Deuteronômio 27
Warren Wiersbe · Citado em PreceptAustin
Deuteronômio 27
Wiersbe - As the spiritual leaders read these curses, they weren’t predicting what would happen if the people disobeyed God. They were calling upon the Lord to send these curses on His people if they turned away from Him. And when the people said “Amen” after each statement (“so be it”), they were telling God that they were willing to be chastened if they disobeyed Him. Their “Amen” wasn’t just their agreement with the words spoken; it was their acceptance of the terms of the covenant. These curses were closely related to the law Moses had delivered and explained, especially the Ten Commandments. (Be Equipped) Deuteronomy 27:15 'Cursed is the man who makes an idol or a molten image, an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret.' And all the people shall answer and say, 'Amen.' Cursed: De 28:16-19 Ge 9:25 1Sa 26:19 Jer 11:3 makes: De 4:16-23 5:8 Ex 20:4,23 32:1-4 34:17 Lev 19:4 26:1 Isa 44:9,10,17 Ho 13:2,3 an abomination: De 29:17 1Ki 11:5-7 2Ki 23:13 2Ch 33:2 Isa 44:19 Eze 7:20 Da 11:31 Mt 24:15 Rev 17:4,5 sets: Ge 31:19,34 2Ki 17:19 Ps 44:20,21 Jer 23:24 Eze 8:7-12 14:4 And all: Nu 5:22 Jer 11:5 28:6 Mt 6:13 1Co 14:16 Related Passage: Psalm 44:20-21 If we had forgotten the name of our God Or extended our hands to a strange god, Would not God find this out? For He knows the secrets of the heart. Ezekiel 8:6-12+ (ONE OF THE MORE UNBELIEVABLE EXAMPLES OF ISRAEL'S IDOLATRY) And He said to me, “Son of man, do you see what they are doing, the great abominations which the house of Israel are committing here, so that I would be far from My sanctuary (HOLY TEMPLE IN JERUSALEM)? But yet you will see still greater abominations.” 8 Then He brought me to the entrance of the court, and when I looked, behold, a hole in the wall. 8 He said to me, “Son of man, now dig through the wall.” (CP "SETS IT UP IN SECRET") So I dug through the wall, and behold, an entrance. 9 And He said to me, “Go in and see the wicked abominations that they are committing here.” 10 So I entered and looked, and behold, every form of creeping things and beasts and detestable things, with all the idols of the house of Israel, were carved on the wall all around. 11 Standing in front of them were seventy elders of the house of Israel, with Jaazaniah the son of Shaphan standing among them, each man with his censer in his hand and the fragrance of the cloud of incense rising. 12 Then He said to me, “Son of man, do you see what the elders of the house of Israel are committing in the dark, each man in the room of his carved images? For they say, ‘The LORD does not see us; the LORD has forsaken the land.’” 13 And He said to me, “Yet you will see still greater abominations which they are committing.” 14 Then He brought me to the entrance of the gate of the LORD’S house (HOLY TEMPLE) which was toward the north; and behold, women were sitting there weeping for Tammuz. 15 He said to me, “Do you see this, son of man? Yet you will see still greater abominations than these.” 16 Then He brought me into the inner court of the LORD’S house. And behold, at the entrance to the temple of the LORD, between the porch and the altar, were about twenty-five men with their backs to the temple of the LORD (WHERE THE GLORY OF THE LORD WAS PRESENT) and their faces toward the east; and they were prostrating themselves eastward toward the sun (WORSHIPPING THE CREATION RATHER THAN THE CREATOR). 17 He said to me, “Do you see this, son of man? Is it too light a thing for the house of Judah to commit the abominations which they have committed here, that they have filled the land with violence and provoked Me repeatedly? For behold, they are putting the twig to their nose. 18 “Therefore, I indeed will deal in wrath. My eye will have no pity nor will I spare; and though they cry in My ears with a loud voice, yet I will not listen to them (CF "CURSED IS THE MAN...").” SECRET IDOLATERS OPENLY CURSED Cursed (arar) is the man - Cursed is used 12 times (12 "representative" curses) in Deuteronomy 27 (Other curses in Dt 28:15–68) and are not statements of what will happen to the covenant breaker, but were declarations calling down a curse (nature of the curse is not specified in these verses) on the covenant breaker. The Septuagint translates cursed with epikataratos which means being under a severe curse, condemned by God and is the very word used by Paul to describe Christ becoming a curse for us! (Gal 3:13+). What ALL of Israel was entering into in the curse declarations was in essence the making of a solemn vow or oath with Yahweh. And so the Levites call down a curse on covenant breakers and ALL the people declare "Amen" which is tantamount to their making an oath! Currid - The rationale for particular tribes being assigned to stand on one mountain or the other is unclear. The division seems partly to follow genealogy or, specifically, maternal relationships. The six tribes on Gerizim are ones descended from Leah and Rachel; the six on Ebal are the four sons of Leah’s and Rachel’s handmaids, and the first- and last-born of Leah. Perhaps Reuben is placed on Ebal because he forfeited his birthright by incest (Gen. 49:3–4). Another possibility is that the tribes are divided on the basis of geographical considerations. The tribes on Gerizim are allotted lands in Canaan that are roughly to the south; and the tribes on Ebal are given lands that lie more or less to the north. The Talmud is correct when it says, ‘Answering “Amen” after an oath is equivalent to pronouncing the oath with one’s own mouth.’