Deuteronômio 29
John MacArthur · Citado em PreceptAustin
Deuteronômio 29
MacArthur explains that "In spite of all they had experienced (Dt 29:2, 3), Israel was spiritually blind to the significance of what the Lord had done for them, lacking spiritual understanding, even as Moses was speaking. This spiritual blindness of Israel continues to the present day (Ro 11:8+), and it will not be reversed until Israel’s future day of salvation (see Ro 11:25–27+). The Lord had not given them an understanding heart, simply because the people had not penitently sought it (cf. 2Ch 7:14, Ed: compare Dt 4:29+)." (See MacArthur Bible Commentary Page 235) Jack Deere - The new element in this review is Moses’ assertion that to this day the LORD has not given you a mind that understands or eyes that see or ears that hear (Dt 29:4). This does not mean that because Israel was disobedient she could not understand the meaning of the miraculous elements of her history. “To this day” suggests that Israel had not yet understood these saving events. Her disobedience and rebellion originated from a mindset that could not fully understand the implications of God’s saving works. Thus apart from divine enlightening, people always remain insensitive to God’s work (cf. Paul’s use of this text in Rom. 11:8).(See Bible Knowledge Commentary for all of Deere's comments on Deuteronomy). Focus on the Bible Commentary – Deuteronomy: The Commands of a Covenant God. The events surrounding the Exodus were acts of God's power and grace, yet spiritual blindness prevented the people from viewing them with spiritual perception. The lack of insight is described in terms of not understanding with the heart, not seeing with the eyes, and not hearing with the ears. It is attributed to an act of God, who needed to grant such apprehension, even to those who actually were themselves eye-witnesses of the events. Paul later used verse 4 in combination with Isaiah 29:10 when speaking of the unbelieving Jews (Rom. 11:8), and the idea also lies behind his discussion in 2 Corinthians 3:12-15. POSB - The covenant was needed because of the hard hearts of the people (v. 4). They wanted to do their own thing and live as they wanted, not as God said. Consequently, they disobeyed and rebelled against God. They closed their minds, eyes, and ears against God. They did not seek to understand the salvation and works of God. They refused to look and see the hand of God at work in nature and in the lives of people. They refused to listen to the commandments and Word of God. Because of the hardness of their hearts, the LORD was not able to open their minds, eyes, and ears so that they could understand His commandments and Word—all because the people had become hard, stiff-necked, and stubborn against God. This was a second reason why the people needed to renew their commitment, their covenant with God. They needed to repent of their stubborn, hard hearts and heed the Word of God. Meredith Kline - But the simplest spiritual knowledge is beyond the perception of man the sinner unless the Spirit of God grants him understanding as a sovereign gift of grace. This people, so signally favored as to have lived forty years in the atmosphere of supernatural providence, lacked that necessary gift (cf. 9:7, 24). (Commentary on Deuteronomy) J A Thompson - Alas, Israel, so signally favoured as to have lived in the midst of many evidences of divine favour and power, lacked the deeper understanding and insight to discern behind the external events a deeper significance. They needed the enlightenment that Yahweh could give but which, by reason of their disobedience, He had not given to them. Such blindness on the part of those who reject God’s revelation is not uncommon. Men may hear but not understand, because of a hardness of heart. It was the problem of several of the prophets of the Old Testament who preached to audiences who would not hearken (Isa. 6:9f.; Jer. 1:17–19; Ezek. 3:4–11, etc.). It prevented the Jews believing in the Lord Jesus (2 Cor. 3:12–15). (Deuteronomy: An Introduction and Commentary) Jack Deere - This does not mean that because Israel was disobedient she could not understand the meaning of the miraculous elements of her history. "To this day" suggests that Israel had not yet understood these saving events. Her disobedience and rebellion originated from a mindset that could not fully understand the implications of God's saving works. Thus apart from divine enlightening, people always remain insensitive to God's work (cf. Paul's use of this text in Rom. 11:8).