Deuteronômio 14
Bob Utley · Citado em PreceptAustin
Deuteronômio 14
Utley has a good outline for 14-16 - CONTEXTUAL INSIGHTS TO 14:1–16:17 A. Deuteronomy 14:1–2 is a preliminary affirmation that Israel, as YHWH’s unique people (cf. Ex. 19:5–6), must live like it! B. Deuteronomy 14:3–16:17 is a recapitulation of some main covenant requirements of God’s people set forth in Exodus—Numbers Clean vs. unclean food in 14:1–21 is originally found in Lev. 11:1–23. Tithes in 14:22–29 are originally given in Num. 18:21–29. Debt cancellation in 15:1–11 is originally given in Lev. 25:8–38. Freeing Hebrew slaves in 15:12–18 is originally given in Lev. 25:38–55. Redeeming the firstborn in 15:19–23 is originally given in Exod. 13:1–16. The three annual pilgrim feasts in 16:1–17 are originally given in Lev. 23:4–8 and also Num. 28:16–29:40. (Outline from Old Testament Theology, by Paul R. House, p. 184) Keil - 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 (vv. 1 and 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 You are the sons of the LORD your God - It is interesting that in introduction of these personal practices,this is the first time the Israelites were called sons of the LORD your God, which speaks of their special familial relationship to God. Israel was distinct from the pagans and were to be different in their practices. THOUGHT - What a motivating statement! If that was to motivate Israel to pursue holiness, how much more should 1 John 3:1+ motivate us beloved? "See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him." And Peter adds "IF (SINCE - First Class Conditional Statement - assumed true) you address as Father the One who impartially judges according to each one’s work, conduct (aorist imperative see our need to depend on the Holy Spirit to obey) yourselves in fear during the time of your (SHORT) stay on earth;." (1 Peter 1:17+, cf 2 Cor 6:18 "I will be a Father to you and you shall be sons and daughters to Me," Says the Lord Almighty"). If the truth of these Scriptures doesn't tug at you soul and incline your heart (Josh 24:23, Ps 119:36, 112, cf Ps 141:4) toward holiness for the sake of Your Father, I don't know what will! John
Deuteronômio 14
Utley - Notice the family metaphors used as covenant terminology (cf. 1:31; 8:5; 32:5). See Special Topic: Fatherhood of God. Note the three special titles for the Israelites used in vv. 1–2. You shall not cut yourselves nor shave your forehead for the sake of the dead - The heathen nations not only did these things in honour of their gods, but in grief for the death of a relative. While this refers to a custom related to the dead, as noted above there was clearly a custom of cutting which was the pagan way of appeasing and appealing their so-called gods.
Deuteronômio 14
Utley - This was a pagan worship practice (either to get the attention of the deity or cause feelings of mourning for the dead, cf. Lev. 19:28; 21:5; 1 Kgs. 18:28; Jer. 16:6; 41:5; 47:5; 48:37). “shave your forehead” This (“making baldness, BDB 901) also refers to the mourning rites of surrounding nations (cf. Jer. 16:6; 41:5; Ezek. 27:31; 44:20). In contrast (1) Israeli priests were not allowed to shave at all (cf. Lev. 21:5) and (2) Israelites were not even allowed to trim their beards (cf. Lev. 19:27). Many of the laws of Israel were given in direct opposition to regular Canaanite practices! for the sake of the dead” The mourning rites described are connected to: ancestor worship or Ba’al worship (the dying [winter] and rising [spring] nature god of the Canaanite pantheon) NET Note - 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 Ki 18:28 = THESE WERE PROPHETS OF BAAL; 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. BSB - (vv. 1,2) The highest honor to any created being comes in the identification "children of the Lord." As His children, the Israelites were to avoid any identification with the worshipers of pagan deities through disfiguring their bodies (v. 1) or defiling themselves by unclean food (vv. 3-21). This divine sonship was based upon the election of Israel to be a "holy people" unto Yahweh, an adoption based upon God's unbounded love and unmerited favor. God also purposed to use Israel by making this nation a channel of His promise to all men. A similar task has been passed on to the church (cf. 1 Pet. 2:9). Ryrie - Vs. 14:1 These signs of mourning for the dead, which were practiced by the Canaanites as an acknowledgment of the divinity of the dead person, were strictly forbidden to God's people (cf. Lev. 19:27-28; Jer. 16:6). Deere - The other nations had peculiar and superstitious beliefs about dying and the dead. Some even worshiped dead spirits. The precise significance of the rituals mentioned here (Deut. 14:1)—laceration and shaving the head for the dead—is unknown today. But cutting oneself was a sign of mourning (cf. Jer. 16:6; 41:5; 47:5; 48:37). However, it is clear that these practices reflected beliefs about the dead that conflicted with faith in the Lord, the ultimate Source of life. Therefore when a loved one died, the Israelites were to demonstrate their faith in the Lord by refraining from these pagan practices. Today Christians may demonstrate even greater faith when a believing loved one dies (cf. 1 Thes. 4:13–18). Thompson - “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). 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.” (TOTC)
Deuteronômio 14