(EPSC-Dt) Deere points out that "Eight of the 12 refer to violations of the Ten Commandments: Dt 27:15, the second commandment (Dt 5:8–10); Dt 27:16, the fifth commandment (Dt 5:16); Dt 27:17, the eighth commandment (Dt 5:19); Dt 27:20, 22–23, the seventh commandment (Dt 5:18); and Dt 27:24–25, the sixth commandment (Dt 5:17)." (The Bible Knowledge Commentary) Wiersbe - The first curse (v. 15) condemned idolatry and the violation of the first and second commandments (Ex. 20:1–6). To carve or cast an idol and worship it was to deny that Jehovah was the one true and living God, and it was this sin that finally brought the wrath of God on Israel. Even if a Jew worshiped an idol in secret and didn’t try to persuade anybody to join him, it was still a great sin and had to be punished (Deut. 13). (Be Equipped) Utley on “Cursed” - “Cursed” is a word that means, “Cursed by YHWH”. There are twelve curses (the term is used 39 times in Deuteronomy 27–29). All are in the form of Qal passive participles (Dt 27:15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26; see also Dt 28:16–19). The first is a curse against idolatry (cf. Deut. 4:15–18; 5:8–9; Ex 20:3–4, 23; Ex 34:17). Many, if not all, of the Mosaic laws can be seen in their contrast to Canaanite society (Deuteronomy 27 Commentary) THOUGHT - IN OTHER WORDS THE LAWS DEAL WITH SINS THAT WERE FLAGRANTLY PRACTICED BY THE GODLESS CANAANITES AND ARE MEANT TO PROTECT GOD'S HOLY PEOPLE FROM THEIR UNHOLY INFLUENCES! HIS LAWS STILL SERVE THE SAME PURPOSE TODAY IN THE LIFE OF EVERY BELIEVER, BEING GIVEN FOR OUR GOOD AND NOT TO STEAL OUR JOY! KEEPING GOD'S HOLY LAWS ENABLED BY HIS HOLY SPIRIT IS THE PATHWAY TO TRUE JOY AND PEACE AND FREEDOM IN CHRIST. THOUGHT - The punishment for sin will "find" the guilty, if not in this lifetime, then in the next! (Nu 32:23-+ sermon by Spurgeon) There is no "free pass" for sin. Either it falls on the sinner or it falls on the sinner's Savior (2 Cor 5:21+, 1 Pe 2:24+, Isa 53:5-6+) Beloved, never sweep sin under the rug, but put it under the blood. "He who conceals his transgressions will not prosper (aka "will be found out"), But he who confesses and forsakes them will find compassion." (Pr 28:13+, cf 1 Jn 1:9+). Who makes an idol (pesel) or a molten image (massekah), an abomination to the LORD, the work of the hands of the craftsman, and sets it up in secret - Abomination (toebah) is that which causes horror and disgust in this case to God (a "stench" in His holy nostrils so to speak!) In secret indicates it kept secret and hidden away, concealed from others and unknown to them. Of course it is not kept secret from God and in Nu 32:33+ we read "behold, you have sinned against the LORD, and be sure your sin will find you out." As one has said secret sin on earth is open scandal in heaven. The eyes of the LORD are in every place, Watching the evil and the good. --Proverbs 15:3+ Deere on idolatry - The danger in this practice was twofold. First, since other nations used idolatry to express their devotion to their gods there was always the danger that the worship of the Lord could be contaminated by idolatrous forms of worship. Second, any attempt to represent God in any form from the natural world would have called into question the sovereignty of the One who cannot be limited by anything. As a jealous God (cf. 4:24; 32:16, 21; see comments on 6:15), He does not share His sovereign position with any other. (The Bible Knowledge Commentary) And all the people shall answer and say, 'Amen.' (amen) - Note the Levites calls for ALL to respond to each declaration resulting in a curse. In other words, this response is to be declared by ALL Israel after the reading of each specific curse. The "amen" ("so be it") means that they were assenting to this specific aspect of the covenant curse. Amen means that they understood and agreed to the curse. It follows that if any of the Israelites would then commit the specific sin (or sins), they would be held guilty of breaking the covenant they had agreed to with their declaration of "Amen". In other words their "Amen" would have been tantamount to pronouncing a curse upon themselves. The upshot is that they in effect had just pronounced a curse upon themselves! Woe! It is interesting that amen is sometimes doubled for emphasis (Nu 5:22+), but in chapter 27 is reiterated twelve times!
