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■ 신명기 20장
1. 네가 나가 대적과 싸우려 할 때에 말과 병거와 민중이 너보다 많음을 볼지라도 그들을 두려워 말라 애굽 땅에서 너를 인도하여 내신 네 하나님 여호와께서 너와 함께 하시느니라
When thou goest out to battle against thine enemies , and seest horses , and chariots , and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt .
2. 너희가 싸울 곳에 가까이 가거든 제사장은 백성에게 나아가서 고하여
And it shall be, when ye are come nigh unto the battle , that the priest shall approach and speak unto the people ,
3. 그들에게 이르기를 이스라엘아 들으라 너희가 오늘날 너희의 대적과 싸우려고 나아왔으니 마음에 겁내지 말며 두려워 말며 떨지 말며 그들로 인하여 놀라지 말라
And shall say unto them, Hear , O Israel , ye approach this day unto battle against your enemies : let not your hearts faint , fear not, and do not tremble , neither be ye terrified because of them;
4. 너희 하나님 여호와는 너희와 함께 행하시며 너희를 위하여 너희 대적을 치고 너희를 구원하시는 자니라 할 것이며
For the Lord your God is he that goeth with you, to fight for you against your enemies , to save you.
5. 유사들은 백성에게 고하여 이르기를 새집을 건축하고 낙성식을 행치 못한 자가 있느냐 그는 집으로 돌아갈지니 전사하면 타인이 낙성식을 행할까 하노라
And the officers shall speak unto the people , saying , What man is there that hath built a new house , and hath not dedicated it? let him go and return to his house , lest he die in the battle , and another man dedicate it.
6. 포도원을 만들고 그 과실을 먹지 못한 자가 있느냐 그는 집으로 돌아갈지니 전사하면 타인이 그 과실을 먹을까 하노라
And what man is he that hath planted a vineyard , and hath not yet eaten of it? let him also go and return unto his house , lest he die in the battle , and another man eat of it.
7. 여자와 약혼하고 그를 취하지 못한 자가 있느냐 그는 집으로 돌아갈지니 전사하면 타인이 그를 취할까 하노라 하고
And what man is there that hath betrothed a wife , and hath not taken her? let him go and return unto his house , lest he die in the battle , and another man take her.
8. 유사들은 오히려 또 백성에게 고하여 이르기를 두려워서 마음에 겁내는 자가 있느냐 그는 집으로 돌아갈지니 그 형제들의 마음도 그의 마음과 같이 떨어질까 하노라 하여
And the officers shall speak further unto the people , and they shall say , What man is there that is fearful and fainthearted ? let him go and return unto his house , lest his brethren’s heart faint as well as his heart .
9. 백성에게 이르기를 필한 후에 군대의 장관들을 세워 무리를 거느리게 할지니라
And it shall be, when the officers have made an end of speaking unto the people , that they shall make captains of the armies to lead the people .
10. 네가 어떤 성읍으로 나아가서 치려할 때에 그 성에 먼저 평화를 선언하라
When thou comest nigh unto a city to fight against it, then proclaim peace unto it.
11. 그 성읍이 만일 평화하기로 회답하고 너를 향하여 성문을 열거든 그 온 거민으로 네게 공을 바치고 너를 섬기게 할 것이요
And it shall be, if it make thee answer of peace , and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.
12. 만일 너와 평화하기를 싫어하고 너를 대적하여 싸우려 하거든 너는 그 성읍을 에워쌀 것이며
And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it:
13. 네 하나님 여호와께서 그 성읍을 네 손에 붙이시거든 너는 칼날로 그 속의 남자를 다 쳐 죽이고
And when the Lord thy God hath delivered it into thine hands , thou shalt smite every male thereof with the edge of the sword :
14. 오직 여자들과 유아들과 육축과 무릇 그 성중에서 네가 탈취한 모든 것은 네 것이니 취하라 네가 대적에게서 탈취한 것은 네 하나님 여호와께서 네게 주신 것인즉 너는 그것을 누릴지니라
But the women , and the little ones , and the cattle , and all that is in the city , even all the spoil thereof, shalt thou take unto thyself; and thou shalt eat the spoil of thine enemies , which the Lord thy God hath given thee.
15. 네가 네게서 멀리 떠난 성읍들 곧 이 민족들에게 속하지 아니한 성읍들에게는 이같이 행하려니와
Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations .
16. 오직 네 하나님 여호와께서 네게 기업으로 주시는 이 민족들의 성읍에서는 호흡 있는 자를 하나도 살리지 말지니
But of the cities of these people , which the Lord thy God doth give thee for an inheritance , thou shalt save alive nothing that breatheth :
17. 곧 헷 족속과 아모리 족속과 가나안 족속과 브리스 족속과 여부스 족속을 네가 진멸하되 네 하나님 여호와께서 네게 명하신 대로 하라
But thou shalt utterly destroy them; namely, the Hittites , and the Amorites , the Canaanites , and the Perizzites , the Hivites , and the Jebusites ; as the Lord thy God hath commanded thee:
18. 이는 그들이 그 신들에게 행하는 모든 가증한 일로 너희에게 가르쳐 본받게 하여 너희로 너희의 하나님 여호와께 범죄케 할까 함이니라
That they teach you not to do after all their abominations , which they have done unto their gods ; so should ye sin against the Lord your God .
