Teks -- Deuteronomy 14:1-29 (NET)

The Holy and the Profane

14:1 You are children of the Lord your God. Do not cut yourselves or shave your forehead bald for the sake of the dead. 14:2 For you are a people holy to the Lord your God. He has chosen you to be his people, prized above all others on the face of the earth. 14:3 You must not eat any forbidden thing. 14:4 These are the animals you may eat: the ox, the sheep, the goat, 14:5 the ibex, the gazelle, the deer, the wild goat, the antelope, the wild oryx, and the mountain sheep. 14:6 You may eat any animal that has hooves divided into two parts and that chews the cud. 14:7 However, you may not eat the following animals among those that chew the cud or those that have divided hooves: the camel, the hare, and the rock badger. (Although they chew the cud, they do not have divided hooves and are therefore ritually impure to you). 14:8 Also the pig is ritually impure to you; though it has divided hooves, it does not chew the cud. You may not eat their meat or even touch their remains. 14:9 These you may eat from among water creatures: anything with fins and scales you may eat, 14:10 but whatever does not have fins and scales you may not eat; it is ritually impure to you. 14:11 All ritually clean birds you may eat. 14:12 These are the ones you may not eat: the eagle, the vulture, the black vulture, 14:13 the kite, the black kite, the dayyah after its species, 14:14 every raven after its species, 14:15 the ostrich, the owl, the seagull, the falcon after its species, 14:16 the little owl, the long-eared owl, the white owl, 14:17 the jackdaw, the carrion vulture, the cormorant, 14:18 the stork, the heron after its species, the hoopoe, the bat, 14:19 and any winged thing on the ground are impure to you– they may not be eaten. 14:20 You may eat any clean bird. 14:21 You may not eat any corpse, though you may give it to the resident foreigner who is living in your villages and he may eat it, or you may sell it to a foreigner. You are a people holy to the Lord your God. Do not boil a young goat in its mother’s milk.

The Offering of Tribute

14:22 You must be certain to tithe all the produce of your seed that comes from the field year after year. 14:23 In the presence of the Lord your God you must eat from the tithe of your grain, your new wine, your olive oil, and the firstborn of your herds and flocks in the place he chooses to locate his name, so that you may learn to revere the Lord your God always. 14:24 When he blesses you, if the place where he chooses to locate his name is distant, 14:25 you may convert the tithe into money, secure the money, and travel to the place the Lord your God chooses for himself. 14:26 Then you may spend the money however you wish for cattle, sheep, wine, beer, or whatever you desire. You and your household may eat there in the presence of the Lord your God and enjoy it. 14:27 As for the Levites in your villages, you must not ignore them, for they have no allotment or inheritance along with you. 14:28 At the end of every three years you must bring all the tithe of your produce, in that very year, and you must store it up in your villages. 14:29 Then the Levites (because they have no allotment or inheritance with you), the resident foreigners, the orphans, and the widows of your villages may come and eat their fill so that the Lord your God may bless you in all the work you do.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Deu 14:1 - Of the Lord

Whom therefore you must not disparage by unworthy or unbecoming practices.

Wesley: Deu 14:1 - Ye shall not cut yourselves

Which were the practices of idolaters, both in the worship of their idols, in their funerals, and upon occasion of public calamities. Is not this like a parent's charge to his little children, playing with knives, "Do not cut yourselves!" This is, the intention of those commands, which obliges us to deny ourselves. The meaning is, Do yourselves no harm! And as this also is, the design of cross providences, to remove from us those things by which we are in danger of doing ourselves harm.

Wesley: Deu 14:3 - Abominable

Unclean and forbidden by me, which therefore should be abominable to you.

Wesley: Deu 14:22 - All the increase

This is to be understood of the second tithes, which seem to be the same with the tithes of the first year, mentioned Deu 14:28.

Wesley: Deu 14:25 - In thine hand

That is, in a bag to be taken into thy hand and carried with thee.

Wesley: Deu 14:27 - Thou shalt not forsake him

Thou shalt give him a share in such tithes or in the product of them.

Wesley: Deu 14:28 - At the end of three years

That is, in the third year, as it is, expressed, Deu 26:12.

Wesley: Deu 14:28 - The same year

This is added to shew that he speaks of the third year, and not of the fourth year, as some might conjecture from the phrase, at the end of three years.

JFB: Deu 14:1 - ye shall not cut yourselves . . . for the dead

It was a common practice of idolaters, both on ceremonious occasions of their worship (1Ki 18:28), and at funerals (compare Jer 16:6; Jer 41:5), to make ghastly incisions on their faces and other parts of their persons with their finger nails or sharp instruments. The making a large bare space between the eyebrows was another heathen custom in honor of the dead (see on Lev 19:27-28; Lev 21:5). Such indecorous and degrading usages, being extravagant and unnatural expressions of hopeless sorrow (1Th 4:13), were to be carefully avoided by the Israelites, as derogatory to the character, and inconsistent with the position, of those who were the people of God [Deu 14:2].

JFB: Deu 14:3 - Thou shalt not eat any abominable thing

That is, anything forbidden as unclean (see on Lev 11:1).

JFB: Deu 14:5 - The hart

(see on Deu 12:15).

JFB: Deu 14:5 - fallow deer

The Hebrew word (Jachmur) so rendered, does not represent the fallow deer, which is unknown in Western Asia, but an antelope (Oryx leucoryx), called by the Arabs, jazmar. It is of a white color, black at the extremities, and a bright red on the thighs. It was used at Solomon's table.

JFB: Deu 14:5 - wild goat

The word akko is different from that commonly used for a wild goat (1Sa 24:2; Psa 104:18; Pro 5:19), and it is supposed to be a goat-deer, having the body of a stag, but the head, horns, and beard of a goat. An animal of this sort is found in the East, and called Lerwee [SHAW, Travels].

JFB: Deu 14:5 - pygarg

A species of antelope (Oryx addax) with white buttocks, wreathed horns two feet in length, and standing about three feet seven inches high at the shoulders. It is common in the tracks which the Israelites had frequented [SHAW].

JFB: Deu 14:5 - wild ox

Supposed to be the Nubian Oryx, which differs from the Oryx leucoryx (formerly mentioned) by its black color; and it is, moreover, of larger stature and more slender frame, with longer and more curved horns. It is called Bekkar-El-Wash by the Arabs.

JFB: Deu 14:5 - chamois

Rendered by the Septuagint Cameleopard; but, by others who rightly judge it must have been an animal more familiar to the Hebrews, it is thought to be the Kebsch (Ovis tragelaphus), rather larger than a common sheep, covered not with wool, but with reddish hair--a Syrian sheep-goat.|| 05302||1||10||0||@@OF BIRDS.==== (Deu 14:11-20)

JFB: Deu 14:5 - Of all clean birds ye shall eat

(See on Lev 11:21).

JFB: Deu 14:13 - glede

Thought to be the same as that rendered vulture ( see on Lev 11:14).

JFB: Deu 14:15 - the cuckow

More probably the sea-gull. [See on Lev 11:16].

JFB: Deu 14:16 - the swan

Rather, the goose [MICHAELIS]. [See on Lev 11:18].

JFB: Deu 14:17 - gier eagle

The Hebrew word Rachemah is manifestly identical with Rachamah, the name which the Arabs give to the common vulture of Western Asia and Egypt (Neophron percnopterus). [See on Lev 11:18].

JFB: Deu 14:17 - cormorant

Rather, the plungeon; a seafowl. [See on Lev 11:17].

JFB: Deu 14:18 - the lapwing

The upupa or hoop: a beautiful bird, but of the most unclean habits. [See on Lev 11:19].

JFB: Deu 14:21 - Ye shall not eat of any thing that dieth of itself

(See on Lev 17:15; Lev 22:8).

JFB: Deu 14:21 - thou shalt give it unto the stranger that is in thy gates

Not a proselyte, for he, as well as an Israelite, was subject to this law; but a heathen traveller or sojourner.

JFB: Deu 14:21 - Thou shalt not seethe a kid in his mother's milk

This is the third place in which the prohibition is repeated [Exo 23:19; Exo 34:26]. It was pointed against an annual pagan ceremony (see on Exo 23:19; Exo 34:26).

[Deu 14:22-29. LAW OF THE TITHE].

JFB: Deu 14:22-27 - Thou shalt truly tithe all the increase of thy seed

The dedication of a tenth part of the year's produce in everything was then a religious duty. It was to be brought as an offering to the sanctuary; and, where distance prevented its being taken in kind, it was by this statute convertible into money.

JFB: Deu 14:28-29 - At the end of three years . . . the Levite . . . shall come, &c.

The Levites having no inheritance like the other tribes, the Israelites were not to forget them, but honestly to tithe their increase [Num 18:24]. Besides the tenth of all the land produce, they had forty-eight cities, with the surrounding grounds [Num 35:7], "the best of the land," and a certain proportion of the sacrifices as their allotted perquisites. They had, therefore, if not an affluent, yet a comfortable and independent, fund for their support.

Clarke: Deu 14:1 - Ye are the children of the Lord

Ye are the children of the Lord - The very highest character that can be conferred on any created beings; ye shall not cut yourselves, i. e., their hair, for it was a custom among idolatrous nations to consecrate their hair to their deities, though they sometimes also made incisions in their flesh.

Clarke: Deu 14:4 - These are the beasts which ye shall eat

These are the beasts which ye shall eat - On Leviticus 11. I have entered into considerable detail relative to the clean and unclean animals there mentioned. For the general subject, the reader is referred to the notes on that chapter; but as there are particulars mentioned here which Moses does not introduce in Leviticus, it will be necessary to consider them in this place

Clarke: Deu 14:4 - The ox

The ox - שור shor : Bos, fifth order Pecora, of the genus Mammalia, species 41. This term includes all clean animals of the beeve kind; not only the ox properly so called, but also the bull, the cow, heifer, and calf

Clarke: Deu 14:4 - The sheep

The sheep - שה seh : Ovis, fifth order Pecora, of the genus Mammalia, species 40; including the ram, the wether, the ewe, and the lamb

Clarke: Deu 14:4 - The goat

The goat - עז az : Capra, fifth order Pecora, of the genus Mammalia, species 39; including the he-goat, she-goat, and kid. The words in the text, שה כשבים seh chesabim , signify the lamb or young of sheep; and שה עזים seh izzim , the young or kid of goats: but this is a Hebrew idiom which signifies every creature of the genus, as בן אנוש ben enosh and בן אדם ben adam , son of man, signify any human being. See Psa 144:3; Job 25:6

The flesh of these animals is universally allowed to be the most wholesome and nutritive. They live on the very best vegetables; and having several stomachs, their food is well concocted, and the chyle formed from it the most pure because the best elaborated, as it is well refined before it enters into the blood. On ruminating or chewing the cud, see the note on Lev 11:3.

Clarke: Deu 14:5 - The hart

The hart - איל aiyal , the deer, according to Dr. Shaw: see the note on Deu 12:15

Clarke: Deu 14:5 - The roebuck

The roebuck - צבי tsebi , generally supposed to be the antelope, belonging to the fifth order Pecora, genus Mammalia, and species 38. It has round twisted spiral horns, hairy tufts on the knees, browses on tender shoots, lives in hilly countries, is fond of climbing rocks, and is remarkable for its beautiful black eyes. The flesh is good and well flavoured

Clarke: Deu 14:5 - The fallow deer

The fallow deer - יחמור yachmur , from חמר chamar , to be troubled, disturbed, disordered: this is supposed to mean, not the fallow deer, but the bubalus or buffalo, which is represented by Dr. Shaw, and other travelers and naturalists, as a sullen, malevolent, and spiteful animal, capricious, ferocious, and every way brutal. According to the Linnaean classification, the buffalo belongs to the fifth order Pecora, genus Mammalia, species bos. According to 1Ki 4:23, this was one of the animals which was daily served up at the table of Solomon. Though the flesh of the buffalo is not considered very delicious, yet in the countries where it abounds it is eaten as frequently by all classes of persons as the ox is in England. The yachmur is not mentioned in the parallel place, Leviticus 11

Clarke: Deu 14:5 - The wild goat

The wild goat - אקו akko . It is not easy to tell what creature is intended by the akko. Dr. Shaw supposed it to be a kind of very timorous goat, known in the East by the name fishtall and serwee, and bearing a resemblance both to the goat and the stag, whence the propriety of the name given it by the Septuagint and Vulgate, tragelaphus , the goat-stag; probably the rupicapra or rock-goat. The word is found nowhere else in the Hebrew Bible

Clarke: Deu 14:5 - The pygarg

The pygarg - דישן dishon . As this word is nowhere else used, we cannot tell what animal is meant by it. The word pygarg πυγαργος, literally signifies white buttocks, and is applied to a kind of eagle with a white tail; but here it evidently means a quadruped. It was probably some kind of goat, common and well known in Judea

Clarke: Deu 14:5 - The wild ox

The wild ox - תאו teo . This is supposed to be the oryx of the Greeks, which is a species of large stag. It may be the same with the bekker el wash, described by Dr. Shaw as "a species of the deer kind, whose horns are exactly in the fashion of our stag, but whose size is only between the red and fallow deer."In Isa 51:20 a creature of the name of תוא to is mentioned, which we translate wild bull; it may be the same creature intended above, with the interchange of the two last letters

Clarke: Deu 14:5 - The chamois

The chamois - זמר zemer . This was probably a species of goat or deer, but of what kind we know not: that it cannot mean the chamois is evident from this circumstance, "that the chamois inhabits only the regions of snow and ice, and cannot bear the heat."- Buffon. The Septuagint and Vulgate translate it the Camelopard, but this creature is only found in the torrid zone and probably was never seen in Judea; consequently could never be prescribed as a clean animal, to be used as ordinary food. I must once more be permitted to say, that to ascertain the natural history of the Bible is a hopeless case. Of a few of its animals and vegetables we are comparatively certain, but of the great majority we know almost nothing. Guessing and conjecture are endless, and they have on these subjects been already sufficiently employed. What learning, deep, solid, extensive learning, and judgment could do, has already been done by the incomparable Bochart in his Hierozoicon. The learned reader may consult this work, and, while he gains much general information, will have to regret that he can apply so little of it to the main and grand question. As I have consulted every authority within my reach, on the subject of the clean and unclean animals mentioned in the law, and have detailed all the information I could collect in my notes on Leviticus 11, I must refer my readers to what I have there laid down.

