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1. And the Lord spake unto Moses, and unto Aaron This distribution into separate bands must have served to prevent contention; for, had not God thus assigned to each their proper position, so natural is ambition to man, that they would have quarrelled for the place of honor. It would have been grievous to the family of Reuben, the first-born, to resign his dignity; and, even if they had patiently submitted to the punishment inflicted upon them, they would have been made to take the lowest place, as being condemned to ignominy. Disputes would also have arisen respecting the children of the concubines, for they would not have thought it consistent that; those who sprang from Leah and Rachel should yield them the superior place. Besides, in proportion as they severally had the advantage in numbers, they would have thought themselves injured unless they preceded others. Thus the children of Simeon would never have suffered themselves to be ranged under the standard of Reuben. Again, dispute would also have arisen between the children of Ephraim and Manasseh. God, therefore, at once put a stop to all these disturbances by so arranging their ranks that each one knew his own band. Consequently, Judah, although the fourth son of Leah, received the first standard as an honorable distinction, that he might thus in a manner begin to fulfill the prophecy of Jacob by anticipation; and two tribes were united with him which would willingly submit to his rule, Issachar and Zebuhm; because they derived their origin from the children of the (421) handmaid whom Leah had substituted in her own place. Although Reuben had been deprived of his primogeniture, still, that some consolation might remain for his posterity, he was set over the second standard; two tribes were associated with him, which on account of their connection would not be aggrieved at fighting under his command, the tribe of Simeon his uterine brother, and the tribe of Gad, which also sprang from the handmaid of Leah. It was necessary that God should interpose His authorify, in order that two tribes should be formed of a single head, Joseph; otherwise the fact would have led to contention, because the inequality was odious in itself, and that family might appear to be elevated not without disgrace to the others. Besides, the children of Manasseh, who were superior by the law of nature, would never have been induced to obey, unless a divine decree had interposed. But thtat division could not have been better formed than of the sons of Rachel, because their consanguinity was closer; for a sharp contest might also have arisen for the leadership of the fourth band, because it was unjust that the son of a handmaid should have been placed at its head, and thus preferred to a legitimate son of Leah, and to the other son of Rachel, especially when Benjamin was so singularly beloved by Jacob, the common father of them all. (422) The sole will of God, indeed, was sufficient, and more than sufficient to prevent all quarrels; but, inasmuch as He chose rather to rule over them generously and paternally, than in a despotic manner, He rather conformed Himself to their wishes than drove them by compulsion. Still, however, because their contentions could not be prevented by mere human decisions, it is again said at the end of the chapter that Moses did nothing except by God’s command. At the same time the obedience of the people is noticed in that they peaceably obeyed Moses, since thus they ratified their acknowledgment of Moses as a true and faithful minister of God; for this submissiveness is the inseparable companion of sincere piety towards God, that whatever is proposed by His approved ministers the people should reverently accept. (421) This is a singular oversight of C . , which is also copied in the French; “Pource qu’elles estoyent descendues de la chambriere de Lea;” because they were descended from the handmaid of Leah. It is perhaps still more strange that Attersoll in his Commentary on the Book of Numbers should have adopted it, evidently following C . ; “He (Judah) was the fourth son of Jacob by Leah, with whom he associateth such two tribes as were in reason most likely to submit themselves to him, inasmuch as Zebulun and Issachar were the sons of Zilpah, Leah’s maid, whom she gave to her husband, and set in her own place.” I need scarcely remind my readers that Gad and Asher were the sons of Zilpah, and Zebulun and Issachar of Leah herself. (422) Attersoll seems to have correctly, though somewhat quaintly, interpreted here the meaning of C . , which else perhaps may not be quite clear; “from hence might hurly-burlies and heart-burnings arise, which are all pacified and compounded by the express commandment of God, who joineth to Dan, Naphtali his mother’s son, (for both of them were the sons of Bilhah, Rachel’s maid,) and Asher, the son of Zilpah, Leah’s maid.” — Commentary on numbers in loco. return to ' Top of Page ' Numbers Num 1 Numbers Num Numbers Num 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Numbers 2". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ numbers-2.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{co
Pericope (part_of)
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pericope/per-num-2-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
1. **여호와께서 모세와 아론에게 말씀하여** — 각각의 부대로 나누어 배치한 이 조치는 분쟁을 방지하는 데 크게 기여했다. 하나님이 이처럼 각자에게 합당한 자리를 정해 주시지 않으셨다면, 인간의 야망이 얼마나 본능적인지, 그들은 명예로운 자리를 차지하려고 다투었을 것이다. 장자인 르우벤의 가문이 자신의 존귀를 내려놓는 것은 괴로운 일이었을 것이다. 그들이 자신들에게 내려진 징벌을 인내로 받아들인다 해도, 정죄를 받아 치욕스러운 자리에 놓이는 것과 같이 가장 낮은 자리로 밀려났을 것이다. 또한 첩의 자녀들에 관해서도 분쟁이 일어났을 것이니, 레아와 라헬에게서 난 자녀들이 자신들에게 윗자리를 내주는 것이 마땅하다고 생각했을 것이기 때문이다. 게다가 수가 더 많을수록 그들은 다른 이들보다 앞서지 못하면 불이익을 당했다고 여겼을 것이다. 그리하여 시므온 자손은 르우벤의 기치 아래 편입되는 것을 결코 받아들이지 않으려 했을 것이다. 또한 에브라임과 므낫세 자손 사이에도 분쟁이 일어났을 것이다.
