Deuteronômio 24
Bob Utley · Citado em PreceptAustin
Deuteronômio 24
Utley - “certificate of divorce” This was a legal document of separation. It may have involved giving back the dowry. This later required an involved legal procedure which hopefully gave time for the partners to reconcile, but here it seems to be written by the husband or his representative (i.e., a Levite). Divorce and remarriage are also discussed in relation to priests in Lev. 21:7, 14 and Lev 22:13. It must have been common (cf. Nu 30:9). (Deuteronomy 24 Commentary)
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Utley - It is difficult to draw too many universal truths from this context (AMEN TO THAT!). Even Jesus discussion about this passage and the issue of divorce is colored by the religious leaders’ attempts to trap Him in controversy for the purpose of reducing His support among the people and to find legal/theological grounds to charge Him. Divorce has never been the best option!...The term “favor” is used of both God’s favor (e.g., Gen. 6:8; Ex 33:17) and mankind’s (e.g., Gen. 30:27; 33:8, 10, 15; Ruth 2:2, 10, 13). It means a favorable acceptance or attitude of responsiveness. Here it is negated. It recognized the fallen condition of human love, which is sometimes fickle and fleeting.This text has been a source of great controversy among the rabbis. Shammai (the conservative group of rabbis) said it only referred to adultery, while Hillel (the liberal group of rabbis) said it could refer to anything, even trivial things (i.e., bad food, bad in-law relations, found a prettier woman). In Israel only the husband had the legal right of divorce. INDECENCY is Literally this is “the nakedness of a thing”. In Dt 23:14 the same term is used in a non-moral sense. This cannot refer to proven adultery because the automatic penalty was death (cf. Dt 22:22). Jesus, when quoting this text, seems to interpret it by the phrase “fornication” in Mt. 19:9, which was a Greek term (porneia) that involved any sexual impropriety or unfaithfulness. The term is meant to be ambiguous and, thereby covers the widest possible circumstances. Moses wrote this text to protect the rejected, vulnerable wife. It is shocking to me that Jesus asserts that this legal protection of divorce and remarriage was never God’s intention (cf. Mt. 5:27–32; 19:7–12; Mark 10:2–12; Luke 16:14–18), but Moses’ idea because of the hardness of the hearts of the Israelites. How many other things recorded in the Pentateuch are not the intended will of God? Jesus, as Lord of Scripture, showed His authority by correcting both OT texts and their interpretation (cf. Mt. 5:17–48; Mk 7:1–23). This is distressing to us modern evangelicals who put such an emphasis on the Bible as the “word of God” (and it surely is!), but we must remember that Jesus is the Living Word and we only have a fraction of all the things He did and said (cf. John 20:30). The Bible is primarily designed to first give us salvation (cf. John 20:31; 2 Ti 3:15) and then to guide us in living the Christian life (cf. 2 Ti 3:16–17). We have all the information that we need to be saved and live a life pleasing to God. We do not need additional rules and laws. The texts we have and the indwelling Spirit guide us from the texts we have into the areas of uncertainty. I am reminded that Jesus commented that all Scriptural teaching on how to live for God is summed up in only two priority statements (cf. Matt. 22:34–40; Mark 12:28–34; Luke 10:25–28): Deut. 6:4—love God completely Lev. 19:18—love your neighbor as yourself (Deuteronomy 24 Commentary)
Deuteronômio 24
Utley - The original couple are encouraged to reconcile (legal procedure of the bill of divorcement), but once separated and the wife remarries, reconciliation is forbidden! This is the purpose of all of the conditions found in vv. 1–3. This may have been a way to protect the second marriage. has been defiled” The defilement seems to be related to knowing two different men sexually, which would make the original husband taking her again a type of adultery! The ambiguity of the wording of the paragraph makes it difficult to pronounce universal spiritual principles. This is not a context on the evil of divorce and remarriage, but on the first husband taking his divorced wife again after a second marriage. Divorce and remarriage were common and not condemned in the ancient Near East. (Deuteronomy 24 Commentary) Utley notes that "Two Prophets use this passage metaphorically to describe God’s dealing with Israel’s faithlessness (Isa 50:1; Jer 3:1, 8). Going after other gods was considered “spiritual adultery.” (AKA "PLAYING THE HARLOT - ISRAEL WAS GOD'S WIFE! - Jer 31:32, Isa 54:5) (Deuteronomy 24 Commentary) Isaiah 50:1 Thus says the LORD, “Where is the certificate of divorce By which I have sent your mother away? Or to whom of My creditors did I sell you? Behold, you were sold for your iniquities, And for your transgressions your mother was sent away. Jeremiah 3:1; 8 God says, “If a husband divorces his wife And she goes from him And belongs to another man, Will he still return to her? Will not that land be completely polluted? But you are a harlot with many lovers; Yet you turn to Me,” declares the LORD. (3:8) “And I saw that for all the adulteries of faithless Israel, I had sent her away and given her a writ of divorce, yet her treacherous sister Judah did not fear; but she went and was a harlot also. IVP Bible Background Commentary has an interesting comment on has been defiled: “The very unusual form of the Hebrew verb used in Dt 24:4 makes it clear that the woman in this case is the victim, not the guilty party. She has been forced to declare her uncleanness by the uncharitable actions of the first husband, and the second marriage demonstrates that another husband has been capable of accommodating whatever ‘impurity’ she was plagued with. The prohibition is aimed at preventing the first husband from marrying the woman again (in which case he might be able to realize some financial gain), whereas if the woman were impure the prohibition would be against her and would preclude a marriage relationship with anyone”
