언어
챗봇 KG 근거 인용 · draft✕
홈 › 주석[칼빈] › 창세기 › 25장

주석[칼빈] — 창세기 25장 · 야곱과 에서 출생

요약
칼빈 주석 · 섹션 18개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 24장26장 →

1절 카드 ↗

1. Then again Abraham took a wife (15) It seems very absurd that Abraham, who is said to have been dead in his own body thirty-eight years before the decease of Sarah, should, after her death, marry another wife. such an act was, certainly, unworthy of his gravity. Besides, when Paul commends his faith, ( Romans 4:19 ,) he not only asserts that the womb of Sarah was dead, when Isaac was about to be born, but also that the body of the father himself was dead. Therefore Abraham acted most foolishly, if, after the loss of his wife, he, in the decrepitude of old age, contracted another marriage. Further, it is at variance with the language of Paul, that he, who in his hundredth year was cold and impotent, (16) should, forty years afterwards, have many sons. Many commentators, to avoid this absurdity, suppose Keturah to have been the same person as Hagar. But their conjecture is immediately refuted in the context; where Moses says, Abraham gave gifts to the sons of his concubines. The same point is clearly established from 1 Chronicles 1:32 . Others conjecture that, while Sarah was yet living, he took another wife. This, although worthy of grave censure, is however not altogether incredible. We know it to be not uncommon for men to be rendered bold by excessive license. Thus Abraham having once transgressed the law of marriage, perhaps, after the dispute respecting Hagar, did not desist from the practice of polygamy. It is also probable that his mind had been wounded, by the divorce which Sarah had compelled him to make with Hagar. Such conduct indeed was disgraceful, or, at least, unbecoming in the holy patriarch. Nevertheless no other, of all the conjectures which have been made, seems to me more probable. If it be admitted, the narrative belongs to another place; but Moses is frequently accustomed to place those things which have precedence in time, in a different order. And though this reason should not be deemed conclusive, yet the fact itself shows an inverted order in the history. (17) Sarah had passed her ninetieth year, when she brought forth her son Isaac; she died in the hundred and twenty-seventh year of her age; and Isaac married when he was forty years old. Therefore, nearly four years intervened between the death of his mother and his nuptials. If Abraham took a wife after this, what was he thinking of, seeing that he had been during so many years accustomed to a single life? It is therefore lawful to conjecture that Moses, in writing the life of Abraham, when he approached the closing scene, inserted what he had before omitted. The difficulty, however, is not yet solved. For whence proceeded Abraham’s renovated vigor, (18) since Paul testifies that his body had long ago been withered by age? Augustine supposes not only that strength was imparted to him for a short space of time, which might suffice for Isaac’s birth; but that by a divine restoration, it flourished again during the remaining term of his life. Which opinion, both because it amplifies the glory of the miracle, and for other reasons, I willingly embrace. (19) And what I have before said, namely, that Isaac was miraculously born, as being a spiritual seed, is not opposed to this view; for it was especially on his account that the failing body of Abraham was restored to vigor. That others were afterwards born was, so to speak, adventitious. Thus the blessing of God pronounced in the words, “Increase and multiply,” which was annexed expressly to marriage, is also extended to unlawful connexions. Certainly, if Abraham married a wife while Sarah was yet alive, (as I think most probable,) his adulterous connection was unworthy of the divine benediction. But although we know not why this addition was made to the just measure of favor granted to Abraham, yet the wonderful providence of God appears in this, that while many nations of considerable importance descended from his other sons, the spiritual covenant, of which the rest also bore the sign in their flesh, remained in the exclusive possession of Isaac. (15) “ Et addidit Abraham et accepit uxorem .” The Geneva version of our own Bible has it: “Nov Abraham had taken him another wife called Keturah;” and adds in the margin, “while Sarah was yet alive,” which agrees, as will appear in what follows, with the opinion of Calvin, expressed in this Commentary. — Ed . (16) “ Frigidus, et ad generandum impotens .” (17) “ Atque ut haec ratio non urgeat, res tamen ipsa ostendit esse in hac historia , “ ὕστερον προτερον .” “ Et encore que ceste raison ne presse point, toutefois le faict monstre, qu’en ceste histoire il y a des choses mises devant derriere .” — French Tr The old English translator has it: “And though this reason serve not; yet nevertheless the matter itself declareth, that there is in this history a Hysteron proteron , that is, a setting of the cart before the horse.” — Ed (18) “ Unde enim novus illi ad muliebrem concubitum vigor .” (19) On the question, whether Abraham married Keturah during Sarah’s life, or not till after her death, authorities are much divided. Whichever side is taken the difficulties are great, yet perhaps on neither side insuperable. So far as merely human probabilities are concerned, the evidence would turn in favor of Calvin’s hypothesis, which is supported by Dr. A. Clarke and Professor Bush; the arguments of the latter writer, which seem to be mainly drawn from Calvin, are very forcibly put. On the other hand, great consideration is due to the authority of such men as Patrick, Le Clerc, Kidder, and Scott, who would preserve the present order of the sacred narrative; and would account for the events related on the ground of a miraculous renewal and continuance of strength, which Calvin himself allows to have taken place. It is in favor of this latter mode of interpretation, that it certainly better accords with the general character of Abraham, and is more consistent with the testimony which the Scriptures bear to his faith, than the other

Pericope (part_of)

절 (explains)

bible-text/gen-25-1

Source

아브라함이 다시 아내를 맞이하였다는 것은 매우 불합리해 보인다. 아브라함은 사라가 죽기 삼십팔 년 전에 이미 자기 몸이 죽은 것과 같다고 여겨졌으니, 사라가 죽은 후에 새 아내를 맞아들인다는 것은 그의 품위에 어울리지 않는 일이다. 더욱이 바울은 그의 믿음을 칭찬하면서(로마서 4:19), 이삭이 태어날 무렵 사라의 태가 죽어 있었을 뿐 아니라 아브라함 자신의 몸도 죽은 것과 같았다고 분명히 말한다. 그러므로 아브라함이 백 세에 이미 차갑고 생육 능력을 잃었다면, 사십 년 후에 여러 아들을 낳았다는 것은 바울의 증언과 모순이 된다.

많은 주석가들은 이 모순을 피하려고 그두라가 하갈과 동일 인물이라고 추측하지만, 모세가 즉시 "그의 첩들의 아들들에게"라고 언급함으로써 그 추측을 반박한다. 또 다른 이들은 아브라함이 사라가 살아 있는 동안 다른 아내를 취했다고 추측한다. 이것은 비록 심각한 비판을 받을 수 있지만, 전혀 불가능한 일은 아니다. 우리는 지나친 허용이 사람을 담대하게 만들 수 있음을 안다. 아브라함이 일단 결혼법을 어긴 이상, 하갈과의 다툼 이후에도 일부다처를 그치지 않았을 수 있다. 또 하갈과 억지로 이별하게 된 것이 그의 마음에 상처를 남겼을 가능성도 있다. 이런 행동은 물론 거룩한 족장에게 부끄러운 일이지만, 지금까지 제시된 추측들 중에서 이보다 더 그럴듯한 것은 없다.

이것이 사실이라면 이 기사는 본래 다른 위치에 속하는 것이지만, 모세는 종종 시간적 선후를 뒤바꾸어 기록하는 관습이 있다. 사라는 구십 세가 넘었을 때 이삭을 낳았고, 백이십칠 세에 죽었으며, 이삭은 사십 세에 혼인하였다. 그러므로 어머니의 죽음과 이삭의 혼인 사이에는 약 사 년이 있었을 뿐이다. 만일 아브라함이 이 이후에 아내를 얻었다면, 그 오랫동안 홀로 지내던 그가 무슨 생각으로 혼인을 결심했겠는가?

이 어려움은 아직 완전히 해결되지 않는다. 바울이 아브라함의 몸이 이미 오래전에 노쇠하였다고 증언한다면, 그의 새로운 생기는 어디서 온 것인가? 아우구스티누스는 이삭의 출생에 충분한 짧은 기간 동안만 능력이 주어진 것이 아니라, 하나님의 회복으로 그의 남은 생애 동안 그 능력이 지속되었다고 본다. 이 견해는 기적의 영광을 더욱 높여 주며 다른 이유들에서도 수긍이 가므로 나는 이를 기꺼이 받아들인다.

이삭이 신령한 씨앗으로서 기적적으로 태어났다는 앞서의 말이 이 견해와 상충하지 않는다. 아브라함의 쇠약한 몸이 회복된 것은 특별히 이삭 때문이었고, 이후에 다른 자녀들이 태어난 것은 말하자면 부수적인 결과였다. 따라서 하나님의 축복인 "생육하고 번성하라"는 말씀은, 비록 불법한 관계에까지 확장되었지만, 원래 결혼에 부여된 것임을 알 수 있다. 아브라함이 사라가 살아 있을 때 아내를 취했다면(내가 가장 가능성 있다고 보는 견해처럼), 그 간음은 하나님의 복을 받을 자격이 없었다. 그러나 이 추가적인 축복이 왜 주어졌는지 우리가 알지 못할지라도, 놀라운 하나님의 섭리는 분명히 나타난다. 곧, 다른 아들들에게서 상당한 민족들이 나왔음에도 불구하고, 언약의 영적 유업은 오직 이삭에게만 남게 되었다.

