1절 카드 ↗
1. Now, after, etc Here, first, we see the steadfastness of God in watching over his people, and providing for their safety. The sanction given to Joshua’s appointment, as new leader by a renewed commission, (13) was intended to indicate the continuance of his favor, and prevent the people from thinking themselves forsaken in consequence of the death of Moses. Joshua, indeed, had already been chosen to rule the people; and not only invested with the office, but also endowed with spiritual gifts. But as the most valiant, however well provided, are apt to halt or waver when the period for action arrives, the exhortation to Joshua to make ready forthwith for the expedition was by no means superfluous. Still, however, the call thus formally given was not so much on his own account, as to inspire the people with full confidence in following a leader whom they saw advancing step by step in the path divinely marked out for him. (14) (13) “A renewed commission.” Latin, “ Repetitis mandatis .” French, “ En reiterant les articles de sa commission ;” “By reiterating the articles of his commission.” — Ed. (14) Or rather, “Who they saw, did not advance a single step till the Lord had preceded him.” — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
1. 이제 그 후에, 등. 여기서 먼저 우리는 하나님이 자신의 백성을 지켜보시고 그들의 안전을 위해 마련하시는 데 있어서 그분의 확고하심을 본다. 여호수아의 새 지도자로의 임명이 갱신된 사명으로 재확인된 것은, 그분의 은혜의 계속을 나타내고, 모세의 죽음으로 인해 백성이 자신들이 버림받았다고 생각하지 않게 하기 위한 것이었다. 여호수아는 실로 이미 백성을 다스리도록 선택되었고, 그 직분에 임명받을 뿐만 아니라 영적 은사들도 부여받았다. 그러나 아무리 잘 준비된 가장 용감한 자라도 행동할 때가 되면 멈추거나 흔들리기 쉬우므로, 여호수아에게 즉시 원정을 위해 준비하라는 권면은 결코 불필요한 것이 아니었다. 그러나 이처럼 공식적으로 주어진 부름은 그 자신을 위해서라기보다는, 하나님이 표시하신 길을 단계적으로 나아가는 것을 보는 지도자를 따르는 데 있어서 백성에게 충분한 확신을 심어 주기 위해서였다.
원주석
- 번역원본
commentary-section/cal-jos-1-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. Moses my servant, etc A twofold meaning may be extracted — the one, since Moses is dead, the whole burden has now devolved upon thee, take the place of him to whom thou has been appointed successor; the other, although Moses is dead, do not desist, but go forward. I prefer the former, as containing the inference that he should, by right of succession, take up the office which Moses had left vacant. (15) The epithet or surname of servant applied to Moses, has respect to his government of the people and his exploits; for it ought to be accommodated to actual circumstances. (16) The allusion here is not to the Law but to the leadership, which had passed to Joshua by the decease of Moses, and God thus acknowledges his servant, not so much with the view of praising him, as of strengthening the authority of Joshua, who had been substituted in his place. And as the people might not have acquiesced sufficiently in a bare command, he promises, while ordering them to pass the Jordan, to give them peaceable possession of the whole country, and of every spot of it on which they should plant their foot. For as nothing tends more than distrust to make us sluggish and useless, so when God holds forth a happy issue, confidence inspires us with rigor for any attempt. It may be added, that he does now begin for the first time to give them good hopes, by making a promise of which they had not previously heard, but recalls to their remembrance what Moses had formerly testified. He says, therefore, that the time had now come for exhibiting and performing that which he had promised to Moses. Should any one object that the same thing had been said to Abraham long before Moses was born, nay, that the perpetual covenant deposited with Abraham included everything which was heard by Moses four hundred years after; (17) I answer, that here no notice is taken of the ancient promise which was everywhere known and celebrated, and that Moses is produced as a witness whose memory was more recent, and by whose death the confidence of the people might have been shaken, had not God declared that the accomplishment of all which he had said was at hand. (15) “Which Moses had left vacant.” Latin, “ Ex qua decesserat Moses .” French, “ De laquelle Moyse estoit sorti ayant fait son temps ;” “Which Moses had left, having held his own time of it.” — Ed. (16) “To actual circumstances.” Latin, “ Ad circumstantiam loci .” French, “ A la circonstance du passage ;” “To the circumstance of the passage.” — Ed. (17) The French here gives the same meaning in a paraphrastic form, “ Ou mesmes qu’a parler proprement, tout ce qui a este dit a Moyse dependoit de l’alliance perpetuelle que Dieu avoit mise en garde entre les mains d’Abraham quatre cens ans auparavant .” “Or even, to speak properly, all that was said to Moses depended on the perpetual covenant which God had deposited in the hands of Abraham four hundred years before.” — Ed. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
2. 내 종 모세가, 등. 두 가지 의미를 끌어낼 수 있다. 하나는 모세가 죽었으므로 이제 온 짐이 네게 맡겨졌다는 것이다. 그에게 후계자로 임명된 너는 그의 자리를 차지하라. 다른 하나는 모세가 죽었더라도 그치지 말고 앞으로 나아가라는 것이다. 나는 전자를 선호한다. 모세가 공석으로 남긴 직분을 계승의 권리로 맡아야 한다는 추론을 담고 있기 때문이다. 모세에게 붙여진 종이라는 칭호나 성씨는 백성의 통치와 그의 업적들을 존중한다. 실제 상황에 맞게 조화되어야 하기 때문이다. 여기서 암시는 율법이 아니라 모세의 죽음으로 여호수아에게 넘어온 영도력에 관한 것이다. 하나님은 이처럼 자신의 종을 칭찬하기보다는 그의 자리에 대신 세운 여호수아의 권위를 강화하기 위해 그를 인정하신다.