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Utley - “in pledge” This term, “in pledge,” (BDB 286, KB 285) basically means “to bind.” When one borrows he is obligated to repay. To secure this repayment (without interest to a fellow Israelite) the creditor could take something of value and hold it: grinding stone, Dt 24:6, garments, Dt 24:17; Ex 22:25–27; Job 24:7, 10, ancestral land and houses, Neh. 5:3 (possibly Job 24:2), an essential animal, Job 24:3, essential help, the children, Ex 21:7; Lev. 25:39–43; 2 Kgs. 4:1; Job 24:9. Each of these items were a necessary part of daily agricultural existence. To remove any one of these jeopardized the family, even life itself. YHWH’s compassion and care for Israel was to be emulated by those Israelites who had resources. God would bless them for their compassion. They would be given more so that they could share more (cf. v. 13; 2 Cor. 9:6–10). (Deuteronomy 24 Commentary) IVP Bible Background Commentary millstone was necessary for survival. The millstone was made up of two stones, usually basalt. The lower millstone was heavy (sometimes nearly one hundred pounds) (ED: THUS USED BY JESUS IN Mt 18:6, Mk 9:42+, Lk 17:2+, cf Rev 18:21+) a flat or slightly curved stone upon which the grain was laid and then ground into flour with the upper, lighter stone (weighing four or five pounds), which was shaped to the hand of the worker. The poor, who could not buy processed grain from others, had to grind it themselves each day. If they were forced to give their millstone in pledge for a day’s labor, they could be left without the means to feed themselves. Related Resource: Hastings' Dictionary of the Bible Mill, Millstone Handmill 07347. רֵחֶה rēḥeh, רֵחַיִם rēḥayim : A masculine noun referring to a millstone, a pair of millstones, upper and lower circular-shaped, relatively flat stones to grind grain (Ex 11:5; Nu 11:8; Dt 24:6; Isa 47:2; Jer 25:10) The two millstones are used in a hand mill to grind grain. It was considered a difficult and arduous task to grind meal (Isa. 47:2); but it was a sign of a thriving town or community (Jer. 25:10). Complete Biblical Library - The hand mill consisted of two small stones between which grain could be ground. Millstones must be very hard, capable of grinding wheat, corn, rice and other grains. Mills were of various sizes and capacities, but every family had one. The larger mills had two circular stones about two feet in diameter and one-half foot thick. The lower stone is called the “nether millstone” (see Job 41:16, 24), and the upper stone is the “rider” (see Judg. 9:53; 2 Sam. 11:21). The nether stone was fixed to the floor, elevated slightly in the center as a convex surface at the very top. The upper stone had a concave center fitting the nether stone. There was a hole in the top of the rider through which the grain was introduced a handful at a time. The rider had a stick attached as a handle by which a person could turn the upper stone and thereby grind the grain between the stones. Such family mills received constant daily use and the law of God disallowed taking one of the stones in pledge for a loan or debt (Deut. 24:6), since the food, the very life of the family, was bound to the mill. 5v - handmill(1), millstones(4). - Exod. 11:5; Num. 11:8; Deut. 24:6; Isa. 47:2; Jer. 25:10 Pledge (02254) חבַל ḥāḇal, חֹבְלִים ḥōḇeliym: A verb meaning to take a pledge, to destroy. This verb is translated in a variety of ways. Most commonly, it means taking a pledge for such things as a loan (Ex. 22:26 = "If you ever take your neighbor’s cloak as a pledge, you are to return it to him before the sun sets." - SO HE WILL NOT BE COLD DURING SLEEP!; Deut. 24:6; Ezek. 18:16; Amos 2:8). The word is used in Job in reference to debts (Job 22:6; 24:3, 9). It also describes the destruction of the wicked (Pr. 13:13; Isa 32:7) or destruction of property (Isa. 10:27; 13:5). This word can also mean to corrupt (Neh. 1:7; Job 17:1). Zechariah used it in a metaphor describing the union between Israel and Judah (Zech. 11:7, 14). Song 2:15 “Catch the foxes for us, The little foxes that are ruining the vineyards, While our vineyards are in blossom.” Complete Biblical Library - The verb of the first root, “to bind,” does not occur in the OT. The verb of the second root, meaning “to take a pledge,” may possibly be linked to the idea of binding. Exodus 22:26 refers to taking a neighbor’s cloak as a pledge (cf. Amos 2:8). Proverbs 20:16 and 27:13 actively encourage taking the cloak of someone acting as guarantor for a stranger, but Deut. 24:17 does not allow taking a widow’s cloak as a pledge. The case of a worker, whose coat was taken as a pledge for a debt overnight, is recorded on a potsherd found at Metsad Hashavyahu. Here, the worker complained that he needed his cloak, and that the keeping of the garment overnight was a violation of his legal rights. Deuteronomy 24:6 similarly prohibits taking even a single millstone as an assurance, since that would threaten a person’s livelihood. Rabbinic interpretation declares that taking one’s means of eating is tantamount to taking one’s life as a pledge. Eliphaz accused Job of unjustly demanding security from others, leaving them unclothed and naked, while Job saw actions such as taking the widow’s ox or even a mother’s child as a guarantee as being typical of the evil of his day (Job 22:6; cf. 24:3, 9). The third root means “to act corruptly” in the Qal. In the Piel (the intensive action form) the sense becomes “to spoil” or “to