티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 출애굽기 20장
1. 하나님이 이 모든 말씀으로 일러 가라사대
And God spake all these words , saying ,
2. 나는 너를 애굽 땅 종 되었던 집에서 인도하여 낸 너의 하나님 여호와로라
I am the Lord thy God , which have brought thee out of the land of Egypt , out of the house of bondage .
3. 너는 나 외에는 다른 신들을 네게 있게 말지니라
Thou shalt have no other gods before me .
4. 너를 위하여 새긴 우상을 만들지 말고 또 위로 하늘에 있는 것이나 아래로 땅에 있는 것이나 땅 아래 물 속에 있는 것의 아무 형상이든지 만들지 말며
Thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath, or that is in the water under the earth :
5. 그것들에게 절하지 말며 그것들을 섬기지 말라 나 여호와 너의 하나님은 질투하는 하나님인즉 나를 미워하는 자의 죄를 갚되 아비로부터 아들에게로 삼사 대까지 이르게 하거니와
Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me;
6. 나를 사랑하고 내 계명을 지키는 자에게는 천대까지 은혜를 베푸느니라
And shewing mercy unto thousands of them that love me, and keep my commandments .
7. 너는 너의 하나님 여호와의 이름을 망령되이 일컫지 말라 나 여호와의 이름을 망령되이 일컫는 자를 죄없다 하지 아니하리라
Thou shalt not take the name of the Lord thy God in vain ; for the Lord will not hold him guiltless that taketh his name in vain .
8. 안식일을 기억하여 거룩히 지키라
Remember the sabbath day , to keep it holy .
9. 엿새 동안은 힘써 네 모든 일을 행할 것이나
Six days shalt thou labour , and do all thy work :
10. 제칠일은 너의 하나님 여호와의 안식일인즉 너나 네 아들이나 네 딸이나 네 남종이나 네 여종이나 네 육축이나 네 문안에 유하는 객이라도 아무 일도 하지 말라
But the seventh day is the sabbath of the Lord thy God : in it thou shalt not do any work , thou, nor thy son , nor thy daughter , thy manservant , nor thy maidservant , nor thy cattle , nor thy stranger that is within thy gates :
11. 이는 엿새 동안에 나 여호와가 하늘과 땅과 바다와 그 가운데 모든 것을 만들고 제칠일에 쉬었음이라 그러므로 나 여호와가 안식일을 복되게 하여 그 날을 거룩하게 하였느니라
For in six days the Lord made heaven and earth , the sea , and all that in them is, and rested the seventh day : wherefore the Lord blessed the sabbath day , and hallowed it.
12. 네 부모를 공경하라 그리하면 너의 하나님 나 여호와가 네게 준 땅에서 네 생명이 길리라
Honour thy father and thy mother : that thy days may be long upon the land which the Lord thy God giveth thee.
13. 살인하지 말지니라
Thou shalt not kill .
14. 간음하지 말지니라
Thou shalt not commit adultery .
15. 도적질하지말지니라
Thou shalt not steal .
16. 네 이웃에 대하여 거짓 증거하지 말지니라
Thou shalt not bear false witness against thy neighbour .
17. 네 이웃의 집을 탐내지 말지니라 네 이웃의 아내나 그의 남종이나 그의 여종이나 그의 소나 그의 나귀나 무릇 네 이웃의 소유를 탐내지 말지니라
Thou shalt not covet thy neighbour’s house , thou shalt not covet thy neighbour’s wife , nor his manservant , nor his maidservant , nor his ox , nor his ass , nor any thing that is thy neighbour’s .
18. 뭇 백성이 우뢰와 번개와 나팔소리와 산의 연기를 본지라 그들이 볼 때에 떨며 멀리 서서
And all the people saw the thunderings , and the lightnings , and the noise of the trumpet , and the mountain smoking : and when the people saw it, they removed , and stood afar off .
19. 모세에게 이르되 당신이 우리에게 말씀하소서 우리가 들으리이다 하나님이 우리에게 말씀하시지 말게 하소서 우기가 죽을까 하나이다
And they said unto Moses , Speak thou with us, and we will hear : but let not God speak with us, lest we die .
