1절 카드 ↗
1. The Lord also spoke unto Joshua, etc In the fact of its not having occurred to their own minds, to designate the cities of refuge, till they were again reminded of it, their sluggishness appears to be indirectly censured. The divine command to that effect had been given beyond the Jordan. When the reason for it remained always equally valid, why do they wait? Why do they not give full effect to that which they had rightly begun? We may add, how important it was that there should be places of refuge for the innocent, in order that the land might not be polluted with blood. For if that remedy had not been provided, the kindred of those who had been killed would have doubled the evil, by proceeding without discrimination to avenge their death. It certainly did not become the people to be idle in guarding the land from stain and taint. (172) Hence we perceive how tardy men are, not only to perform their duty, but to provide for their own safety, unless the Lord frequently urge them, and prick them forward by the stimulus of exhortation. But that they sinned only from thoughtlessness, is apparent from this, that they are forthwith ready to obey, neither procrastinating nor creating obstacles or delays to a necessary matter, by disputing the propriety of it. The nature of the asylum afforded by the cities of refuge has been already explained. It gave no impunity to voluntary murder, but if any one, by mistake, had slain a man, with whom he was not at enmity, he found a safe refuge by fleeing to one of these cities destined for that purpose. Thus God assisted the unfortunate, and prevented their suffering the punishment of an atrocious deed, when they had not been guilty of it. Meanwhile respect was so far paid to the feelings of the brethren and kindred of the deceased, that their sorrow was not increased by the constant presence of the persons who had caused their bereavement. Lastly, the people were accustomed to detest murder, since homicide, even when not culpable, was followed by exile from country and home, till the death of the high priest. For that temporary exile clearly showed how precious human blood is in the sight of God. Thus the law was just, equitable, and useful, as well in a public as in a private point of view. (173) But it is to be briefly observed, that everything is not here mentioned in order. For one who had accidentally killed a man might have remained in safety, by sisting himself before the court to plead his cause, and obtaining an acquittal, after due and thorough investigation, as we explained more fully in the books of Moses, when treating of this matter. (172) Calvin is somewhat singular in holding that the message communicated to Joshua was an indirect censure of the Israelites, for not having previously of their own accord appointed cities of refuge. Other expositors think that till now the proper time of appointing them had not arrived, as it could not well precede, but rather behooved to be subsequent to the allocation of cities to the Levites, inasmuch as the nature of the case required that every city of refuge should be Levitical. — Ed. (173) It may be observed in passing, how strikingly the humanity and wisdom conspicuous in the appointment of the Mosaic cities of refuge contrast with the manifold abuses and abominations to which the numerous asylums and sanctuaries of Popish countries have led. — Ed. return to ' Top of Page ' <a name="verse-7" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-20-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호와께서 여호수아에게 일러 이르시되 등. 