Deuteronômio 23
John MacArthur · Citado em PreceptAustin
Deuteronômio 23
MacArthur - From the sanctification of the home and marriage in the previous chapter, Moses proceeds to the sanctification of their union as a congregation and speaks of the right of citizenship, including being gathered before the presence of the Lord to worship Him (MacArthur Study Bible) HCSB - Because Israel was to be a pure, undefiled people, certain types of people could not enter the LORD's assembly. Such discrimination had nothing to do with inherent worth but served metaphorically to draw attention to the Lord's demand for Israel to be separated from the corrupted and imperfect world around her. In Christ, such disqualifications no longer exist (Gal 3:27-29). No one who is emasculated (Hebrew = “bruised by crushing”) or has his male organ cut off shall enter the assembly of the LORD - Emasculated pertains to the loss of virility or procreative power which may include actual castration (orchiectomy - removal of testes), birth defect or virtual castration (injured irreparably) Deere points out that "they did not exclude an individual because of his own specific moral sin. Rather they had a pedagogical or symbolic function. Furthermore exclusion from the “worship service” did not prevent an individual from believing in the Lord and receiving the gift of eternal life." Israel’s history demonstrates that these laws (in Deut. 23:1–8) were never meant to be applied legalistically without regard for the circumstances of each individual who may have wished to worship with Israel. (ED: cf Ruth the Moabitess). (The Bible Knowledge Commentary) Assembly of the LORD probably refers to the worship service or events at the tabernacle (later the Temple) and is repeated in this chapter - Dt 23:1, 23:2, 23:3, 23:8 (only other uses of this phrase "assembly of the LORD" are Nu 16:3, 1 Chr 28:8, Micah 2:5) NET Note - Heb “cut off with respect to the penis”; KJV, ASV “hath his privy member cut off”; English versions vary in their degree of euphemism here; cf. NAB, NRSV, TEV, NLT “penis”; NASB “male organ”; NCV “sex organ”; CEV “private parts”; NIV “emasculated by crushing or cutting.” (Deuteronomy 23)
Deuteronômio 23
MacArthur - The illegitimate were excluded so as to place an indelible stigma as a discouragement to shameful sexual misconduct. (MacArthur Study Bible) Deere on illegitimate suggests "Possibly, however, the term refers to the child of an incestuous relationship, the child of a cult prostitute, or the child of a mixed marriage (i.e., an Israelite married to an Ammonite, Moabite, Philistine, or others). Again the stringent punishment inflicted on such a person would help deter Israelites from entering this kind of marriage." (The Bible Knowledge Commentary)
Deuteronômio 23
MacArthur - Many of the Israelites were settled E of the Jordan in the immediate neighborhood of these people, so God raised this wall to prevent the evils of idolatrous influence. Individuals from all 3 of these outcast groups are offered grace and acceptance by Isaiah upon personal faith in the true God (cf. Is 56:1–8). Ruth the Moabitess serves as a most notable example (cf. Ru 1:4, 16). (MacArthur Study Bible) The treatment of Ruth by Boaz along with other Israelites of Bethlehem demonstrates that this law was never meant to exclude one who said ”Your people will be my people and your God my God“ (Ru 1:16). Isaiah seemed to have held a similar interpretation (cf. Isa 56:3, 6-8). The NT support is Ro 10:13, 2Pe 3:9, Rev 22:17 Contrast the heart of Ruth with another Moabite-Jewish intermarriage in 1Ki 11:1. There is a striking difference in Ruth's marriage to Boaz which was in the line of Messiah & Solomon's marriage which resulted in introduction of idolatry into Solomon's court & for which God tore the kingdom apart. Ruth sought after the One True God in contrast to these polytheistic idol worshipers. This restriction on intermarriage was also enforced by Nehemiah (Ne13:23.) See Ne 13:1,2 where God says no Moabite should ever enter the congregation of Israelites. Deuteronomy 23:4 because they did not meet you with food and water on the way when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you. Because they met: De 2:28,29 Ge 14:17,18 1Sa 25:11 1Ki 18:4 Isa 63:9 Zec 2:8 Mt 25:40 Ac 9:4 because they hired: Nu 22:5,7,17 Ne 13:2 Deuteronomy 23 Resources - Multiple Sermons and Commentaries because - Moses states the first of two reasons the Moabites and Ammonites are prohibited from entering the assembly of the LORD. they did not meet you with food and water on the way when you came out of Egypt - Both the Ammonites and Moabites failed to show hospitality to the nation of Israel as they were coming through their lands to reach the Promised Land. and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you - Moab had been opposed to Israel from the beginning in view of their incestuous origin. Related Resources: What was Baal Peor in the Bible? | GotQuestions.org Who was Baal? | GotQuestions.org Deuteronomy 23:5 "Nevertheless, the LORD your God was not willing to listen to Balaam, but the LORD your God turned the curse into a blessing for you because the LORD your God loves you. Nevertheless: Nu 22:35 Nu 23:5-12,16-26 24:9 Mic 6:5 Ro 8:31 2Co 4:17 because the: De 7:7,8 33:3 Ps 73:1 Jer 31:3 Eze 16:8 Mal 1:2 Ro 9:13 11:28 Eph 2:4,5 Deuteronomy 23 Resources - Multiple Sermons and Commentaries Related Passages: Numbers 22:2-6+ Now Balak the son of Zippor saw all that Israel had done to the Amorites. 