1절 카드 ↗
1. Now Jericho was straitly shut up, etc Jericho is said to be shut up, because the gates were not opened: as in time of war cities are guarded with more than usual care. It is added, by way of emphasis, that they were sealed, or locked up, (63) as if it were said that the inhabitants were attentive in watching, so as not to be taken by surprise. Hence, as it could not be taken by stratagem, the only hope of taking it was by open force. This tends to display the goodness of God to the children of Israel, who would have been worn out by a long and difficult siege, had not a substitute been early provided from heaven. Meanwhile there was a danger, lest being forced into a corner, they might be consumed by want and famine, as there was no means of obtaining food and provender in a hostile region. The Lord, therefore, that they might not sit down despondently before one city, assisted them by an extraordinary miracle, and opened up an entrance to them by throwing down the walls, that they might thereafter have the greater confidence in attacking other cities. We now see the connection between the two first verses, in the one of which it is said, that Jericho was shut up, and the children of Israel thus prevented from approaching it, while in the other God promises that he will take it for them. He makes this promise with the view of preventing them from tormenting themselves with anxious thoughts. In one word, God, by this easy victory at the outset, provides against their giving way to despondency in future. We, at the same time, perceive the stupidity of the inhabitants, who place their walls and gates as obstacles to the divine omnipotence; as if it were more difficult to break up or dissolve a few bars and beams than to dry up the Jordan. (63) The Septuagint has συγκεκλεισμένη καὶ ὠχυρωμένη , “completely closed and made sure, by being barred or barricaded.” — Ed. return to ' Top of Page ' <a name="verse-3" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-6-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여리고는 굳게 닫혀 있었더라 등. 여리고가 닫혀 있었다고 하는 것은 성문이 열리지 않았기 때문이니, 전시에는 도시들이 평소보다 더 엄중하게 경비되기 때문이다. 강조 표현으로 그것들이 봉인되거나 잠겨 있었다고 덧붙여지니, 마치 주민들이 기습을 당하지 않도록 경계를 철저히 하였다는 뜻과 같다. 따라서 계략으로는 점령할 수 없었으므로, 유일한 점령의 희망은 공개적인 무력이었다. 이것은 이스라엘 자손에 대한 하나님의 선하심을 드러내니, 만약 하늘에서 일찍이 대안이 마련되지 않았다면 그들은 오래되고 어려운 포위 공격으로 지쳐버렸을 것이다. 한편 그들이 한쪽으로 내몰려 식량과 건초를 얻을 방도가 없는 적대적인 지역에서 결핍과 기근으로 소멸될 위험도 있었다. 따라서 주께서는 그들이 한 성읍 앞에서 낙심하여 주저앉지 않도록, 특별한 기적으로 그들을 도우시어 성벽을 허물어 그들에게 들어갈 길을 열어 주셨으니, 이는 그들이 이후 다른 성읍들을 공격할 때 더 큰 담대함을 가지도록 하기 위함이었다. 이제 우리는 처음 두 절의 연결을 보게 되는데, 하나에서는 여리고가 닫혀 있어 이스라엘 자손이 접근하지 못하게 되었다고 하고, 다른 하나에서는 하나님이 그것을 그들을 위해 취하실 것을 약속하신다. 그는 이 약속을 하시어 그들이 염려스러운 생각으로 자신을 괴롭히지 않도록 하신다. 한마디로, 하나님은 이 처음의 쉬운 승리를 통하여 그들이 앞으로 낙심에 굴복하지 않도록 하신다. 우리는 또한 주민들의 어리석음을 알 수 있으니, 그들은 자신들의 성벽과 성문을 신적 전능하심에 대한 장애물로 세우는데, 이는 마치 요단강을 말리는 것보다 몇 개의 빗장과 들보를 부수거나 녹이는 것이 더 어렵다는 듯한 태도이다.
