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주석[매튜 헨리] — 출애굽기 22장 · 배상에 관한 법

요약
매튜 헨리 주석 · 섹션 5개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1~6절 카드 ↗

Judicial Laws. . 1 If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep. 2 If a thief be found breaking up, and be smitten that he die, there shall no blood be shed for him. 3 If the sun be risen upon him, there shall be blood shed for him; for he should make full restitution; if he have nothing, then he shall be sold for his theft. 4 If the theft be certainly found in his hand alive, whether it be ox, or ass, or sheep; he shall restore double. 5 If a man shall cause a field or vineyard to be eaten, and shall put in his beast, and shall feed in another man's field; of the best of his own field, and of the best of his own vineyard, shall he make restitution. 6 If fire break out, and catch in thorns, so that the stacks of corn, or the standing corn, or the field, be consumed therewith; he that kindled the fire shall surely make restitution. Here are the laws, I. Concerning theft, which are these:-- 1. If a man steal any cattle (in which the wealth of those times chiefly consisted), and they be found in his custody, he must restore double, Exodus 22:4 ; Exodus 22:4 . Thus he must both satisfy for the wrong and suffer for the crime. But it was afterwards provided that if the thief were touched in conscience, and voluntarily confessed it, before it was discovered or enquired into by any other, then he should only make restitution of what he had stolen, and add to it a fifth part, Leviticus 6:4 ; Leviticus 6:5 . 2. If he had killed or sold the sheep or ox he had stolen, and thereby persisted in his crime, he must restore five oxen for an ox, and four sheep for a sheep ( Exodus 22:1 ; Exodus 22:1 ), more for an ox than for a sheep because the owner, besides all the other profit, lost the daily labour of his ox. This law teaches us that fraud and injustice, so far from enriching men, will impoverish them: if we unjustly get and keep that which is another's, it will not only waste itself, but it will consume that which is our own. 3. If he was not able to make restitution, he must be sold for a slave, Exodus 22:3 ; Exodus 22:3 . The court of judgment was to do it, and it is probable that the person robbed had the money. Thus with us, in some cases, felons are transported into plantations where alone Englishmen know what slavery is. 4. If a thief broke a house in the night, and was killed in the doing of it, his blood was upon his own head, and should not be required at the hand of him that shed it, Exodus 22:2 ; Exodus 22:2 . As he that does an unlawful act bears the blame of the mischief that follows to others, so likewise of that which follows to himself. A man's house is his castle, and God's law, as well as man's, sets a guard upon it; he that assaults it does so at his peril. Yet, if it was in the day-time that the thief was killed, he that killed him must be accountable for it ( Exodus 22:3 ; Exodus 22:3 ), unless it was in the necessary defence of his own life. Note, We ought to be tender of the lives even of bad men; the magistrate must afford us redress, and we must not avenge ourselves. II. Concerning trespass, Exodus 22:5 ; Exodus 22:5 . He that wilfully put his cattle into his neighbour's field must make restitution of the best of his own. Our law makes a much greater difference between this and other thefts than the law of Moses did. The Jews hence observed it as a general rule that restitution must always be made of the best, and that no man should keep any cattle that were likely to trespass upon his neighbours or do them any damage. We should be more careful not to do wrong than not to suffer wrong, because to suffer wrong is only an affliction, but to do wrong is a sin, and sin is always worse than affliction. III. Concerning damage done by fire, Exodus 22:6 ; Exodus 22:6 . He that designed only the burning of thorns might become accessory to the burning of corn, and should not be held guiltless. Men of hot and eager spirits should take heed, lest, while they pretend only to pluck up the tares, they root out the wheat also. If the fire did mischief, he that kindled it must answer for it, though it could not be proved that he designed the mischief. Men must suffer for their carelessness, as well as for their malice. We must take heed of beginning strife; for, though it seem but little, we know not how great a matter it may kindle, the blame of which we must bear, if, with the madman, we cast fire-brands, arrows, and death, and pretend we mean no harm. It will make us very careful of ourselves, if we consider that we are accountable, not only for the hurt we do, but for the hurt we occasion through inadvertency. return to ' Top of Page ' <a name="verses-7-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-22-1, bible-text/exo-22-2, bible-text/exo-22-3, bible-text/exo-22-4, bible-text/exo-22-5, bible-text/exo-22-6

Source

**도둑질에 관한 율법들**

도둑질에 관한 율법은 다음과 같다.

첫째, 어떤 사람이 가축(당시 재산의 주된 형태)을 도둑질하여 자기 수중에 살아있는 채로 발견될 경우, 그는 두 배로 배상해야 한다(4절). 이렇게 함으로써 그는 잘못에 대한 배상과 범죄에 대한 처벌을 동시에 받게 된다. 그러나 후에 추가 규정이 마련되었으니, 만약 도둑이 마음의 가책을 받아 다른 사람이 발각하거나 조사하기 전에 자발적으로 고백할 경우에는 훔친 것을 돌려주고 오분의 일만 더하면 되었다(레위기 6:4~5).

둘째, 훔친 양이나 소를 이미 죽이거나 팔아서 계속 죄를 범한 경우에는, 소 한 마리를 위해 소 다섯 마리로, 양 한 마리를 위해 양 네 마리로 갚아야 했다(1절). 소가 양보다 더 많이 배상하도록 한 것은, 주인이 다른 모든 이익 외에도 소의 일상적인 노동력을 잃었기 때문이다. 이 율법은 우리에게 가르쳐 준다. 사기와 불의는 사람을 풍요롭게 하기는커녕 오히려 가난하게 만든다는 것이다. 남의 것을 부당하게 취하고 보유하면, 그것 자체가 사라질 뿐만 아니라 자기 것까지 갉아 먹힌다.

셋째, 배상할 능력이 없는 경우에는 종으로 팔려야 했다(3절). 재판관이 이를 집행하였고, 피해자가 그 돈을 받았을 가능성이 높다.

