Deuteronômio 15
David Guzik · Citado em PreceptAustin
Deuteronômio 15
Guzik - Pagans had a custom of branding the slave with the name or the sign of the owner; Paul refers to himself as just such a slave in Galatians 6:17 Utley on pierce it through his ear into the door - This has two symbols: (1) the ear was symbolic of obedience and (2) the door was symbolic of love for the home (TEV). This rite was done at home not at the sanctuary or city gate, depending on to whom Elohim of Exod. 21:6 refers. The Septuagint, Peshitta, and the AramaicTargums understand is as “judges”, which is a change from an earlier rite (cf. Exod. 21:1–6). This made him a permanent slave. Currid - It is significant that this is carried out at the door of the house, since the slave is a servant of that house. In addition, this act is perhaps to remind the Israelites of their putting the blood of the covenant on their doorposts in Egypt. As I have stated elsewhere, ‘The piercing of the slave’s ear is also a bloody ritual symbolizing a covenant, an oath between the Hebrew servant and his Hebrew master.’ (EPSC - Dt) Here is Currid's comment on the parallel passage in Exodus 21 If this man truly loves his master, his wife and his children, then he shall allow his master to bring him before God. The term ‘love’ should not be over-sentimentalized because it carries the basic idea of ‘declaring allegiance to’. In any event, he is brought ‘to God’. On the basis of a comparison with Exodus 22:8–9, this probably means that the slave is brought before the formal authorities in Israel who represent God (i.e., the judges). The servant’s decision to serve for life is symbolized by the piercing of an ear. This event is related in a construction involving a play on words that literally reads, ‘His master shall pierce his ear with a piercing instrument.’ This passage and Deuteronomy 15:17 are the only two places in the Old Testament where these related words are used. The act is carried out at the doorpost to recall Israel’s putting the blood of the covenant on their doorposts in Egypt. The piercing of the slave’s ear is also a bloody ritual symbolizing a covenant, an oath between the Hebrew servant and his Hebrew master. (Currid - A Study Commentary on Exodus) Guzik - In this, he declared his love and devotion to his master—a willing slave, who was free to choose and yet chose his master.. Jesus is the great fulfillment of this willing slave. Jesus said prophetically in Psalm 40:6: My ears You have opened, it speaks of this “opening” of the ear in the bond-slave ceremony. He was the willing bond-slave of God the Father.. Isaiah 50:5–7 shows that Jesus’ character as the willing slave was most perfectly shown in His sufferings at the cross: The Lord GOD has opened My ear; and I was not rebellious, nor did I turn away. I gave My back to those who struck Me, and My cheeks to those who plucked out the beard; I did not hide My face from shame and spitting. For the Lord GOD will help Me; therefore I will not be disgraced; Therefore I have set My face like a flint, and I know that I will not be ashamed. The Christian is also to be a willing slave of God. The common New Testament word doulos describes this kind of slave. Hiebert says of doulos, “a slave, a bondservant, one who is in a permanent relation of servitude to another … Among the Greeks, with their strong sense of personal freedom, the term carried a degrading connotation.” (Ibid) There were special provisions from female slaves... Exodus 21:7-11+ “If a man sells his daughter as a female slave, she is not to go free as the male slaves do. 8 “If she is displeasing in the eyes of her master who designated her for himself, then he shall let her be redeemed. He does not have authority to sell her to a foreign people because of his unfairness to her. 9 “If he designates her for his son, he shall deal with her according to the custom of daughters. 10 “If he takes to himself another woman, he may not reduce her food, her clothing, or her conjugal rights. 11 “If he will not do these three things for her, then she shall go out for nothing, without payment of money. NET NOTE - When the bondslave’s ear was drilled through to the door, the door in question was that of the master’s house. In effect, the bondslave is declaring his undying and lifelong loyalty to his creditor. The scar (or even hole) in the earlobe would testify to the community that the slave had surrendered independence and personal rights. This may be what Paul had in mind when he said “I bear on my body the marks of Jesus” (Gal 6:17). Wayne
Deuteronômio 15
Guzik - In Israel, money was always loaned with the understanding that every seventh year, debts would be canceled. So there was no long-term debt in this sense—money could never be borrowed, or owed, for more than six years. (Deuteronomy 15)
Deuteronômio 15
Guzik - This was an important matter to God; the release was said to be the LORD’s release. As Israel obeyed this command, there would never be a permanent under-class in Israel. Some might go through a bad period, but would have the opportunity to rebuild their lives financially on a regular basis.