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주석[매튜 헨리] — 민수기 30장 · 서원 규례

요약
매튜 헨리 주석 · 섹션 3개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1~2절 카드 ↗

Concerning Vows. . 1 And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the LORD hath commanded. 2 If a man vow a vow unto the LORD , or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. This law was delivered to the heads of the tribes that they might instruct those who were under their charge, explain the law to them, give then necessary cautions, and call them to account, if there were occasion, for the breach of their vows. Perhaps the heads of the tribes had, upon some emergency of this kind, consulted Moses, and desired by him to know the mind of God, and here they are told it: This is the thing which the Lord has commanded concerning vows, and it is a command still in force. 1. The case supposed is that a person vows a vow unto the Lord, making God a party to the promise, and designing his honour and glory in it. The matter of the vow is supposed to be something lawful: no man can be by his own promise bound to do that which he is already by the divine precept prohibited from doing. Yet it is supposed to be something which, in such and such measures and degrees, was not a necessary duty antecedent to the vow. A person might vow to bring such and such sacrifices at certain times, to give such and such a sum or such a proportion in alms, to forbear such meats and drinks which the law allowed, to fast and afflict the soul (which is specified Numbers 30:13 ; Numbers 30:13 ) at other times besides the day of atonement. And many similar vows might be made in an extraordinary heat of holy zeal, in humiliation for some sin committed or for the prevention of sin, in the pursuit of some mercy desired or in gratitude for some mercy received. It is of great use to make such vows as these, provided they be made in sincerity with due caution. Vows (say the Jewish doctors) are the hedge of separation, that is, a fence to religion. He that vows is here said to bind his soul with a bond. It is a vow to God, who is a spirit, and to him the soul, with all its powers, must be bound. A promise to man is a bond upon the estate, but a promise to God is a bond upon the soul. Our sacramental vows, by which we are bound to no more than what was before our duty, and which neither father nor husband can disannul, are bonds upon the soul, and by them we must feel ourselves bound out from all sin and bound up to the whole will of God. Our occasional vows concerning that which before was in our own power ( Acts 5:4 ), when they are made, are bonds upon the soul likewise. 2. The command given is that these vows be conscientiously performed: He shall not break his word, though afterwards he may change his mind, but he shall do according to what he has said. Margin, He shall not profane his word. Vowing is an ordinance of God; if we vow in hypocrisy we profane that ordinance: it is plainly determined, Better not vow than vow and not pay, Ecclesiastes 5:5 . Be not deceived, God is not mocked. His promises to us are yea and amen, let not ours to him be yea and nay. return to ' Top of Page ' <a name="verses-3-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/num-30-1, bible-text/num-30-2

Source

**서원에 관하여**

> 1 모세가 이스라엘 자손의 지파 지도자들에게 말하였습니다. "이것은 여호와께서 명령하신 것입니다. 2 사람이 여호와께 서원을 하거나, 무슨 일을 하겠다고 맹세로 자신을 매면, 그는 자기 말을 어기지 말고 입으로 한 말대로 다 행해야 합니다."

이 율법은 지파의 지도자들에게 전달되었는데, 이는 그들로 하여금 자신의 관할 아래 있는 이들을 가르치고, 율법을 해설하며, 필요한 경고를 주고, 서원을 어기는 일이 발생할 경우 책임을 물을 수 있도록 하기 위함이었다. 아마도 지파 지도자들이 이와 같은 어떤 긴급한 사안을 두고 모세와 상의하며 하나님의 뜻을 알려 달라고 요청하였을 것이고, 이에 대한 답이 여기서 주어진 것이다. "이것은 여호와께서 서원에 관하여 명령하신 것이다"—이 명령은 오늘날에도 여전히 유효하다.