넷째, 도둑이 밤에 집에 침입하다가 살해당한 경우, 그 피는 그의 머리에 있는 것으로 보아 피를 흘린 자에게 책임을 묻지 않았다(2절). 불법적인 행위를 하는 사람은 그 결과로 다른 사람에게 해가 생기면 그 책임을 져야 하며, 자기 자신에게 해가 생겨도 마찬가지다. 사람의 집은 그의 성채이며, 하나님의 율법도 사람의 법과 마찬가지로 그 집을 지킨다. 집을 침범하는 자는 자기 위험을 감수하고 하는 것이다. 그러나 낮에 도둑이 살해된 경우에는, 정당방위를 위한 불가피한 경우가 아닌 한 죽인 자가 책임을 져야 했다(3절). 우리는 악한 사람의 생명일지라도 소중히 여겨야 한다. 재판관은 우리에게 구제책을 제공해야 하며, 우리는 스스로 복수해서는 안 된다.

**침해에 관하여** (5절)

자기 가축을 고의로 이웃의 밭에 들여보낸 자는 자기 밭 가운데 가장 좋은 것으로 배상해야 했다. 유대인들은 이로부터 일반 원칙을 이끌어냈으니, 배상은 항상 가장 좋은 것으로 해야 하며, 이웃에게 해를 끼칠 가능성이 있는 가축은 기르지 말아야 한다고 하였다. 우리는 피해를 입지 않으려는 것보다 피해를 입히지 않으려는 데 더욱 주의를 기울여야 한다. 피해를 입는 것은 고통이지만, 피해를 입히는 것은 죄이며, 죄는 언제나 고통보다 더 나쁘기 때문이다.

**불로 인한 손해에 관하여** (6절)

불을 피워 가시나무를 태우려 했다가 곡물 더미나 밭을 불태우게 된 경우, 불을 지핀 자는 책임을 져야 했다. 열정적이고 조급한 기질을 가진 사람들은 주의해야 한다. 가라지만 뽑으려다 밀까지 뿌리 뽑게 되지 않도록. 불이 피해를 일으켰다면, 설령 그 피해를 의도하지 않았다 해도 불을 지핀 자가 책임을 져야 했다. 사람은 악의뿐 아니라 부주의에 대해서도 책임을 져야 한다. 우리는 분쟁을 시작하는 데 조심해야 한다. 아무리 사소해 보여도 그것이 얼마나 큰 화를 일으킬지 알 수 없으며, 그 책임은 우리가 져야 하기 때문이다. 우리가 의도적으로 한 피해뿐 아니라 부주의로 인해 초래한 피해에 대해서도 책임이 있다는 사실을 깊이 생각한다면, 우리는 스스로의 행동에 매우 신중해질 것이다.

원주석

1~31절 카드 ↗

E X O D U S CHAP. XXII. The laws of this chapter relate, I. To the eighth commandment, concerning theft ( Exodus 22:1-4 ), trespass by cattle ( Exodus 22:5 ), damage by fire ( Exodus 22:6 ), trusts ( Exodus 22:7-13 ), borrowing cattle ( Exodus 22:14 ; Exodus 22:15 ), or money, Exodus 22:25 . II. To the seventh commandment. Against fornication ( Exodus 22:16 ; Exodus 22:17 ), bestiality, Exodus 22:19 . III. To the first table, forbidding witchcraft ( Exodus 22:18 ), idolatry, Exodus 22:20 . Commanding to offer the firstfruits, Exodus 22:29 ; Exodus 22:30 . IV. To the poor, Exodus 22:21-24 . V. To the civil government, Exodus 22:28 . VI. To the peculiarity of the Jewish nation, Exodus 22:31 . return to ' Top of Page ' <a name="verses-1-6" class="com-number"

Pericope (part_of)

절 (explains)

Source

출애굽기 22장에 담긴 율법들은 다음 사안들에 관한 것이다. 첫째, 제8계명(도둑질 금지)에 관하여 — 도둑질(1~4절), 가축으로 인한 피해(5절), 불로 인한 손해(6절), 위탁물(7~13절), 가축을 빌리는 경우(14~15절), 그리고 돈을 빌리는 경우(25절). 둘째, 제7계명(음행 금지)에 관하여 — 간음(16~17절)과 수간(19절). 셋째, 첫 번째 계명표(하나님께 대한 의무)에 관하여 — 무당 행위 금지(18절), 우상숭배 금지(20절), 그리고 첫 열매 봉헌 명령(29~30절). 넷째, 가난한 자에 관하여(21~24절). 다섯째, 민간 정부에 관하여(28절). 여섯째, 이스라엘 민족의 거룩한 구별에 관하여(31절).

