1절 카드 ↗
1. And Joshua rose early, etc We must remember, as I formerly explained, that Joshua did not move his camp till the day after the spies had returned, but that after hearing their report, he gave orders by the prefects that they should collect their vessels, as three days after they were to cross the Jordan. (43) His rising in the morning, therefore, does not refer simply to their return, but rather to the issuing of his proclamation. When the three days were completed, the prefects were again sent through the camp to acquaint the people with the mode of passage. Although these things are mentioned separately, it is easy to take up the thread of the narrative. But before it was publicly intimated, by what means he was to open a way for the people, the multitude spread out on the bank of the river were exposed to some degree of confusion. It is true, there were fords by which the Jordan could be passed. But the waters were then swollen, and had overflowed, so that they might easily prevent even men altogether without baggage from passing. There was therefore no hope, that women and children, with the animals, and the rest of the baggage, could be transported to the further bank. That, in such apparently desperate circumstances, they calmly wait the issue, though doubtful, and to them incomprehensible, is an example of faithful obedience, proving how unlike they were to their fathers, who, on the slightest occasions, gave way to turbulence, and inveighed against the Lord and against Moses. This change was not produced without the special agency of the Holy Spirit. (43) This seems to be the proper place to insert a short account of the Jordan, and more especially of that part of it in the neighborhood of which the Israelites were now encamped. This becomes necessary, because Calvin had altogether omitted it, partly, as some expressions in his Commentary would seem to indicate, from having unfortunately attached little comparative importance to geographical details, and partly, as he very modestly expresses it, from not having been very well acquainted with them. Indeed, at the period when he wrote, the geography of the Holy Land was very imperfectly known, but we have not the same excuse, as numerous well-qualified travelers have since traversed it in all directions, and published careful descriptions both of its general features and of almost all the localities possessed of much historical interest. In a single note, only a few leading points can be adverted to, but it seems not impossible in this way, to give a distinct idea of the nature of the passage which the Israelites were now preparing to make, and of the wonderful interposition by which they were enabled to accomplish it. The Jordan, then, by far the most important river of Palestine, is formed, near its northern frontiers, by several streams which descend from the mountains of Lebanon, and after flowing nearly due south, for a direct distance of about 175 miles, discharges its waters into the north side of the Dead Sea. In the upper part of its course, before it reaches the late of Tiberius, more familiarly known by its usual scriptural name of the Sea of Galilee, it has much of the character of an impetuous torrent, and is hemmed closely in on both sides by loftly mountains, but on issuing from the south side of the lake, it begins to flow in a valley, the most remarkable circumstance connected with which, is its great depth beneath the level of the ocean. Even the Sea of Galilee is 84 feet, and the Dead Sea, where the Jordan falls into it is 1337 feet beneath this level. The intervening space between the two seas, forms what is properly called the valley of the Jordan, and consists of a plain, about six miles across in its northern, but much wider in its southern half, where it spreads out, on its east or left bank, into the plains of Moab, and on its west or right bank, into the plains of Jericho. This valley, throughout its whole length, is terminated on either side by a mountain chain, which in many parts rises so rapidly as soon to attain a height exceeding 2500. Within the valley thus terminated, a minor valley is enclosed. It is about three quarters of a mile in breadth, and consists, for the most part, of a low flat, bounded by sandy slopes, and covered by trees or brushwood. Nearly in the center of this flat the river, almost concealed beneath its overhanging banks, pursues its course, with few large windings, but with such a multiplicity of minute tortuosities, that though the direct distance is not more than sixty-five, the indirect distance or total length of the stream is estimated at not less than two hundred miles. The river, in its ordinary state, within its banks, has a width of from twenty to thirty yards, and a depth, varying from nine to fifteen feet. The banks are there from twelve to fourteen feet high, and immediately beyond them, the flat bears evident marks of being frequently inundated. These inundation’s take place in spring, and are caused by the melted snow brought down, partly by the three principal tributaries of the Jordan, the Jarmuch, or Shurat-el-Mandour, the Jabbok, or Zerka, and the Arnon, or Wady Modjet, which all join it from the east, but chiefly by the main stream, which is then copiously supplied from the snowy heights of Lebanon. This rising of the waters, of course, begins as soon as the thawing influence of the returning heat begins to be felt, but does not attain its maximum till the impression has been fully made, or, in the first weeks of April. Such was the state of the stream as the Israelites now safely assumed to have been from seven to Twelve miles north of the Dead Sea, and not far from the Bethabarah, where our Savior, after condescending to receive baptism at the hands of his forerunner, went up from the banks, while the heavens opened, and the Spirit of God descended like a dove, and lighted upon him. — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-3-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
1. 여호수아가 일찍이 일어나서, 등. 내가 이전에 설명한 것처럼, 여호수아가 정탐꾼들이 돌아온 그 다음 날까지 진지를 이동하지 않았다는 것을 기억해야 한다. 그들의 보고를 들은 후 관리들을 통해 사흘 후에 요단 강을 건널 것이니 그릇들을 거두라고 명하였다. 그러므로 그가 아침에 일어난 것은 단순히 그들의 귀환을 언급하는 것이 아니라 선포를 발표하는 것을 언급한다. 삼 일이 완료되었을 때, 관리들이 다시 진영을 통해 보내어져 백성에게 통과 방식을 알렸다.
