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■ 여호수아 7장
1. 이스라엘 자손들이 바친 물건을 인하여 범죄하였으니 이는 유다 지파 세라의 증손 삽디의 손자 갈미의 아들 아간이 바친 물건을 취하였음이라 여호와께서 이스라엘 자손들에게 진노하시니라
But the children of Israel committed a trespass in the accursed thing : for Achan , the son of Carmi , the son of Zabdi , the son of Zerah , of the tribe of Judah , took of the accursed thing : and the anger of the Lord was kindled against the children of Israel .
2. 여호수아가 여리고에서 사람을 벧엘 동편 벧아웬 곁에 있는 아이로 보내며 그들에게 일러 가로되 올라가서 그 땅을 정탐하라 하매 그 사람들이 올라가서 아이를 정탐하고
And Joshua sent men from Jericho to Ai , which is beside Beth–aven , on the east side of Beth–el , and spake unto them, saying , Go up and view the country . And the men went up and viewed Ai .
3. 여호수아에게로 돌아와서 그에게 이르되 백성을 다 올라가게 말고 이삼천 명만 올라가서 아이를 치게 하소서 그들은 소수니 모든 백성을 그리로 보내어 수고롭게 마소서 하므로
And they returned to Joshua , and said unto him, Let not all the people go up ; but let about two or three thousand men go up and smite Ai ; and make not all the people to labour thither; for they are but few .
4. 백성중 삼천 명쯤 그리로 올라갔다가 아이 사람 앞에서 도망하니
So there went up thither of the people about three thousand men : and they fled before the men of Ai .
5. 아이 사람이 그들의 삼십육 인쯤 죽이고 성문 앞에서부터 스바림까지 쫓아와서 내려가는 비탈에서 쳤으므로 백성의 마음이 녹아 물 같이 된지라
And the men of Ai smote of them about thirty and six men : for they chased them from before the gate even unto Shebarim , and smote them in the going down : wherefore the hearts of the people melted , and became as water .
6. 여호수아가 옷을 찢고 이스라엘 장로들과 함께 여호와의 궤 앞에서 땅에 엎드려 머리에 티끌을 무릅쓰고 저물도록 있다가
And Joshua rent his clothes , and fell to the earth upon his face before the ark of the Lord until the eventide , he and the elders of Israel , and put dust upon their heads .
7. 여호수아가 가로되 슬프도소이다 주 여호와여 어찌하여 이 백성을 인도하여 요단을 건너게 하시고 우리를 아모리 사람의 손에 붙여 멸망시키려 하셨나이까 우리가 요단 저편을 족하게 여겨 거하였더면 좋을뻔 하였나이다
And Joshua said , Alas, O Lord God , wherefore hast thou at all brought this people over Jordan , to deliver us into the hand of the Amorites , to destroy us? would to God we had been content , and dwelt on the other side Jordan !
8. 주여 이스라엘이 그 대적 앞에서 돌아섰으니 내가 무슨 말을 하오리이까
O Lord , what shall I say , when Israel turneth their backs before their enemies !
9. 가나안 사람과 이 땅 모든 거민이 이를 듣고 우리를 둘러싸고 우리 이름을 세상에서 끊으리니 주의 크신 이름을 위하여 어떻게 하시려나이까
For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round , and cut off our name from the earth : and what wilt thou do unto thy great name ?
10. 여호와께서 여호수아에게 이르시되 일어나라 어찌하여 이렇게 엎드렸느냐
And the Lord said unto Joshua , Get thee up ; wherefore liest thou thus upon thy face ?
11. 이스라엘이 범죄하여 내가 그들에게 명한 나의 언약을 어기었나니 곧 그들이 바친 물건을 취하고 도적하고 사기하여 자기 기구 가운데 두었느니라
Israel hath sinned , and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing , and have also stolen , and dissembled also, and they have put it even among their own stuff .
12. 그러므로 이스라엘 자손들이 자기 대적을 능히 당치 못하고 그 앞에서 돌아섰나니 이는 자기도 바친 것이 됨이라 그 바친 것을 너희 중에서 멸하지 아니하면 내가 다시는 너희와 함께 있지 아니하리라
Therefore the children of Israel could not stand before their enemies , but turned their backs before their enemies , because they were accursed : neither will I be with you any more , except ye destroy the accursed from among you.
13. 너는 일어나서 백성을 성결케 하여 이르기를 너희는 스스로 성결케 하여 내일을 기다리라 이스라엘의 하나님 여호와의 말씀에 이스라엘아 너의 중에 바친 물건이 있나니 네가 그 바친 물건을 너의 중에서 제하기 전에는 너의 대적을 당치 못하리라
Up , sanctify the people , and say , Sanctify yourselves against to morrow : for thus saith the Lord God of Israel , There is an accursed thing in the midst of thee, O Israel : thou canst not stand before thine enemies , until ye take away the accursed thing from among you.
