Deuteronômio 10
John MacArthur · Citado em PreceptAustin
Deuteronômio 10
MacArthur - This refers to the ark of the covenant. Moses telescoped the events in these verses. Later, at the construction of the ark of the covenant, Moses placed the two new stone tablets within that ark (see Ex 37:1-9). (MacArthur Study Bible) ESV Study Bible - It was a common practice in the ancient Near East to deposit covenant documents in religious shrines, one copy for each party. HCSB Study Bible. The fact that the new tablets had the same words as the first suggests that Moses was not free to improvise and capture just the essence of their wording. This attention to precise detail lays the foundation for a verbal plenary view of inspiration. God's Word may have come through human instruments, but it was done so without error of the slightest kind (2Ti 3:16-17; 2Pe 1:20-21). The commandments were engraved on two tablets because each party to a covenant must have a copy. Both copies were deposited in the ark of the covenant (Ex 25:16), probably because it was a location held in common by both parties. Related Resource: What is verbal plenary inspiration? | GotQuestions.org Deuteronomy 10:3 "So I made an ark of acacia wood and cut out two tablets of stone like the former ones, and went up on the mountain with the two tablets in my hand. I made: Ex 25:5,10 Ex 37:1-9 cut: De 10:1 Ex 34:4 Deuteronomy 10 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 37:1-9+ Now Bezalel ( Who were Bezalel) made the ark of acacia wood; its length was two and a half cubits, and its width one and a half cubits, and its height one and a half cubits; 2 and he overlaid it with pure gold inside and out, and made a gold molding for it all around. 3He cast four rings of gold for it on its four feet; even two rings on one side of it, and two rings on the other side of it. 4 He made poles of acacia wood and overlaid them with gold. 5 He put the poles into the rings on the sides of the ark, to carry it. 6 He made a mercy seat of pure gold, two and a half cubits long and one and a half cubits wide. 7 He made two cherubim of gold; he made them of hammered work at the two ends of the mercy seat; 8 one cherub at the one end and one cherub at the other end; he made the cherubim of one piece with the mercy seat at the two ends. 9 The cherubim had their wings spread upward, covering the mercy seat with their wings, with their faces toward each other; the faces of the cherubim were toward the mercy seat. So - Don't miss this little word "so." God instructed Moses SO Moses obeyed in contrast to the majority of Israel. I made an ark of acacia wood and cut out two tablets of stone like the former ones, and went up on the mountain with the two tablets in my hand - In fact we know that Bezalel made the ark. Moses as the leader of the people says he did it even though the actual accomplishment was ascribed to Bezalel (Ex 37:1-9). Even in Ex 25:10 (before the golden calf incident) God clearly specifies "They shall construct an ark of acacia wood two and a half cubits long, and one and a half cubits wide, and one and a half cubits high." NET Note on Acacia wood (Heb “shittim wood”). This is wood from the acacia, the most common timber tree of the Sinai region. Most likely it is the species Acacia raddiana because this has the largest trunk. Related Resources: 1911 Encyclopedia Britannica Acacia International Standard Bible Encyclopedia Acacia McClintock and Strong's Bible Encyclopedia Acacia The Jewish Encyclopedia Acacia Norman Geisler - DEUTERONOMY 10:1–3—When was the Ark made? PROBLEM: According to many other verses, the ark was made before the 40 years wandering (Ex. 25:10; 35:12; 37:1). But according to this passage Moses made the ark of the covenant after the 40 years wandering. SOLUTION: Some believe the first ark may have been a temporary one and the later one more permanent (cf. Ex. 33:8). Some Jewish commentators believe there were two arks, one to go to war and the other to stay in the tabernacle. Other scholars believe Moses may have ordered the construction of the ark before he went up into Mt. Sinai by way of Bezaleel. Still others believe Moses may be combining here (in Deut. 10:1–3) things that were closely related in concept but separated in time. Thus, the phrase “make yourself an ark of [acacia] wood” would refer to the command given earlier (Ex. 25:10) and the command to hew two new tables of stone after Moses had seen the glory of God (Ex. 33).(When Critics Ask) QUESTION - What is the ark of the testimony? ANSWER - The first mention of the ark of the testimony is in Exodus 25:10. God gave Moses specific instructions for building a tabernacle as they traveled in the wilderness. The tabernacle would be the place where the glory of God would dwell among them (Exodus 25:8–9). Among hundreds of other descriptive instructions for this tabernacle, God told Moses to build an ark of the testimony, also called the ark of the covenant (Exodus 25:21–22). The words testimony and covenant both refer to the conditional agreement made between God and the children of Israel at Mount Sinai. An ark is, literally, a box or chest. So the ark of the testimony is the “box of the agreement.” The ark of the testimony was a wooden box, covered in gold inside and out. It had four exterior rings through which poles could be attached for carrying. No one but the high priest could touch the ark (Numbers 4:15). To do so would result in instant death, as happened with a man named Uzzah (2 Samuel 6:1–7). God was beginning to teach His people about His holiness and their unworthiness. He demonstrated to them that His commands were not suggestions to be negotiated. He wanted to teach them to obey Him in all things, whether or not they understood the reason for the rules. The lid of the ark was also made of gold and formed a seat between two cherubim, called the mercy seat. It was there that God would meet with His people (Exodus 25:22). Inside the ark of the testimony, Moses placed the tablets of the Law that God gave him on the mountain. The ark was placed inside the tabernacle in the most holy place, where only the high priest could go once a year (Exodus 26:34). Through it all, God was painting a picture to help us understand what is required for sinful man to come into the presence of a holy