Deuteronômio 16
Bob Utley · Citado em PreceptAustin
Deuteronômio 16
Utley - Passover; Passover (Order of Service) TSK on Passover- This word comes from the Hebrew verb {pasach,} to pass, to leap or skip over. The destroying angel passed over the houses marked with the blood of the Paschal Lamb, so the wrath of God passes over those whose souls sprinkled with the blood of Christ. 1Co 5:7. As the paschal lamb was killed before Israel was delivered, so by the death of Christ, we have redemption through his blood. It was killed before the tables of the law were delivered to Moses, or Aaron's sacrifices were enjoined; thus deliverance comes to men, not by the works of the law, but by the only true passover, the Lamb of God. Ro 3:25. Heb 9:14. It was killed the first month of the year, which prefigured that Christ should suffer death in that month. Joh 18:28. it was killed in the evening. Ex 12:6. Christ suffered at that time of the day. Mt 27:46. Heb 1:2. At even the sun sets; at Christ's passion, universal darkness was upon the whole earth. The passover was roasted with fire, denoting the sharp and dreadful pains that Christ should suffer, not only from men, but God also. It was to be eaten with bitter herbs, Ex 12:8; not only to put them in remembrance of their bitter bondage in Egypt, but also to testify our mortification to sin, and readiness to undergo afflictions for Christ, Col 1:24; and likewise to teach us the absolute necessity of true repentance in all that would profitably feed by faith on Christ, the true paschal lamb. Related Resources: Passover - International Standard Bible Encyclopedia (see intro for etymology) Feasts of Israel - Baker's Evangelical Dictionary - scroll down for "Passover" Passover - Wikipedia American Tract Society Passover Bridgeway Bible Dictionary Passover Baker Evangelical Dictionary Passover Easton's Bible Dictionary Passover Fausset Bible Dictionary Passover Holman Bible Dictionary Passover Hastings' Dictionary of the Bible Passover and Feast of Unleavened Bread Hastings' Dictionary of the NT Passover Passover (I.) Passover (Ii. in Relation to Lord's Supper) What is Passover? What is the Passover Lamb? How is Jesus our Passover Lamb? If Jesus is our atonement, why did He die at Passover instead of the Day of Atonement? How do the elements of the Passover Seder point to Christ? Should Christians celebrate Passover? What is the meaning and importance of the Last Supper? Utley - Ancient Near Eastern Calendars Canaanite (1 Kgs. 6:1,37-38; 8:2) Sumerian-Babylonian (Nippur Calendar) Hebrew (Geezer Calendar) Modern Equivalents Abib ("greenheads" of barley) Nisanu Nisan March-April Ziv (spring brilliance) Ayaru Iyyar April-May Simanu Sivan May-June Du-uzu Tammuz June-July Abu Ab July-August Ululu Elul August-September Ethanim (permanent water source) Teshritu Tishri September-October Bul (rains on produce) Arah-samna Marcheshvan October-November Kislimu Chislev November-December Tebitu Tebeth December-January Shabatu Shebat January-February Adaru Adar February-March Copyright © 2014 Bible Lessons International The Lord your God will bless you in all your harvest and in all the work of your hands, and your joy will be complete. - Deuteronomy 16:15 TODAY IN THE WORD Chicago is the American city most in need of joy, at least according to a recent, unscientific online survey. Taken by the Mars Candy Company, the survey of nearly 350 American cities placed Chicago first, followed by New York, Houston, Philadelphia, and Los Angeles. As a result, Mars—maker of M&Ms, Snickers, Milky Way, Twix, Dove, and Three Musketeers candy bars—in an effort to spread more joy, gave away 50,000 free samples of their candy bars on Michigan Avenue in Chicago on October 1, 2009. That induced smiles! In today’s reading, the people of Israel received instructions to joyfully celebrate God’s blessings to them in three sacred festivals: Passover (vv. 1-8), the Feast of Weeks (vv. 9-12), and the Feast of Tabernacles (vv. 13-17). Passover celebrates the nation’s deliverance from slavery in Egypt. No yeast is permitted in the Passover meal as a symbolic reminder of Israel’s hurried departure. The Feast of Weeks, also called Pentecost, marked the firstfruits of the wheat harvest and was a holiday of thankfulness for God’s provision and blessing. The Feast of Tabernacles was another harvest festival commemorating the Exodus from Egypt to Canaan. The people lived in small booths in order to remember and honor God’s provision during their long journey in the wilderness. Specific historical events and the people’s overall relationship with God were involved in these joyful occasions. These were national feasts, not individual choices or even family traditions. All of God’s people were to gather together in obedience to His command. These were also times for worship and offerings, not just pleasure or leisure (though those were included). No work was permitted to be done, as that would have been a distraction. Celebrating was intended to draw the community’s attention to their blessings and the Giver of these good things. This completed the circle and so made their joy “complete” (v. 15; see John 16:24). TODAY ALONG THE WAY How can “celebrate,” “rejoice,” and “be joyful” be obeyed as biblical commands? We’re so used to thinking of joy only as a spontaneous emotion that it might sound as if we’re being told to force or fake a feeling. Instead, we’re being given a godly understanding of joy. Joy begins with obedience. And when we stop in obedience to count our blessings, like the Israelites in today’s reading, we realize that the Giver of blessings is also the Giver of joy. In this case, feelings follow actions! The gift is acceptable according to what one has. - 2 Corinthians 8:12 TODAY IN THE WORD A few years ago USA Today revealed that more than 40 percent of Americans felt that it was okay to cheat on their taxes. These statistics probably haven’t changed much since then. Some feel this way because they believe that the government wants too much of their money. Others don’t agree with the way their money is spent. Many feel that the load is unevenly distributed. We certainly don’t agree with the ethics of those who cheat on their taxes, but according to biblical principles we can sympathize with the desire for an equitable tax burden. An evenly distributed burden is also the ideal behind the guidelines for giving outlined in the Old and New Testaments. Under the Law of Moses, God’s people were required to present themselves to the Lord three times a year. Each time they were not to come before the Lord “empty-handed” but were to bring a gift in proportion to the way God had blessed them (Deut. 16:16–17). This principle was reflected in all of the offerings required of Israel. The type of offering to be brought was dependent upon the worshiper’s income. Where a wealthier person may have been required to bring a sheep or a goat, the poor were told to bring only two doves (Lev. 5:7). If a worshiper could not afford doves, they were permitted to offer grain instead (Lev. 5:11). It was not God’s intent that offerings brought to Him would be a burdensome tax on His people’s spiritual life. TODAY ALONG THE WAY It can be tempting to think primarily in terms of the amount when we give to God. How much does He want? Should we give Him ten percent? Should we base it on our gross income or our net? Should we give less than a tithe? The biblical pattern, however, is to begin with the spirit rather than the amount. Our giving is pleasing to God “if the willingness is there” (2 Cor. 8:12). Like the believers in Macedonia in Paul’s day, we need to give ourselves to the Lord These are my appointed feasts, the appointed feasts of the Lord, which you are to proclaim as sacred assemblies. - Leviticus 23:2 TODAY IN THE WORD What’s your favorite holiday? Perhaps it’s Christmas, with its fresh evergreens, snow, Nativity scenes, and concerts of Handel’s Messiah. Or maybe Easter, a season to meditate on the life-giving death and resurrection of our Lord. If you like bright sun and outdoor barbecues, no doubt you enjoyed the Fourth of July, just past. Or do you prefer more personal holidays, such as your birthday or wedding anniversary? Such occasions help form the rhythm of our lives--times of rest, remembrance, celebration, and worship. The special feasts described in today’s reading served much the same purpose for the nation of Israel. Passover commemorated the night that the angel of the Lord “passed over” the Israelite houses in Egypt. In the last of the ten plagues, he killed the firstborn son wherever there was no blood on the doorposts (see Ex 12:1-28). Passover was immediately followed by the Feast of Unleavened Bread, named for the bread without yeast that the people carried in their hasty departure from slavery (cf. 1Cor. 5:6, 7, 8). This festival took place in the month of Abib (March or April on our calendars), the first month of the Jewish year. Passover is “New Year’s Day,” a fresh start for God’s people. The Feast of Weeks, or Firstfruits, was a harvest festival. At the wheat harvest, the people celebrated it to show joy and thankfulness for God’s blessing. This event took place in May or June, and was also called “Pentecost.” In the history of the church, Pentecost is the day the Holy Spirit first descended on the believers. Jewish tradition also links this festival with the giving of the Law at Mt. Sinai. The Feast of Tabernacles, or Booths, took place in September or October, and was also a harvest festival. The people lived in booths made of tree branches and foliage in order to remember the journey from Egypt to the Promised Land. TODAY ALONG THE WAY While the feasts described in today’s reading are not normative for the church, we, too, can plan special occasions of celebration and worship. Deuteronomy 16:2 "You shall sacrifice the Passover to the LORD your God from the flock and the herd, in the place where the LORD chooses to establish His name. sacrifice: Ex 12:5-7 Nu 28:16-19 2Ch 35:7 Mt 26:2,17 Mk 14:12 Lu 22:8,15 1Co 5:7 in the place: De 12:5,11,14,18,26 15:20 Deuteronomy 16 Resources - Multiple Sermons and Commentaries You shall sacrifice the Passover to the LORD your God from the flock and the herd, in the place where the LORD chooses to establish His name - God will show Israel where to worship. This is to be a national celebration, not regional.
