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■ 여호수아 8장
1. 여호와께서 여호수아에게 이르시되 두려워 말라 놀라지 말라 군사를 다 거느리고 일어나 아이로 올라가라 보라 내가 아이 왕과 그 백성과 그 성읍과 그 땅을 다 네 손에 주었노니
And the Lord said unto Joshua , Fear not, neither be thou dismayed : take all the people of war with thee, and arise , go up to Ai : see , I have given into thy hand the king of Ai , and his people , and his city , and his land :
2. 너는 여리고와 그 왕에게 행한 것 같이 아이와 그 왕에게 행하되 오직 거기서 탈취할 물건과 가축은 스스로 취하라 너는 성 뒤에 복병할지니라
And thou shalt do to Ai and her king as thou didst unto Jericho and her king : only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it.
3. 이에 여호수아가 일어나서 군사와 함께 아이로 올라가려 하여 용사 삼만 명을 뽑아 밤에 보내며
So Joshua arose , and all the people of war , to go up against Ai : and Joshua chose out thirty thousand mighty men of valour , and sent them away by night .
4. 그들에게 명하여 가로되 너희는 성읍 뒤로 가서 성읍을 향하고 매복하되 그 성읍에 너무 멀리 하지 말고 다 스스로 예비하라
And he commanded them, saying , Behold , ye shall lie in wait against the city , even behind the city : go not very far from the city , but be ye all ready :
5. 나와 나를 좇는 모든 백성은 다 성읍으로 가까이 가리니 그들이 처음과 같이 우리에게로 쳐 올라올 것이라 그리할 때에 우리가 그들 앞에서 도망하면
And I, and all the people that are with me, will approach unto the city : and it shall come to pass, when they come out against us, as at the first , that we will flee before them,
6. 그들이 나와서 우리를 따르며 스스로 이르기를 그들이 처음과 같이 우리 앞에서 도망한다 하고 우리의 유인을 받아 그 성읍에서 멀리 떠날 것이라 우리가 그 앞에서 도망하거든
(For they will come out after us) till we have drawn them from the city ; for they will say , They flee before us, as at the first : therefore we will flee before them.
7. 너희는 매복한 곳에서 일어나서 그 성읍을 점령하라 너희 하나님 여호와께서 너희 손에 붙이시리라
Then ye shall rise up from the ambush , and seize upon the city : for the Lord your God will deliver it into your hand .
8. 너희가 성읍을 취하거든 그것을 불살라 여호와의 말씀대로 행하라 보라 내가 너희에게 명하였느니라 하고
And it shall be, when ye have taken the city , that ye shall set the city on fire : according to the commandment of the Lord shall ye do . See , I have commanded you.
9. 그들을 보내매 그들이 복병할 곳으로 가서 아이 서편 벧엘과 아이 사이에 매복하였고 여호수아는 그 밤에 백성 가운데서 잤더라
Joshua therefore sent them forth : and they went to lie in ambush , and abode between Beth–el and Ai , on the west side of Ai : but Joshua lodged that night among the people .
10. 여호수아가 아침에 일찍이 일어나서 백성을 점고하고 이스라엘 장로들로 더불어 백성 앞서 아이로 올라가매
And Joshua rose up early in the morning , and numbered the people , and went up , he and the elders of Israel , before the people to Ai .
11. 그를 좇은 군사가 다 올라가서 성읍 앞에 가까이 이르러 아이 북편에 진치니 그와 아이 사이에는 한 골짜기가 있었더라
And all the people , even the people of war that were with him, went up , and drew nigh , and came before the city , and pitched on the north side of Ai : now there was a valley between them and Ai .
12. 그가 오천 명 가량을 택하여 성읍 서편 벧엘과 아이 사이에 또 매복시키니
And he took about five thousand men , and set them to lie in ambush between Beth–el and Ai , on the west side of the city .
13. 이와 같이 성읍 북편에는 온 군대가 있고 성읍 서편에는 복병이 있었더라 여호수아가 그 밤에 골짜기 가운데로 들어가니
And when they had set the people , even all the host that was on the north of the city , and their liers in wait on the west of the city , Joshua went that night into the midst of the valley .
14. 아이 왕이 이를 보고 그 성읍 백성과 함께 일찍이 일어나서 급히 나가 아라바 앞에 이르러 정한 때에 이스라엘과 싸우려 하고 성읍 뒤에 복병이 있는 줄은 알지 못하였더라
And it came to pass, when the king of Ai saw it, that they hasted and rose up early , and the men of the city went out against Israel to battle , he and all his people , at a time appointed , before the plain ; but he wist not that there were liers in ambush against him behind the city .