God. The ark of the testimony got its name from the fact that it would be the housing for God’s testimony to His people. His Law was not only verbal, but written, etched in stone (Exodus 34:28; Deuteronomy 5:22), so there could be no excuse for disobedience. Hebrews 9:4 tells us that, later, the Israelites added to the stone tablets within the ark of the testimony a jar of manna (Exodus 16:32–33) and Aaron’s rod that budded (Numbers 17:8–10). The ark of the testimony represented the presence of God with His people, and His power went with them wherever they took the ark (Joshua 3:6; Numbers 10:33–35). The enemies of Israel, the Philistines, stole the ark once (1 Samuel 5:1), hoping its power would help them. They set it in their idol’s temple and waited for the good luck it would bring. But calamity broke out among the Philistines, until they begged their leaders to send the ark back to Israel (1 Samuel 5:4, 6, 9, 11–12). God demonstrated that He was not a good-luck charm whose power could be had by whoever captured His ark. The power was not in the ark of the testimony itself; the ark only represented the presence of God with His people. Since the death and resurrection of Jesus (Romans 14:9), God no longer uses an ark of the testimony to dwell with His people. We are under a new testament or covenant. At Pentecost, He sent the Holy Spirit to indwell every believer (Acts 2:1–4, 38–39). We become His temple (1 Corinthians 6:19). When we have been born again by faith in Jesus Christ (John 3:3, 16), we take God with us everywhere we go. It did the Philistines no good to harbor the ark, because the ark had no power in itself if God was not on their side. Likewise, we do not need physical items—crosses, images, holy relics—to carry the power of God with us because He already abides in us. That awareness of His presence, called the fear of the Lord (Psalm 19:19; Proverbs 15:33), helps us make decisions that honor Him.GotQuestions.org Related Resources: What happened to the Ark of the Covenant? | GotQuestions.org What was inside the ark of the covenant? | GotQuestions.org Deuteronomy 10:4 "He wrote on the tablets, like the former writing, the Ten Commandments which the LORD had spoken to you on the mountain from the midst of the fire on the day of the assembly; and the LORD gave them to me. He wrote on the tablets De 9:10 Ex 34:28 the Ten Commandments: De 4:13 which: De 5:4-21 Ex 20:1-17 from of the: De 4:11-15 5:22-26 Ex 19:18 Heb 12:18,19 in the day: De 9:10 18:16 Ex 19:17 Deuteronomy 10 Resources - Multiple Sermons and Commentaries THE TEN "WORDS" REDUX Commandments is the Hebrew word (dabar) for word. The word redux means brought back, returned as used in literature. He wrote on the tablets, like the former writing, the Ten Commandments which the LORD had spoken to you on the mountain from the midst of the fire on the day of the assembly; and the LORD gave them to me - Imagine being handed something by the Almighty God of the Universe! Moses was! And also ponder the words which the LORD had spoken to you on the mountain from the midst of the fire. The adults of the second generation who were alive at Mt Sinai heard God and saw a frightening manifestation of His holiness. This is an experience that would be unforgettable and should motivate them to love Him and live for Him all their days. Note that the Lord did not add to or take away from the commandments. (cf Dt 4:2+, Dt 12:32+). NET Note- Ten Commandments - Heb “ten words.” The “Ten Commandments” are known in Hebrew as the “Ten Words,” which in Greek became the “Decalogue.” G Campbell
Deuteronômio 10
MacArthur notes that "Because of Moses' intercession, not because of their righteousness, the Israelites were encamped on the banks of the Jordan, ready to enter the Promised Land. THOUGHT - There is a great lesson for us in the intercessory ministry of Moses. He stood between God and the people, stood between the judgment and mercy of God. By this act, he is a clear type of the intercession of Jesus Christ. Moses is a picture of Jesus Christ, the Mediator who stands between God and us (Hebrews 7:25+, Romans 8:34+). Jesus Christ intercedes in our behalf, asking God to accept us because of our faith in His death upon the cross. Deuteronomy 10:11 "Then the LORD said to me, 'Arise, proceed on your journey ahead of the people, that they may go in and possess the land which I swore to their fathers to give them.' Arise, proceed Ex 32:34-33:1 Deuteronomy 10 Resources - Multiple Sermons and Commentaries TIME TO MOVE ON TO THE PROMISED LAND Then - Marks sequence. When is then? In context it was after Moses' 40 days of intercession. The LORD said to me, 'Arise, proceed on your journey ahead of the people, that (PURPOSE) they may go in and possess the land which I swore to their fathers to give them - Moses is commanded to move out toward the promised land. Swore to the fathers refers to the patriarchs Abraham, Isaac, and Jacob. Exodus 32:34-Ex 33:1 But go now, lead the people where I told you. Behold, My angel shall go before you; nevertheless in the day when I punish, I will punish them for their sin.” 35 Then the LORD smote the people, because of what they did with the calf which Aaron had made. 33:1 Then the LORD spoke to Moses, “Depart, go up from here, you and the people whom you have brought up from the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, ‘To your descendants I will give it.’ ESV Study Bible - The command to arise and go on your journey indicates that with the tablets replaced and the ark built, Moses’ intercession has been answered fully.
Deuteronômio 10
MacArthur says to walk in His ways means "To conduct life in accordance with the will of God." This rhetorical question sounds similar to the rhetorical question in Micah 6:8+ He has told you, O man, what is good; And what does the LORD require of you But to do justice, to love kindness, And to walk humbly with your God? And love Him - Not an emotional attachment per se although it does not mean it has no emotion. It is a choice of one's will. In this context it is motivated by the greatness and goodness of God. And Dt 6:5 explains what this love should be like "“You shall love the LORD your God with all your heart and with all your soul and with all your might." Take a break to worship the King - Glorify Thy Name.