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Utley- “from the flock or the herd” Compare Ex 12:5 with 2 Chr. 30:24; 35:7, which opened up the sacrifice from a sheep or a goat to the entire range of domestic animals. LORD chooses - In Egypt this was a family service; in Deuteronomy it has been reserved for central sanctuary worship (cf. Dt 12:5, 11, 13, 14, 18, 21, 26; 14:23, 25; 15:20; 16:2, 6, 7, 11, 15, 16; 17:8, 10; 18:6; 23:16; 26:2; 31:11). Currid - A problem arises over an apparent conflict regarding the nature of the Passover sacrifice. In Exodus 12:3–6 a lamb is prescribed as the only acceptable sacrifice. In verse 2 of the present chapter, the prescription appears to be broadened to include animals from ‘the flock and the herd’. Perhaps the latter refers to sacrifices not only at Passover but during the entire Feast of Unleavened Bread. These two celebrations are clearly linked in the present passage. (Ibid) Chooses reflects God's omniscient sovereignty to do as He pleases and knows best for their (our) good and His glory. Choose is a keyword in chapter 16 (Deut. 16:2; Deut. 16:6; Deut. 16:7; Deut. 16:11; Deut. 16:15; Deut. 16:16) And further, the place the LORD choses is a key thought in Deuteronomy occurring 22 times! (Dt 12:5, Dt 12:11, Dt 12:14, Dt 12:18, Dt 12:21, Dt 12:26, Dt 14:23,Dt 14:24, Dt 14:25, Dt 15:20, Dt 16:2, Dt 16:6, Dt 16:7, Dt 16:11, Dt 16:15, Dt 16:16, Dt 17:8,Dt 17:10, Dt 18:6, Dt 23:16, Dt 26:2, Dt 31:11) Chosen (0977) bahar/bachar in most contexts means to choose or to select, to take a keen look at, to prove, to . It denotes a choice, which is based on a thorough examination of the situation and not an arbitrary whim. Lot choose Sodom (Ge 13:11). Moses chose able men (Ex 18:25). "Theologically, bāchar asserts the sovereignty of God in all of life. It affirms divine omnipotence and capacity for choice and in so doing declares that purpose and personality, expressing itself in agape love, lie at the heart of reality." (Gilbrant) TWOT adds that bahar/bachar is often "used to express that choosing which has ultimate and eternal significance." "Bāḥar is used 30 times in Deuteronomy, all but twice referring to God's "choice" of Israel or something in Israel's life." (Vine) Bahar in Deuteronomy - Deut. 4:37; Deut. 7:6; Deut. 7:7; Deut. 10:15; Deut. 12:5; Deut. 12:11; Deut. 12:14; Deut. 12:18; Deut. 12:21; Deut. 12:26; Deut. 14:2; Deut. 14:23; Deut. 14:24; Deut. 14:25; Deut. 15:20; Deut. 16:2; Deut. 16:6; Deut. 16:7; Deut. 16:11; Deut. 16:15; Deut. 16:16; Deut. 17:8; Deut. 17:10; Deut. 17:15; Deut. 18:5; Deut. 18:6; Deut. 21:5; Deut. 23:16; Deut. 26:2; Deut. 30:19; Deut. 31:11; Deuteronomy 16:3 "You shall not eat leavened bread with it; seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt. eat: Ex 12:15,19,20,39 13:3-7 34:18 Lev 23:6 Nu 9:11 28:17 1Co 5:8 bread: 1Ki 22:27 Ps 102:9 127:2 Zec 12:10 2Co 7:10,11 1Th 1:6 for thou camest: Ex 12:32,33,39 mayest: Ex 12:14,26,27 13:7-9 Ps 111:4 Lu 22:19 1Co 11:24-26 Deuteronomy 16 Resources - Multiple Sermons and Commentaries MAIN PURPOSE OF FEAST TO STIR REMEMBRANCE You shall not eat leavened bread with it - In the night of Passover, the Israelites could not wait until morning for the bread to rise. Seven days you shall eat with it unleavened bread, the bread of affliction (for you came out of the land of Egypt in haste), so that you may remember all the days of your life the day when you came out of the land of Egypt - The eating of unleavened bread was to symbolize and remind Israel of the affliction from which the LORD had delivered. them. The purpose in turn was to stimulate their remembrance of their great deliverance by the strong arm of the LORD. Utley on unleavened - Leaven, which was regularly used in sacrificial items (cf. Lev. 7:13; 23:17), became a symbol of sin and rebellion. The fermentation was viewed in this symbolic feast as Israel’s opportunity on an individual basis to examine their lives for any hint of rebellion or disobedience to YHWH. As the Day of Atonement (Leviticus 16) functioned on a national level, the Feast of Unleavened Bread functioned on an individual or family level. This annual required feast being combined with the Passover feast kept the gracious deliverance of YHWH ever before the minds and hearts of His people. As grace and promise provided deliverance from Egypt, so Israel depended on these unchanging divine characteristics to save her as the years went by (cf. 4:9).