이 것들이 따로 언급되지만 이야기의 실마리를 따라가기는 쉽다. 그러나 어떤 수단으로 백성에게 길을 열 것인지가 공개적으로 알려지기 전에, 강변에 퍼져 있는 무리는 어느 정도 혼란에 처할 수 있었다. 사실 요단 강을 건널 수 있는 나루터들이 있었다. 그러나 물이 당시 불어나 넘쳤으므로, 짐이 전혀 없는 남자들도 건너는 것을 쉽게 막을 수 있었다. 따라서 여자들과 아이들, 짐승들과 나머지 짐들이 맞은편 강변으로 옮겨질 수 있다는 희망이 없었다.
이처럼 절망적으로 보이는 상황에서 그들이 의심스럽고 자신들에게 이해하기 어려운 결과를 침착하게 기다리는 것은 신실한 복종의 본보기이다. 그들의 조상들이 가장 사소한 계기에도 소란을 피우고 주님과 모세를 비난하였던 것과 얼마나 다른지를 증명한다. 이 변화는 성령의 특별한 역사 없이는 일어나지 않았다.
원주석
- 번역원본
commentary-section/cal-jos-3-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
2절 카드 ↗
2. And it came to pass after three days, etc That is, three days after their departure had been intimated. For they did not halt at the bank longer than one night. But as the period of three days had previously been fixed for crossing, and they had no hope of being able to accomplish it, Joshua now exhorts them to pay no more regard to obstacles and difficulties, and to attend to the power of God. For although the form of the miracle is not yet explained, yet when the ark of the covenant is brought forward like a banner to guide the way, it was natural to infer that the Lord was preparing something unusual. And while they are kept in suspense, their faith is again proved by a serious trial; for it was an example of rare virtue to give implicit obedience to the command, and thus follow the ark, while they were obviously uninformed as to the result. This, indeed, is the special characteristic of faith, not to inquire curiously what the Lord is to do, nor to dispute subtlety as to how that which he declares can possibly be done, but to cast all our anxious cares upon his providence, and knowing that his power, on which we may rest, is boundless, to raise our thoughts above the world, and embrace by faith that which we cannot comprehend by reason. return to ' Top of Page ' <a name="verse-4" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-3-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
2. 사흘 후에 되매, 등. 즉 출발이 알려진 지 사흘 후. 그들이 강변에서 하룻밤 이상 머무르지 않았기 때문이다. 그러나 사흘의 기간이 이전에 건너기 위해 정해졌고 그것을 이룰 수 있다는 희망이 없었으므로, 여호수아는 이제 그들에게 장애물과 어려움들에 더 이상 주의를 기울이지 말고 하나님의 능력에 주의를 기울이라고 권면한다. 기적의 형태가 아직 설명되지 않았더라도, 언약궤가 마치 길을 인도하는 깃발처럼 앞으로 나아올 때 주님이 특이한 어떤 것을 준비하고 계심을 추론하는 것이 자연스러웠다. 그리고 그들이 불확실성 가운데 유지되는 동안, 그들의 믿음이 심각한 시험으로 다시 한 번 검증된다. 결과에 대해 명백히 알지 못하면서 언약궤를 따르라는 명령에 암묵적으로 복종하는 것은 희귀한 덕의 본보기였기 때문이다. 이것이 실로 믿음의 특별한 특징이다. 주님이 무엇을 하실 것인지를 지나치게 호기심 있게 물어보지 않고, 그분이 선언하시는 것이 어떻게 가능한지를 미묘하게 논쟁하지 않고, 모든 염려를 그분의 섭리에 맡기며, 우리가 기댈 수 있는 그분의 능력이 한이 없음을 알고, 생각을 세상 위로 올려 이성으로는 파악할 수 없는 것을 믿음으로 받아들이는 것이다.
