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■ 신명기 17장
1. 무릇 흠이나 악질이 있는 우양은 네 하나님 여호와께 드리지 말지니 이는 네 하나님 여호와께 가증한 것이 됨이니라
Thou shalt not sacrifice unto the Lord thy God any bullock , or sheep , wherein is blemish , or any evilfavouredness : for that is an abomination unto the Lord thy God .
2. 네 하나님 여호와께서 네게 주시는 어느 성중에서든지 너의 가운데 혹시 어떤 남자나 여자가 네 하나님 여호와의 목전에 악을 행하여 그 언약을 어기고
If there be found among you, within any of thy gates which the Lord thy God giveth thee, man or woman , that hath wrought wickedness in the sight of the Lord thy God , in transgressing his covenant ,
3. 가서 다른 신들을 섬겨 그것에게 절하며 내가 명하지 아니한 일월성신에게 절한다 하자
And hath gone and served other gods , and worshipped them, either the sun , or moon , or any of the host of heaven , which I have not commanded ;
4. 혹이 그 일을 네게 고하므로 네가 듣거든 자세히 사실하여 볼지니 만일 그 일과 말이 확실하여 이스라엘 중에 이런 가증한 일을 행함이 있으면
And it be told thee, and thou hast heard of it, and enquired diligently , and, behold, it be true , and the thing certain , that such abomination is wrought in Israel :
5. 너는 그 악을 행한 남자나 여자를 네 성문으로 끌어내고 돌로 그 남자나 여자를 쳐 죽이되
Then shalt thou bring forth that man or that woman , which have committed that wicked thing , unto thy gates , even that man or that woman , and shalt stone them with stones , till they die .
6. 죽일 자를 두 사람이나 세 사람의 증거로 죽일 것이요 한 사람의 증거로는 죽이지 말 것이며
At the mouth of two witnesses , or three witnesses , shall he that is worthy of death be put to death ; but at the mouth of one witness he shall not be put to death .
7. 이런 자를 죽임에는 증인이 먼저 그에게 손을 댄 후에 뭇 백성이 손을 댈지니라 너는 이와 같이 하여 너의 중에 악을 제할지니라
The hands of the witnesses shall be first upon him to put him to death , and afterward the hands of all the people . So thou shalt put the evil away from among you.
8. 네 성중에서 송사로 다투는 일이 있으되 서로 피를 흘렸거나 다투었거나 구타하였거나 하여 네가 판결하기 어려운 일이 생기거든 너는 일어나 네 하나님 여호와의 택하실 곳으로 올라가서
If there arise a matter too hard for thee in judgment , between blood and blood , between plea and plea , and between stroke and stroke , being matters of controversy within thy gates : then shalt thou arise , and get thee up into the place which the Lord thy God shall choose ;
9. 레위 사람 제사장과 당시 재판장에게로 나아가서 물으라 그리하면 그들이 어떻게 판결할 것을 네게 가르치리니
And thou shalt come unto the priests the Levites , and unto the judge that shall be in those days , and enquire ; and they shall shew thee the sentence of judgment :
10. 여호와께서 택하신 곳에서 그들이 네게 보이는 판결의 뜻대로 네가 행하되 무릇 그들이 네게 가르치는 대로 삼가 행할 것이니
And thou shalt do according to the sentence , which they of that place which the Lord shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:
11. 곧 그들이 네게 가르치는 법률의 뜻대로 그들이 네게 고하는 판결대로 행할 것이요 그들이 네게 보이는 판결을 어기어서 좌로나 우로나 치우치지 말 것이니라
According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do : thou shalt not decline from the sentence which they shall shew thee, to the right hand , nor to the left .
12. 사람이 만일 천자히 하고 네 하나님 여호와 앞에 서서 섬기는 제사장이나 재판장을 듣지 아니하거든 그 사람을 죽여 이스라엘 중에서 악을 제하여 버리라
And the man that will do presumptuously , and will not hearken unto the priest that standeth to minister there before the Lord thy God , or unto the judge , even that man shall die : and thou shalt put away the evil from Israel .
13. 그리하면 온 백성이 듣고 두려워하여 다시는 천자히 행치 아니하리라
And all the people shall hear , and fear , and do no more presumptuously .
14. 네가 네 하나님 여호와께서 네게 주시는 땅에 이르러서 그 땅을 얻어 거할 때에 만일 우리도 우리 주위의 열국 같이 우리 위에 왕을 세우리라는 뜻이 나거든
When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say , I will set a king over me, like as all the nations that are about me;
15. 반드시 네 하나님 여호와의 택하신 자를 네 위에 왕으로 세울 것이며 네 위에 왕을 세우려면 네 형제 중에서 한 사람으로 할 것이요 네 형제 아닌 타국인을 네 위에 세우지 말 것이며
Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose : one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother .
16. 왕 된 자는 말을 많이 두지 말 것이요 말을 많이 얻으려고 그 백성을 애굽으로 돌아가게 말 것이니 이는 여호와께서 너희에게 이르시기를 너희가 이 후에는 그 길로 다시 돌아가지 말 것이라 하셨음이며
But he shall not multiply horses to himself, nor cause the people to return to Egypt , to the end that he should multiply horses : forasmuch as the Lord hath said unto you, Ye shall henceforth return no more that way .
17. 아내를 많이 두어서 그 마음이 미혹되게 말것이며 은금을 자기를 위하여 많이 쌓지 말것이니라
Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold .
18. 그가 왕위에 오르거든 레위 사람 제사장 앞에 보관한 이 율법서를 등사하여
And it shall be, when he sitteth upon the throne of his kingdom , that he shall write him a copy of this law in a book out of that which is before the priests the Levites :
19. 평생에 자기 옆에 두고 읽어서 그 하나님 여호와 경외하기를 배우며 이 율법의 모든 말과 이 규례를 지켜 행할 것이라
And it shall be with him, and he shall read therein all the days of his life : that he may learn to fear the Lord his God , to keep all the words of this law and these statutes , to do them:
20. 그리하면 그의 마음이 그 형제 위에 교만하지 아니하고 이 명령에서 떠나 좌로나 우로나 치우치지 아니하리니 이스라엘 중에서 그와 그의 자손의 왕위에 있는 날이 장구하리라
That his heart be not lifted up above his brethren , and that he turn not aside from the commandment , to the right hand , or to the left : to the end that he may prolong his days in his kingdom , he, and his children , in the midst of Israel .
■ 주석 보기
【신17:1 JFB】신17:1. Things Sacrificed Must Be Sound.
1. Thou shalt not sacrifice … any bullock, or sheep, wherein is blemish—Under the name of bullock were comprehended bulls, cows, and calves; under that of sheep, rams, lambs, kids, he- and she-goats. An ox, from mutilation, was inadmissible. The qualifications required in animals destined for sacrifice are described (출12:5; 레1:3).
【신17:1 CWC】[FURTHER CONDITIONS OF BLESSING]
1. The Judge and the King, c. 17.
In the preceding chapter, v. 18, provision was made for judges and other officers of the civil law. They were to hold court in the gates of the cities, the place of ingress and egress, for the cities were walled. This idea of judges sitting in the gates still lingers in the Orient and gives significance to the Mohammedan terms "Ottoman Porte" and "Sublime Porte."
Review the preceding chapter and observe the charge laid on these judges to be just, straight, impartial and of clean hands. Then compare the present chapter, vv. 2-13, and note the method of procedure in the courts.
What is the offense here treated of (2, 3)? How should they guard against hasty judgment (11)? What was the punishment in such cases (5)? The extent of the testimony (6)? Who were the executioners of the penalty (7)? (Compare 행7:58.) The object of this requirement "was to deter the witnesses from rash charges and to give a public assurance that the crime had met its due punishment."
Verses 8-13 are explained by the Bible Commentary thus: "In all cases where there was difficulty in giving decision, the local magistrates were to submit them to the Sanhedrin -- the supreme council, composed partly of civil and partly of ecclesiastical persons. 'The priests and Levites' should be 'the priests -- the Levites'; and who, as forming one body, are called 'the judge.' their sittings were in the neighborhood of the sanctuary, because in emergencies the high priest had to consult God by Urim (민27:21). From their judgment there was no appeal; and if a person were so perverse as to refuse obedience, his conduct was to be punished as a capital crime."
What prophecy is made in v. 14 (compare 삼상8:7)? What prohibition is laid on them in the matter (15)? What prohibitions are laid upon the king himself (16, 17)? (Compare 삼하8:4; 왕상16:26; 대하1:16; 사31:3.) Can you name a king who violated both these prohibitions? What command is laid upon the king, and why (18-20)?
2. The Messianic Prophecy, c. 18.
This chapter is one of the most important in the Mosaic legislation.
After touching on the Levitical dues elsewhere considered, abominations are dealt with which, under other names, are ripe in our own time exposing those under their influence to the divine curse.
Note the things warned against in vv. 10, 11; the relation they bore to the cursing of Canaan, 12; and the obligation resting upon Israel, and on us, to have nothing to do with them. (Compare the marginal references for former allusions to these matters.)
The modern names of some of these are fortune telling, clairvoyance, astrology, mesmerism, palmistry, spiritualism and the like, all associated more or less with demonolatry, and although practiced sometimes by professing Christians, as much of an abomination unto God as they ever were. Verse 13 shows the reason. To be "perfect (or sincere) with the Lord thy God," means to worship, and serve Him implicitly and without the intrusion of another god. But they who consult fortune tellers, mediums, etc., do so to be guided or comforted by what they reveal. And since that which they reveal, when it is fact and not fraud, comes through demoniac channels and from the powers of darkness, it is really worshiping and serving Satan when the lips are professing to worship and serve God.
