Deuteronômio 23
David Guzik · Citado em PreceptAustin
Deuteronômio 23
Guzik - It is difficult to define exactly what is meant by the term of illegitimate birth. Some later Jewish writers defined this as someone who was born of an incestuous relationship between Jews; others said it refers to those born of mixed marriages between the people of Israel and their pagan neighbors (as in Nehemiah 13:23).
Deuteronômio 23
Guzik - Interestingly, one of the most famous Edomites in history was abhorred by Israel—Herod the Great. Many of his spectacular building projects in Judea were intended to not only glorify his own name, but to win the favor of the Jews who despised him as an Edomite. (Commentary) Deuteronomy 23:9 "When you go out as an army against your enemies, you shall keep yourself from every evil thing. Jos 6:18 7:11-13 Jud 20:26 2Ch 19:4 20:3-13 31:20,21 32:1-22 Lu 3:14 Rev 19:11-14 Deuteronomy 23 Resources - Multiple Sermons and Commentaries FLEE EVIL! Keil on Dt 23:9-14 - Preservation of the Purity of the Camp in Time of War.—The bodily appearance of the people was also to correspond to the sacredness of Israel as the congregation of the Lord, especially when they gathered in hosts around their God. Impurity (unholy) and (holy) war do not mix! This is true in the holy wars that ancient Israel was to fight in order to possess their possessions and it is just as true today in the holy war believers must fight to possess their possessions! Ceremonial cleanliness was mandatory for waging holy war! THOUGHT - The corollary is beware if you are dabbling in unholy things dear soldier of the Cross, for you are jeopardizing (and in a sense jettisoning) the holy presence and power of the Spirit (quenching and/or grieving the Holy Spirit) and thus you are very unlikely to possess your spiritual possessions in Christ as you wage war against the powerful adversaries, the world, the flesh and the devil. The watchword is just that - WATCH! STAY ALERT! Don't compromise or "contaminate" your spiritual armor beloved, for to do so could lead to a costly defeat. When you go out as an army against your enemies, you shall keep yourself from every evil thing = This speaks of the necessity to exhibit continual watchfulness to maintain purity in the military camp (by application is a picture of our need to be spiritually clean in spiritual warfare! Woe!) Keep is a key verb in Deuteronomy (shamar) which in the Septuagint is translated with phulasso which means to guard like a military sentinel would at his post. Every evil thing in the Septuagint is translated every evil word (rhema). NET Note on evil - The context makes clear that this is a matter of ritual impurity, not moral impurity, so it is “evil” in the sense that it disbars one from certain religious activity. (Deuteronomy 23)
Deuteronômio 23
Guzik - Some ancient rabbis taught that the holy city of Jerusalem should be considered “the camp of the LORD.” Under this reasoning, one had to go outside the camp to relieve one’s self. However, for many people, the trip outside the large “camp” of Israel (the city of Jerusalem) was longer than what would be permitted on the Sabbath. Therefore, as a practical matter, the rabbis prohibited a Jew from relieving themselves on the Sabbath day. . (Commentary) Nocturnal emission (07137). קָרֶה qāreh from qarah = to happen, to encounter) A masculine noun indicating a temporary sickness. It refers to a man’s nocturnal emission of semen during the night, which rendered him temporarily unclean and used only in Deut. 23:10. This describes male reproductive fluids leaving the body in a normal manner, but not due to sexual contact, but involuntary bodily responses as an “accident." Deuteronomy 23:11 "But it shall be when evening approaches, he shall bathe himself with water, and at sundown he may reenter the camp. evening: Lev 11:25 15:17-23 Bathe himself: Lev 14:9 15:5,11,13 22:6 Ps 51:2,7 Eze 36:25 Mt 3:11 Lu 11:38,39 Eph 5:26,27 Heb 9:9,10 10:22 1Pe 3:21 Rev 1:5 Deuteronomy 23 Resources - Multiple Sermons and Commentaries But it shall be when evening approaches He shall bathe himself with water, and at sundown he may reenter the camp.- Israel began a new day at sundown. This requirement for purification is almost identical to that in Leviticus 15:16 "Now if a man has a seminal emission, he shall bathe all his body in water and be unclean until evening." Deuteronomy 23:12 "You shall also have a place outside the camp and go out there, Deuteronomy 23 Resources - Multiple Sermons and Commentaries OUTSIDE "OUTHOUSE" You shall also have a place outside the camp and go out there - This expression is euphemistic for an area for a potty, outside, like an old fashioned "outhouse." It is interesting (and surprising) that the sanitation practices outlined in Deuteronomy 23:9-14 were much in advance of those of other nations of the time, especially in reference to armies in their encampments. This no doubt contributed to their freedom from disease