destroy.” When Nehemiah heard of the devastation in Jerusalem, he fasted and prayed to God, repenting of the corrupt actions of his people and asking for restoration (Neh. 1:7). Job spoke of his spirit “being corrupt” (KJV), although both RSV and NIV translate the phrase “My spirit is broken” (Job 17:1). Elihu also used the term, suggesting the case of a man confessing his guilt to God and promising not “to offend” again (Job 34:31). Destruction is the end of those who despise instruction (Prov. 13:13), while God may “destroy” the works of those whose mouths lead them into sin (Ecc. 5:6). God’s destroying power may, however, be used for the deliverance of his people, e.g., when He destroys the yoke from their neck (Isa. 10:27) or destroys evil nations such as Babylon (Isa. 13:5). Isaiah also revealed that the Creator God is Maker of both the blacksmith who produces weapons and the “ravager” (RSV) who destroys (Isa. 54:16). Villains devise evil plans to destroy the poor (Isa. 32:7) while the “little foxes that ruin the vineyards” are mentioned in SS 2:15. The fourth root means “to travail,” “to conceive” or “to bring forth,” and it occurs only in the Piel. The Song of Songs speaks of a mother delivering a child as “being in travail” (8:5). The other use of this root is metaphorical. The wicked one is described as “being pregnant” with evil and “conceiving” mischief (Ps. 7:14). 13 verses - debt(1), ever take(1), hold him in pledge(2), labor(2), pledge(4), retain(1), take(3), take a pledge(1), taken as pledges(1), taken pledges(1), taking a in pledge(1), travails(1). Exod. 22:26; Deut. 24:6; Deut. 24:17; Job 22:6; Job 24:3; Job 24:9; Ps. 7:14; Prov. 13:13; Prov. 20:16; Prov. 27:13; Cant. 8:5; Ezek. 18:16; Amos 2:8 Deuteronomy 24:7 "If a man is caught kidnapping any of his countrymen of the sons of Israel, and he deals with him violently or sells him, then that thief shall die; so you shall purge the evil from among you. found: Ex 21:16 Eze 27:13 1Ti 1:10 Rev 18:13 then that: Ex 21:16 22:1-4 and: De 19:19 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passage: Exodus 21:16 “He who kidnaps a man, whether he sells him or he is found in his possession, shall surely be put to death. KIDNAPPING WARRANTS CAPITAL PUNISHMENT! If a man is caught kidnapping any of his countrymen of the sons of Israel, and he deals with him violently (NLT = treats him as a slave) or sells him, then that thief shall die - NET = "If a man is found kidnapping a person from among his fellow Israelites, and regards him as mere property and sells him, that kidnapper must die. In this way you will purge evil from among you." Countrymen = sons of Israel. Kidnapping is literally in Hebrew = to steal a life (a soul)! (Isn't this what murder does? It "steals a life!" - Kidnapping is the only theft which is punished by death. People are more valuable than property!) Dt 5:19+ commanded them "You shall not steal." Ex 21:16+ said "He who kidnaps a man, whether he sells him or he is found in his possession, shall surely be put to death." Stealing any of the covenant people was to be punished by death. While it does not say, presumably kidnapping those who were not countrymen (brothers, Israelites), would also fall under this rule. Treats violently 06014. עָמַר ʿāmar: verb means to act as a master or superior force over another and to treat as a slave, treating them harshly and without humane consideration or compassion (Dt. 21:14). To be brutal physically (Dt. 24:7). It can also refer to a person who binds and ties up sheaves of grain, i.e., ties grain stalks into bundles and transports out of the field (Ps. 129:7). Only 3x - Deut. 21:14; Deut. 24:7; Ps. 129:7
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Utley - A pledge was a physical object, in this context, a man’s outer garment used as security for a loan (cf. vv. 11–13).These garments were not very valuable, but were necessary to the daily needs of the poor. Taking a man’s garment was more than security for a loan. It was an expression of contempt for the poor man. In God’s eyes all humans are valuable because they bare His image and likeness (cf. Ge 1:26–27). God’s covenant people must recognize the value and worth He places on humans and respond appropriately! (Deuteronomy 24 Commentary) Deuteronomy 24:12 "If he is a poor man, you shall not sleep with his pledge. De 24:17 Job 22:6 24:3,9 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 22:26-27+ “If you ever take your neighbor’s cloak as a pledge, you are to return it to him before the sun sets, 27 for that is his only covering; it is his cloak for his body. What else shall he sleep in? And it shall come about that when he cries out to Me, I will hear him, for I am gracious. DON'T KEEP A CLOAK OVERNIGHT If he is a poor man, you shall not sleep with his pledge - NLT picks up the essence of this instruction = "If your neighbor is poor and gives you his cloak as security for a loan, do not keep the cloak overnight." This pledge refers to the poor man's outer cloak which provided a sleep covering from the often chilly nighttime temperatures. And so this rule simply calls for the creditor showing mercy and kindness for the poor man so that he won't freeze at night! NET Note - Heb “may not lie down in his pledge.” What is in view is the use of clothing as guarantee for the repayment of loans, a matter already addressed elsewhere (Deut 23:19–20; 24:6; cf. Exod 22:25–26; Lev 25:35–37). Cf. NAB “you shall not sleep in the mantle he gives as a pledge”; NRSV “in the garment given you as the pledge.” (Deuteronomy 24) Thomson - "During the day the poor while at work can and do dispense with this outside raiment, but at night it is greatly needed, even in summer. This furnishes a good reason why this sort of pledge should be restored before night" (, 'Land and the Book,' 1:192, 500).