Deuteronômio 10
MacArthur - God, with the same sovereignty by which He controls all things, had chosen the patriarchs and the nation of Israel to be His special people. And He chose their descendants after them, even you above all peoples - God did not just chose the patriarchs but those who were in their lineage. Above all peoples means all Gentiles. He did this by His own choice. Is it mysterious? Absolutely. We cannot comprehend this incredible truth in this life (and I wonder if we will ever fully grasp it even in the next life in God's presence?). As it is this day - This day is almost 700 years after He choose Abraham out of Ur of the Chaldees (idol worshipping pagan lands!) (Abraham about 2100 BC, Exodus about 1400 BC). Set...affection (02836)(chashaq) to be attached to, to love, to delight in, to bind. . "The root idea of this verb is "to be devoted" to a person or thing. In the OT, it is always used figuratively for emotional attachment, for love which is already bound to its object. Chāshaq could simply refer to physical attraction, as in the case of Shechem's love ("longs for") for Dinah, the daughter of Jacob (Gen. 34:8). It is used in the Law for the case where a warrior might be attracted to a beautiful woman among the captives after a military victory (Deut. 21:11). The context shows that this attraction might be temporary, in which case the rights of the woman were protected. The verb comes to mean "to kiss" in Middle Hebrew, while an Arabic cognate means "to love passionately." Deuteronomy 7:7, 15 uses this term to describe God's love for Israel. The basis of his Covenant with Israel is not obligation springing from their merits, but simply his love that binds his heart to them. On the other hand, Ps. 91:14 uses it to describe a human's attachment to God. God delivers the psalmist because he has a relationship to Him. The word is used as part of an idiom in 1 Ki. 9:19 and 2 Chr. 8:6, which describe "all that it pleased Solomon to build in Jerusalem." The king was driven to execute the building projects and had the wisdom from God to get them done. The verb can also refer to "overlaying" (filleted) an object with another. It is employed to describe the overlaying of metal upon the pillars of the Tabernacle (Exo. 27:17; 38:17, 28). Finally, in Isa. 38:17, Hezekiah attributes his healing from deadly disease to God's attachment to him, literally exclaiming, "thou hast in love to my soul delivered it from the pit." (Isaiah 38:17 = “Lo, for my own welfare I had great bitterness; It is You who has kept my soul from the pit of nothingness, For You have cast all my sins behind Your back. ) (Complete Biblical Library - Incredible Resource) Chashaq - 8v - have a desire(1), kept(1), longs(1), loved(1), pleased*(2), set his affection(1), set his love(1). Gen. 34:8; Deut. 7:7; Deut. 10:15; Deut. 21:11; 1 Ki. 9:19; 2 Chr. 8:6; Ps. 91:14; Isa. 38:17. Note KJV has 3 additional uses in Ex 27:17, 38:17, 38:28 translated "filleted" Ps 91:14 - “Because he has loved (chashaq) Me, therefore I will deliver him; I will set him securely on high, because he has known My name. (NET= The LORD says, "Because he is devoted to me, I will deliver him; I will protect him because he is loyal to me) Love (friend) (0157) aheb/ahab means to love and can convey the idea of liking things (like bribes - Isa 1:23, wisdom - Pr 4:6, wine - Pr 21:17, peace and truth - Zech 8:19, food - Ge 27:4, 9, 14). The most important uses in the OT are as an expression of God's love of people (Dt 4:37, Hosea 3:1), man's love for God (Ex 20:6, Ps 116:1) and man's love for his fellow man (Ge 29:32, Ru 4:15-note, 1 Kings 11:1 = a forbidden love by backslidden King Solomon!!!) The first use of aheb in the OT is instructive as it is found in Ge 22:2 where Yahweh instructed his servant Abraham to "“Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah; and offer him there as a burnt offering on one of the mountains of which I will tell you.” Notice that at the outset, we see that an inherent quality of this love (in many contexts) is that it is costly. God wants us to love Him above EVERYTHING, even our own flesh and blood. Matthews writes that Ge 22:2 "is the final test of the man’s faith, the closing bookend to his discovery of God’s sufficiency to achieve the promises made at Haran." (New American Commentary) Aheb/ahab in Deuteronomy - Deut. 4:37; Deut. 5:10; Deut. 6:5; Deut. 7:8; Deut. 7:9; Deut. 7:13; Deut. 10:12; Deut. 10:15; Deut. 10:18; Deut. 10:19; Deut. 11:1; Deut. 11:13; Deut. 11:22; Deut. 13:3; Deut. 15:16; Deut. 19:9; Deut. 21:15; Deut. 21:16; Deut. 23:5; Deut. 30:6; Deut. 30:16; Deut. 30:20; Deuteronomy 10:16 "So circumcise your heart, and stiffen your neck no longer. Circumcise: De 30:6 Lev 26:41 Jer 4:4 Ro 2:28-29 Col 2:11 stiffnecked: De 9:6,13 Dt 31:27 Jas 4:6,7 Deuteronomy 10 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 30:6+ Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. Leviticus 26:41+ I also was acting with hostility against them, to bring them into the land of their enemies–or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, Jeremiah 4:4 “Circumcise (THIS IS A COMMAND - WHICH MEANS GOD WOULD ENABLE THEM TO FULFILL IT IF THEY DID NOT RESIST HIS SPIRIT!) yourselves to the LORD And remove the foreskins of your heart, Men of Judah and inhabitants of Jerusalem, Or else My wrath will go forth like fire And burn with none to quench it, Because of the evil of your deeds.” Jeremiah 9:25 “Behold, the days are coming,” declares the LORD, “that I will punish all who are circumcised and yet uncircumcised– Romans 2:28-29+ For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God. Colossians 2:11+ and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; HOW COULD ISRAELITES CIRCUMCISE THEIR HEART? So circumcise (mul) your heart, and stiffen your neck no longer - While this is not actually a command in the Hebrew, the instruction nevertheless conveys that sense and a parallel passage in Jer 4:4 is definitely a command to the Jews to "circumcise yourselves." Clearly the reference to circumcision of one's heart signifies that this is a figure of speech and not literal circumcision as described and prescribed in Genesis 17. In short, this passage calls for "spiritual surgery," and of the type that only Yahweh Himself could accomplish. Remember that God had given five requirements/commandments in Dt 10:12+. However God never gives commandments without providing the means to obey the commandments. To say it another way God's commandments always include His enablements! In Dt 30:6+ we see it is the LORD Who would "circumcise" their heart. While this latter passage