Clarke: Deu 14:13 - The vulture after his kind

The vulture after his kind - The word דאה daah is improperly translated vulture Lev 11:14, and means a kite or glede. The word דיה daiyah in this verse is not only different from that in Leviticus, but means also a different animal, properly enough translated vulture. See the note on Lev 11:14.

Clarke: Deu 14:21 - Thou shalt not seethe a kid in his mother’ s milk

Thou shalt not seethe a kid in his mother’ s milk - Mr

Calmet thinks that this precept refers to the paschal lamb only, which was not to be offered to God till it was weaned from its mother; but see the note on Exo 23:19.

Clarke: Deu 14:22 - Thou shalt truly tithe

Thou shalt truly tithe - Meaning the second tithe which themselves were to eat, Deu 14:23, for there was a first tithe that was given to the Levites, out of which they paid a tenth part to the priests, Num 18:24-28; Neh 10:37, Neh 10:38. Then of that which remained, the owners separated a second tithe, which they ate before the Lord the first and second year; and in the third year it was given to the Levites and to the poor, Deu 14:28, Deu 14:29. In the fourth and fifth years it was eaten again by the owners, and in the sixth year was given to the poor. The seventh year was a Sabbath to the land, and then all things were common, Exo 23:10, Exo 23:11, where see the notes, Exo 23:11 (note), and see Ainsworth on this verse.

Clarke: Deu 14:26 - Or for strong drink

Or for strong drink - What the sikera or strong drink of the Hebrews was, see in the note on Lev 10:9 (note). This one verse sufficiently shows that the Mosaic law made ample provision for the comfort and happiness of the people.

Clarke: Deu 14:29 - And the Levite (because he hath no part nor inheritance

And the Levite (because he hath no part nor inheritance - And hence much of his support depended on the mere freewill-offerings of the people. God chose to make his ministers thus dependent on the people, that they might be induced (among other motives) to labor for their spiritual profiting, that the people, thus blessed under their ministry, might feel it their duty and privilege to support and render them comfortable.

Calvin: Deu 14:21 - Ye shall not eat of any thing that dieth of itself

Deu 14:21.Ye shall not eat of any thing that dieth of itself The eating of any carcase, or of flesh torn by wild beasts, is reckoned among the causes of defilement; but we must understand it to be the carcase of an animal which has died of hunger or disease, for, from the nature of its death, it contracted impurity, although in itself it were otherwise pure. The end of the precept is gathered from the reason which is immediately subjoined, “for thou art a holy people unto the Lord thy God,” and from the ablution which is prescribed in the passage from Leviticus. The same thing is, secondly, enjoined respecting flesh that has been torn, as before with regard to the carcase, for the deformity of its laceration is counted as uncleanness. The holiness of the people is again referred to, that they may more diligently beware of defilements. Hence it follows that those were contaminated who should eat of torn flesh. Therefore, in the third passage, he confirms it that the Jews were to abstain, and were prohibited from the eating of a carcase or the flesh of an animal torn by beasts, lest they should pollute themselves. Nor is it an objection that the eating of carrion and of blood are here prohibited in conjunction with each other; for we know that Moses does not always arrange his precepts in order, but promiscuously adduces such as appertain to different classes. Therefore, I have thought it well to separate these two prohibitions which have distinct objects, and whose dissimilarity manifestly appears from the difference of their punishment. He who shall have eaten blood shall be cut off from the people; whereas he who shall have eaten carrion, shall wash himself and be unclean till the evening. A question might again arise respecting torn or lacerated flesh; but it seems in my judgment to be plain enough from the context, that flesh torn by beasts is counted amongst unclean meats; for the reason of the law is expressed, viz., because those who were chosen to be a holy people should keep themselves pure and incorrupt. Nor would God command that meat intended for man should be thrown to dogs, unless it were infected with a contagion, which would pollute His holy ones. As to the command, in the first passage, to give it to a stranger, or to sell it to an alien, that he might eat it, it does not appear reasonable, since that would be to supply the materials for sin, as though one should offer a sword to a madman, or transfer illicit goods to others. But the solution of this difficulty is easy: for the Gentiles were permitted to eat indifferently of all sorts of food, since no distinctions were placed between them; but the prohibition of certain meats was a mark of separation between them and the elect people of God. A more difficult question arises from a kind of contradiction, because Moses in another passage binds both the stranger and the home-born by the same law, and declares them to be alike unclean if they shall have tasted of carrion. But we must bear in mind that he sometimes calls those strangers who, although born of heathen parents, had embraced the Law. Circumcision, therefore, connected them with God, just as if they had derived their origin from Abraham; whilst there were other strangers, whom uncircumcision separated from the children of Abraham as profane and excomnmnicate. The sum is, that whosoever allege God’s name, and boast themselves to be His people, are called to cultivate holiness, and to keep themselves pure from every stain.

Calvin: Deu 14:22 - Thou shalt truly tithe

22.Thou shalt truly tithe He repeats in general terms the law before enacted, whereby he claims for God the tithe of all the fruit. He does not, however, immediately declare to whom they are to be paid, but inserts some provisions respecting other offerings, which I have elsewhere explained. But when, soon afterwards, in verse 27, he recommends the Levites to them, he shews what is the proper use to which they are to be applied. He signifies that it would be cruel to defraud the Levites of them, ²¹⁷ and that they would be wicked and unjust if they were grudgingly to pay them the tithes, which were theirs by hereditary right, since their tribe possessed no inheritance in land.

Calvin: Deu 14:23 - And thou shalt eat before the Lord

23.And thou shalt eat before the Lord He again commands the victims to be brought into the place of the sanctuary; although by the place which God shall choose, he designates Jerusalem, as has been said in the above commentary on chap. 12; for the Ark of the Covenant had no settled resting-place until the time of David, but was received as it were in temporary lodgings. Moses, therefore, now commands, that when God shall have so greatly honored a particular place, and shall have chosen a perpetual rest, in which His name shall dwell, thither are the offerings to be brought. But we know that this place was Jerusalem; and all the oblations were restricted to this one place, lest any corruption should creep in to destroy the unity of the faith. For all strange inventions, as has already been sufficiently seen, are so many profanations of God’s worship. But, whereas in chap. 12, Moses had promiscuously joined the tithes with the firstlings, and had made the same appointment with respect to both, he now relaxes the stringency of that law, by adding an exception, viz, that if the way should be too long, a commutation might be made, and money might be paid instead of corn. He does not, indeed, speak only of the tithes, but unites with them the vows and free-gifts; nay, he refers properly to these alone. But, since as to the latter there is no question, let us only consider whether it was consistent that the tithes should be paid in one place alone. They were given to the Levites for their maintenance, who, as is well known, were dispersed throughout the whole land; either then their residence must have been fixed at Jerusalem, or they must not be deprived of their subsistence, wherever they might dwell. The command, therefore, appears to be absurd, that all the tithes of the whole land should be brought to Jerusalem, for that would have amounted to nothing less than to destroy the poor Levites by famine. This absurdity has compelled the commentators to fabricate a doubtful conjecture; viz., that the people voluntarily set apart certain tithes, which they might carry to Jerusalem at the festivals; but it is not probable that so heavy a burden was imposed upon them, ¹¹⁰ as that they should only keep at home what remained of the fifth part. But a nearer approach to probability would be, that the tithes of the neighboring country, as convenience offered, were carried to Jerusalem; whilst those which were collected in more distant places were set aside there; but that they were accounted for at Jerusalem, so that upon a calculation of the number of their families, an equal distribution might be made to the Levites. Certainly it is by no means probable that the respective tillers of the soil carried up to Jerusalem what the Levites, having received there, were compelled to take back again for the maintenance of their families; for what would have been the advantage of all this expense and trouble of carrying them backwards and forwards? Besides, it would have been useless to command the Levites, and that too with the addition of severe threats, to pay the priests faithfully, if the tithes had been first deposited with the priests themselves, who might easily have provided against all deception, since they had the whole quantity of corn in their own hands. I have, therefore, no doubt but that the Levites collected the tithes each in their own neighborhood, but that another tithing, of which mention will be made presently, was carried up to the sanctuary as a sacred offering, and a profession of service to God. For we have lately seen, that after that part had been withdrawn, the nine parts which remained were assigned to the Levites, as if they had been grown on their own ground. But because it was a subject which might cause complaints, that the first-fruits and other tithes should be collected into one place, God would anticipate this by showing the advantage of it to the whole people, in that there might be food enough for all who should come to the celebration of the festivals; for this is the meaning of the words, “thou shalt eat before the Lord thy God;” as if it had been said, that the place should be sacred to God, to which the worshippers of God might come from the whole land. Yet He commands, in the meanwhile, the pure observation of His worship; lest a diversity of places might draw away the people in various directions to false superstitions.

Calvin: Deu 14:24 - And if the way be too long

24.And if the way be too long I am prevented from understanding this restriction as having reference to the tithes, by the ordinance which is elsewhere made, that whosoever would redeem them by a money-payment, (Lev 27:31,) should add a fifth part, and this is omitted here; and, again, by the explanation which is soon after added, that they should bring money with them instead of their offerings, and buy with it oxen and sheep, wine, and strong drink, as they pleased. The sum is, that if it were too burdensome for them to bring from their distant homes victims and other gifts, they were permitted to buy at Jerusalem whatever they chose to offer, provided they made no offerings elsewhere.

Calvin: Deu 14:28 - At the end of three years

28.At the end of three years Those are mistaken, in my opinion, who think that another kind of tithe is here referred to. It is rather a correction or interpretation of the Law, lest the priests and Levites alone should consume all the tithes, without applying a part to the relief of the poor, of strangers, and widows. In order to make this clearer, we must first observe, that not every third year is here prescribed, ²¹⁸ but that the years are counted from the Sabbatical year; for we shall elsewhere see that on every seventh year the land was to rest, so that there was no sowing nor reaping. After two harvests, therefore, the tithes of the third year were not the entire property of the Levites, but were shared also by the poor, the orphans, and widows, and strangers. This may easily be seen by calculating the years; for otherwise the third year would have often fallen on the Sabbatical one, in which all agriculture was at a stand-still. Now, this was a most equitable arrangement, that the priests and Levites having been well provided for during two years, should admit their poor brethren and strangers to a share. Some part was thus withdrawn from their abundance, lest they should give themselves up to luxurious habits; and thus it was brought about that not more than a twelfth portion every year should remain to them. In sum, there was one peculiar year in every seven in which the Levites did not alone receive the tithes for their own proper use, but shared them with the orphans, and widows, and strangers, and the rest of the poor. “They shall eat (He says) and be satisfied,” who would otherwise have to suffer hunger, “that the Lord may bless thee,” (verse 29;) by which promise He encourages them to be liberal.

Defender: Deu 14:3 - shalt not

See also Leviticus 11 on the dietary and sanitary laws enjoined upon Israel."

TSK: Deu 14:1 - the children // ye shall not

the children : Gen 6:2, Gen 6:4; Exo 4:22, Exo 4:23; Psa 82:6, Psa 82:7; Jer 3:19; Hos 1:10; Joh 1:12, Joh 11:52; Rom 8:16, Rom 9:8, Rom 9:26; 2Co 6:18; Gal 3:26; Heb 2:10; 1Jo 3:1, 1Jo 3:2, 1Jo 3:10, 1Jo 5:2

ye shall not : The heathen nations not only did these things in honour of their gods, but in grief for the death of a relative. Lev 19:27, Lev 19:28, Lev 21:5; Jer 16:6, Jer 41:5, Jer 47:5; 1Th 4:13

TSK: Deu 14:2

Deu 14:21, Deu 7:6, Deu 26:18, Deu 26:19, Deu 28:9; Exo 19:5, Exo 19:6; Lev 11:45, Lev 19:2, Lev 20:26; Isa 6:13; Isa 62:12; Eze 21:2; Dan 8:24, Dan 12:7; Tit 2:14; 1Pe 2:9

TSK: Deu 14:3

Lev 11:43, Lev 20:25; Isa 65:4; Eze 4:14; Act 10:12-14; Rom 14:14; 1Co 10:28; Tit 1:15

TSK: Deu 14:4

Lev 11:2-8; 1Ki 4:23

TSK: Deu 14:5 - the wild goat // pygarg // the wild ox

the wild goat : The word akko , according to the LXX and Vulgate, signifies the tragelephus , or goat-deer; so called from its resemblance to both species. Dr. Shaw states that an animal of this kind is found in the East, where it is called fishtull , and lerwee .

pygarg : or, bison. Heb. dishon . The pygarg , πυγαργος , or white-buttocks, according to the LXX; and Dr. Shaw states that the liamee , as the Africans call it, is exactly such an animal; being of the same shape and colour as the antelope, and of the size of a roebuck.

the wild ox : Theo , probably the oryx of the Greeks, a species of large stag; and the Bekkar el wash of Dr. Shaw. Deu 14:5

TSK: Deu 14:6

Psa 1:1, Psa 1:2; Pro 18:1; 2Co 6:17; On this verse remark, that the clean beast must both chew the cud and part the hoofcaps1 . tcaps0 wo distinct characteristics, or general signs, by which the possibility of error arising from the misinterpretation of names is obviated. When God directs, his commands are not of doubtful interpretation.