Utley - SPECIAL TOPIC: GRIEVING RITES The Israelites expressed sorrow for the death of a loved one and for personal repentance, as well as corporate crimes, in several ways: 1. tear outer robe, Gen. 37:29, 34; 44:13; Jdgs. 11:35; 2 Sam. 1:11; 3:31; 1 Kgs. 21:27; Job 1:20 2. put on sackcloth, Gen. 37:34; 2 Sam. 3:31; 1 Kgs. 21:27; Jer. 48:37 3. take off shoes, 2 Sam. 15:30; Isa. 20:3 4. put hands on head, 2 Sam. 13:9; Jer. 2:37 5. put dust on head, Josh. 7:6; 1 Sam. 4:12; Neh. 9:1 6. sit on the ground, Lam. 2:10; Ezek. 26:16 (lay on the ground, 2 Sam. 12:16) Isa. 47:1 7. beat the breast, 1 Sam. 25:1; 2 Sam. 11:26; Nah. 2:7 8. cut the body, Deut. 14:1; Jer. 16:6; 48:37 9. fast, 2 Sam. 1:16, 22; 1 Kgs. 21:27 10. chant a lament, 2 Sam. 1:17; 3:31; 2 Chr. 35:25 11. baldness (hair pulled out or shaved), Jer. 48:37 12. cut beards short, Jer. 48:37 13. cover head or face, 2 Sam. 15:30; 19:4 QUESTION - What does the Bible say about self-harm / self-mutilation / cutting? ANSWER - What we think of as self-harm today—behaviors like cutting or burning—is generally not the same type of self-mutilation we read about in the Bible. Much of the self-mutilation in the Bible was related to pagan idol worship. But we do see biblical occurrences of self-harm being related to demonic oppression, which can certainly still be the case in some situations today. Whatever the cause of self-harming behaviors today, biblical truth is helpful and relevant. Those who are self-injuring and those who have a friend or loved one struggling with self-harming behaviors can find truth, hope, and encouragement in God's Word. In the Old Testament, self-mutilation was a common practice among false religions. First Kings 18:24–29 describes a ritual in which those who worshiped the false god Baal slashed themselves with swords and spears, as was their custom. Because of the traditions of pagans, God made a law against this sort of practice. Leviticus 19:28 says, "Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD." In the New Testament, cutting oneself was associated with someone who was possessed by demons (Mark 5:2–5). It was characteristic of behavior caused by evil spirits. Self-harm as we generally talk about it today is deliberate harm to one's body as a way to deal with emotional pain, anger, or frustration. Some describe feeling numb and harming themselves to at least feel something. For some the physical pain induced by self-injury functions as a brief release of emotional pain or other emotional energy. For others, the physical pain is a distraction from emotional pain they are feeling. Some use self-harm as a means of punishing themselves for a perceived fault; for others, the harm is related to feeling a sense of control over one's body, emotions, or life circumstances. Some people self-harm a few times and stop; for others, it becomes a pattern of behavior. Though self-harm is usually not done with suicidal intention, the intensity of the harming behavior can increase. While the act of self-harm may temporarily resolve the emotional angst, the relief is generally short-lived. Guilt and shame often follow. (www.mayoclinic.org/diseases-conditions/self-injury/symptoms-causes/syc-20350950, accessed 1/28/2021; and www.covingtonbh.com/disorders/self-harm/signs-symptoms/, accessed 1/28/2021.) You might recognize self-harming behaviors in someone by noticing scratches, bruises, burn marks, or cut marks on his or her body. You might see patterned scars as evidence of past harming behavior. You might also notice he or she wears long sleeves or pants even in hot weather. Too, you'll likely notice emotional signs such as difficulty in relationships or talking about feeling hopeless or helpless. Self-harm tends to be more associated with teenagers and young adults, but it occurs in all age groups and genders. Self-harm is often associated with disorders like anxiety, depression, bipolar, post-traumatic stress, borderline personality, schizophrenia, obsessive-compulsive disorder, and eating disorders. If you think someone you know is self-harming, take the behavior seriously. Gently talk to them about your concern and suggest they seek help (such as from a professional Christian counselor, school counselor, or medical care provider). If your child is self-harming, you can also talk with his or her school counselor, pediatrician, or other medical provider. (ibid.) Clearly, self-harm is not a healthy coping mechanism and is not God's desire for people. Self-harm does not and will not resolve the underlying issues that prompt the behavior. So, what will help? First, this is not a journey to walk alone. It is important for people engaged in self-harming behaviors to seek help (for instance, from a Christian counselor). Though it can be scary, it can also be helpful for the sufferer to confide in a trusted friend or mentor who can encourage and aid in healing. If your child is struggling with self-harm, you, as the parent, may also need some support through the journey. Try not to take your child's struggle personally. Extend compassion and mercy before anger and disappointment. Do not hesitate to reach out to trusted friends, or even a counselor, who can encourage you as you support your child. Next, it will be important to recognize what is prompting the behavior so that the truth of God's Word can be spoken into the situation. Self-harm is often a symptom of not being able to adequately cope with one's emotions or the result of past abuse or trauma. It may also be a symptom of spiritual oppression. God is more than big enough for our emotions. He sees and understands our pain. Tuning our minds to the truth of who God is and the way He sees us helps us to navigate life in a fallen world. God is also big enough to free us from any spiritual oppression. In fact, only He can do so, thus turning to Him is paramount. The biggest step of healing is to put your trust in Jesus Christ as your Savior if you have not already done so. On our own, we are separated from God and without hope. But God provided a way for us to be in relationship with Him—Jesus Christ (John 3:16–18). Jesus is fully God and fully human. He lived a perfect life. He died on the cross to pay the price for our sins. Then He rose back to life, proving He is who He says He is and that His sacrifice was sufficient payment for us (1 Corinthians 15:3–7; Philippians 2:5–11). When we put our faith in Him, we become a child of God (John 1:12–13). All the things we have done that go against God are forgiven (Ephesians 1:3–10). Not only that, but we are given the Holy Spirit to live inside us (Ephesians 1:13–14). God invites us into relationship with Him. In Him our lives have meaning and purpose. We still endure the hardships of this world, but we know that one day God will make the world new (John 16:33; James 1:2–4; 1 Peter 1:6–9; Revelation 21—22). We have hope that we will be with Him throughout eternity. We also know that He is with us every day of our lives (John 14:15–21, 26–27; 16:12–15; Matthew 28:20). We are not alone! Even people who know Jesus as Savior struggle with difficult emotions and negative ways of dealing with them, like