Deuteronômio 1
John MacArthur · Citado em PreceptAustin
Deuteronômio 1
MacArthur - The English title “Deuteronomy” comes from the Greek Septuagint (LXX) mistranslation of “copy of this law” in Dt 17:18 as “second law,” which was rendered Deuteronomium in the Latin version (Vulgate). The Hebrew title of the book is translated “These are the words,” from the first two Hebrew words of the book. The Hebrew title is a better description of the book since it is not a “second law,” but rather the record of Moses’ words of explanation concerning the law. Deuteronomy completes the five-part literary unit called the Pentateuch. Moses has been traditionally recognized as the author of Deuteronomy, since the book itself testifies that Moses wrote it (Dt 1:1, 5; 31:9, 22, 24). Both the OT (1 Ki 2:3; 8:53; 2 Ki 14:6; 18:12) and the NT (Acts 3:22, 23; Ro 10:19) support the claim of Mosaic authorship. While Dt. 32:48–34:12 was added after Moses’ death (probably by Joshua), the rest of the book came from Moses’ hand just before his death in 1405 B.C. (Introduction - Deuteronomy) Note that the Deuteronomy 1:1 parallels the last verse of Numbers 36:13+ These are the commandments and the ordinances which the LORD commanded to the sons of Israel through Moses in the plains of Moab by the Jordan opposite Jericho. Meredith Kline - Ancient suzerainty treaties began with a preamble in which the speaker, the one who was declaring his lordship and demanding the vassal's allegiance, identified himself. The Deuteronomic preamble identifies the speaker as Moses (v. 1a), but Moses as the earthly, mediatorial representative of the Lord (v. 3b), the heavenly Suzerain and ultimate Sovereign of this covenant. (Wycliffe Bible Commentary on Deuteronomy) These are the words which Moses spoke to all Israel - As they say you can "take it or leave it!" Either Moses is the author or he is not. The inspired Word says he is the author of this book, so that settles it for me. No "higher criticism." No Documentary Hypothesis! No theory that this is the work of a later redactor! Moses wrote it! All Israel in Deuteronomy - 13x in 12v - Deut. 1:1; Deut. 5:1; Deut. 11:6; Deut. 13:11; Deut. 21:21; Deut. 27:9; Deut. 29:2; Deut. 31:1; Deut. 31:7; Deut. 31:11; Deut. 32:45; Deut. 34:12 The phrase Moses spoke occurs 4x (Dt 1:1, 1:3, 4:45, 31:30) and in this context represents the last words Moses ever spoke. The last words of any man are always potentially worth hearing because the speaker is not likely to waste time with trivial or frivolous issues (This is why 2 Timothy is such a special epistle, for it represents the last recorded words of the great Apostle Paul and thus deserves our very close attention.) Most of Deuteronomy represents speeches by Moses and since these are his last words we all do well to pay close attention to words of this great man Moses, who was more humble than any man on the face of the earth (Nu 12:3+). Illustration - Review magazine once documented that one-third of all references and quotations in America’s political writings come from the Bible. And the book of the Bible most frequently cited by Americans during the founding era of our nation was Deuteronomy. (Preacher's Commentary) Meredith Kline on these are the words - With this introductory formula the extra-biblical treaties began. The site of the covenant renewal ceremony to which Deuteronomy witnesses was the Jordan area in the land of Moab (Dt 1:1a, 5a; cf. Dt 4:44-46). The time was the last month of the fortieth year after the Exodus (Dt 1:3a), when the men of war of that generation had all perished (Dt 2:16), the conquest of Trans-Jordan was accomplished ( Dt 1:4; 2:24 ff.), and the time of Moses' death was at hand. It was especially this last circumstance that occasioned the renewal of the covenant. God secured the continuity of the mediatorial dynasty by requiring of Israel a pledge of obedience to his new appointee, Joshua (cf. Dt 31:3; Dt 34:9), and a new vow of consecration to himself. (Wycliffe Bible Commentary on Deuteronomy) John Trapp on these are the words - And surely he spake much, if he spake, as some cast it up, this whole Book in less than ten days’ space. Certain it is that he spake here, as ever, most divinely, and like himself, or rather beyond himself - the end of a thing being better, if better may be, than the beginning thereof, {Ecc 7:8} as good wine is best at last; and as the sun shines most amiably when it is going down. This book of the law it was that the king was to write out with his own hand, {Dt 17:18-19} that it might serve as his manual, and attend him in his running library. This was that happy book that good Josiah lighting upon, after it had long laid hid in the temple, melted at the