promised by the Lord (cf Ex 15:26). Wikipedia - An outhouse is a small structure, separate from a main building, which covers a toilet. This is typically either a pit latrine or a bucket toilet, but other forms of dry (non-flushing) toilets may be encountered. The term may also be used to denote the toilet itself, not just the structure. Outhouses were in use in cities of developed countries (e.g. Australia) well into the second half of the twentieth century. They are still common in rural areas and also in cities of developing countries. Deuteronomy 23:13 and you shall have a spade among your tools, and it shall be when you sit down outside, you shall dig with it and shall turn to cover up your excrement. cover : Eze 24:6-8 Deuteronomy 23 Resources - Multiple Sermons and Commentaries and you shall have a spade among your tools, and it shall be when you sit down outside, you shall dig with it and shall turn to cover up your excrement - Sit down outside is a euphemistic way to say go to the toilet. Israeli soldiers were to carry with them along with their implements of war a tool for digging in the earth for covering over excrement (Hebrew literally is a euphemism "what comes from you."). This instruction is practical for as an infectious doctor I would give hour long talks on the variegated infectious diseases associated with feces. It was not just for cleanliness in general but for good hygiene for the army. Spade (03489) יָתֵד yaṯēḏ: A feminine noun denoting a pin, a peg, a stake. It is used of a wooden peg or nail (Judg. 4:21, 22; 5:26). It could be driven into a wall for hanging something on it (Isa. 22:23). It refers to a tool used for digging a hole in the ground (Deut. 23:13[14]); or a tool for working on a loom (Judg. 16:14). Metal pegs for use in the Tabernacle are also a part of its range of meaning (Ex. 27:19). It is used metaphorically as a means of having a share in the Lord’s plans (Ezra 9:8); or to symbolize a leader who will bring stability to God’s people (Zech. 10:4). Swanson - 3845 יָתֵד (yā·ṯēḏ): n.fem.; ≡ Str 3489; TWOT 932a—1. LN 6.14–6.22 tent peg, tent stake, i.e., a device to hold a tent up by fastening to the ground (Ex 27:19); 2. LN 6.14–6.22 hanging peg, i.e., a pin or peg to hang things on (Eze 15:3); 3. LN 6.14–6.22 loom pin, i.e., a device to fasten part of the weavings on a loom (Jdg 16:13, 14+); 4. LN 6.215–6.225 digging tool, digging trowel, i.e., a spade or shovel-like instrument for digging shallow holes (Dt 23:14[EB 13]+); 5. LN 21.9–21.13 security, safety, i.e., a secure place as a figurative extension of a pin or peg as a fastening device (Ezr 9:8) (DBL-Hebrew) Deuteronomy 23:14 "Since the LORD your God walks in the midst of your camp to deliver you and to defeat your enemies before you, therefore your camp must be holy; and He must not see anything indecent among you or He will turn away from you. walks: Ge 17:1 Lev 26:12 2Co 6:16 Deuteronomy 23 Resources - Multiple Sermons and Commentaries Related Passage: Leviticus 26:12 I will also walk among you and be your God, and you shall be My people. Dt 7:2 and when the LORD your God delivers them before you and you defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them. HOLY GOD MUST HAVE A HOLY CAMP! Since the LORD your God walks in the midst of your camp to deliver you and to defeat (Heb = “give [over] your enemies”) your enemies before you - God had promised on a number of occasions that He would be with them when they encountered their enemies (cf Dt 2:33, Dt 3:2, Dt 7:2, Dt 20:3-4, Nu 14:9, cf Josh 21:44, Jdg 1:4, 2 Chr 20:17, 32:8), so this serves as a reminder of His presence and His power to deliver and defeat the enemies of Israel. THOUGHT - If an unholy camp in Israel would hinder the LORD from delivering and defeating their enemies how much more would this apply to NT believers who have Him not only walking in our midst but literally living in our body, His temple. Could an unholy camp explain why you or I are having trouble eradicating the enemies that plague us from the world, the flesh and the devil? Just wondering? Deere has a rather convicting comment we dare not read too fast - By regularly observing these regulations Israelite soldiers were reminded of the Lord’s holiness and omnipresence. Even in a person’s most private moments the holy God was with him, observing his behavior. (The Bible Knowledge Commentary)
Deuteronômio 23
Guzik - Later, in the reigns of Asa (1 Kings 15:12) and Josiah (2 Kings 23:7) we are told that the perverted persons (male prostitutes) were expelled from Israel. This means that for some period of time before they were expelled, they were allowed to practice their “holy prostitution,” which was an abomination to the LORD your God. The pay of a female prostitute (the hire of a harlot) and the pay of a male prostitute (the price of a dog) were never to be offered to the LORD. This was a common practice among the sacred prostitution cults that abounded in the ancient world. A reminder of the principle that the work of the LORD does not need money from immoral or ill-gotten gains. (Commentary)