14. 아침에 너희는 너희 지파대로 가까이 나아오라 여호와께 뽑히는 지파는 그 족속대로 가까이 나아올 것이요 여호와께 뽑히는 족속은 그 가족대로 가까이 나아올 것이요 여호와께 뽑히는 가족은 각 남자대로 가까이 나아올 것이며
In the morning therefore ye shall be brought according to your tribes : and it shall be, that the tribe which the Lord taketh shall come according to the families thereof; and the family which the Lord shall take shall come by households ; and the household which the Lord shall take shall come man by man .
15. 바친 물건을 가진 자로 뽑힌 자를 불사르되 그와 그 모든 소유를 그리하라 이는 여호와의 언약을 어기고 이스라엘 가운데서 망령된 일을 행하였음이라 하셨다 하라
And it shall be, that he that is taken with the accursed thing shall be burnt with fire , he and all that he hath: because he hath transgressed the covenant of the Lord , and because he hath wrought folly in Israel .
16. 이에 여호수아가 아침 일찍이 일어나서 이스라엘을 그 지파대로 가까이 나아오게 하였더니 유다 지파가 뽑혔고
So Joshua rose up early in the morning , and brought Israel by their tribes ; and the tribe of Judah was taken :
17. 유다 족속을 가까이 나아오게 하였더니 세라 족속이 뽑혔고 세라 족속의 각 남자를 가까이 나아오게 하였더니 삽디가 뽑혔고
And he brought the family of Judah ; and he took the family of the Zarhites : and he brought the family of the Zarhites man by man ; and Zabdi was taken :
18. 삽디의 가족 각 남자를 가까이 나아오게 하였더니 유다 지파 세라의 증손이요 삽디의 손자요 갈미의 아들인 아간이 뽑혔더라
And he brought his household man by man ; and Achan , the son of Carmi , the son of Zabdi , the son of Zerah , of the tribe of Judah , was taken .
19. 여호수아가 아간에게 이르되 내 아들아 청하노라 이스라엘의 하나님 여호와께 영광을 돌려 그 앞에 자복하고 네 행한 일을 내게 고하라 그 일을 내게 숨기지 말라
And Joshua said unto Achan , My son , give , I pray thee, glory to the Lord God of Israel , and make confession unto him; and tell me now what thou hast done ; hide it not from me.
20. 아간이 여호수아에게 대답하여 가로되 참으로 나는 이스라엘 하나님 여호와께 범죄하여 여차 여차히 행하였나이다
And Achan answered Joshua , and said , Indeed I have sinned against the Lord God of Israel , and thus and thus have I done :
21. 내가 노략한 물건 중에 시날 산의 아름다운 외투 한 벌과 은 이백 세겔과 오십 세겔중의 금덩이 하나를 보고 탐내어 취하였나이다 보소서 이제 그 물건들을 내 장막 가운데 땅 속에 감추었는데 은은 그 밑에 있나이다
When I saw among the spoils a goodly Babylonish garment , and two hundred shekels of silver , and a wedge of gold of fifty shekels weight , then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent , and the silver under it.
22. 이에 여호수아가 사자를 보내매 그의 장막에 달려가 본즉 물건이 그의 장막 안에 감취었는데 은은 그 밑에 있는지라
So Joshua sent messengers , and they ran unto the tent ; and, behold, it was hid in his tent , and the silver under it.
23. 그들이 그것을 장막 가운데서 취하여 여호수아와 이스라엘 모든 자손에게로 가져오매 그들이 그것을 여호와 앞에 놓으니라
And they took them out of the midst of the tent , and brought them unto Joshua , and unto all the children of Israel , and laid them out before the Lord .
24. 여호수아가 이스라엘 모든 사람으로 더불어 세라의 아들 아간을 잡고 그 은과 외투와 금덩이와 그 아들들과 딸들과 소들과 나귀들과 양들과 장막과 무릇 그에게 속한 모든 것을 이끌고 아골 골짜기로 가서
And Joshua , and all Israel with him, took Achan the son of Zerah , and the silver , and the garment , and the wedge of gold , and his sons , and his daughters , and his oxen , and his asses , and his sheep , and his tent , and all that he had: and they brought them unto the valley of Achor .
25. 여호수아가 가로되 네가 어찌하여 우리를 괴롭게 하였느뇨 여호와께서 오늘날 너를 괴롭게 하시리라 하니 온 이스라엘이 그를 돌로 치고 그것들도 돌로 치고 불사르고
And Joshua said , Why hast thou troubled us? the Lord shall trouble thee this day . And all Israel stoned him with stones , and burned them with fire , after they had stoned them with stones .