20. 모세가 백성에게 이르되 두려워 말라 하나님이 강림하심은 너희를 시험하고 너희로 경외하여 범죄치 않게 하려 하심이니라
And Moses said unto the people , Fear not: for God is come to prove you, and that his fear may be before your faces , that ye sin not.
21. 백성은 멀리 섰고 모세는 하나님의 계신 암흑으로 가까이 가니라
And the people stood afar off , and Moses drew near unto the thick darkness where God was.
22. 여호와께서 모세에게 이르시되 너는 이스라엘 자손에게 이같이 이르라 내가 하늘에서부터 너희에게 말하는 것을 너희가 친히 보았으니
And the Lord said unto Moses , Thus thou shalt say unto the children of Israel , Ye have seen that I have talked with you from heaven .
23. 너희는 나를 비겨서 은으로 신상이나 금으로 신상을 너희를 위하여 만들지 말고
Ye shall not make with me gods of silver , neither shall ye make unto you gods of gold .
24. 내게 토단을 쌓고 그 위에 너의 양과 소로 너의 번제와 화목제를 드리라 내가 무릇 내 이름을 기념하게 하는 곳에서 네게 강림하여 복을 주리라
An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings , and thy peace offerings , thy sheep , and thine oxen : in all places where I record my name I will come unto thee, and I will bless thee.
25. 네가 내게 돌로 단을 쌓거든 다듬은 돌로 쌓지 말라 네가 정으로 그것을 쪼면 부정하게 함이니라
And if thou wilt make me an altar of stone , thou shalt not build it of hewn stone : for if thou lift up thy tool upon it, thou hast polluted it.
26. 너는 층계로 내 단에 오르지 말라 네 하체가 그 위에서 드러날까 함이니라
Neither shalt thou go up by steps unto mine altar , that thy nakedness be not discovered thereon.
■ 주석 보기
【출20:1 JFB】출20:1-26. The Ten Commandments.
1. And God spake all these words—The Divine Being Himself was the speaker (신5:12, 32, 33), in tones so loud as to be heard—so distinct as to be intelligible by the whole multitude standing in the valleys below, amid the most appalling phenomena of agitated nature. Had He been simply addressing rational and intelligent creatures, He would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of God's procedure, in order to give a suitable impression of the character and sanctions of the law revealed from heaven (롬11:5-9).
【출20:1 CWC】[THE FIRST TABLE OF THE LAW]
We have now reached the most remarkable event in the history of Israel until this time, and one of the most remarkable in the history of the world.
While it has primary reference to Israel, still it affects the whole race for time and eternity, since the moral law is "the expression of God's will, the reflection of His nature, and the immutable standard of right for His accountable creatures" everywhere and always.
These remarks apply particularly to the ten commandments, but the special enactments which follow them pertain for the most part only to Israel.
1. The Division of the Commandments.
The commandments have generally been divided into two "tables": the first including the first four commandments embracing our duty to God, and the second the last six embracing our duty to man (마22:37-40).
The Roman Catholic Church has a different arrangement from the Protestant, making but one commandment of the first two, and in order to maintain the number ten dividing the last into two. The result is that some of their devotional books omit altogether the last half of the first commandment, or what we call the second, which forbids idolatry. Their motive for doing this, to any who are familiar with the worship of that Church, is easily discerned.
2. The Preface, vv. 1, 2.
What is meant by "God spake"? Compare 신5:12, 13, 32, 33, and the conclusion seems irresistible that, as was stated in a preceding lesson, they refer to an articulate voice.
Notice the authority by which He speaks: "I am the Lord" (Jehovah), the self-existent, independent, eternal fountain of all being, who has the right to give law to all the creatures He has made. Notice the restriction to the Israelites: "thy God," not only by creation but by covenant relationship and by the great redemption He has wrought in their behalf: "Which have brought thee out, etc."