Deuteronômio 27
Wiersbe - In that day, officials didn’t draw detailed real estate maps, what we today call “plats.” Everybody was expected to honor the landmarks (boundary stones), because to move the stones meant to steal land from your neighbors and their descendants (Prov. 22:28). Unscrupulous officials could easily exploit poor widows and orphans and take away their land and their income (Prov. 15:25; 23:10–11). Since God owned the land and the people were His tenants, moving the stones also meant stealing from God, and He would punish them (Hosea 5:10). No wonder this crime was included among the curses announced from Mount Ebal (Deut. 27:17). (Be Equipped)
Deuteronômio 27
Wiersbe - Widows, orphans, and aliens were often abused and exploited in Israel and God called on His people to champion their cause and see that they received justice (24:17–18; Ex. 22:21–24; Luke 18:1–8). The Jews had been aliens in Egypt for many years and the Lord cared for them and judged the people who abused them. If Israel didn’t care for the needy, God would also judge them. Among other things, this meant bringing their special tithes to the Lord every third year so the needy would have food to eat (Deut. 14:28–29). (Be Equipped) Utley on distorts the justice due - The verb (natah) basically means “stretch out,” “spread out” or “turn” but in this context is used figuratively as in Dt 16:19; 24:17; and Ex 23:6 where it describes perverting or twisting of that which is right/just. And so the idea is to “turn to the right or left and leaving God’s clearly revealed law” (cf. Dt. 5:32; 17:11, 20; 28:14; Josh. 1:7; 23:6). There are several places where the object of this turning/perverting is “justice” (Ex 23:6; Dt. 16:19; 24:17; 27:19; 1 Sa 8:3; Pr 17:23; Lam. 3:35; Amos 2:7). Justice is YHWH’s will for everyone in Israelite society because it reflects His character and treatment of them (cf. Dt 32:4)....Moses’ Law Code is different from the other ancient Mesopotamian Law Codes in its care for the poor, needy, and socially powerless! (Rephrased from Commentary) And all the people shall say, 'Amen (amen) .' - This repeated refrain signifies all Israel is entering into a solemn oath. 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. Although מִשְׁפָּט encompasses a variety of meanings, it has decided judicial connotations. What is most often the topic of concern is the process governing the settling of some dispute, whether between human parties or between God and the Israelites, or the actual verdict itself. Vine adds 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) Mishpat is an important word in Deuteronomy - Deut. 1:17; Deut. 4:1; Deut. 4:5; Deut. 4:8; Deut. 4:14; Deut. 4:45; Deut. 5:1; Deut. 5:31; Deut. 6:1; Deut. 6:20; Deut. 7:11; Deut. 7:12; Deut. 8:11; Deut. 10:18; Deut. 11:1; Deut. 11:32; Deut. 12:1; Deut. 16:18; Deut. 16:19; Deut. 17:8; Deut. 17:9; Deut. 17:11; Deut. 18:3; Deut. 19:6; Deut. 21:17; Deut. 21:22; Deut. 24:17; Deut. 25:1; Deut. 26:16; Deut. 26:17; Deut. 27:19; Deut. 30:16; Deut. 32:4; Deut. 32:41; Deut. 33:10; Deut. 33:21 Orphan (03490). יָתוֹם yāṯôm: A masculine noun meaning orphan, a fatherless child, an orphan with a dead father and a widowed mother, as a class of persons helpless and without resource. it is possibly in some contexts both parents are dead, but this is not explicitly stated It refers to children who had no fathers or parental support group in Israel. They, along with widows, the poor, and the oppressed, were of special concern to the Lord (Ex. 22:22, 24; Deut. 16:11, 14; 24:17; 26:12; Ps. 10:18; 68:5; 146:9; Hos. 14:3). God works on their behalf (Deut. 10:18); and those who oppress them are under judgment (Deut. 27:19; Mal. 3:5). Job was concerned to care for them (Job 29:12; 31:17, 21). Israel as a whole did not care for them sufficiently (Job 24:3, 9; Ps. 94:6; Isa. 1:23; Jer. 5:28; Ezek. 22:7). Swanson - A masculine noun meaning orphan, a fatherless child. It refers to children who had no fathers or parental support group in Israel. They, along with widows, the poor, and the oppressed, were of special concern to the Lord (Ex. 22:22, 24; Deut. 16:11, 14; 24:17; 26:12; Ps. 10:18; 68:5; 146:9; Hos. 14:3). God works on their behalf (Dt. 10:18); and those who oppress them are under judgment (Dt. 27:19; Mal. 3:5). Job was concerned to care for them (Job 29:12; 31:17, 21). Israel as a whole did not care for them sufficiently (Job 24:3, 9; Ps. 94:6; Isa. 1:23; Jer. 5:28; Ezek. 22:7). (Dictionary of Semantic Domains - Hebrew) Yatom in 42 verses - fatherless(7), fatherless children(1), orphan(26), orphans(8). Exod. 22:22; Exod. 22:24; Deut. 10:18; Deut. 14:29; Deut. 16:11; Deut. 16:14; Deut. 24:17; Deut. 24:19; Deut. 24:20; Deut. 24:21; Deut. 26:12; Deut. 26:13; Deut. 27:19; Job 6:27; Job 22:9; Job 