Chapter 14

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

1. Children of the Lord. This truth God had earlier made known to Pharaoh (Ex. 4:22, 23). This is an intimately close relationship that brings with it weighty responsibilities (see Isa. 1:2; 63:8, 16; 64:8; Jer. 3:14, 19, 22; 4:22; Hosea 11:1–4; Mal. 2:10).

Cut yourselves. Compare the custom of the worshipers of Baal (1 Kings 18:28). This custom is attested also in the north Canaanite texts from Ras Shamra, the ancient Ugarit, where even the highest god, ХEl, gashed himself as a sign of grief and sorrow. See also Jer. 16:6 on gashing one’s body in grief for the dead, and Jer. 41:45; 47:5 for the same demonstration at a time of a public calamity. In some parts of the world today people cut and gash themselves in grief on various occasions.

Baldness. Compare Lev. 21:5 for similar language concerning shaving the head in token of mourning (see Jer. 16:6; Eze. 7:18; Micah 1:16). The custom of shaving, cutting, or tearing the hair in mourning has come down even to modern times in some parts of the world.

2. An holy people. Repeated from ch. 7:6, by way of explanation as to why Israel should destroy the monuments of idolatry they would find in the land. Here the appeal is different, being that of the dignity of a child of God.

A peculiar people. Literally, “a people of possession.” The Hebrew word translated “peculiar” is the noun “possession,” “valued property,” from the verb “to acquire property.” This noun is elsewhere translated “peculiar treasure” (Ex. 19:5; Ps. 135:4; Eccl. 2:8; Mal. 3:17, margin). The KJV rendering “peculiar” has sometimes been misunderstood as meaning “queer.” In the time of the translators of the KJV a man who fished “in a peculiar river” (Shakespeare) was trespassing on private property. Even yet the primary meaning of “peculiar” is “belonging especially or exclusively to an individual,” although it now refers primarily to his “peculiar” or “distinctive” characteristics rather than to his private possessions. Accordingly, it now means “different,” “odd,” “queer.” But this, its common usage today, is colloquial.

Nations. Literally, “peoples,” suggesting the commonwealth of Israel and its institutions, in contrast with other organized states and their institutions.

3. Any abominable thing. See Lev. 11:2–23 for details. This refers to things “abominable” for sanitary, health, and other reasons. Compare the statements of the apostle Paul in 1 Tim. 4:4; Rom. 14:14. Christian principle must regulate eating and drinking.

4. The beasts. The first animals mentioned are those that were commonly offered as sacrifices (see Lev. 1:2, 5, 10).

5. The hart. The animals of this verse were not offered in sacrifice.

6. Parteth the hoof. For a more detailed explanation of vs. 6–8 see Lev. 11:3–8.

9. Fins and scales. See Lev. 11:9–12.

11. All clean birds. Such as the dove, the partridge, and the quail, and presumably others (cf. Lev. 11:13–19).

12. The eagle. The list here given is almost identical with that of Lev. 11:13–23.

13. The vulture. Note the kinds spoken of in Lev. 11:14. The bald-headed vulture is common in the East.

14. Every raven. See Lev. 11:15. The same Hebrew word as for the bird Noah released from the ark (Gen. 8:7), and as fed the prophet Elijah (1 Kings 17:4, 6). The word is from the root “to be black.”

19. Every creeping thing. See Lev. 11:20. Literally, “every swarming thing,” in reference to various flying insects, not birds.

20. Fowls. Literally, “things that fly.” This is not a repetition of v. 11, which deals with birds, but refers to clean insects, such as some species of locusts, considered a delicacy in parts of the Orient even today (see Lev. 11:21, 22).

21. Dieth of itself. Literally, “any carcass,” that is, of an animal that dies of itself, from disease or otherwise. This prohibition is a repetition of Lev. 11:39, 40 (see also Lev. 17:15). The Hebrew word comes from the verb “to sink down,” “to languish,” “to droop and fade.” Examples are: “Wear away” (Ex. 18:18), “wither” (Ps. 37:2), “falleth off” (Isa. 34:4), “make thee vile” (Nahum 3:6).

The stranger. An uncircumcised foreigner who did not practice idolatry and was therefore permitted to live among the Hebrews. “Strangers” were not obliged to practice all Levitical and ceremonial regulations.