TSK: Deu 14:7

Mat 7:22, Mat 7:23, Mat 7:26; 2Ti 3:5; Tit 1:16; 2Pe 2:18-22

TSK: Deu 14:8 - the swine // touch

the swine : Isa 65:4, Isa 66:3, Isa 66:17; Luk 15:15, Luk 15:16; 2Pe 2:22

touch : Lev 11:26, Lev 11:27

TSK: Deu 14:9

Lev 11:9-12

TSK: Deu 14:12

Lev 11:13-19

TSK: Deu 14:13 - the glede

the glede : Raâh , probably the same as daâh , rendered vulture in Lev 11:14, where six of Dr. Kennicott’ s codices read some animal of the hawk or vulture kind: LXX γυπα , vulture. Deu 14:13

TSK: Deu 14:15 - the night // the cuckoo

Job 30:29

the night : Tachmas , probably the bird which Hasselquist calls strix orientalis , or oriental owl.

the cuckoo : Shachpaph , probably the sea-gull or mew.

TSK: Deu 14:16 - the swan

the swan : Tinshemeth , probably, as Michaelis supposes, the goose. Deu 14:16

TSK: Deu 14:17 - gier // the cormorant

gier : Rachamah , probably a species of vulture, still called in Arabic by the same name.

the cormorant : Shalach , probably the cataract, or plungeon, a sea fowl. Deu 14:17

TSK: Deu 14:18 - the lapwing

the lapwing : Doocheephath , the upupa , or hoop, a beautiful but very unclean bird. Deu 14:18

TSK: Deu 14:19

Lev 11:20-23; Phi 3:19

TSK: Deu 14:21 - any thing // the stranger // an holy // Thou shalt

any thing : Lev 17:15, Lev 22:8; Eze 4:14; Act 15:20

the stranger : Exo 12:43-45; Lev 19:33, Lev 19:34

an holy : Deu 14:2; Dan 8:24, Dan 12:7; 1Pe 1:16

Thou shalt : Exo 23:19, Exo 34:26; Rom 12:2

TSK: Deu 14:22

Deu 12:6, Deu 12:17, Deu 26:12-15; Lev 27:30-33; Num 18:21; Neh 10:37

TSK: Deu 14:23 - eat before // the firstlings

eat before : Deu 12:5-7, Deu 12:17, Deu 12:18

the firstlings : Deu 15:19, Deu 15:20

TSK: Deu 14:24 - if the place // which

if the place : Deu 11:24, Deu 12:21; Exo 23:31

which : Deu 12:5

TSK: Deu 14:26 - bestow // thy soul // desireth // eat // rejoice

bestow : Ezr 7:15-17, Ezr 7:22; Mat 21:12; Mar 11:15; Joh 2:14-16

thy soul : Deu 12:15, Deu 12:20, Deu 12:21; Psa 106:14; 1Co 6:12, 1Co 6:13, 1Co 10:6

desireth : Heb. asketh of thee

eat : Deu 12:7, Deu 12:12, Deu 12:18, Deu 26:11

rejoice : Ecc 9:7

TSK: Deu 14:27 - the Levite // he hath no

the Levite : Deu 14:29, Deu 12:12, Deu 12:18, Deu 12:19; Gal 6:6; 1Ti 5:17

he hath no : Deu 14:29, Deu 18:1, Deu 18:2; Num 18:20

TSK: Deu 14:28 - the end // thou shalt bring

the end : Deu 14:22, Deu 26:12-15; Amo 4:4

thou shalt bring : As the Levites had no inheritance, the Israelites were not to forget them, but truly tithe their increase. For their support, the Levites had:

1.    The tenth of all the productions of the land.

2.    Forty-eight cities, each forming a square of 4,000 cubits.

3.    Two thousand cubits of ground round each city; total of land, 53,000 acres.

4.    The first-fruits, and certain parts of all the animals killed in the land.

But though this was a very small proportion for a whole tribe that had consented to annihilate its political existence, that it might wait upon the service of God, yet, let it be considered, that what they possessed was the best of the land, and while it was slender remuneration for their services, yet their portion was such as rendered them independent, and kept them comfortable; so that they could wait on God, and labour in his work, without distraction.

TSK: Deu 14:29 - he hath // the stranger // that the Lord

he hath : Deu 14:27, Deu 12:12

the stranger : Deu 16:11, Deu 16:14, Deu 24:19-21, Deu 26:12, Deu 26:13; Exo 22:21-24; Lev 19:34; Job 31:16-22; Luk 14:12-14; Heb 13:2; Jam 1:27

that the Lord : Deu 15:10; Psa 41:1; Pro 3:9, Pro 3:10, Pro 11:24, Pro 19:17; Isa 58:7-12; Mal 3:10, Mal 3:11; Luk 6:35, Luk 11:41; 2Co 9:6-11

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Deu 14:1 - Of the Lord your God

Of the Lord your God whom therefore you must not disparage by unworthy or unbecoming practices, such as here follow, and whom you must not disobey. Ye shall not cut yourselves, nor make any baldness between your eyes which were the practices of idolaters, both in the worship of their idols, as 1Ki 18:28 ; or in their funerals, as here, and Jer 16:6 ; or upon occasion of public calamities, as Jer 41:5 47:5 . See Poole "Lev 19:27" , See Poole "Lev 19:28" . See Poole "Lev 21:5" . For the dead through excessive sorrow for your dead friends, as if you had no hope of their happiness after death, 1Th 4:13 .

Poole: Deu 14:3

i.e. Unclean and forbidden by me, which therefore should be abominable to you.

Poole: Deu 14:4

Of which see Le 11 . The small differences between some of their names here and there are not proper for this work. The learned reader may find them cleared in my Latin Synopsis. For others, they may well enough want the knowledge of them, both because these are the smaller matters of the law, and because this distinction of clean and unclean beasts is now out of date.

Poole: Deu 14:21 - Unto the stranger

Unto the stranger not to the proselyte, for such were obliged by this law, Lev 17:15 , but to such as were strangers in religion as well as in nation.

Poole: Deu 14:22 - thou shalt truly tithe all thine increase

This is to be understood of the second tithes, which seem to be the same with the tithes of the third year, mentioned here below, Deu 14:28 26:12 , on which see above, on Deu 12:17 . And to confirm this opinion, (though I would not lay too great a stress upon criticisms,) yet I cannot but observe that this tithing is spoken of only as the people’ s act here, and Deu 26:12 , and the Levites are not at all mentioned in either place as receivers or takers of them, but only as partakers of them together with the owners, and therefore they are so severely charged here upon their consciences,

thou shalt truly tithe all thine increase because the execution of this was left wholly to themselves, whereas the first tithes were received by the Levites, who therefore are said to take or receive those tithes , Num 18:26 Neh 10:38 Heb 7:5 .

Poole: Deu 14:25

Bind up the money in thine hand, i.e. in a bag to be taken into thy hand and carried with thee.

Poole: Deu 14:27 - Thou shalt not forsake him

Thou shalt not forsake him thou shalt give him a share in such tithes, or in the product of them.

Poole: Deu 14:28 - At the end of three years // All the tithe of thine increase // The same year

At the end of three years i.e. in the third year, as it is expressed, Deu 26:12 . So, in the end of three years, or of seven years , is the same with in the third or seventh year, as appears by comparing Deu 31:10 Jos 9:16,17 2Ki 18:9,10 17:6 .

All the tithe of thine increase I join with those expositors who make this the same tithe with the former, Deu 14:22 , as being called by the same title without any distinction between them, save only as to the place of eating them. See Poole "Deu 14:22" , and See Poole "Deu 12:17" .

The same year: this is added to show that he speaks of the third year, and not of the fourth year, as some might conjecture from the phrase, at the end of three years .

Haydock: Deu 14:1 - Be ye // Cut // Dead

Be ye. Hebrew, "you are," &c. It may be connected with the preceding chapter. ---

Cut, as the barbarians and infidels do, who have no hope, 1 Thessalonians iv. 12., and Leviticus xix. 29. ---

Dead idols, Adonis, &c. The Arabs and Saracens cut the hair on the forepart of the head only, and so did the ancient Scotch monks, in imitation, as they pretended, of St. John. The Egyptians cut off the hair of their head and eye-brows when they were initiated in the mysteries of Isis, (St. Ambrose, ep. 58,) to testify that they partook in her sorrow for the death of her husband, Osiris. Hence it is probable that Moses forbids any conformity in such superstitious practices; particularly as the Israelites were consecrated to the service of the living God. (Calmet)

Haydock: Deu 14:3 - Unclean

Unclean. See the annotations on Leviticus xi. (Challoner) ---

Some of the beasts here specified were not mentioned before, as the buffle, &c.

Haydock: Deu 14:5 - Buffle // Chamois // Pygarg // Goat // Camelopardalus

Buffle. Hebrew yachmur, which some translate "the fallow-deer." The Arabs give this name to a beast resembling a hart, which has horns and red hair. (Calmet) ---

It was served up on the table of Solomon, 3 Kings iv. 23. Pliny ([Natural History?] viii. 13,) mentions the bubalus of Africa, which is like a calf. (Menochius) ---

Chamois, ( tragelaphum ) a beast which has the head of a he-goat, and the carcass of a hart. (Scaliger.) (Pliny, viii. 33.) ---

Bochart translates akko after the Arabic, "the wild goat." ---

Pygarg, another species of goat, (Pliny, viii. 53,) of the colour of ashes. (Bellon., q. 51.) Dishon means "ashes" in Hebrew. ---

Goat, ( orygem ) "a wild goat, (Septuagint; Bochart; &c.) or ox." Aristotle allows it only one horn. Juvenal mentions that the Getulians feasted on its flesh; and the Egyptian priests, according to Horus, were allowed to eat it, without any scrupulous examination of the sealers. (Calmet) ---

Camelopardalus. This animal resembles a camel in its head and longish neck, and the panther in the spotted skin. (Pliny, viii. 18.) ---

Bochart (iii. 21,) thinks that the Hebrew zamer, means "a wild goat," noted for "leaping."

Haydock: Deu 14:7 - Cherogril

Cherogril, or porcupine, Leviticus xi. 5. St. Barnabas and Clement of Alexandria (Pæd. ii. 10,) subjoin the hyena to the hare, though the name occur not in Moses. This animal was supposed to change sexes every year, and was a symbol of incontinency. (Menochius)

Haydock: Deu 14:10 - Unclean

Unclean. St. Barnabas adds, "Thou shalt not eat the murena, polypus, or cuttle fish;" and these are in effect of the description given by Moses. (Calmet)

Haydock: Deu 14:13 - Ringtail // Kite

Ringtail ( ixion ). Hebrew raa. The same bird seems to be called dae in Leviticus, by the change of the first letter, though it is there translated the kite. The ixion is a sort of white, quick-sighted vulture. ---

Kite. Hebrew diae, according to Bochart, means the vulture, as Isaias (xxxiv. 15,) insinuates that this bird goes in flocks, while the kite is a solitary bird.

Haydock: Deu 14:15 - Ostrich

Ostrich. Hebrew, "the daughter of the june. " The Rabbins say only the young ones were eaten. But this seems doubtful, with respect to many nations, which formerly served up ostriches at table. Heliogabalus presented some of these, as well as camel, to his guests, falsely asserting, (Calmet) that the Jews were commanded to eat them, præceptum Judæis ut ederent. (Lamprid.)

Haydock: Deu 14:19 - Wings

Wings. Hebrew, "every reptile that flieth," such as bees. (Calmet)

Haydock: Deu 14:21 - Of itself // Stranger // Dam

Of itself, or by suffocation. ---

Stranger, who has not embraced your religion. (Menochius) ---

Hence it is inferred, that the Jews might keep unclean animals, and sell them; as they did not defile till they were dead. (Jansenius) ---

If they had been unclean by nature, they could not have been sold, which shews that this ceremonial law regarded only the Jewish religion. ---

Dam. All appearance of cruelty must be avoided. Christ, who is signified by the kid, on account of his assuming our sinful nature, shall not be slain in his infancy. (St. Thomas Aquinas, [Summa Theologiae] 2. q. 102. a. 6.) (Worthington). ---

Some take this prohibition literally, and extend it to calves and lambs. The Arabs use milk in almost all their ragouts. (Roger. ii. 2.) ---

Others think that kids must not be eaten while they are as yet too tender, Qui plus lactis habet quam sanguinis. (Juvenal, Sat. xi.) ---

But we believe that God forbids the paschal lamb or kid to be offered while it sucks. It must be of a competent age, of one year, Exodus xii. 5., and xxiii. 19. Other victims would do if they were only eight days old, Leviticus xxii. 27. (Calmet)

Haydock: Deu 14:22 - Tithes

Tithes. The Jews carried with them some money to buy peace-offerings. (Estius)

Haydock: Deu 14:26 - Herds // Sheep

Herds. Hebrew, "oxen." ---

Sheep; under which name are comprised goats.

