind still perturbed and vacillating, O that (or I wish that) Ishmael might live! For, as if he did not dare to hope for all that God promises, he fixes his mind upon the son already born; not because he would reject the promise of fresh offspring, but because he was contented with the favor already received, provided the liberality of God should not extend further. He does not, then, reject what the Lord offers; but while he is prepared to embrace it, the expression, O that Ishmael! yet flows from him through the weakness of his flesh. Some think that Abraham spoke thus, because he was afraid for his firstborn. But there is no reason why we should suppose that Abraham was smitten with any such fear, as that God, in giving him another son, would take away the former, or as if the latter favor should absorb that which had preceded. The answer of God, which follows shortly after, refutes this interpretation. What I have said is more certain; namely, that Abraham prayed that the grace of God, in which he acquiesced, might be ratified and confirmed to him. Moreover, without reflection, he breaks forth into this wish, when, for very joy, he could scarcely believe what he had heard from the mouth of God. ‘To live before Jehovah’ is as much as, to be preserved in safety under his protection, or to be blessed by Him. Abraham therefore desires of the Lord, that he will preserve the life which he has given to Ishmael. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-18

Source

18. **아브라함이 하나님께 말했다.** 아브라함은 이제 조용히 속으로만 경탄하지 않고 자신의 소원과 기도를 쏟아낸다. 그의 언어는, 그러나, 아직 혼란스럽고 흔들리는 마음의 언어이다. "이스마엘이나 하나님 앞에서 살기를 원합니다!" 왜냐하면 하나님께서 약속하시는 모든 것을 감히 소망하지 못하듯, 그는 이미 태어난 아들에 마음을 고정한다. 새 자녀의 약속을 거부하려 해서가 아니라, 하나님의 너그러움이 더 나아가지 않는다면 이미 받은 은혜로 만족하기 때문이다.

그는 주님이 제공하시는 것을 거부하지 않는다. 그러나 그것을 포용할 준비가 되어 있으면서도 "이스마엘이나!"라는 표현이 그의 육신의 연약함으로 말미암아 흘러나온다. 일부는 아브라함이 자신의 장자를 두려워해서 이렇게 말했다고 생각한다. 그러나 다른 아들을 주심으로써 전 아들을 빼앗거나 나중의 은혜가 먼저 것을 삼킬 것이라는 두려움이 아브라함을 쳤다고 가정할 이유가 없다. 바로 다음에 따르는 하나님의 대답이 이 해석을 반박한다. 내가 말한 것이 더 확실하다. 곧 아브라함이 자신이 받아들인 하나님의 은혜가 그에게 확인되고 견고해지기를 기도했다는 것이다.

원주석

19절 카드 ↗

19. Sarah thy wife shall bear thee a son indeed Some take the adverb אבל ( abal ,) to mean ‘Truly.’ Others, however, more rightly suppose it to be used for increasing the force of the expression. For God rouses the slumbering mind of his servant; as if he would say, ‘The sight of one favor prevents thee from raising thyself higher; and thus it happens that thou dost confine thy thoughts within too narrow limits. Now, therefore, enlarge thy mind, to receive also what I promise concerning Sarah. For the door of hope ought to be sufficiently open to admit the word in its full magnitude.’ And I will establish my covenant with him He confines the spiritual covenant to one family, in order that Abraham may hence learn to hope for the blessing before promised; for since he had framed for himself a false hope, not founded on the word of God, it was necessary that this false hope should first be dislodged from his heart, in order that he might now the more fully rely upon the heavenly oracles, and might fix the anchor of his faith, which before had wavered in a fallacious imagination, on the firm truth of God. He calls the covenant everlasting, in the sense which we have previously explained. He then declares that it shall not be bound to one person only, but shall be common to his whole race, that it may, by continual succession, descend to his posterity. Yet it may seem absurd, that God should command Ishmael, whom he deprives of his grace, to be circumcised. I answer; although the Lord constitutes Isaac the firstborn and the head, from whom he intends the covenant of salvation to flow, he still does not entirely exclude Ishmael, but rather, in adopting the whole family of Abraham, joins Ishmael to his brother Isaac as an inferior member, until Ishmael cut himself off from his father’s house, and his brother’s society. Therefore his circumcision was not useless, until he apostatized from the covenant: for although it was not deposited with him, he might, nevertheless, participate in it, with his brother Isaac. In short, the Lord intends nothing else, by these words, than that Isaac should be the legitimate heir of the promised benediction. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-19