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Utley adds that "YHWH defends the poor, widow, alien, and orphan’s rights and person. To abuse them caused a reaction from YHWH Himself (e.g., Exod. 22:23; Deut. 15:9; 24:15)!" (Deuteronomy 24 Commentary) Bless (01288) barak is a verb which literally can mean to kneel (to go to one's knees - Camel in Ge 24:11, Solomon in 2Chr 6:13) as contrasted with standing position or even a bowing at the waist). And so barak can refer to an act of adoration sometimes on bended knee. To give divine blessings (Ge 1:22, 9:1-7) To esteem greatly or adore God for His blessings (Ge 24:48, Ps 103:1) To invoke blessings upon another (Ge 24:60, 27:4, 27) And it will be righteousness for you before the LORD your God - NET = " it will be considered a just deed by the LORD your God." NLT = "the LORD your God will count you as righteous." Righteousness is the state of doing what is required according to a standard, in this case God's standard of dealing kindly and equitably with a debtor. THOUGHT - We are all debtors to Yahweh and He has dealt kindly with us in paying the ransom price for our sin debt, even paying with the precious blood of His only begotten Son, Christ Jesus. (1 Pe 1:18+). Utley - “it will be righteousness for you” The Septuagint (ED: TRANSLATES RIGHTEOUSNESS WITH eleemosune - see word study) understands this term as it is used here to refer to Jewish “almsgiving” (cf. Dt 6:25; 15:7–11; Mt. 6:1–4). (See Utley's special topic Almsgiving) (Deuteronomy 24 Commentary) Background - Israel has long, hot, and dry summers. A hot and dry wind blows in the summer from the southern desert region. The average temperatures are in the range of 22.2°C (72°F) to 37.8°C (100°F) in the summer. Temperatures occasionally run in the extremely high range of 44.4°C (111.9°F) to 46.1°C (115°F) in the Negev Desert in the south. Winters are mild in the central and southern regions and cold along the Mediterranean coast. The cold season is wet in the north and west but brings little rainfall in the south. The average temperatures are between 6.1°C (43°F) to 22.8°C (73°F) in the winter, but the daily sunshine lasts from 6 hours to 8 hours. Night temperatures occasionally drop below freezing in the desert. Mountainous regions are cold and windy, with at least one snowfall event each year at altitudes above 750 meters. The altitude, latitude, and proximity to the ocean affect the weather. Spring and autumn are short, mild, and mostly dry. (from Weather Atlas) Righteousness (06666) tsedaqah from tsedeq = rightness, righteousness) conveys the idea of that which is straight and so one who is upright or righteous is one who walks a straight path. The root thought is that which conforms to an ethical or moral standard. The first use of tsedaqah in Ge 15:6+ is informative as it describes the righteousness that God decreed of Abram when he believed in the Lord and His promises (especially the promise of the Seed, the Messiah - Gal 3:8+, Gal 3:16+). Deuteronomy 24:14 "You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns. Lev 25:40-43 Job 24:10,11 31:13-15 Pr 14:31 22:16 Eze 22:7 Am 2:7 4:1 8:4 Mal 3:5 Lu 10:7 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passage: Leviticus 25:40-43+ ‘He shall be with you as a hired man, as if he were a sojourner; he shall serve with you until the year of jubilee. 41 ‘He shall then go out from you, he and his sons with him, and shall go back to his family, that he may return to the property of his forefathers. 42 ‘For they are My servants whom I brought out from the land of Egypt; they are not to be sold in a slave sale. 43 ‘You shall not rule over him with severity, but are to revere your God. Leviticus 19:13+ You shall not oppress your neighbor, nor rob him. The wages of a hired man are not to remain with you all night until morning. DO NOT TAKE ADVANTAGE OF THE HIRED, POOR & NEEDY You shall not oppress a hired servant who is poor and needy, whether he is one of your countrymen or one of your aliens who is in your land in your towns - NLT has a good paraphrase = "Never take advantage of poor and destitute laborers, whether they are fellow Israelites or foreigners living in your towns." Oppress is asaq (see below) and in Lxx is apadikeo (only here in entire Bible) which means to withhold wrongfully. Oppress could be by not paying wages punctually and/or subjecting the laborers to harsh working conditions. Oppress 06231. עָשַׁק ʿāšaq: A verb -- qal = oppress, wrong, extort; pual = be abused, to be crushed. It means to defraud. It refers to extorting or exploiting someone (Lev. 6:2, 4), especially a servant. It has the sense of cheating or robbing in some contexts (Lev. 19:13); keeping what is rightfully someone else’s. A righteous person does not oppress or exploit another person (1 Sa 12:3, 4). Job thought that God was oppressing him (Job 10:3). God will curse the one who oppresses others (Ps 72:4; 105:14). To oppress another person is to abuse, to revile one’s Creator (Pr 14:31). Even the poor may be oppressors. (Pr 28:3). It is used to designate the guilt of blood