15. 여호수아와 온 이스라엘이 그들 앞에서 거짓 패하여 광야 길로 도망하매
And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness .
16. 그 성 모든 백성이 그들을 따르려고 모여서 여호수아를 따르며 유인함을 입어 성을 멀리 떠나니
And all the people that were in Ai were called together to pursue after them: and they pursued after Joshua , and were drawn away from the city .
17. 아이와 벧엘에 이스라엘을 따라가지 아니한 자가 하나도 없으며 성문을 열어 놓고 이스라엘을 따랐더라
And there was not a man left in Ai or Beth–el , that went not out after Israel : and they left the city open , and pursued after Israel .
18. 여호와께서 여호수아에게 이르시되 네 손에 잡은 단창을 들어 아이를 가리키라 내가 이 성읍을 네 손에 주리라 여호수아가 그 손에 잡은 단창을 들어 성읍을 가리키니
And the Lord said unto Joshua , Stretch out the spear that is in thy hand toward Ai ; for I will give it into thine hand . And Joshua stretched out the spear that he had in his hand toward the city .
19. 그 손을 드는 순간에 복병이 그 처소에서 급히 일어나 성읍에 달려 들어가서 점령하고 곧 성읍에 불을 놓았더라
And the ambush arose quickly out of their place , and they ran as soon as he had stretched out his hand : and they entered into the city , and took it, and hasted and set the city on fire .
20. 아이 사람이 뒤를 돌아본즉 그 성읍에 연기가 하늘에 닿은 것이 보이니 이 길로도 저 길로도 도망할 수 없이 되었고 광야로 도망하던 이스라엘 백성은 그 따르던 자에게로 돌이켰더라
And when the men of Ai looked behind them, they saw , and, behold, the smoke of the city ascended up to heaven , and they had no power to flee this way or that way : and the people that fled to the wilderness turned back upon the pursuers .
21. 여호수아와 온 이스라엘이 그 복병이 성읍을 점령함과 성읍에 연기가 오름을 보고 다시 돌이켜 아이 사람을 죽이고
And when Joshua and all Israel saw that the ambush had taken the city , and that the smoke of the city ascended , then they turned again , and slew the men of Ai .
22. 복병도 성읍에서 나와 그들을 치매 그들이 이스라엘 중간에 든지라 혹은 이 편에서 혹은 저 편에서 쳐 죽여서 한 사람도 남거나 도망하지 못하게 하였고
And the other issued out of the city against them; so they were in the midst of Israel , some on this side, and some on that side: and they smote them, so that they let none of them remain or escape .
23. 아이 왕을 사로잡아 여호수아 앞으로 끌어왔더라
And the king of Ai they took alive , and brought him to Joshua .
24. 이스라엘이 자기를 광야로 따르던 아이 모든 거민을 들에서 죽이되 그들을 다 칼날에 엎드러지게 하여 진멸하기를 마치고 온 이스라엘이 아이로 돌아와서 칼날로 죽이매
And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field , in the wilderness wherein they chased them, and when they were all fallen on the edge of the sword , until they were consumed , that all the Israelites returned unto Ai , and smote it with the edge of the sword .
25. 그 날에 아이 사람의 전부가 죽었으니 남녀가 일만 이천이라
And so it was, that all that fell that day , both of men and women , were twelve thousand , even all the men of Ai .
26. 아이 거민을 진멸하기까지 여호수아가 단창을 잡아 든 손을 거두지 아니하였고
For Joshua drew not his hand back , wherewith he stretched out the spear , until he had utterly destroyed all the inhabitants of Ai .
27. 오직 그 성읍의 가축과 노략한 것은 여호와께서 여호수아에게 명하신 대로 이스라엘이 탈취하였더라
Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the Lord which he commanded Joshua .
28. 이에 여호수아가 아이를 불살라 그것으로 영원한 무더기를 만들었더니 오늘까지 황폐하였으며
And Joshua burnt Ai , and made it an heap for ever , even a desolation unto this day .
29. 그가 또 아이 왕을 저녁 때까지 나무에 달았다가 해 질 때에 명하여 그 시체를 나무에서 내려 그 성문 어귀에 던지고 그 위에 돌로 큰 무더기를 쌓았더니 그것이 오늘까지 있더라
And the king of Ai he hanged on a tree until eventide : and as soon as the sun was down , Joshua commanded that they should take his carcase down from the tree , and cast it at the entering of the gate of the city , and raise thereon a great heap of stones , that remaineth unto this day .