원주석

6절 카드 ↗

6. But unto the sons of the concubines . Moses relates, that when Abraham was about to die, he formed the design of removing all cause of strife among his sons after his death, by constituting Isaac his sole heir, and dismissing the rest with suitable gifts. This dismissal was, indeed, apparently harsh and cruel; but it was agreeable to the appointment and decree of God, in order that the entire possession of the land might remain for the posterity of Isaac. For it was not lawful for Abraham to divide, at his own pleasure, that inheritance which had been granted entire to Isaac. Wherefore, no course was left to him but to provide for the rest of his sons in the manner here described. If any person should now select one of his sons as his heir, to the exclusion of the others, he would do them an injury; and, by applying the torch of injustice, in disinheriting a part of his children, he would light up the flame of pernicious strifes in his family. Wherefore, we must note the special reason by which Abraham was not only induced, but compelled, to deprive his sons of the inheritance, and to remove them to a distance; namely, lest by their intervention, the grant which had been divinely made to Isaac should, of necessity, be disturbed. We have elsewhere said that, among the Hebrews, she who is a partaker of the bed, but not of all the goods, is styled a concubine. The same distinction has been adopted into the customs, and sanctioned by the laws of all nations. So, we shall afterwards see, that Leah and Rachel were principal wives, but that Bilhah and Zilpah were in the second rank; so that their condition remained servile, although they were admitted to the conjugal bed. Since Abraham had made Hagar and Keturah his wives on this condition, it seems that he might lawfully bestow on their sons, only a small portion of his goods; to have transferred, however, from his only heir to them, equal portions of his property, would have been neither just nor right. It is probable that no subsequent strife or contention took place respecting the succession; but by sending the sons of the concubines far away, he provides against the danger of which I have spoken, lest they should occupy a part of the land which God had assigned to the posterity of Isaac alone. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-6

Source

모세는 아브라함이 죽음을 앞두고 자기 죽음 이후에 아들들 사이에 다툼이 생기지 않도록 조처를 취했음을 전한다. 이삭을 유일한 상속자로 세우고 나머지에게는 선물을 주어 떠나보낸 것이다. 이 내어쫓음은 겉으로 보면 가혹하고 잔인해 보이지만, 이삭의 후손들이 그 땅을 온전히 소유하도록 정하신 하나님의 명령에 따른 것이었다. 하나님이 이삭에게 온전히 주신 유업을 아브라함이 자기 뜻대로 나눌 권한이 없었다. 따라서 다른 아들들에게는 이런 방식으로 대우하는 것 외에 다른 길이 없었다.

히브리인들 사이에서 침상은 함께 하지만 모든 재산을 나누지는 않는 여인을 첩이라 불렀다. 이 구분은 모든 민족의 관습에 채택되고 법으로 확인되어 왔다. 레아와 라헬은 주된 아내들이었지만 빌하와 실바는 둘째 지위에 있어서, 부부 침상에는 들었으나 그 처지는 여전히 종의 신분이었다. 아브라함이 하갈과 그두라를 이런 조건으로 아내로 삼았으므로, 그들의 아들들에게 재산의 일부만 나누어 주는 것은 합법적이었다. 그러나 유일한 상속자에게서 그들에게 동등한 몫을 나누어 주는 것은 옳지 않았다.

아브라함이 첩의 아들들을 멀리 보낸 주된 이유는, 그들이 하나님이 이삭의 후손들에게만 정하신 땅의 일부를 차지하지 못하게 하기 위해서였다.

원주석

7절 카드 ↗

7. And these are the days . Moses now brings us down to the death of Abraham; and the first thing to be noticed concerning his age is the number of years during which he lived as a pilgrim; for he deserves the praise of wonderful and incomparable patience, for having wandered through the space of a hundred years, while God led him about in various directions, contented, both in life and death, with the bare promise of God. Let those be ashamed who find it difficult to bear the disquietude of one, or of a few years, since Abraham, the father of the faithful, was not merely a stranger during a hundred years, but was also often cast forth into exile. Meanwhile, however, Moses expressly shows that the Lord had fulfilled his promise, Thou shalt die in a good old age: for although he fought a hard and severe battle, yet his consolation was neither light nor small; because he knew that, amidst so many sufferings, his life was the object of Divine care. But if this sole looking unto God sustained him through his whole life, amidst the most boisterous waves, amidst many bitter griefs, amidst tormenting cares, and in short an accumulated mass of evils; let us also learn — that we may not become weary in our course — to rely on this support, that the Lord has promised us a happy issue of life, and one truly far more glorious than that of our father Abraham. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-7

Source

모세는 이제 우리를 아브라함의 죽음으로 인도한다. 먼저 주목할 것은 그가 나그네로 지낸 햇수이다. 아브라함은 일백 년 동안 하나님이 이끄시는 대로 각처를 방랑하면서도, 오직 하나님의 약속만으로 만족하며 삶과 죽음을 임했으니, 이는 놀랍고도 비할 데 없는 인내의 덕이다. 겨우 일 년이나 몇 년의 불안함도 참기 어려워하는 이들은 부끄러워해야 한다. 믿음의 아버지 아브라함은 백 년 동안 나그네였을 뿐 아니라 자주 유배 생활을 하였다.

그러나 모세는 하나님이 약속을 이루셨음을 분명히 보여 준다. "너는 좋은 나이에 죽을 것이다"라는 약속(창세기 15:15)이 성취된 것이다. 비록 험한 싸움을 치렀지만 그의 위로는 가볍지 않았으니, 그는 수많은 고난 가운데서도 자신의 삶이 하나님의 돌봄 아래 있음을 알았기 때문이다. 온갖 풍랑과 쓰라린 슬픔과 고통스러운 염려들 속에서도 그를 한평생 지탱한 것이 오직 하나님만을 바라봄이었다면, 우리도 우리의 길에서 지치지 않도록 이 의지를 배워야 한다. 주님께서 우리에게 삶의 행복한 끝을 약속하셨으며, 그것은 아브라함의 것보다 훨씬 더 영광스러운 것이다.

원주석

8절 카드 ↗

8. Then Abraham gave up the ghost (20) They are mistaken who suppose that this expression denotes sudden death, as intimating that he had not been worn out by long disease, but expired without pain. Moses rather means to say that the father of the faithful was not exempt from the common lot of men, in order that our minds may not languish when the outward man is perishing; but that, by meditating on that renovation which is laid up as the object of our hope, we may, with tranquil minds, suffer this frail tabernacle to be dissolved. There is therefore no reason why a feeble, emaciated body, failing eyes, tremulous hands, and the lost use of all our members, should so dishearten us, that we should not hasten, after the example of our father, with joy and alacrity to our death. But although Abraham had this in common with the human race, that he grew old and died; yet Moses, shortly afterwards, puts a difference between him and the promiscuous multitude of men as to manner of dying; namely, that he should die in a good old age, and satisfied with life. Unbelievers, indeed, often seem to participate in the same blessing; yea, David complains that they excelled in this kind of privilege; and a similar complaint occurs in the book of Job, namely, that they fill up their time happily, till in a moment they descend into the grave. (21) But what I said before must be remembered, that the chief part of a good old age consists in a good conscience and in a serene and tranquil mind. Whence it follows, that what God promises to Abraham, can only apply to those who truly cultivate righteousness: for Plato says, with equal truth and wisdom, that a good hope is the nutriment of old age; and therefore old men who have a guilty conscience are miserably tormented, and are inwardly racked as by a perpetual torture. But to this we must add, what Plato knew not, that it is godliness which causes a good old age to attend us even to the grave, because faith is the preserver of a tranquil mind. To the same point belongs what is immediately added, he was full of days, so that he did not desire a prolongation of life. We see how many are in bondage to the desire of life; yea, nearly the whole world languishes between a weariness of the present life and an inexplicable desire for its continuance. That satiety of life, therefore, which shall cause us to be ready to leave it, is a singular favor from God. And was gathered to his people . I gladly embrace the opinion of those who believe the state of our future life to be pointed out in this form of expression; provided we do not restrict it, as these expositors do, to the faithful only; but understand by it that mankind are associated together in death as well as in life. (22) It may seem absurd to profane men, for David to say, that the reprobate are gathered together like sheep into the grave; but if we examine the expression more closely, this gathering together will have no existence if their souls are annihilated. (23) The mention of Abraham’s burial will presently follow. Now he is said to be gathered to his fathers, which would be inconsistent with fact if human life vanished, and men were reduced to annihilation: wherefore the Scripture, in speaking thus, shows that another state of life remains after death, so that a departure out of the world is not the destruction of the whole man. (20) “ Et obiit Abraham .” And Abraham died. The expression “gave up the ghost” is not a literal rendering of the original. — Ed . (21) See Psalms 73:4 . “There are no bands in their death; but their strength is firm;” and Job 21:13 , “They spend their days in wealth, and in a moment go down to the grave.” — Ed . (22) Rivetus speaks in similar language on this clause. “This is never said concerning beasts when they die; and, therefore, from this form of speech, it is to be observed, that men by death are not reduced to nothing, nor does the whole of man die.... The Scripture, in speaking thus, points out some other state; so that departure out of the world is not the destruction of the whole man.” — Exercitatio cxiii. p. 553. (23) See Psalms 49:0 . return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-8

