성경 주석서

They were not to allow themselves to be torn away ( נדּח ) to worship the stars of heaven, namely, by the seductive influence exerted upon the senses by the sight of the heavenly bodies as they shone in their glorious splendour. The reason for this prohibition is given in the relative clause, “ which Jehovah thy God hath allotted to all nations under the whole heaven.” The thought is not, “God has given the heathen the sun, moon, and stars for service, i.e., to serve them with their light,” as Onkelos, the Rabbins, Jerome, and others, suppose, but He has allotted them to them for worship, i.e., permitted them to choose them as the objects of their worship, which is the view adopted by Justin Martyr, Clemens Alex., and others. According to the scriptural view, even the idolatry of the heathen existed by divine permission and arrangement. God gave up the heathen to idolatry and shameful lusts, because, although they knew Him from His works, they did not praise Him as God (Romans 1:21, Romans 1:24, Romans 1:26).

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The Israelites were not to imitate the heathen in this respect, because Jehovah, who brought them out of the iron furnace of Egypt, had taken them ( לקח ) to Himself, i.e., had drawn them out or separated them from the rest of the nations, to be a people of inheritance. They were therefore not to seek God and pray to Him in any kind of creature, but to worship Him without image and form, in a manner corresponding to His own nature, which had been manifested in no form, and therefore could not be imitated. בּרזל כּוּר , an iron furnace, or furnace for smelting iron, is a significant figure descriptive of the terrible sufferings endured by Israel in Egypt. נחלה עם (a people of inheritance) is synonymous with סגלּה עם (a special people, Deuteronomy 7:6: see at Exodus 19:5, “a peculiar treasure”). “ This day: ” as in Deuteronomy 2:30.

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Israel was made to see all this, that it might know that Jehovah was God ( האלהים , the God, to whom the name of elohim rightfully belonged), and there was none else beside Him (cf. Deuteronomy 4:39, Deuteronomy 32:39; Isaiah 45:5-6).

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But the Lord had spoken to Israel chiefly down from heaven (cf. Exodus 20:19 [22]), and that out of the great fire, in which He had come down upon Sinai, to chastise it. יסּר does not mean “to instruct the people with regard to His truth and sovereignty,” as Schultz thinks, but “to take them under holy discipline” ( Knobel), to inspire them with a salutary fear of the holiness of His ways and of His judgments by the awful phenomena which accompanied His descent, and shadowed forth the sublime and holy majesty of His nature.

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