26. 그 위에 돌 무더기를 크게 쌓았더니 오늘날까지 있더라 여호와께서 그 극렬한 분노를 그치시니 그러므로 그곳 이름을 오늘날까지 아골 골짜기라 부르더라
And they raised over him a great heap of stones unto this day . So the Lord turned from the fierceness of his anger . Wherefore the name of that place was called , The valley of Achor , unto this day .
■ 주석 보기
【수7:1 JFB】수7:1. Achan's Trespass.
1. the children of Israel committed a trespass in the accursed thing—There was one transgressor against the cherem, or ban, on Jericho, and his transgression brought the guilt and disgrace of sin upon the whole nation.
Achan—called afterwards "Achar" ("trouble") (대상2:7).
Zabdi—or Zimri (대상2:6).
Zerah—or Zarah, son of Judah and Tamar (창38:30). His genealogy is given probably to show that from a parentage so infamous the descendants would not be carefully trained in the fear of God.
【수7:1 CWC】[JERICHO AND AI]
1. Divine Orders, 6:1-5.
These verses should not be separated from the foregoing by a chapter division, since it is evident that the orders here received by Joshua were given by the Captain of the Lord's host previously described. Observe another proof of His deity in the words, "I have given into thine hand Jericho."
The mode by which Joshua was to proceed (vv. 3-5) calls for no explanation. What had been his own preparations for the attack on the city? Was he meditating upon them when the "Captain of the Lord's host" met him? Nevertheless he surrenders to the divine will, and implicitly obeys.
But it was not Joshua merely, but the whole nation which was to be taught great lessons about God in this transaction. And are not the same lessons applicable to us? Behold divine omnipotence, and the power of faith and obedience on our part in laying hold of it!
God could have destroyed the walls of Jericho in the twinkling of an eye, and without any such precedure on Israel's part, but the circuits they were to make and the length of time involved had value in arresting attention and deepening the impression upon them and their enemy. What if the latter had repented as did Nineveh at a later time?
2. Human Obedience, vv. 8-16.
The record in these verses is the fulfillment in detail of the foregoing decree. "Passed on before the Lord" (v. 8) refers to the ark of the covenant, the symbol of His presence, which was carried in the procession.
It is supposed that, at least upon the seventh day, only the fighting men engaged in the march, it being almost inconceivable that two millions of people more or less, young and old, could have compassed the city seven times in one day.
But what a trial of faith this was! No battlement raised, no foundation undermined, no sword drawn, no spear pointed, no javelin hurled, no axe swung, no stroke given -- they must "walk and not faint," that was all.
3. Promised Results, vv. 17-27.
The first three verses appear somewhat out of place in the record -- a command in the midst of a historic recital, but the subject to which they refer is familiar to those who have studied the previous lessons (see 신7:2, 20-17 and other places).
If we conceive of Joshua as pronouncing this curse we must remember it was done by divine command, while on the reasonableness of the curse itself, we should consider what was said in the introductory lesson. The sin of Jericho was aggravated by their closing their eyes to the miracle at the crossing of the Jordan. God might have swept them away by famine or pestilence, but "mercy was mingled with judgment in employing the sword, for while it was directed against one place, time was afforded for others to repent."
"By faith the walls of Jericho fell down" (히11:30). Faith did not do the work of a battering ram, but it put Israel in an attitude toward God where He might work for them who required no outward agencies. It is the same kind of faith that saves the sinner and sanctifies and builds up the saint.
Rahab's deliverance (vv. 22-25) speaks for itself. She and all her kindred were left "without the camp," doubtless for fear of its ceremonial defilement. The remark that "she dwelleth in Israel even unto this day" shows that the book must have been written within a reasonable date after the event.
The curse on the rebuilding of the city (v. 26) reads in the Revised Version: "Cursed be the man with the loss of his first-born shall he lay the foundation, and with the loss of his youngest son shall he set up the gates thereof." For the fulfillment of this curse see 왕상16:34.
4. Sin and Its Consequences, c. 7.
The sin is named in v. 1, and the consequences to Israel in vv. 2-5 in language which needs no commentary, the effect on Joshua is equally intelligible (vv. 6-9), but one is not more impressed with his humiliation and alarm than his jealousy for the divine honor (v. 9, last clause).
The divine interpretation of the situation (vv. 10-15) is of the deepest interest to every generation of God's people. Israel had sinned, transgressed the covenant concerning Jericho, and dissembled besides by hiding the stolen articles. The whole nation had not done so, but the sin of a part was that of the whole (Jam에2:10).
The curse of Jericho now rested on Israel itself (v. 12), and could only be removed by the punishment of the offender who is soon discovered (vv. 16-18), and confesses his crime (vv. 19-21).