Source

어떤 이들은 "기운이 다하여"라는 표현이 갑작스러운 죽음을 뜻한다고 생각한다. 즉 오랜 병환에 시달리지 않고 고통 없이 죽었다는 것이다. 그러나 모세가 말하는 것은, 믿음의 아버지도 인류의 공통된 운명에서 벗어나지 않았다는 것이다. 이는 우리가 외적인 사람이 소멸할 때 낙심하지 않도록, 오히려 소망으로 간직된 새로워짐을 묵상하면서 평안한 마음으로 이 연약한 장막이 해체되기를 허용해야 함을 가르치기 위함이다.

따라서 허약하고 쇠약한 몸, 흐려진 눈, 떨리는 손, 지체의 기능 상실 등이 우리를 실망시켜서, 우리의 조상처럼 기쁨과 활기로 죽음을 향해 달려가지 못하게 해서는 안 된다.

아브라함도 사람으로서 늙고 죽었지만, 모세는 곧이어 그가 보통 사람들과 다른 죽음을 맞이했음을 말한다. 좋은 나이에 만족한 삶을 살다가 죽었다는 것이다. 불신자들도 이 복에 참여하는 것처럼 보이는 경우가 있다. 다윗도 불신자들이 이런 특권에서 더 탁월했다고 탄식하며(시편 73:4), 욥기에도 비슷한 탄식이 있다(욥기 21:13). 그러나 앞서 말한 것처럼, 좋은 노년의 주된 요소는 선한 양심과 고요하고 평안한 마음에 있음을 기억해야 한다. 따라서 하나님이 아브라함에게 약속하신 것은 진정으로 의를 실천하는 이들에게만 해당된다. 플라톤도 "선한 소망이 노년의 양식"이라고 지혜롭게 말하였다. 플라톤이 알지 못한 것을 우리는 덧붙여야 한다. 경건이 좋은 노년을 무덤까지 함께하게 한다는 것이다. 왜냐하면 믿음이 평안한 마음을 지켜 주기 때문이다.

"그의 백성에게 돌아갔다"는 말에 대해, 나는 이 표현이 미래의 생명 상태를 가리킨다고 보는 이들의 견해를 기꺼이 받아들인다. 단, 그 범위를 신자들에게만 제한하지 말고, 인류가 삶에서와 마찬가지로 죽음에서도 함께 연합된다는 것으로 이해해야 한다. 사람의 영혼이 소멸된다면, "무리 지어 모인다"는 것은 있을 수 없다. 따라서 성경은 이렇게 말함으로써 죽음 이후에도 다른 생명의 상태가 있음을 보여 준다.

원주석

9절 카드 ↗

9. And his sons Isaac and Ishmael buried him . Hence it appears, that although Ishmael had long ago been dismissed, he was not utterly alienated from his father, because he performed the office of a son in celebrating the obsequies of his deceased parent. Ishmael, rather than the other sons did this, as being nearer. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-9

Source

이삭과 이스마엘이 아버지를 장사 지냈다는 사실은, 이스마엘이 오래전에 내쫓겼음에도 아버지와 완전히 단절되지 않았음을 보여 준다. 그는 가장 가까이 있었으므로 다른 아들들보다 먼저 이 일을 행하였다.

원주석

12절 카드 ↗

12. Now these are the generations of Ishmael . This narration is not superfluous. In the commencement of the chapter, Moses alludes to what was done for the sons of Keturah. Here he speaks designedly more at large, for the purpose of showing that the promise of God, given in the seventeenth chapter ( Genesis 17:1 ,) was confirmed by its manifest accomplishment. In the first place, it was no common gift of God that Ishmael should have twelve sons who should possess rank and authority over as many tribes; but inasmuch as the event corresponded with the promise, we must chiefly consider the veracity of God, as well as the singular benevolence and honor which he manifested towards his servant Abraham, when, even in those benefits which were merely adventitious, he dealt so kindly and liberally with him; for that may rightly be regarded as adventitious which was superadded to the spiritual covenant: therefore Moses, after he has enumerated the towns in which the posterity of Ishmael was distributed, buries that whole race in oblivion, that substantial perpetuity may remain only in the Church, according to the declaration in Psalms 102:28 , “the sons of sons shall inhabit.” (24) Further, Moses, as with his finger, shows the wonderful counsel of God, because, in assigning a region distinct from the land of Canaan to the sons of Ishmael, he has both provided for them in future, and kept the inheritance vacant for the sons of Isaac. (24) “ Filii filiorum habitabunt .” In the English it is, “The children of thy servants shall continue.” — Ed . return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-12

Source

이스마엘의 족보를 기록한 것은 불필요한 일이 아니다. 모세가 특별히 이것을 자세히 기록하는 이유는, 하나님이 열일곱 장에서 주신 약속(창세기 17:1)이 명백히 성취되었음을 보여 주기 위해서이다. 이스마엘에게 열두 아들이 있어 각각 한 부족을 이끄는 지도자들이 된 것은 하나님의 흔치 않은 선물이었다. 그러나 주로 주목해야 할 것은 하나님의 신실하심과 그분이 종 아브라함에게 베푸신 특별한 은혜이다. 그 은혜가 얼마나 크고 관대한지, 영적 언약의 부수적 결과들에서도 하나님은 그렇게 친절하고 후하게 대우하셨다.

그러나 모세는 이스마엘의 후손을 열거한 후 그 모든 족속을 망각 속에 묻어 버린다. 진정한 영속성은 오직 교회에만 남아야 하기 때문이다(시편 102:28). 또한 모세는 하나님의 놀라운 경륜을 손가락으로 가리키듯 보여 준다. 이스마엘의 아들들에게 가나안 땅과 구별된 지역을 정해 줌으로써, 장차 이삭의 아들들을 위한 유업이 비워져 있도록 예비하셨다.

원주석

18절 카드 ↗

18. He died in the presence of all his brethren (25) The major part of commentators understand this of his death ; as if Moses had said that the life of Ishmael was shorter than that of his brethren, who long survived him: but because the word נפל ( naphal ) is applied to a violent death, and Moses testifies that Ishmael died a natural death, this exposition cannot be approved. The Chaldean Paraphrast supposes the word “ lot ” to be understood, and elicits this sense, that the lot fell to him, so as to assign him a habitation not far from his brethren. Although I do not greatly differ in this matter, I yet think that the words are not to be thus distorted. (26) The word נפל ( naphal ) sometimes signifies to lie down, or to rest, and also to dwell. The simple assertion therefore of Moses is, that a habitation was given to Ishmael opposite his brethren, so that he should indeed be a neighbor to them, and yet should have his distinct boundaries: (27) for I do not doubt that he referred to the oracle contained in the sixteenth chapter ( Genesis 16:1 ) where, among other things, the angel said to his mother Hagar, He shall remain, or pitch his tents in the presence of his brethren . Why does he rather speak thus of Ishmael than of the others, except for this reason, that whereas they migrated towards the eastern region, Ishmael, although the head of a nation, separated from the sons of Abraham, yet retained his dwelling in their neighborhood? Meanwhile the intention of God is also to be observed, namely, that Ishmael, though living near his brethren, was yet placed apart in an abode of his own, that he might not become mingled with them, but might dwell in their presence, or opposite to them. Moreover, it is sufficiently obvious that the prediction is not to be restricted personally to Ishmael. (25) “ Coram omnibus fratribus suis habitavit .” He dwelt in the presence of all his brethren. (26) This is the interpretation of Vatablus, favored by Professor Bush, who says, “As Ishmael’s death has already been mentioned, and as the term ‘fall’ is seldom used in the Scriptures in reference to ‘dying,’ except in cases of sudden and violent death, as when one ‘falls’ in battle, the probability is, that it here signifies that his territory or possessions ‘fell’ to him in the presence of his brethren, or immediately contiguous to their borders.” — Bush . (27) Calvin’s interpretation, though opposed to the Vulgate and to our own version, is supported by the Septuagint, the Targum Onkelos, the Syriac, and Arabic versions. See Walton’s Polyglott. — Ed . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-18

Source

대부분의 주석가들은 "그의 형제들의 앞에서 떨어져 살았다"(창세기 25:18)를 죽음에 관한 것으로 해석한다. 이스마엘의 삶이 그의 형제들보다 짧았다는 것이다. 그러나 나팔(naphal)이라는 히브리어는 폭력적 죽음에 쓰이는 경우가 많은데, 모세는 이스마엘이 자연사했다고 분명히 말하므로 이 해석은 받아들이기 어렵다.