**1. 상정된 사례.** 어떤 사람이 여호와께 서원을 한다는 것은 하나님을 그 약속의 당사자로 삼고, 하나님의 영광과 존귀를 위해 그 일을 행하겠다는 뜻이다. 서원의 내용은 적법한 것이어야 한다. 하나님의 계명이 이미 금지하고 있는 일을 자신의 약속으로 이행할 의무는 누구에게도 없다. 그러나 서원은 서원 이전에 반드시 지켜야 할 의무였던 것과는 구별되는, 일정한 방식과 정도로 행하는 무언가여야 한다. 예를 들어 특정한 때에 어떤 제물을 드리겠다고, 정해진 금액이나 일정 비율을 구제에 쓰겠다고, 율법이 허용하는 어떤 음식과 음료를 삼가겠다고, 또는 대속죄일 외의 다른 때에 금식하고 자신을 괴롭히겠다고(민수기 30:13에 명시된 대로) 서원할 수 있었다. 그 밖에도 거룩한 열정이 뜨겁게 불붙는 순간, 지은 죄를 뉘우치거나 죄를 예방하기 위해, 또는 간구하는 은혜를 얻거나 받은 은혜에 감사하는 마음으로 이와 유사한 많은 서원이 이루어질 수 있다. 이러한 서원은 진심으로, 그리고 마땅한 신중함을 갖추어 한다면 매우 유익하다. 유대 학자들은 "서원은 분리의 울타리, 곧 신앙을 지키는 방벽이다"라고 말하였다. 서원하는 사람은 여기서 "맹세로 자신의 혼을 매는" 자라고 표현된다. 서원은 영이신 하나님께 드리는 것이므로, 모든 능력을 지닌 혼이 그분께 매여야 한다. 사람에 대한 약속은 재산을 묶는 것이지만, 하나님께 대한 약속은 혼을 묶는 것이다. 우리의 성례적 서원은 그 이전부터 우리의 의무였던 것 이상을 요구하지 않으며, 아버지도 남편도 파기할 수 없는 혼에 대한 구속이다. 이로써 우리는 모든 죄에서 떠나고 하나님의 온전한 뜻에 묶이게 된다. 이전에 우리 자신의 재량에 맡겨졌던 것에 관한 우리의 자발적 서원도(사도행전 5:4), 일단 서원하면 마찬가지로 혼을 묶는 구속이 된다.

**2. 주어진 명령.** 이 서원들은 양심적으로 이행해야 한다. "그는 자기 말을 어기지 말고"—비록 나중에 마음이 바뀔지라도—"입으로 한 말대로 다 행해야 한다." 난외주에는 "그는 자신의 말을 더럽히지 말라"고 되어 있다. 서원은 하나님의 규례이다. 위선으로 서원하면 그 규례를 모독하는 것이다. "서원하고 갚지 아니하는 것보다 서원하지 아니하는 것이 나으니라"(전도서 5:5)고 분명히 선언되어 있다. 속지 말라, 하나님은 조롱받지 않으신다. 그분의 우리에 대한 약속은 "예"이며 "아멘"이다. 그분께 대한 우리의 약속이 "예"이면서 "아니오"가 되어서는 안 된다.

원주석

1~16절 카드 ↗

N U M B E R S CHAP. XXX. In this chapter we have a law concerning vows, which had been mentioned in the close of the foregoing chapter. I. Here is a general rule laid down that all vows must be carefully performed, Numbers 30:1 ; Numbers 30:2 . II. Some particular exceptions to this rule. 1. That the vows of daughters should not be binding unless allowed by the father, Numbers 30:3-5 . Nor, 2. The vows of wives unless allowed by the husband, Numbers 30:6-16 , &c. return to ' Top of Page ' <a name="verses-1-2" class="com-number"

Pericope (part_of)

절 (explains)

Source

민수기 30장은 서원(誓願)에 관한 율법을 다루며, 이 주제는 앞 장 말미에서 이미 언급된 바 있다. 본장의 내용은 다음과 같다. 첫째, 모든 서원은 반드시 성실히 이행해야 한다는 일반 원칙이 제시된다(민수기 30:1~2). 둘째, 이 원칙에 대한 몇 가지 특수한 예외 규정이 다루어진다. 1) 딸의 서원은 아버지의 승인이 없으면 구속력이 없다(민수기 30:3~5). 2) 아내의 서원도 남편의 승인이 없으면 마찬가지로 구속력이 없다(민수기 30:6~16).