원주석

7~15절 카드 ↗

7 If a man shall deliver unto his neighbour money or stuff to keep, and it be stolen out of the man's house; if the thief be found, let him pay double. 8 If the thief be not found, then the master of the house shall be brought unto the judges, to see whether he have put his hand unto his neighbour's goods. 9 For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing, which another challengeth to be his, the cause of both parties shall come before the judges; and whom the judges shall condemn, he shall pay double unto his neighbour. 10 If a man deliver unto his neighbour an ass, or an ox, or a sheep, or any beast, to keep; and it die, or be hurt, or driven away, no man seeing it: 11 Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good. 12 And if it be stolen from him, he shall make restitution unto the owner thereof. 13 If it be torn in pieces, then let him bring it for witness, and he shall not make good that which was torn. 14 And if a man borrow ought of his neighbour, and it be hurt, or die, the owner thereof being not with it, he shall surely make it good. 15 But if the owner thereof be with it, he shall not make it good: if it be an hired thing, it came for his hire. These laws are, I. Concerning trusts, Exodus 22:7-13 ; Exodus 22:7-13 . If a man deliver goods, suppose to a carrier to be conveyed, or to a warehouse-keeper to be preserved, or cattle to a farmer to be fed, upon a valuable consideration, and if a special confidence be reposed in the person they are lodged with, in case these goods be stolen or lost, perish or be damaged, if it appear that it was not by any fault of the trustee, the owner must stand to the loss, otherwise he that has been false to this trust must be compelled to make satisfaction. The trustee must aver his innocence upon oath before the judges, if the case was such as afforded no other proof, and they were to determine the matter according as it appeared. This teaches us, 1. That we ought to be very careful of every thing we are entrusted with, as careful of it, though it be another's, as if it were our own. It is unjust and base, and that which all the world cries shame on, to betray a trust. 2. That there is such a general failing of truth and justice upon earth as gives too much occasion to suspect men's honesty whenever it is their interest to be dishonest. 3. That an oath for confirmation is an end of strife, Hebrews 6:16 . It is called an oath for the Lord ( Exodus 22:11 ; Exodus 22:11 ), because to him the appeal is made, not only as to a witness of truth, but as to an avenger of wrong and falsehood. Those that had offered injury to their neighbour by doing any unjust thing, yet, it might be hoped, had not so far debauched their consciences as to profane an oath of the Lord, and call the God of truth to be witness to a lie: perjury is a sin which natural conscience startles at as much as any other. The religion of an oath is very ancient, and a plain indication of the universal belief of a God, and a providence, and a judgment to come. 4. That magistracy is an ordinance of God, designed, among other intentions, to assist men both in discovering rights disputed and recovering rights denied; and great respect ought to be paid to the determination of the judges. 5. That there is no reason why a man should suffer for that which he could not help: masters should consider this, in dealing with their servants, and not rebuke that as a fault which was a mischance, and which they themselves, had they been in their servants' places, could not have prevented. II. Concerning loans, Exodus 22:14 ; Exodus 22:15 . If a man (suppose) lent his team to his neighbour, if the owner was with it, or was to receive profit for the loan of it, whatever harm befel the cattle the owner must stand to the loss of: but if the owner was so kind to the borrower as to lend it to him gratis, and put such a confidence in him as to trust it from under his own eye, then, if any harm happened, the borrower must make it good. Let us learn hence to be very careful not to abuse any thing that is lent us; it is not only unjust, but base and disingenuous, inasmuch as it is rendering evil for good; we should much rather choose to lose ourselves than that any should sustain loss by their kindness to us. Alas, master! for it was borrowed, 2 Kings 6:5 . return to ' Top of Page ' <a name="verses-16-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/exo-22-7, bible-text/exo-22-8, bible-text/exo-22-9, bible-text/exo-22-10, bible-text/exo-22-11, bible-text/exo-22-12, bible-text/exo-22-13, bible-text/exo-22-14, bible-text/exo-22-15

Source

**위탁물에 관한 율법들** (7~13절)

어떤 사람이 물건을 이웃에게 보관을 맡겼는데 — 예를 들어, 운송업자에게 운반을 맡기거나, 창고업자에게 보존을 맡기거나, 농부에게 가축을 먹이도록 맡긴 경우 — 그 물건이 도난당하거나 분실되거나 파손된 경우, 수탁자의 잘못이 아님이 밝혀지면 주인이 손실을 감수해야 한다. 그러나 수탁자가 위탁받은 신뢰를 저버린 경우에는 배상을 강제로 해야 한다. 다른 증거를 댈 수 없는 경우, 수탁자는 재판관 앞에서 결백을 맹세해야 하고 재판관이 사안에 따라 판결을 내렸다.

이 율법에서 우리는 다음을 배운다.

첫째, 우리는 위탁받은 모든 것을 매우 조심스럽게 다루어야 한다. 비록 남의 것이라도 마치 내 것인 양 주의를 기울여야 한다. 신뢰를 저버리는 것은 불의하고 비열한 것으로, 온 세상이 수치스럽게 여기는 일이다.

둘째, 이 세상에서 진실과 정의가 너무도 자주 실패하기 때문에, 사람들이 부정직할 이해관계가 있을 때면 언제든지 그들의 정직함을 의심할 수밖에 없다.

셋째, 맹세로 확인하면 분쟁이 끝난다(히브리서 6:16). 이것은 "여호와의 맹세"라고 불리는데(11절), 그분께 호소하기 때문이다. 그분은 진리의 증인이실 뿐만 아니라 잘못과 거짓의 보복자이시기 때문이다. 이웃에게 불의한 일을 행하여 피해를 입혔을 사람도, 설마 여호와의 맹세를 모독하고 거짓말의 증인으로 진리의 하나님을 부르는 일까지는 양심이 허락하지 않았을 것이다. 위증은 자연적 양심이 다른 어떤 죄 못지않게 꺼리는 죄이다. 맹세의 종교는 매우 오래된 것이며, 하나님과 섭리와 장래 심판에 대한 보편적 믿음의 분명한 표시이다.

넷째, 정부는 하나님의 제도로서, 다른 의도들 가운데 권리가 다투어질 때 사람들이 그것을 발견하고 부인될 때 회복하도록 돕기 위해 설계되었다. 재판관의 판결에는 큰 존중이 따라야 한다.

다섯째, 자신이 어찌할 수 없었던 일로 사람이 고통받아야 할 이유가 없다. 주인들은 이를 종을 다룰 때 명심해야 하며, 자신이 종의 처지였어도 막을 수 없었을 우연한 사고를 잘못으로 꾸짖지 말아야 한다.