백성이 단순한 명령에 충분히 따르지 않을 수도 있으므로, 그분은 그들에게 요단 강을 건너도록 명하시면서 그 온 땅과 그들이 발을 딛는 모든 곳의 평화로운 소유를 주실 것을 약속하신다. 불신이 우리를 게으르고 쓸모없게 만드는 것보다 더한 것이 없으므로, 하나님이 행복한 결과를 내어 보이실 때 확신이 어떤 시도에도 활력을 불어넣는다. 덧붙여, 그분이 이때 처음으로 이전에 들어 본 적이 없는 약속으로 좋은 희망을 주기 시작하시는 것이 아니라, 모세가 이전에 증언한 것을 그들에게 상기시키신다는 점을 추가할 수 있다. 그러므로 그분은 모세에게 약속하신 것을 나타내고 이행할 때가 이제 왔다고 말씀하신다.
모세가 태어나기 오래전에 아브라함에게 같은 것이 말씀되었고, 아브라함과 맺어진 영원한 언약에 모세가 사백 년 후에 들은 모든 것이 포함되었다는 반론을 누군가 제기한다면, 나는 여기서 어디서나 알려지고 기념된 오래된 약속에 주목하지 않으며, 더 최근 기억을 가진 증인으로 모세를 제시한다고 대답한다. 그의 죽음으로 백성의 확신이 흔들렸을 수 있었으나, 하나님이 자신이 말씀하신 모든 것의 성취가 임박했다고 선언하시지 않았다면 그러했을 것이다.
원주석
- 번역원본
commentary-section/cal-jos-1-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. From the wilderness and this Lebanon, etc How the truth and fulfillment of this promise surmounted all the obstacles interposed by the wickedness of the people, though they did not obtain immediate possession of the whole territory, I have explained in the Argument. For although God had unfolded the inestimable treasures of his beneficence by constituting them lords of the country, it did not follow that their misconduct was not to be chastised. Nay, there behooved to be a fulfillment of the threatening which Moses had denounced, viz., that if the nations doomed to destruction were not destroyed, they would prove thorns and stings in their eyes and sides. But as the promise was by no means broken or rendered void by the delay of forty years, during which they were led wandering through the desert, so the entire possession, though long suspended, proved the faithfulness of the decree by which it had been adjudged. The people had it in their power to obtain possession of the prescribed boundaries in due time; they declined to do so. For this they deserved to have been expelled altogether. (18) But the divine indulgence granted them an extent of territory sufficient for their commodious habitation; and although it had been foretold that, in just punishment, the residue of the nations whom they spared would prove pernicious to them, still, they suffered no molestation, unless when they provoked the Divine anger by their perfidy and almost continual defection: for as often as their affairs became prosperous, they turned aside to wantonness. Still, owing to the wonderful goodness of God, when oppressed by the violence of the enemy, and, as it were, thrust down to the grave, they continued to live in death; and not only so, but every now and then deliverers arose, and, contrary to all hope, retrieved them from ruin. (19) The Great Sea means the Mediterranean, and to it the land of the Hittites forms the opposite boundary; in the same way Lebanon is opposed to the Euphrates; but it must be observed that under Lebanon the desert is comprehended, as appears from another passage. (20) (18) The two last sentences form only one in the French, which is as follows, “ Le peuple pouuoit du premier coup, et des l’entree s’estendre jusqu’aux bornes que Dieu lui mesme auoit marquees; il n’a pas voulu: il estoit bien digne d’en estre mis dehors, et du tout forclos .” “The people might at the first blow, and immediately on their entrance, have extended themselves to the limits which God himself had marked; they would not: they well deserved to be put out and wholly foreclosed.” — Ed. (19) Latin, “ Qui praeter spem rebus perditis succurrerent ;” French, “ Qui outre toute esperance venoyent a remedier aux affaires si fort deplorez, et redresser aucunement l’estat du peuple ;” “Who, beyond all hope, came to remedy the very deplorable affairs, and, in some degree, restore the condition of the people.” — Ed. (20) Calvin’s language here is not very clear, and seems to convey an erroneous impression. The desert or wilderness , instead of being comprehended under Lebanon, is obviously contrasted with it, and forms the south, while Lebanon forms the north frontier. We have thus three great natural boundaries — Lebanon on the north, the desert of Sin on the south, and the Mediterranean on the west. The eastern boundary occasions more difficulty. According to some, the Euphrates is expressly mentioned as this boundary, and an attempt is made to reconcile the vast difference between the actual possession of the Israelites, even in the most prosperous period of their history, and the tract of country thus bounded, by having recourse to the explanation of St. Augustine, who, in his Commentary on Joshua 21:0 , gives it as his opinion that the country extending eastward beyond the proper limits of Canaan was intended to be given not so much for possession as for tribute. This view receives some confirmation from the extensive conquests which were made by David and Solomon. According to other expositors, the Euphrates is intended to be taken in connection with Lebanon so as to form, by one of its windings or branches, part of the north boundary, while the east boundary is left indefinite, or rather, was so well defined by the Jordan that it did not require to be separately mentioned. In this general uncertainty, there is much practical wisdom in Calvin’s suggestion in his Argument, that the indefiniteness of the boundaries assigned to the promised land, contrasted with its actual limits, tended to elevate the minds of Old Testament believers, and carry them beyond the present to a period when, under a new and more glorious dispensation, the promise would be completely fulfilled. — Ed. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
4. 광야와 이 레바논에서부터, 등. 이 약속의 진리와 성취가 백성의 사악함으로 인해 제기된 모든 장애물들을 어떻게 극복하였는지, 비록 그들이 온 땅의 즉각적인 소유를 얻지 못하였더라도, 나는 서론에서 설명하였다. 하나님이 그들을 그 땅의 주인으로 삼으심으로 자신의 자비의 헤아릴 수 없는 보화들을 펼치셨더라도, 그들의 잘못이 징계받지 않는 것이 아니었다. 아니, 모세가 선포한 경고의 성취가 있어야 했다. 멸망으로 정해진 나라들이 멸망되지 않으면 그들의 눈과 옆구리에 가시와 찌르는 것이 될 것이라는 것이었다.