self-harm. But we need not be ashamed. God sees the pain, and He can help us through. We need to remind ourselves of who God is and who we are in Him. We find out who God is and what He says about us by reading His Word. For example, see Genesis 1:1, Genesis 16:13, Exodus 3:14, Psalm 103, Psalm 136, Psalm 139, Hebrews 13:5–6, 8, Isaiah 40, James 1:16–17, 1 John 4:8–10, and Revelation 4. The Bible also shows us how we can pour out our emotions to God. We can bring our pain to Him in prayer. See Psalm 42, Psalm 46, Psalm 62, the book of Job, the book of Lamentations, 1 Kings 19, Habakkuk 3, Luke 11:9–13, Hebrews 4:14–16, and 1 Peter 5:7, for example. God also gives us the family of believers to encourage us and walk alongside us (Galatians 6:2, 9–10; Hebrews 10:19–25; Romans 12:15; James 5:13–16; John 13:34–35). So reach out to fellow believers for support. Also important will be finding practical ways to stop engaging in the harming behavior. Things like praying, journaling, doing artwork, going for a walk, calling a friend, taking a shower, or simply allowing oneself to cry can be helpful replacement activities when the urge to harm oneself arises. A counselor can help you come up with a good plan to help curb the damaging behaviors while also helping you learn better coping mechanisms for emotional stress. Self-harm is a serious issue, but it is not insurmountable. Healing and recovery are possible with God along with the support of loved ones, medical professionals, and trusted spiritual advisors. ANSWER - GotQuestions.org You must distinguish between the holy and the common, between the unclean and the clean. - Leviticus 10:10 TODAY IN THE WORD One day, the Pharisees and teachers of the law spotted Jesus’ disciples eating with ceremonially unclean hands. Immediately, they pounced, accusing them (and by implication, Jesus) of disregard for the Law. In response, Jesus put things into perspective and condemned the leaders’ hypocrisy. He explained to the crowd that, spiritually speaking, “clean” and “unclean” are not about external factors-- these are the issues of the heart. They’re not about human traditions or lists of dos and don’ts. What makes a man “unclean” is not what he eats, but his sinful desires (Mark 7:1-23). In that case, what’s the significance of today’s reading? The key ideas behind the Law’s classification of some foods as “clean” and others as “unclean” are identity and purity. God gave Israel instructions which would set them apart as His holy people (Dt 14:1, 21). Certain prohibitions in this chapter were to keep Israel from idolatry. Cutting and shaving, for instance, were customs associated with pagan funeral rites (Dt 14:1). Other rules related to keeping other provisions in the Law. Not eating an already dead animal, for example, would keep people from eating blood, which was forbidden. Making a distinction between “clean” and “unclean” foods dates at least as far back as Noah (Ge 7:2), though the reasons for these restrictions remain mysterious. Some commentators hold that the prohibitions reflect health or hygiene concerns, and others that the forbidden animals were used as symbols or sacrifices in pagan religions. Neither claim has been shown to be true across the board. Rather than seeking a pragmatic explanation, it’s best to view the Israelite diet as one more way prescribed by God to set His people apart and to testify to the world of their special relationship with Him (cf. Lev. 11). TODAY ALONG THE WAY The Pentateuch’s teachings on “clean” and “unclean” were rooted in the identity of Israel. Since the nation had been chosen by God, there were certain things that were appropriate or not appropriate for them to be and to do. So whether you eat or drink or whatever you do, do it all for the glory of God. - 1 Corinthians 10:31 TODAY IN THE WORD The story has been told about a little boy who refused to eat prunes when they were served to him. The boy’s mother sent him to his room with a shake of her finger and the admonition, “God is angry at you!” A thunderstorm broke out while the boy was serving his punishment. As the storm raged, the mother began to feel a little remorse for being so stern with her son. Thinking that the crashing thunder and flashing lightning might have frightened him, she decided to open the door and peek into his room. When she did, the mother saw the boy standing at the window. As he contemplated the fury of the storm he muttered to himself, “What a big deal to make over a few prunes!” We may be tempted to draw a similar conclusion after reading today’s passage. The dietary laws described in the Law of Moses seem strange, if not a little petty, to us. Why should God care if His people ate animals with a split hoof or not? Was it really so important to their spiritual life that the seafood they ate had fins and scales on it? These laws served three important purposes. First, many of them had a basis in health concerns. The prohibition against eating pork, for example, was wise in a culture where eating poorly cooked pork could be deadly. Second, many of these dietary laws made the difference between holy and unholy living more vivid to God’s people by declaring as unclean many animals to which Hebrew culture had a natural aversion. TODAY ALONG THE WAY Read 1 Corinthians 10:23–33. Like the Corinthians, our questions about what constitutes godly living sometimes concern matters not explicitly addressed in Scripture. In such cases the path of holiness is more difficult than simply examining the shape of an animal’s hoof. The Corinthian believers were not bound by the dietary regulations of the Law of Moses, yet food became a “spiritual” issue in their congregational life. Can you think of similar matters that affect the life of your congregation? What does it mean for you to live as a child of God in such circumstances? Deuteronomy 14:2 "For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. De 14:21 Dt 7:6 Dt 26:18,19 28:9 Ex 19:5-6 Lev 11:45 Lev 19:2 Lev 20:26 Isa 6:13 Isa 62:12 Eze 21:2 Da 8:24 12:7 Titus 2:14 1Pe 2:9 Deuteronomy 14 Resources Related Passages: Exodus 19:5-6 ‘Now then, if you will indeed obey My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6 and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” Leviticus 11:45 ‘For I am the LORD who brought you up from the land of Egypt to be your God; thus you shall be holy, for I am holy.’” Leviticus 19:2 “Speak to all the congregation of the sons of Israel and say to them, ‘You shall be holy, for I the LORD your God am holy. Leviticus 20:26 ‘Thus you are to be holy to Me, for I the LORD am holy; and I have set you apart from the peoples to be Mine. Titus 2:14 (CHRIST) Who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. 