An alien. That is, the transient foreigner, one who had not settled permanently among the Hebrews but was passing through for trade or for some other reason.

An holy people. Literally, “a people of holiness.” Their separateness, their consecrated status, was ever to be before Israel as their standard of life. The word “holy” is also used of the character of Jehovah, and of the tabernacle, its instruments, and sacrifices (see Lev. 11:44, 45).

Seethe a kid. For an explanation of this idolatrous custom see on Ex. 23:19 (see also Ex. 34:26).

22. Tithe. The prophet Samuel mentioned tithe paying for the support of a king when Israel clamored for a personal ruler over them (1 Sam. 8:15). Jehovah as supreme Lord of the earth commanded that tithes be paid for the support of His workers. It is generally conceded that the tithe spoken of in these verses is the second tithe, which was to be consumed as a holy feast before the Lord, at the tabernacle. This second tithe is also spoken of in Deut. 14:28 and 26:12–15. The second tithe was distinct from the first tithe, which was devoted exclusively to the support of priests and Levites (Num. 18:21, 26).

The field. The word translated “field” has various meanings, such as “open country,” “pastureland,” “cultivated ground,” “private property,” “city land.” Here it is used in the sense of cultivated land.

23. Eat before the Lord. Compare ch. 12:5–7. It was the second tithe that was to be eaten before the Lord. This was to be done for two years; then in the third (and thus also the sixth) year the arrangements of v. 28 were to apply. The seventh year was sabbatical, in which the land lay uncultivated. No tithe was exacted, for there was no harvest.

In the place. The people would go up to the place chosen by God for religious services and feasts. They would eat together as families, in fellowship before the Lord. Such occasions were designed to promote religious life. Numerous lessons would be stressed, such as conscientious giving for religious and practical purposes, charity to the needy (see on Lev. 7:15), and sacred fellowship before the Lord, the strengthening of family ties, etc.

Tithe of thy corn. This could not refer to the first tithe paid to the Levites, inasmuch as the common people were not eligible to partake of it, but only the priests. Unfaithfulness in tithing the increase could lead to the loss of an entire crop, through the withholding of God’s blessing (Hosea 2:8, 9).

The firstlings. See ch. 12:6. The law of firstlings is given in ch. 15:19–23. Here it is mentioned almost incidentally.

Learn to fear. Conscientious compliance with these divine requirements would impress the worshiper with the fear of the Lord, and would encourage steadfastness in communion with Him. “The fear of the Lord, that is wisdom” (Job 28:28). “In thy fear will I worship toward thy holy temple” (Ps. 5:7). “The fear of the Lord is to hate evil” (Prov. 8:13). “The fear of the Lord is a fountain of life” (Prov. 14:27). “The fear of the Lord is the instruction of wisdom” (Prov. 15:33). “The fear of the Lord tendeth to life” (Prov. 19:23).

24. Too long. If a family lived far from the sanctuary, or if the roads were difficult, so that the tithe in kind could be taken along only with great difficulty, then the provisions of the following verses were to apply. Here was a practical plan to enable the worshipers to reach the sanctuary expeditiously and without the loss of perishable goods.

25. Turn it into money. Because money is easier to carry than produce.

Bind up. Literally, “besiege,” “lay siege to.” For examples of this, see Isa. 29:3; Jer. 21:4; 37:5. The money was to be bound up in some way and fastened to the wrist or arm.

26. Lusteth after. Better, “desireth.” The same Hebrew word is also translated “desired” or “desireth” (Job 23:13; Ps. 132:13, 14; Isa. 26:9; Micah 7:1). The necessity of supplying worshippers who had come from a distance with the various articles required for the feast led eventually to the setting up of a market in the Temple area in Jerusalem. Such a situation a worldly-minded priesthood would soon corrupt and make a source of personal gain (see Jer. 6:13; 23:11).