(See Bible Knowledge Commentary: Old Testament - Page 311). John Currid - Moses now calls the people to reassemble; it is a summons to the ratification of the oath of the covenant. His speech begins with an accusation: he says that the Israelites do not truly understand the divine actions at the time of the Exodus. Although they have witnessed many of God’s great deeds in Egypt and up to this point on the plains of Moab, they do not have a true knowledge and understanding of God, or of what he has done. They are characterized by spiritual dullness, and they have a disposition towards falsehood. The reality is that the Israelites will not comprehend God and his ways unless God opens their hearts to know, their eyes to see and their ears to hear. The apostle Paul quotes verse 4 in Romans 11:8 in regard to the hard hearts of his fellow Jews to the truth of the gospel message. Indeed, how many walked with Jesus and saw him perform great things, and yet did not believe! God must open a person’s heart and mind to receive the truth. Woods - The phrase to this day occurs six times in Deuteronomy (2:22; 3:14; 10:8; 11:4; 29:3; 34:6), with the sense that nothing has really changed, or is likely to do so. Like the exodus, the wilderness has failed to bring Israel to a right knowledge, recognition and acknowledgment of Yahweh. The same issue is found at 9:4–7 and 10:16, and further anticipated at 30:6, which may be seen as the narrative solution to 29:4 [ET] 3 [MT] (cf. 31:27–29). The new note sounded here is that Yahweh should give the people minds (or hearts) to know (cf. 8:2–5), in order to produce right action. In this sense, the Lord will have to give the people knowledge, sight and obedience (cf. Jer. 24:6–7; 31:33–34; Ezek. 36:26–28). (See Deuteronomy: An Introduction and Commentary - Page 285) Coakley - This may seem to be stating that the Israelites simply lacked insight because of their constant refusal to trust God, as evidenced at Kadesh (Dt 9:22–24). But it is more likely that the Lord was responsible for the nation’s faithlessness because He did not grant them spiritual perception to His ways (see discussion at Ro 9). (Moody Bible Commentary) George Smith - 4. an heart to know] The heart the seat of the practical understanding; ‘not the seat of the affections, but the mind itself, the intellectual faculty of the soul’ (Calvin), yet always in a moral aspect; see on 4:39, 6:6. Eyes and ears, figures here of the spiritual senses, cp. Jer. 5:21. In form the connection with the preceding v. is difficult to trace, but the substance is clear. The deeds in which the Divine revelation consists are of no avail without the inward power to recognise and appreciate them, which is also, equally with them, of the gift of God; ‘Men are ever blind even in the brightest light, until they have been enlightened of God’ (Calvin). The speaker is made to express the truth in this negative way in order to emphasise to the people the urgent need of their at last, after so much neglect, awakening to the meaning of Jehovah’s Providence. The awkwardness of the construction is due to the effort to express both the grace of God and the responsibility of man. Pulpit Commentary - Ver. 4.—The Lord hath not given you an heart to perceive, etc. Moses says this “not to excuse their wickedness, but partly to direct them what course to take, and to whom they must have recourse for the amending of their former errors, and for a good understanding and improvement of God’s works; and partly to aggravate their sin, and to intimate that, although the hearing ear and the seeing eye and the understanding heart are the workmanship of God (Prov. 20:12), and the effects of his special grace (ch. 30:6; Jer. 31:33; 32:39, etc.), yet their want of this grace was their own fault and the just punishment of their former sins” (Poole). As they would not attend to God’s word, as they had shut their eyes and their ears, that they might not see or hear, or learn what God was teaching them by his conduct towards them, they had been left to themselves; and, as a necessary consequence, they had become as persons who had no eyes to see, or ears to hear, or heart to perceive what was set before them for their learning. J A Thompson - Alas, Israel, so signally favoured as to have lived in the midst of many evidences of divine favour and power, lacked the deeper understanding and insight to discern behind the external events a deeper significance. They needed the enlightenment that Yahweh could give but which, by reason of their disobedience, He had not given to them. Such blindness on the part of those who reject God’s revelation is not uncommon. Men may hear but not understand, because of a hardness of heart. It was the problem of several of the prophets of the Old Testament who preached to audiences who would not hearken (Isa. 6:9ff.; Jer. 1:17–19; Ezek. 3:4–11, etc.). It prevented the Jews believing in the Lord Jesus (2 Cor. 3:12–15). (Deuteronomy: An Introduction and Commentary) Wright - If God’s historically proven grace can, in a sense, be taken for granted, the human response certainly cannot. Dt 29:4 injects a surprisingly paradoxical note, yet one that is consistent with Moses’ unvarnished realism elsewhere. He knows that the eyes that had witnessed the exodus have not become eyes of faith (cf. Dt 1:30–32). The ears that heard the thunder of Mt. Sinai have not become ears of obedience, in spite of good intentions (cf. 5:26f). The hearts that learned the message from these events, namely, that Yahweh alone is God (cf. 4:35, 39; 7:9; 29:6b), are still capable of turning away and worshipping other gods (cf. vv. 18f.). It is this perennial fickleness of human nature, even among the redeemed people of God, that generates the apparent contradiction between verses 2f. (your eyes have seen … with your own eyes you saw) and verse 4 (the LORD has not given you … eyes that see). People can