24:3; Job 24:9; Job 29:12; Job 31:17; Job 31:21; Ps. 10:14; Ps. 10:18; Ps. 68:5; Ps. 82:3; Ps. 94:6; Ps. 109:9; Ps. 109:12; Ps. 146:9; Prov. 23:10; Isa. 1:17; Isa. 1:23; Isa. 9:17; Isa. 10:2; Jer. 5:28; Jer. 7:6; Jer. 22:3; Jer. 49:11; Lam. 5:3; Ezek. 22:7; Hos. 14:3; Zech. 7:10; Mal. 3:5 Widows (0490) אַלְמָנָה ʾalmānāh: A feminine noun meaning widow one whose spouse has died (Ge 38:11; Zec 7:10; Mal 3:5), note: often there is an associative meaning of a class of persons, low in status, meager in resources, and so pitiable that society was to take special effort to help them. The word אַלְמָנָה is spread all over the OT (55×), but is curiously missing in the outstanding widow story of Ruth and in Amos and Micah, the champions of social justice; The word occurs many times in the Law and the Prophets, where the well-being and care of the widow are the subject (Deut. 14:29; Isa. 1:17; Jer. 7:6; Zech. 7:10). Israel’s concern for the widow was founded in the Lord’s own concern (Ps. 68:5[6]; 146:9; Prov. 15:25; Jer. 49:11). Figuratively, the term occurs twice in reference to a devastated city: Jerusalem (Lam. 1:1) and Babylon (Isa. 47:8). Almanah in 54 verses - fortified(2), widow(37), widow's(5), widowed(1), widows(11). Gen. 38:11; Exod. 22:22; Exod. 22:24; Lev. 21:14; Lev. 22:13; Num. 30:9; Deut. 10:18; Deut. 14:29; Deut. 16:11; Deut. 16:14; Deut. 24:17; Deut. 24:19; Deut. 24:20; Deut. 24:21; Deut. 26:12; Deut. 26:13; Deut. 27:19; 2 Sam. 14:5; 1 Ki. 7:14; 1 Ki. 11:26; 1 Ki. 17:9; 1 Ki. 17:10; 1 Ki. 17:20; Job 22:9; Job 24:3; Job 24:21; Job 27:15; Job 29:13; Job 31:16; Ps. 68:5; Ps. 78:64; Ps. 94:6; Ps. 109:9; Ps. 146:9; Prov. 15:25; Isa. 1:17; Isa. 1:23; Isa. 9:17; Isa. 10:2; Isa. 13:22; Isa. 47:8; Jer. 7:6; Jer. 15:8; Jer. 18:21; Jer. 22:3; Jer. 49:11; Lam. 1:1; Lam. 5:3; Ezek. 19:7; Ezek. 22:7; Ezek. 22:25; Ezek. 44:22; Zech. 7:10; Mal. 3:5 QUESTION - What does the Bible say about how widows are to be treated? ANSWER - A widow is a woman whose husband has died. Often in Scripture, when widows are referred to, it appears to carry the idea of a woman whose husband has died who also has no one to provide for her. Thus, widows are often grouped with vulnerable members of society such as the fatherless, aliens, and the poor (Deuteronomy 14:29; 16:11; 24:20; 26:12). The Bible says widows are to be treated with honor and compassion and offered protection so that no one takes advantage of them. In ancient times, the primary purpose of women in marriage was to produce children and heirs to carry on the family line. A childless widow endured double adversity, with no husband to provide for and protect her, and no son to carry on the family name and care for her in her old age. She might have been considered a disgrace to her family and left in a precarious position. God recognized the widow’s plight and rose to her defense: “A father to the fatherless, a defender of widows, is God in his holy dwelling” (Psalm 68:5). A person who denied justice to a widow was cursed by God: “Cursed is anyone who withholds justice from the foreigner, the fatherless or the widow” (Deuteronomy 27:19). Laws and special provisions were put in place to safeguard widows against neglect and abuse. At harvest time, widows could glean in the fields of grain and gather leftover grapes and olives: “When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the foreigner, the fatherless and the widow, so that the LORD your God may bless you in all the work of your hands” (Deuteronomy 24:19). The primary Old Testament law that protected widows from poverty and cruel treatment was that of the levirate marriage. The purpose of the law was to ensure that a man who died before producing a son might still be guaranteed a male heir. The unmarried brother of the widow’s husband would take the widow as his wife and perform “the levirate duty.” The first son born to the widow was regarded as the legal descendant of her deceased husband. The law of levirate marriage is illustrated in the stories of Tamar and Onan and of Ruth and Boaz. In the New Testament, widows are also given special consideration. Proper religious work, according to God, involves caring for widows and orphans: “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world” (James 1:27). Jesus condemned the Pharisees for their ill-treatment of widows (Mark 12:40). God has deep compassion for those who are left alone, and the church is to demonstrate that same compassion. In 1 Timothy 5, the apostle Paul gives a detailed outline of how the church and individual families are to care for widows. According to Paul, a widow who received financial and material support from the church had to meet certain qualifications. First and foremost, the widow had to be truly in need and completely alone in the world: “But if a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God” (1 Timothy 5:4). It is the duty and obligation of families to care for their aging and needy family members. Christian children and grandchildren have a special privilege and opportunity to put their faith in action by giving back love and support to their parents and grandparents, and especially to widows who are alone. Today’s Western societies, where independence takes precedence over family relationships, have lost sight of the value of God’s purpose for creating extended families. But among God’s people, families ought to be the primary source of support for widows. Paul goes on to give guidelines for a widow to be eligible to receive the church’s support. Besides having no one to take care of her, she ought to be a woman of prayer, a dedicated servant of the Lord, more than sixty years of age, faithful to her husband when he was alive, and committed to good deeds like caring for children, showing hospitality, and serving God’s people (1 Timothy 5:9–10). Apparently, in order to receive charity in the early Christian church, eligible widows were enrolled on a list (verse 11). The age designation was likely because sixty was considered the age of retirement in the first century, and these women were probably past the age of remarrying. Younger widows were more likely to remarry; in fact, Paul counsels them to do so (verse 14). Since God honors widows and treats them with compassion, believers should do the same: “Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow” (Isaiah 1:17).GotQuestions.org QUESTION - What does the Bible say about orphans and widows? ANSWER - Widows are women whose husbands have died, and orphans are children whose parents, for whatever reason, are not in the child’s life. In biblical times, the main cause of a child being orphaned is that the orphan’s parents had died. The Bible reveals God’s attitude toward orphans and widows: He cares very deeply for them. God commands us to protect and care for orphans and widows (Psalm 82:3). Husbands and fathers play an irreplaceable role in a family. When the man is not there, the wife and child can suffer in many ways. The Bible tells us that God Himself steps in to fill the role of protecting and caring for orphans and widows. “A father to the fatherless, a defender of widows, is God in his holy dwelling” (Psalm 68:5). In our world, those who are helpless tend to be taken advantage of by those who think they can get away with it. However, nothing escapes God’s notice, and He will avenge the orphans and widows. “You, LORD, hear the desire of the afflicted; you encourage them, and you listen to their cry, defending the fatherless and the oppressed, so that mere earthly mortals will never again strike terror” (Psalm 10:17–18). God commands us to care for orphans and widows. When He gave the Law to Moses and the Israelites, He gave instructions for how to treat the orphans and widows among them—with harsh consequences promised if they failed in their responsibility (see Exodus 22:22–23). In the New Testament, James says that taking care of the needs of orphans and widows is part of religion “pure and faultless” (James 1:27). Caring for those in distress is not optional for followers of Christ. In 1 Timothy, Paul lays out more detailed instructions for how to care for widows (1 Timothy 5:1–16). First, Paul puts an emphasis on a widow’s family taking care of her, instead of leaving it all up to the church. “If a widow has children or grandchildren, these should learn first of all to put their religion into practice by caring for their own family and so repaying their parents and grandparents, for this is pleasing to God” (1 Timothy 5:4). Paul instructs that, for a widow to be supported by the local church, she must be over the age of 60 and she must have been faithful to her husband and have led a godly life. And she must have no family member to care for her (1 Timothy 5:9–10). The bottom line is that all widows should be receiving the care they need, without anyone getting overburdened by the responsibility. We should not view caring for orphans and widows as simply a command from God we must fulfill “or else.” There is tremendous blessing in serving and standing up for orphans and widows. In considering what our own attitude should be toward the orphans and widows around us, it’s helpful to remember that all of us were adopted into God’s family through Jesus Christ (Ephesians 1:3–7) and betrothed to Christ (Ephesians 5:32; Revelation 19:7). It is our joy and privilege to partner with God in loving, serving, and protecting the orphans and widows among us.GotQuestions.org Deuteronomy 27:20 'Cursed is he who lies with his father's wife, because he has uncovered his father's skirt.' And