The Israelites might plead that since Moses was to leave them before they entered Canaan, and they would be without a mediator between them and Jehovah, it might be necessary to cultivate these who were regarded as the gods of the land.
How is such a plea met before it could be advanced (15)? Had they ever sought a mediator (16, 17)? How does this show that the successor to Moses, here referred to, was to have all his power and authority? What was the nature of that authority (18)? And power (19)? How might they be satisfied as to the divinity of such a prophet (21, 22)?
This prophet, the immediate successor of Moses, we know to have been Joshua, but it is evident from 요1:45, 행3:22, 23 and other places that ultimately it is Jesus Christ.
What a solemn obligation is thus placed upon all Christians to hearken to Jesus Christ, and how awful the consequences to those who while in lip they confess Him, do in heart and in life deny Him? (Compare 히10:28-31.)
3. Landmarks and Warfare, cc. 19-20.
The first part of chapter 19 deals with the cities of refuge which we considered in our concluding lesson in Numbers. The only other matter claiming special attention is that of landmarks (14). Palestine in this respect was the same then as now. Gardens and vineyards were surrounded by hedges or walls, but tilled fields were marked by a little trench or a simple stone placed at certain intervals, hence a dishonest person could easily fill the trench and remove the stones. Thus he would enlarge his own field by stealing part of his neighbor's.
The oft repeated question, "Is war ever justifiable?" is answered in this chapter. In a world of sin war must needs be. It is one of God's methods of punishing sin in the present time. As the theocratic King of Israel He expected war and made ample provision for it, a consideration which should aid us in determining another question about the future retribution of the sinner. Thoughtless and ignorant men say He is too good to punish. But the fact is that He punishes because He is so good. As long as sin exists punishment must exist, and since Jesus Christ teaches that there is such a thing as eternal sin (막3:29, R. V.), we may expect, alas! eternal punishment.
What words of encouragement are to be addressed to the army and by what officials (1-4)? The presence of the priest in this case rather than an army officer is explained by the fact that in a theocratic government everything is done directly by God through His delegated ministers, and these were the priests.
On what principles was the army to be sifted, or rather, what were the grounds of exemption from army service (5-8)? The answer is:
(1) The dedication of a new house which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (느12:27); in this case there was exemption for a year.
(2) The planting of a vineyard. The fruit of the first three years being declared unfit for use, and the first-fruits being producible only on the fourth, the exemption in this case lasted at least four years.
(3) The betrothal of a wife, which was a considerable time before marriage. It was deemed a hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions in these cases were founded on the principle that a man's heart being engrossed with something at a distance, he would not be enthusiastic in the public service.
(4) The fourth ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above 20 years being liable to serve, many, totally unfit for war, must have been called to the field; and it was therefore a prudential arrangement to rid the army of such unwarlike elements -- persons who could render no efficient service, and the contagion of whose craven spirit might lead to panic and defeat." -- Bible Commentary.
The same authority thus comments on the following verses of this chapter:
"With the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (vv. 17, 18). But when on a just occasion they went against other nations, they were first to make a proclamation of peace, in which case, if followed by a surrender, the people would become dependent, and in the relation of tributaries. The conquered nations would then receive the highest blessings from alliance with the chosen people; they would be brought to the knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city, or nation, refused to be taken, a massacre was to be made of the males, while the women and children were to be preserved and kindly treated (vv. 13, 14). By this means a provision was made for a useful connection being established between the captors and the captives; and Israel, even through her conquest, would prove a blessing to the nation.
In a protracted siege, wood would be required, both for military work and for fuel, but fruit bearing trees were to be carefully spared. In countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is a sort of sacrilege.
【신17:1 MHCC】No creature which had any blemish was to be offered in sacrifice to God. We are thus called to remember the perfect, pure, and spotless sacrifice of Christ, and reminded to serve God with the best of our abilities, time, and possession, or our pretended obedience will be hateful to him. So great a punishment as death, so remarkable a death as stoning, must be inflicted on the Jewish idolater. Let all who in our day set up idols in their hearts, remember how God punished this crime in Israel.
【신17:2 JFB】신17:2-7. Idolaters Must Be Slain.
2-7. If there be found among you … man or woman, that hath wrought wickedness—The grand object contemplated in choosing Israel was to preserve the knowledge and worship of the one true God; and hence idolatry of any kind, whether of the heavenly bodies or in some grosser form, is called "a transgression of His covenant." No rank or sex could palliate this crime. Every reported case, even a flying rumor of the perpetration of so heinous an offense, was to be judicially examined; and if proved by the testimony of competent witnesses, the offender was to be taken without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangement was partly to deter the witnesses from making a rash accusation by the prominent part they had to act as executioners, and partly to give a public assurance that the crime had met its due punishment.