30. 때에 여호수아가 이스라엘의 하나님 여호와를 위하여 에발 산에 한 단을 쌓았으니
Then Joshua built an altar unto the Lord God of Israel in mount Ebal ,
31. 이는 여호와의 종 모세가 이스라엘 자손에게 명한것과 모세의 율법책에 기록된 대로 철 연장으로 다듬지 아니한 새 돌로 만든 단이라 무리가 여호와께 번제와 화목제를 그 위에 드렸으며
As Moses the servant of the Lord commanded the children of Israel , as it is written in the book of the law of Moses , an altar of whole stones , over which no man hath lift up any iron : and they offered thereon burnt offerings unto the Lord , and sacrificed peace offerings .
32. 여호수아가 거기서 모세의 기록한 율법을 이스라엘 자손의 목전에서 그 돌에 기록하매
And he wrote there upon the stones a copy of the law of Moses , which he wrote in the presence of the children of Israel .
33. 온 이스라엘과 그 장로들과 유사들과 재판장들과 본토인뿐 아니라 이방인까지 여호와의 언약궤를 멘 레위 사람 제사장들 앞에서 궤의 좌우에 서되 절반은 그리심 산 앞에, 절반은 에발 산 앞에 섰으니 이는 이왕에 여호와의 종 모세가 이스라엘 백성에게 축복하라고 명한 대로 함이라
And all Israel , and their elders , and officers , and their judges , stood on this side the ark and on that side before the priests the Levites , which bare the ark of the covenant of the Lord , as well the stranger , as he that was born among them; half of them over against mount Gerizim , and half of them over against mount Ebal ; as Moses the servant of the Lord had commanded before , that they should bless the people of Israel .
34. 그 후에 여호수아가 무릇 율법책에 기록된 대로 축복과 저주하는 율법의 모든 말씀을 낭독하였으니
And afterward he read all the words of the law , the blessings and cursings , according to all that is written in the book of the law .
35. 모세의 명한 것은 여호수아가 이스라엘 온 회중과 여인과 아이와 그들 중에 동거하는 객들 앞에 낭독하지 아니한 말이 하나도 없었더라
There was not a word of all that Moses commanded , which Joshua read not before all the congregation of Israel , with the women , and the little ones , and the strangers that were conversant among them.
■ 주석 보기
【수8:1 JFB】수8:1-28. God Encourages Joshua.
1, 2. The Lord said unto Joshua, Fear not—By the execution of justice on Achan, the divine wrath was averted, the Israelites were reassured, defeat was succeeded by victory; and thus the case of Ai affords a striking example of God's disciplinary government, in which chastisements for sin are often made to pave the way for the bestowment of those temporal benefits, which, on account of sin, have been withdrawn, or withheld for a time. Joshua, who had been greatly dispirited, was encouraged by a special communication promising him (see 수1:6; 신31:6-8) success in the next attempt, which, however, was to be conducted on different principles.
take all the people of war with thee, and arise, go up to Ai—The number of fighting men amounted to six hundred thousand, and the whole force was ordered on this occasion, partly because the spies, in their self-confidence, had said that a few were sufficient to attack the place (수7:3), partly to dispel any misgivings which the memory of the late disaster might have created, and partly that the circumstance of the first spoil obtained in Canaan being shared among all, might operate both as a reward for obedience in refraining from the booty of Jericho, and as an incentive to future exertions (신6:10). The rest of the people, including the women and children, remained in the camp at Gilgal. Being in the plains of Jericho, it was an ascent to Ai, which was on a hill.
I have given into thy hand the king of Ai, and his people, and his city, and his land … lay thee an ambush for the city—God assured Joshua of Ai's capture, but allowed him to follow his own tactics in obtaining the possession.
【수8:1 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."
【수8:1 MHCC】When we have faithfully put away sin, that accursed thing which separates between us and God, then, and not till then, we may look to hear from God to our comfort; and God's directing us how to go on in our Christian work and warfare, is a good evidence of his being reconciled to us. God encouraged Joshua to proceed. At Ai the spoil was not to be destroyed as at Jericho, therefore there was no danger of the people's committing such a trespass. Achan, who caught at forbidden spoil, lost that, and life, and all; but the rest of the people, who kept themselves from the accursed thing, were quickly rewarded for their obedience. The way to have the comfort of what God allows us, is, to keep from what he forbids us. No man shall lose by self-denial.