Strong drink. The “wine” and “strong drink” here referred to were both fermented. In times past God often “winked” at gross “ignorance” responsible for practices He could never approve. But eventually the time comes when, on each point, God “commandeth all men every where to repent” (Acts 17:30). Then those who persist in their practices in spite of counsel and warning, no longer have a “cloke for their sin” (John 15:22). Prior to that time “they had not had sin” and God did not hold them wholly accountable, even though their deeds were far short of the ideal. His long-suffering is extended to all who “know not what they do” (Luke 23:34). Like Paul, who persecuted the church “ignorantly in unbelief,” they may obtain mercy (1 Tim. 1:13).

In olden times God suffered the Israelites to have slaves, but protected the slaves against injustice (Ex. 21:16, 20). Even in the Christian church slavery was not immediately abolished, but masters were instructed to deal kindly with their slaves (Eph. 6:9; Col. 4:1).

In a similar way, God never approved of the practice of divorce or the keeping of a plurality of wives. “From the beginning it was not so” (Matt. 19:8). But, for a time, God suffered it, and gave instructions designed to safeguard the rights of women, to mitigate the suffering that resulted from these practices, and to protect the marriage relationship from grosser abuse (Ex. 21:7–11; Deut. 21:10–17). Whereas on the one hand God did not forbid Abraham, for instance, to take a second wife, Hagar, on the other hand He did not protect him from the evils that resulted from such a course of action.

God gave Moses laws designed, not directly to abolish polygamy, but to discourage it (Lev. 18:18; Deut. 17:17), to restrict divorce (Deut. 22:19, 29; 24:1), and to elevate the standard of married life (Ex. 20:14, 17; Lev. 20:10; Deut. 22:22). Christ made it clear that the OT provisions for a plurality of wives and for divorce were not ideal, but, rather a temporary expedient God suffered to be “because of the hardness of your hearts” (Matt. 19:4–8). Christ pointed to God’s ideal for Christian homes (Matt. 19:9), which has ever been monogamy (Matt. 19:4–6; 1 Tim. 3:2; Titus 1:6). The Christian need not be in doubt as to God’s will in these matters, and is therefore without even the limited excuse men had in OT times.

Thus it was with “wine” and “strong drink.” Neither was strictly prohibited, except to those engaged in religious duties, and perhaps also in the administration of justice (Lev. 10:9; Prov. 31:4, 5). The evils of “wine” and “strong drink” were clearly pointed out, the people counseled to refrainfrom them (Prov. 20:1; 23:29–33), and a curse pronounced upon those who should entice others to overindulgence in drink (Hab. 2:15). But Paul sets before us the ideal by declaring, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Cor. 10:31), and warns that God will destroy those who defile their bodies (1 Cor. 3:16, 17). Intoxicants “defile the temple of God,” and their use cannot be considered a means of glorifying Him (1 Cor. 6:19, 20; 10:31). Paul abandoned the use of everything harmful to the body (1 Cor. 9:27). There is no excuse today for the argument that there is nothing intrinsically wrong in the use of intoxicants, on the basis that God once permitted them. As already noted, He also once permitted such practices as slavery and polygamy. The Bible warns that “drunkards” will not “inherit the kingdom of God” (1 Cor. 6:10).

Desireth. From a different Hebrew verb than “lusteth.” “Desireth” is from a word meaning “to request,” “to ask.”

Eat there. A sacred feast for the entire family “before the Lord,” that is, before the sanctuary.

Thine household. This would include not only the immediate members of the family but also servants (ch. 12:18).

27. The Levite. The Levites, without territory of their own (ch. 12:12), lived in cities of their own, scattered throughout the various tribes, and were to be invited to these sacred feasts (ch. 12:18).

28. The same year. That is, the third year.

Within thy gates. Or, “within your towns” (RSV).

29. The stranger. The “stranger,” like the Levite, was landless. The fatherless and widows also merited special consideration (see chs. 16:11, 14; 24:17, 19; 26:12). The first tithe was strictly for the support of the priests and Levites. The second tithe provided either for a sacred family feast before the Lord or for a table provided by Jehovah for orphans, for the poor, and for “strangers” within the land. Levites were eligible to partake of all such feasts. The provisions among Israel for the needy encouraged the practice of true religion. The apostle James expressed the same principle for the Christian church (James 1:27).

Ellen G. White comments

2    GC 46; LS 350; MM 329; PK 568; 1T 282; 3T 172

8     MH 313

23, 29  PP 530

29   COL 220