(Deuteronomy 15) Keene on why the remission was most likely permanent and not temporary - Several points favor this: (1) This view is more consonant with the generosity the Lord had expressed toward Israel. (2) It is more consistent with the statements in Dt 15:9–11. (3) The practice of canceling the entire debt permanently in the seventh year was evidently meant to prepare the Israelites for the extravagant practices commanded for the Year of Jubilee (50th) in which each one was to receive back “his family property” (Lev. 25:8–17). (4) Permanent cancellation of debts would help prevent poverty (Deut. 15:4a). (5) The potential for incredible wealth in the land of Israel also argues for the permanent cancellation of debts. Israel had the opportunity to be the richest and most prosperous nation on the face of the earth (He will richly bless you, Dt 15:4b; Dt 15:6a). This prosperity would be due not to any technological achievement on her part, but because of her wholehearted commitment to God (Bible Knowledge Commentary) Grant has a good summary of the significance of the sabbatical year - This act was the “Lord’s release”. Credit for it must not be given to the creditor but to the Lord, for it is He who had commanded it and it is His bounty for His people. There are a number of reasons and other issues that can be identified for this act. 1. The sabbath year was to be one of restful enjoyment of the bounty of God. It was not to be marred by concern regarding debts that had been incurred. Should such a burden remain the debtor would consider that the command to refrain from sowing, and to gather in no harvest made it difficult, if not impossible, to honour the payments due to the creditor. The Lord would have His people with minds at peace so that the year of release could be one of enjoyment of His goodness without such cares burdening them. This would appear to be the significance of the opening words of v. 4: “Save when there shall be no poor among you”. The AV margin has it, “To the end that there be no poor among you”, and the RSV renders this phrase as, “But there will be no poor among you”. One of the reasons for the release, therefore, was that there would be no poor with financial worries during this year. 2. The Lord had promised to bless Israel greatly. This would give them the means to lend to those of many nations, but they should never put themselves into the position of being debtors to those of other nations (v. 6). If they “carefully hearken” (v. 5) to the Lord their God they will enjoy great prosperity, with an abundance greater than other people, and able to show the generous character of their God. Such prosperity would allow the “Lord’s release” to be given without hardship. Obedience to the Word of God never results in poverty. The creditor would not be put into financial straits by heeding the Lord in this matter. This is key to understanding an act that would be regarded today in business circles as being financial folly. On the contrary it was an act guaranteeing that the creditor would continue to have enough to meet his needs and fulfil his responsibilities. 3. It would be a further mark of the separation of Israel from other nations. The use of the tithe of the third year to benefit the poor and the Levite (14:28–29), together with the Lord’s release, would make them unique. The third year tithe was given by the Lord to help the poor and the Levite. With the Lord’s example to follow in this seventh year act, the spirit of generous giving was to be a feature of a true Israelite. 4. Lest any consider that the loss incurred in cancelling the debt was unacceptable, they must recognise that those who obey will not suffer, but will indeed have guaranteed that they will not themselves fall into poverty. Some might consider refusing to lend because the year of release was not far off. If, for instance, the money had to be given in the fifth year of the seven year cycle it would only be possible to make one year’s repayments, in the sixth year, before the debt was cancelled. That would appear to cause the lender grievous loss, but the Lord would take account of this in His dealings with the faithful lender, for “The Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto” (v. 10). Take note that the Lord regarded any unwillingness to lend as coming from a “wicked heart” (v. 9), and a refusal would result in the needy soul crying to the Lord. The word “wicked” means “Belial”, a worthless, useless, ungodly heart. 5. It could also lead to one deliberately asking a loan at a time when he would be aware of the fact that there would be little of it repaid before the seventh year. This would be equally regarded as being unacceptable to the Lord and would result in His taking a dealing with those of such a devious mind. 6. In all this it had to be remembered that the lending had not to be given with a grievous heart (v. 10), and that the lender should open his “hand wide” (v. 11). The heart was not to be hard in dealing with this matter, nor the hand to be shut. When a request was made the lender was not to give that which was insufficient to meet the need. He was to “lend … sufficient for his need, in that which he wanteth” (v. 8). (What the Bible Teaches - Deuteronomy) Deuteronomy 15:3 "From a foreigner you may exact it, but your hand shall release whatever of yours is with your brother. De 23:20 Ex 22:25 Mt 17:25,26 Joh 8:35 1Co 6:6,7 Ga 6:10 Deuteronomy 15 Resources - Multiple Sermons and Commentaries DEBT REMISSIONS NOT APPLICABLE TO FOREIGNERS From a foreigner you may exact it, but your hand shall release whatever of yours is with your brother - Foreigners were non-Israelites who lived in Palestine (Dt 14:21; 15:3; 17:15; 23:20; 29:22) and were granted limited civil rights and legal protection. Keil - נָכְרִי (nokri) is a stranger of another nation, standing in no inward relation to Israel at all, and is to be distinguished from גֵּר, (ger)the foreigner who lived among the Israelites, who had a claim upon their protection and pity. This rule breathes no hatred of foreigners, but simply allows the Israelites the right of every creditor to demand his debts, and enforce the demand upon foreigners, even in the sabbatical year. There was no severity in this, because foreigners could get their ordinary income in the seventh year as well as in any other.