**대여에 관한 율법들** (14~15절)

어떤 사람이 이웃에게 — 예를 들어 — 소 한 쌍을 빌려주었다고 하자. 만약 주인이 그것과 함께 있었거나 그 대여에 대한 이익을 받기로 했다면, 가축에게 어떤 해가 생기더라도 주인이 그 손실을 감수해야 한다. 그러나 주인이 빌리는 자에게 무상으로 빌려주어 자기 눈 밖에 내보내는 친절을 베풀었다면, 어떤 피해가 생겼을 때 빌린 자가 배상해야 한다. 우리는 빌린 것을 결코 남용하지 않도록 매우 주의해야 한다. 그것은 불의할 뿐 아니라 비열하고 배은망덕한 일로서, 선에 악으로 갚는 것이기 때문이다. 우리는 남의 친절로 인해 손해를 입는 것보다 차라리 우리 자신이 손해를 감수하려는 마음을 가져야 한다. "아, 내 주여, 이것은 빌려온 것이로소이다"(열왕기하 6:5).

원주석

16~24절 카드 ↗

16 And if a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. 17 If her father utterly refuse to give her unto him, he shall pay money according to the dowry of virgins. 18 Thou shalt not suffer a witch to live. 19 Whosoever lieth with a beast shall surely be put to death. 20 He that sacrificeth unto any god, save unto the LORD only, he shall be utterly destroyed. 21 Thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of Egypt. 22 Ye shall not afflict any widow, or fatherless child. 23 If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry; 24 And my wrath shall wax hot, and I will kill you with the sword; and your wives shall be widows, and your children fatherless. Here is, I. A law that he who debauched a young woman should be obliged to marry her, Exodus 22:16 ; Exodus 22:17 . If she was betrothed to another, it was death to debauch her ( Deuteronomy 22:23 ; Deuteronomy 22:24 ); but the law here mentioned respects her as single. But, if the father refused her to him, he was to give satisfaction in money for the injury and disgrace he had done her. This law puts an honour upon marriage and shows likewise how improper a thing it is that children should marry without their parents' consent: even here, where the divine law appointed the marriage, both as a punishment to him that had done wrong and a recompence to her that had suffered wrong, yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage. II. A law which makes witchcraft a capital crime, Exodus 22:18 ; Exodus 22:18 . Witchcraft not only gives that honour to the devil which is due to God alone, but bids defiance to the divine Providence, wages war with God's government, and puts his work into the devil's hand, expecting him to do good and evil, and so making him indeed the god of this world; justly therefore was it punished with death, especially among a people that were blessed with a divine revelation, and cared for by divine Providence above any people under the sun. By our law, consulting, covenanting with, invocating, or employing, any evil spirit, to any intent whatsoever, and exercising any enchantment, charm, or sorcery, whereby hurt shall be done to any person whatsoever, is made felony, without benefit of clergy; also pretending to tell where goods lost or stolen may be found, or the like, is an iniquity punishable by the judge, and the second offence with death. The justice of our law herein is supported by the law of God recorded here. III. Unnatural abominations are here made capital; such beasts in the shape of men as are guilty of them are unfit to live ( Exodus 22:19 ; Exodus 22:19 ): Whosoever lies with a beast shall die. IV. Idolatry is also made capital, Exodus 22:20 ; Exodus 22:20 . God having declared himself jealous in this matter, the civil powers must be jealous in it too, and utterly destroy those persons, families, and places of Israel, that worshipped any god, save the Lord: this law might have prevented the woeful apostasies of the Jewish nation in after times, if those that should have executed it had not been ringleaders in the breach of it. V. A caution against oppression. Because those who were empowered to punish other crimes were themselves most in danger of this, God takes the punishing of it into his own hands. 1. Strangers must not be abused ( Exodus 22:21 ; Exodus 22:21 ), not wronged in judgment by the magistrates, not imposed upon in contracts, nor must any advantage be taken of their ignorance or necessity; no, nor must they be taunted, trampled upon, treated with contempt, or upbraided with being strangers; for all these were vexations, and would discourage strangers from coming to live among them, or would strengthen their prejudices against their religion, to which, by all kind and gentle methods, they should endeavour to proselyte them. The reason given why they should be kind to strangers is, " You were strangers in Egypt, and knew what it was to be vexed and oppressed there," Note, (1.) Humanity is one of the laws of religion, and obliges us particularly to be tender of those that lie most under disadvantages and discouragements, and to extend our compassionate concern to strangers, and those to whom we are not under the obligations of alliance or acquaintance. Those that are strangers to us are known to God, and he preserves them, Psalms 146:9 . (2.) Those that profess religion should study to oblige strangers, that they may thereby recommend religion to their good opinion, and take heed of doing any thing that may tempt them to think ill of it or its professors, 1 Peter 2:12 . (3.) Those that have themselves been in poverty and distress, if Providence enrich and enlarge them, ought to show a particular tenderness towards those that are now in such circumstances as they were in formerly, doing now by them as they then wished to be done by. 2. Widows and fatherless must not be abused ( Exodus 22:22 ; Exodus 22:22 ): You shall not afflict them, that is, "You shall comfort and assist them, and be ready upon all occasions to show them kindness." In making just demands from them, their condition must be considered, who have lost those that should deal for them, and protect them; they are supposed to be unversed in business, destitute of advice, timorous, and of a tender spirit, and therefore must be treated with kindness and compassion; no advantage must be taken against them, nor any hardship put upon them, from which a husband or a father would have sheltered them. For, (1.) God takes particular cognizance of their case, Exodus 22:23 ; Exodus 22:23 . Having no one else to complain and appeal to, they will cry unto God, and he will be sure to hear them; for his law and his providence are guardians to the widows and fatherless, and if men do not pity them, and will not hear them, he will. Note, It is a great comfort to those who are injured and oppressed by men that they have a God to go to who will do more than give them the hearing; and it ought to be a terror to those who are oppressive that they have the cry of the poor against them, which God will hear. Nay, (2.) He will severely reckon with those that do oppress them. Though they escape punishments from men, God's righteous judgments will pursue and overtake them, Exodus 22:24 ; Exodus 22:24 . Men that have a sense of justice and honour will espouse the injured cause of the weak and helpless; and shall not the righteous God do it? Observe the equity of the sentence here passed upon those that oppress the widows and fatherless: their wives shall become widows, and their children fatherless; and the Lord is known by these judgments, which he sometimes executes still. return to ' Top of Page ' <a name="verses-25-31" class="com-number"