Haydock: Deu 14:29 - Filled

Filled. Of this feast the owner did not partake, (St. Augustine, q. 20,) as he did of the former, ver. 26. (Menochius) ---

Josephus ([Antiquities?] iv. 8,) acknowledges three sorts of tithes: but Calmet thinks that only two were paid every third year, and that the same tithe is mentioned, ver. 22, and 28., and Tobias i. 7. The only difference is, that on the third and sixth years, the products were consumed on the spot, and in other years they were spent at Jerusalem. See Leviticus xxvii. Many, however, believe that three tithes were then exacted: 1. For the Levites. 2. For a feast at Jerusalem, and to defray the expenses on the road. 3. For the poor at home. (Du Hamel; &c.) (Haydock)

Gill: Deu 14:1 - Ye are the children of the Lord your God // ye shall not cut yourselves // nor make any baldness between your eyes for the dead

Ye are the children of the Lord your God,.... Some of them were so by the special grace of adoption, and all of them by national adoption; which was the peculiar privilege of the people of Israel, and laid them under great obligation to honour and obey the Lord their God, who stood in the relation of a father to them, and they of children to him, Mal 1:6. The Targum of Jonathan paraphrases it "beloved children"; so the apostle calls the saints; the "dear children of God", who therefore ought to be followers of him, Eph 5:1 and for a like reason this relation is observed here, namely, to quicken a regard to the exhortations of the Lord, his cautions, commands, laws, and ordinances, particularly to what follows:

ye shall not cut yourselves; for the dead, as appears from the next clause, as the Heathens did, who not only tore their garments, but their flesh in several parts of their bodies, in their mouths, cheeks, breasts, &c. ^r; and used other extravagant signs of mourning, which the apostle cautions against, 1Th 4:13 and were condemned by the Heathens themselves ^s. Though some think this refers to incisions the Heathens made in their flesh to the honour of their gods, cutting the names of them therein to whom they devoted themselves; or lashing their bodies at the worship of them, as the worshippers of Baal did when they called upon him, 1Ki 18:28 and so the Jerusalem Targum,"make not marks, marks,''that is, here and there, in many places, or bruises black and blue by striping and beating themselves, for strange worship, or at it, in honour of their gods; but the former sense seems best to agree with what follows; see Lev 19:28,

nor make any baldness between your eyes for the dead; by shaving the forepart of their head or their eyebrows, or both, which used to be done in lamentations for the dead; see Jer 16:6 if this could be thought to have any respect to rites and ceremonies used in the worship of dead and lifeless idols, the customs of the Egyptians might be referred to, who are said to shave their heads and their eyebrows in their sacred rites to Isis ^t.

Gill: Deu 14:2 - For thou art an holy people unto the Lord thy God // and the Lord hath chosen thee to be a peculiar people, above all the nations that are upon the earth

For thou art an holy people unto the Lord thy God,.... Set apart by him from all other people, and devoted to his worship and service, and many of them were sanctified and made holy in a special and spiritual sense; and therefore should not conform to the customs of Gentiles, whether in their extravagant mourning for the dead, or in their religious services; see Deu 7:6,

and the Lord hath chosen thee to be a peculiar people, above all the nations that are upon the earth; to be his peculiar treasure, to be his peculiar servants and worshippers, to enjoy peculiar blessings and privileges, and behave in a peculiar manner different from all other people; and have no connection with them, especially in things sacred; and, in order to keep them a distinct peculiar people from all others, a peculiar diet was appointed them, that so being prohibited to eat such things as others did, they might be kept out of their company and conversation, and so from being drawn into their idolatrous practices; the rules concerning which follow; see Deu 7:6.

Gill: Deu 14:3 - Thou shall not eat any abominable thing.

Thou shall not eat any abominable thing. That is so either in its own nature, or because forbidden by the Lord; what are such are declared in the following verses.

Gill: Deu 14:4 - These are the beasts which they shall eat // the ox, the sheep, and the goat

These are the beasts which they shall eat,.... That is, which they might lawfully eat of, which were allowed for their food; for they were not obliged to eat of them if they did not choose it:

the ox, the sheep, and the goat; which were creatures used in sacrifice, and the only ones, yet nevertheless they might be used for food if chosen.

Gill: Deu 14:5 - The hart, the roebuck, and the fallow deer // and the wild goat, and the pygarg, and the wild ox, and the chamois

The hart, the roebuck, and the fallow deer,.... All of the deer kind, and very agreeable food; harts were very common in the land of Canaan and parts adjacent; Aelianus says ^u harts are bred in the great mountains in Syria, Amanus, Lebanon, and Carmel: the roebuck, or "dorcas", from whence a good woman had her name, Act 9:36 is spoken of by Martial ^w as very delicious food, and so are fallow deer; the word "jachmur", here used, having the signification of redness in it, may be used for that sort which are called red deer: it is observed that in the Arabic language it is used for an animal with two horns, living in the woods, not unlike an hart, but swifter than that; and it is asked, is it not the "aloe" or "elch" ^x?

and the wild goat, and the pygarg, and the wild ox, and the chamois; the wild goat is reckoned by Pliny ^y among the half wild creatures in Africa; according to the philosopher ^z there are none but in Syria, on which Canaan bordered, and were very remarkable ones, having ears a span and nine inches long, and some reached to the ground. The Hebrew name for this creature is "akko"; and there is a fourfooted wild beast, by the Tartarians called "akkyk", and by the Turks "akoim", and which with the Scythians and Sarmatians are to be met with in flocks; it is between a hart and a ram, its body whitish, and the flesh exceeding sweet ^a; it seems to be the same with the "tragelaphus", of which there were in Arabia, as Diodorus Siculus ^b says; the next is the "pygarg", which we so render from the Septuagint and Vulgate Latin versions, or white buttocks, so called from the hinder part of it being white; a species of the eagle with a white tail is called a "pygarg", but here a four footed animal is meant; and which is mentioned as such, along with hinds, does, and goats, by Herodotus ^c, Aelian ^d, and Pliny ^e: it has its name "dishon", in Hebrew, from its ash colour, and the "tragelaphus", or goat deer, has part of its back ash coloured, and has ash coloured spots or streaks on its sides ^f: some take it to be the "strepsiceros", a kind of buck or goat with writhed horns, which the Africans, as Pliny says ^g, call "addaca", which is thought by some to be a corruption of "al-dashen", so Junius; the Targum of Jonathan takes it for the "unicorn" or "rhinoceros"; and the Talmudists say ^h that the unicorn, though it has but one horn, is free, i.e. lawful to be eaten: the "wild ox" was common in Arabia; Strabo ⁱ speaks of multitudes of wild oxen in some parts of Arabia, on the flesh of which and other animals the Arabians live; in the Septuagint version it is called the "oryx", which is a creature that has but one horn, and divides the hoof ^k, and so might be eaten; See Gill on Isa 51:20, the last, the "chamois", has a French name, and is a creature of the goat kind, from whose skin the chamois leather is made; in the figure of its body it seems to approach very much to the stag kind ^l; perhaps it is the same with the "cemas" of Aelian ^m, mentioned by him along with roebucks. Some take it to be the "tarandus", of which Pliny says ⁿ it is of the size of an ox, has a head bigger than a hart, and not unlike it; its horns are branched, hoofs cloven, and is hairy like a bear. In the Targums of Onkelos and Jonathan this is the "pygarg"; these several sorts of beasts were allowed to be eaten; the three first there is no difficulty about them, but the other seven it is hard to determine what they are, at least some of them. Dr. Shaw ^o thinks that the deer, the antelope, the wild bear, the goat deer, the white buttocks, the buffalo, and jeraffa, may lay in the best claim to the "ailee", "tzebi", "yachmur", "akkub", "dishon", "thau", and "zomer", here.

Gill: Deu 14:6-8 - And every beast that parted the hoof

And every beast that parted the hoof,.... In this and the two following verses two general rules are given, by which it might be known what beasts were fit for food and what not; one is if they parted the hoof, and the other if they chewed the cud, such might be eaten; but such that only chewed the cud, but did not divide the hoof, as the camel, hare, and coney, might not be eaten; and so if they divided the hoof, and did not chew the cud, as the swine, they were alike unlawful; See Gill on Lev 11:3; see Gill on Lev 11:4; see Gill on Lev 11:5; see Gill on Lev 11:6; see Gill on Lev 11:7; see Gill on Lev 11:8.

Gill: Deu 14:9-10 - These ye shall eat of, all that are in the waters

These ye shall eat of, all that are in the waters,.... The fishes there, even such as have fins and scales, but they that have not were not to be eaten: See Gill on Lev 11:9, Lev 11:10, Lev 11:11, Lev 11:12.

Gill: Deu 14:11 - Of all clean birds ye shall eat.

Of all clean birds ye shall eat. Which the Targum of Jonathan describes, everyone that has a craw, and whose crop is naked, and has a superfluous talon, and is not rapacious; but such as are unclean are expressed by name in the following verses, so that all except them might be reckoned clean and fit for food. Maimonides ^p observes, that only the number of the unclean are reckoned, so that all the rest are free.

Gill: Deu 14:12-18 - But these are they of which they shall not eat

But these are they of which they shall not eat,.... Jarchi observes, that the unclean birds are particularly mentioned, to teach that the clean sort are more than the unclean, and therefore the particulars of the fewest are given: these are all the same names as in Lev 11:13, excepting one, "the glede", Deu 14:13 which is a kind of kite or puttock; the Jerusalem Targum renders it the vulture, and the Targum of Jonathan the white "dayetha" or vulture; and Aristotle says ^q there are two sorts of vultures, the one small and whiter, the other larger and of many forms or colours; in Hebrew its name here is "raah", and is thought to be the same with "daah" in Lev 11:14 there translated the "vulture", which has its name there from flying, and here from seeing, for which it is remarkable; see Job 28:7 and the letters ד and ר are pretty much alike, and are sometimes changed, but there is another here, in Deu 14:13 mentioned, the "dayah", which is not mentioned in Lev 11:1, though some think it the same with the "ayah", rendered both here and there the "kite"; perhaps it means another sort of vulture, the black vulture, as the Targum of Jonathan.

Gill: Deu 14:19 - And every creeping thing that flieth is unclean

And every creeping thing that flieth is unclean,.... Which the Targum of Jonathan thus paraphrases;"all flies and wasps (or hornets), and worms of lentiles and of beans, which are separated from food, and fly as birds, they are unclean;''See Gill on Lev 11:20; see Gill on Lev 11:21.

Gill: Deu 14:20 - But of all clean fowls ye may eat.

But of all clean fowls ye may eat. Even of all fowls, but those before excepted; Aben Ezra instances in the locust, as being a clean fowl, that might be eaten; and so the Targum of Jonathan is"every clean locust ye may eat;''see Lev 11:22.

Gill: Deu 14:21 - Ye shall not eat of anything that dieth of itself // thou shalt give it unto the stranger that is in thy gates, that he may eat it // or thou mayest sell it unto an alien // for thou art an holy people unto the Lord thy God // thou shalt not seethe a kid in its mother's milk

Ye shall not eat of anything that dieth of itself,.... This law is repeated from Lev 17:15; see Gill on Lev 17:15,

thou shalt give it unto the stranger that is in thy gates, that he may eat it; not to the proselyte of righteousness, for he might not eat of it any more than an Israelite, and if he did, he was obliged to wash his clothes, and bathe himself in water, and was unclean until the evening, as in Lev 17:15 but to a proselyte of the gate, who took upon him, as Jarchi observes, not to serve idols, one that has renounced idolatry, but has not embraced the Jewish religion; such an one might eat of things that died of themselves, or were not killed in a proper manner. The Targums of Onkelos and Jonathan call him an uncircumcised stranger or proselyte, who had not submitted to circumcision, as the proselyte of righteousness did:

or thou mayest sell it unto an alien; an idolater, one that was neither a proselyte of righteousness nor of the gate, an entire alien from the commonwealth of Israel; one that was occasionally in the land of Canaan, or was travelling in it or through it, to such an one it might be sold:

for thou art an holy people unto the Lord thy God; separated from all others, and devoted to his service, and therefore must live on clean, food and good meat, and not eat what others might:

thou shalt not seethe a kid in its mother's milk; this is the third time this law is mentioned; refer to the notes; see Gill on Exo 23:19; see Gill on Exo 34:26; the reason of which repetition, the Jewish writers say ^s, is, that it is once said to forbid the eating it, a second time to forbid any use of it or profit by it, and a third time to forbid the boiling of it.

Gill: Deu 14:22 - Thou shalt truly tithe all the increase of thy seed // that the field bringeth forth year by year

Thou shalt truly tithe all the increase of thy seed,.... This was a different tithe from that which was made and given to the Levites, and out of which a tithe was taken and given to the priests, and which they only ate of; but this, as appears by the following verse, was what the owners themselves ate of, and so the tithing was left to be made by them themselves, and which they were to be sure to make, and to make it truly and faithfully:

that the field bringeth forth year by year; being ploughed and sowed yearly, the produce of it was to be tithed yearly; the Jewish writers ^t observe on this, that it must be what the earth produces, and is fit for food: and it must be thy seed, which is especially thine, and is not common, but has an owner, and this excludes mushrooms, &c. which thou sowest not, and therefore cannot be called thy seed.

Gill: Deu 14:23 - And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there // the tithe of thy corn, of thy wine, and of thine oil // and the firstlings of thine herds, and of thy flocks // that thou mayest learn to fear the Lord thy God always

And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there,.... See Deu 12:5 there the tithe of all the fruits of the earth was to be eaten; this is the second tithe, as the Targum of Jonathan, and so Jarchi, and which is more particularly described as follows:

the tithe of thy corn, of thy wine, and of thine oil: see Deu 12:7,

and the firstlings of thine herds, and of thy flocks; of which see the note on the above place:

that thou mayest learn to fear the Lord thy God always; which such a constant practice would inure unto; see Deu 10:12.

Gill: Deu 14:24 - And if the way be too long for thee // to carry it // or if the place shall be too far from thee, which the Lord thy God shall choose to set his name there // when the Lord thy God hath blessed thee

And if the way be too long for thee,.... The way from the place where any Israelite might live:

to carry it; the tithe and the firstlings, it would be too expensive or too troublesome in any way that could be devised:

or if the place shall be too far from thee, which the Lord thy God shall choose to set his name there; which by the event appeared to be the city of Jerusalem, and this from some parts of the land of Canaan was very distant:

when the Lord thy God hath blessed thee; with a large increase of the fruits of the earth, and of flocks and herds.