원주석
- 번역원본
commentary-section/cal-jos-3-2-2(Calvin, PD) - CC0-1.0 · Sonnet 번역
4절 카드 ↗
4. Yet there shall be a space, etc As the younger Levites, whose province it was to carry the ark, ( Numbers 4:15 ) were strictly forbidden to touch it, or even to look at it, when uncovered, it is not wonderful that the common people were not allowed to approach within a considerable distance of it. The dignity of the ark, therefore, is declared, when the people are ordered to attest their veneration by leaving a long interval between themselves and it. And we know what happened to Uzzah, ( 2 Samuel 6:0 ) when seeing it shaken by restive oxen, he with inconsiderate zeal put forth his hand to support it. For although God invites us familiarly to himself, yet faithful trust so far from begetting security and boldness, is, on the contrary, always coupled with fear. In this way the ark of the covenant was, indeed, a strong and pleasant pledge of the divine favor, but, at the same time, had an awful majesty, well fitted to subdue carnal pride. This humility and modesty, moreover, had the effect of exercising their faith by preventing them from confining the grace of God within too narrow limits, and reminding them, that though they were far distant from the ark, the divine power was ever near. In the end of the verse it is shown how necessary it was for them to be divinely guided by an unknown way; that anxiety and fear might keep them under the protection of the ark. return to ' Top of Page ' <a name="verse-5" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-3-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
4. 그러나 너희와 그것 사이에 거리를 두라, 등. 언약궤를 나르는 것이 그들의 역할이었던 젊은 레위인들이 그것을 만지거나 덮개를 벗겼을 때 바라보는 것도 엄격히 금지되었으므로, 일반 백성이 상당한 거리 안에 가까이 오는 것이 허용되지 않은 것은 이상하지 않다. 그러므로 백성이 자신들과 그것 사이에 긴 간격을 두어 존경을 증언하라는 명을 받을 때 언약궤의 위엄이 선언된다. 우시야에게 무슨 일이 일어났는지 우리는 안다. 날뛰는 소들에게 흔들리는 것을 보고 분별없는 열심으로 손을 내밀어 그것을 받치려 하였을 때. 하나님이 친밀하게 우리를 자신에게로 초대하시지만, 신실한 신뢰는 안심과 담대함을 낳기는커녕 오히려 항상 두려움과 함께 결합된다. 이처럼 언약궤는 실로 하나님의 은혜의 강하고 기쁜 증표였지만, 동시에 육적인 교만을 압도하기에 적합한 두려운 위엄을 지녔다.
이 겸손과 절제는 더욱이 하나님의 은혜를 너무 좁은 한계 안에 가두지 못하게 함으로써 그들의 믿음을 훈련시키고, 비록 언약궤에서 멀리 떨어져 있더라도 하나님의 능력이 항상 가까이 계심을 상기시켰다. 절의 끝에서 알지 못하는 길로 하나님의 인도를 받는 것이 그들에게 얼마나 필요한지가 보여 진다. 불안과 두려움이 그들을 언약궤의 보호 아래 머물게 하도록.
