Deuteronomy 14

SUMMARY OF CHAPTER FOURTEEN

The Israelies are not to adopt superstitious customs in mourning, 1, 2. The different kinds of clean and unclean animals, 3-20. Nothing to be eaten that dieth of itself, 21. Concerning offerings which, from distance cannot be carried to the altar of God, and which may be turned into money, 22-26. The Levite is not to be forsaken, 27. The third year’s tithe for the Levite, stranger, widow, &c., 28, 29.

QUESTIONS, LESSON ELEVEN (Deuteronomy 14:1-21)

What reason does God give for not cutting themselves, etc., for the dead?

What qualifications made an animal clean?

What if half the qualification was met?

What made a fish (or other marine life) clean?

Again, what if half the qualification was met?

Why all this forbidding (and in other cases allowing) on the part of God? Was their any moral to it?

Briefly, discuss what the New Testament teaches on this subject (questions 2-6).

Give a possible reason for God forbidding the eating of an animal not slaughtered (a carcass).

Give a possible reason for not boiling a kid in its mother’s milk.

Deuteronomy 14:1-21

LESSON ELEVEN Deuteronomy 14:1-21

3. ONE HOLY PEOPLE, DIFFERENT FROM ALL OTHERS

(Deuteronomy 14:1 to Deuteronomy 25:19)

a. DISFIGUREMENT FOR THE DEAD FORBIDDEN (Deuteronomy 14:1-2)

Ye are the children of Jehovah your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. 2 For thou art a holy people unto Jehovah thy God, and Jehovah hath chosen thee to be a people for his own possession, above all peoples that are upon the face of the earth.

THOUGHT QUESTIONS 14:1, 2

Why the strange prohibition in Deuteronomy 14:1? Cf. Leviticus 21:5; Ezekiel 44:20.

Read 1 Peter 2:9-12 and compare our status with Israel.

AMPLIFIED TRANSLATION 14:1, 2

You are the sons of the Lord your God; you shall not cut yourselves, or make any baldness on your foreheads for the dead. 2 For you are a holy people (set apart) to the Lord your God, and the Lord has chosen you to be a peculiar people to Himself, above all the nations on the earth.

COMMENT 14:1, 2

See also Leviticus 21:5, Ezekiel 44:20. The message seems to be especially directed to the priests.

The heathen apparently had the practice of both shaving their heads and cutting themselves in mourning for their dead. You shall not gash yourselves or shave the front of your heads because of the dead (The Torah). They were not only to abstain from idolatry, but also to avoid all heathen practices connected with those who were idolators.

Deuteronomy 14:2 gives the reason for the different type of life they are to lead. Note it carefully! The surrounding nations might become progressively worse, but God’S people are different! They are governed and regulated (inwardly it was hoped, as well as outwardly) by different standards! They are the ones chosen of God for his own possession! Let them live, then, as the children of God and not the sons of Belial. Cf. Deuteronomy 7:6, Exodus 19:5-6.

New Testament writers speak of the church as The Israel of God (Galatians 6:16), and his people, as his own possession, are still to show forth the glories of their owner, master, and savior, See 1 Peter 2:9-12.

b. THEIR DIET A CONSTANT REMINDER (Deuteronomy 14:3-21)

Thou shalt not eat any abominable thing. 4 These are the beasts which ye may eat: the ox, the sheep, and the goat, 5 the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the chamois. 6 And every beast that parteth the hoof, and hath the hoof cloven in two, and cheweth the cud, among the beasts, that may ye eat. 7 Nevertheless these ye shall not eat of them that chew the cud, or of them that have the hoof cloven: the camel, and the hare, and the coney; because they chew the cud but part not the hoof, they are unclean unto you. 8 And the swine, because he parteth the hoof but cheweth not the cud, he is unclean unto you: of their flesh ye shall not eat, and their carcasses ye shall not touch.