원주석

3~16절 카드 ↗

3 If a woman also vow a vow unto the LORD , and bind herself by a bond, being in her father's house in her youth; 4 And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. 5 But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall forgive her, because her father disallowed her. 6 And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul; 7 And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand. 8 But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the LORD shall forgive her. 9 But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her. 10 And if she vowed in her husband's house, or bound her soul by a bond with an oath; 11 And her husband heard it, and held his peace at her, and disallowed her not: then all her vows shall stand, and every bond wherewith she bound her soul shall stand. 12 But if her husband hath utterly made them void on the day he heard them; then whatsoever proceeded out of her lips concerning her vows, or concerning the bond of her soul, shall not stand: her husband hath made them void; and the LORD shall forgive her. 13 Every vow, and every binding oath to afflict the soul, her husband may establish it, or her husband may make it void. 14 But if her husband altogether hold his peace at her from day to day; then he establisheth all her vows, or all her bonds, which are upon her: he confirmeth them, because he held his peace at her in the day that he heard them. 15 But if he shall any ways make them void after that he hath heard them; then he shall bear her iniquity. 16 These are the statutes, which the LORD commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father's house. It is here taken for granted that all such persons as are sui juris--at their own disposal, and are likewise of sound understanding and memory, are bound to perform whatever they vow that is lawful and possible; but, if the person vowing be under the dominion and at the disposal of another, the case is different. Two cases much alike are here put and determined:-- I. The case of a daughter in her father's house: and some think, probably enough, that it extends to a son likewise, while he is at home with his father, and under tutors and governors. Whether the exception may thus be stretched I cannot say. Non est distinguendum, ubi lex non distinguit--We are not allowed to make distinctions which the law does not. The rule is general, If a man vow, he must pay. But for a daughter it is express: her vow is nugatory or in suspense till her father knows it, and (it is supposed) knows it from her; for, when it comes to his knowledge, it is in his power either to ratify or nullify it. But in favour of the vow, 1. Even his silence shall suffice to ratify it: If he hold his peace, her vows shall stand, Numbers 30:4 ; Numbers 30:4 . Qui tacet, consentire videtur--Silence gives consent. Hereby he allows his daughter the liberty she has assumed, and, as long as he says nothing against her vow, she shall be bound by it. But, 2. His protestation against it shall perfectly disannul it, because it is possible that such vow may by prejudicial to the affairs of the family, break the father's measures, perplex the provision made for his table if the vow related to meats, or lessen the provision made for his children if the vow would be more expensive than his estate would bear; however, it was certain that it was an infringement of his authority over his child, and therefore, if he disallow it, she is discharged, and the Lord shall forgive her, that is, she shall not be charged with the guilt of violating her vow; she showed her good-will in making the vow, and, if her intentions therein were sincere, she shall be accounted better than sacrifice. This shows how great a deference children owe to their parents, and how much they ought to honour them and be obedient to them. It is for the interest of the public that the paternal authority be supported; for, when children are countenanced in their disobedience to their parents (as they were by the tradition of the elders, Matthew 15:5 ; Matthew 15:6 ), they soon become in other things children of Belial. If this law be not to be extended to children's marrying without their parents' consent so far as to put it in parents' power to annul the marriage and dissolve the obligation (as some have thought it does), yet certainly it proves the sinfulness of it, and obliges the children that have thus done foolishly to repent and humble themselves before God and their parents. II. The case of a wife is much the same. As for a woman that is a widow or divorced, she has neither father nor husband to control her, so that, whatever vows she binds her soul with, they shall stand against her ( Numbers 30:9 ; Numbers 30:9 ), it is at her peril if she run back; but a wife, who has nothing that she can strictly call her own, but with her husband's allowance, cannot, without that, make any such vow. 1. The law is plain in case of a wife that continues so long after the vow. If her husband allow her vow, though only by silence, it must stand, Numbers 30:6 ; Numbers 30:7 . If he disallow it, since her obligation to that which she had vowed arose purely from her own act, and not from any prior command of God, her obligation to her husband shall take place of it, for to him she ought to be in subjection as unto the Lord; and now it is so far from being her duty to fulfil her vow that it would be her sin to disobey her husband, whose consent perhaps she ought to have asked before she made the vow; therefore she needs forgiveness, Numbers 30:8 ; Numbers 30:8 . 2. The law is the same in case of a wife that soon after becomes a widow, or is put away. Though, if she return to her father's house, she does not therefore so come again under his authority as that he has power to disannul hew vows ( Numbers 30:9 ; Numbers 30:9 ), yet if the vow was made while she was in the house of her husband, and her husband disallowed it, it was made void and of no effect for ever, and she does not return under the law of her vow when she is loosed from the law of her husband. This seems to be the distinct meaning of Numbers 30:10-14 ; Numbers 30:10-14 , which otherwise would be but a repetition of Numbers 30:6-8 ; Numbers 30:6-8 . But it is added ( Numbers 30:15 ; Numbers 30:15 ) that, if the husband make void the vows of his wife, he shall bear her iniquity; that is, if the thing she had vowed was really good, for the honour of God and the prosperity of her own soul, and the husband disallowed it out of covetousness, or humour, or to show his authority, though she be discharged from the obligation of her vow, yet he will have a great deal to answer for. Now here it is very observable how carefully the divine law consults the good order of families, and preserves the power of superior relations, and the duty and reverence of inferiors. It is fit that every man should bear rule in his own house, and have his wife and children in subjection with all gravity; and rather than this great rule should be broken, or any encouragement given to inferior relations to break those bonds asunder, God himself would quit his right, and release the obligations even of a solemn vow; so much does religion strengthen the ties of all relations, and secure the welfare of all societiesd, that in it the families of the earth are blessed. return to ' Top of Page ' Numbers Num 29 Numbers Num Numbers Num 31 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 Numbers 30". 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Pericope (part_of)