How inexcusable their disobedience under these new circumstances ! And ours also, who as Christians have been redeemed by Christ from a bondage infinitely worse, and at a cost unspeakable!
3. First Commandment, v. 3.
"None other gods before Me" means as antagonists in My eyes, "as casting a shade over My eternal being and incommunicable glory in the eye of the worshipper."
The primary reference is to the idols the heathen worshipped, not that they really worshipped the idols, but the gods supposedly represented by them. Nor yet are we to imagine these were real gods, for there is none other God save One, but rather demons (레17:7; 신32:17; 시106:37; 고전10:19, 20).
How awful to think that even now, professing Christians worship demons through spiritism, clairvoyance, palmistry and related occultisms (신18:9-22)!
Moreover, in the application of this and all the commandments, we should remember that they lay their prohibitions not on the outer conduct merely but the inner actings of the spirit. See Christ's Sermon on the Mount (마5:20-48) and Paul in 롬7:7-11. Hence there may be idolatry without idols in the vulgar sense, and also without worshipping demons in any form. "Whosoever seeks happiness in the creature instead of the Creator, violates this commandment."
4. Second Commandment, vv. 4-6.
A "graven image" is made of wood, stone or metal; a "likeness" is a picture of any kind as distinguished therefrom. The "water under the earth" means "lower in level" than the earth.
Was any manifestation of God seen at Sinai (신4:12, 15)? The Israelites were not to make these things. What command was laid upon them when others made them?
What warning is contained in this commandment? Is God "jealous" in the sense of passion, or as expressing the feeling of a holy Being against evil (신32:21, etc.)?
How does this commandment show the responsibility of parents? Do you suppose this responsibility is limited to this sin? Did not Israel at this time have a striking illustration of it in Egypt? Had not their persecution by that people begun just four generations before, and was not the nation now reaping what had been then sown?
"Unto the third and fourth generations of them that hate Me." Here two thoughts suggest themselves: (1) there is no difference between forsaking God and hating Him; (2) it is only them that hate Him, i. e., follow in the footsteps of their fathers, who will be visited with the punishment (겔18:20). Perhaps also a third thought is pertinent, viz: that this warning only applies to the temporal effects of sin and not its eternal consequences, hence a son who turns to God, although he may through the working of divinely-ordained laws of nature suffer physical consequences here, will be spared eternal consequences hereafter.
"Mercy unto thousands of generations" the Revised Version reads. See also 신7:9. Of this also Israel had an illustration before their eyes, as they were now gathering the mercy destined for them in the faithfulness of their father Abraham who lived a thousand years before.
"Of them that love Me and keep My commandments." Behold what is meant by loving God, viz: keeping His commandments; a declaration which "gives a new character to the whole decalogue, which thus becomes not a mere negative law of righteousness, but a positive law of love"!
Let us not conclude these reflections without remarking how far the Greek, Roman, and even some of the Protestant churches have fallen in this regard.
From the use of crosses and relics as aiding their bodily senses and quickening devotion, it has been easy to advance to altars, images and pictures not only of the Holy Ghost and Christ but of the Virgin, and the saints and martyrs without number, until at last these objects have themselves become, at least to the ignorant, actual objects of worship. And what superstition, profanation and mockery have grown out of it all! And shall not a jealous God visit for these things?
5. Third Commandment, v. 7.
The "name" of God is that by which He makes Himself known, the expression of His Godhead: hence to take that name "in vain" is to violate His essence.
The word for "vain" signifies what is false as well as vain, so that all false swearing or perjury which would make God a witness to a lie, as well as all light or frivolous uses of His name or attributes in conversation, are here prohibited.
This does not mean judicial oaths, however, which, as we see by Christ and His apostles, may be acts of worship in which we solemnly call God to witness to the truth (렘4:2).
But what of blasphemy and profanity by which some interlard their speech, using such expressions as "God," "Lord," "Christ," "the Lord knows," "O heavens!" "My goodness!" and the like (마5:33-37)?
God "will not hold him guiltless" that does these things. Look at 시139:20, and see who they are that take His name in vain, and then read 말3:5.
