티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 창세기 26장
1. 아브라함 때에 첫 흉년이 들었더니 그 땅에 또 흉년이 들매 이삭이 그랄로 가서 블레셋 왕 아비멜렉에게 이르렀더니
And there was a famine in the land , beside the first famine that was in the days of Abraham . And Isaac went unto Abimelech king of the Philistines unto Gerar .
2. 여호와께서 이삭에게 나타나 가라사대 애굽으로 내려가지 말고 내가 네게 지시하는 땅에 거하라
And the Lord appeared unto him, and said , Go not down into Egypt ; dwell in the land which I shall tell thee of:
3. 이 땅에 유하면 내가 너와 함께 있어 네게 복을 주고 내가 이 모든 땅을 너와 네 자손에게 주리라 내가 네 아비 아브라함에게 맹세한 것을 이루어
Sojourn in this land , and I will be with thee, and will bless thee; for unto thee, and unto thy seed , I will give all these countries , and I will perform the oath which I sware unto Abraham thy father ;
4. 네 자손을 하늘의 별과 같이 번성케 하며 이 모든 땅을 네 자손에게 주리니 네 자손을 인하여 천하 만민이 복을 받으리라
And I will make thy seed to multiply as the stars of heaven , and will give unto thy seed all these countries ; and in thy seed shall all the nations of the earth be blessed ;
5. 이는 아브라함이 내 말을 순종하고 내 명령과 내 계명과 내 율례와 내 법도를 지켰음이니라 하시니라
Because that Abraham obeyed my voice , and kept my charge , my commandments , my statutes , and my laws .
6. 이삭이 그랄에 거하였더니
And Isaac dwelt in Gerar :
7. 그곳 사람들이 그 아내를 물으매 그가 말하기를 그는 나의 누이라 하였으니 리브가는 보기에 아리따우므로 그곳 백성이 리브가로 인하여 자기를 죽일까 하여 그는 나의 아내라 하기를 두려워함이었더라
And the men of the place asked him of his wife ; and he said , She is my sister : for he feared to say , She is my wife ; lest, said he, the men of the place should kill me for Rebekah ; because she was fair to look upon .
8. 이삭이 거기 오래 거하였더니 이삭이 그 아내 리브가를 껴안은 것을 블레셋 왕 아비멜렉이 창으로 내다본지라
And it came to pass, when he had been there a long time , that Abimelech king of the Philistines looked out at a window , and saw , and, behold, Isaac was sporting with Rebekah his wife .
9. 이에 아비멜렉이 이삭을 불러 이르되 그가 정녕 네 아내여늘 어찌 네 누이라 하였느냐 이삭이 그에게 대답하되 내 생각에 그를 인하여 내가 죽게 될까 두려워하였음이로라
And Abimelech called Isaac , and said , Behold, of a surety she is thy wife : and how saidst thou, She is my sister ? And Isaac said unto him, Because I said , Lest I die for her.
10. 아비멜렉이 가로되 네가 어찌 우리에게 이렇게 행하였느냐 백성중 하나가 네 아내와 동침하기 쉬웠을뻔 하였은즉 네가 죄를 우리에게 입혔으리라
And Abimelech said , What is this thou hast done unto us? one of the people might lightly have lien with thy wife , and thou shouldest have brought guiltiness upon us.
11. 아비멜렉이 이에 모든 백성에게 명하여 가로되 이 사람이나 그 아내에게 범하는 자는 죽이리라 하였더라
And Abimelech charged all his people , saying , He that toucheth this man or his wife shall surely be put to death .
12. 이삭이 그 땅에서 농사하여 그 해에 백배나 얻었고 여호와께서 복을 주시므로
Then Isaac sowed in that land , and received in the same year an hundredfold : and the Lord blessed him.
13. 그 사람이 창대하고 왕성하여 마침내 거부가 되어
And the man waxed great , and went forward , and grew until he became very great :
14. 양과 소가 떼를 이루고 노복이 심히 많으므로 블레셋 사람이 그를 시기하여
For he had possession of flocks , and possession of herds , and great store of servants : and the Philistines envied him.