【신17:8 JFB】신17:8-13. The Priests and Judges to Determine Controversies.
8-13. If there arise a matter too hard for thee in judgment—In all civil or criminal cases, where there was any doubt or difficulty in giving a decision, the local magistrates were to submit them by reference to the tribunal of the Sanhedrim—the supreme council, which was composed partly of civil and partly of ecclesiastical persons. "The priests and Levites," should rather be "the priests—the Levites"; that is, the Levitical priests, including the high priest, who were members of the legislative assembly; and who, as forming one body, are called "the judge." Their sittings were held in the neighborhood of the sanctuary because in great emergencies the high priest had to consult God by Urim (민27:21). From their judgment there was no appeal; and if a person were so perverse and refractory as to refuse obedience to their sentences, his conduct, as inconsistent with the maintenance of order and good government, was then to be regarded and punished as a capital crime.
【신17:8 MHCC】Courts of judgment were to be set up in every city. Though their judgment had not the Divine authority of an oracle, it was the judgment of wise, prudent, experienced men, and had the advantage of a Divine promise.
【신17:14 JFB】신17:14-20. The Election and Duty of a King.
14. When thou … shalt say, I will set a king over me—In the following passage Moses prophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction or recommendation was indicated; on the contrary, when the popular clamor had effected that constitutional change on the theocracy by the appointment of a king, the divine disapproval was expressed in the most unequivocal terms (삼상8:7). Permission at length was granted, God reserving to Himself the nomination of the family and the person who should be elevated to the regal dignity (삼상9:15; 10:24; 16:12; 대상28:4). In short, Moses foreseeing that his ignorant and fickle countrymen, insensible to their advantages as a peculiar people, would soon wish to change their constitution and be like other nations, provides to a certain extent for such an emergency and lays down the principles on which a king in Israel must act. He was to possess certain indispensable requisites. He was to be an Israelite, of the same race and religion, to preserve the purity of the established worship, as well as be a type of Christ, a spiritual king, one of their brethren.
【신17:14 MHCC】God himself was in a particular manner Israel's King; and if they set another over them, it was necessary that he should choose the person. Accordingly, when the people desired a king, they applied to Samuel, a prophet of the Lord. In all cases, God's choice, if we can but know it, should direct, determine, and overrule ours. Laws are given for the prince that should be elected. He must carefully avoid every thing that would turn him from God and religion. Riches, honours, and pleasures, are three great hinderances of godliness, (the lusts of the flesh, the lusts of the eye, and the pride of life,) especially to those in high stations; against these the king is here warned. The king must carefully study the law of God, and make that his rule; and having a copy of the Scriptures of his own writing, must read therein all the days of his life. It is not enough to have Bibles, but we must use them, use them daily, as long as we live. Christ's scholars never learn above their Bibles, but will have constant occasion for them, till they come to that world where knowledge and love will be made perfect. The king's writing and reading were as nothing, if he did not practise what he wrote and read. And those who fear God and keep his commandments, will fare the better for it even in this world.
【신17:15 JFB】15. thou mayest not set a stranger over thee, which is not thy brother—that is, by their free and voluntary choice. But God, in the retributions of His providence, did allow foreign princes to usurp the dominion (렘38:17; 마22:17).
【신17:16 JFB】16. he shall not multiply horses to himself—The use of these animals was not absolutely prohibited, nor is there any reason to conclude that they might not be employed as part of the state equipage. But the multiplication of horses would inevitably lead to many evils, to increased intercourse with foreign nations, especially with Egypt, to the importation of an animal to which the character of the country was not suited, to the establishment of an Oriental military despotism, to proud and pompous parade in peace, to a dependence upon Egypt in time of war, and a consequent withdrawal of trust and confidence in God. (삼하8:4; 왕상10:26; 대하1:16; 9:28; 사31:3).
【신17:17 JFB】17. Neither shall he multiply wives to himself, that his heart turn not away—There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighboring countries in which polygamy prevailed, and whose kings had numerous harems; besides, the monarch of Israel was to be absolutely independent of the people and had nothing but the divine law to restrain his passions. The mischievous effects resulting from the breach of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation.
neither shall he greatly multiply … silver and gold—that is, the kings were forbidden to accumulate money for private purposes.
【신17:18 JFB】18-20. he shall write him a copy of this law in a book—The original scroll of the ancient Scriptures was deposited in the sanctuary under the strict custody of the priests (see on 신31:26; 왕하22:8). Each monarch, on his accession, was to be furnished with a true and faithful copy, which he was to keep constantly beside him, and daily peruse it, that his character and sentiments being cast into its sanctifying mould, he might discharge his royal functions in the spirit of faith and piety, of humility and a love or righteousness.
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