menaces thereof, and obtained of God to die in peace, though he were slain in battle. This only book was that silver brook, that preciously purling current, out of which the Lord Christ, our Champion, chose all those three smooth stones, wherewith he prostrated the Goliath of hell in that sharp encounter. {Mt 4:4; Mt 4:7; Mt 4:10+} And surely, if Cicero could call Aristotle’s "Politics," for the elegancy of the style, and for the excellency of the matter, aureum flumen (golden river) orationis; and if the same author durst say that the law of the twelve tables did exceed all the libraries of philosophers, both in weight and worth; how much rather is all this true of this second edition of God’s law, with an addition. Gotquestions.org - Moses is identified in the book of Deuteronomy as the author (Deuteronomy 31:9, 24), and Jesus often quoted from Deuteronomy, confirming Mosaic authorship (Matthew 19:8, citing Deuteronomy 24:1–4). Note the phrase all Israel - Used 12 times - Deut. 1:1; Deut. 5:1; Deut. 11:6; Deut. 13:11; Deut. 21:21; Deut. 27:9; Deut. 29:2; Deut. 31:1; Deut. 31:7; Deut. 31:11; Deut. 32:45; Deut. 34:12. Jack Deere explains the importance of this phrase writing "Its frequent occurrence emphasizes the unity of Israel which was brought about by God’s mighty deliverance of the nation from Egypt, and by her acceptance of His covenant at Sinai. They were uniquely God’s people, the only nation on earth that had as its “constitution” the Word of God. Moses’ words, then, had a special importance for every Israelite." (Bible Knowledge Commentary) John MacArthur adds that all Israel "emphasizes the unity of Israel, and the universal applications of these words." (MacArthur Study Bible) Across the Jordan in the wilderness, in the Arabah opposite Suph, between Paran and Tophel and Laban and Hazeroth and Dizahab - Across the Jordan means on the eastern side of the Jordan River (click map above to see the plains of Moab just to the northwest of Mt Nebo which is the site Israel camped prior to entering the Promised Land). The exact location of most of these place names is uncertain (see note below). THOUGHT - Don't miss the import of the record of all these locations, most of which are unknown to us today. The point is that they were not unknown to God. He knew exactly where His chosen people were. And the application is that God still knows all about us, the way we take each day, ;whether we are in the wilderness or in the land of Canaan. And He knows all of our needs (and our greeds). This is both comforting and convicting (depending on where you are "journeying!") Believer's Study Bible on Arabah ("the plain") - "The plain opposite Suph," i.e., Arabah, refers generally to a barren district and specifically to the Jordan valley, in part or in whole, extending from Mount Hermon or Lake Galilee to the Gulf of Aqabah. Wadi-el-Arabah is still the name for the segment beginning immediately at the southern tip of the Dead Sea. In Numbers 33:48-51+ we read "They (ISRAEL) journeyed from the mountains of Abarim and camped in the plains of Moab by the Jordan opposite Jericho. 49 They camped by the Jordan, from Beth-jeshimoth as far as Abel-shittim in the plains of Moab. Kline on Paran - At Paran, on the southern border of Canaan, however, Israel had rebelled, refusing to enter the land (Num 12:16 ff.), and so that generation was sentenced to die in the wilderness. Now their children had arrived via the Arabah route from "Suph" (presumably the Gulf of Aqabah) for an eastern approach to Canaan through the land of Moab. Both the direction of approach to Canaan and the length of the wanderings spoke of a history of covenant breaking and of postponed inheritance. There is, thus, an interesting contrast between the preamble's look south from Moab into the past of failure and curse and Moses' closing look north from Moab into Israel's future of fulfillment and blessing (Deut 34:1-4). Arabah (Wikipedia) - The old meaning, which was in use up to the early 20th century, covered almost the entire length of what today is called the Jordan Rift Valley, running in a north–south orientation between the southern end of the Sea of Galilee and the northern tip of the Gulf of Aqaba at Aqaba–Eilat. This included the Jordan River Valley between the Sea of Galilee and the Dead Sea, the Dead Sea itself, and what today is commonly called the Arava Valley. (See Map and article on Arabah). NET Note - Suph - This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan. (Deuteronomy 1) NET Note - Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16). (See Paran in Holman Bible Dictionary) NET Note - Tophel refers possibly to etÌ-TÌafïleh, 15 mi (25 km) SE of the Dead Sea, or to Dabïlu, another name for Paran. See H. Cazelles, "Tophel (Deut. 1:1)," VT 9 (1959): 412-15. NET Note - Laban. Perhaps this refers to Libnah (Num 33:20). NET Note - Hazeroth. This probably refers to ÁAin Khadra. See Y. Aharoni, The Land of the Bible, 199–200. 