Deuteronômio 23
Guzik - The mention of food, and the similar command in Exodus 22:25, leads most to understand that interest was prohibited on loans made to the poor for their basic needs, and did not prohibit the taking of interest on loans that were not for relief of the poor. . (Commentary) NIVSB - Laws dealing with interest on loans (see Lev 25:35–37; Dt 15:1, 7–11; 23:19–20; Ne 5:10 ; Job 24:9; Ps 15:5; Pr 28:8; Eze 18:8, 13; 22:12). Interest for profit was not to be charged at the expense of the poor. Generosity in such matters was extended even further by Jesus (Lk 6:34–35+). Grant - After the return from Babylon there was a shortage of food due to a tax imposed by the king and an increase in the population. This brought some into poverty; they had mortgaged their lands to feed their families and the loans had to be repaid with interest which the borrowers were unable to pay (Neh 5:1-13). This caused Nehemiah to be very angry. Israel had been "sold unto the heathen", and were Israelites now willing to buy and sell each other? The lenders responded by restoring the mortgaged properties and lands to the owners. .(What the Bible teaches – Leviticus and Deuteronomy) QUESTION - Deuteronomy 23:19 What does the Bible say about lending money? ANSWER - God’s Word says that many people wander from the faith and pierce themselves with many griefs when they allow money to have an improper hold on their hearts. That’s why the Bible contains hundreds of verses on how God wants us to treat money, and this includes the lending of it. Moses addressed this issue in the Old Testament. Essentially, the Israelites were not permitted to charge interest when they loaned money to an impoverished brother. They could, however, charge interest on loans made to foreigners. This rule was part of the Mosaic Law: “If you lend money to one of my people among you who is needy, do not be like a moneylender; charge him no interest” (Exodus 22:25; see also Psalm 15:5). This prohibition against charging interest actually included “food or anything else that may earn interest” (Deuteronomy 23:19). The purpose of the law was two-fold: an interest-bearing loan would only exacerbate the plight of the poor, and God promised a blessing on the gracious lender that would far surpass any interest he would make. Additionally, at the end of every seven years, creditors were to cancel all the debts they were owed by fellow Israelites (Deuteronomy 15:1). In the New Testament, Jesus tells us not to “turn away from the one who wants to borrow from you” (Matthew 5:42). He applied this principle even to our enemies in their time of need: “But love your enemies and lend to them without expecting to get anything back. Then your reward will be great” (Luke 6:35, emphasis added). Indeed, there are numerous passages throughout the Bible exhorting us to have a generous and giving heart, especially to the less fortunate. Moses taught his people, “If there is a poor man among your brothers in any of the towns of the land that the LORD your God is giving you, do not be hardhearted or tightfisted toward your poor brother. Rather be openhanded and freely lend him whatever he needs” (Deuteronomy 15:7-8). The clear teaching of the Bible is that God expects His children to act righteously when lending money. And it helps us to remember that our ability to produce wealth comes from God (Deuteronomy 8:18) and it is God who “sends [both] poverty and wealth; He humbles and He exalts” (1 Samuel 2:7). Now, there is nothing wrong with legitimately loaning money and expecting to be repaid at a fair rate of interest (Psalm 37:21; Proverbs 28:8). Yet we need to remember that the Bible’s teaching on money matters also includes borrowing money and indebtedness. Although the Bible does not expressly forbid borrowing money, it doesn’t encourage it, either. It is not God’s best for His people, as debt essentially makes one a slave to the lender (Proverbs 22:7). God would rather have us look to Him for our needs than rely on lenders. Additionally, as the psalmist makes clear, we are to repay our debts (Psalm 37:21). When we loan money to someone, we increase that person’s debt load and make it easier for him to stumble. Someone once said, “Before borrowing money from a friend, decide which you need most.” There is no doubt that friendships have been strained or even lost due to the lending of money. Yet, if both parties stay within biblical parameters, there shouldn’t be a problem. Nonetheless, to forego jeopardizing a relationship you value, in some situations a gift may be better than a loan. God expects His children to give to those in need, so we give of our time, talents and treasure. As Jesus taught us, “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you” (Luke 6:38). - GOTQUESTIONS.ORG Deuteronomy 23:20 "You may charge interest to a