절 (explains)

bible-text/num-30-3, bible-text/num-30-4, bible-text/num-30-5, bible-text/num-30-6, bible-text/num-30-7, bible-text/num-30-8, bible-text/num-30-9, bible-text/num-30-10, bible-text/num-30-11, bible-text/num-30-12, bible-text/num-30-13, bible-text/num-30-14, bible-text/num-30-15, bible-text/num-30-16

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**딸과 아내의 서원에 관한 예외 규정**

> 3 또한 여자가 여호와께 서원을 하거나, 아버지 집에서 아직 어릴 때에 맹세로 자신을 매면, 4 그 아버지가 그 서원이나 그녀가 자신을 맨 맹세를 듣고 침묵하면, 그녀의 모든 서원이 유효하고 그녀가 자신을 맨 모든 맹세도 유효합니다. 5 그러나 그 아버지가 들은 날에 그것을 허락하지 않으면, 그녀의 서원이나 그녀가 자신을 맨 맹세는 하나도 유효하지 않습니다. 여호와께서 그녀를 용서하실 것입니다. 아버지가 허락하지 않았기 때문입니다. (6~16절 생략 — 이하 본문 참조)

자유의지에 따라 자신을 결정할 수 있고 건전한 이해력과 기억력을 갖춘 모든 사람은 적법하고 가능한 범위 안에서 서원한 것을 이행할 의무가 있다는 사실이 여기서 전제된다. 그러나 서원하는 사람이 타인의 지배하에 있거나 그에게 종속되어 있다면, 사정이 달라진다. 비슷한 두 가지 사례가 여기서 제시되고 판정된다.

**I. 아버지 집에 있는 딸의 경우.** 일부 학자들은 이 규정이 아들에게도 적절히 확장될 수 있다고 보는데, 그가 집에서 아버지와 함께 있고 감독자와 교사 아래 있는 동안에는 마찬가지라는 것이다. 이 예외를 그렇게 확장할 수 있는지에 대해서는 단정하기 어렵다. 율법이 구분하지 않는 곳에서 우리가 구분을 만들어서는 안 된다. 일반 원칙은 이러하다. "사람이 서원하면 갚아야 한다." 그러나 딸에 대해서는 명시적으로 다음과 같이 규정된다. 그녀의 서원은 아버지가 그것을 알기 전까지는 무효이거나 보류 상태이다. 아버지가 그 사실을 알게 될 때—그것도 그녀로부터 직접 들어 알게 될 때—그는 서원을 확정하거나 무효화할 권한을 갖는다.

서원에 대해 유리하게 작용하는 조항이 있다.

1. 아버지의 침묵만으로도 서원을 확정하기에 충분하다. "그가 침묵하면 그녀의 서원이 유효하다"(민수기 30:4). "침묵은 동의를 의미한다." 이로써 아버지는 딸이 취한 자유를 허락하는 것이며, 그가 서원에 대해 아무 말도 하지 않는 한, 딸은 그 서원에 구속된다.