on a person (Pr 28:17). In its passive usage, it refers to a person who is abused or defrauded in some way (Isa. 23:12). The prophets spoke strongly against the oppressors of the poor (Amos 4:1; Mic. 2:2; Zech. 7:10; Mal. 3:5). It is significant that in a number of usages of עָשַׁק and its derivatives is explicitly indicated in the context (Deut 24:14; Jer 7:6; Amos 4:1). People most likely to be mistreated and socially oppressed were those without adequate defence of their rights, viz., the widow, orphan, sojourner, and the poor. עָשַׁק and its derivatives thus have strong overtones of “extortion” and “despoliation”: Swanson עָשַׁק (ʿā·šǎq): 1. (qal) oppress, mistreat, i.e., treat a disadvantaged member of society unjustly with the effect of causing one to suffer ill treatment (1Ch 16:21; Job 10:3; Ps 72:4; 105:14; 119:121, 122; Pr 14:31; 22:16; 28:3; Ecc 4:1b; Isa 23:12; 52:4; Jer 7:6; 21:12; Eze 22:29b; Am 4:1; Zec 7:10), note: in some of these contexts the oppression can refer to economic or financial oppression; (qal pass.) oppressed, be tormented (Dt 28:29, 33; Ps 103:6; 146:7; Pr 28:17; Ecc 4:1a; Jer 50:33; Hos 5:11+); (pual) crushed (Isa 23:12); 2. (qal) defraud, extort, cheat, formally, oppress or mistreat, i.e., steal or rob from disadvantaged persons in a financial or business transaction which has unjust leverage in favor of rich over the poor, and so creating suffering and undue torment of the poor or disadvantaged (Lev 5:21,23; 19:13; Dt 24:14; 1Sa 12:3, 4; Eze 18:18; 22:29a; Hos 12:8; Mic 2:2; Mal 3:5); 3. (qal) flow heavily, rage, i.e., have a condition of a large quantity of a mass flow from a source along a descending path (Job 40:23+) (Dictionary of Semantic Domains - Hebrew) 35 verses - crushed(1), defrauded(2), extorted(1), got(1), laden(1), oppress(11), oppressed(9), oppresses(3), oppressor(2), oppressors(2), practiced(2), rages(1), rob(1). Lev. 6:2; Lev. 6:4; Lev. 19:13; Deut. 24:14; Deut. 28:29; Deut. 28:33; 1 Sam. 12:3; 1 Sam. 12:4; 1 Chr. 16:21; Job 10:3; Job 40:23; Ps. 72:4; Ps. 103:6; Ps. 105:14; Ps. 119:121; Ps. 119:122; Ps. 146:7; Prov. 14:31; Prov. 22:16; Prov. 28:3; Prov. 28:17; Eccl. 4:1; Isa. 23:12; Isa. 52:4; Jer. 7:6; Jer. 21:12; Jer. 50:33; Ezek. 18:18; Ezek. 22:29; Hos. 5:11; Hos. 12:7; Amos 4:1; Mic. 2:2; Zech. 7:10; Mal. 3:5 Deuteronomy 24:15 "You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it; so that he will not cry against you to the LORD and it become sin in you. his: Lev 19:13 Pr 3:27,28 Jer 22:13 Mt 20:8 Mk 10:19 Jas 5:4 sets his heart on it Ps 24:4 25:1 86:4 So that he will not cry De 15:9 Ex 22:23,24 Job 31:38 34:28 35:9 Pr 22:22,23 23:10,11 Isa 5:7 Jas 5:4 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 19:13+ ‘You shall not oppress (ʿāšaq) your neighbor, nor rob him. The wages of a hired man are not to remain with you all night until morning. Malachi 3:5+ “Then I will draw near to you for judgment; and I will be a swift witness against the sorcerers and against the adulterers and against those who swear falsely, and against those who oppress (ʿāšaq) the wage earner in his wages, the widow and the orphan, and those who turn aside the alien and do not fear Me,” says the LORD of hosts. You shall give him his wages on his day before the sun sets, for he is poor and sets his heart on it - NET = "You must pay his wage that very day before the sun sets, for he is poor and his life depends on it." Sets his heart on it means he is counting on it! He needs it to buy food for his family. Why would the owner not pay him? One reason is he would want to assure the man would return the next day for more work. Day laborers were to be paid on the day they labored because they lived day to day on these wages! So that he will not cry against you to the LORD and it become (be counted against you as) sin in you - You can be sure God cares and hears the cry of the poor, alienated and outcast! While the poor man is not necessarily cursing the oppressor/defrauder, he is certainly not calling on God to bless him (as in Dt 24:13)! And further God clearly states that to oppress and defraud is to become guilty of sin against Him. Is this withholding of wages not simply another form of stealing? (Rhetorical question). It is notable that in context we see the antithesis between righteousness (v13) and sin. This passage reminds me of James words Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. (Jas 5:4+) Deuteronomy 24:16 "Fathers shall not be put to death for their sons, nor shall sons be put to death for their fathers; everyone shall be put to death for his own sin. 2Ki 14:5,6 2Ch 25:4 Jer 31:29,30 Eze 18:20 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passages: Jeremiah 31:29-30 “In those days they will not say again, ‘The fathers have eaten sour grapes, And the children’s teeth are set on edge.’ 30 “But everyone will die for his own iniquity; each man who eats the sour grapes, his teeth will be set on edge. 2 Kings 14:6 But the sons of the slayers he did not put to death, according to what is written in the book of the Law of Moses, as the LORD commanded, saying, “The fathers