9 These ye may eat of all that are in the waters: whatsoever hath fins and scales may ye eat; 10 and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you. 11 Of all clean birds ye may eat. 12 But these are they of which ye shall not eat: the eagle, and the gier-eagle, and the osprey, 13 and the glede, and the falcon, and the kite after its kind, 14 and every raven after its kind, 15 and the ostrich, and the night-hawk after its kind, 16 the little owl, and the great owl, and the horned owl, 17 and the pelican, and the vulture, and the cormorant, 18 and the stork, and the heron after its kind, and the hoopoe, and the bat. 19 And all winged creeping things are unclean unto you: they shall not be eaten. 20 Of all clean birds ye may eat. 21 Ye shall not eat of anything that dieth of itself: thou mayest give it unto the sojourner that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner: for thou art a holy people unto Jehovah thy God. Thou shalt not boil a kid in its mother’s milk.

THOUGHT QUESTIONS 14:3-21

Why was God interested in the diet of His people?

What two qualifications were involved with the clean animal?

Name the two qualifications for the clean fish.

What one great lesson is taught in all these prohibitions?

Identify: pygarg; chamois; coney; glede; hoopoe.

Why not boil a kid in its mother’s milk?

AMPLIFIED TRANSLATION 14:3-21

3 You shall not eat anything that is abominable [to the Lord and so forbidden by Him]. 4 These are the beasts which you may eat: the ox, the sheep, and the goat, 5 The hart, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep. 6 And every beast that parts the hoof and has it divided into two, and brings up and chews the cud, among the beasts, you may eat. 7 Yet these you shall not eat of those that chew the cud or have the hoof split in two: the camel, the hare, and the coney, because they chew the cud but divide not the hoof; they are unclean to you. 8 And the swine, because it parts the hoof but does not chew the cud; it is unclean to you; you shall not eat of their flesh, or touch their dead bodies. 9 These you may eat of all that are in the waters: whatever has fins and scales you may eat; 10 And whatsoever has not fins and scales you may not eat; it is unclean to you. 11 Of all clean birds you may eat. 12 But these are they of which you shall not eat: the eagle, the vulture, the ospray, 13 The buzzard, the kite in its several species, 14 The raven in all its species, 15 The ostrich, the night-hawk, the sea gull, the hawk of any variety, 16 the little owl, the great owl, the horned owl, 17 The Pelican, the carion vulture, the cormorant, 18 The stork, the heron of any variety, the hoopoe, and the bat. 19 And all flying insects are unclean for you; they shall not be eaten. 20 But of all clean winged things you may eat. 21 You shall not eat of anything that dies of itself; you may give it to the stranger or the foreigner who is within your towns, that he may eat it, or you may sell it to an alien; [they are not under God’s law in this matter] but you are a people holy to the Lord your God. You shall not [even] boil a kid in its mother’s milk.

COMMENT 14:3-21

See also the entire 11th chapter of Leviticus, Of animals, it was necessary that they both chew the cud and part the hoof before they could be eaten. Meeting half the qualifications would not do.

Among fish or marine life, it was necessary that it have both fins and scales, Again, both qualifications had to be met to be acceptable.

This passage has often been studied with the idea that God forbade the eating of certain animal-life and allowed the eating of others because of their intrinsic health (or nutritional) value, or lack of it. (And, of course, many unclean animals are rather repulsive to most of us! Have you ever tried broiled night-hawk? Or how about a nice plump bat? Or what about a few other winged creeping things we might find flying or crawling around?).

But I firmly believe the real reason for the prohibitions and allowances of these verses is not found in the apparent nutritional or health-giving benefits of clean animals over the unclean. Rattlesnake steaks or slices of eel meat may be repulsive to many, but the meat is perfectly edible if properly prepared. As a student in Bible College, this writer several times resorted to eating inexpensive horse and colt steaks, which really weren-’t injurious.

The prohibitions and distinctions given here were rather for the purpose of teaching obedience, and to show that Israel was a separate people, different from all other nations (Deuteronomy 14:2).