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Utley - It was the May–June harvest festival or the time of the wheat harvest. YHWH, not Ba’al, was the provider! Tribute (04530)(missāh) Occurring only in Dt. 16:10 in the expression, "in proportion to the blessing" (NIV), missāh has cognates in Middle Hebrew, Jewish Aramaic, Christian Palestinian Aramaic, Egyptian Aramaic and Syriac, all meaning "sufficiency." It is often found in the Targums, the Aramaic translation and paraphrase of OT Scripture, used for Biblical Hebrew nouns denoting sufficient or surplus amounts. The Feast of Weeks, a harvest festival, began seven weeks after the "sickle was put to the standing grain" (Deut. 16:9). At these feasts, the burnt offerings, grain, drink and fellowship offerings were to be accompanied by freewill offerings (Num. 29:39). Israel was always to remember their past (they had been slaves in Egypt, 15:15) and show compassion toward the poor and downtrodden. Each was encouraged to contribute freely, according to their ability. (Complete Biblical Library - Incredible Resource) NET NOTE - The Hebrew phrase חַג שָׁבֻעוֹת (khag shavu’ot) is otherwise known in the OT (Exod 23:16) as קָצִיר (qatsir, “harvest”) and in the NT as πεντηχοστή (pentēchostē, “Pentecost”). Freewill offering (05071) nedabah from verb nadab = to incite willingly = the free, voluntary desire of the heart to give of oneself or of one’s resources to the service of the Lord - Ex 25:2, 35:21, 1Chr 29:6, Ezra 1:6) is a feminine noun meaning willingness, a freewill offering, a voluntary gift and is from the root ndb which describes "an uncompelled and free movement of the will unto divine service or sacrifice." (TWOT) Most often, however, the term is utilized to signify an offering, a gift, or a sacrifice given voluntarily, as opposed to one offered in dutiful fulfillment of an obligation or vow (Lev. 22:23). Many from the congregation of Israel whose hearts were willing gave of their possessions as freewill offerings for the building of the Tent of Meeting and its services (Ex. 35:29; 36:3; cf. Lev. 7:16; Ezra 1:4; 3:5; 8:28; Ezek. 46:12; Amos 4:5). (Ibid) A freewill offering is one that is voluntary and not compulsory, prompted only by the impulse of the donor. The psalmist uses nedabah figuratively praying "O accept the freewill offerings (Lxx = ekousia = voluntary, done without compulsion, of one's own free will) of my mouth." (Ps119:108) In Ps 68:9 nedabah describes a "plentiful (Lxx = ekousia - voluntary, spontaneous) rain." QUESTION - What is the Feast of Weeks (PENTECOST)? ANSWER - Described in Leviticus 23, The Feast of Weeks is the second of the three “solemn feasts” that all Jewish males were required to travel to Jerusalem to attend (Exodus 23:14–17; 34:22–23; Deuteronomy 16:16). This important feast gets its name from the fact that it starts seven full weeks, or exactly 50 days, after the Feast of Firstfruits. Since it takes place exactly 50 days after the previous feast, this feast is also known as “Pentecost” (Acts 2:1), which means “fifty.” Each of three “solemn feasts”—Passover, the Feast of Weeks, and the Feast of Tabernacles—required that all able-bodied Jewish males travel to Jerusalem to attend the feast and offer sacrifices. All three of these feasts required that “firstfruit” offerings be made at the temple as a way of expressing thanksgiving for God’s provision. The Feast of Firstfruits celebrated at the time of the Passover included the first fruits of the barley harvest. The Feast of Weeks was in celebration of the first fruits of the wheat harvest, and the Feast of Tabernacles involved offerings of the first fruits of the olive and grape harvests. Since the Feast of Weeks was one of the “harvest feasts,” the Jews were commanded to “present an offering of new grain to the Lord” (Leviticus 23:16). This offering was to be “two wave loaves of two-tenths of an ephah” which were made “of fine flour . . . baked with leaven.” The offerings were