shall not be put to death for the sons, nor the sons be put to death for the fathers; but each shall be put to death for his own sin.” PERSONAL SIN PERSONAL GUILT Fathers shall not be put to death for their sons, nor shall sons be put to death for their fathers; everyone shall be put to death for his own sin - NLT = "Parents must not be put to death for the sins of their children, nor children for the sins of their parents. Those deserving to die must be put to death for their own crimes." Ezekiel makes it crystal clear that "The person who sins will die. The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself." (Ezek 18:20) Pulpit Commentary - Among heathen nations it was common for a whole family to be involved in the penalty incurred by the head of the family, and to be put to death along with him (cf. Esther 9:13, 14; Herod., 3:118, 119; Ammian. Marcell., 23:6; Curtius, 6:11, 20; Claudian, 'In Eutrop.,' 2:478; Cicero, 'Epist. ad Brut.,' 12, 15). Such severity of retribution is here prohibited in the penal code of the Israelites. Ryrie - Every person was accountable for his own wrongdoing, but one's children were inevitably affected by the consequences of his sin (cf. Dt 5:8-10). Though God in His righteous and just sovereignty might extend the penalty of sin to include the greater family (Josh. 7:24-26), earthly judges had no jurisdiction beyond the individual criminal (2 Ki 14:6; 2 Chr 25:4). (Ryrie Study Bible)
Deuteronômio 24
Utley - This verse is very similar to Ezek. 18:1–32; 17:12–20; Jer. 31:29–30; and 2 Kgs. 14:6. It focuses on the rare OT concept of individual responsibility. This is a balance to Exod. 20:5; 34:7; Nu. 14:18. The OT usually focuses on corporality (cf. Deut. 5:9). Notice the three-fold use of the VERB “put to death” (all Hophal IMPERFECTS). Rebellion is a serious matter! Disobedience has consequences! This law does not refer to rebellion against God (e.g., idolatry), but to actions designated civil (e.g., acts against established civil authority or acts against a covenant partner). Humans are held responsible for personal sins, but often these sins are related to family or cultural practices. All of us are historically, culturally conditioned. We make choices, but these choices are limited by precedent. Society, family, and individuals are inseparably bound together! All are affected by parents, culture, and personal choices! God judges society, families, and individuals. Human freedom is a wonderful/terrible gift! (Deuteronomy 24 Commentary)
Deuteronômio 24
Utley - “You shall not pervert the justice due” The VERB basically means “stretch out,” “spread out” or “turn.” Often this is used metaphorically of “turn to the right or left and leaving God’s clearly revealed law” (cf. Deut. 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” (BDB 1048, cf. Exod. 23:6; Deut. 16:19; 24:17; 27:19; 1 Sam. 8:3; Pro. 17:23; Lam. 3:35; and 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! (Deuteronomy 24 Commentary) Nor take a widow's garment in pledge - NLT = "You must never accept a widow's garment as security for her debt." The parallel passage in Exodus gives us some sense of why this is wrong - "If you ever take your neighbor’s cloak as a pledge, you are to return it to him before the sun sets, for that is his only covering; it is his cloak for his body. What else shall he sleep in? And it shall come about that when he cries out to Me, I will hear him, for I am gracious." (Ex 22:26-27+) NIDOTTE helps understand why widows would need special attention in the Promised Land - The OT word “widow” not only evokes the notion of bereavement from having lost a husband (2 Sa 14:5), but at the same time the loss of economic and social protection and security. As long as the Israelites lived as semi-nomads in their tribes and clans and the family ties were still strong, the lot of the widow was not yet a problem. She returned to her parental home, where she shared in the protection and care of the clan and kept the possibility of a levirate marriage (Ge 38:11; Dt 25:5–10; Ru 1:8–11; cf. Mt 22:24). Later on when, after the settlement in Canaan, the tribalism gave way to the life in cities and villages, the widows became victims of the development of growing social contrasts. So they are often mentioned together with other poor and miserable people of Israelite society, like orphans (fatherless), aliens, or Levites (Job 29:13; 31:16; Jer 22:3; Zech 7:10), or in parallelism with divorced women (Lev 21:14; 22:13; Num 30:9; Ezek 44:22). The Israelite widow had no right of succession on the inheritance of her late husband (Nyström, Beduinentum, 141; de Vaux, Institutions I, 67). Under the heirs of a dead man (in sequence: son(s), daughter(s), brothers, father’s brothers, nearest relatives), the widow is not mentioned (Num 27:8–11). In the apocrypha, Judith, who inherited rich possessions from the late husband, Manasseh, is told of as an abnormal exception (Jdt 8:7).. Having no means of support, a widow was often obliged to live from the charity of other people (Job 31:16) or to make debts for keeping herself and her children alive. The creditor then might take her only ox in pledge (Job 24:3). When she was not able to pay back the debts in due time, the creditor might come and take away her children, even her baby (Job 24:9), for using them later on as his slaves. In other cases the widow had to suffer robbery and oppression (Isa 10:2; Jer 7:6; 22:3) or even death (Ps 94:6) of herself and her fatherless children. 