19. 너희가 어느 성읍을 오래 동안 에워싸고 쳐서 취하려 할 때에도 도끼를 둘러 그 곳의 나무를 작벌하지 말라 이는 너희의 먹을 것이 될 것임이니 찍지 말라 밭의 수목이 사람이냐 너희가 어찌 그것을 에워싸겠느냐
When thou shalt besiege a city a long time , in making war against it to take it, thou shalt not destroy the trees thereof by forcing an axe against them: for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man’s life) to employ them in the siege :
20. 오직 과목이 아닌 줄로 아는 수목은 작벌하여 너희와 싸우는 그 성읍을 치는 기구를 만들어 그 성읍을 함락시킬 때까지 쓸지니라
Only the trees which thou knowest that they be not trees for meat , thou shalt destroy and cut them down ; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued .
■ 주석 보기
【신20:1 JFB】신20:1-20. The Priests' Exhortation to Encourage the People to Battle.
1. When thou goest out to battle against thine enemies—In the approaching invasion of Canaan, or in any just and defensive war, the Israelites had reason to expect the presence and favor of God.
【신20:1 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.
【신20:1 MHCC】In the wars wherein Israel engaged according to the will of God, they might expect the Divine assistance. The Lord was to be their only confidence. In these respects they were types of the Christian's warfare. Those unwilling to fight, must be sent away. The unwillingness might arise from a man's outward condition. God would not be served by men forced against their will. Thy people shall be willing, 시110:3. In running the Christian race, and fighting the good fight of faith, we must lay aside all that would make us unwilling. If a man's unwillingness rose from weakness and fear, he had leave to return from the war. The reason here given is, lest his brethren's heart fail as well as his heart. We must take heed that we fear not with the fear of them that are afraid, 사8:12.
【신20:2 JFB】2-4. when ye are come nigh unto the battle, that the priest shall approach and speak unto the people—Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural that the solemn objects and motives of religion should have been applied to animate patriotism, and so give additional impulse to valor; other people have done this. But in the case of Israel, the regular attendance of a priest on the battlefield was in accordance with their theocratic government, in which everything was done directly by God through His delegated ministers. It was the province of this priest to sound the trumpets (민10:9; 31:6), and he had others under him who repeated at the head of each battalion the exhortations which he addressed to the warriors in general. The speech (신20:3, 4) is marked by a brevity and expressiveness admirably suited to the occasion, namely, when the men were drawn up in line.
【신20:4 JFB】4. your God is he that goeth with you, to fight for you against your enemies, to save you—According to Jewish writers, the ark was always taken into the field of combat. But there is no evidence of this in the sacred history; and it must have been a sufficient ground of encouragement to be assured that God was on their side.
【신20:5 JFB】5-8. And the officers shall speak unto the people—literally, Shoterim, who are called "scribes" or "overseers" (출5:6). They might be keepers of the muster-roll, or perhaps rather military heralds, whose duty it was to announce the orders of the generals (대하26:11). This proclamation (신20:5-8) must have been made previous to the priest's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned: (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); 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 producible on the fourth, the exemption in this case lasted at least four years. (3) The betrothal of a wife, which was always a considerable time before marriage. It was deemed a great hardship to leave a house unfinished, a new property half cultivated, and a recently contracted marriage; and the exemptions allowed in these cases were founded on the principle that a man's heart being deeply engrossed by something at a distance, he would not be very enthusiastic in the public service. (4) The ground of exemption was cowardice. From the composition of the Israelitish army, which was an irregular militia, all above twenty 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.
【신20:9 JFB】9. they shall make captains of the armies to lead the people—When the exempted parties have withdrawn, the combatants shall be ranged in order of battle.
【신20:10 JFB】10-20. When thou comest nigh unto a city to fight against it, then proclaim peace unto it—An important principle is here introduced into the war law of Israel regarding the people they fought against and the cities they besieged. With "the cities of those people which God doth give thee" in Canaan, it was to be a war of utter extermination (신20:17, 18). But when on a just occasion, they went against other nations, they were first to make a proclamation of peace, which if allowed by a surrender, the people would become dependent [신20:11], and in the relation of tributaries the conquered nations would 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 refused to capitulate and be taken, a universal massacre was to be made of the males while the women and children were to be preserved and kindly treated (신20:13, 14). By this means a provision was made for a friendly and useful connection being established between the captors and the captives; and Israel, even through her conquests, would prove a blessing to the nations.
【신20:10 MHCC】The Israelites are here directed about the nations on whom they made war. Let this show God's grace in dealing with sinners. He proclaims peace, and beseeches them to be reconciled. Let it also show us our duty in dealing with our brethren. Whoever are for war, we must be for peace. Of the cities given to Israel, none of their inhabitants must be left. Since it could not be expected that they should be cured of their idolatry, they would hurt Israel. These regulations are not the rules of our conduct, but Christ's law of love. The horrors of war must fill the feeling heart with anguish upon every recollection; and are proofs of the wickedness of man, the power of Satan, and the just vengeance of God, who thus scourges a guilty world. But how dreadful their case who are engaged in unequal conflict with their Maker, who will not submit to render him the easy tribute of worship and praise! Certain ruin awaits them. Let neither the number nor the power of the enemies of our souls dismay us; nor let even our own weakness cause us to tremble or to faint. The Lord will save us; but in this war let none engage whose hearts are fond of the world, or afraid of the cross and the conflict. Care is here taken that in besieging cities the fruit-trees should not be destroyed. God is a better friend to man than he is to himself; and God's law consults our interests and comforts; while our own appetites and passions, which we indulge, are enemies to our welfare. Many of the Divine precepts restrain us from destroying that which is for our life and food. The Jews understand this as forbidding all wilful waste upon any account whatsoever. Every creature of God is good; as nothing is to be refused, so nothing is to be abused. We may live to want what we carelessly waste.
【신20:19 JFB】19. thou shalt not destroy the trees thereof by forcing an axe against them—In a protracted siege, wood would be required for various purposes, both for military works and for fuel. But fruit-bearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live much more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege.
※ 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.