Source

19. **사래 네 아내가 참으로 네게 아들을 낳을 것이다.** 일부는 부사 아발(אבל)을 "참으로"를 의미하는 것으로 취한다. 그러나 다른 이들이 더 올바르게 이것이 표현의 힘을 강화하기 위해 사용된 것으로 가정한다. 하나님께서 잠자는 종의 마음을 일으키신다. 마치 이렇게 말씀하시는 것처럼: "한 은혜의 광경이 너로 하여금 더 높이 자신을 들어올리지 못하게 막고 있다. 그리하여 네 생각을 너무 좁은 한계 안에 가두게 된다. 이제 사라에 대해 내가 약속하는 것을 받아들이도록 마음을 넓혀라. 소망의 문이 말씀을 그 충만한 크기로 받아들일 만큼 충분히 열려 있어야 하기 때문이다."

**내가 내 언약을 그와 세우리니.** 그는 영적 언약을 한 가족에게 한정하신다. 이는 아브라함이 이전에 약속된 복을 소망하는 것을 여기서 배우게 하기 위해서이다. 그는 하나님의 말씀에 기초하지 않은 거짓 소망을 스스로 형성했으므로, 그 거짓 소망이 먼저 마음에서 제거되어야 했다. 그리하여 이제 그가 하늘의 신탁을 더욱 충분히 의지하고, 전에 거짓된 상상으로 흔들리던 믿음의 닻을 하나님의 견고한 진리에 고정할 수 있도록.

원주석

20절 카드 ↗

20. And as for Ishmael. He here more clearly discriminates between the two sons of Abraham. For in promising to the one wealth, dignity, and other things pertaining to the present life, he proves him to be a son according to the flesh. But he makes a special covenant with Isaac, which rises above the world and this frail life: not for the sake of cutting Ishmael off from the hope of eternal life, but in order to teach him that salvation is to be sought from the race of Isaac, where it really dwells. We infers however, from this passage, that the holy fathers were by no means kept down to earth, by the promises of God, but rather were borne upwards to heaven. For God liberally and profusely promises to Ishmael whatever is desirable with respect to this earthly life: and yet He accounts as nothing all the gifts He confers on him, in comparison with the covenant which was to be established in Isaac. It therefore follow, that neither wealth, nor power, nor any other temporal gift, is promised to the sons of the Spirit, but an eternal blessing, which is possessed only by hope, in this world. Therefore, however we may now abound in delights, and in all good things, our happiness is still transient, unless by faith we penetrate into the celestial kingdom of God, where a greater and higher blessing is laid up for us. It is however asked, whether Abraham had respect only to this earthly life when he prayed for his son? For this the Lord seems to intimate, when he declares that he had granted what Abraham asked, and yet only mentions the things we have recorded. But it was not God’s design to fulfill the whole wish of Abraham on this point; only he makes it plain that he would have some respect to Ishmael, for whom Abraham had entreated; so as to show that the fathers prayer had not been in vain. For he meant to testify that he embraced Abraham with such love, that, for his sake, he had respect to his whole race, and dignified it with peculiar benefits. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-20

Source

20. **이스마엘에 관하여는.** 그는 여기서 아브라함의 두 아들을 더 명확하게 구별하신다. 한 아들에게 부, 존엄, 현재의 삶에 속한 다른 것들을 약속하심으로써 그가 육신에 따른 아들임을 증명한다. 그러나 이삭과는 세상과 이 덧없는 삶 위로 솟아오르는 특별한 언약을 맺으신다. 이스마엘을 영원한 생명의 소망에서 잘라내기 위해서가 아니라, 구원이 실제로 거하는 이삭의 후손에서 구원을 구해야 함을 가르치기 위해서이다.