원주석
- 번역원본
commentary-section/cal-jos-6-1-1(Calvin, PD) - CC0-1.0 · Sonnet 번역
3절 카드 ↗
3. And you shall compass the city, etc The promise was, indeed, fit and sufficient of itself to give hope of victory, but the method of acting was so strange, as almost to destroy its credibility. God orders them to make one circuit round the city daily until the seventh day, on which they are told to go round it seven times, sounding trumpets, and shouting. The whole looked like nothing else than child’s play, and yet was no improper test, for trying their faith, as it proved their acquiescence in the divine message, even when they saw in the act itself nothing but mere disappointment. With the same intention, the Lord often, for a time, conceals his own might under weakness, and seems to sport with mere trifles, that his weakness may at length appear stronger than all might, and his folly superior to all wisdom. While the Israelites thus abandon their own reason, and depend implicitly on his words, they gain much more by trifling than they could have done by making a forcible assault, and shaking the walls by numbers of the most powerful engines. Only it behooved them to play the fool for short time, and not display too much acuteness in making anxious and subtle inquiries concerning the event: for that would have been, in a manner, to obstruct the course of the divine omnipotence. Meanwhile, though the circulatory movement round the walls might have excited derision, it was afterwards known, by its prosperous result, that God commands nothing in vain. There was another subject of care and doubt, which might have crept into their minds. Should the inhabitants of the city suddenly sally forth, the army would, without difficulty, be put to the rout, while, in long straggling lines, it was proceeding round the city, without any regular arrangement that might have enabled it to repel a hostile assault. But here, also, whatever anxiety they might have felt, they behooved to cast it upon God; for sacred is the security which reclines on his providence. There was an additional trial of their faith, in the repetition of the circuit of the city during seven days. For what could seem less congruous than to fatigue themselves with six unavailing circuits? Then, of what use was their silence, (64) unless to betray their timidity, and tempt the enemy to come out and attack besiegers who seemed not to have spirit enough to meet them? But as profane men often, by rash intermeddling fervor, throw everything into confusion, the only part which God here assigns to his people, is to remain calm and silent, that thus they may the better accustom themselves simply to execute his commands. Here, too, it is worthy of remark, that the instruments, given to the priests to blow with, are not the silver trumpets deposited in the sanctuary, but merely rams’ horns. The sound of the sacred trumpets would certainly have inspired more confidence, but a better proof of obedience was given, when they were contented with the vulgar symbol. Moreover, their movements were so arranged, that the greater number, by which is understood the armed, went before the ark, while those who usually accompanied the baggage followed. It was their part to take care that the rear did not fall into confusion. As the term congregating, applied to them, was obscure, I have rendered it by the corresponding term usually employed by the Latins. (65) Some think that the tribe of Dan was thus employed, but this is uncertain, as they were not then arranged in the manner usual on other expeditions. (64) French, “ De ne dire mot, ne faire aucun bruit ;” “Not to speak a word, not to make a noise.” — Ed. (65) French, “ Mais je l’ay traduit par un terme plus accoustume a la langue Francoise ;” “But here I have translated it by a term more commonly used in the French language.” — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-6-001
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
너희는 성읍을 돌되 등. 약속 자체는 승리의 소망을 주기에 충분하고도 적절하였으나, 행동 방식은 너무도 이상하여 거의 그 신빙성을 파괴할 지경이었다. 하나님은 일곱째 날까지 매일 성읍을 한 번씩 돌되, 일곱째 날에는 나팔을 불며 소리를 지르며 일곱 번 돌라고 명하셨다. 전체 모습은 어린아이 놀이와 다를 바 없어 보였으나, 그럼에도 불구하고 그들의 믿음을 시험하기에 부당한 시험이 아니었으니, 그것은 행위 자체에서는 오직 실망만 보이는 상황에서도 신적 말씀에 순응함을 증거하였기 때문이다. 같은 의도로, 주께서는 종종 잠시 동안 자신의 능력을 연약함 아래 숨기시고, 마치 사소한 것으로 장난하시는 것처럼 보이신다. 이는 그의 연약함이 마침내 모든 능력보다 더 강하고, 그의 어리석음이 모든 지혜보다 뛰어나게 나타나도록 하기 위함이다. 이스라엘 사람들이 이처럼 자신의 이성을 포기하고 그의 말씀에 전적으로 의존할 때, 그들은 가장 강력한 많은 무기로 성벽을 흔드는 강력한 공격을 행함으로써 얻을 수 있었던 것보다 이 어리석어 보이는 행동을 통해 훨씬 더 많은 것을 얻는다. 다만 그들은 잠시 동안 어리석은 자처럼 처신하며, 그 결과에 대해 지나치게 예리하고 미묘한 탐구를 보이지 않아야 하였으니, 그것은 어떤 의미에서 신적 전능하심의 흐름을 방해하는 것이었을 것이기 때문이다. 한편 성벽 주위를 도는 순환 행진이 조롱을 불러일으켰을 수 있으나, 그 번성하는 결과를 통해 하나님은 아무것도 헛되이 명하지 않으신다는 것이 나중에 알려졌다. 그들의 마음을 파고들 수 있었던 또 다른 걱정과 의심의 주제가 있었다. 성읍의 주민들이 갑자기 출격하면, 규칙적인 대형도 없이 성읍 주위를 기다란 산개 대열로 행진하는 군대는 적의 공격을 물리치지 못하고 쉽게 패주할 것이었다. 그러나 여기서도, 그들이 가졌을 모든 불안은 하나님께 맡겨야 하였으니, 그의 섭리에 기대는 안전은 거룩한 것이기 때문이다. 칠일 동안 성읍을 돌아야 하는 반복에도 믿음의 추가적 시험이 있었다. 여섯 번의 아무 소득 없는 순회로 스스로를 피곤하게 하는 것보다 덜 적절해 보이는 것이 무엇이겠는가? 그러면 그들의 침묵이 무슨 소용이 있겠으며, 그것이 그들의 소심함을 드러내고, 자신들을 만날 기세도 없어 보이는 포위자들을 공격하도록 원수를 유혹하는 결과만 낳지 않겠는가? 그러나 이방인들이 경솔하고 참견하는 열성으로 흔히 모든 것을 혼란에 빠뜨리는 것과 달리, 하나님이 여기서 그의 백성에게 맡기신 유일한 역할은 조용하고 침묵을 유지하는 것이니, 이로써 그들이 단순히 그의 명령을 수행하는 데 더 잘 익숙해지도록 하기 위함이다. 여기서도 제사장들에게 불게 하신 도구가 성소에 보관된 은 나팔이 아니라 단지 숫양의 뿔이라는 점이 주목할 만하다. 거룩한 나팔 소리가 분명히 더 큰 확신을 주었겠으나, 그들이 평범한 상징에 만족할 때 더 나은 순종의 증거가 주어졌다. 더 나아가, 그들의 행진은 무장한 자들로 이해되는 대부분이 궤 앞에 가고, 통상 짐을 맡는 자들이 뒤를 따르도록 배치되었다. 그들의 역할은 후위가 혼란에 빠지지 않도록 돌보는 것이었다.