3 So Moab was in great fear because of the people, for they were numerous; and Moab was in dread of the sons of Israel. 4 Moab said to the elders of Midian, “Now this horde will lick up all that is around us, as the ox licks up the grass of the field.” And Balak the son of Zippor was king of Moab at that time. 5 So he sent messengers to Balaam the son of Beor, at Pethor, which is near the River, in the land of the sons of his people, to call him, saying, “Behold, a people came out of Egypt; behold, they cover the surface of the land, and they are living opposite me. 6 “Now, therefore, please come, curse this people for me since they are too mighty for me; perhaps I may be able to defeat them and drive them out of the land. For I know that he whom you bless is blessed, and he whom you curse is cursed.” Nevertheless, the LORD your God was not willing to listen to Balaam, but the LORD your God turned (Heb “the LORD your God changed”) the curse into a blessing for you - Note twice Yahweh is called "your God." In fact He was figuratively Israel's Husband (Jer 31:32, Hos 2:19, Isa 54:5) and He was showing His covenant loyalty to them as His wife (by the conditional Mosaic Covenant) and His love and protection were also a reflection of His (unconditional) promise made in the Abrahamic Covenant. The prophet Balaam was asked by King Balak of Moab to curse Israel (see Nu 22:1-24:25+) but God would not let him succeed. Unfortunately he did give advice to seduce the Israelite men with women and this transpired in Numbers 25:1-18+. This prohibition hearkens back to the prophecy in Genesis 12:3+ "And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.” because the LORD your God loves you - Explains why God did not let Balaam curse Israel. It is not because Israel was so good for in fact they were in this leg of the wilderness wandering because of their unbelief and disobedience in Nu 13:1-Nu 14:45+. The reason is because God is so good and His grace is so amazing, for here He bestowed His love on a people thoroughly undeserving (like you and me as believers)(aka "elective grace")! NET Note - The verb אָהַב (’ahav, “love”) here and commonly elsewhere in the Book of Deuteronomy speaks of God’s elective grace toward Israel. The concept of love here is not primarily that of emotional affection but of commitment or devotion. This verse suggests that God chose Israel to be his special people because he loved the patriarchs (Abraham, Isaac, Jacob) and had promised to bless their descendants. See as well Deut 7:7–9. (Deuteronomy 23) Love (friend) (0157) aheb/ahab most important uses in the OT are as an expression of God's love of people (Dt 4:37, Hosea 3:1), man's love for God (Ex 20:6, Ps 116:1) and man's love for his fellow man (Ge 29:32, Ru 4:15+, 1 Kings 11:1 = a forbidden love by backslidden King Solomon!!!) The first use of aheb in the OT is instructive as it is found in Ge 22:2 where Yahweh instructed his servant Abraham to "“Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah; and offer him there as a burnt offering on one of the mountains of which I will tell you.” Notice that at the outset, we see that an inherent quality of this love (in many contexts) is that it is costly. God wants us to love Him above EVERYTHING, even our own flesh and blood. Matthews writes that Ge 22:2 "is the final test of the man’s faith, the closing bookend to his discovery of God’s sufficiency to achieve the promises made at Haran." (New American Commentary) As an aside God frequently "tests" His people to reveal their trust and obedience (cp Ex 15:25, 16:4, Judges 2:22+ - in this last one they failed repeatedly). Love in Deuteronomy - Deut. 4:37; Deut. 5:10; Deut. 6:5; Deut. 7:8; Deut. 7:9; Deut. 7:13; Deut. 10:12; Deut. 10:15; Deut. 10:18; Deut. 10:19; Deut. 11:1; Deut. 11:13; Deut. 11:22; Deut. 13:3; Deut. 15:16; Deut. 19:9; Deut. 21:15; Deut. 21:16; Deut. 23:5; Deut. 30:6; Deut. 30:16; Deut. 30:20
Deuteronômio 23