The third commandment, is of the same gravity as the two preceding, guarding the deity of God as those do His unity and spirituality (Murphy).
6. Fourth Commandment, vv. 8-11.
How does the first word here indicate an earlier origin than Sinai for the institution of the Sabbath? How early was that origin? How does this show that the Sabbath is an obligation for all men. Christians as well as Jews?
But "remember" points not simply to an act of memory but a commemoration of the event. 레23:3 and 민28:9, 10 confirms this.
But it is the "Sabbath" day and not necessarily the seventh day that is to be remembered. This means one day of rest after every six, but not according to any particular method of computing the septenary cycle. Though the Jewish Sabbath was kept on Saturday, Christians are in accord with the spirit of the commandment in keeping Sunday enriching the original idea of the day of rest by including that of the new creation when our Redeemer rose from the dead.
How does God provide for our hallowing of this day, and what is His definition of such hallowing? When He says: "Six days shalt thou labor and do all thy work," is it an injunction merely, or may it be considered as a permission? Some think there is a difference between "labor" and "work," the latter term being the more inclusive as involving the management of affairs and correspondence to the word "business."
How is the equality of husband and wife recognized in the wording of this commandment (10? The responsibility of parents and employers? The rights and privileges of employees; The proper treatment of the lower animals? To what further extent did the obligation of the Israelite extend? Has this any bearing on the present obligation of our nation to compel an observance of the Sabbath on the part of our alien population?
Is anything more than secular or servile work intended in this prohibition? Did not Jesus both by precept and example give liberty for works of love, piety and necessity? (Mark 2; 23-28; 요5:16, 17).
What historical reason is assigned for this commandment (11)? And what traditional in 신5:15? We thus see that God's authority over and His loving care for us combine to press upon us the obligation of the Sabbath day, to say nothing of its advantage to us along physical and other material lines. And thus its observance becomes the characteristic of those who believe in a historical revelation, and worship God as Creator and Redeemer.
【출20:1 MHCC】God speaks many ways to the children of men; by conscience, by providences, by his voice, to all which we ought carefully to attend; but he never spake at any time so as he spake the TEN COMMANDMENTS. This law God had given to man before; it was written in his heart; but sin so defaced it, that it was necessary to revive the knowledge of it. The law is spiritual, and takes knowledge of the secret thoughts, desires, and dispositions of the heart. Its grand demand is love, without which outward obedience is mere hypocrisy. It requires perfect, unfailing, constant obedience; no law in the world admits disobedience to itself. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all, 약2:10. Whether in the heart or the conduct, in thought, word, or deed, to omit or to vary any thing, is sin, and the wages of sin is death.
【출20:2 JFB】2. I am the Lord thy God—This is a preface to the ten commandments—the latter clause being specially applicable to the case of the Israelites, while the former brings it home to all mankind; showing that the reasonableness of the law is founded in their eternal relation as creatures to their Creator, and their mutual relations to each other.
【출20:3 JFB】3. Thou shalt have no other gods before me—in My presence, beside, or except Me.