그러나 그들이 광야를 통해 방황하는 사십 년 동안 지연으로 그 약속이 결코 깨지거나 무효화되지 않은 것처럼, 오랫동안 보류되었지만 전체 소유도 그것이 결정된 선언의 신실함을 증명하였다. 백성은 적절한 때에 규정된 경계들의 소유를 얻을 능력을 갖고 있었다. 그들은 그러기를 거절하였다. 이것으로 그들은 완전히 추방될 자격이 있었다. 그러나 하나님의 은혜가 그들에게 편안한 거주를 위해 충분한 땅을 허락하였다. 의로운 징벌로 그들이 아낀 나라들의 나머지가 그들에게 해를 끼칠 것이라고 예언되었더라도, 그들은 배신과 거의 지속적인 배반으로 하나님의 진노를 도발하지 않을 때는 어떤 고통도 받지 않았다. 그들의 일이 번성할 때마다 방종으로 빠졌기 때문이다. 그러나 하나님의 놀라운 선하심으로 인해, 원수의 폭력에 눌려 마치 무덤으로 밀어넣어진 것처럼 되었을 때도, 그들은 죽음 속에서도 살기를 계속하였다. 그뿐만 아니라 때로 구원자들이 일어나 모든 소망에 반하여 그들을 멸망에서 구해 내었다.
대해는 지중해를 의미하고, 헷 사람들의 땅이 반대쪽 경계를 이룬다. 같은 방식으로 레바논은 유프라테스에 대립된다. 그러나 다른 구절에서 나타나는 것처럼 레바논 아래 광야가 포함된다는 것을 주목해야 한다.
원주석
- 번역원본
commentary-section/cal-jos-1-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. There shall not any man, etc As a contest was about to be waged with numerous and warlike enemies, it was necessary thus to inspire Joshua with special confidence. But for this, the promise of delivering over the land which God had given, would ever and anon have become darkened; for how vast the enterprise to overthrow so many nations! This objection therefore is removed. And the better to free him from all doubt, he is reminded of the victories of Moses, by which God had made it manifest that nothing was easier for him than utterly to discomfit any host however great and powerful. Joshua, therefore, is ordered to behold in the assistance given to Moses the future issue of the wars which he was to undertake under the same guidance and protection. For the series of favors is continued without interruption to the successor. What follows is to the same effect, though it is more fully expressed by the words, I will not fail thee, etc Hence the Apostle, ( Hebrews 13:5 ,) when wishing to draw off believers from avarice, makes an application of these words for the purpose of calming down all anxieties, and suppressing all excessive fears. And in fact, the distrust which arises from anxiety kindles in us such tumultuous feelings that on the least appearance of danger, we turmoil and miserably torment ourselves until we feel assured that God both will be with us and more than suffice for our protection. And, indeed, while he prescribes no other cure for our timidity, he reminds us that we ought to be satisfied with his present aid. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
5. 아무도 네 앞에 설 수 없으리라, 등. 많고 호전적인 원수들과 싸움을 벌일 것이었으므로, 이처럼 여호수아에게 특별한 확신을 불어넣는 것이 필요하였다. 그렇지 않으면 하나님이 주신 땅을 넘겨 주신다는 약속이 언제나 어두워졌을 것이다. 이처럼 많은 나라들을 무너뜨리는 것이 얼마나 방대한 과업인가! 그러므로 이 반론이 제거된다. 그리고 모든 의심에서 그를 더 자유롭게 하기 위해 모세의 승리들이 그에게 상기된다. 하나님은 그것으로 아무리 크고 강력한 군대라도 완전히 격퇴하는 것이 자신에게 이보다 쉬운 것이 없음을 명백히 하셨다.
여호수아는 그러므로 모세에게 주어진 도움 안에서 같은 인도와 보호 아래 수행할 전쟁들의 미래 결과를 바라보도록 명받는다. 은혜의 계열이 후계자에게 중단 없이 계속되기 때문이다. 뒤따르는 것도 같은 목적을 위한 것이다. "내가 너를 버리지 아니하겠다"는 말씀으로 더 충분히 표현되었다. 그러므로 사도도 탐욕에서 신자들을 이끌어 내려 할 때 모든 불안을 가라앉히고 과도한 두려움을 억제하기 위해 이 말씀들을 적용한다. 실로 불안에서 생기는 불신은 우리 안에 이처럼 소란스러운 감정들을 불러일으켜, 위험의 작은 조짐에도 하나님이 우리와 함께하시고 우리의 보호를 충분히 넘어서기에 충분하다는 확신을 얻을 때까지 우리를 혼란스럽게 하고 비참하게 괴롭힌다. 실로 우리의 소심함을 치유하는 다른 방법을 규정하지 않으시면서, 그분은 우리가 그분의 현재 도움으로 만족해야 한다는 것을 상기시키신다.