이 말씀은 단순히 이스마엘에게 형제들과 마주보는 거처가 주어졌다는 것을 의미한다. 비록 이웃으로 살면서도 분명히 구별된 경계를 가지도록 한 것이다. 이는 열여섯 장에서 천사가 그의 어머니 하갈에게 한 말, "그가 그의 형제들의 앞에서 거하리라"(창세기 16:12)와 연결된다. 이스마엘은 비록 아브라함의 다른 후손들과 떨어진 민족의 수장이 되었지만, 그들과 이웃하여 살았다. 하나님의 의도는 이스마엘이 형제들 가까이 살되 그들과 뒤섞이지 않고, 그들 앞에 또는 마주보며 거하는 것이었다. 이 예언은 이스마엘 개인에게만 국한된 것이 아님은 물론이다.

원주석

19절 카드 ↗

19. These are the generations of Isaac . Because what Moses has said concerning the Ishmaelites was incidental, he now returns to the principal subject of the history, for the purpose of describing the progress of the Church. And in the first place, he repeats that Isaac’s wife was taken from Mesopotamia. He expressly calls her the sister of Laban the Syrian, who was hereafter to become the father-in-law of Jacob, and concerning whom he had many things to relate. But it is chiefly worthy of observation that he declares Rebekah to have been barren during the early years of her marriage. And we shall afterwards see that her barrenness continued, not for three or four, but for twenty years, in order that her very despair of offspring might give greater lustre to the sudden granting of the blessing. But nothing seems less accordant with reason, than that the propagation of the Church should be thus small and slow. Abraham, in his extreme old age, received (as it seems) a slender solace for his long privation of offspring, in having all his hope centred in one individual. Isaac also, already advanced in years, and bordering on old age, was not yet a father. Where, then, was the seed which should equal the stars of heaven in number? Who would not suppose that God was dealing deceitfully in leaving those houses empty and solitary, which, according to his own word, ought to be replenished with teeming population? But that which is recorded in the psalm must be accomplished in reference to the Church, that “he maketh her who had been barren to keep house, and to be a joyful mother of many children.” ( Psalms 113:9 .) For this small and contemptible origin, these slow and feeble advances, render more illustrious that increase, which afterwards follows, beyond all hope and expectation, to teach us that the Church was produced and increased by divine power and grace, and not by merely natural means. It is indeed possible, that God designed to correct or moderate any excess of attachment in Isaac. But this is to be observed as the chief reason for God’s conduct, that as the holy seed was given from heaven, it must not be produced according to the common order of nature, to the end, that we learn that the Church did not originate in the industry of man, but flowed from the grace of God alone. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-19

Source

이스마엘에 관한 앞의 기사는 부수적인 것이었다. 이제 모세는 주된 역사의 주제로 돌아와 교회의 진보를 기술한다. 모세는 먼저 이삭의 아내가 메소포타미아에서 취해진 것을 다시 언급하고, 그녀를 라반 수리아 사람의 누이라고 말한다. 라반은 야곱의 장인이 될 사람이므로, 모세는 이 인물에 대해 나중에 많은 것을 기록할 것이다.

특히 주목할 것은 리브가가 결혼 초기에 임신하지 못했다는 사실이다. 나중에 보겠지만 그 불임은 삼사 년이 아닌 이십 년이나 계속되었다. 절망적인 상황에서 갑자기 축복이 주어짐으로써 더욱 영광스럽게 되기 위해서였다.

교회의 번성이 이처럼 더디고 적어 보이는 것은 이성과 맞지 않는 것 같다. 아브라함은 극히 늙은 나이에 겨우 한 사람 안에 모든 소망을 맡기게 되었다. 이삭도 이미 노인이 되어서야 겨우 아버지가 되었다. 그렇다면 하늘의 별처럼 많아야 할 씨앗은 어디 있는가? 그러나 시편의 말씀이 교회에 관하여 이루어져야 한다. "그분은 임신하지 못하는 여인을 집에 머물게 하시며 자녀들의 기쁜 어머니가 되게 하신다"(시편 113:9). 이 작고 비천한 시작과 더디고 약한 진전이 이후에 오는 놀라운 증가를 더욱 빛나게 한다. 이것은 교회가 하나님의 능력과 은혜로 생겨나고 자랐지, 단지 자연적인 수단으로 이루어진 것이 아님을 가르쳐 준다.

원주석

21절 카드 ↗

21. And Isaac entreated the Lord for his wife . Some translate the passage, Isaac entreated the Lord in the presence of his wife ; and understand this to have been done, that she also might add her prayers, and they might jointly supplicate God. But the version here given is more simple. Moreover, this resort to prayer testifies that Isaac knew that he was deprived of children, because God had not blessed him. He also knew that fruitfulness was a special gift of God. For although the favor of obtaining offspring was widely diffused over the whole human race, when God uttered the words “increase and multiply;” yet to show that men are not born fortuitously, he distributes this power of production in various degrees. Isaac, therefore, acknowledges, that the blessing, which was not at man’s disposal, must be sought for by prayer from God. It now truly appears, that he was endued with no ordinary constancy of faith. Forasmuch as the covenant of God was known to him, he earnestly (if ever any did) desired seed. It, therefore, had not now, for the first time, entered into his mind to pray, seeing that for more than twenty years he had been disappointed of his hope. Hence, although Moses, only in a single word, says that he had obtained offspring by his prayers to God; yet reason dictates that these prayers had continued through many years. The patience of the holy man is herein conspicuous, that while he seems in vain to pour forth his wishes into the air, he still does not remit the ardor of his devotion. And as Isaac teaches us, by his example, to persevere in prayer; so God also shows that he never turns a deaf ear to the wishes of his faithful people, although he may long defer the answer. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-21

Source

이삭이 하나님께 간구했다는 것은, 그가 자녀가 없는 것이 하나님의 복을 받지 못했기 때문임을 알았다는 것을 증명한다. 그는 또한 자녀를 갖는 것이 하나님의 특별한 선물임을 알았다. 비록 하나님이 "생육하고 번성하라"고 하실 때 이 은혜를 온 인류에게 널리 베푸셨지만, 그분은 이 생산 능력을 다양한 정도로 분배하심으로써 사람들이 우연히 태어나는 것이 아님을 보여 주신다. 그러므로 이삭은 사람의 처분에 달려 있지 않은 이 축복을 기도로써 하나님께 구해야 한다는 것을 인정하였다.

이삭이 특별한 믿음의 항심을 지녔음이 이제 분명히 나타난다. 그는 하나님의 언약을 알았으므로 간절히 자녀를 원하였다. 그러므로 이것이 처음으로 기도에 든 생각이 아니며, 이십 년 이상 실망 속에서도 기도를 드렸을 것이다. 이삭의 인내가 여기서 빛난다. 자신의 소원이 허공에 흩어지는 것 같아도 헌신의 열심을 꺾지 않았다. 이삭이 끈기 있게 기도하도록 가르쳐 주는 것처럼, 하나님도 신실한 자들의 소원에 결코 귀를 닫지 않으심을 보여 주신다. 비록 오래 지연하신다 해도.