원주석
- 번역원본
commentary-section/cal-jos-3-4-4(Calvin, PD) - CC0-1.0 · Sonnet 번역
5절 카드 ↗
5. And Joshua said, etc Some unwonted manifestation of divine power in bringing assistance behooved to be held forth, lest the backwardness arising from hesitancy might produce delay; and yet, in order that the Israelites might depend on the mere counsel of God, Joshua does not yet plainly point out the special nature of the miracle, unless, indeed, we choose to read what follows shortly after, as forming part of one context. Herein lies the true test of faith, to lean so on the counsel of God, as not to keep inquiring too anxiously concerning the mode of action or the event. As the word קדש means sometimes to prepare, and sometimes to sanctify, and either meaning is not inappropriate, I thought it best to leave a free choice. For faith prepares us to perceive the operation of God; and in those times, when God manifested himself to men more nearly, they consecrated themselves by a solemn rite; thus we see how Moses, on the promulgation of the Law, sanctified the people as God had commanded. The view taken by some expositors, that the people were thus commanded to purge themselves from defilement’s, merely in order that nothing might impede the passage of the Jordan, seems to be too confined. return to ' Top of Page ' <a name="verse-6" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-3-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
5. 여호수아가 이르되, 등. 도움을 가져오는 하나님의 능력의 어떤 낯선 나타남이 제시되어야 했다. 그렇지 않으면 주저함에서 생기는 꺼림이 지연을 낳을 수 있었다. 그러나 이스라엘 사람들이 하나님의 단순한 모략에만 의존하도록, 여호수아는 아직 기적의 특별한 성질을 분명히 지적하지 않는다. 뒤에 곧 따라오는 것이 하나의 문맥의 일부를 이루는 것으로 읽기로 선택하지 않는 한. 여기에 믿음의 진정한 시험이 있다. 행동의 방식이나 사건에 관해 지나치게 불안하게 물어보지 않고 하나님의 모략에 의지하는 것이다. '카다쉬(קדש)'라는 단어는 때로 준비하다를, 때로 거룩하게 하다를 의미하며, 어느 의미도 부적절하지 않으므로 자유로운 선택을 남기는 것이 최선이라고 생각하였다. 믿음이 하나님의 역사를 인식하도록 우리를 준비시키기 때문이다. 하나님이 사람들에게 더 가까이 자신을 나타내셨던 그 시대들에 그들은 엄숙한 예식으로 자신들을 봉헌하였다. 이처럼 모세가 율법 공포 시에 하나님이 명하신 대로 백성을 거룩하게 하였음을 본다. 어떤 해석자들의 견해, 즉 요단 강 통과를 방해하는 것이 없도록 단순히 부정함에서 자신들을 정결하게 하라는 명령이 백성에게 주어졌다는 것은 너무 제한적인 것처럼 보인다.
원주석
- 번역원본
commentary-section/cal-jos-3-5-5(Calvin, PD) - CC0-1.0 · Sonnet 번역
6절 카드 ↗
6. And Joshua spoke unto the priests, etc It is probable that the priests were informed why God wished the ark to precede, that they might be more ready to execute the command, for the whole people are immediately after made acquainted with the intended division of the waters. As the prefects had formerly published in the camp, that the people were to follow the ark of the covenant, the priests could not possibly be ignorant as to the office which they were to perform. For it had been distinctly declared that they were to be leaders or standard-bearers. But when all were in readiness, Joshua publicly unfolded the divine message which he had received. For it would have been incongruous to make the divine favor more clearly manifest to the common people than to them. It is added, however, immediately after, that the people were made acquainted with the miracle. I conclude, therefore, that after the priests had for some time been kept in suspense, along with the multitude, the Lord, on ascertaining the obedience of all, publicly declared what he was to do. First, then, it is related that the priests were enjoined by Joshua to bear the ark before the people; and secondly, lest any one might think that he was making the attempt at random, or at his own hand, mention is at the same time made of the promise with which he had been furnished as a means of ensuring his command. But although it is not then distinctly said that the course of the Jordan would be interrupted, yet, from the language which Joshua used to the people, we may infer that the Lord spoke more in detail, and explained more distinctly what he had determined to do. For Joshua did not mention anything which he had not previously learned from the mouth of God himself. Nay, before he makes any mention of the matter at all, he tells them to hear the words of the Lord, and thus premises that he has the authority of God for what he is about to say. return to ' Top of Page ' <a name="verse-10" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-3-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
6. 여호수아가 제사장들에게 이르되, 등. 제사장들이 하나님이 왜 언약궤가 앞서기를 원하시는지를 알려주었을 개연성이 있다. 명령을 이행하는 데 더 준비되어 있도록 하기 위해서이다. 온 백성이 그 직후에 의도된 물의 나뉨에 관해 알게 되기 때문이다. 관리들이 이전에 진영에서 백성이 언약궤를 따라야 한다고 공표하였으므로, 제사장들은 자신들이 수행해야 할 직무에 관해 알지 못할 수 없었다. 그들이 지도자들이나 기수들이 되어야 한다는 것이 뚜렷이 선언되었기 때문이다.
그러나 모두가 준비되었을 때, 여호수아는 자신이 받은 하나님의 메시지를 공개적으로 펼쳤다. 일반 백성에게보다 그들에게 하나님의 은혜를 더 분명히 나타내는 것이 부적합하였을 것이기 때문이다. 그러나 즉시 그 후에 백성이 기적에 대해 알게 되었다는 것이 덧붙여진다. 그러므로 나는 제사장들이 무리와 함께 한동안 불확실성 가운데 유지된 후, 주님이 모든 이의 복종을 확인하시고 자신이 하실 것을 공개적으로 선언하셨다고 결론짓는다.