see the very works of God, hear the very voice of God, and yet still neither trust nor obey God. This awful fact dogs the footsteps of Jesus himself, breaks his heart, and leads him to respond in Isaianic echoes of this very verse (Matt. 13:14f. [note the earlier context of the Beelzebub controversy, 12:22–32]; Isa. 6:9f.). Paul also reflects on this verse in his interpretation of the rejection of Jesus by some of his contemporary Jews (Rom. 11:8), in a broader context (Rom. 9–11) heavily influenced by this whole section of Deuteronomy. Returning to our text, we must face the question of what is meant by the words the LORD has not given you … On the surface, it may appear to suggest that Israel’s failure to understand, trust, and obey was somehow God’s fault. Such a suggestion, however, runs right against the whole thrust of the book, which rebukes the Israelites for their own failure and challenges them instead to respond properly to God. There is furthermore the clear word of 5:28f. in which God welcomes Israel’s declaration of intent and fervently wishes it could always be true. Nor can the verse mean that somehow Israel was incapable of trust and obedience. Such a thought is faced and decisively rejected in this very speech (30:11–14). The urgent appeal of 30:15–20 would be a cynical charade if God had somehow decreed in advance that Israel could not respond to it. It seems, therefore, that this phrase reflects a feature of Hebrew language and thought in which events and processes that today would be expressed as consequences of human choice are attributed to God’s active will. The sovereignty of Yahweh encompasses even those things that oppose him. The words also express a deeper truth, namely, that hearts understand, eyes see, and ears hear only through the gift of God. Knowledge of God, trust, and obedience are themselves gifts of grace, at the same time as they are matters of human choice and response. In some sense, therefore, however mysterious, the persistent and wholly culpable failure of Israel to make the right response to God and to live accordingly was indeed because the gift was not yet fully given. Thus, the words of Moses on the boundary of the promised land gather eschatological force as they echo through later generations, until they are eventually taken up into more explicit prophetic visions of the day when God would indeed “give” the people hearts to know and obey, in the context of not merely a renewed covenant, but a new covenant altogether (cf. Jer. 24:6f.; 31:33; Ezek. 11:19f.; 36:26–28). Indeed, such a possibility is already envisaged through the grace of God beyond the fires of judgment (30:6): God will give what the covenant demands—circumcision of the heart for love and obedience. (See Deuteronomy Understanding the Bible Commentary Series) Adam
Deuteronômio 29
MacArthur: The meaning is that the deceived individual rebel against the Lord follows only his wicked heart and could not hide within the total community. The idolater would stand out and bear the judgment for his idolatry. (See MacArthur Study Bible)
Deuteronômio 29
MacArthur - It should be noted that Sodom and vicinity resembled paradise, the garden of God, before its destruction (cf. Ge 13:10). (See MacArthur Study Bible- Page 293) which the LORD overthrew in His anger and in His wrath - Moses states that the destruction would not be accidental or merely natural; it would be a direct consequence of covenant rebellion. If Israel turned from the LORD to idols, they would experience the same kind of judgment that fell on those infamous cities. 🙏 This verse underscores that persistent rebellion against God can transform a place of blessing into a place of ruin. That can happen to a land but it can also happen to a family. Husbands and wives, take heed! Deuteronomy 29:24 "All the nations will say, 'Why has the LORD done thus to this land? Why this great outburst of anger?' 1Ki 9:8,9 2Ch 7:21,22 Jer 22:8,9 La 2:15-17 4:12 Eze 14:23 Ro 2:5 Deuteronomy 29 Resources - Multiple Sermons and Commentaries NATIONS QUESTION DIVINE DESTRUCTION All the nations will say, 'Why has the LORD done thus to this land? Why this great outburst of anger? - e Moses describes how the surrounding nations will react when they see the devastation that comes upon Israel because of covenant disobedience. Israel would be a sign to all the nations concerning Yahweh and His righteous wrath. The nations ask because the devastation is so striking and complete. The answer is given in verses 25-28. All the nations will say - This means that the judgment on Israel would be so dramatic that it could not be ignored. The land that was once fertile and blessed would become devastated (Deut 29:23). Foreign travelers and neighboring nations would see the ruined cities, barren land, and suffering people and ask what caused such a catastrophe. Why has the LORD done thus to this land? Why this great outburst of anger?” This shows that the destruction would be understood even by the pagan nations as divine judgment rather than mere political or natural disaster. The nations would recognize that Israel’s God had acted in righteous wrath against His own people. The answer is covenant unfaithfulness and is given in Dt 29:25.