The retribution seems severe (vv. 22-26), but not in the light of the offence if we judge of it as God did, and who is wise if he set up another standard? Observe that it is not said positively that Achan's sons and daughters were stoned, although c. 22:20 witnesses that he did not perish alone. They may have been brought out only as witnesses to his punishment, but if it also fell on them then they must in some way have been partakers of his sin. (Read 신24:16.) "The valley of Achor" means "the valley of troubling."
5. Defeat Turned to Victory, 8:1-29.
Why was Joshua to "take all the people of war" with him in this case, say 600,00, when the whole population of Ai was only 12,000 (v. 25)? Was it as a rebuke for their self-confidence before (7:3)? Was it to inspire courage after the memory of their former repulse? Or was it, that the division of the spoil now to be allowed (v. 2) might be shared amongst all as a reward for their former obedience and a stimulus to further exertions (신6:10)?
The campaign outlined in vv. 3-13 is common in modern warfare, but apparently unsuspected by the Aites. Observe that the people of Bethel were confederate with the Aites.
6. The Altar on Mt. Ebal, vv. 30-35.
For the history of this altar compare Dent. 27, a command the Israelites presumably could not obey until this victory, since Ebal was 20 miles beyond and through a hostile country.
Questions.
1. What spiritual lessons are taught us in the fall of Jericho?
2. How was the sin of Jericho aggravated?
3. What expression shows an early origin of this book?
4. In whose reign was Jericho rebuilt?
5. Can you quote Jam에2:10?
6. What does "Achor" mean?
7. Name three possible reasons why all the men of war were to advance against Ai.
8. With what sacred event is this period of the campaign brought to an end?
CONQUEST OF THE SOUTH
Chapters 9, 10
1. The Compact with the Gibeonites, c. 9.
Verses 1 and 2 are a general statement, telling how the kings of the surrounding nations felt in view of Israel's victories, and what they planned to do about it. The narrative then ends in order to describe the method of the Gibeonites, which differed from the others. We must again refer the student to the map in the back of his Bible, for details as to the location of these nations.
Gibeon will be discovered a little to the west, perhaps southwest, of Jericho. It was of the Hivites (v. 7), and seemed to represent a democracy more than a monarchical form of government (v. 11).
"They did work wilily" and caught Joshua and his associates by guile, vv. 4-15. "Wine-bottles" is in the R. V. "wine-skins," for bottles were made of the skins of animals, goats for example, and when they were old or much used they were liable to be rent.
Notice in v. 7 that the Israelites were a little on their guard. "Suppose you really dwell here in Canaan," they said, "we are not at liberty to enter into a covenant with you" (cp. 출23:34; 34:12; 신7:2). One would have thought they would have asked counsel of the Lord, but this they disobediently failed to do (v. 14).
Joshua now comes into the colloquy (v. 8), but even he is guilty of the same oversight. And yet, as another suggests, if they had sought divine guidance, perhaps "they would not have been forbidden to connect themselves with any Canaanites who renounced idolatry and worshipped the true God. " Rahab is in point. "At least no fault was found with them for making this league with the Gibeonites: while the violation of it later was punished (2 Sam. 21).
"Hewers of wood and drawers of water" (v. 21) were the menials who performed the lowest offices in the sanctuary (called "Nethinim" in 대상9:2 and 스2:43). But notwithstanding the chastisement of the Gibeonites in this respect, their relationship to Israel brought them into the possession of great religious privileges (see 시84:10).
2. The Great Battle with the Kings, c. 10.
The story now seems to return to the opening of c. 9. The kings are exercised by the compact between Israel and Gibeon, for the latter is a strong power. To be opposed by Israel was serious, but Israel and Gibeon united were a greater menace (vv. 1-5).
Gibeon's extremity is Joshua's opportunity (vv. 6, 7), but he receives new encouragement from God for this, the heaviest undertaking in which he has engaged. Everything about this conflict is supernatural, which if we keep in mind will remove the strangeness of the miracle in vv. 12-14. For example, observe vv. 10 and 11.
"Beth-horon" (v. 10) means the "house of caves," and as throwing light on the record, the following from Dr. Robinson will be interesting:
"There were two contiguous villages of that name, upper and nether. Upper Beth-horon was nearer Gibeon, about ten miles distant, and approached by a gradual ascent through a long and precipitous ravine. This was the first stage of the flight. The fugitives had crossed the high ridge of upper Beth-horon, and were in flight down the descent to Beth-horon the nether. The road between the two is so rocky that there is a path made by steps cut into the rock.
"Down this path Joshua continued his rout. Here the Lord interposed, assisting by means of a storm, which burst with such fury that they were more which died with hailstones, than they whom the children of Israel slew with the sword.
"The oriental hailstorm is a terrific agent; the hailstones are masses of ice, large as walnuts, and sometimes as two fists; their size, and the violence with which they fall, make them injurious to property, and often fatal to life. The miraculous feature of this tempest, which fell on the Amorite army, was the preservation of the Israelites from its destructive ravages."