2. 그러나 아버지의 명시적 거부는 서원을 완전히 무효화한다. 그러한 서원이 가정의 형편에 해가 될 수도 있기 때문이다. 서원이 음식에 관한 것이라면 아버지 식탁의 준비를 어렵게 할 수 있고, 서원이 그의 재산이 감당하기에 너무 큰 비용을 요구하는 것이라면 자녀들을 위한 준비를 줄이게 될 수도 있다. 어쨌든 이는 분명히 자녀에 대한 아버지의 권위를 침해하는 것이므로, 아버지가 허락하지 않으면 딸은 면제되며, 여호와께서 그녀를 용서하실 것이다—즉, 그녀는 서원을 어긴 죄책을 지지 않는다. 서원을 세움에 있어 선한 의도를 보였고, 그 의도가 진실하였다면, 제사보다 낫다는 인정을 받게 될 것이다. 이것은 자녀들이 부모에게 얼마나 큰 공경을 드려야 하며, 부모를 존중하고 순종하는 것이 얼마나 중요한지를 보여 준다. 부권을 지지하는 것은 공공의 유익을 위해 필수적인 일이다. 자녀들이 부모에 대한 불순종에서 격려를 받으면(마태복음 15:5~6에서 장로들의 전통이 그러하였듯이), 그들은 곧 다른 면에서도 불량배가 된다. 이 율법이 자녀가 부모의 동의 없이 결혼하는 것에 대해, 부모가 그 혼인을 파기하고 그 의무를 무효화할 권한을 주는 것으로까지 확장될 수 있는지에 대해서는(일부 학자들이 그렇게 생각하였지만) 단정하기 어렵다. 그러나 이 율법은 그러한 행위의 죄됨을 분명히 입증하며, 그렇게 어리석게 행한 자녀들에게 하나님과 부모 앞에서 회개하고 겸손히 낮아지도록 요구한다.

**II. 아내의 경우도 이와 매우 유사하다.** 과부이거나 이혼한 여인은 그녀를 제어할 아버지도 남편도 없으므로, 자신의 혼을 매는 서원은 무엇이든 그녀에게 구속력이 있다(민수기 30:9). 그것을 어기면 그녀 자신이 책임을 져야 한다. 그러나 아내는 남편의 허락 없이는 자신의 것이라고 온전히 부를 수 있는 것이 없으므로, 남편의 동의 없이 서원을 할 수 없다.

1. **혼인 관계가 지속되는 동안의 아내에 대한 규정은 명료하다.** 남편이 아내의 서원을 허락하면, 비록 침묵으로라도, 그 서원은 유효해야 한다(민수기 30:6~7). 남편이 허락하지 않으면, 그녀의 의무는 순전히 그녀 자신의 행위에서 비롯된 것이고 하나님의 선행 명령에서 비롯된 것이 아니므로, 남편에 대한 그녀의 의무가 서원보다 우선한다. 그녀는 주께 복종하듯 남편에게 복종해야 하기 때문이다. 이제 서원을 이행하는 것이 그녀의 의무가 아니라, 남편에게 불순종하는 것이 오히려 죄가 된다. 아마도 그녀는 서원하기 전에 남편의 동의를 먼저 구했어야 하였을 것이다. 그러므로 그녀에게 용서가 필요하다(민수기 30:8).

2. **서원 직후 과부가 되거나 이혼한 아내의 경우도 마찬가지이다.** 그녀가 친정에 돌아간다 할지라도, 아버지의 권위 아래 다시 놓이게 되어 서원을 파기할 권한이 아버지에게 생기는 것은 아니다(민수기 30:9). 그러나 남편 집에 있을 때 서원하고 남편이 그것을 허락하지 않았다면, 그 서원은 영구히 무효이며, 그녀가 남편의 율법에서 풀려난다고 해서 서원의 율법 아래로 돌아가지는 않는다. 이것이 민수기 30:10~14의 구분된 의미인 것으로 보인다. 그렇지 않다면 이 구절들은 민수기 30:6~8의 단순한 반복에 불과할 것이다.

그러나 덧붙여진 규정이 있다(민수기 30:15). 남편이 아내의 서원을 무효화한 경우, 그는 아내의 죄악을 짊어지게 된다. 즉, 아내가 서원한 것이 참으로 하나님의 영광과 그녀 자신의 혼의 번성을 위한 선한 것이었는데, 남편이 탐욕이나 고집이나 권위 과시를 위해 그것을 거부하였다면, 비록 아내는 서원의 의무에서 면제되더라도, 남편은 그 대신 많은 책임을 지게 될 것이다.

여기서 신성한 율법이 얼마나 세심하게 가정의 선한 질서를 배려하고, 상위 관계자들의 권위와 하위 관계자들의 의무와 존중을 지키고자 하는지를 주목할 필요가 있다. 모든 사람이 자신의 집에서 통치자가 되고, 아내와 자녀를 온전히 위엄 있게 복종시키는 것은 마땅한 일이다. 하나님께서는 이 위대한 원칙이 깨지거나 하위 관계자들이 그 결속을 끊도록 격려받는 일이 없도록 하기 위해, 자신의 권리조차 내려놓으시고 엄숙한 서원의 의무조차 면제해 주실 정도이다. 이로써 종교는 모든 관계의 유대를 강화하고 모든 사회의 복지를 보장하며, 그 안에서 땅의 모든 가족들이 복을 받는다.

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