to be made of the first fruits of that harvest (Leviticus 23:17). Along with the “wave offerings” they were also to offer seven first-year lambs that were without blemish along with one young bull and two rams. Additional offerings are also prescribed in Leviticus and the other passages that outline how this feast was to be observed. Another important requirement of this feast is that, when the Jews harvested their fields, they were required to leave the corners of the field untouched and not gather “any gleanings” from the harvest as a way of providing for the poor and strangers (Leviticus 23:22). To the Jews, this time of celebration is known as Shavuot, which is the Hebrew word meaning “weeks.” This is one of three separate names that are used in Scripture to refer to this important Jewish feast. Each name emphasizes an important aspect of the feast as well as its religious and cultural significance to both Jews and Christians. Besides being called the Feast of Weeks in Leviticus 23, this special feast celebration is called the “Day of the Firstfruits” in Numbers 28:26 and the “Feast of Harvest” in Exodus 23:16. The Feast of Weeks takes place exactly 50 days after the Feast of Firstfruits. It normally occurs in late spring, either the last part of May or the beginning of June. Unlike other feasts that began on a specific day of the Hebrew calendar, this one is calculated as being “fifty days to the day after the seventh Sabbath” (Leviticus 23:15–16; Deuteronomy 16:9–10). Like other Jewish feasts, the Feast of Weeks is important in that it foreshadows the coming Messiah and His ministry. Each and every one of the seven Jewish Feasts signifies an important aspect of God’s plan of redemption through Jesus Christ. Jesus was crucified as the “Passover Lamb” and rose from the grave at the Feast of Firstfruits. Following His resurrection, Jesus spent the next 40 days teaching His disciples before ascending to heaven (Acts 1). Fifty days after His resurrection and after ascending to heaven to sit at the right hand of God, Jesus sent the Holy Spirit as promised (John 14:16–17) to indwell the disciples and empower them for ministry. The promised Holy Spirit arrived on the Day of Pentecost, which is another name for the Feast of Weeks. The spiritual significances of the Feast of Weeks are many. Some see the two loaves of leavened bread that were to be a wave offering as foreshadowing the time when the Messiah would make both Jew and Gentile to be one in Him (Ephesians 2:14–15). This is also the only feast where leavened bread is used. Leaven in Scripture is often used symbolically of sin, and the leavened bread used in the Feast of Weeks is thought to be representative of the fact that there is still sin within the church (body of Christ) and will be until Christ returns again. On the Day of Pentecost or the Feast of Weeks, the “firstfruits” of the church were gathered by Christ as some 3,000 people heard Peter present the gospel after the Holy Spirit had empowered and indwelt the disciples as promised. With the promised indwelling of the Holy Spirit, the first fruits of God’s spiritual harvest under the New Covenant began. Today that harvest continues as people continue to be saved, but there is also another coming harvest whereby God will again turn His attention back to Israel so that “all of Israel will be saved” (Romans 11:26). | GotQuestions.org Deuteronomy 16:11 and you shall rejoice before the LORD your God, you and your son and your daughter and your male and female servants and the Levite who is in your town, and the stranger and the orphan and the widow who are in your midst, in the place where the LORD your God chooses to establish His name. De 16:14 12:7,12,18 Isa 64:5 66:10-14 Hab 3:18 Ro 5:11 2Co 1:24 Php 4:4 Deuteronomy 16 Resources - Multiple Sermons and Commentaries A TIME OF REJOICING FOR ALL And you shall rejoice before the LORD your God, you and your son and your daughter and your male and female servants and the Levite who is in your town, and the stranger and the orphan and the widow who are in your midst, in the place where the LORD your God chooses to establish His name - It was a time of joy because of the harvest provided by Yahweh.