Sun and Moon Stand Still.
In the New Testament we are taught to pray in the Holy Ghost, and that the Holy Ghost prays in us (Jude 20; 롬8:26). "The effectual fervent prayer of the righteous man" of which James speaks (5:16), would seem to be the prayer "energized" in the believer by the Holy Ghost himself, the prayer He prays in the man according to the will of God. May we explain Joshua's prayer in v. 12 this way?
It is as follows that the Bible Commentary speaks of this event:
"The inspired author here breaks off the thread of his history of this miraculous victory, to introduce a quotation from an ancient poem, in which the mighty acts of that day were commemorated. The passage, which is parenthetical, contains a poetical description of the victory which was miraculously gained by the help of God, and forms an extract from "the book of Jasher," i. e., "the upright" -- an anthology, or collection of national songs, in honor of renowned and pious heroes.
"The language of a poem is not to be literally interpreted, and therefore, when the sun and moon are personified, and represented as standing still, the explanation is that the light of the sun and moon was supernaturally prolonged by the laws of refraction and reflection that ordinarily cause the sun to appear above the horizon, when it is in reality below it. Gibeon (a hill) was now at the back of the Israelites, and the height would soon have intercepted the rays of the seating sun. The valley of Ajalon (stags) was before them, and so near that it was sometimes called 'the valley of Gibeon' (사28:21).
"It would seem from v. 14 that the command of Joshua was in reality a prayer to God for this miracle; and that, although the prayers of men like Moses often prevailed with God, never was there so astonishing a display of divine power in behalf of his people as in answer to the prayer of Joshua. Verse 15 is the end of the quotation from Jasher: and it is necessary to notice this, as the fact described in it is recorded in due course, and the same words, by the sacred historian, v. 43."
Questions.
1. What geographical relation did Gibeon bear to Jericho?
2. How does c. 9:11 indicate that Gibeon may not have been a petty kingdom like the other cities?
3. Are you familiar with the story in 2 Sam. 21?
4. Name the supernatural phenomena associated with the battle of Beth-horon.
5. Can you quote 롬8:26?
6. What do you know about the book of Jasher?
CONQUEST OF THE NORTH
Chapters 11, 12
Owing to the length of the last lesson no comment was made on the latter half of the previous chapter. But it will be seen that vv. 16-27 gave an account of the final destruction of the five kings in the confederacy against Gibeon.
The map will show Makkedah (16) to the west of Gibeon, near the sea and in what we know as the Philistine country. In a cave the kings hid and were imprisoned by Joshua until the rout of the warriors was complete (17-21), when they were slain (22-27).
Then in a rapid survey (28-42) we get the record of the campaign through the South as far as Goshen, including victories over Libnah, Lachish, Gezer, Eglon, Hebron, Debir, Kadish-Barnea and Gaza. "All these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel" (42). It was the conquest of the whole Southern Canaan, leaving Israel free to turn attention to the North, the later Galilee region, whose conquest begins in chapter 11.
1. The Battle at Lake Merom, c. 11.
As the decisive battle in the South seems to have been at Beth-horon, that in the North seems to have been at Merom (5). Let the student trace the localities on the map if he wishes to have his interest kindled, and the facts fastened on his mind.
Notice that horses and chariots appear for the first time and it was for this reason the battle was attempted to be fought on the shores of Lake Merom, where there could be free play for such a force.
Emphasis is laid upon the great numbers of the enemy engaged in this encounter (4). Josephus in his Wars of the Jews gives 300,000 infantry, 10,000 cavalry and 20,000 war-chariots. If true, a formidable host was this in every way, and Israel may well have been dispirited at the knowledge of it, but God comes with timely encouragement (6), which He makes good (7, 8).
Inquiry may be raised as to why they should destroy the horses and chariots (9), and not keep them for subsequent use, but 시20:7-9 is a sufficient answer. What a flood of meaning is thrown on such expressions by an event like this! Then, too, not only was Israel to trust in the Lord independent of such means, but to be neither a traveling nor trading, but rather an agricultural people, which would not require accessions like these. The following verses in this chapter give a survey of the completed conquest of the North as in the former case of the South (10-14), and after recapitulating the Southern campaign, the story reaches a conclusion at verse 23.
2. Recapitulation, c. 12.
We give but little space to this chapter. In vv. 1-6 we have an account of the kings overcome and the cities taken by Moses on the east of Jordan, and the distribution of their land to the two and a half tribes (see 민21:31, 신2:36; 3:3-16).
Following this we have a record of the 31 kings overcome by Joshua on the west of Jordan in the two campaigns, already dwelt upon.
Questions.