원주석

22절 카드 ↗

22. And the children struggled together . Here a new temptation suddenly arises, namely, that the infants struggle together in their mother’s womb. This conflict occasions the mother such grief that she wishes for death. And no wonder; for she thinks that it would be a hundred times better for her to die, than that she have within her the horrible prodigy of twin — brothers, shut up in her womb, carrying on intestine war. They, therefore, are mistaken, who attribute this complaint to female impatience, since it was not so much extorted by pain or torture, as by abhorrence of the prodigy. For she doubtless perceived that this conflict did not arise from natural causes, but was a prodigy portending some dreadful and tragic end. She also necessarily felt some fear of the divine anger stealing over her: as it is usual with the faithful not to confine their thoughts to the evil immediately present with them, but to trace it to its cause; and hence they tremble through the apprehension of divine judgment. But though in the beginning she was more grievously disturbed than she ought to have been, and, breaking out into murmurings, preserved neither moderation nor temper; yet she soon afterwards receives a remedy and solace to her grief. We are thus taught by her example to take care that we do not give excessive indulgence to sorrow in affairs of perplexity, nor inflame our minds by inwardly cherishing secret causes of distress. It is, indeed, difficult to restrain the first emotions of our minds; but before they become ungovernable, we must bridle them, and bring them into subjection. And chiefly we must pray to the Lord for moderation; as Moses here relates that Rebekah went to ask counsel from the Lord; because, indeed, she perceived that nothing would be more effectual in tranquilizing her mind, than to aim at obedience to the will of God, under the conviction that she was directed by him. For although the response given might be adverse, or, at least, not such as she would desire, she yet hoped for some alleviation from a gracious God, with which she might be satisfied. A question here arises respecting the way in which Rebekah asked counsel of God. It is the commonly received opinion that she inquired of some prophet what was the nature of this prodigy: and Moses seems to intimate that she had gone to some place to hear the oracle. But since that conjecture has no probability, I rather incline to a different interpretation; namely, that she, having sought retirement, prayed more earnestly that she might receive a revelation from heaven. For, at that time, what prophets, except her husband and her father-in-law, would she have found in the world, still less in that neighborhood? Moreover, I perceive that God then commonly made known his will by oracles. Once more, if we consider the magnitude of the affair, it was more fitting that the secret should be revealed by the mouth of God, than manifested by the testimony of man. In our times a different method prevails. For God does not, at this day, reveal things future by such miracles; and the teaching of the Law, the Prophets, and the Gospel, which comprises the perfection of wisdom, is abundantly sufficient for the regulation of our course of life. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-22

Source

여기서 새로운 시험이 갑자기 일어난다. 아이들이 어머니의 태 안에서 서로 싸운 것이다. 이 싸움이 어머니에게 너무 큰 슬픔을 주어 리브가는 차라리 죽기를 원하였다. 당연한 일이다. 태 안에서 쌍둥이 형제가 내전을 벌이는 것은 끔찍한 기이한 일이므로, 그녀는 사는 것보다 죽는 것이 백 배 낫겠다고 생각하였다. 이 탄식을 여성의 조급함 탓으로 돌리는 이들은 잘못이다. 이것은 고통에서 나온 것이 아니라 기이한 현상에 대한 전율에서 나온 것이다.

그녀는 이 싸움이 자연적 원인이 아니라, 두렵고 비극적인 결말을 예고하는 기이한 일임을 분명히 알아챘다. 또한 하나님의 진노가 자신에게 임박했다는 두려움이 스쳐갔을 것이다. 신자들은 눈앞의 고난에 머물지 않고 그 원인을 추적하여 하나님의 심판 앞에 떨기 때문이다.

리브가가 처음에 너무 심하게 동요하여 통제를 잃었다 해도, 이내 위로와 치료제를 받았다. 이로써 우리는 곤혹스러운 일 앞에서 슬픔에 지나치게 빠지지 말고, 마음속에 숨겨진 근심의 원인들을 내면에서 키우지 말아야 함을 배운다. 마음의 첫 감정을 억제하기란 어렵지만, 통제 불능이 되기 전에 고삐를 잡아야 한다. 특히 하나님께 절제를 구하는 기도를 드려야 한다. 리브가가 하나님께 뜻을 물으러 간 것처럼. 하나님의 뜻에 순종하는 것이 마음을 안정시키는 데 가장 효과적임을 알았기 때문이다. 비록 응답이 원하는 것과 달라도, 은혜로우신 하나님으로부터 어떤 위안이라도 받기를 소망하며 그분께 나아간 것이다.

원주석

23절 카드 ↗

23. Two nations . In the first place, God answers that the contention between the twin-brothers had reference to something far beyond their own persons; for in this way he shows that there would be discord between their posterities. When he says, there are two nations, the expression is emphatical; for since they were brothers and twins, and therefore of one blood, the mother did not suppose that they would be so far disjoined as to become the heads of distinct nations; yet God declares that dissension should take place between those who were by nature joined together. Secondly, he describes their different conditions, namely, that victory would belong to one of these nations, forasmuch as this was the cause of the contest, that they could not be equal, but one was chosen and the other rejected. For since the reprobate give way reluctantly, it follows of necessity that the children of God have to undergo many troubles and contests on account of their adoption. Thirdly, the Lord affirms that the order of nature being inverted, the younger, who was inferior, should be the victor. We must now see what this victory implies. They who restrict it to earthly riches and wealth coldly trifle. Undoubtedly by this oracle Isaac and Rebekah were taught that the covenant of salvation would not be common to the two people, but would be reserved only for the posterity of Jacob. In the beginning, the promise was apparently general, as comprehending the whole seed: now, it is restricted to one part of the seed. This is the reason of the conflict, that God divides the seed of Jacob (of which the condition appeared to be one and the same) in such a manner that he adopts one part and rejects the other: that one part obtains the name and privilege of the Church, the rest are reckoned strangers; with one part resides the blessing of which the other is deprived; as it afterwards actually occurred: for we know that the Idumaeans were cut off from the body of the Church; but the covenant of grace was deposited in the family of Jacob. If we seek the cause of this distinction, it will not be found in nature; for the origin of both nations was the same. It will not be found in merit; because the heads of both nations were yet enclosed in their mother’s womb when the contention began. Moreover God, in order to humble the pride of the flesh, determined to take away from men all occasion of confidence and of boasting. He might have brought forth Jacob first from the womb; but he made the other the firstborn, who, at length, was to become the inferior. Why does he thus, designedly, invert the order appointed by himself, except to teach us that, without regard to dignity, Jacob, who was to be the heir of the promised benediction, was gratuitously elected? The sum of the whole, then, is, that the preference which God gave to Jacob over his brother Esau, by making him the father of the Church, was not granted as a reward for his merits, neither was obtained by his own industry, but proceeded from the mere grace of God himself. But when an entire people is the subject of discourse, reference is made not to the secret election, which is confirmed to few, but the common adoption, which spreads as widely as the external preaching of the word. Since this subject, thus briefly stated, may be somewhat obscure, the readers may recall to memory what I have said above in expounding the seventeenth chapter ( Genesis 17:1 ) namely, that God embraced, by the grace of his adoption, all the sons of Abraham, because he made a covenant with all; and that it was not in vain that he appointed the promise of salvation to be offered promiscuously to all, and to be attested by the sign of circumcision in their flesh; but that there was a special chosen seed from the whole people, and these should at length be accounted the legitimate sons of Abraham, who by the secret counsel of God are ordained unto salvation. Faith, indeed, is that which distinguishes the spiritual from the carnal seed; but the question now under consideration is the principle on which the distinction is made, not the symbol or mark by which it is attested. God, therefore, chose the whole seed of Jacob without exception, as the Scripture in many places testifies; because he has conferred on all alike the same testimonies of his grace, namely, in the word and sacraments. But another and peculiar election has always flourished, which comprehended a certain definite number of men, in order that, in the common destruction, God might save those whom he would. A question is here suggested for our consideration. Whereas Moses here treats of the former kind of election, (28) Paul turns his words to the latter. (29) For while he attempts to prove, that not all who are Jews by natural descent are heirs of life; and not all who are descended from Jacob according to the flesh are to be accounted true Israelites; but that God chooses whom he will, according to his own good pleasure, he adduces this testimony, the elder shall serve the younger. ( Romans 9:7 .) They who endeavor to extinguish the doctrine of gratuitous election, desire to persuade their readers that the words of Paul also are to be understood only of external vocation; but his whole discourse is manifestly repugnant to their interpretation; and they prove themselves to be not only infatuated, but impudent in their attempt to bring darkness or smoke over this light which shines so clearly. They allege that the dignity of Esau is transferred to his younger brother, lest he should glory in the flesh; inasmuch as a new promise is here given to the latter. I confess there is some force in what they say; but I contend that they omit the principal point in the case, by explaining the difference here stated, of the external vocation. But unless they intend to make the covenant of God of none effect, they must concede that Esau and Jacob were alike partakers of the external calling; whence it appears, that they to whom a common voca

Pericope (part_of)

절 (explains)

bible-text/gen-25-23

Source

하나님은 태 안의 쌍둥이 형제들의 싸움이 단지 그들 개인의 일이 아니라 후손들 사이의 불화와 관련이 있음을 먼저 밝히신다. "두 나라"라는 말은 강조적이다. 그들은 형제요 쌍둥이로서 같은 혈통이었으므로, 어머니는 그들이 서로 전혀 다른 민족들의 머리가 될 것이라고 생각하지 못했다. 그러나 하나님은 자연으로 하나인 그들 사이에 불화가 있을 것이라 선언하신다.

둘째로, 하나님은 그들의 상이한 처지를 설명하신다. 두 민족이 동등할 수 없고 하나는 선택받고 다른 하나는 버림받을 것이므로, 한 쪽이 승리를 거두게 된다. 하나님께 선택받은 자들이 자신들의 선택 때문에 많은 고난과 싸움을 당하는 것은 당연하다.

셋째로, 주님은 자연의 질서가 뒤집혀 열등한 자리에 있던 동생이 이길 것이라 선언하신다.