is a prophecy that will be filled at the end of this age, one can deduce that the call for Israel to circumcise their hearts is a call for them to trust God to carry out this transaction. How does this take place? Look first at Stephen's sermon in Acts 7:51+ addressed to his non-believing Jewish persecutors... “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. Notice how Stephen's words parallel the words of Moses in Dt 10:16+. Specifically notice that they both passages allude to the heart, either uncircumcised and or as a call to circumcise your heart. Notice also that both passages speak of stiff-necked ("stiffen your neck no longer"). So what can we conclude from Stephen's words that helps explain the charge in Dt 10:16? Note that Stephen states that his hearers were always resisting the Holy Spirit and says this is what their fathers had also done. In context the phrase "as your fathers did" is a reference to their Jewish "fathers" in the Old Testament. Compare the continual resistance of the fathers to the Holy Spirit in Nehemiah 9:30 ("You bore with them for many years, and admonished them by Your Spirit through Your prophets, yet they would not give ear.") and Isaiah 63:10 ("they rebelled and grieved His Holy Spirit"). Based on these observations, one can deduce that in the Old Testament it was the Holy Spirit Who was active in performing the radical spiritual surgery necessary to circumcise a heart. Paul supports the premise that was the Holy Spirit Who was the active Agent in spiritual circumcision, writing in Romans 2:29+ (cf Col 2:11+) "But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God." And since we know from Genesis 1:2 (among many other OT passages) that the Holy Spirit was active in the OT, it follows that the charge to circumcise their hearts was a charge that only the Holy Spirit could accomplish. Further, it would seem to fair when comparing spiritual circumcision with other Scriptures, that circumcision of the heart is synonymous with genuine salvation. And so if we look at the "salvation" of Abraham in Genesis 15:6+ we read... Then he believed in the LORD; and He reckoned it to him as righteousness. Abraham was declared righteous by God by faith. It therefore is Biblically logical to say that Abraham had a circumcised heart and that the only way the Israelites could receive a "circumcised heart" would be by faith, a faith just like Abraham had. How many of the Israelites received circumcised hearts? It is difficult to say with certainty but OT history supports that most of the nation had uncircumcised hearts (were not saved). One other point that should be made is that while the Spirit was active in the OT and in bringing about "salvation," the Spirit did not permanently indwell OT believers as He does every NT believer. As an aside we know the Spirit did occasionally indwell men in the OT including Joshua of whom God Himself said he was "a man in whom is the Spirit." (Nu 27:18) How much of Joshua's life did the Spirit indwell him? The Bible does not say so we will have to wait until we arrive in Heaven to answer questions like that (cf Dt 29:29). Related Resource: See also circumcision of the heart discussed in Joshua 22. What was the role of the Holy Spirit in the Old Testament? | GotQuestions.org
Deuteronômio 10
MacArthur - Moses called the Israelites to cut away all the sin in their hearts, as the circumcision surgery cut away the skin. This would leave them with a clean relationship to God (cf. 30:6; Lv 26:40, 41; Jer 4:4; 9:25; Ro 2:29). ESV Study Bible - Here, circumcision symbolizes removing the stubbornness that prevents the heart from properly loving God (cf. Ex 6:12, where “uncircumcised lips” do not speak well; Jer. 6:10, where “uncircumcised ears” do not hear clearly). This is a command beyond any human’s competence to fulfill (see Dt. 30:6). NET Note - Heb "circumcise the foreskin of" (cf. KJV, ASV, NRSV). Reference to the Abrahamic covenant prompts Moses to recall the sign of that covenant, namely, physical circumcision ( Gen 17:9–14). Just as that act signified total covenant obedience, so spiritual circumcision (cleansing of the heart) signifies more internally a commitment to be pliable and obedient to the will of God (cf. Deut 30:6; Jer 4:4; 9:26). Circumcise (04135)(mul) means to cut short, to cut off, to circumcise with most uses in the Torah (Pentateuch) with 17 uses in Genesis but 8 uses are found in Joshua (see below). Its usage is continued in rabbinic and modern Hebrew. However, the verb "to cut off" is not found in other Semitic languages. The only derivative of mul is mûlôt found in Ex. 4:26 "So He let him alone. At that time she said, “You are a bridegroom of blood”–because of the circumcision.' The physical act of circumcision was introduced by God as a sign of the Abrahamic covenant (see Ge 17:10ff) Mul - 32v - circumcise(4), circumcised(25), circumcising(1), cut off(3), shafts(1), surely be circumcised(1). Gen. 17:10; Gen. 17:11; Gen. 17:12; Gen. 17:13; Gen. 17:14; Gen. 17:23; Gen. 17:24; Gen. 17:25; Gen. 17:26; Gen. 17:27; Gen. 21:4; Gen. 34:15; Gen. 34:17; Gen. 34:22; Gen. 34:24; Exod. 12:44; Exod. 12:48; Lev. 12:3; Deut. 10:16; Deut. 30:6; Jos. 5:2; Jos. 5:3; Jos. 5:4; Jos. 5:5; Jos. 5:7; Jos. 5:8; Ps. 58:7; Ps. 118:10; Ps. 118:11; Ps. 118:12; Jer. 4:4; Jer. 9:25 Stiffen (07185)(qashah) means to be hard, to be hardened, to be stiff-necked. Coppes writes that "The root qāshî apparently arose from an agricultural milieu. It emphasizes, first, the subjective effect exerted by an overly heavy yoke, which is hard to bear, and secondarily, the rebellious resistance of oxen to the yoke." (TWOT) This passage gives a good picture of the meaning of qashah speaking of Israel which often stiffened their neck to Yahweh or His prophets - "“Yet they did not listen to Me or incline their ear, but stiffened their neck; they did more evil than their fathers." (Jer 7:26). So a stiffened neck (or hardened heart) does not listen but does evil! Woe! God keep all of us from falling into the deadly trap of a stiff neck or hard heart to Your loving truth, grace, and mercy in Jesus' Name. Amen Qashah in Deuteronomy - Deut. 1:17; Deut. 2:30; Deut. 10:16; Deut. 15:18 Deuteronomy 10:12-11:32 Circumcise your hearts, therefore, and do not be stiff-necked any longer. - Deuteronomy 10:16 TODAY IN THE WORD Martin Luther once commented: “As it is now, people go to hear a sermon and leave again unchanged. They act like a sermon is only worth the time that it takes to hear it. No one thinks about learning anything from it or remembering it. Some people listen to sermons for three or four years and still don’t