1. What was the decisive battle in the conquest of Southern Canaan?
2. Reply to a similar question about Northern Canaan.
3. Have you located Makkedah and the waters of Merom on the map?
4. Can you quote 시20:7?
5. How many kings were overcome by Joshua in his campaign west of the Jordan?
SPIRITUAL TEACHINGS AND TYPES
Having come to a natural division of this book, we pause to consider some of its spiritual teachings and types.
1. For example, take Joshua himself, who is a type of Christ as the "Captain of our salvation" (히2:10, 11). It is interesting that "Joshua" is a combination of Jehoshua, which means Jehovah-Saviour. The more important points in the typical relation of Joshua to Christ are indicated in the Scofield Reference Bible:
"(1) He comes after Moses. Compare 요1:17; 롬8:3, 4; 10:4, 5; 히7:18, 19; 갈3:23-25.
"(2) He leads to victory. Compare 롬8:37; 고후1:10; 고후2:14.
"(3) He is our advocate when we have suffered defeat. Compare 수7:5-9; 1 요2:1.
"(4) He allots our portions. Compare 엡1:11, 14; 4:8-11
2. We have already spoken of Rahab as illustrating the history of redemption, but going into the subject more minutely we mention the following:
(1) She lived in a condemned city, and we live in a condemned world.
(2) Her character was bad, and we all are sinners.
(3) She believed in the power of God for her deliverance, and we are justified by faith.
(4) She received a promise for her faith to rest upon, and God has said that whosoever shall call upon His name shall be saved.
(5) She displayed a token and seal of her faith in the scarlet cord, and we believe with the heart unto righteousness, but "with the mouth confession is made unto salvation."
(6) Her deliverance was sure and complete, and "there is therefore now no condemnation to them that are in Christ Jesus."
All these can be wrought out into a helpful discourse by a selection of the New Testament passages called for by the different divisions.
3. The crossing of the Jordan has always seemed an impressive type of the intercessory work of Christ on behalf of His people. The priests standing in the river-bed until every member of the host passed over, brings to mind 히7:25.
To other teachers the passage of the Jordan is an impressive type of our death with Christ. Compare 롬6:1-11; 엡2:5, 6; 골3:1-3.
4. "The twelve stones taken out of Jordan and erected by Joshua in Gilgal, and the other twelve left in Jordan to be overwhelmed by its waters, are memorials marking the distinction between Christ's death under judgment in the believer's place, and the believer's perfect deliverance from judgment."
For the first-named consider 시42:7; 시88:7; 요12:31-33. For the second, one has a large variety of New Testament passages which will readily come to the mind.
5. The Rev. F. B. Meyer speaks of the significance of the vision of the Captain of the Lord's hosts:
"We sometimes feel lonely and discouraged. The hosts with which we are accustomed to co-operate are resting quietly in their tents. No one seems able to enter into our anxieties and plans. Our Jerichos are so formidable -- the neglected parish; the empty church; the hardened congregation; the godless household. How can we ever capture these and hand them over to the Lord?
"We summon all our wit and energy to solve the problem. We study the methods of others, put forth herculean exertions and questionable methods, borrowed from the world. But still we are disappointed, and have gone forth alone, confessing our helplessness, and then it is that we have seen the Captain of the Lord's host. He will undertake our cause, and marshal His troops and win the day.
"But we must be holy. 'Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.' We must put off the old man, with his affections and lusts, and cleanse ourselves from all filthiness of the flesh and spirit. Cleanness rather than cleverness is the prime condition of successful service. It is only out of such a heart that the faith can spring which is able to wield the forces of the unseen and spiritual and divine."
6. The author mentioned above uses the story of the Valley of Achor for a chapter on sin, from which the following is taken, which might be easily filled up for a Gospel address:
"(1) We should grieve more for sin than its results. Joshua smarted from the disgrace inflicted upon his people and the consequences which would ensue when the tidings were noised abroad. He was dreading the discovery more than the misdoing. But with God it was not so, and never is so. It is our sin in itself that presses Him down, as a cart groans beneath its load.
"(2) We should submit ourselves to the judgment of God. 'Get thee up; wherefore liest thou thus upon thy face?' It were as though God said, 'Instead of grieving for the effect, grieve for the cause.' In searching the cause of our failures we must be willing to know the worst. And that we may know the worst God traces our sin back through its genealogy, just as He did in this case.
"(3) We should hold no parley with discovered sin. God never reveals an evil which He does not require us to remove. When this is done the Valley of Achor becomes 'the door of hope' (호2:15).
7. "And the land rested from war 11:23. In the use of this text Mr. Meyer compares the rest experienced by Israel in Canaan with the rest the believer may share in Christ:
"(1) There is the rest of reconciliation. The soul no longer works up towards the cross to obtain justification, but is assured that all needed to be done has been done by Jesus Christ on our behalf.
"(2) There is the rest of assured victory. When we realize all that Jesus has done, we see that Satan is a conquered foe, and that his weapon cannot reach a life hidden in God.