그러나 이 구절에서 우리는 거룩한 조상들이 하나님의 약속들로 땅에 억류되지 않고, 오히려 하늘로 들려 올라갔다는 것을 추론한다. 하나님께서 이스마엘에게 이 지상의 삶에 관하여 바람직한 모든 것을 너그럽고 풍성하게 약속하신다. 그러나 그분은 이삭 안에서 확립될 언약에 비교하여 그에게 허락하는 모든 선물을 아무것도 아닌 것으로 여기신다. 따라서 부, 권력, 다른 어떤 일시적 선물도 영의 아들들에게 약속되지 않는다는 것이 따라온다. 믿음으로만 이 세상에서 소망으로 소유되는 영원한 복이 약속된다.

원주석

22절 카드 ↗

22. God went up from Abraham This expression contains a profitable doctrine, namely, that Abraham certainly knew this vision to be from God; for the ascent here spoken implies as much. And it is necessary for the pious to be fully assured that what they hear proceeds from God, in order that they may not be carried hither and thither but may depend alone upon heaven. And whereas God now, when he has spoken to us, does not openly ascend to heaven before our eyes; this ought to diminish nothing from the certainty of our faith; because a full manifestation of Him has been made in Christ, with which it is right that we should be satisfied. Besides, although God does not daily ascend upwards in a visible form, yet, in this his majesty is not less resplendent, that he raises us upwards by transforming us into his own image. Further, he gives sufficient authority to his word, when he seals it upon our hearts by his spirit. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-17-22

Source

22. **하나님이 아브라함에게서 올라가시다.** 이 표현에는 유익한 교리가 담겨 있다. 곧 아브라함이 이 환상이 하나님에게서 온 것임을 확실히 알았다는 것이다. 여기서 언급되는 올라가심이 그만큼을 암시하기 때문이다. 경건한 자들이 자신들이 듣는 것이 하나님에게서 나온다는 것을 충분히 확신하는 것이 필요하다. 이는 이리저리 끌려다니지 않고 오직 하늘만을 의지하도록 하기 위해서이다. 하나님께서 이제 우리에게 말씀하실 때 우리 눈앞에서 공개적으로 하늘로 올라가지 않으시지만, 이것이 우리 믿음의 확실성에서 아무것도 감소시켜서는 안 된다. 그리스도 안에서 그분의 완전한 나타남이 이루어졌으며, 우리는 그것으로 만족하는 것이 옳기 때문이다.

원주석

23절 카드 ↗

23. And Abraham took Ishmael Moses now commends the obedience of Abraham because he circumcised the whole of his family as he had been commanded. For he must, of necessity, have been entirely devoted to God, since he did not hesitate to inflict upon himself a wound attended with acute pain, and not without danger of life. To this may be added the circumstance of the time; namely, that he does not defer the work to another day, but immediately obeys the Divine mandate. There is, however, no doubt, that he had to contend with various perplexing thoughts. Not to mention innumerable others, this might come into his mind, ‘As for me, who have been so long harassed with many adverse affairs, and tossed about in different exiles, and yet have never swerved from the word of God; if, by this symbol, he would consecrate me to himself as a servant, why has he put me off to extreme old age? What does this mean, that I cannot be saved unless I, with one foot almost in the grave, thus mutilate myself?’ But this was an illustrious proof of obedience, that having overcome all difficulties, he quickly, and without delay, followed where God called him. And he gave, in so doing, an example of faith not less excellent; because, unless he had certainly embraced the promises of God, he would by no means have become so prompt to obey. Hence, therefore, arose his great alacrity, because he set the word of God in opposition to the various temptations which might disturb his mind, and draw him in contrary directions. Two things also here are worthy of observation. First, that Abraham was not deterred by the difficulty of the work from yielding to God the duty which he owed him. We know that he had a great multitude in his house, nearly equal to a people. It was scarcely credible that so many men would have suffered themselves to be wounded apparently to be made a laughingstock. Therefore it was justly to be feared, that he would excite a great tumult in his tranquil family; yea, that, by a common impulses the major part of his servants would rise up against him; nevertheless, relying upon the word of God, he strenuously attempts what seemed impossible. We next see, how faithfully his family was instructed; because not only his home-born slaves, but foreigners, and men bought with money, meekly receive the wounds which was both troublesome, and the occasion of shame to carnal sense. It appears then that Abraham diligently took care to have them prepared for due obedience. And since he held them under holy discipline, he received the reward of his own diligences in finding them so tractable in a most arduous affair. So, at this day, God seems to enjoin a thing impossible to be done, when he requires his gospel to be preached every where in the whole world, for the purpose of restoring it from death to life. For we see how great is the obstinacy of nearly all men, and what numerous and powerful methods of resistance Satan employs; so that, in short, all the ways of access to these principles are obstructed. Yet it behoves individuals to do their duty, and not to yield to impediments; and, finally our endeavors and our labors shall by no means fail of that success which is not yet apparent. return to ' Top of Page ' Genesis Gen 16 Genesis Gen Genesis Gen 18 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Genesis 17". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ genesis-17.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;pa