원주석
- 번역원본
commentary-section/cal-jos-1-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. Be strong, etc An exhortation to fortitude is added, and indeed repeated, that it may make the deeper impression. At the same time the promise is introduced in different words, in which Joshua is assured of his divine call, that he might have no hesitation in undertaking the office which had been divinely committed to him, nor begin to waver midway on being obliged to contend with obstacles. It would not have been enough for him diligently to begirt himself at the outset without being well prepared to persevere in the struggle. Although it is the property of faith to animate us to strenuous exertion, in the same way as unbelief manifests itself by cowardice or cessation of effort, still we may infer from this passage, that bare promises are not sufficiently energetic without the additional stimulus of exhortation. For if Joshua, who was always remarkable for alacrity, required to be incited to the performance of duty, how much more necessary must it be that we who labor under so much sluggishness should be spurred forward. We may add, that not once only or by one single expression are strength and constancy required of Joshua, but he is confirmed repeatedly and in various terms, because he was to be engaged in many and various contests. He is told to be of strong and invincible courage. Although these two epithets make it obvious that God was giving commandment concerning a most serious matter, still not contented with this reduplication, he immediately after repeats the sentence, and even amplifies it by the addition of the adverb very. From this passage, therefore, let us learn that we can never be fit for executing difficult and arduous matters unless we exert our utmost endeavors, both because our abilities are weak, and Satan rudely assails us, and there is nothing we are more inclined to than to relax our efforts. (21) But, as many exert their strength to no purpose in making erroneous or desultory attempts, it is added as a true source of fortitude that Joshua shall make it his constant study to observe the Law. By this we are taught that the only way in which we can become truly invincible is by striving to yield a faithful obedience to God. Otherwise it were better to lie indolent, and effeminate than to be hurried on by headlong audacity. Moreover, God would not only have his servant to be strong in keeping the Law, but enjoins him to contend manfully, so as not to faint under the burden of his laborious office. But as he might become involved in doubt as to the mode of disentangling himself in matters of perplexity, or as to the course which he ought to adopt, he refers him to the teaching of the Law, because by following it as a guide he will be sufficiently fitted for all things. He says, You shall act prudently in all things, provided you make the Law your master; although the Hebrew word שכל , means to act not only prudently but successfully, because temerity usually pays the penalty of failure. Be this as it may, by submitting entirely to the teaching of the Law he is more surely animated to hope for divine assistance. For it is of great consequence, when our fears are excited by impending dangers, to feel assured that we have the approbation of God in whatever we do, inasmuch as we have no other object in view than to obey his commands. Moreover, as it would not be enough to obey God in any kind of way, (22) Joshua is exhorted to practice a modesty and sobriety which may keep him within the bounds of a simple obedience. Many, while possessed of right intention, sometimes imagine themselves to be wiser than they ought, and hence either overlook many things through carelessness, or mix up their own counsels with the divine commands. The general prohibition, therefore, contained in the Law, forbidding all men to add to it or detract from it, God now specially enforces on Joshua. For if private individuals in forming their plan of life behoove to submit themselves to God, much more necessary must this be for those who hold rule among the people. But if this great man needed this curb of modesty that he might not overstep his limits, how intolerable the audacity if we, who fall so far short of him, arrogate to ourselves greater license? More especially, however, did God prescribe the rule of his servant, in order that those who excel in honor might know that they are as much bound to obey it as the meanest of the people. (21) French, “ Et il ne faut qu’un rien pour nous faire perdre courage ;” “and a mere nothing is all that is necessary to make us lose courage.” — Ed. (22) The French adds, “ Ou en quelques points ;” “Or in some points.” — Ed. return to ' Top of Page ' <a name="verse-8" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
6. 강하고, 등. 용기를 향한 권면이 덧붙여지며, 실로 더 깊은 인상을 주기 위해 반복된다. 동시에 다른 말씀들로 약속이 도입되어 여호수아는 하나님이 그에게 위임하신 직분을 맡는 데 주저함이 없도록, 또한 장애물들과 싸워야 할 때 중간에 흔들리기 시작하지 않도록 자신의 신적 부름을 확신한다. 처음에 부지런히 자신을 준비하는 것만으로는 충분하지 않았다. 싸움에서 인내하기 위해 잘 준비되지 않는다면.
믿음이 우리로 열심히 노력하게 하는 성질을 갖는 것처럼, 불신이 비겁이나 노력의 중단으로 나타나는 것처럼, 이 구절에서 우리는 단순한 약속들만으로는 권면이라는 추가 자극 없이 충분한 힘을 갖지 못한다는 것을 추론할 수 있다. 여호수아가 항상 열심함으로 두드러진 자임에도 불구하고 의무 이행에 자극받을 필요가 있었다면, 이처럼 많은 게으름 아래 수고하는 우리는 얼마나 더 앞으로 내몰릴 필요가 있겠는가? 강함과 항상함이 여호수아에게 한 번만 또는 하나의 표현으로 요구된 것이 아니라 여러 번 다양한 용어들로 확인된다는 것을 덧붙일 수 있다. 많고 다양한 싸움들에 종사해야 했기 때문이다. 그는 강하고 정복할 수 없는 용기를 가지라는 말을 듣는다. 이 두 칭호들이 하나님이 매우 심각한 문제에 관해 명령하고 계심을 분명히 하더라도, 이 반복에 만족하지 않으시고 즉시 문장을 반복하시며 심지어 '매우'라는 부사의 첨가로 그것을 확대하신다.
이 구절에서 그러므로 우리는 어렵고 힘든 일들을 실행하는 데 적합하려면 최대한의 노력을 발휘해야 한다는 것을 배우자. 우리의 능력이 약하고 사탄이 우리를 거칠게 공격하며 우리가 가장 기울어지는 것이 노력을 늦추는 것이기 때문이다. 그러나 많은 이들이 잘못되거나 변덕스러운 시도로 헛수고를 하므로, 여호수아가 율법을 준수하는 데 항상 힘쓸 것이라는 용기의 진정한 원천이 덧붙여진다. 이로써 우리는 진정으로 정복할 수 없게 되는 유일한 방법이 하나님께 신실한 복종을 바치기 위해 노력하는 것임을 배운다. 그렇지 않으면 무모한 담대함에 의해 내몰리는 것보다 차라리 게으르고 여성적이 되는 것이 낫다.
더욱이 하나님은 자신의 종이 율법을 지키는 데 강할 뿐만 아니라 수고로운 직분의 짐 아래 기진하지 않도록 씩씩하게 싸우도록 명하신다. 그러나 그가 얽힌 문제들에서 어떻게 해결해야 하는지, 어떤 과정을 취해야 하는지에 관한 의심에 빠질 수 있으므로, 율법의 가르침으로 그를 인도하신다. 그것을 안내자로 따름으로써 모든 것에 충분히 갖추어질 것이기 때문이다. "너는 율법을 네 주인으로 삼는다면 모든 것에서 지혜롭게 행할 것이다." 히브리어 '사칼(שכל)'은 지혜롭게만 아니라 성공적으로 행하다는 의미도 있다. 무모함이 보통 실패의 대가를 치르기 때문이다.
