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■ 신명기 13장
1. 너희 중에 선지자나 꿈 꾸는 자가 일어나서 이적과 기사를 네게 보이고
If there arise among you a prophet , or a dreamer of dreams , and giveth thee a sign or a wonder ,
2. 네게 말하기를 네가 본래 알지 못하던 다른 신들을 우리가 좇아 섬기자 하며 이적과 기사가 그 말대로 이룰지라도
And the sign or the wonder come to pass , whereof he spake unto thee, saying , Let us go after other gods , which thou hast not known , and let us serve them;
3. 너는 그 선지자나 꿈꾸는 자의 말을 청종하지 말라 이는 너희 하나님 여호와께서 너희가 마음을 다하고 성품을 다하여 너희 하나님 여호와를 사랑하는 여부를 알려 하사 너희를 시험하심이니라
Thou shalt not hearken unto the words of that prophet , or that dreamer of dreams : for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul .
4. 너희는 너희 하나님 여호와를 순종하며 그를 경외하며 그 명령을 지키며 그 목소리를 청종하며 그를 섬기며 그에게 부종하고
Ye shall walk after the Lord your God , and fear him, and keep his commandments , and obey his voice , and ye shall serve him, and cleave unto him.
5. 그 선지자나 꿈 꾸는 자는 죽이라 이는 그가 너희로 너희를 애굽 땅에서 인도하여 내시며 종 되었던 집에서 속량하여 취하신 너희 하나님 여호와를 배반케 하려 하며 너희 하나님 여호와께서 네게 행하라 명하신 도에서 너를 꾀어 내려고 말하였음이라 너는 이같이 하여 너희 중에서 악을 제할지니라
And that prophet , or that dreamer of dreams , shall be put to death ; because he hath spoken to turn you away from the Lord your God , which brought you out of the land of Egypt , and redeemed you out of the house of bondage , to thrust thee out of the way which the Lord thy God commanded thee to walk in . So shalt thou put the evil away from the midst of thee.
6. 네 동복 형제나 네 자녀나 네 품의 아내나 너와 생명을 함께 하는 친구가 가만히 너를 꾀어 이르기를 너와 네 열조가 알지 못하던 다른 신들
If thy brother , the son of thy mother , or thy son , or thy daughter , or the wife of thy bosom , or thy friend , which is as thine own soul , entice thee secretly , saying , Let us go and serve other gods , which thou hast not known , thou, nor thy fathers ;
7. 곧 네 사방에 둘러 있는 민족 혹 네게서 가깝든지 네게서 멀든지 땅 이 끝에서 저 끝까지 있는 민족의 신들을 우리가 가서 섬기자 할지라도
Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth ;
8. 너는 그를 좇지 말며 듣지 말며 긍휼히 보지 말며 애석히 여기지 말며 덮어 숨기지 말고
Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare , neither shalt thou conceal him:
9. 너는 용서없이 그를 죽이되 죽일 때에 네가 먼저 그에게 손을 대고 후에 뭇 백성이 손을 대라
But thou shalt surely kill him; thine hand shall be first upon him to put him to death , and afterwards the hand of all the people .
10. 그는 애굽 땅 종 되었던 집에서 너를 인도하여 내신 네 하나님 여호와에게서 너를 꾀어 떠나게 하려한 자니 너는 돌로 쳐 죽이라
And thou shalt stone him with stones , that he die ; because he hath sought to thrust thee away from the Lord thy God , which brought thee out of the land of Egypt , from the house of bondage .
11. 그리하면 온 이스라엘이 듣고 두려워하여 이같은 악을 다시는 너희 중에서 행하지 못하리라
And all Israel shall hear , and fear , and shall do no more any such wickedness as this is among you.