이 승리가 뜻하는 것이 무엇인지 살펴보자. 이것을 지상의 재물과 부요함에만 한정하는 이들은 피상적으로 이해하는 것이다. 분명히 이 신탁을 통해 이삭과 리브가는 구원의 언약이 두 민족에게 공통된 것이 아니라 야곱의 후손에게만 보존될 것임을 배웠다. 처음에 약속은 일반적인 것처럼 보여 모든 씨앗을 포함하는 듯했으나, 이제 씨앗의 한 부분으로만 제한된다.

이 구별의 원인을 찾는다면 자연에서 찾을 수 없다. 두 민족의 기원이 같기 때문이다. 공로에서도 찾을 수 없다. 두 민족의 머리들이 아직 어머니의 태 안에 있을 때 싸움이 시작되었기 때문이다. 하나님은 사람들이 자만하지 못하도록 그들에게서 모든 신뢰와 자랑의 근거를 제거하려 하셨다.

그렇다면 이 고귀한 신탁이 이토록 소략하게 언급되는 이유는 무엇인가? 온 백성이 주제일 때는 소수에게 확정되는 비밀 선택이 아니라, 말씀의 외적 선포만큼 넓게 퍼지는 공통된 택함을 말하기 때문이다. 이 주제는 열일곱 장에 관한 주석에서 설명한 것을 기억하면 된다. 하나님은 아브라함의 모든 아들들을 자기의 은혜로운 택함 안에 받아들이셨다. 왜냐하면 모든 이와 언약을 맺으셨기 때문이다. 그러나 그 모든 백성 가운데서 특별히 선택받은 씨앗이 있었으니, 그들이 하나님의 비밀한 뜻 안에서 구원에 정해진 아브라함의 진정한 아들들로 인정받는다.

여기서 한 가지 문제가 생긴다. 모세가 전자의 선택(민족적 선택)을 다루고 있는데, 바울이 이 말씀을 후자(개인적 선택)에 적용한다는 것이다(로마서 9:7). 선택 교리를 제거하려는 이들은 바울의 말씀도 외적 부르심에만 관한 것이라고 주장하지만, 그의 전체 논리는 명백히 그 해석에 반대된다.

원주석

24절 카드 ↗

24. And when her days to be delivered were fulfilled . Moses shows that the intestine strife in her womb continued to the time of bringing forth; for it was not by mere accident that Jacob seized his brother by the heel and attempted to get out before him. The Lord testified by this sign that the effect of his election does not immediately appear; but rather that the intervening path was strewed with troubles and conflicts. Therefore Esau’s name was allotted to him on account of his asperity; which even from earliest infancy assumed a manly form; but the name Jacob signifies that this giant, vainly striving in his boasted strength, had still been vanquished. (32) (32) The names of the two brothers was significant of their character. Esau is called Edom, which signifies red, because he was of sanguinary temperament. He is said to have been hairy or shaggy, “ שער ,” from which word the mountainous country he inhabited was called Seir. The name Jacob, “ יעקב ,” means to supplant, or trip up the heels. — Ed return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-24

Source

모세는 태 안의 싸움이 출생 때까지 계속되었음을 보여 준다. 야곱이 형의 발꿈치를 잡고 먼저 나오려 한 것은 우연이 아니었다. 주님은 이 표적을 통해 선택의 결과가 즉시 나타나지 않고, 오히려 그 중간 길이 고난과 싸움으로 뒤덮여 있음을 증언하셨다. 에서의 이름은 그의 야성스러움에서 왔으니, 그것이 어린 시절부터 남자다운 형태를 취하였다. 야곱이라는 이름은 이 거인이 자랑하는 힘을 자랑하면서도 결국 정복당했음을 뜻한다.

원주석

27절 카드 ↗

27. And the boys grew . Moses now briefly describes the manners of them both. He does not, indeed, commend Jacob on account of those rare and excellent qualities, which are especially worthy of praise and of remembrance, but only says that he was simple . The word תם ( tam ,) although generally taken for upright and sincere , is here put antithetically. After the sacred writer has stated that Esau was robust, and addicted to hunting, he places on the opposite side the mild disposition of Jacob, who loved the quiet of home so much, that he might seem to be indolent; just as the Greeks call those persons οἰκόσιτους oikositous , who, dwelling at home, give no evidence of their industry. In short, the comparison implies that Moses praises Esau on account of his vigor, but speaks of Jacob as being addicted to domestic leisure; and that he describes the disposition of the former as giving promise that he would be a courageous man, while the disposition of the latter had nothing worthy of commendation. Seeing that, by a decree of heaven, the honor of primogeniture would be transferred to Jacob, why did God suffer him to lie down in his tent, and to slumber among ashes; unless it be, that he sometimes intends his election to be concealed for a time, lest men should attribute something to their own preparatory acts? return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-27

Source

모세는 이제 두 사람의 성품을 간략히 묘사한다. 야곱을 칭찬하는 것은 특별히 뛰어나거나 기억할 만한 훌륭한 자질들이 아니라, 단지 "온전함"이다. 히브리어 탐(tam)은 보통 "올곧고 신실한"으로 번역되지만, 여기서는 대조적으로 사용되고 있다. 에서는 강건하고 사냥을 즐겼다고 한 다음, 모세는 이와 반대로 야곱의 온순한 성품을 말한다. 그는 집에 있기를 좋아하여 게으른 자처럼 보였다.

하나님의 뜻에 따라 장자의 명분과 명예가 야곱에게 돌아갈 것이었다면, 하나님은 왜 야곱이 장막 안에 머물며 재 가운데 머물게 두셨는가? 바로 하나님이 자신의 선택을 일시 숨겨 두시기를 원하시기 때문이다. 사람들이 자신들의 사전 준비를 무언가의 공로로 돌리지 않게 하시려고.

원주석

28절 카드 ↗

28. And Isaac loved Esau . That God might more clearly show his own election to be sufficiently firm, to need no assistance elsewhere, and even powerful enough to overcome any obstacle whatever, he permitted Esau to be so preferred to his brother, in the affection and good opinion of his father, that Jacob appeared in the light of a rejected person. Since, therefore, Moses clearly demonstrates, by so many circumstances, that the adoption of Jacob was founded on the sole good pleasure of God, it is an intolerable presumption to suppose it to depend upon the will of man; or to ascribe it, in part, to means, (as they are called,) and to human preparations. (33) But how was it possible for the father, who was not ignorant of the oracle, to be thus predisposed in favor of the firstborn, whom he knew to be divinely rejected?. It would rather have been the part of piety and of modesty to subdue his own private affection, that he might yield obedience to God. The firstborn prefers a natural claim to the chief place in the parent’s affection; but the father was not at liberty to exalt him above his brother, who had been placed in subjection by the oracle of God. That also is still more shameful and more unworthy of the holy patriarch, which Moses adds; namely, that he had been induced to give this preference to Esau, by the taste of his venison. Was he so enslaved to the indulgence of the palate, that, forgetting the oracle, he despised the grace of God in Jacob, while he preposterously set his affection on him whom God had rejected? Let the Jews now go and glory in the flesh; since Isaac, preferring food to the inheritance destined for his son, would pervert (as far as he had the power) the gratuitous covenant of God! For there is no room here for excuse; since with a blind, or, at least, a most inconsiderate love to his firstborn, he undervalued the younger. It is uncertain whether the mother was chargeable with a fault of the opposite kind. For we commonly find the affections of parents so divided, that if the wife sees any one of the sons preferred by her husband, she inclines, by a contrary spirit of emulation, more towards another. Rebekah loved her son Jacob more than Esau. If, in so doing, she was obeying the oracle, she acted rightly; but it is possible that her love was ill regulated. And on this point the corruption of nature too much betrays itself. There is no bond of mutual concord more sacred than that of marriage: children form still further links of connection; and yet they often prove the occasion of dissension. But since we soon after see Rebekah chiefly in earnest respecting the blessing of God, the conjecture is probable, that she had been induced, by divine authority, to prefer the younger to the firstborn. Meanwhile, the foolish affection of the father only the more fully illustrates the grace of the divine adoption. (33) Cest une outrecuidance insupportable de la vouloir faire dependre de la volonte de l’homme, ou transporter une partie d’icelle aux moyens et preparatifs humain . — French Tr . return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-28

Source

하나님은 이삭이 야곱 외에 야곱을 뒷받침할 다른 어떤 보조도 필요로 하지 않을 만큼 자신의 선택을 충분히 확고하게 하시려고, 에서가 아버지의 애정과 호평에서 야곱보다 앞서게 두셨다. 야곱은 버림받은 사람처럼 보였다. 따라서 모세가 많은 정황들을 통해 야곱의 선택이 하나님의 순전한 기쁨에 기초함을 분명히 보여 주므로, 그것이 사람의 의지에 달려 있다거나 수단과 인간의 준비에 부분적으로 돌릴 수 있다고 여기는 것은 참을 수 없는 오만이다.