그러므로 하나님은 각자가 자기 부대를 알 수 있도록 그 대열을 정하심으로써 이 모든 분란을 단번에 끝내셨다. 그 결과 유다는 레아의 넷째 아들임에도 불구하고 첫 번째 기치를 명예로운 구별로서 받았으니, 이로써 야곱의 예언을 이미 예기적으로 성취하기 시작한 것이다. 그와 함께 두 지파가 연합되었는데, 이들은 기꺼이 유다의 통치에 복종할 지파들이었다. 잇사갈과 스불론은 레아가 자신의 자리에 대신 들여보낸 여종에게서 태어난 자녀들이었기 때문이다. 르우벤은 장자권을 빼앗겼지만, 그 후손에게 어느 정도 위로가 남도록 두 번째 기치의 우두머리로 세워졌다. 그와 연합된 두 지파는 혈연으로 그 아래에서 싸우는 것을 꺼리지 않을 이들이었는데, 르우벤의 어머니가 같은 형제 시므온 지파와, 마찬가지로 레아의 여종에게서 나온 갓 지파였다.
한 사람인 요셉에게서 두 지파가 형성된 것은 하나님이 개입하셔야 했던 일이었다. 그렇지 않았다면 불평등 자체가 혐오스러운 것이었고, 그 가문이 다른 지파들에게 수치를 끼치며 높아지는 것처럼 보여 분쟁이 일어났을 것이기 때문이다. 게다가 자연법상으로 우위에 있던 므낫세의 자녀들은 신적 명령이 개입되지 않았다면 결코 복종하려 하지 않았을 것이다. 그러나 그 넷째 부대는 라헬의 아들들로 구성되는 것이 가장 적합했으니, 그 혈연이 더 가까웠기 때문이다. 그렇지 않았다면 넷째 부대의 지도권을 놓고도 치열한 다툼이 일어났을 것이다. 여종의 아들이 그 우두머리가 되어 레아의 적자들과 라헬의 다른 아들보다 높아지는 것은 부당했기 때문이다. 특히 베냐민은 모든 이들의 공동 아버지인 야곱에게 그토록 각별히 사랑받는 아들이었지 않은가.
하나님의 단독 의지만으로도 모든 다툼을 막기에 충분하고도 남았다. 그러나 하나님께서는 독재적인 방식보다는 관대하고 아버지다운 방식으로 다스리기를 기뻐하셨기에, 강압으로 몰아붙이기보다는 그들의 바람에 맞추어 주셨다. 그럼에도 단순한 인간의 결정으로는 분쟁을 막을 수 없었기에, 이 장의 끝에서 모세가 하나님의 명령에 따라서만 행동했다는 것이 다시 언급된다. 동시에 백성이 모세에게 평화롭게 복종한 사실에 대한 순종이 기록되었는데, 이는 그들이 모세를 하나님의 진실되고 신실한 사역자로 인정함을 확인한 것이다. 하나님을 향한 진정한 경건의 떼어낼 수 없는 동반자는 바로 이 순종이니, 곧 하나님의 승인된 사역자들이 제시하는 것을 백성이 경건하게 받아들이는 것이다.
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