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 [21], 24[23]; Deut. 16:11, 14; 24:17; 26:12; Ps. 10:18; 68:5[6]; 146:9; Hos. 14:3[4]). 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). (Dictionary of Semantic Domains - Hebrew) 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). 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 Deuteronomy 24:18 "But you shall remember that you were a slave in Egypt, and that the LORD your God redeemed you from there; therefore I am commanding you to do this thing. De 24:22 5:15 15:15 16:12 Deuteronomy 24 Resources - Multiple Sermons and Commentaries MEMORY - A GOOD THING NOT TO LOSE But - Contrast. Instead of perverting justice, remember when you received "perverted" treatment in Egypt. It would be a good motivator. You shall remember that you were a slave in Egypt, and that the LORD your God redeemed you from there; therefore I am commanding you to do this thing - There is a saying "been there, done that." Well the Israelites had been there, oppressed and impoverished and alienated in Egypt and God had paid the ransom price to set them free, but memories of bad times are often lost or suppressed. Moses says dreg up this memory to make you a better, more fair and just, creditor and owner and citizen with your fellow citizens who are not as fortunate as you. Therefore is a term of conclusion, in this case the conclusion of their remembering is to take (a command not a suggestion) godly action regarding the poor, orphan and widowed. The past does affect the future. Israel was to remember and then act appropriately today! -- Bob Utley Memory is important and is mentioned three times in this chapter (Dt 24:9, Dt 24:18, Dt 24:22). Moses’ Law Code is different from the other ancient Mesopotamian Law Codes in its care for the poor, needy, and socially powerless! Redeemed (06299) padah means to redeem, ransom, buy and so to cause the freedom or release of a person from bondage or ownership, often implying a delivering or rescue of a person in distress. The word is connected with the laws of the firstborn. As a reminder of slaying all the Egyptian firstborn but sparing the Israelites, God retained an eternal claim on the life of all Israelite firstborn males, both of men and of cattle. The latter were often sacrificed, “but all the firstborn of my children I redeem” (Exod. 13:15). God accepted the separation of the tribe of Levi for liturgical service in lieu of all Israelite firstborn (Num. 3:40ff.). However, the Israelite males still had to be “redeemed” (padah) from this service by payment of specified “redemption money” (Num. 3:44–51) (See Utley's special topic Ransom/Redeem) THOUGHT - It is good to periodically recall our own redemption from slavery against all odds! It would make us more compassionate in our dealing with others. One way we can remember today is by frequent celebration of the Lord's Supper... When He had given thanks, He broke it and said, “This is My body, which is for you; do this in remembrance of Me.” 25In the same way He took the cup also after supper, saying, “This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death (HIS CRUCIFIXION - OUR CO-CRUCIFIXION AND PAST REDEMPTION) until He comes (HIS RETURN AND OUR FUTURE REDEMPTION! - Eph 4:30). (1 Cor 11:24-26+) Deuteronomy 24:19 "When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow, in order that the LORD your God may bless you in all the work of your hands. When : Lev 19:9,10 23:22 Ru 2:16 Ps 41:1 shall : De 24:20,21 14:29 26:13 bless: De 15:10 Job 31:16-22 42:12 Ps 41:1-3 112:9 Pr 11:24,25 14:21 Pr 19:17 Isa 32:8 58:7-11 Lu 6:35,38 14:13,14 2Co 9:6-8 1Jn 3:17-19 Deuteronomy 24 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 19:9-10+ ‘Now when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. 10 ‘Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. I am the LORD your God. Leviticus 23:22+ ‘When you reap the harvest of your land, moreover, you shall not reap to the very corners of your field nor gather the gleaning of your harvest; you are to leave them for the needy and the alien. I am the LORD your God.’” GOD'S "GOVERNMENT WELFARE" PROGRAM When you reap your harvest in your field and have forgotten a sheaf (NET = "some unraked grain" NLT = "forget to a bundle of grain") in the field, you shall not go back to get it; it shall be for the alien, for the orphan, and for the widow - This is God's government welfare program for His covenant people, but note it is not a "free ride," but calls for needy to exert effort/responsibility. A famous illustration of this occurred in the story of Boaz and Ruth. Boaz, realizing he was next of kin to the unsuspecting Ruth, purposefully left scatterings of grain in his fields for her (Ru 2:15-18+). When she rose to glean, Boaz commanded his servants, saying, “Let her glean even among the sheaves, and do not insult her. 16 “Also you shall purposely pull out for her some grain from the bundles and leave it that she may glean, and do not rebuke her.” 17 So she gleaned in the field until evening. Then she beat out what she had gleaned, and it was about an ephah of barley. 