Pericope (part_of)

절 (explains)

bible-text/gen-17-23

Source

23. **아브라함이 이스마엘을 데려갔다.** 모세는 이제 아브라함의 순종을 칭찬한다. 그가 명받은 대로 온 가족에게 할례를 행했기 때문이다. 그는 필연적으로 하나님께 전적으로 헌신되었을 것이니, 예리한 고통을 동반하고 생명에 위험이 없지 않은 상처를 자신에게 입히기를 주저하지 않았기 때문이다. 여기에 시간의 상황도 더해진다. 그가 일을 다음 날로 미루지 않고 즉시 신적 명령에 순종한 것이다.

그러나 그가 다양한 복잡한 생각들과 싸워야 했음은 의심할 여지가 없다. 무수한 다른 것들은 말하지 않고, 이런 생각이 그의 마음에 올 수 있었을 것이다. "나는 오랫동안 많은 역경으로 괴롭힘을 당하고 다른 유배지들로 떠돌았지만 결코 하나님의 말씀에서 벗어나지 않았다. 그분이 이 표징으로 나를 종으로 자신에게 거룩하게 하기를 원하신다면, 왜 나를 극도의 노년으로 미루셨는가? 한 발이 거의 무덤에 가 있는 내가 이렇게 자신을 절단하지 않으면 구원받을 수 없다는 것이 무슨 의미인가?" 그러나 이것은 모든 어려움을 극복하고 신속하고 지체 없이 하나님이 부르시는 곳으로 따라간 점에서 순종의 빛나는 증거였다.

또한 그 안에서 탁월한 믿음의 예를 주었다. 만약 그가 하나님의 약속들을 확실하게 포용하지 않았다면, 결코 그렇게 순종하는 데 신속하지 않았을 것이기 때문이다. 그래서 그의 큰 열성이 생겼다. 그는 그의 마음을 방해하고 반대 방향으로 끌 수 있는 다양한 유혹에 맞서 하나님의 말씀을 세웠다.

여기서 또 두 가지가 주목할 만하다. 첫째로, 아브라함은 일의 어려움에도 하나님께 자신이 빚진 의무를 다하는 것에서 물러서지 않았다. 우리는 그의 집에 거의 한 민족에 가까운 많은 무리가 있었음을 안다. 그토록 많은 사람들이 마치 조롱거리가 되기 위해 상처를 받는 것처럼 보이는 것을 허락했으리라는 것은 거의 믿기 어렵다. 그러므로 자신의 조용한 가족에 큰 소요를 일으키고, 아니 공통의 충동으로 종들의 대부분이 그에게 반기를 들 것이 정당하게 두려워할 수 있었다. 그럼에도 불가능해 보이는 것을 하나님의 말씀에 의지하여 용감하게 시도한다.

다음으로, 그의 가족이 얼마나 신실하게 가르쳐졌는지를 보게 된다. 집에서 태어난 종들뿐 아니라 외국인들과 돈으로 산 사람들도, 육신의 감각에는 번거롭고 수치스러운 것이었던 상처를 온유하게 받았다. 그러므로 아브라함이 그들이 마땅한 순종에 준비되도록 부지런히 돌봤음이 나타난다. 그리고 그들을 거룩한 훈련 아래 두었으므로, 가장 어려운 일에서 그들이 그토록 유순함을 발견함으로써 자신의 부지런함의 보상을 받았다.

원주석

← 16장18장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