12. 네 하나님 여호와께서 네게 주어 거하게 하시는 한 성읍에 대하여 네게 소문이 들리기를
If thou shalt hear say in one of thy cities , which the Lord thy God hath given thee to dwell there, saying ,
13. 너희 중 어떤 잡류가 일어나서 그 성읍 거민을 유혹하여 이르기를 너희가 알지 못하던 다른 신들을 우리가 가서 섬기자 한다 하거든
Certain men , the children of Belial , are gone out from among you, and have withdrawn the inhabitants of their city , saying , Let us go and serve other gods , which ye have not known ;
14. 너는 자세히 묻고 살펴보아서 이런 가증한 일이 참 사실로 너희 중에 있으면
Then shalt thou enquire , and make search , and ask diligently ; and, behold, if it be truth , and the thing certain , that such abomination is wrought among you;
15. 너는 마땅히 그 성읍 거민을 칼날로 죽이고 그 성읍과 그 중에 거하는 모든 것과 그 생축을 칼날로 진멸하고
Thou shalt surely smite the inhabitants of that city with the edge of the sword , destroying it utterly , and all that is therein, and the cattle thereof, with the edge of the sword .
16. 또 그 속에서 빼앗아 얻은 물건을 다 거리에 모아 놓고 그 성읍과 그 탈취물 전부를 불살라 네 하나님 여호와께 드릴지니 그 성읍은 영영히 무더기가 되어 다시는 건축됨이 없을 것이니라
And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city , and all the spoil thereof every whit , for the Lord thy God : and it shall be an heap for ever ; it shall not be built again .
17. 너는 이 진멸할 물건을 조금도 네 손에 대지 말라 그리하면 여호와께서 그 진노를 그치시고 너를 긍휼히 여기시고 자비를 더하사 너의 열조에게 맹세하심 같이 네 수효를 번성케 하실 것이라
And there shall cleave nought of the cursed thing to thine hand : that the Lord may turn from the fierceness of his anger , and shew thee mercy , and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers ;
18. 네가 만일 네 하나님 여호와의 말씀을 듣고 오늘날 내가 네게 명하는 그 모든 명령을 지켜 네 하나님 여호와의 목전에 정직을 행하면 이같이 되리라
When thou shalt hearken to the voice of the Lord thy God , to keep all his commandments which I command thee this day , to do that which is right in the eyes of the Lord thy God .
■ 주석 보기
【신13:1 JFB】신13:1-5. Enticers to Idolatry to Be Put to Death.
1. If there arise among you a prophet—The special counsels which follow arose out of the general precept contained in 신12:32; and the purport of them is, that every attempt to seduce others from the course of duty which that divine standard of faith and worship prescribes must not only be strenuously resisted, but the seducer punished by the law of the land. This is exemplified in three cases of enticement to idolatry.
a prophet—that is, some notable person laying claim to the character and authority of the prophetic office (민12:6; 삼상10:6), performing feats of dexterity or power in support of his pretensions, or even predicting events which occurred as he foretold; as, for instance, an eclipse which a knowledge of natural science might enable him to anticipate (or, as Caiaphas, 요18:14). Should the aim of such a one be to seduce the people from the worship of the true God, he is an impostor and must be put to death. No prodigy, however wonderful, no human authority, however great, should be allowed to shake their belief in the divine character and truth of a religion so solemnly taught and so awfully attested (compare 갈1:8). The modern Jews appeal to this passage as justifying their rejection of Jesus Christ. But He possessed all the characteristics of a true prophet, and He was so far from alienating the people from God and His worship that the grand object of His ministry was to lead to a purer, more spiritual and perfect observance of the law.
【신13:1 CWC】[CONDITIONS OF BLESSING IN THE LAND]
1. Places of Worship, c. 12.
In Canaan, what were the Israelites to destroy and how thoroughly was the work to be done (1-3)? What contrast were they to place between themselves and the heathen in public worship (4-7)? Did this apply to the same extent in the wilderness, and if not, why not (8-14)? What exception was made as to their private and domestic affairs (15, 16)? What were they not at liberty to eat in their own homes (17-19) Against what snare were they to be on their guard (29-32)?
In explanation of the foregoing it should be observed that no mention is made of heathen temples in Canaan at this time, and doubtless none were in existence. The places chosen for worship were the mountain tops, or groves, in order to direct attention toward heaven and secure retirement.