"(3) There is the rest of a surrendered will. When our wills move off the pivot of self on to the pivot of God, our lives become concentric with the life of God, and our feet keep step to the music of His divine purpose.
"(4) There is the rest of unbroken fellowship. As Jesus is one with the Father, so we become one with Him, and through Him one with the blessed trinity. Truly 'our fellowship is with the Father and with His Son Jesus Christ.'
"(5) There is the rest of perfect love. When we enter into the life of the ascended Jesus, we find that our hearts become pervaded with the love of God, and there is no longer the yearning and bitterness of unsatisfied desire. We hunger no more, neither thirst any more.
"(6) There is the rest of the holy heart. It is not occupied with inbred lust nor tossed to and fro on seething passion. The flesh is crucified, the self-principle quelled, and the empire of the Holy Saviour is supreme."
【수7:1 MHCC】Achan took some of the spoil of Jericho. The love of the world is that root of bitterness, which of all others is most hardly rooted up. We should take heed of sin ourselves, lest by it many be defiled or disquieted, 히12:15; and take heed of having fellowship with sinners, lest we share their guilt. It concerns us to watch over one another to prevent sin, because others' sins may be to our damage. The easy conquest of Jericho excited contempt of the enemy, and a disposition to expect the Lord to do all for them without their using proper means. Thus men abuse the doctrines of Divine grace, and the promises of God, into excuses for their own sloth and self-indulgence. We are to work out our own salvation, though it is God that works in us. It was a dear victory to the Canaanites, whereby Israel was awakened and reformed, and reconciled to their God, and the people of Canaan hardened to their own ruin.
【수7:2 JFB】수7:2-26. The Israelites Smitten at Ai.
2. Joshua sent men from Jericho to Ai—After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hai, is indicated with sufficient clearness (창12:8; 13:3) and has been recently discovered in an isolated tell, called by the natives Tell-el-Hajar, "the mount of stones," at two miles', or thirty-five minutes' distance, east southeast from Beth-el [Van De Velde].
Beth-aven—("house of vanity")—a name afterwards given derisively (호4:15; 5:8; 10:5), on account of its idolatries, to Beth-el, "house of God," but here referred to another place, about six miles east of Beth-el and three north of Ai.
【수7:3 JFB】3. Let not all the people go up, … for they are but few—As the population of Ai amounted to twelve thousand (수8:25), it was a considerable town; though in the hasty and distant reconnoitre made by the spies, it probably appeared small in comparison to Jericho; and this may have been the reason for their proposing so small a detachment to capture it.
【수7:4 JFB】4, 5. they fled before the men of Ai—An unexpected resistance, and the loss of thirty-six of their number diffused a panic, which ended in an ignominious rout.
【수7:5 JFB】5. chased them from before the gate even unto Shebarim—that is, unto the "breakings" or "fissures" at the opening of the passes.
and smote them in the going down—that is, the declivity or slope of the deep, rugged, adjoining wady.
wherefore the hearts of the people melted, and became as water—It is evident that the troops engaged were a tumultuary, undisciplined band, no better skilled in military affairs than the Bedouin Arabs, who become disheartened and flee on the loss of ten or fifteen men. But the consternation of the Israelites arose from another cause—the evident displeasure of God, who withheld that aid on which they had confidently reckoned.
【수7:6 JFB】6-9. Joshua rent his clothes, and fell to the earth … before the ark … he and the elders—It is evident, from those tokens of humiliation and sorrow, that a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savor of human infirmity and to be wanting in that reverence and submission he owed to God. But, although apparently breathing a spirit of bold remonstrance and complaint, it was in reality the effusion of a deeply humbled and afflicted mind, expressing his belief that God could not, after having so miraculously brought His people over Jordan into the promised land, intend to destroy them, to expose them to the insults of their triumphant enemies, and bring reproach upon His own name for inconstancy or unkindness to His people, or inability to resist their enemies. Unable to understand the cause of the present calamity, he owned the hand of God.
【수7:6 MHCC】Joshua's concern for the honour of God, more than even for the fate of Israel, was the language of the Spirit of adoption. He pleaded with God. He laments their defeat, as he feared it would reflect on God's wisdom and power, his goodness and faithfulness. We cannot at any time urge a better plea than this, Lord, what wilt thou do for thy great name? Let God be glorified in all, and then welcome his whole will.
【수7:10 JFB】10-15. the Lord said unto Joshua, Get thee up—The answer of the divine oracle was to this effect: the crisis is owing not to unfaithfulness in Me, but sin in the people. The conditions of the covenant have been violated by the reservation of spoil from the doomed city; wickedness, emphatically called folly, has been committed in Israel (시14:1), and dissimulation, with other aggravations of the crime, continues to be practised. The people are liable to destruction equally with the accursed nations of Canaan (신7:26). Means must, without delay, be taken to discover and punish the perpetrator of this trespass that Israel may be released from the ban, and things be restored to their former state of prosperity.