Deuteronômio 29
MacArthur - That which is revealed included the law with its promises and threats; consequently, that which is hidden only can refer to the specific way in which God will carry out His will in the future, which is revealed in His Word and completed in His great work of salvation, in spite of the apostasy of His people. (See MacArthur Bible Commentary- Page 236) David Whitcomb: To avoid judgment against sin, God’s people need to pay attention to what God has already revealed. The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law (v.29). There was much about the future the people did not know. There was much about God’s covenant relationship they did not grasp (cf. v.4). God held the people responsible for what He had revealed. If God did not reveal it, it was not necessary for them to know. Peter Craigie on secret things: The stark portrayal of the possible future (Dt 29:19-28), however, was not designed to cause apathy and despair among the people. If such a future was inevitable, the people might ask, then what was the point of obedience? Rather, the dark picture of the future was intended to have the opposite effect: the revealed things belong to us and to our children forever, so that we might do all the words of this law. That is to say, one thing was certain and revealed, namely, the words of this law. The law placed upon the people the responsibility of obedience, the result of which would be God’s blessing in the land they were going in to possess. This general principle was clearly revealed; obedience would lead to God’s continuing blessing, but disobedience would bring about the curse of God. To go beyond that and speculate about the future things (the secret things) was not man’s prerogative. (See The Book of Deuteronomy) Jack Deere - The secret things of the LORD probably refer to future details that God had not revealed. (See Bible Knowledge Commentary: Old Testament - Page 311). Eugene Merrill on secret things: The main difficulty lies in the identification of “the secret things” and “the things revealed” and how these phrases (and the whole verse) relate to the overall context. The best solution, perhaps, is to view the main clause as a proverbial evaluation of the conundrum produced by the fact of the exile of the people of the Lord to whom were given unconditional promises of ongoing existence as his servants. That is, how could Israel, the recipient of the everlasting promises to the forefathers, be destroyed and deported? The ongoing of Israel and their apparent termination seem to be mutually exclusive concepts. This perception, however, was that of the nations only, the unbelievers to whom the Lord's ultimate purposes had not been revealed. It was they who had asked incredulously how God could bring such judgment on his own chosen ones (v. 24). From an empirical standpoint all was at an end, and there was no hope of recovery. God's own people knew better, however, for he had revealed to them the end as well as the beginning (cf. Dt 30:11-14). The dry bones of Israel in exile would be infused with divine breath that would resuscitate the nation to its role as servant of the Lord and mediator of his saving grace (cf. Ezek 37:1-28). It was this knowledge and hope that should have inspired obedience to “all the words of this law” (v. 29). (See all of Merrill's discussion of chapter 29 in Deuteronomy: An Exegetical and Theological Exposition- Page 30) Michael Grisanti on secret things: Primarily, this passage affirms that God has made it clear what he expects from his children. Their responsibility is not to wonder about the future but to live in accordance with his expectations. Yahweh is fully capable of taking care of those issues beyond human comprehension and control. What he expects of his children is that they live in the light of the knowledge he has graciously given to them. Having said that, and secondarily, since the human mind is bound by its finitude, it will never be possible to know all things. (Deuteronomy) HCSB has an interesting thought on secret things - How could the nation continue to exist in light of its promised destruction? The best solution to this apparent contradiction between hidden things belonging to God and revealed things belonging to Israel is to view it as the perception of the other nations. They would observe Israel's outcome and conclude that the covenant relationship had been terminated, but they would be unable to understand that God's word to His people could never be canceled. God would bring His people to repentance so they could enjoy unending fellowship with Him (30:1-10; cp. Jer 31:31-34; Ezek 36:24-38; Ro 11:1-32). HCSB adds this comment on Dt 30:1-3 - The grammatical structure of this passage suggests that Israel's repentance and return to the Lord would be at His initiative, an act of His grace wherein God's promises and Israel's need to be obedient to the conditions of the covenant would be reconciled—one of the hidden mysteries of the mind of God (Dt 29:29) (See HCSB Study Bible- Page ix) NIVSB - The hidden events of Israel’s future relative to the blessings and curses; but the phrase can also have wider application to other things not yet revealed. things (See NIV Study Bible - notes only - Page 79) but the things revealed belong to us and to our sons forever, that we may observe all the words of this law - NET = "that we might obey all the words of this law." Note the principle is that what God does choose to reveal, they (we) were responsible to observe/obey. While some matters remain hidden in God’s sovereign plan, God has clearly revealed His will, commandments, and covenant instructions. These revealed truths were given so that Israel would know how to live in covenant faithfulness. Throughout Deuteronomy, Moses repeatedly emphasizes that God’s law was not obscure or inaccessible. The revelation God gave was not only for the generation standing before Moses but also for future generations of Israel. God intended His Word to be preserved and taught continually within families and the community. The plain things are the main things and are the things we are to obey. Jack Deere - what He had revealed (e.g., future judgment for disobedience, future blessing for obedience, His requirements for holiness, etc.) was enough to encourage the Israelites to follow all the words of the Law. (See Bible Knowledge Commentary: Old Testament - Page 311).