Deuteronomy 14:2

s, vv. 3-20. Nothing to be eaten that dieth of itself, Deu 14:21. Concerning offerings which, from distance cannot be carried to the altar of God, and which may be turned into money, Deu 14:22-26. The Levite is not to be forsaken, Deu 14:27. The third year's tithe for the Levite, stranger, widow, etc., Deu 14:28, Deu 14:29. Verse 1 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. Verse 4 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. 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. The sheep - שה seh: Ovis, fifth order Pecora, of the genus Mammalia, species 40; including the ram, the wether, the ewe, and the lamb. 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. Verse 5 The hart - איל aiyal, the deer, according to Dr. Shaw: see the note on Deu 12:15. 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. 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 1Kgs 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. 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. 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. 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. 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. Verse 13 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. Verse 21 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. Verse 22 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. Verse 26 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. Verse 29 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. Introduction The Sabbatical year of release, Deu 15:1. The manner in which this release shall take place, Deu 15:2-5. Of lending to

What Might Be Eaten, and What Not. ( b. c. 1451.) 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. 2 For thou art a holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth. 3 Thou shalt not eat any abominable thing. 4 These are the beasts which ye shall eat: the ox, the sheep, and the goat, 5 The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois. 6 And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat. 7 Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you. 8 And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase. 9 These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat: 10 And whatsoever hath not fins and scales ye may not eat; it is unclean unto you. 11 Of all clean birds ye shall eat. 12 But these are they of which ye shall not eat: the eagle, and the ossifrage, and the ospray, 13 And the glede, and the kite, and the vulture after his kind, 14 And every raven after his kind, 15 And the owl, and the night hawk, and the cuckow, and the hawk after his kind, 16 The little owl, and the great owl, and the swan, 17 And the pelican, and the gier eagle, and the cormorant, 18 And the stork, and the heron after her kind, and the lapwing, and the bat. 19 And every creeping thing that flieth is unclean unto you: they shall not be eaten. 20 But of all clean fowls ye may eat. 21 Ye shall not eat of any thing 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 a holy people unto the Lord thy God. Thou shalt not seethe a kid in his mother's milk. 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. i. 4 . 2. Here is adoption ( v. 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 ( v. 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, v. 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 ( 1 Kings xviii. 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 your 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," 1 Thess. iv. 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, v. 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. ii. 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. xi. 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 ( v. 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 ( v. 5 ), which, though never brought to God's altar, was allowed them at their own table. See ch. xii. 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. lxv. 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, v. 9, 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, v. 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. xi. 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, v. 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, 1 Tim. iv. 4 .