원주석
- 번역원본
commentary-section/cal-jos-6-3-3(Calvin, PD) - CC0-1.0 · Sonnet 번역
15절 카드 ↗
15. And it came to pass on the seventh day, etc Here, also, God seemed, by leading the people so often round the city, not only to keep the matter in suspense, but purposely to sport with the miseries of the people, who were fatiguing themselves to no purpose. For why does he not order them suddenly to attack the city? Why does he keep them in their former silence, even to weariness, and not open their mouths to shout? But the happy fruit of this endurance teaches us, that there is nothing better than to leave the decisive moments and opportunities of acting at his disposal, and not, by our haste, anticipate his providence, in which, if we acquiesce not, we obstruct the course of his agency. Therefore, while the priests were sounding, God ordered a corresponding shout to be raised by the people, that in this way he might prove that he is not pleased with any impetuosity which men manifest at their own hands, but above all things requires a regulated zeal, of which the only rule is not to move either tongue, or feet, or hands, till he order. Here, the rams’ horns undoubtedly represented his authority. return to ' Top of Page ' <a name="verse-17" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-6-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
일곱째 날에 이른 새벽부터 등. 여기서도 하나님은 백성을 그토록 여러 번 성읍 주위를 돌게 하심으로써, 그 일을 미결 상태로만 두시는 것이 아니라 아무 목적 없이 자신을 피곤하게 하는 백성의 고통을 의도적으로 희롱하시는 것처럼 보였다. 왜 갑자기 성읍을 공격하라고 명하지 않으신가? 왜 지루할 때까지 이전의 침묵 속에 그들을 붙잡아 두시며 소리치도록 입을 열지 않으시는가? 그러나 이 인내의 행복한 열매는 가장 결정적인 순간과 행동의 기회를 그의 처분에 맡기고 그의 섭리를 서두름으로 앞서지 않는 것이 최선임을 가르쳐 주니, 우리가 거기에 만족하지 않으면 그의 사역의 흐름을 방해하는 것이기 때문이다. 따라서 제사장들이 나팔을 부는 동안, 하나님은 백성이 함께 소리 지르도록 명하셨으니, 이로써 그는 자신이 사람들이 자기 손으로 나타내는 어떤 성급함도 기뻐하지 않으시며, 무엇보다 규율 있는 열정을 요구하신다는 것을 증명하고자 하셨으니, 그 유일한 규칙은 그가 명하기 전까지 혀도, 발도, 손도 움직이지 않는 것이다. 여기서 숫양의 뿔은 의심할 여지 없이 그의 권위를 나타냈다.
원주석
- 번역원본
commentary-section/cal-jos-6-15-15(Calvin, PD) - CC0-1.0 · Sonnet 번역
17절 카드 ↗
17. And the city shall be accursed, etc Although God had determined not only to enrich his people with spoil and plunder, but also to settle them in cities which they had not built, yet there was a peculiarity in the case of the first city; for it was right that it should be consecrated as a kind of first fruits. Accordingly, he claims the buildings, as well as all the moveable property, as his own, and prohibits the application of any part of it to private uses. It may have been an irksome and grievous task for the people voluntarily to pull down houses in which they might have commodiously dwelt, and to destroy articles which might have been important for use. But as they had not been required to fight, it behooved them to refrain, without grudging, from touching the prey, and willingly yield up the rewards of the victory to God, as it was solely by his nod that the walls of the city had fallen, and the courage of the citizens had fallen along with them. God was contented with this pledge of gratitude, provided the people thereby quickly learned that everything they called their own was the gift of his free liberality. For with equal right all the other cities might have been doomed to destruction, had not God granted them to his people for habitations. As to the Hebrew word חרס , I will now only briefly repeat from other passages. When it refers to sacred oblations, it becomes, in respect of men, equivalent to abolitions, since things devoted in this manner are renounced by them as completely as if they were annihilated. The equivalent Greek term is ἀνάθημα , or ἀνάθεμα , meaning set apart, or as it is properly expressed in French, interdicted. Hence the exhortation to beware of what was under anathema, inasmuch as that which had been set apart for God alone had perished, in so far as men were concerned. It is used in a different sense in the following verse, where caution is given not to place the camp of Israel in anathema. Here its simple meaning is, excision, perdition, or death. Moreover, God destined vessels made of metals for the use of the sanctuary; all other things he ordered to be consumed by fire, or destroyed in other manners. return to ' Top of Page ' <a name="verse-20" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-6-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