따라서 먼저 제사장들이 여호수아에 의해 언약궤를 백성 앞에 메고 가라는 명을 받은 것이 기록된다. 둘째로 어떤 이가 그가 무작위로 또는 자신의 방식으로 시도한다고 생각할 수 없도록, 동시에 그의 명령을 확보하는 수단으로 그에게 주어진 약속이 언급된다. 그러나 그때 요단 강의 흐름이 차단될 것이라고 명시적으로 말씀되지 않았더라도, 여호수아가 백성에게 사용한 말씀에서 우리는 주님이 더 상세히 말씀하시고 자신이 하기로 결정하신 것을 더 분명히 설명하셨다고 추론할 수 있다. 여호수아가 하나님 자신의 입에서 이전에 배운 것 외에 어떤 것도 말하지 않았기 때문이다. 아니, 어떤 것에 대해 언급하기 전에 그는 그들에게 주님의 말씀을 들으라고 말하고, 이처럼 자신이 말하려는 것에 하나님의 권위가 있다는 전제를 말한다.
원주석
- 번역원본
commentary-section/cal-jos-3-6-6(Calvin, PD) - CC0-1.0 · Sonnet 번역
10절 카드 ↗
10. Hereby you shall know, etc He makes the power of the miracle extend further than to the entrance of the land, and deservedly; for merely to open up a passage into a hostile territory, from which there was afterwards no retreat, would have been nothing else than exposure to death. For either entangled among straits, and in an unknown region, they would easily have been destroyed, or they would have perished, worn out by hunger and the absolute want of all things. Joshua therefore declares before hand, that when God would restore the river to its course, it would just be as if he were stretching forth his hand to rout all the inhabitants of the land; and that the manifestation of his power given in the passage of the Jordan, would be a sure presage of the victory which they would obtain over all the nations. He says, Hence shall you know that the Lord is present with you; to what end? Not only to plant your feet in the land of Canaan, but also to give you full possession of it. For surely when mention is made of the overthrow of the nations, an ultimate, free, and peaceful possession is implied. Therefore, as the Lord by dividing the river clearly showed that his power resided with the Israelites, so the people must on their part have conceived hopes of perpetual assistance, as much as if they had already seen their enemies worsted and lying prostrate before them. For God does not abandon the work of his hands midway, leaving it maimed and unfinished. ( Psalms 138:8 ) When he leads his people unto the promised inheritance, he makes a dry passage for them by cutting off the course of the Jordan. How perverse then would it have been for the Israelites to stop short at that momentary act, instead of feeling confident in all time to come, until quiet possession of the land were actually obtained! Let us learn then from this example, prudently to combine the different acts of divine goodness relating to our final salvation, so that a happy commencement may cherish and keep alive in our minds the hope of an equally happy termination. When Joshua says that the people will know the presence of God from the miracle, he indirectly upbraids them with their distrust, as the mere promise of God ought to have sufficed for a full assurance, and our faith, unless founded solely on this promise, must be continually wavering. But although faith ought properly to recline on the truth of God alone, it does not follow that experimental knowledge may not act as a secondary support to its weakness, and give subsidiary aid to its confirmation. For that which God promises to us in word he seals by act, and as often as he exhibits to us manifestations of his grace and might, he intends them to be so many confirmations of what he has spoken, and so many helps tending to suppress all our doubts. return to ' Top of Page ' <a name="verse-11" class="com-number"
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
10. 이로써 너희가 알리라, 등. 그는 기적의 능력을 그 땅으로의 입성 이상으로 확장시킨다. 정당하게 그렇게 한다. 단순히 이후에 후퇴할 수 없는 적대적인 땅으로의 통로를 여는 것은 죽음에 노출하는 것에 불과하였을 것이기 때문이다. 좁은 곳에 갇혀 알지 못하는 지역에서 쉽게 파멸되거나, 굶주림과 모든 것의 절대적인 결핍으로 지쳐 죽었을 것이다. 그러므로 여호수아는 미리 선언한다. 하나님이 강을 그 흐름으로 돌이키실 때, 마치 손을 뻗어 그 땅의 모든 주민들을 패주시키는 것과 같을 것이라고. 요단 강 통과에서 주신 그분의 능력의 나타남이 모든 나라에 대해 얻을 승리의 확실한 전조가 될 것이라고.