foreigner, but to your countrymen you shall not charge interest, so that the LORD your God may bless you in all that you undertake in the land which you are about to enter to possess. to a foreigner De 14:21 15:3 Lev 19:33,34 so that the: De 15:10 Pr 19:17 Isa 1:19 Lu 14:14 1Co 15:58 Deuteronomy 23 Resources - Multiple Sermons and Commentaries INTEREST PERMITTED LOANS ou may charge interest to a foreigner, but to your countrymen you shall not charge interest, so that the LORD your God may bless you in all that you undertake in the land which you are about to enter to possess - God's command was no interest charges to fellow Israelites. If Israel obeyed, they would be blessed. Over and over in Deuteronomy we see that obedience is the way to blessing. Foreigners could be charged interest but fellow Israelites could not be charged interest. "Impoverished Israelites were protected from exploitation at the hands of their richer brethren by the prohibition of interest on loans granted to them." (Kline) Kalland - But since merchants from other nations might come for business reasons to Israel, or make loans on interest to Israelites, foreigners could be charged interest.” Brown - If a Hebrew has been blessed by God so that he is in a strong enough position financially to help his brother or sister, then he must do so as an expression of his gratitude to God and not as a way of increasing his wealth. (Bible Speaks Today-Deut)
Deuteronômio 23
Guzik - A vow before God is no small thing. God expressly commanded that Israel should be careful to keep its vows and to fulfill every oath made, for the LORD your God will surely require it of you, and it would be sin to. In many circles today, the breaking of an oath is just standard business practice—but before God, it is simply sin. . (Commentary) BSB - No one was required to make a vow, but once made it was to be treated as a holy covenant. The principle underlying this admonition concerning a vow between man and God is based upon the covenant in which God promised His eternal faithfulness to Israel and demanded their complete obedience to Him. QUESTION - What does the Bible say about keeping your vows / oaths? ANSWER - There are about 30 biblical references to vows, most of which are from the Old Testament. The books of Leviticus and Numbers have several references to vows in relation to offerings and sacrifices. There were dire consequences for the Israelites who broke vows, especially vows to God. The story of Jephthah illustrates the foolishness of making vows without understanding the consequences. Before leading the Israelites into battle against the Ammonites, Jephthah—described as a mighty man of valor—made a rash vow that he would give to the Lord whoever first came out of doors to meet him if he returned home as the victor. When the Lord granted him victory, the one who came out to meet him was his daughter. Jephthah remembered his vow and offered her to the Lord (Judges 11:29–40). Whether or not Jephthah should have kept this vow is dealt with in another article. What this account shows is the foolishness of rash vows. Jesus taught concerning vows, “You have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ But I tell you, Do not swear at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. Simply let your ‘Yes’ be ‘Yes,’ and your ‘No ,’ ‘No’; anything beyond this comes from the evil one” (Matthew 5:33–37). A little background information is helpful in understanding Jesus’ words here. The religious leaders of the day advocated keeping a vow if it was a public vow using God’s name; however, if the vow was made in the course of everyday conversation, referencing only “heaven” or “earth” or “Jerusalem,” it was not really binding. People had a loophole. They could lie or exaggerate in their conversations and lend themselves an air of credibility by saying, “I swear by heaven that this is true!” They could not be held to account because they did not specifically swear by God’s name and the vow was private. Jesus countered that idea. If you swear something, it had better be true, He says. In fact, all you need to say is “yes” or “no.” Your word should be good. There’s no need for overwrought expressions to bolster your case. Psalm 15:4 describes a righteous person as one “who keeps an oath even when it hurts, and does not change their mind.” Jesus’ teaching in Matthew 5 supports this biblical principle. Oaths are binding, even when spoken frivolously or privately as part of everyday conversation. A promise is a promise, and there is no loophole in God’s eyes to allow a person to renege on an oath. So, Jesus was not condemning all forms of promises, contracts, or agreements. Jesus was speaking of the kind of spontaneous vow made when a person says, “I cross my heart and hope to die” or “I swear on a stack of Bibles” or “I swear on my mother’s life.” Jesus warns against using those types of flippant oaths. His teaching in Matthew 5 is not meant to discourage