1 Peter 2:9 But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 1 Peter 1:13-16 Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14 As obedient children, do not be conformed to the former lusts which were yours in your ignorance, 15 but like the Holy One who called you, be (aorist imperative see our need to depend on the Holy Spirit to obey) holy yourselves also in all your behavior; 16 because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.” HOLY POSSESSION OF THE HOLY ONE For - Term of explanation. Explaining why to avoid the pagan practices that profane and defile their bodies. You are a holy people to the LORD your God - Holy means they were set apart from the pagan peoples and were to remain separate from the profane practices of their pagan neighbors. Special position calls for special practice! They were to live like they were separate. Holy was their position and Moses is calling for their practice to correspond to their position. The way the Israelites lived was to serve as a bright light revealing the unseen God and ultimately the Messiah to the godless, lost pagan peoples. THOUGHT - It (CALL TO HOLINESS) was true for Israel and it is true for all who are in Christ by grace through faith. We are commanded to be holy (1 Pe 1:15 - see above). It is not God's plan "B." There is one divine plan, one divine command and that is to BE HOLY in the midst of an unholy, crooked and perverse, tempting, attractive, dying, godless, God hating world! (Php 2:15+) Why? Why are we left on this dying planet which is passing away, including even its sinful lusts and desires? (1 Jn 2:17+) Why? The short, simple answer is to BE HOLY. And remember to be holy is not so much external (albeit internal will begat external), but is first and foremost an internal change of our heart. If you are having trouble being holy in this unholy world (and what saint isn't?), then ask the Holy One of Israel to give you the desire and the power (Php 2:13NLT+) to shine forth His holy light empowered by His Holy Spirit. That's a prayer He is sure to answer affirmatively, because it is for His glory and honor. As Jesus said "Let your light shine (aorist imperative see our need to depend on the Holy Spirit to obey) before men in such a way that they may see your good ("God") works (works HE initiates and HE empowers - cf Php 2:13NLT+, Jn 15:5), and glorify (give a proper opinion to the unholy world of) your (HOLY) Father Who is in heaven (YOUR VISIBLE GOOD WORKS HE DOES THROUGH YOU WILL POINT TO HIMSELF, THE INVISIBLE GOD AND WILL CONVICT AND CALL LOST SINNERS TO A POINT OF DECISION, TO SEEK THE SAVIOR AND ETERNAL LIFE OR SEEK THE SELF-LIFE AND DIE ETERNALLY)." (Mt 5:16+, cf 1 Pe 3:14-15+). 2 Cor 6:14-7:1 - Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16 Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 17 “Therefore, COME OUT (aorist imperative see our need to depend on the Holy Spirit to obey) FROM THEIR MIDST AND BE SEPARATE (aorist imperative see our need to depend on the Holy Spirit to obey),” says the Lord. “AND DO NOT TOUCH (present imperative with a negative see our need to depend on the Holy Spirit to obey) WHAT IS UNCLEAN; And I will welcome you. 18 “And I will be a father to you, And you shall be sons and daughters to Me,” Says the Lord Almighty. 1 (COMMENT) Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Utley - Deuteronomy typifies covenant language, which describes deity as “the LORD your God” and His “holy,” “chosen,” “special treasure” people (cf. 4:20; 7:6; 14:2; 26:18; 28:9; 29:12–13). Also notice Jeremiah (cf. 7:23; 11:4; 13:11; 24:7; 30:22; 31:1, 33; 32:38). And of course, who can forget Hosea 1–3! And the LORD has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth - This is one of those mercy-filled, amazing grace verses. Israel deserved nothing but death and hell. God reached down and plucked Abram out of a pagan land and set him apart to begin the lineage of Israel through Isaac and then Jacob. None of them deserve to be chosen. It was all by God's wise, sovereign good pleasure. NET Note -His own possession -Or “treasured.” The Hebrew term סְגֻלָּה (segullah) 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. The Hebrew term translated “select” (CHOSEN) (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). Chosen reflects God's omniscient sovereignty to do as He pleases and knows best for their (our) good and His glory. Choose is a keyword in chapter 14 (Deut. 14:2; Deut. 14:23; Deut. 14:24; Deut. 14:25;). In addition the place (here it is the people) the LORD choses is a key thought in Deuteronomy occurring 22 times! (Dt 12:5, Dt 12:11, Dt 12:14, Dt 12:18, Dt 12:21, Dt 12:26, Dt 14:23,Dt 14:24, Dt 14:25, Dt 15:20, Dt 16:2, Dt 16:6, Dt 16:7, Dt 16:11, Dt 16:15, Dt 16:16, Dt 17:8,Dt 17:10, Dt 18:6, Dt 23:16, Dt 26:2, Dt 31:11) Chosen (0977) bahar/bachar in most contexts means to choose or to select, to take a keen look at, to prove, to . It denotes a choice, which is based on a thorough examination of the situation and not an arbitrary whim. Lot choose Sodom (Ge 13:11). Moses chose able men (Ex 18:25). "Theologically, bāchar asserts the sovereignty of God in all of life. It affirms divine omnipotence and capacity for choice and in so doing declares that purpose and personality, expressing itself in agape love, lie at the heart of reality." (Gilbrant) TWOT adds that bahar/bachar is often "used to express that choosing which has ultimate and eternal significance." "Bāḥar is used 30 times in Deuteronomy, all but twice referring to God's "choice" of Israel or something in Israel's life." (Vine) Bahar in Deuteronomy - Deut. 4:37; Deut. 7:6; Deut. 7:7; Deut. 10:15; Deut. 12:5; Deut. 12:11; Deut. 12:14; Deut. 12:18; Deut. 12:21; Deut. 12:26; Deut. 14:2; Deut. 14:23; Deut. 14:24; Deut. 14:25; Deut. 15:20; Deut. 16:2; Deut. 16:6; Deut. 