learn enough to respond to a single question about faith. More than enough has been written in books, but not nearly enough has been driven into our hearts.” Luther was saying much the same thing as Moses in today’s verse: circumcise your hearts! Our reading today captures the greatness of God and of Israel’s calling as the people of God. He is the supreme Ruler of the entire universe, yet He’d specially chosen Israel: “The Lord set His affection on your forefathers and loved them. . . . He is your praise; He is your God, who performed for you those great and awesome wonders” (Dt 10:15, 21). Therefore, because of God’s greatness and choice, the people were to circumcise their hearts (10:16). Circumcision was a physical sign of the covenant; as a metaphor, it also signifies submission and consecration. Moses might have said: “Stop being rebellious! Cease and desist! Instead, behave like the people of God you are! Bow to His rightful authority and pursue holiness.” That’s a daunting assignment, for it means no less than to be like God (cf. Matt. 5:48). God is just, fair, and holy; He defends the victimized and loves the stranger. How could they reach such lofty goals? “Fear the Lord your God and serve Him. Hold fast to Him and take your oaths in His name” (Dt 10:20; cf. Deuteronomy 30:6). Hold fast, or cling (NASB), is a powerful verb to describe trust and intimacy--it’s the same Hebrew word used in Genesis 2:24 to describe marriage. TODAY ALONG THE WAY Have you tied God’s words on your hand or bound them to your forehead? Have you fixed them in your heart and mind (11:18)? EXCURSUS ON CIRCUMCISION Genesis 17:9 God said further to Abraham, "Now as for you, you shall keep My covenant, you and your descendants after you throughout their generations. 10 "This is My covenant, which you shall keep, between Me and you and your descendants after you: every male among you shall be circumcised. 11 "And you shall be circumcised in the flesh of your foreskin; and it shall be the sign of the covenant between Me and you. 12 "And every male among you who is eight days old shall be circumcised throughout your generations, a servant who is born in the house or who is bought with money from any foreigner, who is not of your descendants. 13 "A servant who is born in your house or who is bought with your money shall surely be circumcised; thus shall My covenant be in your flesh for an everlasting covenant. 14 "But an uncircumcised male who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant." Circumcision (cutting away the male foreskin) was not entirely new in this period of history, but the special religious and theocratic significance then applied to it was entirely new, thus identifying the circumcised as belonging to the physical and ethnical lineage of Abraham (cf. Acts 7:8; Ro 4:11). Without divine revelation, the rite would not have had this distinctive significance, thus it remained a theocratic distinctive of Israel (cf. v13). There was a health benefit, since disease could be kept in the folds of the foreskin, so that removing it prevented that. Historically, Jewish women have had the lowest rate of cervical cancer. But the symbolism had to do with the need to cut away sin and be cleansed. It was the male organ which most clearly demonstrated the depth of depravity because it carried the seed that produced depraved sinners....This cleansing of the physical organ so as not to pass on disease... was a picture of the deep need for cleansing from depravity, which is most clearly revealed by procreation, as men produce sinners and only sinners. Circumcision points to the fact that cleansing is needed at the very core of a human being, a cleansing God offers to the faithful and penitent through the sacrifice of Christ to come. (MacArthur, J. J. The MacArthur Study Bible. Nashville: Word Pub) (Bolding added) Circumcision was God’s appointed “sign of the covenant” (Ge 17:11), which signified Abraham’s covenanted commitment to the Lord—that the Lord alone would be his God, whom he would trust and serve. It symbolized a self-maledictory oath (analogous to the oath to which God had submitted himself; see Ge 15:17): “If I am not loyal in faith and obedience to the Lord, may the sword of the Lord cut off me and my offspring (Ge 17:14) as I have cut off my foreskin.” Thus Abraham was to place himself under the rule of the Lord as his King, consecrating himself, his offspring and all he possessed to the service of the Lord. (NIV Study Bible. Zondervan) Leviticus 26:41+ I also was acting with hostility against them, to bring them into the land of their enemies-- or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 42 then (Don't miss these critical expressions of time in your Bible reading!) I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land. Deuteronomy 10:16 "Circumcise then your heart, and stiffen your neck no more." Physical circumcision was important as the sign of the covenant (cf. Gen. 17:10 and Gen. 17:9, note), and was intended as an outward act bearing eloquent witness to the cutting away of the hardness of sin from the heart of man (cf. Jer. 6:10; Ex. 6:12). (Criswell, W A. Believer's Study Bible: New King James Version. 1991. Thomas Nelson) The proper response to their election by the sovereign Lord was to circumcise their hearts (cf. Dt 30:6). An uncircumcised heart means a will that is hardened against God’s commands. It is another way of saying the person is stiff-necked or stubborn (cf. Dt 9:6KJV, Dt 9:13KJV; Dt 31:27KJV). Thus the command to circumcise their hearts assumes that human hearts are naturally rebellious and need correction. Though human hearts are slow to change, Moses warned the nation that no bribe or anything less than an inward transformation could satisfy the Lord, who is the great God. God’s treatment of the helpless (the fatherless . . . the widow, and the alien) further illustrates His absolutely just character (showing no partiality) and highlights His requirement for Israel to be just. (Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. The Bible knowledge commentary : An Exposition of the Scriptures. Wheaton, IL: Victor Books) (Bolding added) Deuteronomy 30:6+ "Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, in order that you may live. (Deut 30:1-5 prophesies of) The gathering of Jews out of all the countries of the earth (that) will follow Israel’s final redemption. Restoration to the Land will be in fulfillment of the promise of the covenant given to Abraham (see Ge 12:7; 13:15; 15:18, 19, 20, 21; 17:8) and so often reiterated by Moses and the prophets. (Circumcision of their heart is a) work of God in