성읍과 그 중에 있는 모든 것은 저주받을 것이라 등. 하나님은 그의 백성을 전리품과 약탈물로 부유하게 할 뿐 아니라 그들이 짓지 않은 성읍들에 정착하도록 하기로 결정하셨으나, 첫 번째 성읍의 경우에는 특별한 점이 있었으니, 그것이 일종의 첫 열매로 봉헌되는 것이 마땅하였기 때문이다. 따라서 그는 건물들뿐 아니라 모든 동산 재산도 자신의 것으로 주장하시며, 그 어떤 부분도 사적인 용도로 사용하는 것을 금하셨다. 백성이 편리하게 살 수 있었을 집들을 자발적으로 허물고, 유용하게 사용될 수 있었을 물건들을 파괴하는 것은 번거롭고 고통스러운 일이었을 것이다. 그러나 그들이 싸울 것을 요구받지 않았으므로, 불평 없이 전리품에 손대는 것을 삼가고 승리의 보상을 하나님께 기꺼이 내어드리는 것이 마땅하였으니, 오직 그의 명령으로만 성읍의 성벽이 무너졌고 시민들의 용기도 함께 무너졌기 때문이다. 하나님은 이 감사의 서약으로 만족하셨으니, 이는 백성이 이로써 자신들이 소유라고 부르는 모든 것이 그의 자유로운 은혜의 선물임을 빨리 배우게 하기 위함이었다. 왜냐하면 동등한 권리로 다른 모든 성읍들도 멸망에 처해질 수 있었으나, 하나님이 그것들을 거처로 그의 백성에게 허락하지 않으셨다면 그러하였을 것이기 때문이다. 히브리어 단어 "헤렘"에 관하여, 나는 다른 구절들에서 간략하게 반복할 것만 말한다. 그것이 거룩한 봉헌물을 가리킬 때, 사람들에게 있어서는 폐기와 동등한 것이 되니, 이런 방식으로 봉헌된 것들은 마치 소멸된 것처럼 완전히 사람들에게 포기되기 때문이다. 이에 해당하는 그리스어 용어는 "아나테마" 또는 "아나테마"로, 따로 떼어놓다, 또는 금지하다는 뜻이다. 따라서 저주받은 것을 조심하라는 권면이 있으니, 하나님만을 위해 따로 떼어놓은 것은 사람들에 관한 한 소멸된 것이기 때문이다. 이 단어는 다음 절에서 다른 의미로 사용되는데, 거기서는 이스라엘 진영을 저주 아래 두지 않도록 주의가 주어진다. 여기서 그 단순한 의미는 절멸, 멸망, 또는 죽음이다. 더 나아가, 하나님은 금속으로 만든 그릇들을 성소의 사용을 위해 정하셨고, 다른 모든 것들은 불로 소멸시키거나 다른 방법으로 파괴하도록 명하셨다.
원주석
- 번역원본
commentary-section/cal-jos-6-17-17(Calvin, PD) - CC0-1.0 · Sonnet 번역
20절 카드 ↗
20. So the people shouted, etc Here the people are praised for obedience, and the faithfulness of God is, at the same time, celebrated. They testified their fidelity by shouting, because they were persuaded, that what God had commanded would not be in vain, and he, in not allowing them to lose their labor, vindicated the truth of what he had said. Another virtue of not inferior value was displayed by the people, in despising unlawful gain, and cheerfully suffering the loss of all the plunder. For there cannot be a doubt, that in the minds of many the thought must have risen, For what end does God please to destroy all the wealth? Why does he envy us that which he has given into our hand? Why does he not rather gladden us by furnishing us with the materials of thanksgiving? Dismissing these considerations, which might have interfered with their duty, it was a proof of rare and excellent self-denial, voluntarily to cast away the spoils which were in their hands, and the wealth of a whole city. The indiscriminate and promiscuous slaughter, making no distinction of age or sex, but including alike women and children, the aged and decrepit, might seem an inhuman massacre, had it not been executed by the command of God. But as he, in whose hands are life and death, had justly doomed those nations to destruction, this puts an end to all discussion. We may add, that they had been borne with for four hundred years, until their iniquity was complete. Who will now presume to complain of excessive rigor, after God had so long delayed to execute judgment? If any one object that children, at least, were still free from fault, it is easy to answer, that they perished justly, as the race was accursed and reprobated. Here then it ought always to be remembered, that it would have been barbarous and atrocious cruelty had the Israelites gratified their own lust and rage, in slaughtering mothers and their children, but that they are justly praised for their active piety and holy zeal, in executing the command of God, who was pleased in this way to purge the land of Canaan of the foul and loathsome defilement’s by which it had long been polluted. (66) (66) In confirmation of the views thus admirably expressed, it is not out of place to add