15. 그 아비 아브라함 때에 그 아비의 종들이 판 모든 우물을 막고 흙으로 메웠더라
For all the wells which his father’s servants had digged in the days of Abraham his father , the Philistines had stopped them, and filled them with earth .
16. 아비멜렉이 이삭에게 이르되 네가 우리보다 크게 강성한즉 우리를 떠나가라
And Abimelech said unto Isaac , Go from us; for thou art much mightier than we.
17. 이삭이 그곳을 떠나 그랄 골짜기에 장막을 치고 거기 우거하며
And Isaac departed thence, and pitched his tent in the valley of Gerar , and dwelt there .
18. 그 아비 아브라함 때에 팠던 우물들을 다시 팠으니 이는 아브라함 죽은 후에 블레셋 사람이 그 우물들을 메웠음이라 이삭이 그 우물들의 이름을 그 아비의 부르던 이름으로 불렀더라
And Isaac digged again the wells of water , which they had digged in the days of Abraham his father ; for the Philistines had stopped them after the death of Abraham : and he called their names after the names by which his father had called them.
19. 이삭의 종들이 골짜기에 파서 샘 근원을 얻었더니
And Isaac’s servants digged in the valley , and found there a well of springing water .
20. 그랄 목자들이 이삭의 목자와 다투어 가로되 이 물은 우리의 것이라 하매 이삭이 그 다툼을 인하여 그 우물 이름을 에섹이라 하였으며
And the herdmen of Gerar did strive with Isaac’s herdmen , saying , The water is ours: and he called the name of the well Esek ; because they strove with him.
21. 또 다른 우물을 팠더니 그들이 또 다투는고로 그 이름을 싯나라 하였으며
And they digged another well , and strove for that also: and he called the name of it Sitnah .
22. 이삭이 거기서 옮겨 다른 우물을 팠더니 그들이 다투지 아니하였으므로 그 이름을 르호봇이라 하여 가로되 이제는 여호와께서 우리의 장소를 넓게 하셨으니 이 땅에서 우리가 번성하리로다 하였더라
And he removed from thence, and digged another well ; and for that they strove not: and he called the name of it Rehoboth ; and he said , For now the Lord hath made room for us, and we shall be fruitful in the land .
23. 이삭이 거기서부터 브엘세바로 올라갔더니
And he went up from thence to Beer–sheba .
24. 그 밤에 여호와께서 그에게 나타나 가라사대 나는 네 아비 아브라함의 하나님이니 두려워 말라 내 종 아브라함을 위하여 내가 너와 함께 있어 네게 복을 주어 네 자손으로 번성케 하리라 하신지라
And the Lord appeared unto him the same night , and said , I am the God of Abraham thy father : fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham’s sake.
25. 이삭이 그곳에 단을 쌓아 여호와의 이름을 부르고 거기 장막을 쳤더니 그 종들이 거기서도 우물을 팠더라
And he builded an altar there, and called upon the name of the Lord , and pitched his tent there: and there Isaac’s servants digged a well .
26. 아비멜렉이 그 친구 아훗삿과 군대장관 비골로 더불어 그랄에서부터 이삭에게로 온지라
Then Abimelech went to him from Gerar , and Ahuzzath one of his friends , and Phichol the chief captain of his army .
27. 이삭이 그들에게 이르되 너희가 나를 미워하여 나로 너희를 떠나가게 하였거늘 어찌하여 내게 왔느냐
And Isaac said unto them, Wherefore come ye to me, seeing ye hate me, and have sent me away from you?
28. 그들이 가로되 여호와께서 너와 함께 계심을 우리가 분명히 보았으므로 우리의 사이 곧 우리와 너의 사이에 맹세를 세워 너와 계약을 맺으리라 말하였노라
And they said , We saw certainly that the Lord was with thee: and we said , Let there be now an oath betwixt us, even betwixt us and thee, and let us make a covenant with thee;
29. 너는 우리를 해하지 말라 이는 우리가 너를 범하지 아니하고 선한 일만 네게 행하며 너로 평안히 가게 하였음이니라 이제 너는 여호와께 복을 받은 자니라
That thou wilt do us no hurt , as we have not touched thee, and as we have done unto thee nothing but good , and have sent thee away in peace : thou art now the blessed of the Lord .