careful, thought-out promises, such as wedding vows or a legal contract. The principle here is clear for Christians: be careful about making vows, either to the Lord or to one another. The fact that we are prone to errors in judgment means that we may make vows foolishly or out of immaturity. Further, the informal vows we make (“I swear by all the angels in heaven!”) are completely unnecessary. Our word is our bond. GotQuestions.org Did Jephthah sacrifice his daughter to the Lord? | GotQuestions.org Deuteronomy 23:22 "However, if you refrain from vowing, it would not be sin in you. Deuteronomy 23 Resources - Multiple Sermons and Commentaries FAILURE TO KEEP A VOW = SIN However, if you refrain from vowing, it would not be sin in you - It is wise to not make a rash vow (Jdg 11) Vows are never required by God. Brown - If we do not keep our word, what began as a high resolve can end as a serious offence: you will be guilty of sin. This saying needs to be seen in the light of its covenant setting. In any treaty, both parties had to be assured that each would keep his word and that the promises outlined in the covenant would be honoured. Jesus once referred to this passage from Deuteronomy when he spoke to his disciples about the importance of reliable words: ‘You have heard that it was said to the people long ago, “Do not break your oath, but keep the oaths you have made to the Lord.” But I tell you … Simply let your “Yes” be “Yes”, and your “No”, “No”.’ (Mt. 5:33, 37) Therefore, although this covenant obligation relates primarily to vows made to the Lord, it is also a reminder of the incalculable potential (for good or evil) of our everyday conversation. We must not speak carelessly, rashly or harshly. The believer’s words need to be truthful, wise, helpful, dependable and loving. (Bible Speaks Today-Deut)
Deuteronômio 23
Guzik - Many wonder if vows or oaths are permitted for a Christian today.. Some think not, because of what Jesus said in Matthew 5:34–37: But I say to you, do not swear at all: neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No.’ For whatever is more than these is from the evil one. (See also James 5:12). But, in context of the rest of Scripture, we see that Jesus was not forbidding oaths, as much as telling us that we should be so filled with integrity in our words that an oath is unnecessary.i. Jesus answered under oath in a court (Matthew 26:63–64), and God Himself swears oaths (Luke 1:73, Acts 2:30, Hebrews 3:18, 6:13, 17). (Commentary) Deuteronomy 23:23 "You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the LORD your God, what you have promised. That which: Nu 30:2 Jdg 11:30,31,35 1Sa 1:11 Ps 66:13,14 116:18 Pr 20:25 Ec 5:4,5 hast vowed: 1Sa 14:24 Jer 44:25-27 Mk 6:22,23 Ac 23:12,21 Deuteronomy 23 Resources - Multiple Sermons and Commentaries UNDER NO OBLIGATION TO MAKE VOWS You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the LORD your God, what you have promised - Yahweh always collects on His vows! An Israelite's word must be his bond at all times, whether the promise was made to the Lord or to a brother. Deere - This law stressed the need for the Israelites to be completely honest before their God and to be careful in their verbal commitments to Him. The vow in view was one that was made freely by a worshiper. Once made it had to be kept (cf. Prov. 20:25; Ecc. 5:4–5) as the LORD kept His promises to Israel. (The Bible Knowledge Commentary) Guzik - This shows how important it is to keep a vow once made. As it says in Ecclesiastes 5:4–5, When you make a vow to God, do not delay to pay it; for He has no pleasure in fools. Pay what you have vowed. It is better not to vow than to vow and not pay.. Many vows are just plain foolish—“I’ll never do that again” is a foolish vow, and it is foolish and unwise to demand such a vow from someone else.i. Of course, there is a vow we all can and should make—a vow to praise God: Vows made to You are binding upon me, O God; I will render praises unto You (Psalm 56:12). So I will sing praise to Your name forever, that I may daily perform my vows (Psalm 61:8). (Commentary) Grant - The first recorded vow in the Word of God is that which was made by Jacob at Bethel: "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the Lord be my God; And this stone, which I have set for a pillar, shall be God's house: and of all that shalt give me I will surely give the tenth unto thee" (Gen 28:20-22). The "If" at the beginning is not a condition laid down by Jacob, nor does it indicate that there was the possibility of the Lord failing to honour the promise that had been made to him (vv. 13-15). Young's Literal Translation captures the mood of Jacob: "And Jacob voweth a vow, saying, 'Seeing God is with me ...'". The vow was made early in the spiritual journey on which Jacob now embarked, but nevertheless shows that Jacob realised his obligation to return the faithfulness of the Lord, who reminded Jacob of it later (Gen 31:13). .