티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 출애굽기 17장
1. 이스라엘 자손의 온 회중이 여호와의 명령대로 신 광야에서 떠나 그 노정대로 행하여 르비딤에 장막을 쳤으나 백성이 마실 물이 없는지라
And all the congregation of the children of Israel journeyed from the wilderness of Sin , after their journeys , according to the commandment of the Lord , and pitched in Rephidim : and there was no water for the people to drink .
2. 백성이 모세와 다투어 가로되 우리에게 물을 주어 마시게 하라 모세가 그들에게 이르되 너희가 어찌하여 나와 다투느냐 너희가 어찌하여 여호와를 시험하느냐
Wherefore the people did chide with Moses , and said , Give us water that we may drink . And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord ?
3. 거기서 백성이 물에 갈하매 그들이 모세를 대하여 원망하여 가로되 당신이 어찌하여 우리를 애굽에서 인도하여 내어서 우리와 우리 자녀와 우리 생축으로 목말라 죽게 하느냐
And the people thirsted there for water ; and the people murmured against Moses , and said , Wherefore is this that thou hast brought us up out of Egypt , to kill us and our children and our cattle with thirst ?
4. 모세가 여호와께 부르짖어 가로되 내가 이 백성에게 어떻게 하리이까 그들이 얼마 아니면 내게 돌질 하겠나이다
And Moses cried unto the Lord , saying , What shall I do unto this people ? they be almost ready to stone me.
5. 여호와께서 모세에게 이르시되 백성 앞을 지나가서 이스라엘 장로들을 데리고 하수를 치던 네 지팡이를 손에 잡고 가라
And the Lord said unto Moses , Go on before the people , and take with thee of the elders of Israel ; and thy rod , wherewith thou smotest the river , take in thine hand , and go .
6. 내가 거기서 호렙 산 반석 위에 너를 대하여 서리니 너는 반석을 치라 그것에서 물이 나리니 백성이 마시리라 모세가 이스라엘 장로들의 목전에서 그대로 행하니라
Behold, I will stand before thee there upon the rock in Horeb ; and thou shalt smite the rock , and there shall come water out of it, that the people may drink . And Moses did so in the sight of the elders of Israel .
7. 그가 그곳 이름을 맛사라 또는 므리바라 불렀으니 이는 이스라엘 자손이 다투었음이요 또는 그들이 여호와를 시험하여 이르기를 여호와께서 우리 중에 계신가 아닌가 하였음이더라
And he called the name of the place Massah , and Meribah , because of the chiding of the children of Israel , and because they tempted the Lord , saying , Is the Lord among us, or not?
8. 때에 아말렉이 이르러 이스라엘과 르비딤에서 싸우니라
Then came Amalek , and fought with Israel in Rephidim .
9. 모세가 여호수아에게 이르되 우리를 위하여 사람들을 택하여 나가서 아말렉과 싸우라 내일 내가 하나님의 지팡이를 손에 잡고 산꼭대기에 서리라
And Moses said unto Joshua , Choose us out men , and go out , fight with Amalek : to morrow I will stand on the top of the hill with the rod of God in mine hand .
10. 여호수아가 모세의 말대로 행하여 아말렉과 싸우고 모세와 아론과 훌은 산꼭대기에 올라가서
So Joshua did as Moses had said to him, and fought with Amalek : and Moses , Aaron , and Hur went up to the top of the hill .
11. 모세가 손을 들면 이스라엘이 이기고 손을 내리면 아말렉이 이기더니
And it came to pass, when Moses held up his hand , that Israel prevailed : and when he let down his hand , Amalek prevailed .
12. 모세의 팔이 피곤하매 그들이 돌을 가져다가 모세의 아래에 놓아 그로 그 위에 앉게 하고 아론과 훌이 하나는 이편에서 하나는 저편에서 모세의 손을 붙들어 올렸더니 그 손이 해가 지도록 내려오지 아니한지라
But Moses’ hands were heavy ; and they took a stone , and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands , the one on the one side , and the other on the other side ; and his hands were steady until the going down of the sun .
13. 여호수아가 칼날로 아말렉과 그 백성을 쳐서 파하니라
And Joshua discomfited Amalek and his people with the edge of the sword .
14. 여호와께서 모세에게 이르시되 이것을 책에 기록하여 기념하게 하고 여호수아의 귀에 외워 들리라 내가 아말렉을 도말하여 천하에서 기억함이 없게 하리라
And the Lord said unto Moses , Write this for a memorial in a book , and rehearse it in the ears of Joshua : for I will utterly put out the remembrance of Amalek from under heaven .