30. 이삭이 그들을 위하여 잔치를 베풀매 그들이 먹고 마시고
And he made them a feast , and they did eat and drink .
31. 아침에 일찍이 일어나 서로 맹세한 후에 이삭이 그들을 보내매 그들이 평안히 갔더라
And they rose up betimes in the morning , and sware one to another : and Isaac sent them away , and they departed from him in peace .
32. 그 날에 이삭의 종들이 자기들의 판 우물에 대하여 이삭에게 와서 고하여 가로되 우리가 물을 얻었나이다 하매
And it came to pass the same day , that Isaac’s servants came , and told him concerning the well which they had digged , and said unto him, We have found water .
33. 그가 그 이름을 세바라 한지라 그러므로 그 성읍 이름이 오늘까지 브엘세바더라
And he called it Shebah : therefore the name of the city is Beer–sheba unto this day .
34. 에서가 사십 세에 헷 족속 브에리의 딸 유딧과 헷 족속 엘론의 딸 바스맛을 아내로 취하였더니
And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite , and Bashemath the daughter of Elon the Hittite :
35. 그들이 이삭과 리브가의 마음의 근심이 되었더라
Which were a grief of mind unto Isaac and to Rebekah .
■ 주석 보기
【창26:1 JFB】창26:1-35. Sojourn in Gerar.
1. And there was a famine in the land … And Isaac went unto … Gerar—The pressure of famine in Canaan forced Isaac with his family and flocks to migrate into the land of the Philistines, where he was exposed to personal danger, as his father had been on account of his wife's beauty; but through the seasonable interposition of Providence, he was preserved (시105:14, 15).
【창26:1 CWC】[JACOB AND ESAU]
1. The Defrauded Birthright, 25:19-34.
As we read the introductory part of this chapter, we are impressed that many of the mothers of the notable men of the Bible were for a long while childless: Sarah, Rebekah, Rachel, and the mothers of Samson, Samuel and John the Baptist. Was this that their faith might be proved? We wonder, too, what is meant by the statement that Rebekah "went to inquire of Jehovah." There seems to have been some way, even in that early time, by which individuals could communicate with God. As Abraham was a prophet, and living not far from her, it has been suggested that she may have gone to inquire of the Lord through him.
In considering v. 23, be careful not to charge God with partiality in the choice of Jacob, and it will save us from so doing if we remember that (1) on the natural plane of things, if there be two nations one is likely to be stronger than the other; (2) God not only foresees this but has the right to pre-determine it, especially when the blessing of all the nations is involved therein; (3) this determination in the present case brought no hardship upon the weaker nation as such, nor did it prevent any of its individuals from receiving all the blessings of the life to come.
And yet this by no means justifies the meanness of Jacob, any more than the recklessness of Esau. Neither brother distinguishes himself in the transaction, while Jacob's conduct is only another illustration of an attempt to assist God in the fulfillment of His promises. Patience would have gotten him the birthright with honor to himself as well as glory to God.
2. History Repeating Itself, 26:1-33.
How much of this chapter reminds us of the previous one in the life of Abraham! There is little to be explained, but the facts should be noted.
The well called Rehoboth still remains strengthened with masonry of immense proportions and great antiquity. It is believed that it is the well which Isaac dug, although the country is now a desert in contrast to its fruitfulness in his time. We may add that at present there are two old wells in Beersheba, three hundred yards apart, and Dr. Edward Robinson, in Biblical Researches, gives his opinion that the larger may be the famous well of Abraham, while possibly the second may be that which Isaac dug when the former was stopped up by the Philistines. The locality still bears the same name, only in Arabic form.
3. The Defrauded Blessing, 27:1-40.
The closing verse of c. 26 gave us a further insight into Esau's character, qualifying our sympathy for him. His purpose in marrying the daughters of the Canaanite princes was doubtless to increase his worldly importance, a circumstance opposed to the divine purpose in the separation of Abraham and his seed from the other nations. "If the descendants of Abraham were the daughters of the heathen Canaanites, they would soon lose the traditions of their family and every trace of their heavenly calling. As a matter of fact, this became true in the case of the descendants of Esau, who were always the enemies of Israel and figure in the prophets as the type of the enemies of God."