【수8:3 JFB】3. So Joshua … chose out thirty thousand mighty men of valour—Joshua despatched thirty thousand men under cover of night, to station themselves at the place appointed for the ambuscade. Out of this number a detachment of five thousand was sent forward to conceal themselves in the immediate precincts of the town, in order to seize the first opportunity of throwing themselves into it [수8:12].
【수8:3 MHCC】Observe Joshua's conduct and prudence. Those that would maintain their spiritual conflicts must not love their ease. Probably he went into the valley alone, to pray to God for a blessing, and he did not seek in vain. He never drew back till the work was done. Those that have stretched out their hands against their spiritual enemies, must never draw them back.
【수8:4 JFB】4. behind the city—is rendered (수8:9), "on the west side of Ai."
【수8:9 JFB】9. between Beth-el and Ai—Beth-el, though lying quite near in the direction of west by north, cannot be seen from Tell-el-hajar; two rocky heights rise between both places, in the wady El-Murogede, just as the laying of an ambush to the west of Ai would require [Van De Velde; Robinson].
【수8:10 JFB】10. Joshua … numbered the people—that is, the detachment of liers-in-wait; he did this, to be furnished with clear evidence afterwards, that the work had been done without any loss of men, whereby the people's confidence in God would be strengthened and encouragement given them to prosecute the war of invasion with vigor.
he and the elders of Israel—the chief magistrates and rulers, whose presence and official authority were necessary to ensure that the cattle and spoil of the city might be equally divided between the combatants and the rest of the people (민31:27)—a military rule in Israel, that would have been very liable to be infringed, if an excited soldiery, eager for booty, had been left to their own will.
【수8:11 JFB】11-14. there was a valley between them and Ai—literally, "the valley."
【수8:13 JFB】13. Joshua went that night into the midst of the valley—The deep and steep-sided glen to the north of Tell-el-hajar, into which one looks down from the tell, fully agrees with this account [Van De Velde]. Joshua himself took up his position on the north side of "the ravine"—the deep chasm of the wady El-Murogede; "that night"—means, while it was dark, probably after midnight, or very early in the morning (요20:1). The king of Ai, in the early dawn, rouses his slumbering subjects and makes a hasty sally with all his people who were capable of bearing arms, once more to surprise and annihilate them.
【수8:14 JFB】14. at a time appointed—either an hour concocted between the king and people of Ai and those of Beth-el, who were confederates in this enterprise, or perhaps they had fixed on the same time of day, as they had fought successfully against Israel on the former occasion, deeming it a lucky hour (유20:38).
but he wist not that there were liers in ambush against him behind the city—It is evident that this king and his subjects were little experienced in war; otherwise they would have sent out scouts to reconnoitre the neighborhood; at all events, they would not have left their town wholly unprotected and open. Perhaps an ambuscade may have been a war stratagem hitherto unknown in that country, and among that people.
【수8:15 JFB】15-17. Joshua and all Israel made as if they were beaten before them—the pretended flight in the direction of the wilderness; that is, southeast, into the Ghor, the desert valley of the Jordan, decoyed all the inhabitants of Ai out of the city, while the people of Beth-el hastened to participate in the expected victory. It is supposed by some, from "the city," and not "cities," being spoken of, that the effective force of Beth-el had been concentrated in Ai, as the two places were closely contiguous, and Ai the larger of the two. (See 수12:9). It may be remarked, however, that the words, "or Beth-el," are not in the Septuagint, and are rejected by some eminent scholars, as an interpolation not found in the most ancient manuscripts.
【수8:18 JFB】18-25. Joshua stretched out the spear that he had in his hand toward the city—The uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest the city, informed by their scouts, made a sudden rush and took possession of the city, telegraphing to their brethren by raising a smoke from the walls. Upon seeing this, the main body, who had been reigning a flight, turned round at the head of the pass upon their pursuers, while the twenty-five thousand issuing from their ambuscade, fell back upon their rear. The Ai-ites surprised, looked back, and found their situation now desperate.
【수8:23 JFB】23. the king of Ai they took alive, and brought him to Joshua—to be reserved for a more ignominious death, as a greater criminal in God's sight than his subjects. In the mingled attack from before and behind, all the men were massacred.
【수8:23 MHCC】God, the righteous Judge, had sentenced the Canaanites for their wickedness; the Israelites only executed his doom. None of their conduct can be drawn into an example for others. Especial reason no doubt there was for this severity to the king of Ai; it is likely he had been notoriously wicked and vile, and a blasphemer of the God of Israel.