MacArthur - Israel’s army fighting against the enemy was a religious gathering in the midst of which God was present. Hence laws of cleanness applied. (MacArthur Study Bible) Keep (careful, guard, kept, observe, watch) (08104) shamar means to keep (cause a state or condition to remain), watch, preserve, to guard, to be careful, to watch over, to watch carefully over, to be on one’s guard, beware, pay attention, make sure, watch oneself, guard oneself, i.e., learn or remember information and take care to watch for dangers. Contrast first use Ge 2:15 with next use in Ge 3:24! IVP Bible Background Commentary - sanitation in the camp (Dt 23:9-14). Since the army is engaged in a holy war, they must maintain themselves in a state of ritual purity consistent with God’s holiness. Thus matters of personal hygiene are elevated to reinforce the need to keep both person (see Lev 15:16–17) and place clean. Obviously, there would be health value in digging latrines outside the camp, but such mundane activities here are keyed to preventing the ritual impurity that would cause God to abandon them (see Deut 8:11–20+). Deuteronomy 23:10 "If there is among you any man who is unclean because of a nocturnal emission, then he must go outside the camp; he may not reenter the camp. Lev 15:16 Nu 5:2,3 1Co 5:11-13 Deuteronomy 23 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 15:16-18 ‘Now if a man has a seminal emission, he shall bathe all his body in water and be unclean until evening. 17 ‘As for any garment or any leather on which there is seminal emission, it shall be washed with water and be unclean until evening. 18 ‘If a man lies with a woman so that there is a seminal emission, they shall both bathe in water and be unclean until evening. Leviticus 22:4 ‘No man of the descendants of Aaron, who is a leper or who has a discharge, may eat of the holy gifts until he is clean. And if one touches anything made unclean by a corpse or if a man has a seminal emission, If there is among you any man who is unclean because of a nocturnal emission, then he must go outside the camp; he may not reenter the camp - A nocturnal emission is a likely a so-called "wet dream" which while not morally wrong would impact the purity of the camp (exactly how is uncertain). Note that Lev 15:16 it specifically says "seminal (Heb = zera = seed, sowing) emission" to this could be a more general term for any kind of emission at nightSuch a person was ceremonially impure and had to leave the main camp for a day (v11) until ceremonially purified. Some commentators think the nocturnal emission refers to bedwetting or urinating in the camp, but that is less certain. NET Note - Heb “nocturnal happening.” The Hebrew term קָרֶה (qareh) merely means “to happen” so the phrase here is euphemistic (a “night happening”) for some kind of bodily emission such as excrement or semen. Such otherwise normal physical functions rendered one ritually unclean whether accidental or not. (Deuteronomy 23) Utley broadens the meaning of a nocturnal emission - The Hebrew is “a happening or event at night”. It could include other types of bodily fluids such as urination and diarrhea, etc. Any leakage of bodily fluids makes one ceremonially unclean (cf. Leviticus 15). Remember, this has to do with ceremonial cleanliness, not sin. (Deuteronomy 23 Commentary)
Deuteronômio 23
MacArthur has an interesting not pointing out that in Dt 23:15–25:19 "Moses selected 21 sample laws to further illustrate the nature of the requirements of living under the Sinaitic Covenant." (MacArthur Study Bible) You shall not hand over to his master a slave who has escaped from his master to you - Note that these slaves were not Israelite slaves, but were from other countries escaping to seek sanctuary in Israel. We know these refugee slaves were from foreign lands for otherwise there would have been legal complications, since slaves were a valued possessions. Deere - The command not to hand him over to his master went against the normal practice in the ancient Near East. In fact treaties in the ancient Near East included the provision that escaped slaves and other fugitives be returned. (ED: ONCE AGAIN ISRAEL WAS TO BE DIFFERENT THAN THE OTHER NATIONS!) (The Bible Knowledge Commentary) HCSB - Contrary to the ordinary practice of repatriating such persons, Israel must show a superior moral code by letting such a slave live among you wherever he wants.
Deuteronômio 23
MacArthur - This prohibition of lending money at interest to a fellow Israelite is qualified by Ex 22:25 and Lv 25:35, 36, which indicates that it restricts its application to the poor and prevents further impoverishment, but it was allowed for foreigners who were engaged in trade and commerce to enlarge their wealth. According to Dt 15:1, 2, it is also clear that money could be legitimately lent in the normal course of business, subject to forgiveness of all unpaid debt in the sabbatical year (cf. Dt 24:10). (MacArthur Study Bible)