Gill: Deu 14:25 - Thou shalt then turn it into money // and bind up the money in thine hand // in thine hand // and shalt go unto the place which the Lord that God shall choose

Thou shalt then turn it into money,.... The tithe, which would be lighter and easier carriage:

and bind up the money in thine hand; put it into a bag or purse, and tie it up and carry it in the hand; which some think was ordered, that it might not be mixed with other money; but it seems only to have respect to journeying, and making it fit for that. The Jewish writers ^u, some of them, give a different sense of the word we render "bind up", and interpret it of marking the silver, or impressing a form, figure, or image on it with the hand; they mean that it must be coined money; so Maimonides ^w, they may not profane the sacred tithe with money not coined, nor with money not current, nor with money which is not in a man's power; for it is said:

in thine hand; which the man is possessed of and is his own property:

and shalt go unto the place which the Lord that God shall choose; carrying the money along with him, for which he sold the tithe.

Gill: Deu 14:26 - And thou shall bestow that money for whatsoever thy soul lusteth after // for oxen, or for sheep // or for wine, or for strong drink // or for whatsoever thy soul desireth // and thou shalt eat there before the Lord thy God // and thou shalt rejoice, thou and thy household

And thou shall bestow that money for whatsoever thy soul lusteth after,.... He might buy what provision he would with it, what he best liked, and was most agreeable to his appetite:

for oxen, or for sheep; he might purchase beef or mutton, or any other sort of meat that could be got, and was lawful to be eaten, as before directed:

or for wine, or for strong drink; to drink with his food, whether wine or any other liquor; the Targum of Jonathan is, wine new or old, which he chose; but the latter, strong drink, Aben Ezra says, was a liquor made of honey and of dates, of wheat and of barley:

or for whatsoever thy soul desireth; whether eatable or drinkable:

and thou shalt eat there before the Lord thy God; he having put his name in that place; and dwelling there, as the Lord did in the temple of Jerusalem:

and thou shalt rejoice, thou and thy household; eat their food with cheerfulness and gladness, making a feast of it and keeping it as such, he and his whole family, his wife and children, or as many as were with him; and all males were obliged to appear at the three grand yearly festivals, and it was at one of these this was to be done.

Gill: Deu 14:27 - And the Levite that is within thy gates, thou shalt not forsake him // for he hath no part nor inheritance with thee in the land

And the Levite that is within thy gates, thou shalt not forsake him,.... As not from giving him the first tithe, as Jarchi remarks, so he was not to forget him in this; he was not to leave him behind, but take him with him to partake of this entertainment:

for he hath no part nor inheritance with thee in the land: see Deu 12:12.

Gill: Deu 14:28 - At the end of three years thou shalt bring forth all the tithe of thine increase the same year // and lay it up within thy gates

At the end of three years thou shalt bring forth all the tithe of thine increase the same year,.... This, according to Aben Ezra, was a third tithe, and did not excuse the second tithe; so says:"I gave the third tithe to the repair of the temple,'' (Tobit 1:7)as in one copy, but, according to another, to the stranger, fatherless, and widow, which better agrees with what follows; but the Jewish writers generally understand this as the same with the second tithe, which on the two first years from the sabbatical year was carried to Jerusalem, or money in lieu of it, with which provisions were bought and eaten there, but on the third year were eaten in their own cities with the poor, and in the stead of the other; so says Maimonides ^x, on the third and sixth years from the sabbatical year, after they have separated the first tithe they separate from what remains another tithe, and give it to the poor, and it is called the poor's tithe, and not on those two years is the second tithe, but the poor's tithe, as it is said, "at the end of three years", &c. and still more expressly elsewhere ^y; after they have separated the first tithe every year, they separate the second tithe, Deu 14:22 and on the third and sixth years they separate the poor's tithe instead of the second; and this was done, not at the latter end of the third year, but, as Aben Ezra interprets it, at the beginning; for the word used signifies an extremity, and the beginning of the year is one extremity of it as well as the latter end of it:

and lay it up within thy gates; not to be hoarded up, or to be sold at a proper time, but to be disposed and made use of as follows.

Gill: Deu 14:29 - And the Levite, because he hath no part nor inheritance with thee // and the stranger, and the fatherless, and the widow, which are within thy gates, shall come // and shall eat and be satisfied // that the Lord thy God may bless thee in all the work of thine hand which thou doest

And the Levite, because he hath no part nor inheritance with thee,.... Shall come and take the first tithe, according to Jarchi; but though this he was to do, yet is not what is intended here, but he was to partake of the second tithe, or what was in the room of it, the poor's tithe, with whom he is here joined:

and the stranger, and the fatherless, and the widow, which are within thy gates, shall come; and take the second tithe, as the above writer rightly interprets it, and which he says is the poor's of this year; see Deu 12:12,

and shall eat and be satisfied; make a plentiful meal, eat freely as at a feast; and, as the same writer observes, they were not obliged to eat it at Jerusalem, according to the way they were bound to eat the second tithe of the two years, that is, the two preceding this:

that the Lord thy God may bless thee in all the work of thine hand which thou doest; as might be expected, when his commands, and particularly those respecting the tithes and firstlings, were obeyed.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Deu 14:1

¹ tn Heb “sons” (so NASB); TEV, NLT “people.”

² sn Do not cut yourselves or shave your forehead bald. These were pagan practices associated with mourning the dead; they were not be imitated by God’s people (though they frequently were; cf. 1 Kgs 18:28; Jer 16:6; 41:5; 47:5; Hos 7:14 [LXX]; Mic 5:1). For other warnings against such practices see Lev 21:5; Jer 16:5.

NET Notes: Deu 14:2

¹ tn Or “set apart.”

² tn Heb “The Lord.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

³ tn Or “treasured.” The Hebrew term סְגֻלָּה (sÿgullah) describes Israel as God’s choice people, those whom he elected and who are most precious to him (cf. Exod 19:4-6; Deut 14:2; 26:18; 1 Chr 29:3; Ps 135:4; Eccl 2:8 Mal 3:17). See E. Carpenter, NIDOTTE 3:224.

sn The Hebrew term translated “select” (and the whole verse) is reminiscent of the classic covenant text (Exod 19:4-6) which describes Israel’s entry into covenant relationship with the Lord. Israel must resist paganism and its trappings precisely because she is a holy people elected by the Lord from among the nations to be his instrument of world redemption (cf. Deut 7:6; 26:18; Ps 135:4; Mal 3:17; Titus 2:14; 1 Pet 2:9).

NET Notes: Deu 14:3

¹ tn The Hebrew word תּוֹעֵבָה (to’evah, “forbidden; abhorrent”) describes anything detestable to the Lord because of its innate evil or inconsistency with his own nature and character. See note on the word “abhorrent” in Deut 7:25. Cf. KJV “abominable”; NIV “detestable”; NRSV “abhorrent.”

NET Notes: Deu 14:5

¹ tn The Hebrew term אַיָּל (’ayyal) may refer to a type of deer (cf. Arabic ’ayyal). Cf. NAB “the red deer.”

² tn The Hebrew term צְבִי (tsÿvi) is sometimes rendered “roebuck” (so KJV).

³ tn The Hebrew term יַחְמוּר (yakhmur) may refer to a “fallow deer”; cf. Arabic yahmur (“deer”). Cf. NAB, NIV, NCV “roe deer”; NEB, NRSV, NLT “roebuck.”

⁴ tn The Hebrew term דִּישֹׁן (dishon) is a hapax legomenon. Its referent is uncertain but the animal is likely a variety of antelope (cf. NEB “white-rumped deer”; NIV, NRSV, NLT “ibex”).

⁵ tn The Hebrew term תְּאוֹ (tÿ’o; a variant is תּוֹא, to’) could also refer to another species of antelope. Cf. NEB “long-horned antelope”; NIV, NRSV “antelope.”

⁶ tn The Hebrew term זֶמֶר (zemer) is another hapax legomenon with the possible meaning “wild sheep.” Cf. KJV, ASV “chamois”; NEB “rock-goat”; NAB, NIV, NRSV, NLT “mountain sheep.”

NET Notes: Deu 14:6

¹ tn The Hebrew text includes “among the animals.” This has not been included in the translation for stylistic reasons.

NET Notes: Deu 14:7

¹ tn The Hebrew term שָׁפָן (shafan) may refer to the “coney” (cf. KJV, NIV) or hyrax (“rock badger,” cf. NAB, NASB, NRSV, NLT).

NET Notes: Deu 14:8

¹ tc The MT lacks (probably by haplography) the phrase וְשֹׁסַע שֶׁסַע פַּרְסָה (vÿshosa’ shesa’ parsah, “and is clovenfooted,” i.e., “has parted hooves”), a phrase found in the otherwise exact parallel in Lev 11:7. The LXX and Smr attest the longer reading here. The meaning is, however, clear without it.

NET Notes: Deu 14:12

¹ tn NEB “the griffon-vulture.”

² tn The Hebrew term פֶּרֶס (peres) describes a large vulture otherwise known as the ossifrage (cf. KJV). This largest of the vultures takes its name from its habit of dropping skeletal remains from a great height so as to break the bones apart.

³ tn The Hebrew term עָזְנִיָּה (’ozniyyah) may describe the black vulture (so NIV) or it may refer to the osprey (so NAB, NRSV, NLT), an eagle-like bird subsisting mainly on fish.

NET Notes: Deu 14:13

¹ tn The Hebrew term is דַּיָּה (dayyah). This, with the previous two terms (רָאָה [ra’ah] and אַיָּה [’ayyah]), is probably a kite of some species but otherwise impossible to specify.

NET Notes: Deu 14:15

¹ tn Or “owl.” The Hebrew term בַּת הַיַּעֲנָה (bat hayya’anah) is sometimes taken as “ostrich” (so ASV, NAB, NASB, NRSV, NLT), but may refer instead to some species of owl (cf. KJV “owl”; NEB “desert-owl”; NIV “horned owl”).

² tn The Hebrew term תַּחְמָס (takhmas) is either a type of owl (cf. NEB “short-eared owl”; NIV “screech owl”) or possibly the nighthawk (so NRSV, NLT).

³ tn The Hebrew term נֵץ (nets) may refer to the falcon or perhaps the hawk (so NEB, NIV).

NET Notes: Deu 14:16

¹ tn The Hebrew term תִּנְשֶׁמֶת (tinshemet) may refer to a species of owl (cf. ASV “horned owl”; NASB, NIV, NLT “white owl”) or perhaps even to the swan (so KJV); cf. NRSV “water hen.”

NET Notes: Deu 14:17

¹ tn The Hebrew term קָאַת (qa’at) may also refer to a type of owl (NAB, NIV, NRSV “desert owl”) or perhaps the pelican (so KJV, NASB, NLT).

NET Notes: Deu 14:19

¹ tc The MT reads the Niphal (passive) for expected Qal (“you [plural] must not eat”); cf. Smr, LXX. However, the harder reading should stand.

NET Notes: Deu 14:21

¹ tn Heb “gates” (also in vv. 27, 28, 29).

² sn Do not boil a young goat in its mother’s milk. This strange prohibition – one whose rationale is unclear but probably related to pagan ritual – may seem out of place here but actually is not for the following reasons: (1) the passage as a whole opens with a prohibition against heathen mourning rites (i.e., death, vv. 1-2) and closes with what appear to be birth and infancy rites. (2) In the other two places where the stipulation occurs (Exod 23:19 and Exod 34:26) it similarly concludes major sections. (3) Whatever the practice signified it clearly was abhorrent to the Lord and fittingly concludes the topic of various breaches of purity and holiness as represented by the ingestion of unclean animals (vv. 3-21). See C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid In Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in its Mother’s Milk,” JJS 30 (1979): 23-35.

NET Notes: Deu 14:22

¹ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “be certain.”

NET Notes: Deu 14:23

¹ tn This refers to wine in the early stages of fermentation. In its later stages it becomes wine (יַיִן, yayin) in its mature sense.

NET Notes: Deu 14:24

¹ tn Heb “the Lord your God.” See note on “He” in 14:2.

² tn The Hebrew text includes “way is so far from you that you are unable to carry it because the.” These words have not been included in the translation for stylistic reasons, because they are redundant.

NET Notes: Deu 14:25

¹ tn Heb “bind the silver in your hand.”

Geneva Bible: Deu 14:2

For thou [art] an holy people unto the LORD thy God, and the LORD hath chosen thee to be a ^{( a )} peculiar people unto himself, above all the nations that [are] upon the earth.

^{( a )} Therefore you should not follow the superstition of the Gentiles.

Geneva Bible: Deu 14:4

^{( b )} These [are] the beasts which ye shall eat: the ox, the sheep, and the goat,

^{( b )} This ceremonial Law instructed the Jews to seek a spiritual pureness, even in their meat and drink.

Geneva Bible: Deu 14:21

Ye shall not eat [of] any thing that ^{( c )} dieth of itself: thou shalt give it unto the ^{( d )} stranger that [is] in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou [art] an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother's milk.

^{( c )} Because their blood was not shed, but remains in them.

^{( d )} Who is not of your religion.

Geneva Bible: Deu 14:22

Thou shalt truly ^{( e )} tithe all the increase of thy seed, that the field bringeth forth year by year.

^{( e )} The tithes were ordained for the maintenance of the Levites, who had no inheritance.

Geneva Bible: Deu 14:24

And if the way be too long for thee, so that thou art not able to carry it; [or] if the place be too far from thee, which the LORD thy God shall choose to set his name there, ^{( f )} when the LORD thy God hath blessed thee:

^{( f )} When he shall give thee abilities.

Geneva Bible: Deu 14:26

And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: ^{( g )} and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household,

^{( g )} After the Priest has received the Lord's part.