그는 말한다. "이로써 주님이 너와 함께 계심을 알리라." 무슨 목적으로? 단지 가나안 땅에 발을 딛게 하기 위해서만이 아니라 완전한 소유를 주기 위해서이다. 나라들의 전복이 언급될 때 궁극적이고 자유롭고 평화로운 소유가 암시되기 때문이다. 그러므로 주님이 강을 나누심으로써 자신의 능력이 이스라엘 사람들과 함께 있음을 분명히 보여 주신 것처럼, 백성도 마치 이미 원수들이 무너져 그들 앞에 엎드러진 것을 본 것처럼 영구적인 도움에 대한 소망을 품었어야 했다. 하나님은 자신의 손으로 한 일을 불구로 미완성으로 남겨 중간에 버리지 않으시기 때문이다. 그분이 자신의 백성을 약속된 기업으로 인도하실 때, 요단의 흐름을 끊음으로써 그들을 위해 마른 통로를 만드신다. 그러면 이스라엘 사람들이 그 순간적인 행위에서 멈추어, 그 땅의 조용한 소유가 실제로 얻어질 때까지 모든 시간에 확신하는 대신, 얼마나 패역한 것이겠는가!
그러면 이 본보기에서, 우리의 최종 구원에 관한 하나님의 선하심의 다양한 행위들을 신중하게 결합하는 것을 배우자. 행복한 시작이 똑같이 행복한 종결의 소망을 마음속에 길러 살아있게 하도록. 여호수아가 기적에서 하나님의 임재를 알게 될 것이라고 말할 때, 그는 간접적으로 그들의 불신을 꾸짖는다. 하나님의 단순한 약속이 완전한 확신을 위해 충분했어야 하기 때문이다. 우리의 믿음이 오직 이 약속에만 기초하지 않는다면 계속하여 흔들려야 한다. 그러나 믿음이 마땅히 하나님의 진리에만 기댄다 하더라도, 경험적 지식이 그 약함에 이차적인 지지로 역할하여 확인에 부수적인 도움을 줄 수 없다는 것은 따르지 않는다. 하나님이 말씀으로 우리에게 약속하시는 것을 행위로 인치시기 때문이다. 그분이 우리에게 자신의 은혜와 능력의 나타남들을 보여 주실 때마다, 그것들이 자신이 말씀하신 것의 그만큼 많은 확인들이 되고 우리의 모든 의심들을 억제하는 데 도움이 되는 것들이 되도록 의도하신다.
원주석
- 번역원본
commentary-section/cal-jos-3-10-10(Calvin, PD) - CC0-1.0 · Sonnet 번역
11절 카드 ↗
11. Behold the ark of the covenant, etc First he says that the ark of God will go before; and secondly, he explains for what purpose, namely, that Jordan may retire from its place, trembling, so to speak, at the presence of the Lord, as is said in the Psalms. ( Psalms 114:0 .) The narrative introduced concerning the twelve men is parenthetical, as it only briefly alludes to what it will afterwards deliver more fully and clearly. At present let us merely understand, that while the ark went before, God displayed his power in guiding the people. And in this way there was a confirmation of the sanctity of the worship appointed by the Law, when the Israelites perceived that it was no empty symbol of his presence that God had deposited with them. For Jordan was compelled to yield obedience to God just as if it had beheld his majesty. Let us however remember, that the only reason which induced the Lord to display his grace in the ark was because he had placed the tables of his covenant within it. Moreover, as the thing could not be easily credited, Joshua directs the mind of the people to the contemplation of the divine power, which surmounts all difficulties. The title of Ruler of the whole earth here applied to God is not insignificant, but extols his power above all the elements of nature, in order that the Israelites, considering how seas and rivers are subject to his dominion, might have no doubt that the waters, though naturally liquid, would become stable in obedience to his word. return to ' Top of Page ' <a name="verse-15" class="com-number"
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pericope/per-jos-3-002
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
11. 보라 온 땅의 주 여호와의 언약궤가, 등. 먼저 하나님의 언약궤가 앞서 갈 것이라고 말한다. 둘째로 무슨 목적인지 설명한다. 요단이 마치 주님의 임재에 떨기라도 하는 것처럼, 시편에서 말씀된 것처럼, 자리에서 물러나도록 하기 위해서이다. 열두 사람에 관해 도입된 이야기는 괄호 문이다. 나중에 더 충분하고 명확하게 전달할 것을 단지 간략히 암시하기 때문이다. 현재 우리는 단지 언약궤가 앞서가는 동안 하나님이 백성을 인도하시는 데 자신의 능력을 나타내셨다는 것만 이해하자. 그리고 이 방식으로 율법이 정한 예배의 거룩함이 확인되었다. 이스라엘 사람들이 하나님이 그들과 함께 두신 것이 그분의 임재의 공허한 상징이 아님을 인식하였을 때. 요단은 마치 그분의 위엄을 바라보기라도 하는 것처럼 하나님께 복종을 나타내도록 강요받았다.