those of the profoundest and most philosophical English theologians on the same subject. Bishop Butler, in his Analogy, Part 2, chapter 3, after saying that “it is that province of reason to judge of the morality of Scripture; i.e. , not whether it contains things different from what we should have expected from a wise, just, and good Being — but whether it contains things plainly contradictory to wisdom, justice, or goodness; to what the light of nature teaches us of God,” continues thus: “I know nothing of this sort objected against Scripture, excepting such objections as are formed upon suppositions which would equally conclude, that the constitution of nature is contradictory to wisdom, justice, or goodness: which most certainly it is not. Indeed there are some particular precepts in Scripture, given to particular persons, requiring actions, which would be immoral or vicious, were it not for such precepts. But it is easy to see, that all these are of such a kind, as that the precept changes the whole nature of the case and of the action: and both constitutes and shows that not to be unjust or immoral, which, prior to the precept, must have appeared, and really have been so: which well may be, since none of these precepts are contrary to immutable morality. If it were commanded to cultivate the principles, and act from the spirit of treachery, ingratitude, cruelty; the command would not alter the nature of the case, or of the action, in any of these instances. But it is quite otherwise in precepts, which require only the doing an external action: for instance, taking away the property or life of any. For men have no right to either life or property, but what arises solely from the grant of God. When this grant is revoked, they cease to have any right at all in either: and when this revocation is made known, as surely it is possible it may be, it must cease to be unjust to deprive them of either. And though a course of external acts, which, without command, would be immoral, must make an immoral habit, yet a few detached commands have no such natural tendency. I thought proper to say thus much of the few Scripture precepts which require, not vicious actions, but actions which would have been vicious had it not been for such precepts: because they are sometimes weakly urged as immoral, and great weight is laid upon objections drawn from them. But to me there seems no difficulty at all in these precepts, but what arises from their being offences; i.e. , from their being liable to be perverted, as, indeed, they are, by wicked designing men, to serve the most horrid purposes, and, perhaps, to mislead the weak and enthusiastic.” — Ed. return to ' Top of Page ' <a name="verse-22" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-6-004
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
이에 백성이 소리를 지르매 등. 여기서 백성은 순종에 대한 칭찬을 받고, 동시에 하나님의 신실하심이 찬양된다. 그들은 소리를 지름으로써 자신들의 신실함을 증거하였으니, 하나님이 명하신 것이 헛되지 않을 것이라고 확신하였으며, 하나님은 그들의 수고가 헛되지 않도록 하심으로써 말씀하신 것의 진실성을 입증하셨다. 백성에 의해 열등하지 않은 또 다른 덕이 나타났으니, 불법적인 이익을 경멸하고 모든 전리품의 손실을 기꺼이 감수한 것이다. 왜냐하면 많은 이들의 마음속에 이런 생각이 떠올랐을 것이라는 데는 의심의 여지가 없기 때문이다. "무슨 목적으로 하나님은 모든 재산을 파괴하기를 원하시는가? 왜 우리 손에 들어온 것을 우리에게 아끼시는가? 왜 감사의 재료를 제공하심으로써 우리를 기쁘게 하지 않으시는가?" 의무에 방해가 될 수 있었던 이러한 생각들을 제쳐두고, 손에 쥔 전리품과 한 도시 전체의 재산을 자발적으로 내버리는 것은 드물고 탁월한 자기 절제의 증거였다. 나이와 성별을 불문하고 여성과 아이들, 노인과 노약자를 포함하는 무차별적이고 뒤섞인 학살은, 하나님의 명령에 의해 실행되지 않았다면 비인간적인 학살처럼 보였을 것이다. 그러나 생사를 손에 쥐신 하나님이 그 나라들을 멸망에 처하도록 의롭게 선고하셨으므로, 모든 논의는 여기서 끝난다. 우리는 또한 그들이 사백 년 동안 참아지다가 마침내 그들의 불의가 가득 찼다는 것을 덧붙일 수 있다. 하나님이 이처럼 오랫동안 심판 집행을 지연하신 후에, 이제 과도한 엄격함을 불평할 사람이 누구이겠는가? 만약 적어도 아이들만은 여전히 허물이 없다고 이의를 제기하는 사람이 있다면, 그 종족이 저주받고 거부된 것이므로 의롭게 멸망하였다고 쉽게 대답할 수 있다. 따라서 이스라엘 사람들이 자신들의 정욕과 분노로 어머니들과 그 자녀들을 학살하였다면 그것은 야만적이고 잔인한 것이었겠지만, 하나님의 명령을 실행함에 있어서 능동적인 경건과 거룩한 열정으로 칭찬받는 것은 정당하다는 것을 항상 기억해야 한다. 하나님은 이러한 방식으로 가나안 땅을 오래전부터 오염된 더럽고 역겨운 오점들을 정화하기를 기뻐하셨다.