원주석
- 번역원본
commentary-section/cal-jos-1-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
8절 카드 ↗
8. This book of the Law, etc Assiduous meditation on the Law is also commanded; because, whenever it is intermitted, even for a short time, many errors readily creep in, and the memory becomes rusted, so that many, after ceasing from the continuous study of it, engage in practical business, as if they were mere ignorant tyros. God therefore enjoins his servant to make daily progress, and never cease, during the whole course of his life, to profit in the Law. Hence it follows that those who hold this study in disdain, are blinded by intolerable arrogance. But why does he forbid him to allow the Law to depart from his mouth rather than from his eyes? Some interpreters understand that the mouth is here used by synecdoche for face; but this is frigid. I have no doubt that the word used is peculiarly applicable to a person who was bound to prosecute the study in question, not only for himself individually, but for the whole people placed under his rule. He is enjoined, therefore, to attend to the teaching of the Law, that in accordance with the office committed to him, he may bring forward what he has learned for the common benefit of the people. At the same time he is ordered to make his own docility a pattern of obedience to others. For many, by talking and discoursing, have the Law in their mouth, but are very bad keepers of it. Both things, therefore, are commanded, that by teaching others, he may make his own conduct and whole character conformable to the same rule. What follows in the second clause of the verse shows, that, everything which profane men endeavor to accomplish in contempt of the word of God, must ultimately fail of success, and that however prosperous the commencement may sometimes seem to be, the issue will be disastrous; because prosperous results can be hoped for only from the divine favor, which is justly withheld from counsels rashly adopted, and from all arrogance of which contempt of God himself is the usual accompaniment. Let believers, therefore, in order that their affairs may turn out as they wish, conciliate the divine blessing alike by diligence in learning and by fidelity in obeying. In the end of the verse, because the term used is ambiguous, as I have already observed, the sentence is repeated, or a second promise is added. The latter is the view I take. For it was most suitable, that after the promised success, Joshua should be reminded that men never act skillfully and regularly except in so far as they allow themselves to be ruled by the word of God. Accordingly, the prudence which believers learn from the word of God, is opposed to the confidence of those who deem their own sense sufficient to guide them aright. (23) (23) The French paraphrases the whole sentence thus: “ Ainsi la prudence et sagesse que les fideles apprennent de la parole de Dieu, est opposee a l’assurance de ceux auxquels il semble bien qu’ils se gouvernent assez discretement et sagement, quand ils besongnent selon leur propre sens ;” “Thus the prudence and wisdom which believers learn from the word of God, is opposed to the assurance of those who think they govern themselves discreetly and wisely enough, when they manage according to their own sense.” — Ed. return to ' Top of Page ' <a name="verse-9" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
8. 이 율법 책을, 등. 율법의 열심한 묵상도 명해진다. 잠시라도 중단될 때마다 많은 오류들이 쉽게 스며들고 기억이 녹슬기 때문이다. 많은 이들이 율법의 지속적인 연구를 그친 후 마치 순전한 무지한 초보자인 것처럼 실제 업무에 종사한다. 하나님은 그러므로 자신의 종에게 날마다 진보하며 삶의 전 과정 동안 율법에서 유익 얻기를 결코 멈추지 말도록 명하신다. 따라서 이 연구를 무시하는 자들은 용납하기 어려운 오만으로 눈이 멀었다는 것이 따른다.
그러나 왜 그의 눈에서라기보다 그의 입에서 율법이 떠나지 말게 하라고 명하시는가? 어떤 해석자들은 여기서 입이 얼굴의 제유법으로 사용되었다고 이해하지만, 이것은 빈약하다. 그 사용된 단어가 단지 개인 자신만을 위해서가 아니라 그의 통치 아래 있는 온 백성을 위해서도 그 연구를 계속해야 할 의무가 있는 사람에게 특별히 적용할 수 있음을 나는 의심하지 않는다. 그러므로 그는 율법의 가르침에 주의를 기울이도록 명받는다. 그리하여 그에게 위임된 직분에 따라 백성의 공통 유익을 위해 배운 것을 제시할 수 있도록. 동시에 그는 자신의 순종을 다른 이들에게 복종의 패턴으로 삼도록 명받는다. 많은 이들이 율법을 이야기하고 논함으로써 입으로 가지고 있지만 지키는 자로서는 매우 나쁘기 때문이다. 그러므로 두 가지 모두 명해진다. 다른 이들을 가르침으로써 자신의 행동과 전체 인격을 같은 법칙에 맞게 하도록.
절의 두 번째 구절에 나오는 것은, 하나님의 말씀을 무시하고 성취하려는 세속적인 사람들의 모든 노력이 결국 실패해야 하며, 시작이 때로 번성하는 것처럼 보이더라도 결말이 재앙적일 것임을 보여 준다. 번성하는 결과는 하나님의 은혜에서만 희망될 수 있기 때문이다. 그 은혜는 경솔하게 채택된 모략들과, 하나님 자신을 무시하는 것이 통상적으로 수반하는 모든 오만에서 정당하게 보류된다. 그러므로 신자들은 자신들의 일이 원하는 대로 되기 위해 배우는 데 있어서의 부지런함과 복종하는 데 있어서의 신실함 모두로 하나님의 복을 구해야 한다.
절의 끝에서, 내가 이미 주목한 바와 같이 사용된 용어가 모호하므로, 문장이 반복되거나 두 번째 약속이 더해진다. 내가 취하는 관점은 후자이다. 약속된 성공 후에 사람들이 하나님의 말씀으로 인도받도록 허용하는 한에서만 지혜롭고 규칙적으로 행한다는 것을 여호수아에게 상기시키는 것이 가장 적합하였기 때문이다. 따라서 신자들이 하나님의 말씀에서 배우는 신중함은 자신의 감각이 올바르게 인도하기에 충분하다고 생각하는 자들의 자신감에 반대된다.