16:7; Deut. 16:11; Deut. 16:15; Deut. 16:16; Deut. 17:8; Deut. 17:10; Deut. 17:15; Deut. 18:5; Deut. 18:6; Deut. 21:5; Deut. 23:16; Deut. 26:2; Deut. 30:19; Deut. 31:11; Possession (05459)(segullah) is related to an Akkadian cognate, sikiltu, means "private possessions." Segullah refers to a treasured possession, that which is valued personal property, that which is owned by someone and in which the owner has special affection or holds special value (Ex 19:5; Dt 7:6; 14:2; 26:18; Ps 135:4; Mal 3:17). Segullah most frequently occurs in reference to something God chooses, here referring to Israel, who God choose from all the nations of the world (Ex 19:5, Dt 7:6, 14:2). Segullah speaks of personal wealth in 1Chr 29:3, Eccl 2:8. Bob Utley - the LORD has chosen you” The VERB (BDB 103, KB 119, Qal PERFECT) is used of God’s sovereign choice of: 1. Abraham, Gen. 12:1; Neh. 9:7 2. the Patriarchs, Deut. 7:8 3. the descendants of the Patriarchs, Deut. 4:37; 10:15 4. Israel, Deut. 7:6; Ps. 135:4; Isa. 44:1, 8; 43:10; Ezek. 20:5 5. Jeshurun (Israel or Jerusalem), Deut. 32:15; 33:5, 26; Isa. 44:2 6. an Israeli king (a symbol of YHWH’s rule, which would foreshadow David [cf. 1 Sam. 10:24; 16:8, 9, 10; 2 Sam. 6:21], who became a Messianic figure), Deut. 17:14–17 7. place for His name to dwell (i.e., central sanctuary), Deut. 12:5, 11, 14, 18, 21, 26; 14:24; 15:20; 16:2, 6, 7, 11, 15; 17:8, 10; 31:11 God’s sovereignty and purpose is expressed in His choice of Israel. God’s “choice” in the OT is always related to service, not necessarily salvation, as it is in the NT. Israel was to reveal YHWH to the whole world, so that all the world might be saved (cf. Gen. 12:3; quoted in Titus 2:14 and 1 Pet. 2:9). See Special Topic at 4:6. “a people for His own possession out of all the peoples who are on the face of the earth” The term “possession” (BDB 688) means a special treasure (cf. Exod. 19:5; Ps. 135:4; Mal. 3:17). This phrase is recurrent in Deuteronomy (cf. Dt 7:6; 14:2; 26:18). Deuteronomy 14:3 "You shall not eat any detestable thing. Lev 11:43 Lev 20:25 Isa 65:4 Eze 4:14 Ac 10:12-14 Ro 14:14 1Co 10:28 Tit 1:15 Deuteronomy 14 Resources Related Passages: Leviticus 11:43 ‘Do not render yourselves detestable through any of the swarming things that swarm; and you shall not make yourselves unclean with them so that you become unclean. Leviticus 20:25 ‘You are therefore to make a distinction between the clean animal and the unclean, and between the unclean bird and the clean; and you shall not make yourselves detestable by animal or by bird or by anything that creeps on the ground, which I have separated for you as unclean. ISRAEL'S DIVINE DIET Deuteronomy 14:2-21 deals with the laws of kosher diet (this term becoming known in post-biblical Judaism). Utley - Verses 3–21 reflect Leviticus 11:2–19, but with differences. It is differences like this which are so hard to explain that have caused the speculation of numerous sources. Notice the VERB “eat” (BDB 37, KB 46) is used 17 times in this chapter. You shall not eat any detestable thing - Holy people need to stay away from unholy food. Holy people eating detestable, unclean things will make them unclean. The word detestable in the Septuagint is bdelugma (from bdelusso = emit foul odor, turn away from something or someone on account of the "stench". A loathing or disgust, abhor in turn derived from bdeo = to stink;cf bdekluktos) which describes something foul, that which is extremely hated, disgusted, detested or abhorred. THOUGHT - This is fascinating! He has just said they are a holy people. But now he describes food not worship at the tabernacle, etc. The point is that a holy people, every area of our life is to be considered "holy," what we eat, wear, where we go, what we watch, etc. This sounds "confining" but to the contrary Scripture is clear that God will withhold no good thing from those who walk uprightly (aka "holy"). So what might seen to be a constraint on our liberty is really just the opposite, for it is intended for our good and His glory. We are to be different that than the pagan peoples around us, and that difference is to permeate every area of our life, so we give off (so to speak) a sweet aroma of Jesus ("eau de cologne of Yeshua") in every place we go, whether home, work or play. As Paul says "But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things?" (2 Cor 2:14-16) Keil - 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 v. 21 the prohibition against eating any animal that had fallen down dead (as in Ex. 32:30 and Lev. 17:15), and against boiling a kid in its mother’s milk (as in Ex. 23:19). Detestable (abomination, loathsome) (08441) toebah refers to an abominable custom or thing. Abomination. Loathsome. Detestable thing. Something or someone who is loathsome and abhorrent. Something or someone who is loathsome and abhorrent. When used with reference to God, this nuance of the word describes people, things, acts, relationships, and characteristics that are “detestable” to Him because they are contrary to His nature and totally devoid of holiness. Anything detestable to the LORD because of its innate evil or inconsistency with his own nature and character Sometimes toebah is used as a synonym for idol, a repulsive thing, a worship object, with a focus that it is an item to be rejected (Dt 32:16; 2Ch 34:33; Isa 44:19, Jer 16:18; Eze 5:9; 7:20; 11:18, 21; 16:36). Toebah is even used for a specific pagan deity, as in 2Ki 23:13 where Milcom is called "the abomination of the Ammonites." And even prayer is an abomination when offered by one who refuses to obey God's Word (Pr 28:9).Toebah in Deuteronomy - Deut. 7:25; Deut. 7:26; Deut. 12:31; Deut. 13:14; Deut. 14:3; Deut. 17:1; Deut. 17:4; Deut. 18:9; Deut. 18:12; Deut. 20:18; Deut. 22:5; Deut. 23:18; Deut. 24:4; Deut. 25:16; Deut. 27:15; Deut. 32:16 Utley - SPECIAL TOPIC: ABOMINATIONS “Abominations” can refer to several things: 1. things related to Egyptians: a. they loathe eating with Hebrews, Gen. 43:32 b. they loathe shepherds, Gen. 46:34 c. they loathe Hebrew sacrifices, Exod. 8:26 2. things related to YHWH’s feelings toward Israel’s actions: a. unclean food, Deut. 14:2 b. idols, Deut. 7:25; 18:9, 12; 27:15 c. pagan spiritists, Deut. 18:9, 12 d. burning children to Molech, Lev. 