Note that while God promises to choose a place for the worship of Himself in the land, yet He does not divulge it in advance. Was this to prevent the Canaanites from concentrating their opposition there, or to prevent a course of strife among the Israelites themselves?
Notice from v. 12 that while the males only were commanded to appear before God at the annual feasts (i. e. at Jerusalem), yet the women were at liberty to accompany them.
The heathen believed in local deities who expected their dues from all who came to inhabit the country they protected.
This explains the caution in the closing verses of the chapter.
2. False Prophets, c. 13.
How were they to regard the teachings of false prophets (1-3)? How were they to deal with the prophets themselves (5)? Did it make any difference even if the wonders of the prophet had a show of reality? Does God ever permit such wonders to be done by false prophets, and if so, for what purpose? How are God's people to be preserved from such temptations (4)? Compare 사7:19, 20, and 1 요4:1-6. The student will see the bearing of this upon the false teachings of the present day, such as Theosophy, the New Thought, Spiritualism, Christian Science, and anything else, no matter how fair it appears, that is not in accord with the Gospel (see 갈1:8).
In the case of these false teachers should it make any difference if they were friends or relations (6-11)? Suppose a whole city should have been led away into idolatry thus, what then (12-16)? Might this action be taken hastily, or only after investigation?
The Jews appeal to this chapter as justifying their crucifixion of Jesus Christ, but it is replied that "to Him gave all the prophets witness." He had all the characteristics of the true prophet and was the fulfillment of all that had been written in the Scriptures concerning the Coming One. Moreover so far from alienating the people from Jehovah and His worship, He honored Him by observing His worship, and the purpose of His life was to fulfill the law and the prophets and put away the reproach of sin.
3. Dietary Matters, c. 14.
This chapter is taken up chiefly with dietary matters, but before they are touched upon what prohibition is laid in vv. 1, 2, and for what cause? It was an idolatrous practice on certain occasions (왕상18:28; 렘16:6, 41:5), to make cuttings on the face and other parts of the body with the finger nails or sharp instruments. To make a large bare space between the eyebrows was another such custom in honor of the dead. This was referred to in Lev. 19. These usages, were degrading, and inconsistent with the people of God (살전4:13).
Coming to the dietary matters, the student must be referred to what was said in earlier lessons, particularly in Leviticus.
No misunderstanding of verse 21 should be allowed as though what was not good enough in the physical sense for the Jew might do for the Gentile. The explanation has been shown previously, that it was for ceremonial and spiritual reasons.
4. The Sabbatic Year, c. 15.
The subject of this chapter has been dealt with in Exodus and Leviticus (see the marginal references in your Bible), but there are a few features calling for particular notice.
(1) The first matter is release from debt in the Sabbatic year (1-11). At this time what is every creditor obliged to do, and why (2)? It is not necessary to suppose that this was an absolute discharge of the debt, but a suspension of payment for the period named; and this, because in that period there was a suspension of agricultural labor which might have made it a hardship to pay a debt. We have seen that the underlying idea of the Sabbatic year was to impress all with the fact that they held their property from God, and that supreme gratitude was due to Him.
From whom might such civil rights and privileges be withheld (3)? What further qualifying thought is in v. 4? This seems to mean that in the case of well-to-do Israelites debts might be collected even in the Sabbatic year. But some think the words should be: "In order that there may be no poor among you," which would preclude any exception.
What promise does God renew unto Israel (6)? Remember that this is to be literally fulfilled unto Israel in that day when, obedient and penitent, they shall return unto God and Jesus as their Messiah.
Read carefully vv. 7-11, and observe the detail with which God as the theocratic King of His people would watch over their welfare. The foregoing law of release might prevent some covetous Hebrew from lending to the poor, hence the warning and the promise.