the innermost being of the individual is the true salvation that grants a new will to obey Him in place of the former spiritual insensitivity and stubbornness (cf. Jer. 4:4; 9:25; Ro 2:28, 29). This new heart will allow the Israelite to love the Lord wholeheartedly, and is the essential feature of the New Covenant. (MacArthur, J. J. The MacArthur Study Bible. Nashville: Word Pub) (Bolding added) The promise that the Lord your God will circumcise your hearts (cf. Dt 10:16) means that God will graciously grant the nation a new will to obey Him in place of their former spiritual insensitivity and stubbornness. After returning to the Promised Land with a new heart they will remain committed to the Lord and therefore will experience abundant blessing (live). Loving Him wholeheartedly (cf. Dt 30:16, 20; see Dt 6:5), they would not fall back into apostasy as they had done before. A new heart is an essential feature of the New Covenant (cf. Ezek. 36:24, 25, 26, 27, 28, 29, 30, 31, 32-see notes), which will not be fulfilled for Israel as a nation until the return of Jesus Christ (cf. Jer. 31:31, 32, 33, 34). (Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. The Bible knowledge commentary : An Exposition of the Scriptures. Wheaton, IL: Victor Books) (Bolding added) Jeremiah 4:4 "Circumcise yourselves to the LORD and remove the foreskins of your heart, men of Judah and inhabitants of Jerusalem, lest My wrath go forth like fire and burn with none to quench it, because of the evil of your deeds." Here the meaning of circumcision is the idea of purifying, separating from the sinful tendency of the flesh, that propensity inherited from Adam in which the unregenerate seeks only to please self, never God. In other words, God desires that the inward condition match one's outward profession, which pf course is not just an OT idea related to circumcision. God's intent has always been that the outward symbols (e.g., circumcision, baptism) should be signs of an inward reality of a new heart willing to and now able to obey Him. Mere outward conformity to the standards of the covenant does not please God ( MacArthur writes) This surgery (Ge 17:10, 11, 12, 13, 14) was to cut away flesh that could hold disease in its folds and could pass the disease on to wives. It was important for the preservation of God’s people physically. But it was also a symbol of the need for the heart to be cleansed from sin’s deadly disease. The really essential surgery needed to happen on the inside, where God calls for taking away fleshly things that keep the heart from being spiritually devoted to Him and from true faith in Him and His will. Jeremiah later expanded on this theme (Jeremiah 31:31, 32, 33, 34; cf. Deut. 10:16; 30:6; Ro 2:29). God selected the reproductive organ as the location of the symbol for man’s need of cleansing for sin, because it is the instrument most indicative of his depravity, since by it he reproduces generations of sinners. (The MacArthur Study Bible. Nashville: Word Pub) (Bolding added) Jeremiah 9:25 "Behold, the days are coming," declares the LORD, "that I will punish all who are circumcised and yet uncircumcised (now he lists several examples of ancient nations that practiced circumcision and to Judah's dismay placed her right in the middle of the loathed Gentiles!)--26 Egypt, and Judah, and Edom, and the sons of Ammon, and Moab, and all those inhabiting the desert who clip the hair on their temples; for all the nations are uncircumcised, and all the house of Israel are uncircumcised of heart." Conformity to the external standard of circumcision must be accompanied by "circumcision" of the heart to please God. To see how one can "circumcise the heart" see the teaching by Paul in Romans 2 and Colossians 2 (below). Bible Knowledge Commentary - If personal achievement or ability would not please God (Jer 9:23), neither would outward conformity to religious rituals. God would punish those circumcised only in the flesh whether they were near or far (Ed: near = Jew; far = Gentile). Judah’s faith in her covenant sign (Ed: cp Ge 17:11) was a misplaced faith because people in some other nations also practiced this ritual-and they were not under God’s covenant. Judah’s actions exposed the fact that the nation was really uncircumcised of heart (cf. Jer 4:4). Ezekiel 44:6 "And you shall say to the rebellious ones, to the house of Israel, 'Thus says the Lord GOD, "Enough of all your abominations, O house of Israel, 7 when you brought in foreigners, uncircumcised in heart (spiritual circumcision, a new heart) and uncircumcised in flesh, (physical circumcision) to be in My sanctuary to profane it, even My house (the Temple in Jerusalem), when you offered My food, the fat and the blood; for they made My covenant void-- this in addition to all your abominations. 8 "And you have not kept charge of My holy things yourselves, but you have set foreigners to keep charge of My sanctuary." 9 'Thus says the Lord GOD, "No foreigner, uncircumcised in heart and uncircumcised in flesh, of all the foreigners who are among the sons of Israel, shall enter My sanctuary. Romans 2:28 For he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh. 29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God. Due to the passing down of teaching from one rabbi to another over the centuries ("traditions of men") the true meaning and requirement of circumcision had been lost. And so by the 1st century we find rabbinical "traditions" teaching such fallacies as: “No circumcised Jewish man will see hell” and “Circumcision saves us from hell.” The Midrash says “God swore to Abraham that no one who was circumcised would be sent to hell. Abraham sits before the gate of hell and never allows any circumcised Israelite to enter.” Here Paul Paul corrects this serious error in rabbinical interpretation and also explains the somewhat enigmatic OT passages alluding to "circumcision of the heart", clearly stating that it is a spiritual circumcision performed by the Holy Spirit at the time one receives the Messiah as Savior. It is salvation by grace through faith -- in the OT it was placing one's faith in a prophesied, promised Deliverer as one looked forward to the Cross of Messiah and in the NT it is looking back to Messiah's finished work of redemption at Calvary. Colossians 2:11 (below) also amplifies the true meaning of the circumcision that God has always desired. Colossians 2:9 (see notes Colossians 2:9-10, 2:11-12) For in Him all the fulness of Deity dwells in bodily form, 10 and in Him you have been made complete, and He is the head over all rule and authority; 11 and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; 