【수7:10 MHCC】God awakens Joshua to inquiry, by telling him that when this accursed thing was put away, all would be well. Times of danger and trouble should be times of reformation. We should look at home, into our own hearts, into our own houses, and make diligent search to find out if there be not some accursed thing there, which God sees and abhors; some secret lust, some unlawful gain, some undue withholding from God or from others. We cannot prosper, until the accursed thing be destroyed out of our hearts, and put out of our habitations and our families, and forsaken in our lives. When the sin of sinners finds them out, God is to be acknowledged. With a certain and unerring judgment, the righteous God does and will distinguish between the innocent and the guilty; so that though the righteous are of the same tribe, and family, and household with the wicked, yet they never shall be treated as the wicked.
【수7:16 JFB】16-18. So Joshua rose up early, and brought Israel by their tribes—that is, before the tabernacle. The lot being appealed to (잠16:33), he proceeded in the inquiry from heads of tribes to heads of families, and from heads of households in succession to one family, and to particular persons in that family, until the criminal was found to be Achan, who, on Joshua's admonition, confessed the fact of having secreted for his own use, in the floor of his tent, spoil both in garments and money [수7:19-21]. How dreadful must have been his feelings when he saw the slow but certain process of discovery! (민32:23).
【수7:16 MHCC】See the folly of those that promise themselves secrecy in sin. The righteous God has many ways of bringing to light the hidden works of darkness. See also, how much it is our concern, when God is contending with us, to find out the cause that troubles us. We must pray with holy Job, Lord, show me wherefore thou contendest with me. Achan's sin began in the eye. He saw these fine things, as Eve saw the forbidden fruit. See what comes of suffering the heart to walk after the eyes, and what need we have to make this covenant with our eyes, that if they wander they shall be sure to weep for it. It proceeded out of the heart. They that would be kept from sinful actions, must mortify and check in themselves sinful desires, particularly the desire of worldly wealth. Had Achan looked upon these things with an eye of faith, he would have seen they were accursed things, and would have dreaded them; but looking on them with an eye of sense only, he saw them as goodly things, and coveted them. When he had committed the sin, he tried to hide it. As soon as he had got this plunder, it became his burden, and he dared not to use his ill-gotten treasure. So differently do objects of temptation appear at a distance, to what they do when they have been gotten. See the deceitfulness of sin; that which is pleasing in the commission, is bitter in the reflection. See how they will be deceived that rob God. Sin is a very troublesome thing, not only to a sinner himself, but to all about him. The righteous God will certainly recompense tribulation to them that trouble his people. Achan perished not alone in his sin. They lose their own, who grasp at more than their own. His sons and daughters were put to death with him. It is probable that they helped to hide the things; they must have known of them. What fatal consequences follow, even in this world, to the sinner himself, and to all belonging him! One sinner destroys much good. What, then, will be the wrath to come? Let us flee from it to Christ Jesus as the sinner's Friend. There are circumstances in the confession of Achan, marking the progress of sin, from its first entrance into the heart to its being done, which may serve as the history of almost every offence against the law of God, and the sacrifice of Jesus Christ.
【수7:19 JFB】19. Joshua said unto Achan, My son, give … glory to God—a form of adjuration to tell the truth.
【수7:21 JFB】21. a goodly Babylonish garment—literally, "a mantle of Shinar." The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colors, generally arranged in figured patterns, probably resembling those of modern Turkish carpets, and the colors were either interwoven in the loom or embroidered with the needle.
two hundred shekels of silver—equivalent to £22 10s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel.
a wedge of gold—literally, an ingot or bar in the shape of a tongue.
【수7:22 JFB】22, 23. Joshua sent messengers, and they ran unto the tent—from impatient eagerness not only to test the truth of the story, but to clear Israel from the imputation of guilt. Having discovered the stolen articles, they laid them out before the Lord, "as a token of their belonging to Him" on account of the ban.
【수7:24 JFB】24-26. Joshua, and all Israel with him, took Achan—He with his children and all his property, cattle as well as movables, were brought into one of the long broad ravines that open into the Ghor, and after being stoned to death (민15:30-35), his corpse, with all belonging to him, was consumed to ashes by fire. "All Israel" was present, not only as spectators, but active agents, as many as possible, in inflicting the punishment—thus testifying their abhorrence of the sacrilege, and their intense solicitude to regain the divine favor. As the divine law expressly forbade the children to be put to death for their father's sins (신24:16), the conveyance of Achan's "sons and daughters" to the place of execution might be only as spectators, that they might take warning by the parental fate; or, if they shared his punishment (수22:20), they had probably been accomplices in his crime, and, indeed, he could scarcely have dug a hole within his tent without his family being aware of it.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.