all the people shall say, 'Amen.' De 22:30 Ge 35:22 49:4 Lev 18:8 Lev 20:11 2Sa 16:22 1Ch 5:1 Eze 22:10 Am 2:7 1Co 5:1 Related Passage: Genesis 35:22 It came about while Israel was dwelling in that land, that Reuben went and lay with Bilhah his father’s concubine, and Israel heard of it. Now there were twelve sons of Jacob– Deuteronomy 22:30+ “A man shall not take his father’s wife so that he will not uncover his father’s skirt. Leviticus 18:8 You shall not uncover the nakedness of your father’s wife; it is your father’s nakedness. Leviticus 20:11 ‘If there is a man who lies with his father’s wife, he has uncovered his father’s nakedness; both of them shall surely be put to death, their bloodguiltiness is upon them. CURSE FOR UNCOVERING FATHER'S SKIRT This next section (Dt 27:20-23) deals with various illicit sexual relationships. Maxwell adds an interesting comment that "The nature of these acts demands secrecy and privacy. Therefore, they would probably not be witnessed by others or brought before a court of law. Yet again we realize that the deed will be exposed before God and will bring a curse upon those who commit such wrongful acts." (Preacher's Commentary - Deut) Cursed (arar) is he who lies with his father's wife - Lies with is a Hebrew idiom for having sexual relations. Again, the sin might done is secret but God sees and pronounces a curse. His father's wife is likely his step-mother. This is the first of 4 curses against sexual sin and all relate to the seventh commandment (Ex 20:14). Reuben lost his rights as the firstborn because he violated this law (Ge 35:22; Ge 49:3–4). Wiersbe - The perversion of sex is not only the abuse of a gift from God, but it threatens marriage and the family, which are foundational to the success of the nation. (Be Equipped) Phrase lies with found 20x in 19v - Ex. 22:16; Ex. 22:19; Lev. 15:18; Lev. 15:24; Lev. 15:33; Lev. 18:22; Lev. 20:11; Lev. 20:12; Lev. 20:13; Lev. 20:15; Lev. 20:18; Lev. 20:20; Deut. 22:23; Deut. 22:25; Deut. 22:28; Deut. 27:20; Deut. 27:21; Deut. 27:22; Deut. 27:23 Because he has uncovered his father's skirt - NLT = "he has violated his father." NIV = "dishonors his father's bed." NET NOTE says "This appears to be a circumlocution for describing the dishonor that would come to a father by having his own son share his wife’s sexuality (cf. NAB, NIV “dishonor his father’s bed”). Craigie points out that "to “cover (a woman) with the skirt” describes metaphorically the taking of a woman in marriage (cf. Ruth 3:9). Hence, uncovering the skirt seems to be a euphemistic manner of describing the invasion of the privacy of the sexual relationship between the father and (step-)mother by the father’s son." (New International Commentary of Old Testament - Deuteronomy) In Leviticus 18:8 it is clearly stated that not only is marriage to a father's wife forbidden, but that a son should not even be permitted to see his mother's nakedness. Utley rightly points out that "Human sexuality is both a divine gift and a powerful urge. It must be defined and regulated for a peaceful, long-lasting society....Incest affected the stability of the home and family as well as the society. The exact persons from whom one is prohibited from marrying changes from culture to culture, but all cultures (except the Egyptian royal family) have rules about incest!" His father’s skirt is a symbol of the act of marriage (cf. 22:30; Lev. 18:8). This is another violation of honor. It typifies sin as more and more for me at any cost! (Deuteronomy 27 Commentary) And all the people shall say, 'Amen (amen) - This repeated refrain signifies all Israel is entering into a solemn oath. Deuteronomy 27:21 'Cursed is he who lies with any animal.' And all the people shall say, 'Amen.' Ex 22:19 Lev 18:23 Lev 20:15 Related Passages: Exodus 22:19+ “Whoever lies with an animal shall surely be put to death. Leviticus 18:23+‘Also you shall not have intercourse with any animal to be defiled with it, nor shall any woman stand before an animal to mate with it; it is a perversion (Hebrew from root meaning ‘to confuse/mix up!) Leviticus 20:15+ ‘If there is a man who lies with an animal, he shall surely be put to death; you shall also kill the animal. BESTIALITY CURSED Cursed (arar) is he who lies with any animal - Lies with is a Hebrew idiom for a human having sexual relations with a non-human (aka bestiality). As with other sexual sees committed under a supposed cloak of secrecy, this abomination was not a secret to Yahweh and would warrant a curse. IVP Bible Background Commentary - Bestiality was practiced in the context of ritual or magic in the ancient Near East. It occurs in the mythology of Ugarit (and was probably ritually imitated by the priests) and is banned in legal materials (especially the Hittite laws).