12 having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. Circumcision is a cutting away of something and therefore signifies a removal of that which has been cut away. In this verse Paul is clearly using the well known procedure of circumcision not to describe the physical act but ["without hands"] to describe spiritual circumcision. Here Paul uses the circumcision metaphor to explain the same spiritual transaction he discussed in Romans 6:1-11(notes) which describes in detail of the events that occurred when we placed our faith in Christ. At that very moment we were "circumcised with a circumcision made without hands", we were "baptized into Christ" (Galatians 3:27 = identified with Christ) and we experienced a death, burial and resurrection by virtue of our very real spiritual union with Christ. (Col 2:11, 12, 13-notes) Regarding the "removal of the body of the flesh" the Greek verb gives us the picture of taking off and putting away clothes. And so by analogy "the body of the flesh" is taken off like an old garment (by the Spirit at the time of salvation when Galatians 3:27 teaches we "clothed ourselves with Christ", we exchanged our filthy rags of righteousness for His garment of righteousness). At the moment of salvation, the "body of the flesh" was put off in the sense that it was rendered inoperative (Ro 6:6-note) and now can no longer reign like a cruel dictator over believers as it did when we were unregenerate. The ruling power of this old sinful nature has been broken (Ro 6:7-note, Ro 6:12,13, 14-note , Ro 6:18-note, Ro 6:22- note). Note that the evil nature is not eradicated, for we still sin, but the power of Sin (our old "dictator") has been broken, and as we yield to and are led by the Spirit of Christ (Ro 8:14- note Romans 8:14) we are enabled to walk in the power of the Spirit (Ro 8:4, 5, 6- notes 8:4, 8:5, 8:6) and "by the Spirit" to put "to death the deeds of the body" (note on Ro 8:13). "The flesh" now can exert no more power over a believer than he or she allows it to have. In short the distinguishing features of the circumcision made without hands are: (1) not external but internal and not made with hands, (2) It divests not of part of the flesh, but of the whole body of carnal affections (the power of sin has been rendered inoperative so now we truly can say "no") and (3) this circumcision is not of Moses nor of Abraham but of Christ. Ray
Deuteronômio 10
MacArthur - The sovereign, authoritative God is also impartial (v. 17), as seen in His concern for the orphan, the widow, and the alien (cf. Lv 19:9-18; Jas 1:27). Welcoming Strangers You are to love those who are foreigners, for you yourselves were foreigners in Egypt. Deuteronomy 10:19 Today's Scripture & Insight: Deuteronomy 10:12–19 When my friends lived in Moldova, one of the poorest countries in Europe, they were overwhelmed by the warm welcome they received there, especially from other Christians. Once they took some clothes and provisions to a couple from their church who were very poor, yet who were fostering several children. The couple treated my friends like honored guests, giving them sweet tea and, despite their protests, something to eat. As my friends left with gifts of watermelons and other fruits and vegetables, they marveled at the hospitality they experienced. These believers embody the welcome that God commanded His people, the Israelites, to exhibit. He instructed them “to walk in obedience to him, to love him, to serve the Lord your God with all your heart and with all your soul” (Deuteronomy 10:12). How could the Israelites live this out? The answer comes a few verses later: “You are to love those who are foreigners, for you yourselves were foreigners in Egypt” (v. 19). By welcoming strangers, they would be serving and honoring God; and in showing them love and care, they would demonstrate their trust in Him. When you receive the gift of hospitality, how does that affect you? When you think about welcoming someone, does a specific person come to mind? Believers show God’s love through the gift of welcome. I.O.N.U. Love the stranger, for you were strangers in the land of Egypt. —Deuteronomy 10:19 Today's Scripture: Deuteronomy 10:17-22 Sometimes the Christian life boils down to the uncommon expression of common virtues. For example, you would expect that people indwelt by the Spirit of love would be friendly. What a difference practicing that virtue would make in society! Tim Sanders, in his book Likeability Factor, says that a person who provides others with “a sense of joy, happiness, relaxation, or rejuvenation” is more likely to be hired or promoted. He maintains that some companies have actually abolished unfriendliness. They call their system I.O.N.U.: “I observe no unfriendliness.” That principle should be practiced by the citizens of Christ’s kingdom. When people are asked what they look for in a church, their number-one response is friendliness. Unfortunately, the reality is that many churchgoers are as distant as a star and as cold as space. The Lord told ancient Israel that He “loves the stranger, giving him food and clothing” (Deuteronomy 10:18). He commanded them to emulate His behavior (v.19). Thinking It Over What are the key elements that help a church to be meaningful? Read The Church We Need In a world where many people couldn’t care less, Christians should be people who couldn’t care more. Deuteronomy 10:20 "You shall fear the LORD your God; you shall serve Him and cling to Him, and you shall swear by His name. fear: De 6:13 13:4 Mt 4:10 Lu 4:8 cling: De 4:4 Dt 11:22 Dt 13:4 Jos 23:8 Acts 11:23 Ro 12:9 swear: De 6:13 Ps 63:11 Isa 45:23 Deuteronomy 10 Resources - Multiple Sermons and Commentaries Related Passages: Deuteronomy 6:13+ “You shall fear (yare) only the LORD your God; and you shall worship (abad) Him and swear by His name. Deuteronomy 4:4+ “But you who held fast to the LORD your God are alive today, every one of you. Deuteronomy 11:22+ “For if you are careful to keep all this commandment which I am commanding you to do, to love the LORD your God, to walk in all His ways and hold fast to Him, Deuteronomy 13:4+ “You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him. Joshua 23:8+ “But you are to cling to the LORD your God, as you have done to this day. Acts 11:23+ Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; Romans 12:9+ Let love be without hypocrisy. Abhor what is evil; cling to what is good. STICK LIKE GLUE TO GOD! You shall fear (yare) the LORD your God; you shall serve (abad) Him and cling (dabaq) to Him, and you shall swear (shaba) by His name - Cling to Yahweh would be evidence of