그러면 하나님의 신탁을 모르지 않았던 아버지가 어떻게 하나님이 버리신 장자를 이토록 총애할 수 있었는가? 오히려 자신의 사적인 애정을 누르고 하나님께 복종해야 마땅했는데. 장자가 부모의 애정에서 자연스럽게 우선순위를 가지지만, 아버지는 하나님의 신탁으로 낮아진 야곱 위로 그를 높일 권한이 없었다.

그보다 더 수치스럽고 이 거룩한 족장에게 부당한 것은, 모세가 덧붙이는 것처럼 이삭이 에서를 더 사랑한 것이 사냥 요리 때문이었다는 것이다. 그는 입맛에 얼마나 종이 되어, 신탁을 잊고 하나님이 버리신 자를 사랑하면서 야곱 안에 있는 하나님의 은혜를 경시했는가!

리브가가 반대 방향의 잘못을 저질렀는지는 불확실하다. 남편이 어느 아들을 더 사랑하면 아내는 반대의 감정으로 다른 아들 쪽으로 기울어지는 것이 흔한 일이다. 리브가는 에서보다 야곱을 더 사랑했다. 만일 그것이 신탁에 순종하는 것이었다면 옳은 일이었지만, 그 사랑이 제대로 규제되지 않았을 가능성도 있다. 이 점에서 본성의 부패가 너무나 분명히 드러난다. 결혼보다 더 신성한 상호 화합의 유대는 없는데, 자녀들이 오히려 분쟁의 원인이 된다.

그러나 우리는 리브가가 곧이어 하나님의 축복에 크게 관심을 기울이는 것을 보므로, 그녀가 하나님의 권위에 의해 장자보다 동생을 사랑하게 되었다고 추측하는 것이 타당하다. 그러는 동안 아버지의 어리석은 편애는 하나님의 택함의 은혜를 더욱 분명히 드러낼 뿐이다.

원주석

29절 카드 ↗

29. And Jacob sod pottage . This narration differs little from the sport of children. Jacob is cooking pottage; his brother returns from hunting weary and famishing, and barters his birthright for food. What kind of bargain, I pray, was this? Jacob ought of his own accord to have satisfied the hunger of his brother. When being asked, he refuses to do so: who would not condemn him for his inhumanity? In compelling Esau to surrender his right of primogeniture, he seems to make an illicit and frivolous compact. God, however, put the disposition of Esau to the proof in a matter of small moment; and still farther, designed to present an instance of Jacob’s piety, or, (to speak more properly,) he brought to light what lay hid in both. Many indeed are mistaken in suspending the cause of Jacob’s election on the fact, that God foresaw some worthiness in him; and in thinking that Esau was reprobated, because his future impiety had rendered him unworthy of the divine adoption before he was born. Paul, however, having declared election to be gratuitous, denies that the distinction is to be looked for in the persons of men; and, indeed, first assumes it as an axiom, that since mankind is ruined from its origin, and devoted to destruction, whosoever are saved are in no other way freed from destruction than by the mere grace of God. And, therefore, that some are preferred to others, is not on account of their own merits; but seeing that all are alike unworthy of grace, they are saved whom God, of his own good pleasure, has chosen. He then ascends still higher, and reasons thus: Since God is the Creator of the world, he is, by his own right, in such a sense, the arbiter of life and death, that he cannot be called to account; but his own will is (so to speak) the cause of causes . And yet Paul does not, by thus reasoning, impute tyranny to God, as the sophists triflingly allege in speaking of his absolute power. But whereas He dwells in inaccessible light, and his judgments are deeper than the lowest abyss, Paul prudently enjoins acquiescence in God’s sole purpose; lest, if men seek to be too inquisitive, this immense chaos should absorb all their senses. It is therefore foolishly inferred by some, from this place, that whereas God chose one of the two brothers, and passed by the other, the merits of both had been foreseen. For it was necessary that God should have decreed that Jacob should differ from Esau, otherwise he would not have been unlike his brother. And we must always remember the doctrine of Paul, that no one excels another by means of his own industry or virtue, but by the grace of God alone. Although, however, both the brothers were by nature equal, yet Moses represents to us, in the person of Esau, as in a mirror, what kind of men all the reprobate are, who, being left to their own disposition, are not governed by the spirit of God. While, in the person of Jacob, he shows that the grace of adoption is not idle in the elect, because the Lord effectually attests it by his vocation. Whence then does it arise that Esau sets his birthright to sale, but from this cause, that he, being deprived of the Spirit of God, relishes only the things of the earth? And whence does it happen that his brother Jacob, denying himself his own food, patiently endures hunger, except that under the guidance of the Holy Spirit, he raises himself above the world and aspires to a heavenly life? Hence, let us learn, that they to whom God does not vouchsafe the grace of his Spirit, are carnal and brutal; and are so addicted to this fading life, that they think not of the spiritual kingdom of God; but them whom God has undertaken to govern, are not so far entangled in the snares of the flesh as to prevent them from being intent upon their high vocation. Whence it follows, that all the reprobate remain immersed in the corruptions of the flesh; but that the elect are renewed by the Holy Spirit, that they may be the workmanship of God, created unto good works. If any one should raise the objection, that part of the blame may be ascribed to God, because he does not correct the stupor and the depraved desires inherent in the reprobate, the solution is ready, that God is exonerated by the testimony of their own conscience, which compels them to condemn themselves. Wherefore, nothing remains but that all flesh should keep silence before God, and that the whole world, confessing itself to be obnoxious to his judgment, should rather be humbled than proudly contend. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-29

Source

야곱이 죽을 끓이고 있는데, 에서가 사냥에서 지쳐 굶주린 채 돌아와 장자권을 음식과 바꿨다. 이것은 어린아이 놀이처럼 별 것 아닌 일처럼 보인다. 야곱은 형에게 자기 것을 나눠 주어야 마땅했다. 요청을 받고도 거부한 것은 비인간적이어 보인다. 에서에게 장자권을 포기하도록 강제한 것은 불법적이고 경솔한 거래처럼 보인다.

그러나 하나님은 작은 일을 통해 에서의 성품을 시험하셨고, 동시에 야곱의 경건의 표시를 보여 주려 하셨다. 더 정확히는, 두 사람 안에 숨어 있는 것을 드러내셨다. 많은 이들이 야곱의 선택 이유가 하나님이 그 안에서 어떤 가치를 예지하셨기 때문이라고 생각하는 것은 잘못이다. 에서가 하나님의 선택에 앞서 자신의 불경건함으로 택함 받을 자격을 잃었다고 생각하는 것도 마찬가지다.

그러나 바울은 택함이 은혜로운 것임을 선언하면서 이 차이를 사람들의 인격에서 찾는 것을 거부한다. 그리고 먼저 이것을 공리로 전제한다. 인류가 그 기원에서 망하였고 멸망에 처해 있으므로, 구원받는 자들은 하나님의 순전한 은혜 외에 다른 방법으로는 멸망에서 벗어날 수 없다고. 따라서 어떤 이가 다른 이보다 앞서는 것은 자신의 공로 때문이 아니라, 모두가 은혜를 받을 자격이 없는 상태에서 하나님이 자신의 기쁜 뜻으로 선택하셨기 때문이다.

바울은 더 나아가, 하나님이 세상의 창조자이심으로 생사를 처분하는 권한을 가지시되 심문받지 않으신다는 것을 논한다. 다만 그의 뜻 자체가 원인들의 원인이다. 그러나 바울은 이렇게 논함으로써 하나님의 전횡을 주장하는 것이 아니다. 하나님이 다가갈 수 없는 빛 가운데 거하시며 그의 판단이 깊디깊으므로, 바울은 사람들이 너무 궁금해하는 것을 삼가 오직 하나님의 뜻에 따르도록 권면한다.

야곱과 에서 두 형제의 이야기는 이 교훈을 반영한다. 에서의 인격 안에서 모세는, 하나님의 성령의 통치를 받지 않고 자신의 성향대로 내버려진 모든 버림받은 자들의 모습을 거울처럼 보여 준다. 반면 야곱의 인격 안에서 모세는, 선택받은 자들에게 하나님의 택함이 헛되지 않음을 보여 준다. 왜냐하면 주님이 부르심으로써 효과적으로 그것을 증거하시기 때문이다.