Deuteronômio 27
Wiersbe - Murder is the ultimate crime because its consequences can’t be reversed, but to murder one’s neighbor makes that crime even worse. The only thing more heinous would be to be paid to murder somebody! The law taught the people of Israel to love their neighbors and do them good (Lev. 19:18; Deut. 22:1–4). But whether a neighbor or a total stranger is the victim, murder is wrong and murderers must be punished. (Be Equipped) Strikes (05221)(nāḵāh) means to beat, to wound and can range from simply hitting to actually killing. There are many instances of striking physically (Ex. 21:15, 19; Job 16:10; Ps. 3:7; Song 5:7). Of Yahweh smiting the firstborn (Nu 3:13, 8:17), His own people (Nu 11:33). Of Moses striking the rock twice resulting in his not being allowed to enter the Promised Land (Nu 20:11) Frequently, nākāh is related to the Israelite conquest of Canaan. God used disease to smite the inhabitants of Canaan (Nu 14:12). This word is also used in a different sense, as when the men of Sodom and Gomorrah were stricken blind by the two angels (Ge 19:11); when a priest stuck a fork into the kettle (1 Sa 2:14); when people clapped their hands (2 Kgs. 11:12); or when people verbally abused Jeremiah (Jer. 18:18). God struck the Egyptians with plagues (Ex. 3:20); and struck people down in judgment (Isa. 5:25). Nakah in the (hif) = kill, slaughter, i.e., take the life of another (Ex 2:12); (hof) killed, slain (Nu 25:14,15, 18; Jer 18:21+); Nakah in Deut - Deut. 1:4; Deut. 2:33; Deut. 3:3; Deut. 4:46; Deut. 7:2; Deut. 13:15; Deut. 19:4; Deut. 19:6; Deut. 19:11; Deut. 20:13; Deut. 21:1; Deut. 25:2; Deut. 25:3; Deut. 25:11; Deut. 27:24; Deut. 27:25; Deut. 28:22; Deut. 28:27; Deut. 28:28; Deut. 28:35; Deut. 29:7 And all the people shall say, 'Amen. (amen) - This repeated refrain signifies all Israel is entering into a solemn oath. Deuteronomy 27:25 'Cursed is he who accepts a bribe to strike down an innocent person.' And all the people shall say, 'Amen.' De 10:17 16:19 Ex 23:7,8 Ps 15:5 Pr 1:11-29 Eze 22:12,13 Mic 3:10,11 7:2,3 Mt 26:15 27:3,4 Ac 1:18 Related Passages: Exodus 23:6-8+ “You shall not pervert the justice due to your needy brother in his dispute. 7 “Keep far from a false charge, and do not kill the innocent or the righteous, for I will not acquit the guilty. 8 “You shall not take a bribe, for a bribe blinds the clear-sighted and subverts the cause of the just. Deuteronomy 16:19+ “You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. Proverbs 17:23 A wicked man receives a bribe from the bosom To pervert the ways of justice. Cursed (arar) is he who accepts a bribe to strike down an innocent person - God condemns and curses bribery because it perverts justice in the judicial sphere and equity in the social sphere of the covenant community (cf. Ex 23:8; Dt 16:19; Pr 17:23)." Given the context to strike down, implies this is a prohibition of murder for hire! Paid assassins and/or bribed judges will receive a curse. They may think that the one who bribed them to commit the crime would never tell, but again it did not matter because God knew what they had done and would bring a curse on the perpetrator. The Septuagint translates bribe with the Greek word doron mean a gift or present, which Liddell-Scott says can be "presents given by way of bribe." Brown - It is important to see from these curses that sins of intent (Dt 27:25) are viewed as seriously as those of action (Dt 27:24). A man who receives payment to murder someone is made to realize that such behaviour is a radical breach of the covenant whether he is successful in his sick enterprise or not. If he accepts the money for doing it, he has earned the curse of the covenant God. (Bible Speaks Today-Deut) IVP Bible Background Commentary - taking bribe to kill innocent. What is uncertain in this context is whether the curse concerns a payment made to an assassin (thus giving a variation on the previous verse) or a bribe made to a judge or witness in order to condemn an innocent man of a capital crime and thus have him executed (cf. 1 Kings 21:8–14). The temptation for judges and government officials to accept bribes is found in every time and place (see Prov 6:35; Mic 7:3). Taking bribes becomes almost institutionally accepted in bureaucratic situations as competing parties attempted to outmaneuver each other (see Mic 3:11; Ezra 4:4–5). However, at least on the ideal level, arguments and penalties are imposed to eliminate or at least lessen this problem. Thus Hammurabi’s code (law 5) places harsh penalties on any judge who alters one of his decisions (presumably because of a bribe), including stiff fines and permanent removal from the bench. Exodus 23:8 forbids the taking of bribes and the perversion of justice as an offense against God, the weak and innocent, and the entire community (see Is 5:23; Amos 5:12). Bribe (07810) shochad is a gift which in this context is given to influence an outcome or hire services, usually with a specific quid pro quo (Ex 23:8; Dt 10:17; 16:19; 27:25; 1Sa 8:3; 2Ch 19:7; Job 15:34; Ps 15:5; 26:10; Pr 6:35; 17:23; Isa 1:23; 5:23; 33:15; Eze 22:12; Mic 3:11) It can also refer to a gift given without an explicit quid pro quo, but implies a relationship of favor (Pr 17:8; 21:14; Isa 45:13) And all the people shall say, 'Amen (amen) - This repeated refrain signifies all Israel is entering into a solemn oath. 