【출20:3 MHCC】The first four of the ten commandments, commonly called the FIRST table, tell our duty to God. It was fit that those should be put first, because man had a Maker to love, before he had a neighbour to love. It cannot be expected that he should be true to his brother, who is false to his God. The first commandment concerns the object of worship, JEHOVAH, and him only. The worship of creatures is here forbidden. Whatever comes short of perfect love, gratitude, reverence, or worship, breaks this commandment. Whatsoever ye do, do all the glory of God. The second commandment refers to the worship we are to render to the Lord our God. It is forbidden to make any image or picture of the Deity, in any form, or for any purpose; or to worship any creature, image, or picture. But the spiritual import of this command extends much further. All kinds of superstition are here forbidden, and the using of mere human inventions in the worship of God. The third commandment concerns the manner of worship, that it be with all possible reverence and seriousness. All false oaths are forbidden. All light appealing to God, all profane cursing, is a horrid breach of this command. It matters not whether the word of God, or sacred things, all such-like things break this commandment, and there is no profit, honour, or pleasure in them. The Lord will not hold him guiltless that taketh his name in vain. The form of the fourth commandment, “Remember,” shows that it was not now first given, but was known by the people before. One day in seven is to be kept holy. Six days are allotted to worldly business, but not so as to neglect the service of God, and the care of our souls. On those days we must do all our work, and leave none to be done on the sabbath day. Christ allowed works of necessity, charity, and piety; for the sabbath was made for man, and not man for the sabbath, 막2:27; but all works of luxury, vanity, or self-indulgence in any form, are forbidden. Trading, paying wages, settling accounts, writing letters of business, worldly studies, trifling visits, journeys, or light conversation, are not keeping this day holy to the Lord. Sloth and indolence may be a carnal, but not a holy rest. The sabbath of the Lord should be a day of rest from worldly labour, and a rest in the service of God. The advantages from the due keeping of this holy day, were it only to the health and happiness of mankind, with the time it affords for taking care of the soul, show the excellency of this commandment. The day is blessed; men are blessed by it, and in it. The blessing and direction to keep holy are not limited to the seventh day, but are spoken of the sabbath day.
【출20:4 JFB】4, 5. Thou shalt not make … any graven image … thou shalt not bow down thyself to them—that is, "make in order to bow." Under the auspices of Moses himself, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made and never condemned. The mere making was no sin—it was the making with the intent to give idolatrous worship.
【출20:8 JFB】8. Remember the sabbath day—implying it was already known, and recognized as a season of sacred rest. The first four commandments [출20:3-11] comprise our duties to God—the other six [출20:12-17] our duties to our fellow men; and as interpreted by Christ, they reach to the government of the heart as well as the lip (마5:17). "If a man do them he shall live in them" [레18:5; 느9:29]. But, ah! what an if for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all; and in this view every one would be without hope were not "the Lord our Righteousness" [렘23:6; 33:16] (요1:17).
【출20:12 CWC】[SECOND TABLE OF THE LAW]
1. Fifth Commandment, v. 12.
To "honor" means to regard with respect and loving fear. What reasons there are for it on the part of children toward their parents, who are under God the author of their existence, and their teachers, benefactors and rulers!
What promise is attached to this commandment? For a comment see 신5:16. Although this promise applies primarily to Israel in Canaan, as we see from 겔22:7-15, yet its principle is true in God's moral government everywhere.
The child who honors its parents -- of course wise and true parents are assumed -- gains the experience of the latter which makes for a good, and with necessary exceptions, a long life.
2. Sixth Commandment, v. 13.
The reference here is to the unlawful taking of life by suicide or homicide, but not to capital punishment for capital crimes (see 창9:6), nor the taking of life in self-defense or lawful war. It forbids all violence, passion, lust, intemperance in eating or drinking, and any other habit which tends to shorten life. So far as the more spiritual import is concerned it interdicts envy, revenge, hatred, malice or sinful anger, all that provokes to wrath or murder. See 마5:21-26, 38-48; 1 요3:15-17.
3. Seventh Commandment, v. 14.
The Hebrew word for "adultery" refers to the unlawful act taking place between man and woman where either or both are married, thus differing from another word commonly translated "fornication" and where the same act is referred to between unmarried persons.
Nevertheless, as the sanctity of the marriage relation is the object aimed at it prohibits everything contrary to the spirit of that institution in thought, word or deed. See 마5:27-32. We may therefore include not only lustful looks, motions and verbal insinuations, but modes of dress, pictures, statutes, books, theatrical displays, etc., which provoke the passions and incite to the unlawful act.
Sins of this character are more frequently forbidden in Scripture and more fearfully threatened than any other, and they are the cause of more shame, crime, misery and death. Moreover, they have one striking characteristic, viz: that "you cannot think or talk about them without being more or less excited and led into temptation." How continually need we be praying the prayer of the Psalmist -- 19:12.