18 She took it up and went into the city, and her mother-in-law saw what she had gleaned. She also took it out and gave Naomi what she had left after she was satisfied. in order that (purpose clause) the LORD your God may bless you in all the work of your hands - You do not do it manipulatively to get blessed by God (that's earned or merited) but we do it with a giving heart like God and are blessed (that's grace). Note the promise is not just bless you in the produce of your fields but in all the work of your hands. Is God a generous Giver? (Rhetorical) This is a variation on what Moses instructed earlier in Deuteronomy 15:10 “You shall generously give to him, and your heart shall not be grieved when you give to him, because for this thing the LORD your God will bless you in all your work and in all your undertakings." NET Note - Heb “of your hands.” This law was later applied in the story of Ruth who, as a poor widow, was allowed by generous Boaz to glean in his fields (Ruth 2:1–13). (AND BOAZ WAS BLESSED BECAUSE ONE FROM HIS LINE WOULD BE IN THE LINE OF MESSIAH!) Utley- These agricultural regulations were meant to provide food for the poor and needy (see Lev. 19:9–10; 23:22; Ruth 2). This is called “gleaning.” There are several laws in Deuteronomy about providing food for the needy: 1. the third-year local tithe for the poor, Dt 14:28–29; Dt 26:12–15 2. food provided at the celebration of the Feast of Weeks/Feast of Booths, Dt 16:9–17 3. the yearly gleanings from the annual harvests, Dt 24:19–21 (Deuteronomy 24) Deuteronomy 24:20 "When you beat your olive tree, you shall not go over the boughs again; it shall be for the alien, for the orphan, and for the widow. Deuteronomy 24 Resources - Multiple Sermons and Commentaries GO OVER THE BOUGHS ONLY ONCE! When you beat your olive tree, you shall not go over the boughs again; it shall be for the alien, for the orphan, and for the widow - As with the grain left in the field, this would supply nourishment to those who were needy. God's welfare program is smart - He has the needy take some responsibility to receive His gift. This is a good pattern to practice in providing welfare for people!!! (Do you hear that federal government?) Deuteronomy 24:21 "When you gather the grapes of your vineyard, you shall not go over it again; it shall be for the alien, for the orphan, and for the widow. gather: De 24:19 Lev 19:9,10 Deuteronomy 24 Resources - Multiple Sermons and Commentaries VINES ARE TO ONLY HAVE A "ONCE OVER" When you gather the grapes of your vineyard, you shall not go over it again (NET - "must not repeat the procedure"); it shall be for the alien, for the orphan, and for the widow - NLT = "When you gather the grapes in your vineyard, don't glean the vines after they are picked. Leave the remaining grapes for the foreigners, orphans, and widows." Deuteronomy 24:22 "You shall remember that you were a slave in the land of Egypt; therefore I am commanding you to do this thing. De 24:18 5:14,15 7:8 Isa 51:1 2Co 8:8,9 Eph 5:1,2 1Jn 4:10,11 Deuteronomy 24 Resources - Multiple Sermons and Commentaries REMEMBER WHO "BRUNG YOU TO THE DANCE" The title is bad English but good and practical theology! This memory jogger should be frequently utilized by every soul that has been redeemed by the grace of Jehovah! (cf "dance with the one that brought you") THOUGHT- When was the last time your remembered your day/time of rescue from darkness to light, from the kingdom of Satan to the kingdom of God's Son? (Col 1:13-14+, Acts 26:18+). You shall remember that you were a slave in the land of Egypt; therefore I am commanding you to do this thing - NLT = "Remember that you were slaves in the land of Egypt. That is why I am giving you this command." This is the verse John Newton printed out in large letters and hung it over his mantle piece as a constant reminder of God's amazing grace! Utley - The Israelites were to have compassion on servants and aliens because they once shared this condition in Egypt. God was gracious to them; they, too, should be gracious to others! Several times in Deuteronomy the call to remember Israel’s period of enslavement is used to stimulate current action: 1. all in the community to observe the Sabbath, 5:12–15 2. release the Israelite slave on the seventh year, 15:12–18 3. all in the community to participate in the Feast of Weeks, 16:9–17 4. do not pervert justice due an alien or an orphan, nor take a widow’s garment in pledge, 24:17–18 5. do not reap all the way to the corners of the field and do not do a second reaping, 24:19–22 6. using other words, but with the same emphasis, obedience, 6:10–15; 8:2, 18 (Deuteronomy 24 Commentary)