(2) The second matter is release from slavery. For the former treatment see Lev. 25. What provision is made for enabling such an one to regain his original status in society (13-14)? For the ceremony of the awl-boring see the chapter before mentioned. The meaning of verse 18 seems to be that such a servant is entitled to double wages because his service was more advantageous on the ground that he was serving "without wages and for a length of time, while hired servants were commonly engaged only by the year."
5. The Feasts, c. 16.
There is nothing in this chapter calling for particular attention. Students will find the feasts treated of in Exodus and Leviticus where they are first brought before us. See the marginal references in your Bibles for these places.
【신13:1 MHCC】Moses had cautioned against the peril that might arise from the Canaanites. Here he cautions against the rise of idolatry among themselves. It is needful for us to be well acquainted with the truths and precepts of the Bible; for we may expect to be proved by temptations of evil under the appearance of good, of error in the guise of truth; nor can any thing rightly oppose such temptations, but the plain, express testimony of God's word to the contrary. And it would be a proof of sincere affection for God, that, notwithstanding specious pretences, they should not be wrought upon the forsake God, and follow other gods to serve them.
【신13:6 JFB】신13:6-18. Without Regard to Nearness of Relation.
6. If thy brother … entice thee secretly—This term being applied very loosely in all Eastern countries (창20:13), other expressions are added to intimate that no degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person. Piety and duty must overcome affection or compassion, and an accusation must be lodged before a magistrate.
【신13:6 MHCC】It is the policy of Satan to try to lead us to evil by those whom we love, whom we least suspect of any ill design, and whom we are desirous to please, and apt to conform to. The enticement here is supposed to come from a brother or child, who are near by nature; from a wife or friend, who are near by choice, and are to us as our souls. But it is our duty to prefer God and religion, before the nearest and dearest friends we have in the world. We must not, to please our friends, break God's law. Thou shalt not consent to him, nor go with him, not for company, or curiosity, not to gain his affections. It is a general rule, If sinners entice thee, consent thou not, 잠1:10. And we must not hinder the course of God's justice.
【신13:9 JFB】9. thou shalt surely kill him—not hastily, or in a private manner, but after trial and conviction; and his relative, as informer, was to cast the first stone (see on 신17:2; 행7:58). It is manifest that what was done in secret could not be legally proved by a single informer; and hence Jewish writers say that spies were set in some private part of the house, to hear the conversation and watch the conduct of a person suspected of idolatrous tendencies.
【신13:12 JFB】12-18. Certain men, the children of Belial—lawless, designing demagogues (유19:22; 삼상1:16; 25:25), who abused their influence to withdraw the inhabitants of the city to idol-worship.
【신13:12 MHCC】Here is the case of a city revolting from the God of Israel, and serving other gods. The crime is supposed to be committed by one of the cities of Israel. Even when they were ordered to preserve their religion by force, yet they were not allowed to bring others to it by fire and sword. Spiritual judgments under the Christian dispensation are more terrible than the execution of criminals; we have not less cause than the Israelites had, to fear the Divine wrath. Let us then fear the spiritual idolatry of covetousness, and the love of worldly pleasure; and be careful not to countenance them in our families, by our example or by the education of our children. May the Lord write his law and truth in our hearts, there set up his throne, and shed abroad his love!
【신13:14 JFB】14. Then shalt thou inquire—that is, the magistrate, to whom it officially belonged to make the necessary investigation. In the event of the report proving true, the most summary proceedings were to be commenced against the apostate inhabitants. The law in this chapter has been represented as stern and sanguinary, but it was in accordance with the national constitution of Israel. God being their King, idolatry was treason, and a city turned to idols put itself into a state, and incurred the punishment, of rebellion.
【신13:16 JFB】16. it shall be an heap for ever; it shall not be built again—Its ruins shall be a permanent monument of the divine justice, and a beacon for the warning and terror of posterity.
【신13:17 JFB】17. there shall cleave naught of the cursed thing to thine hand—No spoil shall be taken from a city thus solemnly devoted to destruction. Every living creature must be put to the sword—everything belonging to it reduced to ashes—that nothing but its infamy may remain.
※ 일러두기
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.