4. Eighth Commandment, v. 15.
As the sixth commandment secures the right of our neighbor's life, and the seventh the right of his family, so this secures the right of his property. The essence of dishonesty is the possessing ourselves of that which rightfully belongs to another, for which there is a variety of ways besides putting our hands into his money-drawer -- fraudulent bargains, contraction of debts which we know we shall be unable to pay, cornering the market, graft, usury, evading taxes, false weights and measures, etc.
And as in the previous cases, so here also, the command reaches beyond outward acts to the spirit of them, and includes inordinate love for the world and the things that are in the world, living beyond our means, idleness, and everything that leads up to theft. This commandment may be regarded as the most comprehensive of all.
5. Ninth Commandment, v. 16.
This has primary reference, to testimony in courts of law (see 신19:16-19), and differs from the three preceding in that it deals with words rather than deeds.
But, as in those cases, it has a larger import and prohibits everything in our dealings with one another not according to truth. Compare 레19:16; 잠19:9; 시15:2; 골3:9.
Among some of these things might be named exaggeration in speech, polite equivocations, flattering compliments, and of course all classes of slander, backbiting, and imputations of evil where no evil is.
It is usually felt, however, that there is a distinction between telling a lie and concealing the truth or a part of the truth from those who have no right to demand it. The one is always wrong, the other sometimes may be right.
6. Tenth Commandment, v. 17.
"Covet" means to earnestly desire or long after, a feeling not sinful in itself, but which becomes so under particular circumstances. Its sinfulness appears in longing for anything unlawful, or longing for that which is lawful to an inordinate degree. A passing wish to have anything our neighbor possesses may be innocent, but to long for it excessively is prohibited.
The reason for the prohibition is that such longing begets a grudging, discontented and envious spirit, which leads often to injustice and violence. The case of David who coveted Uriah's wife and finally caused him to be slain is in point.
From deeds and words the decalogue has thus come to deal with the thoughts and intents of the heart, the fountain head of sin; and that it reaches deep into the interior of human life, read Paul's words in 롬7:7-14.
These words are worthy of careful consideration. On one occasion he said that "touching the righteousness which is in the law he was blameless (빌3:6). A wonderful thing for a man of his honesty and introspection to say! How then may we explain the fact that near the end of his life he testifies that he is the chief of sinners (딤전1:15)? The explanation is found in these words in Romans. Meditating upon the tenth commandment he observed that it had to do not with the body but the mind, and from this he argued that the other commandments were regnant in the same mental area. Thus taught by the Spirit he perceived that so far from being blameless he had daily transgressed the principles of the decalogue even though he had never done outwardly the things condemned, the law did for him what God intends it to do for all of us. It killed him, slaying his self-righteousness and taking the life out of his self-confidence. As he thus lay hopeless in the dust of his earthliness it led him to Christ the Saviour of the lost (갈3:24). -- Dean Hart.
【출20:12 MHCC】The laws of the SECOND table, that is, the last six of the ten commandments, state our duty to ourselves and to one another, and explain the great commandment, Thou shalt love thy neighbour as thyself, Lu 10:27. Godliness and honesty must go together. The fifth commandment concerns the duties we owe to our relations. Honour thy father and thy mother, includes esteem of them, shown in our conduct; obedience to their lawful commands; come when they call you, go where they send you, do what they bid you, refrain from what they forbid you; and this, as children, cheerfully, and from a principle of love. Also submission to their counsels and corrections. Endeavouring, in every thing, to comfort parents, and to make their old age easy; maintaining them if they need support, which our Saviour makes to be particularly intended in this commandment, 마15:4–6. Careful observers have noted a peculiar blessing in temporal things on obedient, and the reverse on disobedient children. The sixth commandment requires that we regard the life and the safety of others as we do our own. Magistrates and their officers, and witnesses testifying the truth, do not break this command. Self-defence is lawful; but much which is not deemed murder by the laws of man, is such before God. Furious passions, stirred up by anger or by drunkenness, are no excuse: more guilty is murder in duels, which is a horrible effect of a haughty, revengeful spirit. All fighting, whether for wages, for renown, or out of anger