15. 모세가 단을 쌓고 그 이름을 여호와 닛시라 하고
And Moses built an altar , and called the name of it Jehovah–nissi :
16. 가로되 여호와께서 맹세하시기를 여호와가 아말렉으로 더불어 대대로 싸우리라 하셨다 하였더라
For he said , Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation .
■ 주석 보기
【출17:1 JFB】출17:1-7. The People Murmur for Water.
1. the children of Israel journeyed from the wilderness of Sin—In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detailed itinerary is given in the later books of Moses, and we find that here two stations are omitted (민33:1-56).
according to the commandment of the Lord, &c.—not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (민9:18, 19).
pitched in Rephidim—now believed, on good grounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water, scarcely even a dwarfish shrub to be seen, and the only shelter to the panting pilgrims is under the shadow of the great overhanging cliffs.
【출17:1 CWC】[EVENTS AT REPHIDIM]
1. Water Out of the Rock, 17:1-7.
What is the next stopping place (1)? What do you suppose is meant by "the commandment of the Lord" in this verse?
Rephidim is a wide-spreading plain at the northern base of the cluster of mountains to which the general name of Horeb was given. What made it unfit for an encampment? How does this show that God sometimes guides His people into trouble? Are distress and difficulty an indication that believers are not in the will of God?
How did the people express impatience and lack of faith (2, 3)? How does Moses act in comparison (4)? What does God command him to do (5, 6)? Were the elders to go with him as witnesses? Did the Lord stand on the rock in the pillar of cloud? How must the people have felt when the water came rushing down the valley towards them? Which prevailed, gratitude or shame? What names were given this place, and why (7)? Bush remarks that the people may not have uttered the very words here ascribed to them, but that such was the language of their conduct, and he applies the circumstance to 마12:37, saying that Christ will judge men by the actions which have the force of words.
2. Amalek Conquered and Cursed, 17:8-16.
The Amalekites were a nomadic people living in the north of this peninsula, and to the south of the Philistine country (창14:7), who came out of their way to attack Israel, approaching them in the rear where they were the more defenseless. (Compare 신25:18.)
As the Amalekites were descendants of Esau, hereditary hate may have prompted this attack. Then also the thought of loot is to be considered, for they probably knew the wealth Israel brought out of Egypt. But their strongest hostility was aroused by the fact that Israel was to take possession of Canaan, into which their territory penetrated (삿5:14; 12:15). At all events, it is with them that Gentile antagonism to God's peculiar nation is seen to begin as soon as the latter's political independence is established. Their action therefore was a virtual defiance of Him who had so lately destroyed the Egyptians, a fact which explains His resentment as shown in the sequel.
Who now comes into the forefront, and what is he directed of Moses to do (9)? The word "Joshua" means "saviour," the Greek of which is "Jesus."
What new personage is before us in v. 10? For a little of his genealogy see 대상2:9-20. What was the significance of the transaction in v. 11? Do you suppose Moses held the rod of God in his hand? And if he did, was it not merely as an indication and accompaniment of prayer? Where in the incident do we find an emblem of the value of united and common prayer? What lesson is taught by the combination of the rod in the hand of Moses and the sword in the hand of Joshua? Which, however, assumes the more importance, Moses' prayer or Joshua's sword?
How does God emphasize the significance of this battle (14)? We have not met with the word "write" before, but where with the word "book" (창5:1)? There is the definite article before "book" in the original indicating that a book, and doubtless this particular book, was well known. Can you imagine a reason for this matter being rehearsed to Joshua? For the subsequent fate of Amalek read 신25:19; 삼상15:30; 삼하1:1; 8:12.
How is this victory commemorated on the spot (15)? Have we met with any other "altar" since we ended the history of Jacob? Does not this then mark a new epoch in the affairs of Israel? "Jehovah-nissi" means "Jehovah my banner" (compare 시20:5-7), and expresses thanks to God for the past and confidence in Him for the future. Perhaps it was suggested by the lifting up the rod of God as a banner or standard in this action.
The last verse of the chapter is obscure.
3. A Visit from Jethro, 18.
It is felt that the visit here recorded, with the events growing out of it, took place at a later time, and after Israel had arrived at Sinai, but is related here either not to interfere with the main narrative, or for some other unexplained cause.
It is a story of mutual affection and esteem, but one is not more impressed by it than by the importance God attaches to such chapters in our lives by causing it to be recorded for our learning and example.
Note that Jethro was one of those outside of Israel by whom the tradition of the true God was retained, and who gave glory to Him for His mighty works.