We can hardly believe, however, that Isaac was entirely without blame in this case. But who can justify Rebekah, to say nothing of Jacob? Surely the goodness of God is of grace, and these things show that He has a plan to carry out in which He is simply using men as He finds them, and subsequently conforming them to Himself as His sovereign will may determine.
Notice that the blessings of Isaac on Jacob were a formal transmission of the original promise of God to Abraham (28:29), which when once transmitted could not be recalled (34-38). Esau is blessed, but it is not the blessing which he receives. Notice the differences between his blessing and that of Jacob. There is an intimation that Esau- that is, the nation that should spring from him - would at some time break from his brother's yoke, but later prophecies show that this freedom would be only for a season. In connection with Esau's conduct compare 히12:15-17.
Note in passing that Herod the Great, the last king of Judah, was a descendant of Esau, an Idumean on the side of both father and mother, a circumstance, which was the foundation for that irreconcilable hatred with which the Jews regarded him during his long reign.
4. Jacob's Flight, 26:41 to 28:22.
What was the cause of Jacob's flight (27:41-45)? The excuse for it (27:46 to 28:5)? At what place is he next found (10)? What did he see in his dream? Whom did he see, and why? How did the speaker introduce Himself? Do you recognize the promise given him? What particular addendum of a personal character is attached (15)? What effect had this on Jacob? How did he express his feelings? What did he name the place? (Bethel means "The House of God.") Compare 요1:51; 히1:14; 눅15:10, and recall that the beautiful hymn, "Nearer, My God, to Thee," is based upon this impressive incident in Jacob's life. "For the pious servants of God this dream threw a flood of light upon the certainty of heaven, of which they had known little or nothing until that time, as well as the facile communication there might be between heaven and earth, and the profound interest which God and the holy angels felt in the affairs of men." What vow did Jacob offer? In the consideration of this vow, which was entirely voluntary on his part, observe that "if" does not necessarily express a doubt in his mind, since it might be translated "since," or "so then." It may be regarded as his acceptance of the divine promise, so that from that moment Jehovah did in some sense become his God, as well as He had been the God of Abraham and Isaac.
We are accustomed to speak of the selfish proposition of Jacob in v. 22, last clause. But before casting the mote out of his eye, should we not cast the beam out of our own? With all the knowledge of God we possess does our character shine brighter? Do we not still use the "if" in the face of the promises? And do we give even as much as a tenth of our possessions to Him, notwithstanding the richer blessings we enjoy? Is it not still true that He is dealing with us on the principle of grace, and not merit? God sometimes consents to call Himself by the name of "the God of Jacob." What unutterable comfort it should bring to us!
【창26:1 MHCC】Isaac had been trained up in a believing dependence upon the Divine grant of the land of Canaan to him and his heirs; and now that there is a famine in the land, Isaac still cleaves to the covenant. The real worth of God's promises cannot be lessened to a believer by any cross providences that may befall him. If God engage to be with us, and we are where he would have us to be, nothing but our own unbelief and distrust can prevent our comfort. The obedience of Abraham to the Divine command, was evidence of that faith, whereby, as a sinner, he was justified before God, and the effect of that love whereby true faith works. God testifies that he approved this obedience, to encourage others, especially Isaac.
【창26:6 MHCC】There is nothing in Isaac's denial of his wife to be imitated, nor even excused. The temptation of Isaac is the same as that which overcame his father, and that in two instances. This rendered his conduct the greater sin. The falls of those who are gone before us are so many rocks on which others have split; and the recording of them is like placing buoys to save future mariners. This Abimelech was not the same that lived in Abraham's days, but both acted rightly. The sins of professors shame them before those that are not themselves religious.
【창26:12 JFB】12. Then Isaac sowed in that land—During his sojourn in that district he farmed a piece of land, which, by the blessing of God on his skill and industry, was very productive (사65:13; 시37:19); and by his plentiful returns he increased so rapidly in wealth and influence that the Philistines, afraid or envious of his prosperity, obliged him to leave the place (잠27:4; 전4:4). This may receive illustration from the fact that many Syrian shepherds at this day settle for a year or two in a place, rent some ground, in the produce of which they trade with the neighboring market, till the owners, through jealousy of their growing substance, refuse to renew their lease and compel them to remove elsewhere.