Deuteronômio 15
Guzik - However, Deuteronomy 15:11—just a few verses down—states: For the poor will never cease from the land. Is God contradicting Himself? Not at all. He knows that He has established a system where no one must be chronically poor, yet He knew that because of disobedience, some would, and there would always be the poor in Israel.. So, God did not guarantee prosperity for any one in Israel; but He did guarantee opportunity for prosperity for an obedient Israel. (Ibid)
Deuteronômio 15
Guzik - The law of release in the seventh year was never to be used to discourage giving to those in need. The law might discourage lending to the poor, therefore God wanted Israel to be generous givers to those in need. (Ibid) Saying, 'The seventh year, the year of remission, is near,' and your eye is hostile toward your poor brother, and you give him nothing - The logic is simple -- if I lend money now in the 6th year, I will have to remit this debt in the 7th year. In other words, a stingy creditor might be tempted not to lend to his poor brother when the seventh year was near because he would then have less chance of being repaid Then he may cry to the LORD against you, and it will be a sin in you - Failure to forgive the debt was a sin.
Deuteronômio 15
Guzik - The slaves thought of here are those who have had to sell themselves into slavery because of their debt. This made certain that a “bankruptcy” did not harm an Israelite all their life. The worst that could happen is they would have to serve someone without pay for six years. (Ibid) Is this truth not a beautiful foreshadowing of the liberation which Jesus gives to all who choose to become His bondservants by grace through faith in Him (Note the paradox - slaves become slaves to be set free!), for John records Jesus' words... “If you continue (meno) in My word, then you are truly disciples (mathetes) of Mine; and you will know (ginosko - by experience) the truth, and the truth will make you free (eleutheroo).”...The slave does not remain in the house forever; the son does remain forever. So if the Son makes you free (eleutheroo), you will be free (eleutheros) indeed. (John 8:31-32, 35-36) THOUGHT - Have you become a bondservant of the benevolent Master Jesus? If so you are free! Not free to live any way you want but empowered by the Spirit to live the way you should, in the way that pleases your Master. NET Note on Hebrew - Elsewhere in the OT, the Israelites are called “Hebrews” (עִבְרִי, ’ivriy) by outsiders, rarely by themselves (cf. Ge 14:13; 39:14, 17; 41:12; Ex 1:15, 16, 19; 2:6, 7, 11, 13; 1 Sa 4:6; Jonah 1:9). Thus, here and in the parallel passage in Ex 21:2–6 the term עִבְרִי may designate non-Israelites, specifically a people well-known throughout the ancient Near East as ’apiru or habiru. They lived a rather vagabond lifestyle, frequently hiring themselves out as laborers or mercenary soldiers. While accounting nicely for the surprising use of the term here in an Israelite law code, the suggestion has against it the unlikelihood that a set of laws would address such a marginal people so specifically (as opposed to simply calling them aliens or the like). More likely עִבְרִי is chosen as a term to remind Israel that when they were “Hebrews,” that is, when they were in Egypt, they were slaves. Now that they are free they must not keep their fellow Israelites in economic bondage. See v. 15. Deuteronomy 15:13 "When you set him free, you shall not send him away empty-handed. Ge 31:42 Ex 3:21 Lev 25:42-44 Pr 3:27,28 Jer 22:13 Mal 3:5 Col 4:1 Deuteronomy 15 Resources - Multiple Sermons and Commentaries EMANCIPATION PROCLAMATION When you set him free, you shall not send him away empty-handed - Six years of bondage would mean he had virtually nothing of his own to leave with. Therefore freedom was to be accompanied by a full hand. Note the emphasis on set him free is repeated from v12! This is an additional stipulation to Exodus 21:2 If you buy a Hebrew slave, he shall serve for six years; but on the seventh he shall go out as a free man without payment." So here Moses says free