Deuteronômio 16
John MacArthur · Citado em PreceptAustin
Deuteronômio 16
MacArthur - Judges” were those who adjudicated cases with the application of the law. “Officers” were subordinate leaders of various kinds. (MSB) NET NOTE on judges - The Hebrew term וְשֹׁטְרִים (véshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice. Judges (08199) shaphat is a verb that means to judge or govern. The basic meaning of this verb in the Qal stem is "to make decisions" as a community leader, mainly in disputes between community members. Moses did this and followed his father-in-law's advice and appointed other leaders to deal with the lesser cases (Exo. 18:22). Such officials were to maintain justice in the land (Deut. 16:18). They were accountable to represent God in "righteous" judgment (2 Chr. 19:6). While it frequently translated judge, this is somewhat misleading as shaphat is not typical of the modern concept of judge (as in a court of law), but is much more inclusive -- to function as ruler or governor - individuals (Jdg. 16:31; 1 Sa 7:16), king (1 Ki. 3:9); even God Himself (Ps. 50:6; 75:7) because He is the source of authority and will eventually conduct all judgments (Ps. 96:13). In a judicial sense shaphat could refer to the arbitration of civil, domestic, and religious disputes (Dt. 25:1), fulfilled by the congregation (Nu 35:24), by individual judges (Ex 18:16; Dt. 1:16), by the king (1 Sa 8:5, 6, 20) or by God Himself (Ge 16:5; 1 Sa 24:12, 15). Deuteronomy 16:18-17:20 Do your best to present yourself to God as one approved … who correctly handles the word of truth. - 2 Timothy 2:15 TODAY IN THE WORD In his book entitled Jesus the Pastor, John Frye observes that today’s church is often tempted to look to models other than Jesus to guide its leaders. “I am not saying that Jesus has been totally neglected, rather, he has been relegated to other dimensions of Christian and local church experience,” he explains. “Jesus is shoved into our shadows as we read our management books, do our cultural surveys, attend our leadership seminars, and applaud or criticize one another’s endeavors.” In many ways the problem that Frye identifies is not a new one. Israel’s new-found freedom brought the challenge of establishing corporate leadership structures that reflected God’s value system. Immediately, they faced the challenge of selecting judges capable of handling the inevitable problems that come when people live in community and are responsible for governing themselves. There were also religious questions and disputes that had to be settled by the priests and Levites. What’s more, God’s people would face an even graver leadership challenge in the future. Moses warned that Israel would not always be satisfied with the leadership structure God had established for them. Like today’s church, the time would come when they would be tempted to turn to secular examples. Moses warned that in that day they would want to choose a king who was “like all the nations” around them (Deut. 17:14). In view of these temptations, it was critical that God’s Word should be their ultimate point of reference. Israel’s leaders may have looked like those of the surrounding nations in certain respects, but they were not to be like them. TODAY ALONG THE WAY Think of the most effective leader you know. What parallels do you see between that person’s leadership style and the leadership of Christ? Why not take a moment to write a quick note to them today sharing your observations and thanking them for their effort? Don’t forget that the church is not the only context where Christ-like leadership is needed. Jesus should be our leadership model whether the context is the church, the home, or the workplace. Where do you need to lead like Jesus today? Deuteronomy 16:20 Follow justice and justice alone. - TODAY IN THE WORD Second Presbyterian Church in Bloomington, Illinois, was gearing up for a capital building campaign when its new pastor proposed a different project—a homeless shelter. He convinced the congregation to support putting one in the church basement, persuaded union leaders to donate labor, and also prevailed upon government and local businesses to contribute. The Compassion Center opened in March 2004. Those in need can find job search and housing resources, GED classes, a sick bay, clothing, food, phones, computers with Internet access, and even washers and dryers for doing laundry. Deuteronomy 16:19 "You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. distort : De 24:17 27:19 Ex 23:2,6-8 Lev 19:15 1Sa 8:3 12:3 Job 31:21,22 Pr 17:23 Ec 7:7 Isa 1:17,23 33:15 Jer 5:28 Eze 22:12 Mic 7:3 Hab 1:4 Zep 3:3-5 Ac 16:37 23:3 respect: De 1:16,17 10:17 Ex 23:7,8 Pr 24:23,28 Ac 10:34 Deuteronomy 16 Resources - Multiple Sermons and Commentaries Roman Statue of "Lady Justice" JUST, IMPARTIAL JUDGES Notice the interesting paradox in the statute above and the statement below - Since the 16th century, Lady Justice has often been depicted wearing a blindfold. The blindfold represents impartiality, the ideal that justice should be applied without regard to wealth, power, or other status. However bribery in effect blinds the judge who is to be the dispenser of justice! You shall not distort (pervert) justice; you shall not be partial (not...show favor; lit. = “do not recognize faces“), and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts (distorts) the words of the righteous - Ideally the judges were to treat each person as though they had no prior knowledge of him or her. What a powerful principle - bribes blind one's eyes to truth and justice and righteousness. The OT condemns bribery because it perverts justice in the judicial sphere and equity in the social sphere of the Hebrew covenant community (cf. Ex 23:8; Pr 17:23). Distort (natah) means to turn aside justice, to pervert it or to deny access to justice (Ex. 23:6) and effect a changing the just course of the law. Note the effect of a bribe - (1) blinds and (2) perverts (twist).
Deuteronômio 16
MacArthur - A stone pillar symbolic of male fertility was prevalent in the Canaanite religion. These were forbidden by the first two commandments (Ex 20:3–6; Dt 5:7–10). Sacred pillar (04676)(matstsebah from natsab = to take a stand) means something set upright, most often "a standing, unhewn block of stone utilized for religious and memorial purposes. Moses set up an altar and also twelve pillars at the base of Mount Sinai to represent the twelve tribes of Israel (Ex. 24:4). Septuagint = stele = a commemorative stone block or pillar, monument, pillar from the time of Hom. inscribed and used as a grave marker, or for commemoration of events,