THOU SHALT NOT EAT ANY ABOMINABLE THING (Deuteronomy 14:3)i.e. any thing God had pronounced unclean, or forbidden. Originally, (or at least after the flood) there had been no such restriction. Every moving thing that liveth shall be food for you; as the green herb [Cf. Genesis 1:29-30] have I given you all (Genesis 9:3). Our present scripture, as part of the Mosaic law, was a temporary and provisional one. For every creature of God is good, and nothing is to be rejected, if it be received with thanksgiving: for it is sanctified through the word of God and prayer (1 Timothy 4:4-5). See also Mark 7:17-19; Acts 10:9-16; Romans 14:2-3; Romans 14:14; Romans 14:20; 1 Corinthians 6:12-14; 1 Corinthians 8:8; 1 Corinthians 10:25-26; 1 Corinthians 10:30-31; Colossians 2:16-17; 1 Timothy 4:1-5. As far as the true religion of God is concerned, there are no prohibitions upon eating flesh, providing it is not a cause of stumbling. The New Testament of course, does not discuss individual cases, doctor’s recommendations, etc. Any thing that is harmful to the body, the temple of the Holy Spirit, is forbidden by the principle set forth in 1 Corinthians 6:19-20.

PYGARG (Deuteronomy 14:5)a kind of antelope, perhaps the addax, an antelope of Arabia and North Africa, with long loosely spiraled horns. Others believe it to be the ibex.

CHAMOIS (Deuteronomy 14:5)pronounced shámi. This is a small, goatlike antelope that lives now in the high mountains of Europe and southwestern Asia, known for its agility in climbing steep cliffs. The chamois skin (or shammy leather) which is still used widely for cleaning, polishing, or erasing blackboards, came originally from this animal. But most of those presently in use are from the skin of sheep or goats.

THE CONEY (Deuteronomy 14:7)The Hebrew word shaphan is now universally considered to refer to the Syrian hyrox (I:S:B:E:); found not only in Syria, but Palestine and Arabia. A number of other species including several that are arboreal (living among and in trees), are found in Africa. They are not found elsewhere. Their appearance more resembles a squirrel than a rabbit, though they are often associated with the latter animal. They frequently make their homes among rocks (Proverbs 30:26; Psalms 104:18) which is why they are sometimes called rock-badgers (Leviticus 11:5, Margin).

GIER-EAGLE (Deuteronomy 14:12)Most modern versions have vulture.

GLEDE (Deuteronomy 14:13)a member of the hawk species. The English word is akin to glide (and is synonymous with kite), emphasizing its gliding motion in flight. The Heb. word is ra-ah, a word frequently rendered see, perceive, etc. Baumgartner says Red Kite. on account of its sharp sight.

KITE (Deuteronomy 14:13)Heb. ayyah, another bird noted for its keen sight, supposedly having exceptionally piercing eyes. It takes moles, mice, young game birds, snakes, and frogs, as well as carrion for food. Its head and facial expression are unusually eagle-like (I.S.B.E.). Gesenius: some unclean clamourous bird, to which very great acuteness of sight is attributed, Job 28:7 [falcon].

SEAMEW (Deuteronomy 14:15)the A.V. has cuckow. The Hebrew word shachaph probably signifies a seagull.

HOOPOE (Deuteronomy 14:18)The A.V. has lapwing (a plover) now universally admitted to be incorrect. The hoopoe (Heb. dukhiphath) is one of the peculiar and famous birds of Palestine, having a long curved bill and beautiful plumage. About the size of a thrush, it has a crest of feathers of gold. Its body is of mixed cinnamon-gold color, with black and white stripes across the back, tail, and wings. It nests in holes and hollow trees. All ornithologists agree that it is a -nasty filthy bird-’ in its feeding and breeding habits. The nest, being paid no attention by the elders, soon becomes soiled and evil smelling (I.S.B.E.). It was one of the sacred birds of Egypt, where magical powers were attributed to it. In Southern Europe it is killed in migration, eaten and considered delicious. The word hoopoe sounds like its call.

YE SHALL NOT EAT OF ANY THING THAT DIETH OF ITSELF (Deuteronomy 14:21)In Leviticus 17:14-15 this law is in a context forbidding the eating of blood, and the connection is easily seen. The prohibition here would help prevent any possibility of transgressing the former one. The blood of an animal that so died (Heb. carcass) would soon coagulate, preventing draining. See also Leviticus 22:8; Leviticus 7:24; Leviticus 11:39-40. Health reasons may also be involved in this law.