그러나 주님이 언약궤 안에서 자신의 은혜를 나타내도록 이끈 유일한 이유는 자신의 언약의 돌판들을 그 안에 두셨기 때문이었음을 기억하자. 더욱이 그 일이 쉽게 믿어질 수 없었으므로, 여호수아는 백성의 마음을 모든 어려움들을 극복하는 하나님의 능력의 묵상으로 향하게 한다. 여기서 하나님께 적용되는 온 땅의 통치자라는 칭호는 중요하지 않은 것이 아니라 자연의 모든 원소들보다 그분의 능력을 높인다. 이스라엘 사람들이 바다와 강들이 그분의 지배에 복종함을 고려하여, 물이 자연적으로 유동적이지만 그분의 말씀에 순종하여 견고해지리라는 것을 의심하지 않도록.
원주석
- 번역원본
commentary-section/cal-jos-3-11-11(Calvin, PD) - CC0-1.0 · Sonnet 번역
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15. And as they that bare the ark, etc The valor of the priests in proceeding boldly beyond the bed into the water itself, was deserving of no mean praise, since they might have been afraid of being instantly drowned. For what could they expect on putting in their feet, but immediately to find a deep pool in which they would be engulfed? In not being afraid on reaching the stream, and in continuing to move firmly forward to the appointed place, they gave a specimen of rare alacrity, founded on confidence. To the general danger was added the special one, that the Jordan had then overflowed its banks, as it is wont to do at the commencement of every summer. As the plain was covered, it was impossible to observe the line of the banks or the ford, and the slime spread far and wide, increased their fear and anxiety. (44) God was pleased that his people, and especially the priests, should contend with these obstacles, in order that the victory of their faith and constancy might be more illustrious. At the same time, the difficulty thus presented tended to magnify the glory of the miracle when the waters, which had overflowed their banks, retired at the divine command, and were gathered together into a solid heap. First, Joshua explains the nature of the miracle for the purpose of removing doubt, and preventing profane men from denying the divine interposition by a subtle searching for other causes. It is not, indeed, impossible that the flowing of the water might have been restrained for a short time, and that some portion of the channel might thus have appeared dry, or that the course might have changed and taken some other direction. But it was certainly neither a natural nor fortuitous event, when the waters stood gathered up into a heap. It is therefore said that the waters which previously flowed from the higher ground, seeking in their descent a continuous outlet, stood still. There cannot be a doubt that this wonderful sight must have been received with feelings of fear, leading the Israelites more distinctly to acknowledge that they were saved in the midst of death. For what was that collected heap but a grave in which the whole multitude would have been buried, had the waters resumed their naturally liquid state? (45) Had they walked upon the waters their faith might have served them as a kind of bridge. But now, while mountains of water hung over their heads, it is just as if they had found an open and level path beneath them. The locality is marked out as situated between two cities, (46) that the remembrance of it might never be lost; and, in like manner, God ordered stones to be set up as a perpetual memorial, that this distinguished mercy might be celebrated by posterity in all ages. (44) These remarks are made on the assumption that the waters had risen so as not only to reach the highest edge of the banks, and make the usual channel what may be called brim-full, but had spread themselves to some distance over the plain. It may have been so, but there is no distinct statement to this effect, and the concluding clause of the fifteenth verse does not literally bear the meaning which Calvin and our English translators have assigned to