원주석
- 번역원본
commentary-section/cal-jos-6-20-20(Calvin, PD) - CC0-1.0 · Sonnet 번역
22절 카드 ↗
22. But Joshua had said unto the two men, etc The good faith of Joshua in keeping promises, and his general integrity, are apparent in the anxious care here taken. But as the whole city had been placed under anathema, a question might be raised as to this exception of one family. No mortal man was at liberty to make any change on the decision of God. Still as it was only by the suggestion of the Spirit that Rahab had bargained for her impunity, I conclude that Joshua, in preserving her, did only what was considerate and prudent. We may add, that the messengers were not yet under any contrary obligation, as the complete destruction of the city had not been declared. It is true, they had heard in general, that all those nations were to be destroyed, but they were still at liberty to make a compact with a single woman, who had voluntarily abandoned her countrymen. But we shall afterwards meet with a far easier solution, namely, that while the Israelites, by the divine command, exhorted all whom they attacked, to surrender, by holding out the hope of pardon, the blinded nations obstinately refused the peace thus offered, because God had decreed to destroy all of them. But while all, in general, were hardened to their destruction, it follows that Rahab was exempted by special privilege, and might escape in safety, while the others perished. Joshua, therefore, judged wisely, that a woman who had voluntarily gone over to the Church, was rescued thus early, not without the special grace of God. The case of the father and the whole family is, indeed, different, but seeing they all spontaneously abjure their former state, they confirm the stipulation which Rahab had made for their safety, by the promptitude of their obedience. Moreover, let us learn from the example of Joshua, that we do not sufficiently attest our probity, by refraining from violating our promise intentionally and of set purpose, unless we also diligently exert ourselves to secure its performance. He not only allows Rahab to be delivered by her guests, but is careful to guard against her sustaining any injury in the first tumult; and to make the messengers more diligent in performing their office, he reminds them that they had promised with the intervention of an oath. return to ' Top of Page ' <a name="verse-23" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-6-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호수아가 두 정탐꾼에게 이르되 등. 약속을 지키는 여호수아의 선한 신의와 그의 전반적인 성실함이 여기서 취해진 세심한 배려에서 분명히 나타난다. 그러나 성읍 전체가 저주 아래 놓여 있으므로, 한 가족을 예외로 한 것에 대한 의문이 제기될 수 있다. 어떤 필멸의 인간도 하나님의 결정에 변경을 가할 자유가 없었다. 그러나 성령의 암시에 의해서만 라합이 자신의 면제를 위해 협상하였으므로, 나는 여호수아가 그녀를 보존함으로써 신중하고 사려 깊은 일을 하였을 뿐이라고 결론짓는다. 우리는 또한 두 정탐꾼이 아직 어떤 반대 의무 아래 있지 않았다고 덧붙일 수 있으니, 성읍의 완전한 파괴가 선언되지 않았기 때문이다. 그들이 그 나라들 전체가 멸망해야 한다는 것을 일반적으로 들었다는 것은 사실이나, 자발적으로 자기 동족을 떠난 한 여인과 협약을 맺을 자유는 여전히 있었다. 그러나 우리는 나중에 훨씬 쉬운 해결책을 만나게 될 것이니, 즉 이스라엘 사람들이 신적 명령에 의해 공격하는 모든 사람들에게 용서의 소망을 제시함으로써 항복을 권면하는 동안, 눈이 먼 나라들은 하나님이 그들 모두를 멸하기로 작정하셨으므로 완고하게 그렇게 제안된 화친을 거절하였다는 것이다. 그러나 모든 사람이 일반적으로 자신들의 멸망을 위해 완악하게 된 동안, 라합은 특별한 특권에 의해 면제되어 다른 이들이 멸망하는 동안 안전하게 피할 수 있었다는 결론이 따른다. 따라서 여호수아는 자발적으로 교회에 넘어온 여인이 하나님의 특별한 은혜 없이는 이처럼 일찍 구원받지 못하였다고 현명하게 판단하였다. 아버지와 온 가족의 경우는 사실 다르지만, 그들이 모두 자발적으로 이전 상태를 버리므로, 그들의 신속한 순종으로 라합이 자신들의 안전을 위해 맺은 협정을 확인한다. 더 나아가, 우리는 여호수아의 모범에서, 의도적이고 계획적으로 약속을 어기는 것을 삼감으로써 정직함을 충분히 증명하는 것이 아니라, 그 이행을 확보하기 위해 부지런히 노력해야 한다는 것을 배우자. 그는 라합이 손님들에 의해 구출되는 것을 허용할 뿐 아니라, 처음의 소동 속에서 그녀가 어떤 해도 입지 않도록 조심하며, 정탐꾼들이 자신의 임무를 수행하는 데 더 부지런히 하도록 그들에게 맹세를 개입하여 약속하였음을 상기시킨다.