The incident (13-26) needs little comment, but there are a few things worth noticing. One is the practical wisdom in it (18); another, the qualification for the choice of these sub-rulers, ability, godly fear, truthfulness, incorruptness (21); a third, the circumstance that this advice is given in submission to God (23); and a fourth, that the selection was by the people and the appointment by Moses (신1:9, 13); a fifth, that God did not disdain to permit Moses to be taught through another man, and he one not of the commonwealth of Israel. It is remarkable, as another says, that the rudiments of the Jewish polity were thus suggested by a stranger and a Midianite. There is food for reflection here in the ways of God in teaching His own people wisdom.
PREPARATION FOR RECEIVING THE LAW
【출17:1 MHCC】The children of Israel journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, yet they came to a place where there was no water for them to drink. We may be in the way of duty, yet may meet with troubles, which Providence brings us into, for the trial of our faith, and that God may be glorified in our relief. They began to question whether God was with them or not. This is called their “tempting God,” which signifies distrust of him after they had received such proofs of his power and goodness. Moses mildly answered them. It is folly to answer passion with passion; that makes bad worse. God graciously appeared to help them. How wonderful the patience and forbearance of God toward provoking sinners! That he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. God can open fountains for us where we least expect them. Those who, in this wilderness, keep to God's way, may trust him to provide for them. Also, let this direct us to depend on Christ's grace. The apostle says, that Rock was Christ, 고전10:4, it was a type of him. While the curse of God might justly have been executed upon our guilty souls, behold the Son of God is smitten for us. Let us ask and receive. There was a constant, abundant supply of this water. Numerous as believers are, the supply of the Spirit of Christ is enough for all. The water flowed from the rock in streams to refresh the wilderness, and attended them on their way towards Canaan; and this water flows from Christ, through the ordinances, in the barren wilderness of this world, to refresh our souls, until we come to glory. A new name was given to the place, in remembrance, not of the mercy of their supply, but of the sin of their murmuring: “Massah,” Temptation, because they tempted God; “Meribah,” Strife, because they chid with Moses. Sin leaves a blot upon the name.
【출17:2 JFB】2, 3. the people did chide with Moses, and said, Give us water that we may drink, &c.—The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance.
【출17:4 JFB】4. Moses cried unto the Lord, saying, What shall I do unto this people?—His language, instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (compare 마5:44; 롬12:21).
【출17:5 JFB】5. the Lord said unto Moses, &c.—not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs. The cloud rested on a particular rock, just as the star rested on the house where the infant Saviour was lodged [마2:9]. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and in many respects bore a resemblance to the greatest of Christ's: being done without ostentation and in the presence of a few chosen witnesses (고전10:4).
【출17:7 JFB】7. called the name of the place—Massah ("temptation"); Meribah ("chiding," "strife"): the same word which is rendered "provocation" (히3:8).
【출17:8 JFB】출17:8-16. Attack of Amalek.
8. Then came Amalek—Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe.
fought with Israel—The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear (민24:20; 신25:17), and an impious defiance of God.
【출17:8 MHCC】Israel engaged with Amalek in their own necessary defence. God makes his people able, and calls them to various services for the good of his church. Joshua fights, Moses prays, both minister to Israel. The rod was held up, as the banner to encourage the soldiers. Also to God, by way of appeal to him. Moses was tired. The strongest arm will fail with being long held out; it is God only whose hand is stretched out still. We do not find that Joshua's hands were heavy in fighting, but Moses' hands were heavy in praying; the more spiritual any service is, the more apt we are to fail and flag in it. To convince Israel that the hand of Moses, whom they had been chiding, did more for their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. The church's cause is more or less successful, as her friends are more or less strong in faith, and fervent in prayer. Moses, the man of God, is glad of help. We should not be shy, either of asking help from others, or of giving help to others. The hands of Moses being thus stayed, were steady till the going down of the sun. It was great encouragement to the people to see Joshua before them in the field of battle, and Moses above them on the hill. Christ is both to us; our Joshua, the Captain of our salvation, who fights our battles, and our Moses, who ever lives, making intercession above, that our faith fail not. Weapons formed against God's Israel cannot prosper long, and shall be broken at last. Moses must write what had been done, what Amalek had done against Israel; write their bitter hatred; write their cruel attempts; let them never be forgotten, nor what God had done for Israel in saving them from Amalek. Write what should be done; that in process of time Amalek should be totally ruined and rooted out. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom.
【출17:9 JFB】9. Moses said unto Joshua—or, "Jesus" (행7:45; 히4:8). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [Robinson].
【출17:10 JFB】10-12. Moses … went up … the hill … held up his hand—with the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms—the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.
【출17:13 JFB】13. Joshua discomfited Amalek—Victory at length decided in favor of Israel, and the glory of the victory, by an act of national piety, was ascribed to God (compare 요일5:4).
※ 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.