him and supply him and not niggardly, but liberally (God is looking at their heart for generosity). TSK - This is a most humane and merciful addition to the law in Ex 21:2-11; enforced upon the Israelites by the consideration of their Egyptian bondage. As a faithful servant has made no property for himself while honestly serving his master, so now, when he quits his service, he has nothing to begin the world with except what the kindness of his master may bestow upon him as a remuneration for his zeal and fidelity. Though what was to be bestowed upon servants is not fixed, yet they were to be liberally supplied. (ver. 14.) Deuteronomy 15:14 "You shall furnish him liberally from your flock and from your threshing floor and from your wine vat; you shall give to him as the LORD your God has blessed you. the Lord: Ne 8:10 Ps 68:10 Pr 10:22 Ac 20:35 1Co 16:2 Deuteronomy 15 Resources - Multiple Sermons and Commentaries SEND HIM OFF IN STYLE You shall furnish him liberally from your flock and from your threshing floor and from your wine vat; you shall give to him as the LORD your God has blessed (barak) you - Giving was to be in light of the fact that all they had was from the Lord. They were not to be niggardly when they released the slave. John Currid - There is to be liberality in this giving. The verb translated ‘load him up richly’ derives from a Hebrew term that literally means ‘to place an ornate necklace’ on someone. The idea is that one person is to encircle another with lavish gifts, such as necklaces and garlands. (Ibid) Utley on furnish him liberally - When a slave was freed after his six years of service, he was to be given all he would need to establish his family. “you shall furnish him liberally,” This is another INFINITIVE ABSOLUTE and IMPERFECT VERB. It is a Hebrew idiom, literally, “you shall surely make a necklace for him.” Notice the items to be given: from the flock, from the threshing floor, from the wine vat, added guidelines are given in Exod. 21:3–4; Lev. 25:41. This giving was to be done in the spirit and quantity that YHWH had shown to Israel, cf. Dt 15:4, 6, 10, 18 and why specifically in Dt 15:15 and Lev. 25:41. Deuteronomy 15:15 "You shall remember that you were a slave in the land of Egypt, and the LORD your God redeemed you; therefore I command you this today. De 5:14,15 16:12 Ex 20:2 Isa 51:1 Mt 6:14,15 18:32,33 Eph 1:7 Eph 2:12 4:32 5:1,2 Tit 2:14 1Jn 3:16 4:9-11 Deuteronomy 15 Resources - Multiple Sermons and Commentaries MOTIVATED BY MEMORY OF YOUR MANUMISSION Manumission describes the act of freeing or setting free from slavery or bondage. You shall remember that you were a slave in the land of Egypt - Let memory be your motivator for generosity by the slave owner. Keene - Obedience to this command would serve the valuable purpose of reminding employers of the grace God had shown Israel in redeeming her from Egypt (cf. Deut. 24:18, 22). It would remind them that their own welfare also depended on that grace. (Ibid) Currid - The slavery of Israel in Egypt as a prime motivator to obedience is one of the dominant themes in Deuteronomy (Dt 5:15; 16:12; 24:18, 22). (Ibid) And the LORD your God redeemed you - Remember especially God's redemption to set you free. HCSB - Referring to the exodus deliverance, Moses provided the motivation or justification for beneficent treatment of the poor debtor. The least a creditor could do was to release his Hebrew brother from his financial bondage and supply him with provisions sufficient for a new start in life. Even the Egyptians had done this much for their departed Hebrew slaves (Ex 12:35-36).
Deuteronômio 15
Guzik notes three reason for consecrating the firstborn to Yahweh - This was for three reasons. First, because Israel was God’s firstborn (Exodus 4:22), and this honored that fact. Second, because the firstborn was thought to be the best, and the best was always given to God. Finally, it was to be a reminder to all generations of when God redeemed Israel, His firstborn. ESVSB - Giving the firstborn is an expression of thanks and trust that more animals are to come.