Geneva Bible: Deu 14:28

At the end of three years thou shalt ^{( h )} bring forth all the tithe of thine increase the same year, and shalt lay [it] up within thy gates:

^{( h )} Besides the yearly tithes that were given to the Levites, these were laid up in store for the poor.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Deu 14:1-21

Moses tells the people of Israel how God had given them three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things, with which God has in Christ blessed us. Here is election; " The Lord hath chosen thee." He did not choose them because they were by their own acts a peculiar people to him above other nations, but he chose them that they might be so by his grace; and thus were believers chosen, Eph 1:4. Here is adoption; " Ye are the children of the Lord your God;" not because God needed children, but because they were orphans, and needed a father. Every spiritual Israelite is indeed a child of God, a partaker of his nature and favour. Here is sanctification; " Thou art a holy people." God's people are required to be holy, and if they are holy, they are indebted to the grace God which makes them so. Those whom God chooses to be his children, he will form to be a holy people, and zealous of good works. They must be careful to avoid every thing which might disgrace their profession, in the sight of those who watch for their halting. Our heavenly Father forbids nothing but for our welfare. Do thyself no harm; do not ruin thy health, thy reputation, thy domestic comforts, thy peace of mind. Especially do not murder thy soul. Do not be the vile slave of thy appetites and passions. Do not render all around thee miserable, and thyself wretched; but aim at that which is most excellent and useful. The laws which regarded many sorts of flesh as unclean, were to keep them from mingling with their idolatrous neighbours. It is plain in the gospel, that these laws are now done away. But let us ask our own hearts, Are we of the children of the Lord our God? Are we separate from the ungodly world, in being set apart to God's glory, the purchase of Christ's blood? Are we subjects of the work of the Holy Ghost? Lord, teach us from these precepts how pure and holy all thy people ought to live!

MHCC: Deu 14:22-29

A second portion from the produce of their land was required. The whole appointment evidently was against the covetousness, distrust, and selfishness of the human heart. It promoted friendliness, liberality, and cheerfulness, and raised a fund for the relief of the poor. They were taught that their worldly portion was most comfortably enjoyed, when shared with their brethren who were in want. If we thus serve God, and do good with what we have, it is promised that the Lord our God will bless us in all the works of our land. The blessing of God is all to our outward prosperity; and without that blessing, the work of our hands will bring nothing to pass. The blessing descends upon the working hand. Expect not that God should bless thee in thy idleness and love of ease. And it descends upon the giving hand. He who thus scatters, certainly increases; and to be free and generous in the support of religion, and any good work, is the surest and safest way of thriving.

Matthew Henry: Deu 14:1-21

Moses here tells the people of Israel,

I. How God had dignified them, as a peculiar people, with three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things with which God has in Christ blessed us. 1. Here is election: The Lord hath chosen thee, v: 2. Not for their own merit, nor for any good works foreseen, but because he would magnify the riches of his power and grace among them. He did not choose them because they were by their own dedication and subjection a peculiar people to him above other nations, but he chose them that they might be so by his grace; and thus were believers chosen, Eph 1:4. 2. Here is adoption (Deu 14:1): " You are the children of the Lord your God, formed by him into a people, owned by him as his people, nay, his family, a people near unto him, nearer than any other." Israel is my son, my first-born; not because he needed children, but because they were orphans, and needed a father. Every Israelite is indeed a child of God, a partaker of his nature and favour, his love and blessing Behold what manner of love the Father has bestowed upon us! 3. Here is sanctification (Deu 14:2): " Thou art a holy people, separated and set apart for God, devoted to his service, designed for his praise, governed by a holy law, graced by a holy tabernacle, and the holy ordinances relating to it."God's people are under the strongest obligations to be holy, and, if they are holy, are indebted to the grace of God that makes them so. The Lord has set them apart for himself, and qualified them for his service and the enjoyment of him, and so has made them holy to himself.

II. How they ought to distinguish themselves by a sober singularity from all the nations that were about them. And, God having thus advanced them, let not them debase themselves by admitting the superstitious customs of idolaters, and, by making themselves like them, put themselves upon the level with them. Be you the children of the Lord your God; so the Seventy read it, as a command, that is, "Carry yourselves as becomes the children of God, and do nothing to disgrace the honour and forfeit the privileges of the relation."In two things particularly they must distinguish themselves: -

1. In their mourning: You shall not cut yourselves, Deu 14:1. This forbids (as some think), not only their cutting themselves at their funerals, either to express their grief or with their own blood to appease the infernal deities, but their wounding and mangling themselves in the worship of their gods, as Baal's prophets did (1Ki 18:28), or their marking themselves by incisions in their flesh for such and such deities, which in them, above any, would be an inexcusable crime, who in the sign of circumcision bore about with them in their bodies the marks of the Lord Jehovah. So that, (1.) They are forbidden to deform or hurt their own bodies upon any account. Methinks this is like a parent's change to his little children, that are foolish, careless, and wilful, and are apt to play with knives: Children, you shall not cut yourselves. This is the intention of those commands which oblige us to deny ourselves; the true meaning of them, if we understood them aright, would appear to be, Do yourselves no harm. And this also is the design of those providences which most cross us, to remove from us those things by which we are in danger of doing ourselves harm. Knives are taken from us, lest we should cut ourselves. Those that are dedicated to God as a holy people must do nothing to disfigure themselves; the body is for the Lord, and is to be used accordingly. (2.) They are forbidden to disturb and afflict their own minds with inordinate grief for the loss of near and dear relations: "You shall not express or exasperate you sorrow, even upon the most mournful occasions, by cutting yourselves, and making baldness between your eyes, like men enraged, or resolvedly hardened in sorrow for the dead, as those that have no hope,"1Th 4:13. It is an excellent passage which Mr. Ainsworth here quotes from one of the Jewish writers, who understands this as a law against immoderate grief for the death of our relations. If your father (for instance) die, you shall not cut yourselves, that is, you shall not sorrow more than is meet, for you are not fatherless, you have a Father, who is great, living, and permanent, even the holy blessed God, whose children you are, Deu 14:1. But an infidel (says he), when his father dies, hath no father that can help him in time of need; for he hath said to a stock, Thou art my father, and to a stone, Thou hast brought me forth (Jer 2:27); therefore he weeps, cuts himself, and makes himself bald. We that have a God to hope in, and a heaven to hope for, must bear up ourselves with that hope under every burden of this kind.

2. They must be singular in their meat. Observe,

(1.) Many sorts of flesh which were wholesome enough, and which other people did commonly eat, they must religiously abstain from as unclean. This law we had before Lev 11:2, where it was largely opened. It seems plainly, by the connection here, to be intended as a mark of peculiarity; for their observance of it would cause them to be taken notice of in all mixed companies as a separate people, and would preserve them from mingling themselves with, and conforming themselves to, their idolatrous neighbours. [1.] Concerning beasts, here is a more particular enumeration of those which they were allowed to eat then was in Leviticus, to show that they had no reason to complain of their being restrained from eating swines' flesh, and hares, and rabbits (which were all that were then forbidden, but are now commonly used), when they were allowed so great a variety, not only of that which we call butcher's meat (Deu 14:4), which alone was offered in sacrifice, but of venison, which they had great plenty of in Canaan, the hart, and the roe-buck, and the fallow deer (Deu 14:5), which, though never brought to God's altar, was allowed them at their own table. See Deu 12:22. When of all these (as Adam of every tree of the garden ) they might freely eat, those were inexcusable who, to gratify a perverse appetite, or (as should seem) in honour of their idols, and in participation of their idolatrous sacrifices, ate swines' flesh, and had broth of abominable things (made so by this law) in their vessels, Isa 65:4. [2.] Concerning fish there is only one general rule given, that whatsoever had not fins and scales (as shell-fish and eels, besides leeches and other animals in the water that are not proper food) was unclean and forbidden, Deu 14:9, Deu 14:10. [3.] No general rule is given concerning fowl, but those are particularly mentioned that were to be unclean to them, and there are few or none of them which are here forbidden that are now commonly eaten; and whatsoever is not expressly forbidden is allowed, Deu 14:11-20. Of all clean fowls you may eat. [4.] They are further forbidden, First, To eat the flesh of any creature that died of itself, because the blood was not separated from it, and, besides the ceremonial uncleanness which it lay under (from Lev 11:39), it is not wholesome food, nor ordinarily used among us, except by the poor. Secondly, To seethe a kid in its mother's milk, either to gratify their own luxury, supposing it a dainty bit, or in conformity to some superstitious custom of the heathen. The Chaldee paraphrasts read it, Thou shalt not eat flesh - meats and milk - meats together; and so it would forbid the use of butter as sauce to any flesh.

(2.) Now as to all these precepts concerning their food, [1.] It is plain in the law itself that they belonged only to the Jews, and were not moral, nor of perpetual use, because not of universal obligation; for what they might not eat themselves they might give to a stranger, a proselyte of the gate, that had renounced idolatry, and therefore was permitted to live among them, though not circumcised; or they might sell it to an alien, a mere Gentile, that came into their country for trade, but might not settle it, Deu 14:21. They might feed upon that which an Israelite might not touch, which is a plain instance of their peculiarity, and their being a holy people. [2.] It is plain in the gospel that they are now antiquated and repealed. For every creature of God is good, and nothing now to be refused, or called common and unclean, 1Ti 4:4.

Matthew Henry: Deu 14:22-29

We have here a part of the statute concerning tithes. The productions of the ground were twice tithed, so that, putting both together, a fifth part was devoted to God out of their increase, and only four parts of five were for their own common use; and they could not but own they paid an easy rent, especially since God's part was disposed of to their own benefit and advantage. The first tithe was for the maintenance of their Levites, who taught them the good knowledge of God, and ministered to them in holy things; this is supposed as anciently due, and is entailed upon the Levites as an inheritance, by that law, Num 18:24, etc. But it is the second tithe that is here spoken of, which was to be taken out of the remainder when the Levites had had theirs.

I. They are here charged to separate it, and set it apart for God: Thou shalt truly tithe all the increase of they seed, Deu 14:22. The Levites took care of their own, but the separating of this was left to the owners themselves, the law encouraging them to be honest by reposing a confidence in them, and so trying their fear of God. They are commanded to tithe truly, that is, to be sure to do it, and to do it faithfully and carefully, that God's part might not be diminished either with design or by oversight. Note, We must be sure to give God his full dues out of our estates; for, being but stewards of them, it is required that we be faithful, as those that must give account.

II. They are here directed how to dispose of it when they had separated it. Let every man lay by as God prospers him and gives him success, and then let him lay out in pious uses as God gives him opportunity; and it will be the easier to lay out, and the proportion will be more satisfying, when first we have laid by. This second tithe may be disposed of,

1. In works of piety, for the first two years after the year of release. They must bring it up, either in kind or in the full value of it, to the place of the sanctuary, and there must spend it in holy feasting before the Lord. If they could do it with any convenience, they must bring it in kind (Deu 14:23); but, if not, they might turn it into money (Deu 14:24, Deu 14:25), and that money must be laid out in something to feast upon before the Lord. The comfortable cheerful using of what God has given us, with temperance and sobriety, is really the honouring of God with it. Contentment, holy joy, and thankfulness, make every meal a religious feast. The end of this law we have (Deu 14:23): That thou mayest learn to fear the Lord thy God always; it was to keep them right and firm to their religion, (1.) By acquainting them with the sanctuary, the holy things, and the solemn services that were there performed. What they read the appointment of their Bibles, it would do them good to see the observance of in the tabernacle; it would make a deeper impression upon them, which would keep them out of the snares of the idolatrous customs. Note, It will have a good influence upon our constancy in religion never to forsake the assembling of ourselves together, Heb 10:25. By the comfort of the communion of saints, we may be kept to our communion with God. (2.) By using them to the most pleasant and delightful services of religion. Let them rejoice before the Lord, that they may learn to fear him always. The more pleasure we find in the ways of religion the more likely we shall be to persevere in those ways. One thing they must remember in their pious entertainments - to bid their Levites welcome to them. Thou shalt not forsake the Levites (Deu 14:27): "Let him never be a stranger to thy table, especially when thou eatest before the Lord."

2. Every third year this tithe must be disposed of at home in works of charity (Deu 14:28, Deu 14:29): Lay it up within they own gates, and let it be given to the poor, who, knowing the provision this law had made for them, no doubt would come to seek it; and, that they might make the poor familiar to them and not disdain their company, they are here directed to welcome them to their houses. "Thither let them come, and eat and be satisfied."In this charitable distribution of the second tithe they must have an eye to the poor ministers and add to their encouragement by entertaining them, then to poor strangers (not only for the supply of their necessities, but to put a respect upon them, and so to invite them to turn proselytes), and then to the fatherless and widow, who, though perhaps they might have a competent maintenance left them, yet could not be supposed to live so plentifully and comfortably as they had done in months past, and therefore they were to countenance them, and help to make them easy by inviting them to this entertainment. God has a particular care for widows and fatherless, and he requires that we should have the same. It is his honour, and will be ours, to help the helpless. And if we thus serve God, and do good with what we have, it is promised here that the Lord our God will bless us in all the work of our hand. Note, (1.) The blessing of God is all in all to our outward prosperity, and, without that blessing, the work of our hands which we do will bring nothing to pass. (2.) The way to obtain that blessing is to be diligent and charitable. The blessing descends upon the working hand: "Except not that God should bless thee in thy idleness and love of ease, but in all the work of they hand."It is the hand of the diligent, with the blessing of God upon it, that makes rich, Pro 10:4, Pro 10:22. And it descends upon the giving hand; he that thus scatters certainly increases, and the liberal soul will be made fat. It is an undoubted truth, though little believed, that to be charitable to the poor, and to be free and generous in the support of religion and any good work, is the surest and safest way of thriving. What is lent to the Lord will be repaid with abundant interest. See Eze 44:30.