【창26:12 MHCC】God blessed Isaac. Be it observed, for the encouragement of poor tenants who occupy other people's lands, and are honest and industrious, that God blessed him with a great increase. The Philistines envied Isaac. It is an instance of the vanity of the world; for the more men have of it, the more they are envied, and exposed to censure and injury. Also of the corruption of nature; for that is an ill principle indeed, which makes men grieve at the good of others. They made Isaac go out of their country. That wisdom which is from above, will teach us to give up our right, and to draw back from contentions. If we are wrongfully driven from one place, the Lord will make room for us in another.
【창26:15 JFB】15. all the wells which his father's servants had digged … the Philistines had stopped, &c.—The same base stratagem for annoying those against whom they have taken an umbrage is practiced still by choking the wells with sand or stones, or defiling them with putrid carcases.
【창26:17 JFB】17. valley of Gerar—torrent-bed or wady, a vast undulating plain, unoccupied and affording good pasture.
【창26:18 JFB】18-22. Isaac digged again the wells of water—The naming of wells by Abraham, and the hereditary right of his family to the property, the change of the names by the Philistines to obliterate the traces of their origin, the restoration of the names by Isaac, and the contests between the respective shepherds to the exclusive possession of the water, are circumstances that occur among the natives in those regions as frequently in the present day as in the time of Isaac.
【창26:18 MHCC】Isaac met with much opposition in digging wells. Two were called Contention and Hatred. See the nature of worldly things; they make quarrels, and are occasions of strife; and what is often the lot of the most quiet and peaceable; those who avoid striving, yet cannot avoid being striven with. And what a mercy it is to have plenty of water; to have it without striving for it! The more common this mercy is, the more reason to be thankful for it. At length Isaac digged a well, for which they strove not. Those that study to be quiet, seldom fail of being so. When men are false and unkind, still God is faithful and gracious; and his time to show himself so is, when we are most disappointed by men. The same night that Isaac came weary and uneasy to Beer-sheba, God brought comforts to his soul. Those may remove with comfort who are sure of God's presence.
【창26:26 JFB】26-33. Then Abimelech went to him—As there was a lapse of ninety years between the visit of Abraham and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. Here is another proof of the promise (창12:2) being fulfilled, in an overture of peace being made to him by the king of Gerar. By whatever motive the proposal was dictated—whether fear of his growing power, or regret for the bad usage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (잠16:7). His timid and passive temper had submitted to the annoyances of his rude neighbors; but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or artifice, in coming near him. Being, however, of a pacific disposition, Isaac forgave their offense, accepted their proposals, and treated them to the banquet by which the ratification of a covenant was usually crowned.
【창26:26 MHCC】When a man's ways please the Lord, he maketh even his enemies to be at peace with him, 잠16:7. Kings' hearts are in his hands, and when he pleases, he can turn them to favour his people. It is not wrong to stand upon our guard in dealing with those who have acted unfairly. But Isaac did not insist on the unkindnesses they had done him; he freely entered into friendship with them. Religion teaches us to be neighbourly, and, as much as in us lies, to live peaceable with all men. Providence smiled upon what Isaac did; God blessed his labours.
【창26:34 JFB】34. Esau … took to wife—If the pious feelings of Abraham recoiled from the idea of Isaac forming a matrimonial connection with a Canaanitish woman [창24:3], that devout patriarch himself would be equally opposed to such a union on the part of his children; and we may easily imagine how much his pious heart was wounded, and the family peace destroyed, when his favorite but wayward son brought no less than two idolatrous wives among them—an additional proof that Esau neither desired the blessing nor dreaded the curse of God. These wives never gained the affections of his parents, and this estrangement was overruled by God for keeping the chosen family aloof from the dangers of heathen influence.
【창26:34 MHCC】Esau was foolish in marrying two wives together, and still more in marrying Canaanites, strangers to the blessing of Abraham, and subject to the curse of Noah. It grieved his parents that he married without their advice and consent. It grieved them that he married among those who had no religion. Children have little reason to expect God's blessing who do that which is a grief of mind to good parents.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.