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절 (explains)

bible-text/exo-22-16, bible-text/exo-22-17, bible-text/exo-22-18, bible-text/exo-22-19, bible-text/exo-22-20, bible-text/exo-22-21, bible-text/exo-22-22, bible-text/exo-22-23, bible-text/exo-22-24

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**간음한 남자에 대한 율법** (16~17절)

약혼하지 않은 처녀를 꾄 남자는 그 여자를 아내로 삼아야 했다(16절). 만약 그 여자가 다른 남자와 약혼한 상태였다면, 그 여자를 더럽히는 것은 사형에 해당하였다(신명기 22:23~24). 그러나 여기서 언급되는 율법은 약혼하지 않은 처녀에 관한 것이다. 만약 아버지가 그 여자를 주기를 완강히 거부한다면, 남자는 그가 여자에게 입힌 피해와 모욕에 대한 배상금을 지불해야 했다. 이 율법은 결혼에 영예를 부여하며, 또한 자녀들이 부모의 동의 없이 결혼하는 것이 얼마나 부적절한지를 보여 준다. 비록 잘못을 행한 남자를 벌하고 피해를 입은 여자에게 보상하기 위해 하나님의 율법이 결혼을 명했다 하더라도, 아버지의 권한에 대한 명시적인 유보가 있었다. 아버지가 동의하지 않으면 결혼은 성립할 수 없었다.

**무당 행위를 사형에 해당하는 죄로 규정하는 율법** (18절)

무당 행위는 하나님께만 드려야 할 영예를 마귀에게 드릴 뿐만 아니라, 하나님의 섭리에 도전하고 하나님의 통치와 싸우며, 그분의 일을 마귀의 손에 넘기고 마귀에게 선과 악을 기대하게 함으로써 그를 실질적으로 이 세상의 신으로 만드는 것이다. 따라서 특히 하나님의 계시의 축복과 무엇보다도 신적 섭리의 돌보심을 받는 백성 가운데서는 당연히 사형으로 처벌받아야 했다. 우리 율법에서도 악한 영을 어떤 목적으로든 의논하거나 계약하거나 불러내거나 이용하는 것, 그리고 어떤 사람에게든 해를 끼칠 마법이나 주술이나 요술을 행하는 것은 중죄로 규정된다. 또한 잃어버리거나 도둑맞은 물건을 어디서 찾을 수 있는지 알아주는 척하는 것도 법관이 처벌할 수 있는 불의이며, 두 번째 위반 시에는 사형에 처한다. 우리 율법의 정당성은 여기 기록된 하나님의 율법으로 뒷받침된다.

**수간은 사형죄** (19절)

인간의 형상을 한 짐승과 같은 자들에게는 살 자격이 없다. "짐승과 동침하는 자는 반드시 죽일지니라."

**우상숭배도 사형죄** (20절)

하나님께서 이 문제에서 자신이 질투하는 하나님임을 선언하셨으므로, 민간 권력도 그에 대해 열심을 내야 했다. 여호와만이 아닌 다른 신에게 제사 드리는 이스라엘의 사람이나 가족이나 장소는 완전히 진멸해야 했다. 이 율법은 후대 이스라엘 민족의 끔찍한 배교를 막을 수 있었을 것이다. 만약 이를 집행해야 할 자들이 앞장서서 율법을 어기지 않았다면.

**억압을 경계하는 훈계** (21~24절)

억압을 처벌할 권한을 가진 자들이 바로 그 죄에 가장 빠지기 쉬웠으므로, 하나님께서 그 처벌을 직접 자기 손에 맡기신다.

첫째, 이방 사람들을 학대해서는 안 된다(21절). 재판관이 재판에서 불의를 행해서도 안 되고, 거래에서 착취해서도 안 되며, 그들의 무지나 필요를 이용해서도 안 된다. 또한 그들을 비웃거나 짓밟거나 경멸하여 대하거나 이방 사람이라고 조롱해서도 안 된다. 이런 모든 행위는 그들을 괴롭히는 것이며, 이방 사람들이 정착하여 살러 오는 것을 막거나 그들의 종교에 대한 편견을 강화하는 것이다. 이스라엘은 모든 친절하고 부드러운 방법으로 그들이 개종하도록 노력해야 했다. 이방 사람들에게 친절해야 하는 이유로 제시된 것은, "너희도 이집트 땅에서 이방 사람이었으니, 그 나라에서 시달리고 억압당하는 것이 어떤 것인지 알지 않느냐"는 것이다.

이로부터 우리는 배운다. (1) 인간에 대한 사랑은 종교의 율법에 속하며, 특히 가장 불리하고 낙담한 처지에 있는 자들을 부드럽게 돌보도록 우리에게 강권한다. 우리에게 낯선 자들도 하나님께는 알려져 있고, 그분이 그들을 지키신다(시편 146:9). (2) 신앙을 고백하는 자들은 이방 사람들에게 기꺼이 친절을 베풀어, 그로써 신앙을 이방 사람들의 좋은 평판에 추천하고, 신앙이나 그 신봉자들에 대해 나쁘게 생각하도록 유혹하는 어떤 일도 조심해야 한다(베드로전서 2:12). (3) 스스로 가난과 고통 가운데 있었던 자들이, 만약 섭리가 그들을 부유하고 넓게 해주었다면, 지금 그런 처지에 있는 자들에게 특별한 친절을 보여야 한다.