and malice, breaks this command, and the bloodshed therein is murder. To tempt men to vice and crimes which shorten life, may be included. Misconduct, such as may break the heart, or shorten the lives of parents, wives, or other relatives, is a breach of this command. This command forbids all envy, malice, hatred, or anger, all provoking or insulting language. The destruction of our own lives is here forbidden. This commandment requires a spirit of kindness, longsuffering, and forgiveness. The seventh commandment concerns chastity. We should be as much afraid of that which defiles the body, as of that which destroys it. Whatever tends to pollute the imagination, or to raise the passions, falls under this law, as impure pictures, books, conversation, or any other like matters. The eighth commandment is the law of love as it respects the property of others. The portion of worldly things allotted us, as far as it is obtained in an honest way, is the bread which God hath given us; for that we ought to be thankful, to be contented with it, and, in the use of lawful means, to trust Providence for the future. Imposing upon the ignorance, easiness, or necessity of others, and many other things, break God's law, though scarcely blamed in society. Plunderers of kingdoms though above human justice, will be included in this sentence. Defrauding the public, contracting debts without prospect of paying them, or evading payment of just debts, extravagance, all living upon charity when not needful, all squeezing the poor in their wages; these, and such things, break this command; which requires industry, frugality, and content, and to do to others, about worldly property, as we would they should do to us. The ninth commandment concerns our own and our neighbour's good name. This forbids speaking falsely on any matter, lying, equivocating, and any way devising or designing to deceive our neighbour. Speaking unjustly against our neighbour, to hurt his reputation. Bearing false witness against him, or in common conversation slandering, backbiting, and tale-bearing; making what is done amiss, worse than it is, and in any way endeavouring to raise our reputation upon the ruin of our neighbour's. How much this command is every day broken among persons of all ranks! The tenth commandment strikes at the root; Thou shalt not covet. The others forbid all desire of doing what will be an injury to our neighbour; this forbids all wrong desire of having what will gratify ourselves.
【출20:18 JFB】18-21. all the people saw the thunderings and the lightnings—They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity Himself.
【출20:18 MHCC】This law, which is so extensive that we cannot measure it, so spiritual that we cannot evade it, and so reasonable that we cannot find fault with it, will be the rule of the future judgment of God, as it is for the present conduct of man. If tried by this rule, we shall find our lives have been passed in transgressions. And with this holy law and an awful judgment before us, who can despise the gospel of Christ? And the knowledge of the law shows our need of repentance. In every believer's heart sin is dethroned and crucified, the law of God is written, and the image of God renewed. The Holy Spirit enables him to hate sin and flee from it, to love and keep this law in sincerity and truth; nor will he cease to repent.
【출20:19 JFB】19. let not God speak with us, lest we die, &c.—The phenomena of thunder and lightning had been one of the plagues so fatal to Egypt, and as they heard God speaking to them now, they were apprehensive of instant death also. Even Moses himself, the mediator of the old covenant, did "exceedingly quake and fear" (히12:21). But doubtless God spake what gave him relief—restored him to a frame of mind fit for the ministrations committed to him; and hence immediately after he was enabled to relieve and comfort them with the relief and comfort which he himself had received from God (고후1:4).
【출20:22 JFB】22, 23. the Lord said unto Moses—It appears from 신4:14-16, that this injunction was a conclusion drawn from the scene on Sinai—that as no similitude of God was displayed then, they should not attempt to make any visible figure or form of Him.
【출20:22 MHCC】Moses having entered into the thick darkness, God there spake in his hearing all that follows from hence to the end of chap. 23, which is mostly an exposition of the ten commandments. The laws in these verses relate to God's worship. The Israelites are assured of God's gracious acceptance of their devotions. Under the gospel, men are encouraged to pray every where, and wherever God's people meet in his name to worship him, he will be in the midst of them; there he will come unto them, and will bless them.
【출20:24 JFB】24. An altar of earth thou shalt make unto me—a regulation applicable to special or temporary occasions.
【출20:25 JFB】25. thou shalt not build it of hewn stone, &c.—that is, carved with figures and ornaments that might lead to superstition.
※ 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.