18:21–22; 20:2–5; Deut. 12:31; 18:9, 12; 2 Kgs. 16:3; 17:17–18; 21:6; Jer. 32:35 e. Canaanite idolatry, Deut. 13:14; 17:4; 20:17–18; 32:16; Isa. 44:19; Jer. 16:18; Ezek. 5:11; 6:9; 11:18, 21; 14:6; 16:50; 18:12 f. sacrificing blemished animals, Deut. 17:1 (cf. 15:19–23; Mal. 1:12–13) g. sacrificing to idols, Jer. 44:4–5 h. remarrying a woman whom you had previously divorced, Deut. 24:2 i. women wearing man’s clothes (possibly Canaan worship), Deut. 22:5 j. money from cultic prostitution (Canaanite worship), Deut. 23:18 k. Israel’s idolatry, Jer. 2:7 l. homosexuality (possibly Canaanite worship), Lev. 18:22; 20:13 m. use of false weights, Det. 25:16; Pro. 11:1; 20:23 n. food laws violated (possibly Canaanite worship), Deut. 14:3 3. Examples in Wisdom Literature: a. Proverbs 3:32; 6:16–19; 11:1, 20; 12:22; 15:8, 9, 26; 16:5; 17:15; 20:10, 23; 21:27; 28:9 b. Psalms 88:8 c. Job 30:10 Utley - SPECIAL TOPIC: THE OT FOOD LAWS In my opinion, these food laws (Leviticus 11; Deuteronomy 14) are not given primarily for health or hygienic reasons (i.e., Maimonides, Guide 3:48; Kiddushin 49b [Talmudic tractate]), but for theological reasons. Israelis are to have no contact with Canaanites (cf. Isa. 65:4; 66:3, 17). Many of the regulations given to Israel through Moses relate to Canaanite eating, socializing, and worshiping practices (e.g., Exod. 8:23). On the question of “are these food laws binding or even helpful for NT believers,” I would say No! No! No! Here are my reasons: 1. Jesus rejected the food laws as a way to approach and please God, Mark 7:14–23 (surely the editorial comment by either Peter of John Mark in v. 19 is equally inspired) 2. This very question was the issue of the Jerusalem Council of Acts 15, where it was decided that Gentiles did not have to follow OT cultic laws (cf. esp. v. 19). Verse 20 is not a food law, but a fellowship concession to believing Jews who may be in their Gentile churches. 3. Peter’s experience in Acts 10 in Joppa is not about food, but about the acceptability of all people, yet the Spirit used the food law’s irrelevance as the symbol to teach Peter! 4. Paul’s discussion of “weak” and “strong” believers cautions us not to force our personal interpretation, particularly of OT laws, on all other believers (cf. Rom. 14:1–15:13; 1 Corinthians 8–10). 5. Paul’s warnings about legalism and judgmentalism in relation to the Gnostic false teachers recorded in Col. 2:16–23 ought to be a warning to all believers in every age! Deuteronomy 14:4 "These are the animals which you may eat: the ox, the sheep, the goat, Lev 11:2-8 1Ki 4:23 Deuteronomy 14 Resources THE DIVINE MENU BEGINS These are the animals which you may eat: the ox, the sheep, the goat - The menu includes steaks, lamb shops, BBQ capretto or cabrito. All good source of protein and each capable of being made quite tasty. Quite a change from manna (manna - cotti, etc)! Clean for eating and for sacrificing. Coakley has an interesting comment - The types of foods the Israelites ate were an important matter to the Lord because they are related not just to diet but also to theology. While it is not always clear what specific animal is being mentioned in these verses, the animals were grouped according to the domain in which they lived. (Bold mine. Moody Bible Commentary) Deuteronomy 14:5 the deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope and the mountain sheep. 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,} [pygargos,] 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. De 14:5 Deuteronomy 14 Resources THE MEAT MENU CONTINUES the deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope and the mountain sheep - The high protein meat menu continues. Clean for eating but unclean for sacrificing. Deuteronomy 14:6 "Any animal that divides the hoof and has the hoof split in two and chews the cud, among the animals, that you may eat. Ps 1:1,2 Pr 18:1 2Co 6:17 On this verse remark, that the clean beast must both chew the cud and part the hoof: two 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. Deuteronomy 14 Resources Any animal that divides the hoof and has the hoof split in two and chews the cud, among the animals, that you may eat - These are the specific requirements for any meat on their plates. No lion paws, tiger tails, bear brisket, etc. The point is that animals that failed to meet these standards were to be considered unclean and as such served as a symbol of holiness. Deuteronomy 14:7 "Nevertheless, you are not to eat of these among those which chew the cud, or among those that divide the hoof in two: the camel and the rabbit and the shaphan, for though they chew the cud, they do not divide the hoof; they are unclean for you. Mt 7:22,23,26 2Ti 3:5 Tit 1:16 2Pe 2:18-22 Deuteronomy 14 Resources Nevertheless - A change of direction in the "divine menu." You are not to eat of these among those which chew the cud, or among those that divide the hoof in two: the camel and the rabbit and the shaphan, for though they chew the cud, they do not divide the hoof; they are unclean for you - It is surprising that rabbit is on the forbidden list, but God says they were unclean. Recall that this does not apply in the New Testament. In Mark 7:19+ Jesus "declared all foods clean." Utley on rabbit - This animal is apparently mentioned in Lev. 11:6 as “hare” or “rabbit.” It is interesting that Leviticus says (as assumed here) that the rabbit chews the cud. This is a good place to remind readers that the Israelites based their knowledge of nature on observable characteristic (phenomenological language). Rabbits do not, in actuality, chew the cud, but the rapid movement of their noses look as if they do. This is not an error in the Bible, but the recognition the ancients based their knowledge on observation, not modern, scientific methods. Deuteronomy 14:8 "The pig, because it divides the hoof but does not chew the cud, it is unclean for you. You shall not eat any of their flesh nor touch their carcasses. the pig: Isa 65:4 66:3,17 Lu 15:15,16 2Pe 2:22 touch: Lev 11:26,27 Deuteronomy 14 Resources NO BACON ON GOD'S MENU The pig, because it divides the hoof but does not chew the cud, it is unclean for you. You shall not eat any of their flesh nor touch their carcasses - No reason is given why these characteristics