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.GotQuestions.org Deuteronomy 27:26 'Cursed is he who does not confirm the words of this law by doing them.' And all the people shall say, 'Amen.' ' Cursed: De 27:15 28:15-68 Ps 119:21 Mt 25:41 1Co 16:22 confirm: Jer 11:3-5 Eze 18:24 Ro 3:19,20 10:5 Ga 3:10 ALL INCLUSIVE CURSE This final curse in this section means that just because disobedience to a law has not been cursed in the previous 11 curses, to break it would still incur a curse. There was no "wiggle room" with the Law! Cursed (arar) is he who does not confirm the words of this law by doing them - NET = "'Cursed is the one who refuses to keep the words of this law." NLT = "Cursed is anyone who does not affirm and obey the terms of these instructions." Here the curse is on the person who knows the law and yet fails to abide by the law. Craigie - The twelfth and final curse has a summary and all-inclusive nature; it describes that man who does not take positive action which obedience to the law demanded. There is a sense in which the previous eleven curses are only examples, the twelfth curse making it quite clear that any action that does not elevate the words of this law brings an offender under the curse of God. (New International Commentary of Old Testament - Deuteronomy) Deere - This last curse demonstrates that the preceding list was representative. Perhaps the 11 examples were chosen, as stated earlier, because most of them could be done in secret and therefore the offender might not be as easily detected as he would when violating other laws. The summary nature of the 12th curse, however, indicates that God desired a wholehearted obedience to the Law both in public and in private. Paul used this verse to teach that no one could find eternal life by obeying the Law (Gal. 3:10+). Eternal life is received only through God’s grace when one places his faith in Jesus Christ as his substitutionary Sacrifice for sin (Ro 3:24–25; Eph. 2:8–9). (The Bible Knowledge Commentary) This passage is cited by Paul (following the Septuagint rendering) in Galatians 3:10+ "For as many as are of the works of the Law are under a curse; for it is written, “CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS WRITTEN IN THE BOOK OF THE LAW, TO PERFORM THEM.” Comment: As Craigie says "The reach of the law is so all-pervasive that man cannot claim justification before God on the basis of “works of the law.” This all-embracing nature of the law turns our eyes to Christ, who “redeemed us from the curse of the law, having become a curse for us, for it is written: Cursed be every one who hangs on a tree.” (Gal 3:13). (New International Commentary of Old Testament - Deuteronomy) Maxwell - The last curse demonstrates that the preceding list was representative (v. 26). Perhaps the eleven examples were chosen because most of them could be done in secret; the offender might not be easily detected. The summary nature of the twelfth curse, however, indicates that God desires wholehearted obedience to His law both in public and in private. (Preacher's Commentary - Deut)
Deuteronômio 27
Wiersbe - Paul quoted this verse (Dt 27:26) in Galatians 3:10 to prove that there could be no salvation by obeying the law since nobody could obey everything God commanded. But the purpose of the law was not salvation but condemnation, the indictment of all people as sinners, and therefore the need of all people to trust Christ, “for the just shall live by faith” (Gal. 3:11+). (ED: The way of salvation is always by faith and it was clearly presented in the OT, so Israel was not ignorant - see their "father" Abraham - Ge 15:6+ and Hab 2:4+ [cf "circumcise your heart" Dt 10:16+ and Yahweh's provision "I will circumcise your heart" - Dt 30:6+] - these curses should have driven each hearer to the Messiah!). There can be no true conversion without conviction, and conviction comes when we see the holiness of God in His law and the sinfulness of our own hearts. To say that we’ve kept some of God’s laws doesn’t excuse us, for to break one is to break them all (James 2:10–11+). If you were hanging over a chasm holding to a chain of ten links, how many links would have to break for you to fall? (The minimizing of God’s holy law today has produced a shallow evangelism and brought into the churches “religious sinners” who have never repented of their sins because they’ve never felt conviction for their sins. “The person who will not repent still has his or her back turned on God” - A.W. Tozer, Men Who Met God, 45) When the Israelites in the Promised Land said their “Amen” to these twelve curses, they would be assenting to the law of God, promising to obey it, and agreeing that they deserved judgment if they disobeyed it. This would be a solemn hour in the history of Israel. At Sinai, Israel had agreed to obey God’s law (Ex. 19:7–8; 24:3–8), and not long after, they made a golden calf and worshiped it! It takes more than pious words and good intentions to be a devoted and obedient child of God (Matt. 7:21–23+). (Be Equipped) And all the people shall say, 'Amen (amen) - This repeated refrain signifies all Israel is entering into a solemn oath.