Deuteronomy 12:22
Indeed, you may eat it as you would eat a gazelle or deer; both the ceremonially unclean and the clean may eat it.
Indeed, you may eat it as you would eat a gazelle or deer;
This phrase refers to the consumption of meat that is not part of the sacrificial offerings. In the context of Deuteronomy, Moses is addressing the Israelites as they prepare to enter the Promised Land. The comparison to eating a gazelle or deer highlights that this meat is considered common and not sacred, unlike the meat from sacrifices which had specific regulations. Gazelles and deer were common game animals in ancient Israel, and their consumption was not restricted by ceremonial laws. This reflects a shift from the earlier requirement to bring all meat to the tabernacle for sacrifice, allowing for more practical living in the land.

both the ceremonially unclean and the clean may eat it.
This part of the verse indicates a relaxation of the strict purity laws concerning who may eat certain foods. In the wilderness, the Israelites had to adhere to strict purity laws, but here, the distinction between ceremonially clean and unclean individuals is set aside for the consumption of non-sacrificial meat. This provision underscores the practical aspects of daily life in the Promised Land, where maintaining ceremonial purity at all times would be challenging. It also foreshadows the New Testament teaching found in Acts 10:15, where Peter is told, "Do not call anything impure that God has made clean," indicating a broader application of God's grace and the breaking down of barriers between clean and unclean.

Persons / Places / Events
1. Moses
The author of Deuteronomy, delivering God's laws and instructions to the Israelites.

2. Israelites
The chosen people of God, receiving instructions on how to live in the Promised Land.

3. Promised Land
The land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob.

4. Gazelle and Deer
Clean animals that the Israelites were permitted to eat, symbolizing God's provision.

5. Ceremonially Unclean and Clean
Categories of people based on their ritual purity according to the Mosaic Law.
Teaching Points
Understanding God's Provision
God provides for His people, allowing them to eat freely within the guidelines He sets. This reflects His care and sustenance.

Inclusivity in God's Community
The allowance for both the ceremonially unclean and clean to eat together points to a broader inclusivity, foreshadowing the New Testament's message of unity in Christ.

Freedom and Responsibility
While there is freedom in dietary choices, believers are called to exercise this freedom responsibly, considering the impact on others and their own spiritual health.

Symbolism of Clean and Unclean
The distinction between clean and unclean serves as a reminder of the need for spiritual purity and the transformative work of Christ, who makes us clean.

Obedience to God's Commands
The Israelites were called to obey God's commands as an expression of their covenant relationship with Him, a principle that remains relevant for believers today.
Bible Study Questions
1. How does the instruction in Deuteronomy 12:22 reflect God's provision and care for His people?

2. In what ways does the inclusion of both the ceremonially unclean and clean in eating together foreshadow the New Testament message of unity in Christ?

3. How can we apply the principle of freedom and responsibility in our dietary choices today, as discussed in Romans 14 and 1 Corinthians 10?

4. What does the distinction between clean and unclean animals teach us about spiritual purity and the work of Christ in our lives?

5. How can we demonstrate obedience to God's commands in our daily lives, and what role does this play in our relationship with Him?
Connections to Other Scriptures
Leviticus 11
Provides detailed laws on clean and unclean animals, offering context to the dietary instructions in Deuteronomy.

Acts 10
Peter's vision of clean and unclean animals, illustrating the New Testament shift in understanding of purity and inclusion.

Romans 14
Discusses the freedom in Christ regarding dietary laws and the importance of not causing others to stumble.

1 Corinthians 10
Encourages believers to do everything for the glory of God, including eating and drinking.

Mark 7
Jesus teaches that it is not what goes into a person that defiles them, but what comes out, emphasizing inner purity.
Characteristic Signs of Jehovah's WorshipD. Davies Deuteronomy 12:5-28
The Central SanctuaryJ. Orr Deuteronomy 12:6-29
The Divine Regulation of FoodJ. Orr Deuteronomy 12:15, 16, 20-26
The Sanctity of BloodR.M. Edgar Deuteronomy 12:20-28
People
Levites, Moses
Places
Beth-baal-peor, Jordan River
Topics
Alike, Ceremonially, Clean, Deer, Eat, Eaten, Gazelle, Hart, Howbeit, Roe, Roebuck, Thereof, Unclean
Dictionary of Bible Themes
Deuteronomy 12:4-25

     4478   meat

Deuteronomy 12:20-25

     4017   life, animal and plant
     7315   blood, basis of life

Deuteronomy 12:20-28

     7241   Jerusalem, significance

Library
The Eating of the Peace-Offering
'But thou must eat them before the Lord thy God in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the Lord thy God in all that thou puttest thine hands unto.'--DEUT. xii. 18. There were three bloody sacrifices, the sin-offering, the burnt- offering, and the peace-offering. In all three expiation was the first idea, but in the second of them the act
Alexander Maclaren—Expositions of Holy Scripture

Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness
John Calvin—The Institutes of the Christian Religion

The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The King --Continued.
The second event recorded as important in the bright early years is the great promise of the perpetuity of the kingdom in David's house. As soon as the king was firmly established and free from war, he remembered the ancient word which said, "When He giveth you rest from all your enemies round about, so that ye dwell in safety, then there shall be a place which the Lord your God shall choose to cause His name to dwell there" (Deut. xii. 10, 11). His own ease rebukes him; he regards his tranquillity
Alexander Maclaren—The Life of David

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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