둘째, 과부와 고아를 학대해서는 안 된다(22절). "너희는 그들을 괴롭히지 말라"는 것은 곧 "너희는 그들을 위로하고 돕고, 모든 기회에 친절을 베풀라"는 뜻이다. 그들에게 정당한 요구를 할 때에도 그들의 처지를 고려해야 한다. 그들은 자신을 위해 거래하고 보호해 줄 남편이나 아버지를 잃은 자들이다. 그들은 사무에 능숙하지 않고, 의지할 조언이 없으며, 겁이 많고 마음이 여린 존재로 이해되어야 하며, 따라서 친절과 연민으로 대해야 한다.

(1) 하나님께서 그들의 경우를 특별히 살피신다(23절). 그들은 하소연하고 호소할 다른 사람이 없어서 하나님께 부르짖을 것이고, 하나님은 반드시 그들의 소리를 들으실 것이다. 그분의 율법과 섭리는 과부와 고아의 보호자이다. 사람이 그들을 불쌍히 여기지 않고 귀 기울이지 않으면, 하나님은 들으실 것이다. 억압받고 핍박받는 자들에게는 큰 위안이 된다. 사람에게 해를 입어도 하나님께 나아갈 수 있고, 그분은 단지 들어주시는 것 이상을 하실 것이다. 또한 억압하는 자들에게는 두려움이 되어야 한다. 가난한 자들의 부르짖음이 자신들에게 향해 있고, 하나님은 그것을 들으실 것이다.

(2) 그분은 그들을 억압하는 자들을 엄히 보응하실 것이다(24절). 비록 사람의 처벌을 피해도, 하나님의 의로운 심판이 그들을 따라잡을 것이다. 정의와 명예 감각이 있는 사람들은 약하고 무력한 자들의 억울한 사정을 지지할 것이다. 그렇다면 의로우신 하나님이 그렇게 하지 않으시겠는가? 과부와 고아를 억압하는 자들에게 내려지는 판결의 공평성을 주목하라. 그들의 아내는 과부가 될 것이고 그들의 자녀는 고아가 될 것이다. 여호와께서는 이따금 지금도 이런 심판을 통해 자신이 누구인지를 알리신다.