【수8:24 JFB】24. all the Israelites returned unto Ai, and smote it with the edge of the sword—the women, children, and old persons left behind, amounting, in all, to twelve thousand people [수8:25].
【수8:26 JFB】26. Joshua drew not his hand back—Perhaps, from the long continuance of the posture, it might have been a means appointed by God, to animate the people, and kept up in the same devout spirit as Moses had shown, in lifting up his hands, until the work of slaughter had been completed—the ban executed. (See on 출17:10).
【수8:28 JFB】28. Joshua burnt Ai, and made it an heap for ever—"For ever" often signifies "a long time" (창6:3). One of the remarkable things with regard to the tell we have identified with Ai is its name—the tell of the heap of stones—a name which to this day remains [Van De Velde].
【수8:29 JFB】수8:29. The King Hanged.
29. The king of Ai he hanged on a tree until eventide—that is, gibbeted. In ancient, and particularly Oriental wars, the chiefs, when taken prisoners, were usually executed. The Israelites were obliged, by the divine law, to put them to death. The execution of the king of Ai would tend to facilitate the conquest of the land, by striking terror into the other chiefs, and making it appear a judicial process, in which they were inflicting the vengeance of God upon His enemies.
take his carcass down … and raise thereon a great heap of stones—It was taken down at sunset, according to the divine command (신21:23), and cast into a pit dug "at the entering of the gate," because that was the most public place. An immense cairn was raised over his grave—an ancient usage, still existing in the East, whereby is marked the sepulchre of persons whose memory is infamous.
【수8:30 JFB】수8:30, 31. Joshua Builds an Altar.
30, 31. Then Joshua built an altar unto the Lord God of Israel in mount Ebal—(See on 신27:11). This spot was little short of twenty miles from Ai. The march through a hostile country and the unmolested performance of the religious ceremonial observed at this mountain, would be greatly facilitated, through the blessing of God, by the disastrous fall of Ai. The solemn duty was to be attended to at the first convenient opportunity after the entrance into Canaan (신27:2); and with this in view Joshua seems to have conducted the people through the mountainous region that intervened though no details of the journey have been recorded. Ebal was on the north, opposite to Gerizim, which was on the south side of the town Sichem (Nablous).
【수8:30 MHCC】As soon as Joshua got to the mountains Ebal and Gerizim, without delay, and without caring for the unsettled state of Israel, or their enemies, he confirmed the covenant of the Lord with his people, as appointed, De 11; 27. We must not think to defer covenanting with God till we are settled in the world; nor must any business put us from minding and pursuing the one thing needful. The way to prosper is to begin with God, 마6:33. They built an altar, and offered sacrifice to God, in token of their dedicating themselves to God, as living sacrifices to his honour, in and by a Mediator. By Christ's sacrifice of himself for us, we have peace with God. It is a great mercy to any people to have the law of God in writing, and it is fit that the written law should be in a known tongue, that it may be seen and read of all men.
【수8:31 JFB】31. an altar of whole stones—according to the instructions given to Moses (출20:25; 신27:5).
over which no man hath lifted up any iron—that is, iron tool. The reason for this was that every altar of the true God ought properly to have been built of earth (출20:24); and if it was constructed of stone, rough, unhewn stones were to be employed that it might retain both the appearance and nature of earth, since every bloody sacrifice was connected with sin and death, by which man, the creature of earth, is brought to earth again [Keil].
they offered thereon burnt offerings unto the Lord, and sacrificed peace offerings—This had been done when the covenant was established (출24:5); and by the observance of these rites (신27:6), the covenant was solemnly renewed—the people were reconciled to God by the burnt offering, and this feast accompanying the peace or thank offering, a happy communion with God was enjoyed by all the families in Israel.
【수8:32 JFB】32. he wrote there upon the stones a copy of the law of Moses—(See on 신27:2, 3, 5); that is, the blessings and curses of the law. Some think that the stones which contained this inscription were the stones of the altar: but this verse seems rather to indicate that a number of stone pillars were erected alongside of the altar, and on which, after they were plastered, this duplicate of the law was inscribed.
【수8:33 JFB】33. all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side—One half of Israel was arranged on Gerizim, and the other half on Ebal—along the sides and base of each.
before the priests the Levites—in full view of them.
【수8:34 JFB】34. afterward he read all the words of the law—caused the priests or Levites to read it (신27:14). Persons are often said in Scripture to do that which they only command to be done.
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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.