원주석
- 번역원본
commentary-section/cal-jos-6-22-22(Calvin, PD) - CC0-1.0 · Sonnet 번역
23절 카드 ↗
23. And the young men that were spies went in, etc God, doubtless, wished those to be safe, whose minds he thus inclined to embrace deliverance. Had it been otherwise, they would have rejected it not less proudly, and with no less scorn than the two sons-in-law of Lot. But a still better provision is made for them, when, by being placed without the camp, they receive a strict injunction to abandon their former course of life. (67) For had they been immediately admitted and allowed to mix indiscriminately with the people, the thought of their impurity might never, perhaps, have occurred to them, and they might thus have continued to indulge in it. Now when they are placed apart, that they may not, by their infection, taint the flock, they are impressed with a feeling of shame, which may urge them to serious conversion. It cannot be meant that they were thus set apart for safety, lest any one in the crowd might have risen up violently against them: for they would have been received by all with the greatest favor and gladness, whereas they might have been attacked in a solitary place more easily, and even with impunity. Their impurity, therefore, was brought visibly before them, that they might not while polluted come rashly forward into the holy meeting, but rather might be accustomed by this rudimentary training to change their mode of life. For it is added shortly after, that they dwelt in the midst of the people; in other words, having been purged from their defilement’s, they began to be regarded in the very same light as if they had originally belonged to the race of Abraham. In short, the meaning is, that after they had made a confession of their previous impurity, they were admitted indiscriminately along with others. By this admission, Rahab gained one of the noblest fruits of her faith. (67) French, “ Car combien qu’il y ait en cela de la severite, toutes fois c’est un bon moyen par lequel ils sont appelez a renoncer a leur vie precedente ;” “For though there is severity in this, it is, however a good method of calling upon them to renounce their previous life.” — Ed. return to ' Top of Page ' <a name="verse-26" class="com-number"
Pericope (part_of)
- part_of
pericope/per-jos-6-005
절 (explains)
Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
정탐꾼으로 들어갔던 그 젊은이들이 들어가서 등. 하나님은 의심할 여지 없이, 그가 마음을 기울여 구원을 받아들이도록 하신 자들을 안전하게 하기를 원하셨다. 그렇지 않았다면, 그들도 롯의 두 사위와 마찬가지로 자랑스럽게, 그리고 그에 못지않게 경멸적으로 거절하였을 것이다. 그러나 그들에게 더 나은 준비가 이루어지니, 진영 밖에 두어짐으로써 이전의 생활 방식을 버리라는 엄한 명령을 받는 것이다. 왜냐하면 그들이 즉시 받아들여져 백성과 무차별적으로 섞이도록 허용되었다면, 그들의 불결함에 대한 생각이 결코 떠오르지 않았을 것이며, 이처럼 그것을 계속 탐닉하였을 것이기 때문이다. 이제 그들이 따로 세워짐으로써, 그들의 오염으로 무리를 더럽히지 않도록 하며, 진지한 회심을 촉구할 수 있는 부끄러움의 감정이 그들에게 각인된다. 그들이 이처럼 따로 세워진 것이 안전을 위한 것이어서, 군중 속의 누군가가 그들에게 폭력적으로 대항할 것을 두려워해서가 아닌 것은 분명하니, 모든 이들이 가장 큰 호의와 기쁨으로 그들을 받아들였을 것이기 때문이다. 반면 그들은 고립된 곳에서 더 쉽게, 심지어 처벌 없이 공격당할 수 있었을 것이다. 따라서 그들의 불결함이 눈에 보이게 그들 앞에 놓여진 것은, 그들이 더럽혀진 채로 경솔하게 거룩한 모임에 나오지 않고, 오히려 이 초보적인 훈련에 의해 생활 방식을 바꾸는 데 익숙해지도록 하기 위함이다. 왜냐하면 얼마 지나지 않아 그들이 백성 가운데 거하였다고 덧붙여지니, 달리 말하면 그들의 오염에서 정결하게 된 후, 마치 처음부터 아브라함의 후손에 속한 것처럼 동일한 자격으로 여겨지기 시작하였다는 뜻이다. 요컨대, 그 의미는 그들이 이전의 불결함을 고백한 후 다른 이들과 함께 무차별적으로 받아들여졌다는 것이다. 이 받아들여짐을 통해 라합은 자신의 믿음의 가장 고귀한 열매 중 하나를 얻었다.
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commentary-section/cal-jos-6-23-23(Calvin, PD) - CC0-1.0 · Sonnet 번역
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26. And Joshua adjured them, etc This adjuration, then, was not merely to have effect for one day, but to warn posterity through all ages that that city had been taken only by divine power. He wished, therefore, that the ruins and devastation should exist for ever as a kind of trophy; because the rebuilding of it would have been equivalent to an erasure effacing the miracle. In order, therefore, that the desolate appearance of the place might keep the remembrance of the divine power and favor alive among posterity, Joshua pronounces a heavy curse upon any one who should again build the ruined city. From this passage we gather that the natural torpidity of men requires the aid of stimulants to prevent them from burying the divine favors in oblivion; and hence this spectacle, wherein the divine agency was made conspicuous to the people, was a kind of indirect censure of their ingratitude. The substance of the imprecation is, that if any one ever attempt to rebuild Jericho he may be made sensible by the unpropitious and mournful result that he had done a cursed and abominable work. For to lay the foundations in his first-born, were just as if he were to cast forth his son to perish, crushed and buried beneath the mass of stones; and to set up the gates in his younger son, is the same thing as to plan an edifice which could not be erected without causing the death of a son. Thus he