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Utley - The Feast of Booths came in the fall and was during the ingathering time (cf. Exod. 23:16; 34:22). For the theological reason for this feast see Lev. 23:33–43. The background to “booths” is said to reflect the Israelites’ experience of: agricultural life in Egypt, where booths were built in the fields at harvest time; living in temporary housing (i.e., tents) during the exodus and wilderness wandering period and the temporary shelters needed for pilgrims to stay at the central sanctuary (less probable)
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Utley - YHWH wants to bless His people so that they may rejoice (BDB 970, KB 1333, Qal PERFECT) individually, as a family, and as the people of God (cf. Dt 12:7, 12, 18; 14:26; 16:11, 14; 26:11; 27:7).
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Utley - Remember meals were special times of friendship and family fellowship. These feasts allowed Israel to: develop a sense of national community, teach God’s gracious acts to new generations, help the poor and needy and rejoice in the goodness of the God of Israel and His fulfillment of covenant promises/blessings Jack Deere - These feasts were so important to Israel’s religious life that after the Dispersion some Jews residing far from Palestine still attended one or more of the festivals whenever possible (cf. Acts 2:9–11, the Feast of Weeks or Pentecost). Attending these feasts gave the Israelites opportunity to acknowledge the Lord as their Deliverer and Provider. It also gave them opportunity to express their faith in the Lord as they left their families in God’s care to journey to the sanctuary. These festivals demonstrated that worshiping God should be a joyful experience in which the participants gratefully share in the bounty of His blessing (Deut. 16:11, 14–15; cf. 12:7, 12, 18; 14:26). Curry - Application - All three of the pilgrim feasts of Israel are to be celebrated yearly and they are to take place at the central sanctuary. The primary reason for these festivals is clear: it is so that Israel, as a covenant community, can collectively affirm her faith in Yahweh as deliverer and provider. He has redeemed the Israelites out of Egypt, and he now provides for them abundantly in the land of Canaan. That is deserving of joyous worship from the covenant people. As Christians, we do not have a central sanctuary in which we all come to celebrate what God has done for us. Yet, in a sense we do participate in a pilgrim feast. The Scots Confession puts it this way: ‘As the fathers under the Law, besides the reality of the sacrifices, had two chief sacraments, that is, circumcision and Passover, and those who rejected these were not reckoned among God’s people; so do we acknowledge and confess that now in the time of the gospel we have two chief sacraments, which alone were instituted by the Lord Jesus and commanded to be used by all who will be counted members of his body, that is, Baptism and the Supper or Table of the Lord Jesus, also called the Communion of His Body and Blood. These sacraments, both of the Old Testament and of the New, were instituted by God not only to make a visible distinction between his people and those who were without the Covenant, but also to exercise the faith of his children …’ Christians celebrate the Passover feast at the Lord’s Supper because of the redeeming work of Christ, and the fact that he continues to provide for us his grace in order to live and thrive. As Paul so aptly states, ‘For Christ our Passover also has been sacrificed’ (1 Cor. 5:7). Therefore, at the Lord’s Supper Christians rejoice greatly because of his work for us. (Ibid) Summary of The Seven Feasts (Source: The Fall Feasts) The Spring Feasts consisted of… 1) Passover (Pesach) (See Study of NT word for Passover (3957) pascha) 2) Unleavened Bread (Chag HaMatzot) 3) Firstfruits (HaBikkurim) 4) Pentecost (Shavuot) The Fall Feasts consisted of… 5) Trumpets (Rosh Hashanah) 6) Atonement (Yom Kippur) 7) Tabernacles (Sukkot) Warren