were determiners. Not only are they not to eat pork, but they are not to even touch it. I was an infectious disease doctor in my "former life" (before Christ) and pigs carry tapeworms, et al ("swine flu"), so were off-limits for medical reasons. If you eat pork today, please make sure you do not eat like you like you filet mignon, medium rare! It must be thoroughly cooked to destroy any potential tapeworm cysts (especially cysticercosis) which can germinate in our intestinal tract and invade the bloodstream and land in vital organs like the brain. Utley - The pig was eaten and used in sacrificial ritual by the Canaanites (cf. Isa. 65:4; 66:3, 17). It was classified as unclean because of its eating habits (the same is true for dogs) and preferred resting places (mud holes). Pigs were sacrificed regularly in Hittites, Greek, and Roman cultures. They were also eaten (by some groups) in all of the Mediterranean cultures. Deuteronomy 14:9 "These you may eat of all that are in water: anything that has fins and scales you may eat, Deuteronomy 14 Resources Related Passages: Leviticus 11:9-12+ ‘These you may eat, whatever is in the water: all that have fins and scales, those in the water, in the seas or in the rivers, you may eat. 10 ‘But whatever is in the seas and in the rivers that does not have fins and scales among all the teeming life of the water, and among all the living creatures that are in the water, they are detestable things to you, 11 and they shall be abhorrent to you; you may not eat of their flesh, and their carcasses you shall detest. 12 ‘Whatever in the water does not have fins and scales is abhorrent to you. MARINE MENU These you may eat of all that are in water: anything that has fins and scales you may eat - "Fish that were permitted were to picture the purity and holiness that the Israelites were to reflect even in their diet." (Coakley) Deuteronomy 14:10 but anything that does not have fins and scales you shall not eat; it is unclean for you. Deuteronomy 14 Resources NOTHING "SLIMY" But anything that does not have fins and scales you shall not eat; it is unclean (tame; Lxx = akathartos) for you - Did you realize that this prohibition would have excluded catfish for the Israelites? It would because catfish have no scales! I recall once opening up a catfish we had caught on the lake and it had a chicken drumstick intact in its stomach! Catfish has never tasted quite the same to me since! In addition shellfish would be unclean, because clams, crabs, oysters, and lobster all do not have fins and scales. As an infectious disease expert I know that shellfish can harbor diseases and make you sick (See this article or another article). Shellfish ingestion can also be associated with Hepatitis A. Unclean (02931) tame describes that which is (ceremonially) defiled or impure, ritually impure and unfit for use or consumption. It describes that which is not cleansed in a ceremonial sense and that which must be abstained from according to the Levitical law, lest impurity be contracted. Tame (used 78x in OT) and its derivatives occur 279 times, about 64% in Lev and Num, and 15% in Ezekiel. Lawrence Richards explains that tame "designates ceremonial (ritual) uncleanness in the early books. Later the prophets use the term primarily of moral impurity. In the early books of the OT, cleanness and uncleanness are ritual issues. That is, calling a person or thing “unclean” was not a moral judgment. “Unclean” meant simply that a person or thing was unable to participate in Israel’s worship of Yahweh. During the time of ceremonial uncleanness, one could not attend any worship ceremony or eat meat that had been offered in sacrifice (Nu 5:1-4; 9:6-12). Under certain circumstances an unclean person must be isolated from others in the community (Lev 13:45-46)… The rules concerning the clean and the unclean seem to draw attention to central issues in human experience—to birth, death, sex, health, and food. In so doing, these ritual issues graphically demonstrated God’s concern for everything in His people’s earthly life… What we conclude is that Israel’s God sets apart what he chooses for his people, and he sets them apart from whatever he rejects. Israel is God’s people. Everything in their daily life is to testify to their exclusive commitment to the Lord… Ceremonial and ritual uncleanness cut off an individual from participation in worship of the Lord. The lesson is clear: one must be clean to approach a holy God. (New International Encyclopedia of Bible Words) (Bolding added for emphasis) Tame in Deuteronomy - Deut. 12:15; Deut. 12:22; Deut. 14:7; Deut. 14:8; Deut. 14:10; Deut. 14:19; Deut. 15:22; Deut. 26:14 Deuteronomy 14:11 "You may eat any clean bird. Deuteronomy 14 Resources Related Passage: Ex 16:12-13+ "I have heard the grumblings of the sons of Israel; speak to them, saying, 'At twilight you shall eat meat, and in the morning you shall be filled with bread; and you shall know that I am the LORD your God.'" 13 So it came about at evening that the quails came up and covered the camp, and in the morning there was a layer of dew around the camp. Numbers 11:31-34 Now there went forth a wind from the LORD and it brought quail from the sea, and let them fall beside the camp, about a day’s journey on this side and a day’s journey on the other side, all around the camp and about two cubits deep on the surface of the ground. (THIS IS A "TON" OF QUAIL!) 32 The people spent all day and all night and all the next day, and gathered the quail (he who gathered least gathered ten homers) and they spread them out for themselves all around the camp. 33 While the meat was still between their teeth, before it was chewed, the anger of the LORD was kindled against the people, and the LORD struck the people with a very severe plague. 34 So the name of that place was called Kibroth-hattaavah, because there they buried the people who had been greedy (THIS IS THE KEY - GREED! THEY TRIED THE LORD = Ps 78:18,26-32) Ps 105:40 They asked, and He brought quail, And satisfied them with the bread of heaven. Comment - What were the quail mentioned in the Bible? | GotQuestions.org AVIAN MENU You may eat any clean bird - No examples of clean birds are given. We know some for Israel had fed on quail in their wilderness wanderings.