one's consistent loyalty and devotion to Him. The first use of the verb cling (dabaq) is instructive, for it describes a man "joined to (dabaq) his wife" so that they will "be one flesh." (Ge 2:24). This pictures the charge to Israel to cling intimately to Jehovah! THOUGHT - Would you call your relationship to Jehovah intimate? Are you clinging to Him with a passion and persistence? None of us can carry it out perfectly, so the question is this - is this the "general direction" of your life? Cling (Septuagint = kollao)(1692) dabaq means to stick to, adhere to, cling to, join with, stay with, stay in close proximity to and which yields the noun form for "glue". Dabaq describes something that sticks or clings to something else (Ezek 29:4 and Ezekiel’s tongue to roof of his mouth Ezek. 3:26). Uses in Deuteronomy - Deut. 10:20; Deut. 11:22; Deut. 13:4; Deut. 13:17; Deut. 28:21; Deut. 28:60; Deut. 30:20; UBS Handbook - This verse repeats almost word for word statements found elsewhere in the book (see Dt 6:13). But the verb cleave to is used here for the first time. It means to maintain a close relationship with someone, to cling to them or stay close to them (also 11:22; 13:4; 30:20). It is the verb used of the relationship between husband and wife (Gen 2:24). TEV has “be faithful to.” This is also possible. Swear by his name: this means to use Yahweh’s name alone when making a promise or taking a vow. The person calls upon God to punish the one swearing if the promise is not kept. Another way to express this is “make strong [or, solemn] promises using his name” or “make strong promises and speak [or, utter] God’s name.” Facts of the Matter - Newell Hillis - Devotional from February 7: Clinging To The Lord Your God " You are to cling to the Lord your God." – These were Joshua's parting words to wayward Israel, just before his death. ( Joshua 23:8) CLING: " To hold fast to something, as by grasping, sticking, embracing, or winding around". As a wet raincoat would CLING to your back.As a person on the verge of death would CLING to life. "To remain attached in thought or practice". " To follow close after, pursue hard; to resist separation". Jesus put it this way: " If anyone wants to follow in my footsteps, he must give up all right to himself… and keep close behind me." (Luke 9:23a+ – Phillips) CLINGING conveys the sense of desperation: That there is no other viable option. QUESTION: ARE YOU CLINGING TO CHRIST? Or to: Your bank account? Your reputation? Your capabilities? SELF SUFFICIENCY is the arrogant assumption that I can go it alone… without God. CLINGING is the humble acknowledgment that I must be intimately connected to God for life to make sense and to be worth living. In Joshua's admonition to CLING to God he gives this warning: " If you ever go back and CLING to the rest of these nations (i.e. the world and its values)… (they) shall be to you as: A snare and a trap… A whip on your sides… Thorns in your eyes… until you perish from off this good land which the Lord your God has given you." (Joshua 23:12) QUESTIONS: Are you CLINGING to Christ? Or do you have it so together that you can go it alone? If so, are you willing to pay the price of independence? Deuteronomy 10:21 "He is your praise and He is your God, who has done these great and awesome things for you which your eyes have seen. NET Deuteronomy 10:21 He is the one you should praise; he is your God, the one who has done these great and awesome things for you that you have seen. BGT Deuteronomy 10:21 οὗτος καύχημά σου καὶ οὗτος θεός σου ὅστις ἐποίησεν ἐν σοὶ τὰ μεγάλα καὶ τὰ ἔνδοξα ταῦτα ἃ εἴδοσαν οἱ ὀφθαλμοί σου NLT Deuteronomy 10:21 He alone is your God, the only one who is worthy of your praise, the one who has done these mighty miracles that you have seen with your own eyes. ESV Deuteronomy 10:21 He is your praise. He is your God, who has done for you these great and terrifying things that your eyes have seen. NIV Deuteronomy 10:21 He is your praise; he is your God, who performed for you those great and awesome wonders you saw with your own eyes. YLT Deuteronomy 10:21 He is thy praise, and He is thy God, who hath done with thee these great and fearful things which thine eyes have seen: LXE Deuteronomy 10:21 He is thy boast, and he is thy God, who has wrought in the midst of thee these great and glorious things, which thine eyes have seen. ASV Deuteronomy 10:21 He is thy praise, and he is thy God, that hath done for thee these great and terrible things, which thine eyes have seen. CSB Deuteronomy 10:21 He is your praise and He is your God, who has done for you these great and awesome works your eyes have seen. NKJ Deuteronomy 10:21 "He is your praise <08416>, and He is your God <0430>, who has done <06213> (08804) for you these great <01419> and awesome things <03372> (08737) which your eyes <05869> have seen <07200> (08804). NRS Deuteronomy 10:21 He is your praise; he is your God, who has done for you these great and awesome things that your own eyes have seen. NAB Deuteronomy 10:21 He is your glory, he, your God, who has done for you those great and terrible things which your own eyes have seen. NJB Deuteronomy 10:21 Him you must praise, he is your God: for you he has done these great and terrible things which you have seen for yourselves; GWN Deuteronomy 10:21 He is your glory. He is your God, who did for you these spectacular and awe-inspiring deeds you saw with your own eyes. praise: Ex 15:2 Ps 22:3 Isa 12:2-6 Isa 60:19 Jer 17:14 Lu 2:32 Rev 21:23 has done: De 4:32-35 1Sa 12:24 2Sa 7:23 Ps 106:21,22 Isa 64:3 Jer 32:20,21 Deuteronomy 10 Resources - Multiple Sermons and Commentaries Related Passages: Psalm 22:3 Yet You are holy,O You who are enthroned upon the praises of Israel. Psalm 109:1 O God of my praise,Do not be silent!
Deuteronômio 10
MacArthur - One of the great and awesome things God had done for Israel was multiplying the 70 people who went to Egypt into a nation of over two million people.. TSK - And now, from so small a beginning, they are multiplied to more than 600,000 men, besides women and children; and this, indeed, in the space of 40 years; for the 603,000 which came out of Egypt were at this time all dead, except Moses, Joshua, and Caleb. How easy can God increase and multiply, as well as diminish and bring low! In all things, by his omnipotence, he can do whatsoever he will; and he will do whatsoever is right. Stars of heaven. The stars that can be seen in the heaven without a telescope number no more than about 5000, but Moses somehow knew that there were far more than that. Therefore he compared the two or three million Israelites to the great host of heaven.