11 ) NET Note - Dizahab - Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast. Related Resources: How did Moses write Deuteronomy if it records his death? | GotQuestions.org - Excerpt - "Beyond reasonable question, Moses wrote Deuteronomy very near the end of his life. It is likely that Joshua, as Moses’ successor as leader of Israel, wrote the account of Moses’ death. Other theories include Ezra as the author of Deuteronomy 34 or the seventy elders who served under Moses (see Ex 24:9)." John
Deuteronômio 1
MacArthur - The years of divine judgment (Nu 14:33-34+) were ending. (MacArthur Study Bible) In the fortieth year, on the first day of the eleventh month - This is the only exact date given in Deuteronomy. So we are now at the end of the 40th year, the end of the wilderness wanderings.This time is two and one-half months before the Passover of Joshua (Josh 4:19; 5:10) and about 6 months after Aaron died (Nu 33:38). This is Shebat the fifth month of the civil and eleventh of the religious year,on the Hebrew Calendar (see Hebrew Calendar) which would have been in the rainy months of January and February. Forty years - Dt 1:3, Dt 2:7, Dt 8:2, 4, Dt 29:5 (cf forty days and nights - Dt 9:9, 11, 18, 25, 10:10) Eugene Merrill on forty - As well as describing literal periods of time (as here), the number 40 is also of unusual symbolic value in the Bible, its main significance having to do with trials or testings (see Dt 25:3; Ge 7:12, 17; Nu 13:25; 14:33, 34; 1 Sa 17:16; 1 Kgs 19:8; Ps 95:10; Ezek 29:12, 13; Jonah 3:4; Matt 4:2; Mark 1:13). It is also a way of describing an era, a generation, or a time of reigning, perhaps the ideal in these cases (Gen 25:20; 26:34; Ex 24:18; Josh 14:7; Jdg 3:11; 5:31; 8:28; 13:1; 1 Sa 4:18; 2 Sa 2:10; 5:4; 1 Kgs 2:11; 11:42). (Cornerstone Biblical Commentary) Eugene Merrill - Since the conquest of Canaan under Joshua commenced at Passover (Josh 5:10) in the first month of the religious calendar, Moses’ address, death, and succession all took place in two months or so. (New American Commentary – Volume 4: Deuteronomy) Doug McIntosh has an interesting note on the date of Moses address to the children of Israel - Since the exodus from Egypt is specified as occurring 480 years before the construction of Solomon's temple (see 1 Ki. 6:1), the exodus date can be placed at about 1446 B.C., and the conquest forty years later in 1406 B.C. Although it is commonly asserted, on the basis of archeological evidence, that the exodus took place around 1290 B.C., the internal biblical evidence for the earlier date is quite consistent. For example, Jephthah the judge later explained how Israel had been in the region east of the Jordan River for three hundred years (Jdg. 11:26). Since by common consent the judgeship of Jephthah took place about 1106-1100, the information in Judges fits perfectly with that of 1 Kings 6:1, confirming a date of about 1406 for the beginning of the conquest. (Holman Old Testament Commentary – Deuteronomy) John Grant - The crossing of the Jordan took place on the 10th day of the 1st month (Nisan) of the year (Josh 4:19) and the Passover was kept at Gilgal on the 14th day of that month (Josh 5:10). The time scale from the beginning of Deuteronomy to the keeping of the Passover across the Jordan was, therefore, two and a half lunar months (the months of the Jewish calendar are lunar months)—the eleventh month, the twelfth month, and the first fourteen days of the first month. As Israel mourned for Moses for thirty days (Dt 34:8) before crossing the Jordan the events recorded in Deuteronomy took place in the last weeks of Moses’ life, the maximum possible period being between the first day of the eleventh month and the sixth or seventh day of the twelfth month. (What the Bible Teaches) THOUGHT - Moses, like any sensitive spiritual leader, does not dare speak unless God speaks. By ourselves we have nothing to say. Without Him, we cannot speak. Without us, He will not speak. To address a congregation without any assurance that we bring a divine message is the height of arrogance and folly. When we are convinced that God is who He says He is—the light of the world—then we will be compelled to speak. Amos expressed this well when he said, “The LORD God has spoken! Who can but prophesy?” (Amos 3:8). A similar logic lies behind Paul’s statement, “since we have the same spirit of faith, according to what is written, ‘I believed and therefore I spoke,’ we also believe and therefore speak” (2 Cor. 4:13). The “spirit of faith” to which Paul refers is the conviction that God has spoken. If we are persuaded that God has spoken, like Moses we also must speak. (John Maxwell - Preacher's Commentary) Moses spoke to the children of Israel, according to all that the LORD had commanded him to give to them - To the children of Israel (surprisingly the only use of this exact phrase in the OT!) makes me wonder how Moses could be heard by the multitude. Matthew