Deuteronômio 14
Utley on hoopoe - This type of bird eats all kinds of insects, including dung beatles. It became known for its eating in unclean places and having a dung-filled nest, therefore, it became an “unclean” migratory bird. Deuteronomy 14:19 "And all the teeming life with wings are unclean to you; they shall not be eaten. NET Deuteronomy 14:19 and any winged thing on the ground are impure to you– they may not be eaten. NLT Deuteronomy 14:19 "All winged insects that walk along the ground are ceremonially unclean for you and may not be eaten. ESV Deuteronomy 14:19 And all winged insects are unclean for you; they shall not be eaten. NIV Deuteronomy 14:19 All flying insects that swarm are unclean to you; do not eat them. Related Passages: Leviticus 11:20-23 ‘All the winged insects that walk on all fours are detestable to you. 21‘Yet these you may eat among all the winged insects which walk on all fours: those which have above their feet jointed legs with which to jump on the earth. 22‘ These of them you may eat: the locust in its kinds, and the devastating locust in its kinds, and the cricket in its kinds, and the grasshopper in its kinds. 23‘But all other winged insects which are four-footed are detestable to you. And all the teeming life with wings are unclean to you; they shall not be eaten - No flying insects! Note exceptions in the Leviticus passages above - locusts and grasshoppers. Have you ever eaten a fried grasshopper? Are you into shrimp? Grasshoppers taste similar to the beloved seafood. (I will still pass even though I love fried shrimp!) It is interesting that these insects are the food for many of the unclean birds listed below. Deuteronomy 14:20 "You may eat any clean bird. Deuteronomy 14 Resources CLEAN BIRDS ARE EDIBLE You may eat any clean bird - See note on Deut 14:11. Deuteronomy 14:21 "You shall not eat anything which dies of itself. You may give it to the alien who is in your town, so 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. any thing: Lev 17:15 22:8 Eze 4:14 Ac 15:20 the stranger: Ex 12:43-45 Lev 19:33,34 an holy: De 14:2 Da 8:24 12:7 1Pe 1:16 Thou shalt: Ex 23:19 34:26 Ro 12:2 Deuteronomy 14 Resources Related Passage: Leviticus 17:15 “When any person eats an animal which dies or is torn by beasts, whether he is a native or an alien, he shall wash his clothes and bathe in water, and remain unclean until evening; then he will become clean. NOTHING DEAD AND DECAYING You shall not eat anything which dies of itself. You may give it to the alien who is in your town, so that he may eat it, or you may sell it to a foreigner, for you are a holy people to the LORD your God - One problem with an animal that died was that it may not have been properly bled and all the blood removed. As
Deuteronômio 14
Utley - These food laws were meant to separate Israel from Canaanite society and worship practices. You shall not boil a young goat in its mother's milk - This strange prohibition in some way alludes to pagan practices (see Coakley below).
Deuteronômio 14
Utley - “You may spend the money for whatever your heart desires” This refers to items to be tithed at the central sanctuary. This is parallel to 12:20. This phrase must drive “legalists” crazy! YHWH desires our happiness! He just wants to share it with us (cf. 12:7, 18; 16:14; 27:7; 1 Chr. 29:22; Ps. 104:15; Eccl. 2:24; 3:12, 13, 22; 5:18; 8:15; 9:7–9; Isa. 22:13). The NT even widens this concept by clearly stating that nothing in the physical creation is unclean in and of itself (e.g., Acts 10:15; Rom. 14:2, 14, 20; 1 Cor. 6:12; 10:23–26; 1 Tim. 4:4). This is not meant to give humans a license to sin, but to encourage Christian freedom from legalism and judgmentalism (cf. Col. 2:16–23). However, the mature believer will be careful while in this fallen world to do nothing that might offend a weaker brother for whom Christ died (cf. Rom. 14:1–15:13)! Ryrie on strong drink -Some think this was fermented, but low in alcohol content, beer. Others note that Nu 28:7 uses this same word (shekar) for the content of a strong drink offering, indicating perhaps that the strong drink was not drunk by the offerrer but used in a drink offering to the Lord. Proverbs 20:1 warns against its use, and Israel did not consume wine or strong drink during the 40 years in the wilderness (Dt. 29:6). Related Resource: Utley's special topic - Alcohol and Alcoholism Deuteronomy 14:27 "Also you shall not neglect the Levite who is in your town, for he has no portion or inheritance among you. Levite: Dt 14:29 Dt 12:12,18,19 Gal 6:6 1Ti 5:17 he has no: De 14:29 Dt 18:1,2 Nu 18:19-24 Deuteronomy 14 Resources Related Passages: Numbers 18:20-24+ Then the LORD said to Aaron, “You shall have no inheritance in their land nor own any portion among them; I am your portion and your inheritance among the sons of Israel. 21“To the sons of Levi, behold, I have given all the tithe in Israel for an inheritance, in return for their service which they perform, the service of the tent of meeting. 22“The sons of Israel shall not come near the tent of meeting again, or they will bear sin and die. 23 “Only the Levites shall perform the service of the tent of meeting, and they shall bear their iniquity; it shall be a perpetual statute throughout your generations, and among the sons of Israel they shall have no inheritance. 24 “For the tithe of the sons of Israel, which they offer as an offering to the LORD, I have given to the Levites for an inheritance; therefore I have said concerning them, ‘They shall have no inheritance among the sons of Israel.’” REMEMBER THE LEVITES! Also you shall not neglect the Levite who is in your town, for he has no portion or inheritance among you - The fact that this instruction is given indicates there would always be the temptation among the Israelite lay persons to not give the portion they were required to give for the sustenance of the Levites. It would be like withholding some of the information on Deuteronomy 14:28 "At the end of every third year you shall bring out all the tithe of your produce in that year, and shall deposit it in your town. the end: De 14:22 26:12-15 Am 4:4 Deuteronomy 14 Resources THE THIRD YEAR TITHE RULE At the end of every third year you shall bring out all the tithe of your produce in that year, and shall deposit it in your town - This was like a way to show charity to those in need (described in Dt 14:29).
Deuteronômio 14
Utley - Deuteronomy is emphatic in its care of all who lived in the Promised Land (cf. Dt 10:18; Dt 26:12–15)! This third-year tithe was for the Levite and the local poor. in order that - Purpose clause. the LORD your God may bless you in all the work of your hand which you do - Note the paradoxical pattern. The receive more, give. God always blesses the giving heart! It was not that they merited blessing, but the blessing was reflective of the grace of God to those who were obedient to share with those in need. Deere - If the Israelites obeyed this command to share, then they could always expect to live in a prosperous society and could be generous, for God would bless them in all the work of their hands. This reminds me of the passages in Malachi... “Bring the whole tithe into the storehouse, so that there may be food in My house, and test Me now in this,” says the LORD of hosts, “if I will not open for you the windows of heaven and pour out for you a blessing until it overflows. 11 “Then I will rebuke the devourer for you, so that it will not destroy the fruits of the ground; nor will your vine in the field cast its grapes,” says the LORD of hosts. (Mal 3:10-11+)