who should dare to make the insane attempt is condemned in his own offspring. Nor did Joshua utter this curse at his own suggestion; he was only the herald of celestial vengeance. This makes it the more monstrous that among the people of God a man should have been found, whom that fearful curse, couched in formal terms, could not restrain from sacrilegious temerity. In the time of Ahab ( 1 Kings 16:34 ) arose Hiel, a citizen of Bethel, who dared, as it were avowedly, to challenge God in this matter; but the Sacred History at the same time testifies, that the denunciation which God had pronounced by the mouth of Joshua did not fail of its effect; for Hiel founded the new Jericho in Abiram his first-born, and set up its gates in his younger son Segub, and thus learned in the destruction of his offspring what it is to attempt anything against the will and in opposition to the command of God. (68) (68) This rebuilding by Hiel on the very site of the ancient city, took place, according to the ordinary chronology, 520 years after Joshua pronounced the curse. It would seem, however, that another Jericho had been built at a much earlier period, not actually on the former site which, while the memory of the curse remained, was probably avoided, but at no great distance from it. Of this fact, the mention made of Jericho in Joshua 18:21 , as one of the cities of Benjamin, is not decisive, because it may have been intended to indicate merely a locality, and not an actually existing city, nor is it absolutely certain that the “city of palm trees” which Eglor captured, ( Judges 3:13 ) was a rebuilt Jericho, though by that name Jericho was generally known. Its existence, however, at least a century before Hiel, is clearly established by the directions given to David’s ambassadors, after their insulting treatment by the king of Ammon, “to tarry at Jericho.” ( 2 Samuel 10:5 ) It may be worth while briefly to glance at the subsequent history of Hiel’s sacrilegious city. As if the penalty of rebuilding had been fully paid by the exemplary punishment inflicted on the founder, the curse appears to have been withdrawn, and in the course of about twenty years we learn that it had not only been selected as a school of the prophets, ( 2 Kings 2:5 ,) but received a very important addition to its other attractions as a residence by the miraculous cure of its waters by Elisha. ( 2 Kings 2:18 .) Its inhabitants, on the return from the Babylonish captivity, are mentioned as having assisted in rebuilding the walls of Jerusalem. ( Nehemiah 3:2 ) At a later period Jericho was fortified by the Syrian general Bacchides, or rather received from him additions to its previously existing fortifications, ( 1 Maccabees 9:50 ) but does not seem to have acquired very much importance till the time of Herod the Great, who, after capturing and sacking it, rebuilt it in a much more magnificent form, and erected in it a splendid palace, where he often resided and ultimately died. It also became a favorite residence of his son but by the display of his miraculous agency. It appears in the latter period of the Roman empire to have ranked as one of the chief cities of Palestine. The general devastation of the country on the dissolution of that empire effected its final ruin, and its site is now only doubtfully represented by a miserable village called Riha, containing from 200 to 300 souls. — Ed. return to ' Top of Page ' Joshua Jos 5 Joshua Jos Joshua Jos 7 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Joshua 6". 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pericope/per-jos-6-005
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological
여호수아가 그들에게 맹세하게 하여 이르되 등. 이 서약은 단지 하루 동안 효력을 발휘하기 위한 것이 아니라, 그 성읍이 오직 신적 능력으로만 점령되었다는 것을 모든 시대에 걸쳐 후세에 경고하기 위한 것이었다. 따라서 그는 폐허와 황폐함이 영원히 일종의 전리품으로 남기를 원하였으니, 그것을 재건하는 것은 기적을 지우는 지움과 같았을 것이기 때문이다. 따라서 그 장소의 황량한 외양이 후세 사람들 사이에 신적 능력과 은혜에 대한 기억을 생생하게 유지하도록, 여호수아는 멸망한 성읍을 다시 건축하는 자에게 무거운 저주를 선언한다. 이 구절에서 우리는 사람들의 자연스러운 나태함이 신적 은혜를 망각 속에 묻어버리지 않도록 자극제의 도움이 필요하다는 것을 알게 되며, 따라서 신적 사역이 백성에게 드러나게 만든 이 광경은 일종의 그들의 배은망덕에 대한 간접적인 책망이었다. 저주의 요지는, 만약 누군가가 여리고를 재건하려 한다면, 불길하고 슬픈 결과로 인해 자신이 저주받고 가증스러운 일을 행하였다는 것을 느끼게 될 것이라는 것이다. 왜냐하면 맏아들에게 기초를 놓는다는 것은 마치 돌무더기 아래 깔려 죽도록 아들을 내던지는 것과 같으며, 막내아들에게 성문을 세운다는 것은 아들의 죽음 없이는 세워질 수 없는 건물을 계획하는 것과 같기 때문이다. 이처럼 감히 이 미친 시도를 하는 자는 자신의 자손 안에서 정죄받는다. 여호수아는 이 저주를 자기 생각으로 선언한 것이 아니니, 그는 오직 하늘의 보복의 전령이었을 뿐이다. 이것은 하나님의 백성 가운데 형식적인 표현으로 담긴 그 두려운 저주도 신성 모독적인 만용에서 막지 못한 사람이 발견되었다는 것을 더욱 기이하게 만든다. 아합의 시대에 벧엘 사람 히엘이 일어났는데, 그는 이 일에서 마치 공공연히 하나님에게 도전하는 것처럼 감히 행하였으나, 성경 역사는 동시에 하나님이 여호수아의 입을 통해 선언하신 경고가 효력을 잃지 않았음을 증거한다. 왜냐하면 히엘이 맏아들 아비람을 희생하여 새 여리고의 기초를 놓고 막내아들 스굽을 희생하여 성문을 세움으로써, 하나님의 뜻에 반하여 그 명령에 거슬러 어떤 것을 시도하는 것이 어떤 것인지를 자손의 멸망으로 깨닫게 되었기 때문이다.
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commentary-section/cal-jos-6-26-26(Calvin, PD) - CC0-1.0 · Sonnet 번역