it. His rendering is, “ Jordanes autem erat plenus ultra omnes suas ripas ;” literally, “Now Jordan was full beyond all his banks.” The original only says that “Jordan fills up to (completely fills) all his banks.” The Septuagint, in like manner, says, “ Ο δὲ Ιορδάνης ἐπηροῦτο καθ ὅλην την κρηπίδα αὐτοῦ ;” “Now the Jordan was filled as to all his embankment.” The same meaning is very exactly given by Luther, whose version is “ Der Jordan aber war voll an allen feinen ufern ;” “Now Jordan was full on all his banks.” The difference between the renderings is slight, but it is of importance not to overlook it, because even such slight differences have sometimes furnished the infidel with plausible grounds for assailing the credit of the sacred narrative. In the present instance it has been insinuated that the historian has exaggerated the extent of the inundation in order to heighten the importance of the miracle. — Ed. (45) French, “ Si les eaux, selon lour nature, cussent alors recommence a eouler ;” “Had the waters then according to their nature begun again to flow.” — Ed. (46) This is not very explicit, and may have been left vague on purpose because the original itself, as it now stands, is obscure, and both translators and commentators, instead of throwing any light upon it, have rather increased the darkness. For Adam, the Vulgate substitutes Edom, and the Septuagint, the district of Kirjath-jearim ( μέρους Καριαθιαρίμ ) Two towns near each other, and bearing the respective names of Adam and Zarethan, are mentioned in Scripture as situated in the tribe of Manasseh, the one on the right and the other the left bank of the Jordan. Their distance above the place at which the Israelites are presumed to have crossed is about forty miles; and the most natural meaning of the passage seems to be, that when the waters stood, as it were, congealed in a heap, they remained so long in that state, as to cause a kind of reflux tide, which was perceptible as far back as Adam on the one hand, and Zareptan on the other. — Ed. return to ' Top of Page ' Joshua Jos 2 Joshua Jos Joshua Jos 4 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Joshua 3". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ joshua-3.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;displa
Pericope (part_of)
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pericope/per-jos-3-003
절 (explains)
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
15. 언약궤를 멘 자들이, 등. 제사장들이 강바닥을 넘어 물 자체로 담대하게 나아간 용기는 작지 않은 칭찬을 받을 자격이 있었다. 발을 들이밀는 순간 즉시 익사할까 봐 두려워할 수 있었기 때문이다. 발을 디딜 때 무엇을 기대할 수 있겠는가? 즉시 잠길 깊은 웅덩이를 발견하는 것 외에? 강에 도달해도 두려워하지 않고, 확신에 기초한 희귀한 열심의 표본을 보여 주면서, 임명된 장소를 향해 굳건히 계속 나아갔다. 일반적인 위험에 특별한 것이 더해졌다. 요단이 당시 여름이 시작될 때마다 관례인 것처럼 강변을 넘쳐흘렀기 때문이다. 들판이 덮여 있어 강변이나 나루터의 선을 관찰하는 것이 불가능하였고, 멀리 퍼진 진흙이 그들의 두려움과 불안을 증가시켰다.
하나님은 자신의 백성, 특히 제사장들이 이 장애물들과 씨름하기를 기뻐하셨다. 그들의 믿음과 항상함의 승리가 더 빛나도록. 동시에 이처럼 제시된 어려움은 물이 강변을 넘쳐흘렀다가 하나님의 명령에 물러나 견고한 무더기로 모였을 때 기적의 영광을 크게 하였다.
먼저 여호수아가 기적의 성질을 설명한다. 의심을 제거하고 세속적인 사람들이 다른 원인들을 교묘하게 찾아 하나님의 개입을 부정하지 못하도록 하기 위해서이다. 물의 흐름이 잠시 막혀 통로 일부가 마른 것처럼 나타나거나 흐름이 다른 방향으로 바뀌었을 수 없는 것은 아니다. 그러나 물이 무더기로 모여 서 있는 것은 확실히 자연적이거나 우연적인 사건이 아니었다. 따라서 높은 땅에서 흘러내려 계속적인 출구를 찾아 내려오던 물이 섰다고 말씀된다. 이 놀라운 광경이 두려움의 느낌으로 받아들여졌음에 의심할 수 없다. 이스라엘 사람들이 자신들이 죽음 한가운데 구원받고 있음을 더 분명히 인정하게 하면서. 모여진 그 무더기가 무엇이었겠는가? 물이 자연적으로 유동하는 상태를 회복하였다면 온 무리가 묻혔을 무덤이 아닌가? 그들이 물 위를 걸었다면 믿음이 일종의 다리로 역할하였을 것이다. 그러나 이제 물의 산들이 그들의 머리 위에 걸려 있는 동안, 마치 그 아래에 열려 있고 평탄한 길을 찾은 것과 같다.
그 장소는 두 도성 사이에 위치한 것으로 표시된다. 그 기억이 결코 잃어버려지지 않도록. 그리고 같은 방식으로 하나님은 돌들을 영구적인 기념으로 세우도록 명하셨다. 이 뛰어난 자비가 모든 시대에 후손들에 의해 기념되도록.
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