THOU SHALT NOT BOIL A KID IN ITS MOTHER’S MILK (Deuteronomy 14:21)Also in Exodus 23:19; Exodus 34:26. This prohibition seems to be connected with magical superstitions. It appears that it was the custom of certain heathens, after they had gathered in their fruits, to take the milk of the dam after it had been used to boil its kid, and then, in a magical way to sprinkle it over their trees, fields, gardens, and orchards. Supposedly this would make them more fruitful the following year.

But it is equally probable that the act was condemned as an outrage on the connection naturally subsisting between parent and offspring. It is thus related to the commands forbidding the killing of a cow and calf on the same day (Leviticus 22:28), or the taking of a bird with its young (Leviticus 22:6), and to the precepts enjoining a scrupulous regard for natural distinctionsnot sowing a field with mingled seed, etc. (Leviticus 19:19).. The lesson is that everything is to be avoided which would tend to blunt our moral sensibilities (Pulpit). Clarke’s thought is similar: … the simple object of the precept seems to be this: -Thou shalt do nothing that may have any tendency to blunt thy moral feelings, or teach thee hardness of heart.-’ Even human nature shudders at the thought of causing the mother to lend her milk to seethe [boil] the flesh of her young one! We need go no farther for the delicate, tender, humane, and impressive meaning of this precept.

Deuteronomy 14:22-29

THOUGHT QUESTIONS 14:22-29

What would happen to ten-percent of the see? To whom was it given? What use was made of it?

How could the tithe be given to the Lord if it was eaten by the worshipper?

Why would the exception of Deu 14:24-25 help some of the twelve tribes?

Does Deuteronomy 14:26 give permission for the drinking of strong drink? Discuss.

Explain the special provision made in Deuteronomy 14:28-29.

AMPLIFIED TRANSLATION 14:22-29

22 You shall surely tithe all the yield of your seed, produced by your field each year. 23 And you shall eat before the Lord your God, in the place in which He will cause His name [and presence] to dwell, the tithe (tenth) of your grain, your new wine, your oil, and the firstlings of your herd and your flock, that you may learn (reverently) to fear the Lord your God always. 24 And if the distance is too long for you to carry your tithe, or the place where the Lord your God chooses to set His name [and presence] is too far away for you, when the Lord your God has blessed you, 25 Then you shall turn it into money, and bind up the money in your hand, and shall go to the place [of worship] which the Lord your God has chosen; 26 And you may spend that money for whatever your appetite craves, for oxen, or sheep, or new wine or stronger drink, or whatever you desire; and you shall eat there before the Lord your God, you and you household. 27 And you shall not forsake or neglect the Levite [God’s minister] in your towns, for he has been given no share or inheritance with you. 28 At the end of every three years you shall bring forth all the tithe of your increase the same year, and lay it up within your towns; 29 And the Levite [because he has no part or inheritance with you], and the stranger or temporary resident, and the fatherless, and the widow, who are in your towns, shall come and eat and be satisfied; that the Lord Your God may bless you in all the work of your hands that you do.

COMMENT 14:22-29

TITHE. FROM THE FIELD YEAR BY YEAR (Deuteronomy 14:22)The produce of the soil is to be tithed each year. This was to be brought to the central sanctuarythe place which he [God] shall choose (Deuteronomy 14:23). There, the giver would share in a sacrificial feast with the Levites (See chapter 12). Obviously, the giver was not to eat all the tithe, as some have erroneously implied. If a man’s little farm yielded barely enough to feed his family, this interpretation of the law would require him to eat up at one feast what would keep his family for five weeks! The law allowed for this single meal from the tithe, before it was given into the care of the priests and Levites.. simply providing that, when the farmer came up annually with his tithe and his firstlings, he should unite with the beneficiaries of it in a feast on part of it ere he left the remainder for its appointed purpose. It was a very wise provision; because it had the tendency to make the giver part from his gifts more cheerfully. (McGarvey). He continues, There is still another reason, a very imperative one, for thus understanding the law. If the whole tithe were to be eaten at one feast, the Levite would certainly be well stuffed at the time, but what provision would this be for the rest of the year? He would have nothing to eat except when he could find some farmer coming up with his tithe, and there would be intervals of feasting and longer ones of fasting throughout the yeara mode of living not conductive to good health or long life.