원주석

30절 카드 ↗

30. Feed me, I pray thee, with that same red pottage (34) Although Esau declares in these words that he by no means desires delicacies, but is content with food of any kind, (seeing that he contemptuously designates the pottage from its color only, without regard to its taste,) we may yet lawfully conjecture that the affair was viewed in a serious light by his parents; for his own name had not been given him on account of any ludicrous matter. In desiring and asking food he commits nothing worthy of reprehension; but when he says, Behold I am at the point to die, and what profit shall this birthright do to me? he betrays a profane desire entirely addicted to the earth and to the flesh. It is not, indeed, to be doubted that he spake sincerely, when he declared that he was impelled by a sense of the approach of death. For they are under a misapprehension who understand him to use the words, “Behold I die,” as if he meant merely to say, that his life would not be long, because, by hunting daily among wild beasts, his life was in constant danger. Therefore, in order to escape immediate death, he exchanges his birthright for food; notwithstanding, he grievously sins in so doing, because he regards his birthright as of no value, unless it may be made profitable in the present life. For, hence it happens, that he barters a spiritual for an earthly and fading good. On this account the Apostle calls him a “profane person,” ( Hebrews 12:16 ,) as one who settles in the present life, and will not aspire higher. But it would have been his true wisdom rather to undergo a thousand deaths than to renounce his birthright; which, so far from being confined within the narrow limits of one age alone, was capable of transmitting the perpetuity of a heavenly life to his posterity also. (35) Now, let each of us look well to himself; for since the disposition of us all is earthly, if we follow nature as our leader, we shall easily renounce the celestial inheritance. Therefore, we should frequently recall to mind the Apostle’s exhortation, “Let us not be profane persons as Esau was.” (34) Literally the passage would run, “Feed me, I pray thee, with that red, that read,” the word pottage being understood. “the repetition of the epithet, and the omission of the substantive, indicated the extreme haste and eagerness of the asker. His eye was caught by the color of the dish; and being faint with hunger and fatigue, he gave way to the solicitations of appetite, regardless of consequences.” — Bush . (35) It is to be remembered that the birthright included not merely earthly advantages, but those also which were spiritual. Till the tribe of Levi was accepted by God, in lieu of all the first-born of Israel, the eldest son was the priest of the family as well as its natural head. And this was probably the part of the birthright which Esau treated with peculiar contempt, and for which the Apostle Paul styles him a “profane person.” — Ed . return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-30

Source

에서는 자신이 죽게 되었다고 진심으로 말했음이 분명하다. 즉각적인 죽음을 모면하기 위해 장자권을 음식과 바꿨다. 그러나 장자권을 육신의 현세 유익을 위해서만 생각하였기에 심각히 죄를 지었다. 그래서 사도는 그를 "망령된 자"(히브리서 12:16)라 부른다. 현세에 안착하여 더 높은 것을 바라지 않는 자. 그러나 그가 진정 지혜로웠다면, 수천 번 죽는 것이 장자권을 버리는 것보다 나았을 것이다. 장자권은 한 세대에 그치는 것이 아니라 후손들에게도 천상의 생명의 영속성을 전달할 수 있었기 때문이다.

이제 우리 각자도 자신을 살펴야 한다. 우리 모두의 성향이 세속적이므로, 본성을 따라가면 쉽사리 천상의 기업을 포기하게 된다. 그러므로 사도의 권면을 자주 떠올려야 한다. "에서처럼 망령된 자가 되지 말라"(히브리서 12:16).

원주석

33절 카드 ↗

33. And Jacob said, Swear to me . Jacob did not act cruelly towards his brother, for he took nothing from him, but only desired a confirmation of that right which had been divinely granted to him; and he does this with a pious intention, that he may hereby the more fully establish the certainty of his own election. Meanwhile the infatuation of Esau is to be observed, who, in the name and presence of God, does not hesitate to set his birthright to sale. Although he had before rushed inconsiderately upon the food under the maddening impulse of hunger; now, at least, when an oath is exacted from him, some sense of religion should have stolen over him to correct his brutal cupidity. But he is so addicted to gluttony that he makes God himself a witness of his ingratitude. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/gen-25-33

Source

야곱이 에서에게 맹세를 요구한 것은 형에게 잔인하게 행한 것이 아니다. 야곱은 형에게서 아무것도 빼앗지 않았고, 단지 하나님이 자신에게 주신 권리를 확인받기 원했다. 그리고 그것은 경건한 의도로 한 것이니, 자신의 선택의 확실성을 더 굳게 하기 위해서였다. 그러는 동안 에서의 어리석음을 주목해야 한다. 그는 하나님의 이름과 임재 안에서 자신의 장자권을 팔기를 주저하지 않았다. 처음에 허기의 충동에 몰려 경솔히 음식에 달려들었다면, 이제 적어도 맹세를 요구받을 때는 어떤 종교적 감각이 그의 짐승 같은 탐욕을 바로잡아야 했다. 그러나 그는 너무 탐식에 종이 되어 하나님 자신을 자신의 배은망덕의 증인으로 삼는다.

원주석

34절 카드 ↗

34. Then Jacob gave . Although, at first sight, this statement seems to be cold and superfluous, it is nevertheless of great weight. For, in the first place, Moses commends the piety of holy Jacob, who in aspiring to a heavenly life, was able to bridle the appetite for food. Certainly he was not a log of wood; in preparing the food for the satisfying of his hunger, he would the more sharpen his appetite. Wherefore he must of necessity do violence to himself in order to bear his hunger. But he would never have been able in this manner to subdue his flesh, unless a spiritual desire of a better life had flourished within him. On the other side, the remarkable indifference of his brother Esau is emphatically described in few words, he did eat and drink, and rose up and went his way. For what reason are these four things stated? Truly, that we may know what is declared immediately after, that he accounted the incomparable benefit of which he was deprived as nothing. The complaint of the Lacedemonian captive is celebrated by the historians. The army, which had long sustained a siege, surrendered to the enemy for want of water. After they had drunk out of the river, O comrades, (he exclaimed,) for what a little pleasure have we lost an incomparable good! He, miserable man, having quenched his thirst, returned to his senses, and mourned over his lost liberty. But Esau having satisfied his appetite, did not consider that he had sacrificed a blessing far more valuable than a hundred lives, to purchase a repast which would be ended in half an hour. Thus are all profane persons accustomed to act: alienated from the celestial life, they do not perceive that they have lost anything, till God thunders upon them out of heaven. As long as they enjoy their carnal wishes, they cast the anger of God behind them; and hence it happens that they go stupidly forward to their own destruction. Wherefore let us learn, if, at any time, we, being deceived by the allurements of the world, swerve from the right way, quickly to rouse ourselves from our slumber. return to ' Top of Page ' Genesis Gen 24 Genesis Gen Genesis Gen 26 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Genesis 25". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ genesis-25.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;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barne

Pericope (part_of)

절 (explains)

bible-text/gen-25-34

Source

겉으로 보면 이 결론이 냉냉하고 불필요한 것 같지만, 사실 매우 큰 무게를 지닌다. 첫째, 모세는 천상의 생명을 열망하여 음식에 대한 욕구를 절제할 수 있었던 거룩한 야곱의 경건을 칭찬한다. 그는 나무토막이 아니었다. 음식을 준비하면서 식욕이 더욱 날카로워졌을 것이다. 따라서 그가 이처럼 자신의 육신을 절제할 수 있었던 것은 더 좋은 삶에 대한 영적 열망이 그 안에 살아 있었기 때문이다. 반면 에서의 현저한 무관심은 몇 마디 말로 강조되어 묘사된다. "그가 먹고 마시고 일어나 가 버렸다." 왜 이 네 가지가 언급되는가? 바로 곧이어 선언되는 것, 즉 그가 그 빼앗긴 비할 데 없는 축복을 아무것도 아닌 것으로 여겼음을 알게 하기 위해서다.

역사가들이 유명하게 전하는 한 라케다이몬 포로의 탄식이 있다. 오랫동안 포위당한 군대가 물 부족으로 적에게 항복했다. 강에서 물을 마신 후 그는 외쳤다. "동료들이여, 우리는 얼마나 작은 기쁨을 위해 비할 데 없이 귀한 것을 잃었는가!" 이 불쌍한 사람은 갈증이 채워진 후에야 정신이 들어 잃어버린 자유를 슬퍼하였다. 그러나 에서는 식욕을 채운 후에도 반 시간도 안 걸리는 식사를 위해 수천 개의 생명보다 훨씬 더 귀한 축복을 희생했다는 것을 생각하지 않았다.

모든 세속적인 사람들이 이처럼 행동한다. 하늘의 생명으로부터 소외되어 하나님이 지금 무엇에 대해 진노하시는지 알지 못한다. 자신의 육신적 소원을 누리는 동안 하나님의 진노를 등 뒤에 두어 버린다. 그래서 그들은 멸망을 향해 어리석게 나아간다. 그러므로 세상의 유혹에 속아 바른 길에서 벗어난다면, 서둘러 잠에서 깨어나는 것을 배우자.

원주석

← 24장26장 →
바이블위키 biblewiki.net · PD/CC0 · status:draft (verified 승격은 사람만) · 요약은 구조 정보만 제공하며 본문 원문을 왜곡하지 않습니다 · Karpathy LLM Wiki 패턴