원주석

25~31절 카드 ↗

25 If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. 26 If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: 27 For that is his covering only, it is his raiment for his skin: wherein shall he sleep? and it shall come to pass, when he crieth unto me, that I will hear; for I am gracious. 28 Thou shalt not revile the gods, nor curse the ruler of thy people. 29 Thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me. 30 Likewise shalt thou do with thine oxen, and with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me. 31 And ye shall be holy men unto me: neither shall ye eat any flesh that is torn of beasts in the field; ye shall cast it to the dogs. Here is, I. A law against extortion in lending. 1. They must not receive use for money from any that borrowed for necessity ( Exodus 22:25 ; Exodus 22:25 ), as in that case, Nehemiah 5:5 ; Nehemiah 5:7 . And such provision the law made for the preservation of estates to their families by the year of jubilee that a people who had little concern in trade could not be supposed to borrow money but for necessity, and therefore it is generally forbidden among themselves; but to a stranger, whom yet they might not oppress, they were allowed to lend upon usury: this law, therefore, in the strictness of it, seems to have been peculiar to the Jewish state; but, in the equity of it, it obliges us to show mercy to those of whom we might take advantage, and to be content to share, in loss as well as profit, with those we lend to, if Providence cross them; and, upon this condition, it seems as lawful to receive interest for my money, which another takes pains with and improves, but runs the hazard of, in trade, as it is to receive rent for my land, which another takes pains with and improves, but runs the hazard of, in husbandry. 2. They must not take a poor man's bed-clothes in pawn; but, if they did, must restore them by bed-time, Exodus 22:26 ; Exodus 22:27 . Those who lie soft and warm themselves should consider the hard and cold lodgings of many poor people, and not do any thing to make bad worse, or to add affliction to the afflicted. II. A law against the contempt of authority ( Exodus 22:28 ; Exodus 22:28 ): Thou shalt not revile the gods, that is, the judges and magistrates, for their executing these laws; they must do their duty, whoever suffer by it. Magistrates ought not to fear the reproach of men, nor their revilings, but to despise them as long as they keep a good conscience; but those that do revile them for their being a terror to evil works and workers reflect upon God himself, and will have a great deal to answer for another day. We find those under a black character, and a heavy doom, that despise dominion, and speak evil of dignities, Jude 1:8 . Princes and magistrates are our fathers, whom the fifth commandment obliges us to honour and forbids us to revile. St. Paul applies this law to himself, and owns that he ought not to speak evil of the ruler of his people; no, not though the ruler was then his most unrighteous persecutor, Acts 23:5 ; see Ecclesiastes 10:20 . III. A law concerning the offering of their first-fruits to God, Exodus 22:29 ; Exodus 22:30 . It was appointed before ( Exodus 13:1-22 ; Exodus 13:1-22 ), and it is here repeated: The firstborn of thy sons shalt thou give unto me; and much more reason have we to give ourselves, and all we have, to God, who spared not his own Son, but delivered him up for us all. The first ripe of their corn they must not delay to offer. There is danger, if we delay our duty, lest we wholly omit it; and by slipping the first opportunity, in expectation of another, we suffer Satan to cheat us of all our time. Let not young people delay to offer to God the first-fruits of their time and strength, lest their delays come, at last, to be denials, through the deceitfulness of sin, and the more convenient season they promise themselves never arrive. Yet it is provided that the firstlings of their cattle should not be dedicated to God till they were past seven days old, for then they began to be good for something. Note, God is the first and best, and therefore must have the first and best. IV. A distinction put between the Jews and all other people: You shall be holy men unto me; and one mark of that honourable distinction is appointed in their diet, which was, that they should not eat any flesh that was torn of beasts ( Exodus 22:31 ; Exodus 22:31 ), not only because it was unwholesome, but because it was paltry, and base, and covetous, and a thing below those who were holy men unto God, to eat the leavings of the beasts of prey. We that are sanctified to God must not be curious in our diet; but we must be conscientious, not feeding ourselves without fear, but eating and drinking by rule, the rule of sobriety, to the glory of God. return to ' Top of Page ' Exodus Exo 21 Exodus Exo Exodus Exo 23 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on Exodus 22". 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curWidth,curHeight,curTop,curLeft,masWidth,masHeight,sliderHeight=window.innerHeight-300,sliderTop=(window.innerHeight-sliderHeight)/2,popTop,popLeft,popWidth,popHeight,verse_selected,comsec,comlang,comabbr,translang,transabbr,translation_scope,sections=[],commentaries=[],languages=[],bibles=[],langtrans=default_langtrans.split('_'),language=langtrans[0],translation=langtrans[1];book=cur_com_bn,chapter=cur_com_cn,verse=cur_com_vs; function _ts_el(tag,opts){var el=document.createElement(tag);opts=opts||{};if(opts.cls){el.className=opts.cls;}if(opts.html!=null){el.innerHTML=opts.html;}if(opts.text!=null){el.textContent=opts.text;}if(opts.data){for(var k in opts.data){if(opts.data.hasOwnProperty(k)){el.setAttribute('data-'+k,opts.data[k]);}}}if(opts.style){for(var s in opts.style){if(opts.style.hasOwnProperty(s)){el.style[s]=opts.style[s];}}}if(opts.click){el.addEventListener('click',opts.click);}return el;} function getBible_data(t){var keys=t.split(',');keys.forEach(function(key){if(key==='com'){_ts_loadCom();}if(key==='bib'){_ts_loadBib();}});} function _ts_loadCom(){var commEl=document.querySelector('.commentary');comsec=commEl?commEl.getAttribute('data-com-sec'):'';comlang=commEl?commEl.getAttribute('data-com-lang'):'';comabbr=commEl?commEl.getAttribute('data-com-abbr'):'';var qs='bk='+encodeURIComponent(cur_com_bn)+'&ch='+encodeURIComponent(cur_com_cn)+'&vs='+encodeURIComponent(cur_com_vs)+'&cs='+encodeURIComponent(comsec)+'&cl='+encodeURIComponent(comlang)+'&ca='+encodeURIComponent(comabbr);fetch('/cgi-bin/bible/getBible_data.cgi?'+qs).then(function(r){return r.text();}).then(function(text){var doc=new DOMParser().parseFromString(text,'text/xml');var sn=_ts_xmlSplit(doc,'sn');var sa=_ts_xmlSplit(doc,'sa');var sf=_ts_xmlSplit(doc,'sf');for(var i=0;i u?o(n,r,t,e,u+1):0:0==i?1:-1}(o,n,r,t,0)})} var TS_PARENT_MODE={commentary:'section',translation:'language',chapter:'book',verse:'chapter'}; function _ts_isPerVerseUrl(path){var slash=path.lastIndexOf('/');if(slash =stem.length-1){return false;}return _ts_isAllDigits(stem.substring(0,dash))&&_ts_isAllDigits(stem.substring(dash+1));} function _ts_isAllDigits(s){if(!s||!s.length){return false;}for(var i=0;i 57){return false;}}return true;} function _ts_buildOverlay(){document.documentElement.style.overflowY='hidden';document.body.style.overflowY='hidden';updateSizes('470','650');var overlay=_ts_el('div',{cls:'overlayMaster',style:{top:curTop+'px',left:curLeft+'px',width:'100%',height:'100%'}});document.body.appendChild(overlay);var popup=_ts_el('div',{cls:'popupDiv noselect',style:{left:popLeft+'px',top:popTop+'px',width:popWidth+'px',height:popHeight+'px'}});overlay.appendChild(popup);} function _ts_buildHeader(mode){var parent=TS_PARENT_MODE[mode];var popup=document.querySelector('.popupDiv');var titleBar=_ts_el('div',{cls:'popupDiv-title'});popup.appendChild(titleBar);var prevBtn=_ts_el('span',{cls:'popupDiv-title-prev clickable',html:'❮',click:function(){if(parent){translationSelector_menu(parent);}}});titleBar.appendChild(prevBtn);if(!parent){prevBtn.style.visibility='hidden';}titleBar.appendChild(_ts_el('span',{html:mode.charAt(0).toUpperCase()+mode.slice(1)+' Selector'}));titleBar.appendChild(_ts_el('span',{cls:'popupDiv-title-closer clickable',html:'✖',click:function(){_ts_removeOverlay();translationSelector_menu('close');}}));} function _ts_removeOverlay(){var ov=document.querySelector('.overlayMaster');if(ov&&ov.parentNode){ov.parentNode.removeChild(ov);}} function _ts_buildChoices(mode){var items,count,start=0;if(mode==='section'){items=sections;count=items.length;}else if(mode==='commentary'){items=sortByColumn(commentaries.filter(function(c){return c.sec===comsec;}),['pop'],['ASC']);count=items.length;}else if(mode==='language'){items=languages;count=items.length;}else if(mode==='book'||mode==='chapter'){items=book_data.filter(function(b){return translation_scope==='1'?b.num 38:b.num 0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var origPath=window.location.pathname;var parts=origPath.split('/');var noVerse=(reason==='reference-noverse');var inputIsPerVerse=_ts_isPerVerseUrl(origPath);if(parts[1]==='interlinear-study-bible'){parts=parts.slice(0,5);parts[3]=book_data[book].url;parts[4]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentary'){parts=parts.slice(0,4);parts[2]=book_data[book].url;parts[3]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else if(parts[1]==='commentaries'){parts[2]=comlang;parts[3]=comabbr;if(inputIsPerVerse){parts=parts.slice(0,6);parts[4]=book_data[book].url;parts[5]=noVerse?(chapter+'.html'):(chapter+'-'+verse+'.html');}else{parts=parts.slice(0,5);parts[4]=book_data[book].url+'-'+chapter+'.html';}}else if(parts[1]==='bible'){parts=parts.slice(0,6);parts[2]=translang;parts[3]=transabbr;parts[4]=book_data[book].url;parts[5]=(verse duction ","Verses 1-6","Verses 7-15","Verses 16-24","Verses 25-31"]; function