원주석
- 번역원본
commentary-section/cal-jos-1-8-8(Calvin, PD) - CC0-1.0 · Sonnet 번역
9절 카드 ↗
9. Have not I commanded, etc Although in Hebrew a simple affirmation is often made in the form of a question, and this phraseology is of very frequent occurrence, here, however, the question is emphatic, to give an attestation to what had previously been taught, while the Lord, by bringing his own authority distinctly forward, relieves his servant from care and hesitancy. He asks, Is it not I who have commanded thee? I too will be present with thee. Observe the emphasis: inasmuch as it is not lawful to resist his command. (24) This passage also teaches that nothing is more effectual to produce confidence than when trusting to the call and the command of God, and feeling fully assured of it in our own conscience, we follow whithersoever he is pleased to lead. (24) French, “ C’est bien pour certain avec grande signifiance que ceci se dit d’autant qu’il n’est pas question de resister a son commandement ;” “It is certainly with great significancy that this is said, inasmuch as there is no question of resisting his command.” — Ed. return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-1-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
9. 내가 네게 명하지 아니하였느냐, 등. 히브리어에서 단순한 긍정이 종종 질문의 형식으로 이루어지고 이 어법이 매우 자주 나타나지만, 여기서 질문은 강조적이다. 이전에 가르쳐진 것에 증언을 제공하고, 주님이 자신의 권위를 뚜렷이 드러내심으로써 자신의 종을 돌봄과 주저함에서 해방시킨다. 그분은 물으신다. 나는 네게 명한 자가 아니냐? 나도 너와 함께 있겠다. 그 강조를 주목하라. 그분의 명령에 저항하는 것이 합법적이지 않기 때문이다. 이 구절은 또한 하나님의 부름과 명령을 신뢰하고 우리 자신의 양심에서 그것을 충분히 확신하여, 그분이 인도하시기를 기뻐하시는 곳이면 어디든지 따르는 것보다 확신을 낳는 데 더 효과적인 것이 없다는 것을 가르친다.
원주석
- 번역원본
commentary-section/cal-jos-1-9-9(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10. Then Joshua commanded (25) etc It may be doubted whether or not this proclamation was made after the spies were sent, and of course on their return. And certainly I think it not only probable, but I am fully convinced that it was only after their report furnished him with the knowledge he required, that he resolved to move his camp. It would have been preposterous haste to hurry on an unknown path, while he considered it expedient to be informed on many points before setting foot on a hostile territory. Nor is there anything novel in neglecting the order of time, and afterwards interweaving what had been omitted. The second chapter must therefore be regarded as a kind of interposed parenthesis, explaining to the reader more fully what had happened, when Joshua at length commanded the people to collect their vessels. After all necessary matters had been ascertained, he saw it was high time to proceed, and issued a proclamation, ordering the people to make ready for the campaign. With the utmost confidence he declares that they will pass the Jordan after the lapse of three days: this he never would have ventured to do, without the suggestion of the Spirit. No one had attempted the ford, nor did there seem to be any hope that it could be done. (26) There was no means of crossing either by a bridge or by boats: and nothing could be easier for the enemy than to prevent the passage. The only thing, therefore, that remained was for God to transport them miraculously. This Joshua hoped for not at random, nor at his own hand, but as a matter which had been divinely revealed. The faith of the people also was conspicuous in the promptitude of their obedience: for, in the view of the great difficulties which presented themselves, they never would have complied so readily had they not cast their care upon God. It cannot be doubted that He inspired their minds with this alacrity, in order to remove all the obstacles which might delay the fulfillment of the promise. (25) It is almost impossible to doubt that the view here taken is correct, and in confirmation of it, it may be observed, that it receives more countenance from the original than appears either from Calvin’s or our verse by “Then,” as if meaning, “At that precise time;” whereas the Hebrew is simply the copulative ו , which only means “And,” and is accordingly here rendered in the Septuagint by καὶ . It implies, indeed that the order issued to the prefects by Joshua was given subsequently to the gracious and encouraging message which he had received, but not that it was given immediately or at that particular instant, and it thus leaves it open for us to infer, that a period of less or greater length intervened during which the spies were sent on their mission, and the proceedings detailed in the second chapter took place. The sacred writer in thus omitting to follow the order of time in his narrative, has only adopted a method which is often convenient in itself, and which has been repeatedly followed by the most celebrated historians, both of ancient and modern times, and nothing can be more absurd than the inference attempted to be drawn chiefly by some German Rationalists, from this and a few similar apparent anachronisms, that the Book of Joshua is not so much a continuous history as a patchwork of distinct or even contradictory narratives by different writers. — Ed. (26) This must be taken with some qualification, since, according to the view taken by Calvin himself, the river must, before this, have been forded by the spies, both in going and returning; and it is also obvious, from the direction which their pursuers took, in endeavoring to overtake them, that what are called “the fords,” must have been understood to be practicable, even during the season of overflow. Still a spot or two where an individual might manage to cross was altogether unavailable for such a body as the Israelites, and therefore Calvin’s subsequent statement cannot be disputed, that if they were to cross at all, human agency was unavailing, and the only thing which remained was for God himself to transport them miraculously. — Ed. return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-1-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
10. 그 때에 여호수아가 명하였다, 등. 이 선포가 정탐꾼들을 보낸 후, 물론 그들의 귀환 시에 이루어진 것인지 아닌지 의심이 있을 수 있다. 그리고 확실히 나는 그것이 개연성 있을 뿐만 아니라, 그들의 보고가 그에게 필요한 지식을 제공한 후에야 진지를 이동하기로 결심하였다고 충분히 확신한다. 알지 못하는 길을 서두르는 것은 조급한 것이었을 것이다. 그는 적대적인 땅에 발을 딛기 전에 많은 점들에 대해 정보를 얻는 것이 유익하다고 생각하였다. 시간의 순서를 무시하고 나중에 누락된 것을 끼워 넣는 것은 새로운 것이 아니다. 따라서 두 번째 장은 여호수아가 마침내 백성에게 그릇들을 거두라고 명하였을 때 일어난 것을 독자에게 더 충분히 설명하는 일종의 삽입된 괄호로 보아야 한다. 필요한 모든 사항들이 확인된 후 나아갈 때가 분명히 되었음을 보고 원정을 위해 준비하라는 선포를 발표하였다.