Keil-Delitzsch: Deu 14:1-2

The Israelites were not only to suffer no idolatry to rise up in their midst, but in all their walk of life to show themselves as a holy nation of the Lord; and neither to disfigure their bodies by passionate expressions of sorrow for the dead (Deu 14:1 and Deu 14:2), nor to defile themselves by unclean food (vv. 3-21). Both of these were opposed to their calling. To bring this to their mind, Moses introduces the laws which follow with the words, "ye are children to the Lord your God."The divine sonship of Israel was founded upon its election and calling as the holy nation of Jehovah, which is regarded in the Old Testament not as generation by the Spirit of God, but simply as an adoption springing out of the free love of God, as the manifestation of paternal love on the part of Jehovah to Israel, which binds the son to obedience, reverence, and childlike trust towards a Creator and Father, who would train it up into a holy people. The laws in Deu 14:1 are simply a repetition of Lev 19:28 and Lev 21:5. למת , with reference to, or on account of, a dead person, is more expressive than לנפשׁ (for a soul) in Lev 19:28. The reason assigned for this command in Deu 14:2 (as in Deu 7:6) is simply an emphatic elucidation of the first clause of Deu 14:1. (On the substance of the verse, see Exo 19:5-6).

Keil-Delitzsch: Deu 14:3-21

With reference to food, the Israelites were to eat nothing whatever that was abominable. In explanation of this prohibition, the laws of Lev 11 relating to clean and unclean animals are repeated in all essential points in vv. 4-20 (for the exposition, see at Lev 11); also in Deu 14:21 the prohibition against eating any animal that had fallen down dead (as in Exo 32:30 and Lev 17:15), and against boiling a kid in its mother's milk (as in Exo 23:19).

Keil-Delitzsch: Deu 14:22-23

As the Israelites were to sanctify their food, on the one hand, positively by abstinence from everything unclean, so were they, on the other hand, to do so negatively by delivering the tithes and firstlings at the place where the Lord would cause His name to dwell, and by holding festal meals on the occasion, and rejoicing there before Jehovah their God. This law is introduced with the general precept, " Thou shalt tithe all the produce of thy seed which groweth out of the field ( יצא construes with an accusative, as in Gen 9:10, etc.) year by year "( שׁנה שׁנה , i.e., every year; cf. Ewald , §313, a .), which recalls the earlier laws concerning the tithe (Lev 27:30, and Num 18:21, Num 18:26.), without repeating them one by one, for the purpose of linking on the injunction to celebrate sacrificial meals at the sanctuary from the tithes and firstlings. Moses had already directed (Deu 12:6.) that all the sacrificial meals should take place at the sanctuary, and had then alluded to the sacrificial meals to be prepared from the tithes, though only causally, because he intended to speak of them more fully afterwards. This he does here, and includes the firstlings also, inasmuch as the presentation of them was generally associated with that of the tithes, though only causally, as he intends to revert to the firstlings again, which he does in Deu 15:19. The connection between the tithes of the fruits of the ground and the firstlings of the cattle which were devoted to the sacrificial meals, and the tithes and first-fruits which were to be delivered to the Levites and priests, we have already discussed at Deut 12. The sacrificial meals were to be held before the Lord, in the place where He caused His name to dwell (see at Deu 12:5), that Israel might learn to fear Jehovah its God always; not, however, as Schultz supposes, that by the confession of its dependence upon Him it might accustom itself more and more to the feeling of dependence. For the fear of the Lord is not merely a feeling of dependence upon Him, but also includes the notion of divine blessedness, which is the predominant idea here, as the sacrificial meals were to furnish the occasion and object of the rejoicing before the Lord. The true meaning therefore is, that Israel might rejoice with holy reverence in the fellowship of its God.

Keil-Delitzsch: Deu 14:24

In the land of Canaan, however, where the people would be scattered over a great extent of country, there would be many for whom the fulfilment of this command would be very difficult-would, in fact, appear almost impossible. To meet this difficulty, permission was given for those who lived at a great distance from the sanctuary to sell the tithes at home, provided they could not convey them in kind, and then to spend the money so obtained in the purchase of the things required for the sacrificial meals at the place of the sanctuary. ממּך ירבּה כּי , " if the way be too great (too far) for thee ,"etc., sc., for the delivery of the tithe. The parenthetical clause, "if Jehovah thy God shall bless thee,"hardly means "if He shall extend thy territory"( Knobel ), but if He shall bless thee by plentiful produce from the field and the cattle.

Keil-Delitzsch: Deu 14:25-27

"Turn it into money," lit., "give it up for silver,"sc., the produce of the tithe; "and bind the silver in thy hand," const. praegnans for "bind it in a purse and take it in thy hand...and give the silver for all that thy soul desireth, for oxen and small cattle, for wine and strong drink,"to hold a joyous meal, to which the Levite was also to be invited (as in Deu 12:12, Deu 12:18, and Deu 12:19).

Keil-Delitzsch: Deu 14:28-29

Every third year, on the other hand, they were to separate the whole of the tithe from the year's produce ("bring forth,"sc., from the granary), and leaven it in their gates (i.e., their towns), and feed the Levites, the strangers, and the widows and orphans with it. They were not to take it to the sanctuary, therefore; but according to Deu 26:12., after bringing it out, were to make confession to the Lord of what they had done, and pray for His blessing. " At the end of three years: "i.e., when the third year, namely the civil year, which closed with the harvest (see at Exo 23:16), had come to an end. This regulation as to the time was founded upon the observance of the sabbatical year, as we may see from Deu 15:1, where the seventh year is no other than the sabbatical year. Twice, therefore, within the period of a sabbatical year, namely in the third and sixth years, the tithe set apart for a sacrificial meal was not to be eaten at the sanctuary, but to be used in the different towns of the land in providing festal meals for those who had no possessions, viz., the Levites, strangers, widows, and orphans. Consequently this tithe cannot properly be called the "third tithe,"as it is by many of the Rabbins, but rather the "poor tithe,"as it was simply in the way of applying it that it differed from the"second"(see Hottinger, de decimies, exerc. viii. pp. 182ff., and my Archäol . i. p. 339). As an encouragement to carry out these instructions, Moses closes in Deu 14:29 with an allusion to the divine blessing which would follow their observance.

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 12:1--25:19

B. An exposition of selected covenant laws 12-25

Moses' homiletical exposition of the law of Israel that follows explains reasons for the covenant laws that arose from the Ten Commandments. This address concludes with directions for celebrating and confirming the covenant (26:1-15). The section contains a mixture of laws previously revealed to the Israelites and other laws not previously revealed in the code given at Sinai (Exod. 20:1-23:19). This is instruction preached rather than codified as comprehensive legislation.

"The specific laws in this section were given to help the people subordinate every area of their lives to the LORD, and to help them eradicate whatever might threaten that pure devotion."¹⁴³

"Placement of the instruction about worship at the sanctuary in first position indicates clearly its priority for Deuteronomy, which assumes that the starting point for the proper, full, and exclusive love of the Lord (the primary demand of the first and second commandments and the Shema) is found in the way Israel carries out the activities of worship."¹⁴⁴

There is an obvious general movement from laws dealing with Israel's religious life (12:1-16:17) to those affecting her civil life (16:18-22:8) and finally to those touching personal life (22:9-26:15).

Two writers suggested the following outlines for these chapters.¹⁴⁵

Commandment	Merrill	Kaufman	Description
1	12:1-31	ch. 12	Fidelity
2	12:32-13:18	ch. 12	Worship
3	14:1-21	13:1-14:27	Name of God
4	14:22-16:17	14:28-16:17	Sabbath
5	16:18-18:22	16:18-18:22	Authority
6	19:1-22:8	19:1-22:8	Murder
7	22:9-23:18	22:9-23:19	Adultery
8	23:19-24:7	23:20-24:7	Theft
9	24:8-25:4	24:8-25:4	False witness
10	25:5-19	25:5-16	Coveting

". . . the entire second discourse of Moses (Deut. 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments . . . and commands of God."¹⁴⁶

In contrast with the Book of the Covenant (Exod. 20-23), the Deuteronomic Code, as some scholars prefer to call this section (chs. 12-26), is a popular exposition rather than a formal legal code. Its purpose was to explain to the generation entering the land all the laws that needed clarification, emphasis, and application, in view of Israel's imminent entrance into Canaan. These laws reflect a centralized, monarchical society.

The value of this section of Scripture to the Christian today lies primarily in its revelation of the heart, mind, and will of God. The modern student of these chapters should look for this kind of insight here.

Constable: Deu 12:32--14:1

2. Laws arising from the second commandment 12:32-13:18

The second commandment is, "You shall not make for yourself an image or any likeness . . . [to] worship them or serve them . . ." (5:8-10). The writer mentioned three different cases in this section.

"In the ancient suzerainty treaties it was required of the vassal that he must not connive at evil words spoken against the suzerain, whether they amounted to an affront or to a conspiracy. The vassal must report the insult or the fomenting of revolt. In case of active rebellion, he must undertake military measures against the offenders. Moreover, he must manifest fidelity to his lord in such cases no matter who the rebel might be, whether prince or nearest relative. All of this finds its formal counterpart in Deuteronomy 13."¹⁵¹

Constable: Deu 14:1-21

3. Laws arising from the third commandment 14:1-21

The third commandment is, "You shall not take the name of the Lord your God in vain" (5:11). This section of laws deals with the exclusiveness of the Lord and His worship as this pertains to Israel's separation from all other nations. The theme of refraining from Canaanite practices continues in this chapter. However here it is not the obviously idolatrous practices but the more subtle ones associated with Canaanite religion that Moses proscribed. The whole chapter deals with eating. The Hebrew verb bal (eat) occurs in verse 3, 4, 6, 7, 8, 9, 10, 11, 12, 19, 20, 21, 23, 26, and 29.

14:1-2 Because the Israelites were God's sons (v. 1; i.e., because of their special intimate relationship with Yahweh) they were to eat and act as He directed here (cf. 1:31; 8:5). This the first of two affirmations of Israel being God's special possession, His chosen people, in Deuteronomy (cf. 26:18).¹⁵⁷

Self-mutilation and shaving the forehead were pagan practices associated with idolatry. The Canaanites did these things to express passionate sorrow for the dead. Laceration may have been a seasonal rite in the Baal fertility cults as well.¹⁵⁸

"The external appearance of the people should reflect their internal status as the chosen and holy people of God."¹⁵⁹

14:3-21 The diet of the Canaanites also had connection with their religion. Perhaps some of what God forbade would have been unhealthful for the Israelites to eat (cf. Lev. 11).¹⁶⁰ However the main reason for the prohibitions seems to have been that certain animals did not conform to what the Israelites considered normal.¹⁶¹

One characteristic of all the forbidden birds, despite the imprecision of the names that describe them, seems to be that they all consumed carrion.¹⁶²

"The ceremonial custom of boiling a kid in its mother's milk is known from the ancient Canaanite tablets found at Ugarit [i.e., the Ras Shamra Tablets]. Such a rite was superstitiously observed by the Canaanites, hoping that through magical acts they could increase fertility and productivity (14:21; Ex. 23:19; 34:26)."¹⁶³

". . . various Canaanite cults regularly engaged in the practices of seething a kid in its mother's milk as a fertility rite of sympathetic magic intended to coerce the deity into granting fertility to the wives, fields, and flocks of the cults' adherents. Such rites of sympathetic magic worked' on the premise that the gods were in some way part of and subject to the same natural created order that human beings also inhabited. By finding the common natural connection points, human beings could push the right buttons' and thus manipulate the gods . . .

"Israelites do not, through an act of sympathetic magic, try to coerce the deity into blessing them with fertility for the year to come; but instead, after the year's crops have been harvested and whether that year's harvest has been fruitful or not, Israelites bring a tithe to God as an act of gratitude [cf. vv. 22-29]."¹⁶⁴

Another view is that this prohibition taught the Israelites not to use what promotes life, milk, to destroy life.¹⁶⁵

In the present dispensation all foods are clean (Mark 7:19; Acts 10:15; Rom. 14:14; et al.). However we too should avoid foods that are unhealthful since our bodies are the temples of the Holy Spirit. Moreover we should avoid practices that may lead us away from God's will or appear to others that we have departed from God's will.

Constable: Deu 14:22--16:18

4. Laws arising from the fourth commandment 14:22-16:17

The fourth commandment is, "Observe the Sabbath day to keep it holy" (5:12). The reason for observing the Sabbath day was Yahweh's redemption of Israel from bondage in Egypt and His consequent adoption of the Israelites as His chosen people (5:15). In the ancient Near East nations expressed their gratitude, loyalty, and worship to their sovereign by bringing him offerings periodically. What follows in this section is the laws concerning how Israel was to do this.

Constable: Deu 14:22-29

The application of the tithe of produce 14:22-29

There was a yearly tithe (vv. 22-27) and an additional three-year tithe (vv. 28-29) in Israel. The Israelites were to invite the Levites to the celebration at the tabernacle when the Israelites consumed the yearly tithe (v. 23). They were also to invite the Levites and the needy to the third year celebration, every third and sixth year in the seven-year sabbatical cycle, that they held in each town (v. 28).

"As the Israelites were to sanctify their food, on the one hand, positively by abstinence from everything unclean, so they were, on the other hand, to do so negatively by delivering the tithes and firstlings at the place where the Lord would cause His name to dwell, and by holding festal meals on the occasion, and rejoicing there before Jehovah their God."¹⁶⁶

In what way did observing this ordinance cause the Israelites to learn to fear Yahweh (v. 23)? Yahweh was the possessor of the land, and He provided that His servants, the Levites, would receive sustenance from its bounty.¹⁶⁷

"The fear of the Lord is not merely a feeling of dependence on Him, but also includes the notion of divine blessedness, which is the predominant idea here, as the sacrificial meals were to furnish the occasion and object of rejoicing before the Lord."¹⁶⁸

"The purpose of this section is not so much to give a comprehensive statement of the tithe law as to guard tithing procedure from being prostituted to idolatrous ends; that is, to prevent Israel from honoring the Canaanite fertility deities for their harvests."¹⁶⁹

The yearly celebration evidently coincided with the Feast of Firstfruits (cf. Lev. 27:30-33; Num. 18:21-32). The third year feast occurred at the end of the year (v. 28).