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Utley - This verse lists three guidelines for the judges, Moses’ helpers: (1) ye shalt not distort justice (Hiphil IMPERFECT, cf. Exod. 23:6; 27:19; Deut. 16:19; 24:17; 27:19) (2) thou shalt not show partiality (Hiphil IMPERFECT, the literal Hebrew is “ye shall not look at a face”); (3) ye shalt not take a bribe ( Qal IMPERFECT, cf. Deut. 27:25). Bribe - "money or favor given or promised in order to influence the judgment or conduct of a person in a position of trust." (Webster) Justice (04941) mishpat/mispat from shaphat = to judge, govern) is a masculine noun used over 400x in the OT and has general meanings including a judgment, a legal decision, a legal case, a claim, proper, rectitude. Vine writes that mishpat/mispat "has two main senses; the first deals with the act of sitting as a judge, hearing a case, and rendering a proper verdict. Eccl. 12:14 is one such occurrence. Mishpat can also refer to the “rights” belonging to someone (Ex 23:6). This second sense carries several nuances: the sphere in which things are in proper relationship to one’s claims (Ge 18:19—first occurrence); a judicial verdict (Dt. 17:9); the statement of the case for the accused (Nu 27:5); and an established ordinance (Exod. 21:1). (Vine's Expository Dictionary) Bribe (07810) shochad is a masculine noun referring to a bribe, a reward, a gift especially one to free someone from punishment, to corrupt a judge or to take a reward. It refers to what is given in a situation to influence persons to act or think in a certain way they would not normally. It was often given to pervert justice and to blind the judgment of even good persons (Ex. 23:8; Deut. 16:19). God does not take bribes (Deut. 10:17). The person who took a bribe was cursed by God (Deut. 27:25). The perversion of justice through bribes was a major downfall of Israel (1 Sam. 8:3). A bribe could consist of a major political gift or present to another king or nation, a glorified bribe (1 Kgs. 15:19). Perverts (, overthrows)(05557) salaph means to twist, pervert, distort, overturn, overthrow. It means basically to distort, subvert, or mislead from what is normal. It is used of the effect of bribes on justice, hindering it (Ex. 23:8); and its process (Deut. 16:19); it is used of removing governmental powers as well (Job 12:19). It describes hindering or subverting the wicked and foolish in their ways (Prov. 13:6; 19:3; 21:12; 22:12). Righteous (adjective) (06662) saddiq from sadaq = to be just or righteous) is an adjective with describes one as upright or just. This root basically connotes conformity to an ethical or moral standard. And so saddiq pertains to a person being in accordance with a proper (right) standard (God's standard being the ultimate arbiter of what defines righteousness acceptable to God). Saddiq can also convey the sense of innocence (guiltless) when describing one having no sin or wrongdoing according to a right (righteous) standard (Ex 23:7). In the first use of saddiq in Scripture God says "Noah was a righteous (Lxx = dikaios) man." (Ge 6:9, 7:1 cp 2Pe 2:5-note) Saddiq describes Jehovah (Isa 26:7, 45:21, Jer 12:1, Lam 1:18, etc) Utley adds that the term “just” or “righteous” is from the term, “measuring reed” or “straight edge” (see Special Topic at 1:16). Most words for sin in the Bible are a word play on this concept. (Righteousness) Question: What does the Bible say about bribery / giving or receiving a bribe? Answer: A bribe is money, favor, or other consideration given in exchange for one’s influence against what is true, right, or just. The Bible is clear that giving or receiving a bribe is evil. God’s Law, given to Moses for the people of Israel, forbade the taking of a bribe, “for a bribe blinds the discerning and perverts the words of the righteous” (Exodus 23:8). The same rule is repeated in Deuteronomy 16:19: “You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous.” The negative effects of taking a bribe are clearly outlined in these two passages. Bribery perverts justice. It is a blinding influence upon wisdom and discernment. It clouds the truth and perverts or twists the words of those who would be righteous in the sight of God. The Law went even further in the case of a bribe involving the killing of an innocent person. A judge who takes a bribe to condemn to death an innocent person was as guilty as a paid assassin—he was to be “cursed” (Deuteronomy 27:25). There were incidents where this law against bribery was broken, to disastrous effect. The two men who testified against Naboth (1 Kings 21:4–16) and those who testified against Stephen (Acts 