We now must ask the question, how many tithes did the faithful Israelite give to the Lord? Albert Barnes, commenting on Matthew 23:23, states, The law requires the Jews to devote a tenth part of all their property to the support of the Levites, Numbers 18:20-24. Another tenth part they paid for the service of the sanctuary, commonly in cattle and grain, but where they lived far from the place of worship they changed it to money, Deuteronomy 14:22-24. Besides these, there was to be every third year a tenth part given to the poor, to be eaten in their own dwellings (Deuteronomy 14:28-29); so that nearly one-third of the property of the Jews was devoted to religious services by law. This was besides the voluntary offerings which they made.

This quote represents a fairly common and popular concept. But as we have already seen, the latter part of it is obviously erroneous. The three-year tithe of Deu 14:28-29 was not solely for the poor, but simply provided for them.

Now the question as to whether our present scripture is a second titheadditional to that given in Numbers and Leviticus: We see no need of so understanding it. It appears, rather, that the differences that are here are rather to be considered as further stages of legislation, particularly in view of the fact that (excepting the three-year tithe) no mention is made of more tithes than one, This, of course, does not include the many special and free-will offerings (Malachi 3:8), sacrifices, etc. See below.

THE FIRSTLINGS OF THY HERD AND OF THY FLOCK (Deuteronomy 14:23)These were God’s (Numbers 18:15-17, Exodus 34:19). See Deuteronomy 12:6, Deuteronomy 15:19-23 and notes.

STRONG DRINK (Deuteronomy 14:26)Heb. sbecar (akin to our word cider) defined by Gesenius, strong drink, intoxicating liquor, mentioning that it might be made from barley, honey, grapes or dates, but usually distinguished from wine, as, of course, it is here. The word appears in a similar connection in Numbers 28:7. In Lange’s commentary, A. Gosman remarks, The distinction here is not between two kinds of wine, one intoxicating and the other not, but between wine and a drink made from some other substance than the grape; from honey or barley.

AT THE END OF THREE YEARS THOU SHALT BRING FORTH ALL THE TITHE (Deuteronomy 14:29)See also Deuteronomy 26:12-15. In this instance, as in the other [See above], it would be impossible to eat all the tithe in one feast; and if it were thus eaten, the Levite, the stranger, the fatherless and the widow would alternate between enormous feasts and excruciating fasts. The meaning evidently is that out of the supply laid up and kept on hand the Levites were to be provided for, and the poor to be kept from suffering. But here, again, the law in Numbers [Numbers 18:21-32, Cf. Leviticus 27:30-33] is presupposed. It had already provided for the support of the Levites out of the tithe, and this law simply adds the provision that the poor of the cities in which the tithe was stored should also be fed from it. It is like the provisions of a man’s will in which by an early clause he bequeaths certain property to one of his children, and in a later clause directs that this child shall give an annual feast to his brothers and sisters, and keep from suffering any of them who might become very poor. (McGarvey

Surely Israel was to be a giving nation. Vows, free-will offerings, burnt-offerings, drink-offerings, meal-offerings seem to come in an over-whelming deluge as one reads through the last four books of the Pentateuch. Then there were the festivals (Chap. 16) where the command was, they shall not appear before Jehovah empty. Add to this such laws as the releasing from debt in the seventh year (Deuteronomy 15:1 ff.), helping and lending to the needy, and allowing for the poor in harvest time (Deuteronomy 24:19-22), and what characteristic would you have in a faithful Israelite? Generosity, both toward God and man!

QUESTIONS, LESSON TWELVE (Deuteronomy 14:22 to Deuteronomy 15:23)

How many tithes did the faithful Israelite give to the Lord?

How did the three-year tithe differ from the tithe of all the increase of thy seed. ?

What if the central sanctuary was a long way from home? What provision was made?

What principles should a faithful Israelite have learned from these various laws about giving?

How often was the year of release from debt?

In relation to loaning, what base thought might the prosperous man have, and when would he be most likely to have it?

Who or what will never cease out of the land? How did Jesus apply this principle?

What does the expression, for to the double of the hire of a hireling hath he served thee (Deuteronomy 15:18) mean?

For what could an Israelite use the firstlings of the flock?