The Hebrew word shekar, translated "strong drink" (v. 26, NASB) or "fermented drink" (NIV) refers to some type of fermented beverage made from grain. God did not forbid consumption of this beverage in Israel, but He did condemn drunkenness. Ancient Near Easterners did not distill liquor until the seventh century A.D., so the beverages in view here were not that high in alcohol content.¹⁷⁰

The Lord does not require these tithes of Christians, but He has taught us to express thanksgiving to Him for His provisions and to show His compassion for needy people. We should also have compassion on those who serve God and others who may be in need by sharing what God has given us with them (1 Cor. 9:11, 14; Gal. 6:6, 10; et al.).

Guzik: Deu 14:1-29 - Living All of Your Life for the LORD

Deuteronomy 14 - Living All of Your Life for the LORD

A. Commands regarding separation from pagans.

1. (1) The command to abstain from pagan burial customs.

You are the children of the LORD your God; you shall not cut yourselves nor shave the front of your head for the dead.

a. You shall not cut yourselves nor shave the front of your head for the dead: Among the pagan cultures surrounding Israel, it was common to cut one's self, or shave the front of one's head, for the dead - that is, as a part of pagan burial rituals.

i. "The cutting of the body and the shaving of the head were common mourning rites in the ancient Near East and are referred to in many places in the Old Testament (Isaiah 3:24; 15:2; 22:12; Jeremiah 16:6; 41:5; Ezekiel 7:18; Amos 8:10; Micah 1:16)." (Thompson)

ii. "The mutilation of the body persists still in some countries, e.g. in New Guinea, where a mourner, especially a woman, removes a joint of a finger, and in extreme cases, more than one finger joint." (Thompson)

b. You are the children of the LORD your God: Among Christians today, there is something wrong if our burial customs are just as the rituals of the ungodly. Paul wrote in 1 Thessalonians 4:13: But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. We may certainly mourn the passing of our loved ones, but as those who have eternal hope in Jesus, we should be different in our mourning.

2. (2) The principle behind the commands for separation.

For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for Himself, a special treasure above all the peoples who are on the face of the earth.

a. You are a holy people: The idea behind holy is "separate." The people of Israel were a people separate unto the LORD. In Jesus, we also are a holy people: But you are . . . a holy nation (1 Peter 2:9).

b. The LORD has chosen you to be a people for Himself: The people of Israel were chosen by God, to be His own special people. In Jesus, we also are a chosen people, special to God: But you are a chosen generation . . . His own special people (1 Peter 2:9).

c. A special treasure: The people of Israel were a special treasure to God. In Jesus, we also are a special treasure to God: We are His inheritance (Ephesians 1:18).

d. Above all the people who are on the face of the earth: Each of these glorious privileges carried with it a special responsibility. If God regarded Israel as something special among the nations, they had to conduct themselves as something special among the nations.

3. (3-21) The command to separate in regard to foods.

These are the animals which you may eat: the ox, the sheep, the goat, the deer, the gazelle, the roe deer, the wild goat, the mountain goat, the antelope, and the mountain sheep. And you may eat every animal with cloven hooves, having the hoof split into two parts, and that chews the cud, among the animals. Nevertheless, of those that chew the cud or have cloven hooves, you shall not eat, such as these: the camel, the hare, and the rock hyrax; for they chew the cud but do not have cloven hooves; they are unclean for you. Also the swine is unclean for you, because it has cloven hooves, yet does not chew the cud; you shall not eat their flesh or touch their dead carcasses. These you may eat of all that are in the waters: you may eat all that have fins and scales. And whatever does not have fins and scales you shall not eat; it is unclean for you. All clean birds you may eat. But these you shall not eat: the eagle, the vulture, the buzzard, the red kite, the falcon, and the kite after their kinds; every raven after its kind; the ostrich, the short-eared owl, the seagull, and the hawk after their kinds; the little owl, the screech owl, the white owl, the jackdaw, the carrion vulture, the fisher owl, the stork, the heron after its kind, and the hoopoe and the bat. Also every creeping thing that flies is unclean for you; they shall not be eaten. You may eat all clean birds. You shall not eat anything that dies of itself; you may give it to the alien who is within your gates, that he may eat it, or you may sell it to a foreigner; for you are a holy people to the LORD your God. You shall not boil a young goat in its mother's milk.

a. These are the animals which you may eat: Only certain mammals were allowed to be eaten, and the rule was simple. If an animal had a divided hoof (not a single hoof as a horse has), and chewed its cud, it could be eaten. For example, the camel, the rock hyrax, and the hare all chew the cud, but do not have divided hooves - instead, they have paws - so they are considered unkosher. Additionally, the swine has a divided hoof, but does not chew the cud - so it is considered unkosher.

b. These you may eat of all that are in the waters: Only certain sea creatures could be eaten, and the rule was simple. Any water creature having both fins and scales was kosher and could be eaten. Therefore, most fishes were considered clean - except a fish like the catfish, which has no scales. Shellfish would be unclean, because clams, crabs, oysters, and lobster all do not have fins and scales.

c. All clean birds you may eat: Only certain birds could eaten; though there is no rule given to determine if a bird is clean or unclean, the specifically mentioned unclean birds (and flying creeping things) are either predators or scavengers; these were considered unclean.

i. Among these animals, they fall into one of three categories: predators (unclean because they ate both the flesh and the blood of animals), scavengers (unclean because they were carriers of disease, and they regularly contacted dead bodies), or potentially poisonous or dangerous foods such as shellfish and the like. Eliminating these from the diet of Israel no doubt had a healthy effect, and one of the reasons for the dietary laws of Israel was to keep Israel healthy!

d. You shall not eat anything that dies of itself: If any animal dies of itself, it has not been properly bled; therefore it is unkosher.

i. It was important to bleed animals before eating them, because the blood represented the life principle of the animal (Leviticus 17:11), and the life principle belonged to God and God alone. Another reason for the dietary laws was to project an important symbolism to Israel regarding blood and the sanctity of the life principle.

e. You shall not boil a young goat in its mother's milk: This unusual law was a command to not imitate a common pagan fertility ritual. It illustrated the third principle behind the dietary laws of Israel: They were a statement of separation from the nations, and prevented Israel from having easy fellowship (sitting down at a common meal) with Gentiles.

i. This law, because of strange rabbinical interpretations, became the reason why one cannot have a kosher cheeseburger. Observant Jews today will not eat milk and meat at the same meal (or even on the same plates with the same utensils cooked in the same pots), because the rabbis insist that the meat in the hamburger may have come from the calf of the cow that gave the milk for the cheese, and the cheese and the meat would "boil" together in one's stomach, and be a violation of this command.

B. The command of the tithe.

1. (22-23) The command to tithe.

You shall truly tithe all the increase of your grain that the field produces year by year. And you shall eat before the LORD your God, in the place where He chooses to make His name abide, the tithe of your grain and your new wine and your oil, of the firstborn of your herds and your flocks, that you may learn to fear the LORD your God always.

a. You shall truly tithe: The word truly is important; since the tithe described giving ten percent, God commanded that it really be ten percent. One might easily imagine Israelites discovering ways to give God less than truly ten percent.

b. All the increase of your grain: Seemingly, this meant the grain left over after the seed-grain was taken out. This meant that the tithe was assessed on the income, not on the total assets.

c. You shall eat before the LORD: When the tithe was delivered to the tabernacle (and later, to the temple), a portion of the tithe was enjoyed in a ceremonial meal "with" the LORD. The remainder was given to the priest.

d. That you may learn to fear the LORD your God always: This was the purpose of tithing; to build an honor and reverence for God. The paraphrase in the Living Bible puts it plainly: The purpose of tithing is to teach you always to put God first in your lives (Deuteronomy 14:23b, Living Bible).

2. (24-27) "Long-distance" tithing.

But if the journey is too long for you, so that you are not able to carry the tithe, or if the place where the LORD your God chooses to put His name is too far from you, when the LORD your God has blessed you, then you shall exchange it for money, take the money in your hand, and go to the place which the LORD your God chooses. And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the LORD your God, and you shall rejoice, you and your household. You shall not forsake the Levite who is within your gates, for he has no part nor inheritance with you.

a. But if the journey is too long for you: Since the tithe was to be brought to one place for the whole nation, some would be farther than others. And, if someone was far away, they would find it difficult to transport the grain and livestock the tithe required.

b. You shall exchange it for money: If distance prevented the easy transport of the animals, they could exchange their tithe for money, and then use the money to tithe with when they came to the tabernacle (and later, the temple).

c. You shall rejoice, you and your household: Laws like this show us that God is a common-sense God. He does not place unreasonable demands on His people. He made a way for them to more conveniently tithe.

3. (28-29) The third-year tithe.

At the end of every third year you shall bring out the tithe of your produce of that year and store it up within your gates. And the Levite, because he has no portion nor inheritance with you, and the stranger and the fatherless and the widow who are within your gates, may come and eat and be satisfied, that the LORD your God may bless you in all the work of your hand which you do.

a. At the end of every third year you shall bring out the tithe of your produce of that year: Some have said this speaks of another tithe (sometimes called the "poor tithe") to be brought every three years. Yet since it speaks of the tithe, and since it also went to the Levite and not only to the poor, it is best to understand that this was not an additional tithe, but a command that once every three years the tithe also be available to the poor, not only to the Levite.

i. As Kalland points out: "The Jewish rabbis have usually held that there were three tithes: (1) for the priests and Levites, (2) for the communal meals, (3) every third year for the nonlanded (i.e., the Levites, aliens, fatherless, and widows)." Kalland goes on to object to this rabbinic approach, and accurately observes, "So all the designations of tithes speak of one basic tithe to be put to various uses."

b. That the LORD your God may bless you in all the work of your hand which you do: God will bless the giving heart. Ask anyone who gives as the Bible instructs them to give - they are blessed.

i. The New Testament nowhere specifically commands tithing, but it certainly does speak of it in a positive light, if it is done with a right heart (Luke 11:42).

ii. It is also important to understand that tithing is not a principle dependent on the Mosaic Law; as Hebrews 7:5-9 explains, tithing was practiced and honored by God before the law of Moses.

iii. What the New Testament does speak with great clarity on is the principle of giving; that giving should be regular, planned, proportional, and private (1 Corinthians 16:1-4); that it must be generous, freely given, and cheerful (2 Corinthians 9).

iv. Since the New Testament doesn't emphasize tithing, one might not be strict on it for Christians (though some Christians do argue against tithing on the basis of self-interest). Yet since giving is to be proportional, we should be giving some percentage - and ten percent is a good benchmark - and starting place. For some to give ten percent is nowhere near enough; for others, at their present time, five percent may be a massive step of faith.

v. If our question is, "How little can I give and still be pleasing to God?" our heart isn't in the right place at all. We should have the attitude of some early Christians, who essentially said: "We're not under the tithe - we can give more!" Giving and financial management is a spiritual issue, not just a financial one (Luke 16:11).

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Deuteronomy (Pendahuluan Kitab)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Garis Besar)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Pendahuluan Kitab)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 14 (Pendahuluan Pasal)

Overview

Deu 14:1, God’s children are not to disfigure themselves in mourning; Deu 14:3, What may, and what may not be eaten; Deu 14:4, of beasts; Deu 14:9, of fishes; Deu 14:11, of fowls; Deu 14:21, That which dieth of itself may not be eaten; Deu 14:22, Tithes of divine service; Deu 14:23, Tithes and firstlings to be eaten before the Lord; Deu 14:28, The third year’s tithe of alms and charity.

Poole: Deuteronomy (Pendahuluan Kitab)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 14 (Pendahuluan Pasal)

CHAPTER 14

Heathenish rites of mourning prohibited, Deu 14:1,2 ; and the eating of any abominable thing, Deu 14:3 . All unclean beasts, Deu 14:4-8 , fish, Deu 14:9,10 , and birds, prohibited, Deu 14:11-20 . True tithing commanded, Deu 14:22 ; and where it was to be eaten, Deu 14:23-27 . A command about the third year’ s tithing, Deu 14:28 ; and who should eat it, Deu 14:29 .

MHCC: Deuteronomy (Pendahuluan Kitab)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 14 (Pendahuluan Pasal)

(v. 1-21) The Israelites to distinguish themselves from other nations.

(Deu 14:22-29) Respecting the application of tithes.

Matthew Henry: Deuteronomy (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 14 (Pendahuluan Pasal)

Moses in this chapter teaches them, I. To distinguish themselves from their neighbours by a singularity, 1. In their mourning (Deu 14:1, Deu 14:2). 2. In their meat (v. 3-21). II. To devote themselves unto God, and, in token of that, to give him his dues out of their estates, the yearly tithe, and that every third year, for the maintenance of their religious feasts, the Levites, and the poor (Deu 14:22, etc.).

Constable: Deuteronomy (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Garis Besar)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Wright, G. Ernest. "The Lawsuit of God: A Form-Critical Study of Deuteronomy 32." In Israel's Prophetic Heritage, pp. 26-67. Edited by Bernhard W. Anderson and Walter Harrelson. London: SCM Press, 1962.

Wright, G. Ernest, and Reginald H Fuller. The Book of the Acts of God. Garden City, N.Y.: Doubleday, 1960.

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Pendahuluan Kitab)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Pendahuluan Kitab)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 14 (Pendahuluan Pasal)

INTRODUCTION TO DEUTERONOMY 14

In this chapter some cautions are given against the use of some rites and ceremonies in mourning for the dead, with the reason thereof, Deu 14:1 and instructions about what are lawful to be eaten, and what not, whether of beasts, fishes, or fowl, Deu 14:3, and concerning eating one sort of tithes both at the place God should choose, and within their own gates, Deu 14:22.