최대한의 확신으로 그는 삼 일 후에 요단 강을 건널 것이라고 선언한다. 성령의 암시 없이는 결코 이것을 감히 하지 않았을 것이다. 아무도 나루를 시도하지 않았으며, 그것이 가능하리라는 희망도 없어 보였다. 다리나 배로 건너는 수단이 없었다. 원수들에게는 통과를 막는 것이 이보다 쉬울 수 없었다. 그러므로 남은 것은 하나님이 그들을 기적으로 옮기시는 것뿐이었다. 여호수아는 이것을 무작위로, 또는 자신의 방식으로 희망한 것이 아니라 하나님이 계시하신 것으로 희망하였다. 백성의 믿음도 그들의 복종의 신속함에서 두드러졌다. 눈앞에 나타나는 큰 어려움들을 감안하면 하나님께 그들의 돌봄을 맡기지 않았다면 결코 이처럼 기꺼이 따르지 않았을 것이다. 하나님이 약속의 성취를 지연시킬 수 있는 모든 장애물들을 제거하기 위해 그들의 마음에 이 열심함을 불어넣으셨음을 의심할 수 없다.
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12. And to the Reubenites, etc An inheritance had been granted them beyond the Jordan, on the condition that they should continue to perform military service with their brethren in expelling the nations of Canaan. Joshua therefore now exhorts them to fulfil their promise, to leave their wives, their children, and all their effects behind, to cross the Jordan, and not desist from carrying on the war till they had placed their brethren in peaceable possession. In urging them so to act, he employs two arguments, the one drawn from authority and the other from equity. He therefore reminds them of the command given them by Moses, from whose decision it was not lawful to deviate, since it was well known to all that he uttered nothing of himself, but only what God had dictated by his mouth. At the same time, without actually asserting, Joshua indirectly insinuates, that they are bound, by compact, inasmuch as they had engaged to act in this manner. (27) He next moves them by motives of equity, that there might be no inequality in the condition of those to whom the same inheritance had been destined in common. It would be very incongruous, he says, that your brethren should be incurring danger, or, at least, toiling in carrying on war, and that you should be enjoying all the comforts of a peaceful settlement. When he orders them to precede or pass before, the meaning is, not that they were to be the first to enter into conflict with the enemy, and in all emergencies which might befall them, were to bear more than their own share of the burden; he only in this way urges them to move with alacrity, as it would have been a kind of tergiversation to keep in the rear and follow slowly in the track of others. The expression , pass before your brethren, therefore, does not mean to stand in the front of the battle, but simply to observe their ranks, and thereby give proof of ready zeal. For it is certain that as they were arranged in four divisions they advanced in the same order. As he calls them men of war, we may infer, as will elsewhere more clearly appear, that the aged, and others not robust, were permitted to remain at home in charge of the common welfare, or altogether relieved from public duty, if in any way disabled from performing it. (27) The agreement made with Moses was very explicit. As recorded in the thirty-second chapter of Numbers, he distinctly stipulates that they shall “go armed before the Lord to war,” “armed over Jordan before the Lord, until he has driven out his enemies from before him, and the land be subdued before the Lord;” and they answer, “As the Lord has said unto thy servants so will we do: we will pass over armed before the Lord, into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours.” — Ed. return to ' Top of Page ' <a name="verse-16" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
12. 르우벤 자손들에게, 등. 그들에게 요단 강 건너편에 기업이 허락되었다. 가나안 나라들을 쫓아내는 데 자신들의 형제들과 함께 군사 복무를 계속 이행한다는 조건으로. 그러므로 여호수아는 이제 그들에게 약속을 이행하고, 아내들과 자녀들과 모든 소유물들을 뒤에 남기고, 요단 강을 건너, 형제들을 평화로운 소유에 안착시킬 때까지 전쟁 수행을 그치지 말도록 권면한다. 그렇게 행하도록 촉구하면서 그는 두 가지 논거를 사용한다. 하나는 권위에서, 다른 하나는 공정성에서 끌어낸 것이다. 그러므로 그는 그들에게 모세의 명령을 상기시킨다. 그 결정에서 벗어나는 것은 합법적이지 않았다. 모세가 자신에게서 나온 것이 아니라 하나님이 자신의 입으로 지시하신 것만을 말하였다는 것이 모든 이에게 잘 알려져 있었기 때문이다. 동시에 직접 주장하지 않고 여호수아는 간접적으로 그들이 언약으로 묶여 있다는 것을 암시한다. 그들이 이런 방식으로 행동하기로 약속하였기 때문이다. 그는 다음으로 공정성의 동기들로 그들을 움직인다. 같은 기업이 공동으로 정해진 자들의 조건에 불평등이 없도록 하기 위해서이다. 그는 말한다. 형제들이 위험을 무릅쓰거나 적어도 전쟁 수행으로 수고하고 있는데 너희가 평화로운 정착의 모든 안락을 누리는 것은 매우 부적절할 것이다.
그가 그들에게 앞서 또는 건너가라고 명할 때, 의미하는 것은 그들이 원수들과의 충돌에서 먼저 되어야 한다거나 닥쳐오는 모든 비상사태에서 자신들 이상의 짐을 져야 한다는 것이 아니다. 그는 다만 이런 방식으로 그들을 열심히 움직이도록 촉구한다. 뒤에 남아 다른 이들의 자취를 느리게 따르는 것은 일종의 회피였기 때문이다. 그러므로 "형제들 앞서 건너가라"는 표현은 전투의 최전선에 서라는 것이 아니라, 단순히 자신들의 대열을 지키며 그로써 열심한 열망의 증거를 보이라는 것이다. 그들이 네 부대로 나뉘어 같은 순서로 나아갔다는 것이 확실하기 때문이다. 그가 그들을 전쟁의 사람들이라고 부르므로, 노인들과 다른 건장하지 않은 자들은 공동의 복지를 돌보기 위해 집에 남도록 허용되었거나, 어떤 방식으로든 그것을 이행하는 것이 불가능한 경우 공공 의무에서 완전히 면제되었다는 것을 추론할 수 있다.