Deuteronômio 1
MacArthur - Moses included it here with Israel's disobedience to the Lord because his disobedience was of the same kind. Moses, like Israel, failed to honor the Word of the Lord and thus, in rebellion for self glory, disobeyed God's clear command and struck the rock rather than speaking to it. Thus, he suffered the same result of God's anger and, like Israel, was not allowed to go into the Land (Nu 20:12). (MacArthur Study Bible) Moses records this divine decree in Numbers 20:12 (Nu 20:12 "But the LORD said to Moses and Aaron, “Because you have not believed Me, to treat Me as holy in the sight of the sons of Israel, therefore you shall not bring this assembly into the land which I have given them.”" Even Moses' plaintive plea failed to reverse God's judgment (Dt 3:25-26). Moses is an excellent, albeit tragic illustration of the principle expressed by Jesus in Luke 12:48+ From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more. As a teacher, I also shudder when I read James 3:1+ Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. Angry (0599)(anaph) means to be angry, enraged, or to breathe through the nose (see note on aph). The word derives its meaning from the heavy breathing and snorting typical of anger. Anaph is only of God's anger or displeasure with His people: Moses (Dt. 1:37; 4:21); Aaron (Dt. 9:20); Solomon (1 Ki. 11:9); and Israel (Dt. 9:8; 1 Ki. 8:46; 2 Ki. 17:18; Ps. 60:1; Ps 79:5). Each of these men (and the nation) provoked God's anger. Psalm 2:12, refers to the anger of Messiah. Anaph - 14x in 14v - Deut. 1:37; Deut. 4:21; Deut. 9:8; Deut. 9:20; 1 Ki. 8:46; 1 Ki. 11:9; 2 Ki. 17:18; 2 Chr. 6:36; Ezr. 9:14; Ps. 2:12; Ps. 60:1; Ps. 79:5; Ps. 85:5; Isa. 12:1 Complete Biblical Library - The basic meaning of ʾānfiph is "to be, feel angry" or "to be displeased." It occurs in two of the seven Hebrew verbal patterns. The prayers and psalms of people are often expressed in the the Qal form (basic verbal pattern) to beseech God to relent his anger (e.g., Ps. 79:5; Ezra 9:14). In the Hithpael forms (a reflexive or reciprocal pattern of verbs) biblical writers described the attitude the Lord in fact had displayed toward Israel or its leaders (e.g., 1 Ki. 11:9; 2 Ki. 17:18). This Hithpael usage can mean "to show oneself angry." From this verb, the Hebrew words for "nose" are derived as that part of the human countenance where anger is expressed. (Ps. 2:12; 85:5; Isa. 12:1). Usages divide into three contexts. First, there are usages where the Lord's anger toward his covenant people is in view. In the context of the golden calf episode at Mount Sinai, Moses told Israel, "At Horeb you aroused the Lord's wrath, so that he was angry enough to destroy you" (Deut. 9:8). Psalm 60 is a national prayer for God's help after an apparent defeat. Verse 1 abruptly begins the Psalm, "You have rejected us, O God, and burst forth upon us; you have been angry—now restore us!" Solomon's prayer of dedication of the temple anticipates the future disobedience of Israel. He requests of God, "When they sin against you—for there is no one who does not sin—and you become angry with them and give them over to the enemy then from heaven, your dwelling place, hear their prayer and their plea, and uphold their cause" (1 Ki. 8:46-49 and repeated in 2 Chr. 6:36-39). Ultimately God did allow Israel's enemies to overwhelm the land. 2 Ki. 17:18 records what happened to the northern ten tribes, "So the Lord was very angry with Israel and removed them from his presence." Second are the contexts where God's anger is stirred against the leaders of his covenant people. Moses, recounting why he would not enter the promised land, says, "Because of you, the Lord became angry with me also and said, 'You will not enter it (the land), either'" (Deut. 1:37; see also Deut. 4:21). Because of his role in the golden calf incident, God expressed his anger to Aaron, but Moses interceded on his behalf, "And the Lord was angry enough with Aaron to destroy him, but at that time I prayed for Aaron too" (Deut. 9:20). Ironically, God became angry at Solomon, the one who had prayed so eloquently on behalf of the people, "The Lord became angry with Solomon because his heart had turned away from the Lord, the God of Israel." (1 Ki. 11:9).