(What the Bible teaches – Leviticus and Deuteronomy) Brown - Jesus once referred to this passage from Deuteronomy when he spoke to his disciples about the importance of reliable words: ‘You have heard that it was said to the people long ago, “Do not break your oath, but keep the oaths you have made to the Lord.” But I tell you . . . Simply let your “Yes” be “Yes”, and your “No”, “No”.’ Therefore, although this covenant obligation relates primarily to vows made to the Lord, it is also a reminder of the incalculable potential (for good or evil) of our everyday conversation. We must not speak carelessly, rashly or harshly. The believer’s words need to be truthful, wise, helpful, dependable and loving. (Bible Speaks Today-Deut) Deuteronomy 23:24 "When you enter your neighbor's vineyard, then you may eat grapes until you are fully satisfied, but you shall not put any in your basket. may: Ro 12:13 1Co 10:26 Heb 13:5 Deuteronomy 23 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 15:4-8+ “However, there will be no poor among you, since the LORD will surely bless you in the land which the LORD your God is giving you as an inheritance to possess, 5 if only you listen obediently to the voice of the LORD your God, to observe carefully all this commandment which I am commanding you today. 6 “For the LORD your God will bless you as He has promised you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you. 7 “If there is a poor man with you, one of your brothers, in any of your towns in your land which the LORD your God is giving you, you shall not harden your heart, nor close your hand from your poor brother; 8 but you shall freely open your hand to him, and shall generously lend him sufficient for his need in whatever he lacks. NO BASKETS IN THE VINEYARDS! When you enter your neighbor's vineyard, then you may eat grapes until you are fully satisfied, but you shall not put any in your basket - They were allowed to put grapes in the "bread basket" (slang for stomach) but not in wicker baskets! Deere - This law, like those in Dt 22:1-4, gave a concrete expression to the principle of loving one's neighbor as oneself. (The Bible Knowledge Commentary) Brown writes, "A law of this kind brought immediate relief to the hungry or the refugee without encouraging the idle thief; to remove either grapes or grain would be stealing and a violation of the eighth commandment". (Bible Speaks Today-Deut)
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Guzik - The idea is that, as one traveled they had the right to pick off a few grapes or heads of grain to eat along the way. It wasn’t the right to harvest from your neighbor’s fields, but to provide for your own immediate needs. (Commentary) Ryrie - 23:24-25 This liberty, which allowed a man to take from his neighbor's vineyard or field what he needed to eat, was kept from becoming license by prohibiting him from carrying anything away. Note on Matt. 12:2. not lawful to do on a Sabbath. It was lawful for persons to pick grain from another's field to satisfy hunger (Deut. 23:25) but not to do regular work on the Sabbath (Ex. 20:10). The latter was the charge of the Pharisees. Deuteronomy 23:25 "When you enter your neighbor's standing grain, then you may pluck the heads with your hand, but you shall not wield a sickle in your neighbor's standing grain. then thou mayest: Mt 12:1,2 Mk 2:23 Lu 6:1,2 Deuteronomy 23 Resources - Multiple Sermons and Commentaries NO HARVESTING ONE'S GRAIN FIELDS! When you enter your neighbor's standing grain, then you may pluck the heads with your hand, but you shall not wield a sickle in your neighbor's standing grain - God's "welfare program" calls for those who partake of the grapes or seeds to perform work. They do not just sit still and someone brings grapes or grain (or a government stimulus check as in 2021 in America!) Jesus and His disciples practiced this on the Sabbath with no criticism from the Pharisees except that they were violating the Sabbath (Mk 2:23-28+). Guzik - This is the law Jesus and His disciples were operating under when they plucked heads of grain and ate them, rubbing them in their hands (Luke 6:1–5+). They were accused by the Pharisees of breaking the Sabbath, but not of stealing grain, because the Pharisees knew this law in the book of Deuteronomy. (Commentary) Deere - Since the Lord had been gracious in providing for the farmer, he in turn should be gracious to a stranger traveling through his land. (The Bible Knowledge Commentary) IVP Bible Background Commentary - gleaning. Just as widows may glean in a ripe field or orchard to sustain themselves from the harvest provided by God, it is permissible for a traveler to refresh himself with a handful of fruit or grain, taken in passing from a field (see Deut 24:19–21). However, it is theft if a person purposefully harvests from a neighbor’s field Deere - Since the Lord had been gracious in providing for the farmer, he in turn should be gracious to a stranger traveling through his land.