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16. And they answered, etc They not only acquiesce, but freely admit and explicitly detail the obedience which they owe. Our obligations are duly discharged only when we perform them cheerfully, and not in sadness, as Paul expresses it. ( 2 Corinthians 9:7 .) If it is objected that there is little modesty in their boast of having been obedient to Moses whom they had often contradicted, I answer, that though they did not always follow with becoming ardor, yet they were so much disposed to obey, that their moderation was not only tolerable, but worthy of the highest praise, when it is considered how proudly their fathers rebelled, and how perversely they endeavored to shake off a yoke divinely imposed upon them. For the persons who speak here were not those rebellious spirits of whom God complains ( Psalms 95:8 ) that he was provoked by them, but persons who, subdued by the examples of punishment, had learned quietly to submit. (28) Indeed, it is not so much to herald their own virtues as to extol the authority of Joshua, when they declare that they will regard him in the same light in which they regarded Moses. The groundwork of their confidence is at the same time expressed in their wish or prayer, that God may be present to assist his servant Joshua as he assisted his servant Moses. They intimate that they will be ready to war under the auspices of their new leader, because they are persuaded that he is armed with the power and hope that he will be victorious by the assistance of God, as they had learned by experience how wonderfully God assisted them by the hand of Moses. We may infer, moreover, that they actually felt this confidence, both because they call to mind their experiences of God’s favor to animate themselves, and because they regard Joshua as the successor of Moses in regard to prosperous results. The epithet thy God (29) is not without weight, as it evidently points to a continued course of divine favor. The form of expression also is intermediate between the confidence of faith and prayer. (30) Accordingly, while they intimate that they cherish good hope in their minds, they at the same time have recourse to prayer, under a conviction of the arduousness of the work. Immediately after, when they of their own accord exhort him to constancy, they show that they are ready to follow and to imitate him in his confidence. Here, it is to be observed, that though Joshua was a model of courage, and animated all, both by deed and precept, he was in his turn stimulated onwards, that his own alacrity might be more effectual in arousing that of the people. (28) The objection taken to the modesty of the answer seems to be founded on a misinterpretation of its true meaning. For the original, literally interpreted, does not contain any assertion that they had obeyed Moses in all things, as implied both in Calvin’s Latin and in our English version, but simply means, that “in everything,” or, “according to everything,” ( ככל , kekol ,) in which they had hearkened to Moses they would hearken to him: in other words, that they would hold his authority to be in every respect equal to that of Moses. This meaning is retained by the Septuagint, which renders Κατὰ πάντα ὅσα ἠκούσαμεν Μωνυσὣ ἀκουσόμεθά σου . — Ed. (29) This emphasis is lost by the Septuagint, which renders not ὁ Θεός σου , “thy God,” but, “ ὁ Θεὸς ἡμῶν ,” “our God.” — Ed. (30) French, “ Toutefois la maniere de parler qui est ici mise, est moyenne, et peut estre prise ou pour un glorifiement de la foy, ou pour un souhait ;” “However, the manner of speaking which is here used is of a middle kind, and may be taken either for a glorying of faith, or for a wish.” — Ed. return to ' Top of Page ' Deuteronomy Deu 34 Joshua Jos Joshua Jos 2 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Joshua 1". 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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
16. 그리고 그들이 대답하였다, 등. 그들이 단순히 따를 뿐만 아니라 자유롭게 인정하고 자신들이 빚진 복종을 명시적으로 상세히 설명한다. 우리의 의무들은 바울이 표현하는 것처럼 슬픔이 아니라 기꺼이 이행할 때만 적절히 이루어진다. 자신들이 종종 반박하였던 모세에게 복종하였다는 그들의 자랑에 겸손함이 없다는 반론이 있다면, 비록 그들이 항상 마땅한 열심으로 따르지는 않았더라도 복종하는 경향이 있어서, 그들의 절제가 용납할 만할 뿐만 아니라 그들의 조상들이 얼마나 교만하게 반역하고 얼마나 패역하게 하나님이 그들에게 부과하신 멍에를 벗으려 했는지를 고려하면 최고의 찬양을 받을 만하다고 나는 대답한다. 여기서 말하는 사람들은 하나님이 그분을 도발하였다고 불평하시는 반역적인 정신들이 아니라, 형벌의 본보기들로 길들여져 조용히 복종하기를 배운 사람들이었다. 실로 자신들의 덕들을 선포하기 위해서라기보다는 여호수아의 권위를 높이기 위해, 모세를 대한 것과 같은 빛으로 그를 대할 것이라고 선언하는 것이다.
그들의 확신의 기초도 동시에 하나님이 자신의 종 모세를 도우셨던 것처럼 자신의 종 여호수아를 도우시기를 바라는 그들의 소원이나 기도에서 표현된다. 그들은 새 지도자의 인도 아래 싸울 준비가 되어 있음을 암시한다. 그가 하나님의 도움으로 승리할 것이라는 능력과 소망으로 무장하였다고 확신하기 때문이다. 모세의 손으로 하나님이 얼마나 놀랍게 그들을 도우셨는지 경험으로 배운 것처럼. 더욱이, 그들이 이 확신을 실제로 느꼈다는 것을 두 가지로 추론할 수 있다. 그들이 자신들을 고무하기 위해 하나님의 은혜에 대한 자신들의 경험들을 상기시키기 때문이고, 또한 여호수아를 번성하는 결과들에 관해 모세의 후계자로 여기기 때문이다.
"네 하나님"이라는 칭호는 하나님의 은혜의 지속된 과정을 분명히 가리키는 것으로 무게가 없지 않다. 표현 형식도 믿음의 확신과 기도 사이에 있다. 따라서 그들이 자신들의 마음 속에 좋은 소망을 품고 있음을 암시하는 동시에, 일의 어려움을 확신하여 기도에 의지한다. 즉시 그 후에 그들이 자발적으로 그에게 항상함을 권면할 때, 그들이 자신들의 확신에서 그를 따르고 본받을 준비가 되어 있음을 보여 준다. 여기서 주목해야 할 것은, 여호수아가 용기의 모델이었고 행동과 교훈 모두로 모든 이를 고무하였더라도, 그도 차례로 자극을 받았다는 것이다. 그 자신의 열심함이 백성의 열심함을 일으키는 데 더 효과적이 되도록.
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