6:8–14) were probably bribed; in both instances, an innocent man was killed. When high officials give and receive bribes, it causes evil in a society. “The king establishes the land by justice, but he who receives bribes overthrows it” (Proverbs 29:4). Bribery is one characteristic of a corrupt society. Isaiah prophesied against the evil of Israel when they had turned from the one true God and His laws. Isaiah likened the city of Jerusalem to an unfaithful harlot; the city was once full of justice, but it had become a place of rebellion, murder, and thievery. Her leaders were those who loved bribes and chased after the money bribery brought them (Isaiah 1:2–23). The people of Israel were not to follow the ways of evil but were to emulate God in their dealings with one another: “For the LORD your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality nor takes a bribe” (Deuteronomy 10:17). The most heinous example of a bribe in the Bible is the thirty pieces of silver that Judas received to betray the Lord Jesus. A direct result of Judas’s treachery was that Jesus was arrested and crucified. Eventually, even Judas realized that his acceptance of a bribe was evil. But when he tried to return the money to the chief priests and elders, they refused it, calling it what it was—“blood money” (Matthew 27:3–9). Delilah was bribed to entrap Samson (Judges 16:5). Samuel’s sons disrespected their office by taking bribes (1 Samuel 8:3). The wicked Haman bribed King Ahasuerus in an attempt to destroy the Jews in Persia (Esther 3:9). Felix left Paul in prison, hoping to receive a bribe from Paul (Acts 24:26). And the soldiers charged with guarding Jesus’ tomb were bribed by the chief priests and elders to spread a lie about the disappearance of Jesus’ body (Matthew 28:12–15). In each case, those receiving the bribes cared nothing for truth or justice.(Source: GotQuestions.org) Related Resources: Holman Bible Dictionary Bribery Hastings' Dictionary of the Bible Bribery King James Dictionary Bribery 1911 Encyclopedia Britannica Bribery International Standard Bible Encyclopedia Bribery The Jewish Encyclopedia Bribery Deuteronomy 16:20 "Justice, and only justice, you shall pursue, that you may live and possess the land which the LORD your God is giving you. That which: etc. Heb. Justice, justice, De 25:13-16 Mic 6:8 Php 4:8 live: De 4:1 Eze 18:5,9 Ro 10:5 Deuteronomy 16 Resources - Multiple Sermons and Commentaries EMPHASIS OF JUSTICE Justice, and only justice, you shall pursue - lit., “righteousness, righteousness you must pursue!“ "The words “justice” in v. 20 and “righteousness” in v. 18 are from the same Hebrew root (BDB 841), which speaks of a standard. A judge ruled according to the standard which was the revealed will of God (“justice, and only justice”). Leaders (local and priestly judges) were to model the mercy, yet fairness, of YHWH (cf. Exod. 23:6–8)." (Utley) Deere - These words (Justice, and only justice, you shall pursue) imply that impartial justice could be an elusive goal because of the weakness of human nature. Therefore it was absolutely essential that the standard set forth in the Law be followed precisely. Their lives and prosperity (Deut. 16:20) depended on their establishing impartial justice in the Promised Land. that you may live and possess the land which the LORD your God is giving you - The point is that Israel persistence in the land was contingent upon her obedience to Yahweh's commandments and instructions (cf Dt 4:1, 25–26, 40; 5:16, 29, 33; 6:18; 8:1; 11:8–9, 18–21; 16:20; 32:46–47). Deuteronomy 16:21 "You shall not plant for yourself an Asherah of any kind of tree beside the altar of the LORD your God, which you shall make for yourself. Ex 34:13Jdg 3:7 1Ki 14:15 16:33 2Ki 17:16 21:3 2Ch 33:3 Deuteronomy 16 Resources - Multiple Sermons and Commentaries NO PAGAN GROVES NEXT TO GOD'S ALTAR You shall not plant for yourself an Asherah of any kind of tree beside the altar of the LORD your God, which you shall make for yourself - Asherah was the Canaanite goddess her "beauty" represented by a wooden pole an image or a tree (the depravity and deception of idolatry are stunning that someone would worship a pole and think they were worshipping a god!) Deere - Anything that might lead to syncretism (accommodating worship of the Lord to pagan systems of worship) was prohibited. This