Pericope (part_of)

절 (explains)

bible-text/exo-22-25, bible-text/exo-22-26, bible-text/exo-22-27, bible-text/exo-22-28, bible-text/exo-22-29, bible-text/exo-22-30, bible-text/exo-22-31

Source

**고리대금 금지 율법** (25~27절)

첫째, 빌리는 자가 궁핍하여 빌리는 경우에는 이자를 받아서는 안 된다(25절, 느헤미야 5:5, 7 참조). 희년 제도가 가문에 재산을 보존해 주도록 마련된 상황에서, 당시 무역에 거의 관여하지 않는 백성이 돈을 빌리는 것은 궁핍 때문이 아닐 수 없었다. 따라서 동족 사이에서는 일반적으로 이자를 금지하였다. 이방 사람에게는 이자를 받고 빌려줄 수 있었으나, 그래도 이방 사람을 착취해서는 안 되었다. 이 율법은 엄격한 의미에서는 유대 국가에 특수한 것이었다. 그러나 그 공평성 면에서는, 우리도 이익을 취할 수 있는 자들에게 자비를 베풀고, 하나님께서 그들을 어렵게 하실 때 우리가 그들과 함께 손실을 나누어야 한다는 의무를 진다. 이런 조건이라면, 남이 내 돈으로 힘써 일하고 이익을 내되 무역에서 위험도 감수하는 경우 이자를 받는 것은, 남이 내 땅을 힘써 경작하고 이익을 내되 농업에서 위험을 감수하는 경우 임대료를 받는 것과 마찬가지로 합법적이어 보인다.

둘째, 가난한 사람의 침구를 담보로 잡아서는 안 되며, 담보로 잡았다면 잠자리에 들기 전에 돌려주어야 했다(26~27절). 편안하고 따뜻하게 잠드는 자들은 많은 가난한 사람들이 얼마나 힘들고 추운 잠자리에서 자는지를 생각해야 하며, 나쁜 처지를 더욱 나쁘게 만들거나 고난 위에 고난을 더하는 일을 해서는 안 된다.

**권위를 멸시하는 행위를 금하는 율법** (28절)

재판관이나 위정자를 모욕해서는 안 된다(28절). 위정자들은 이런 율법들을 집행하다가 해를 입는 자가 있더라도 두려움 없이 자기 의무를 다해야 한다. 위정자들은 사람들의 비난과 욕설을 두려워하거나 용납해서는 안 되며, 착한 양심을 지키는 한 경멸해도 된다. 그러나 악한 일과 그 행위자들에게 두려움이 되기 때문에 위정자들을 비난하는 자들은 하나님 자신을 모욕하는 것이며, 다가오는 날에 매우 많은 것을 답변해야 할 것이다. 우리는 주권을 멸시하고 높은 지위에 있는 사람들을 헐뜯는 자들이 흑색의 평가와 무거운 운명에 처하는 것을 본다(유다서 1:8). 왕과 위정자들은 우리의 아버지이며, 제5계명은 우리로 하여금 그들을 공경하고 그들을 모욕하는 것을 금지한다. 바울도 이 율법을 자신에게 적용하여 백성의 지도자에 대해 악하게 말해서는 안 된다고 고백한다. 그 지도자가 당시 그의 가장 불의한 박해자였음에도 불구하고(사도행전 23:5; 전도서 10:20 참조).

**첫 열매 봉헌에 관한 율법** (29~30절)

이 율법은 이전에 이미 명하셨고(출애굽기 13장), 여기서 반복된다. "네 맏아들을 내게 줄지니라." 자기 친아들을 아끼지 않으시고 우리 모두를 위해 내어주신 하나님께, 우리는 우리 자신과 우리가 가진 모든 것을 드릴 이유가 얼마나 더 큰가. 익은 곡물의 첫 열매는 지체하지 말고 드려야 했다. 우리의 의무를 지체하다가 결국 완전히 빠뜨리게 될 위험이 있다. 더 좋은 기회를 기대하며 첫 번째 기회를 놓치면, 사탄은 우리의 모든 시간을 빼앗아 버린다. 젊은이들은 시간과 힘의 첫 열매를 하나님께 드리는 것을 늦추지 말아야 한다. 지체하다가 마침내 거부로 이어지기 때문이다. 죄의 유혹을 통해 더 편리한 계절이 온다고 스스로에게 약속하지만, 그 계절은 결코 오지 않는다. 그러나 가축의 첫 태생은 태어난 지 이레 동안은 하나님께 드리지 않아도 되었으니, 그때야 비로소 쓸 만하게 되기 때문이다. 하나님은 첫 번째요 최선이시므로, 첫 번째와 최선을 받으셔야 한다.

**이스라엘과 다른 민족들 사이의 구별** (31절)

"너희는 내게 거룩한 사람이 되어라." 이 영예로운 구별의 한 표시로 그들의 음식에 관한 규정이 정해졌다. 들에서 짐승에게 찢겨 죽은 고기는 먹어서는 안 되었다(31절). 이는 위생에 해로울 뿐만 아니라, 하나님께 거룩한 사람들로서 짐승에게 먹혀 남겨진 것을 먹는 것은 비열하고 천박하며 탐욕스러운 일이기 때문이다. 하나님께 거룩히 구별된 우리는 음식에 까다로울 필요는 없지만, 마음을 쓰지 않고 두려움 없이 자기 자신을 먹이는 것이 아니라, 하나님의 영광을 위해 절제의 규칙에 따라 먹고 마셔야 한다.

원주석

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