다시 상기시켜주기 전까지 도피성을 지정하는 것이 스스로 생각나지 않았다는 사실에서, 그들의 게으름이 간접적으로 비난받는 것처럼 보인다. 그에 관한 신적 명령이 요단 저편에서 이미 주어졌다. 그 이유가 항상 동등하게 유효하였는데, 왜 그들은 기다리는가? 왜 그들은 올바르게 시작한 것에 완전한 효과를 주지 않는가? 우리는 또한 무죄한 자들을 위한 피난처가 있는 것이 얼마나 중요한지를 덧붙일 수 있으니, 그 땅이 피로 더럽혀지지 않도록 하기 위함이다. 왜냐하면 만약 그 구제책이 제공되지 않았다면, 죽임을 당한 자들의 친족이 무차별적으로 그 죽음을 복수하러 나서 악을 배가시켰을 것이기 때문이다. 그 땅을 오점과 더럼에서 지키는 일에 백성이 게으른 것은 분명히 어울리지 않는 것이었다. 따라서 우리는 사람들이 자신의 의무를 이행하는 것뿐 아니라 자신의 안전을 도모하는 데 있어서도 얼마나 더디지를 보니, 주께서 자주 그들을 재촉하고 권면의 자극으로 몰아붙이지 않으면 그러하다. 그러나 그들이 오직 경솔함으로 범죄하였다는 것은, 즉시 순종할 준비가 되어 있고 그 적절성에 관해 논쟁함으로써 필요한 일을 지연시키거나 방해물이나 지체를 만들지 않는다는 것에서 나타난다. 도피성이 제공하는 피난처의 성질은 이미 설명하였다. 그것은 자발적인 살인에는 어떤 처벌 면제도 주지 않았으나, 만약 어떤 이가 원한 관계에 있지 않았던 사람을 실수로 죽였다면, 그 목적으로 지정된 이 성읍들 중 하나로 달아남으로써 안전한 피난처를 얻었다. 이처럼 하나님은 불행한 자들을 도우셨으며, 그것을 행한 것에 대해 죄가 없을 때 그 극악한 행위의 처벌을 받지 않도록 하셨다. 한편 죽은 자의 형제들과 친족의 감정에 어느 정도 경의가 표해져, 그들의 슬픔이 자신들을 슬프게 한 사람의 끊임없는 존재로 더 커지지 않도록 하였다. 마지막으로, 대제사장이 죽기까지 고의가 아닌 살인까지도 고향과 집에서의 유배로 이어졌으므로, 백성은 살인을 증오하는 훈련을 받았다. 왜냐하면 그 임시적 유배는 하나님의 눈에 인간의 피가 얼마나 귀한지를 명확히 보여주었기 때문이다. 이처럼 그 법은 공적으로도 사적으로도 공정하고 타당하며 유익하였다. 그러나 모든 것이 여기서 순서대로 언급되지 않는다는 것을 간략히 주목해야 한다. 왜냐하면 우연히 사람을 죽인 자는, 우리가 이 문제를 다룰 때 모세의 책들에서 더 자세히 설명한 것처럼, 자신의 사정을 변호하기 위해 재판정에 출두하여 충분하고 철저한 조사 후 무죄 선고를 받음으로써 안전하게 지낼 수 있었기 때문이다.
원주석
- 번역원본
commentary-section/cal-jos-20-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
7절 카드 ↗
7. And they appointed Kedesh, etc The Hebrew word Kedesh here used, signifies also to fit and consecrate. Accordingly, I interpret, that cities were selected according as common use required. (174) Hence it is inferred that matters were well arranged so as to make private yield to public interest. Moreover, we shall see in the next chapter, that Ciriath-Arbah, which was afterwards called Hebron, was transferred to the Levites, though it had formerly been the property of Caleb. Hence appeared the rare, nay, the incomparable moderation of this aged saint, who readily gave up to others both the city and suburbs, which he had justly claimed as his right, the moment the lot showed that this was pleasing to God. It was necessary to advert briefly to this change, because the Lord was pleased that asylums should be found only in the Levitical cities, that their innocence might be defended with greater fidelity and authority. (174) Latin, “ Prout communis usus ferebat .” French, “ Selon que le profit et l’utilite commune le requeroit ;” “According as the common profit and utility required.” — Ed. return to ' Top of Page ' Joshua Jos 19 Joshua Jos Joshua Jos 21 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Joshua 20". 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Pericope (part_of)
- part_of
pericope/per-jos-20-002
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
그들이 납달리 산지의 갈릴리 게데스와 등. 여기서 사용된 히브리어 말 게데스는 또한 알맞게 하다, 성별하다는 의미도 있다. 따라서 나는 성읍들이 공통적인 필요가 요구하는 대로 선택되었다고 해석한다. 이에서 사사로운 이익이 공공의 이익에 양보하도록 일이 잘 배열되었다는 것이 추론된다. 더 나아가, 다음 장에서 나중에 헤브론이라고 불리게 된 기럇아르바가 레위인들에게 이전되었음을 볼 것이다. 비록 전에는 갈렙의 소유였지만. 따라서 이 나이 든 성도의 드문, 아니 비길 데 없는 절제가 나타나니, 하나님을 기쁘시게 하는 것이 이것임을 제비가 보이는 순간, 자신이 마땅히 자신의 권리로 주장한 성읍과 교외를 다른 이들에게 기꺼이 양보하였다. 주께서 피난처가 레위인의 성읍들에서만 발견되기를 기뻐하셨으므로, 이 변경에 대해 간략히 언급하는 것이 필요하였다. 그들의 결백함이 더 큰 신실함과 권위로 옹호될 수 있도록 하기 위함이었다.
원주석
- 번역원본
commentary-section/cal-jos-20-7-7(Calvin, PD) - CC0-1.0 · Sonnet 번역