Deuteronomy 14:3
You must not eat any detestable thing.
You must not
This phrase is a direct command, emphasizing the authority and seriousness of the instruction. In Hebrew, the phrase is "לֹא תֹאכַל" (lo to'chal), which is a strong prohibition. The use of "must not" indicates a non-negotiable directive from God to His people, reflecting His sovereign will and the importance of obedience in the covenant relationship. This command underscores the holiness and distinctiveness required of the Israelites as God's chosen people.

eat
The Hebrew word for "eat" is "אָכַל" (achal), which is a common verb in the Old Testament, often used in the context of dietary laws. Eating, in biblical terms, is not merely a physical act but also a spiritual one, symbolizing fellowship and covenant. The act of eating is deeply connected to the idea of purity and holiness, as what one consumes can affect one's spiritual state. This highlights the importance of maintaining purity in all aspects of life, including diet.

any detestable thing
The term "detestable" is translated from the Hebrew word "תּוֹעֵבָה" (to'evah), which refers to something that is abominable or loathsome. In the context of Deuteronomy, it specifically pertains to foods that are considered unclean according to the dietary laws given by God. These laws are detailed in Leviticus 11 and Deuteronomy 14, where certain animals are deemed unfit for consumption. The use of "detestable" underscores the moral and spiritual implications of disobedience, as consuming such things would defile the individual and the community. This prohibition serves as a reminder of the Israelites' call to be set apart from the surrounding nations, reflecting God's holiness in their daily lives.

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

2. Israelites
The chosen people of God, receiving the laws and commandments as they prepare to enter the Promised Land.

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

4. Mount Sinai
The place where Moses received the Law from God, which includes dietary laws.

5. Canaanite Nations
The surrounding nations whose practices and customs the Israelites are warned against adopting.
Teaching Points
Holiness and Distinction
The dietary laws were given to set the Israelites apart as a holy nation. As Christians, we are called to live distinct lives that reflect God's holiness.

Obedience to God's Commands
The command not to eat detestable things emphasizes the importance of obedience to God's instructions, even when they may not make sense to us.

Spiritual Discernment
While the specific dietary laws are not binding on Christians, the principle of discernment in what we consume—physically and spiritually—remains relevant.

Cultural Influence
The Israelites were to avoid the practices of surrounding nations. Similarly, Christians are called to be in the world but not of it, avoiding practices that contradict God's Word.

Freedom in Christ
With the coming of Christ, believers are no longer bound by Old Testament dietary laws, but this freedom should be exercised with consideration for others and in a way that honors God.
Bible Study Questions
1. How do the dietary laws in Deuteronomy 14:3 reflect God's desire for His people to be set apart?

2. In what ways can Christians today apply the principle of being distinct from the world in their daily lives?

3. How does the New Testament teaching on dietary laws in Acts 10 and Romans 14 influence our understanding of Deuteronomy 14:3?

4. What are some "detestable things" in today's culture that Christians should avoid, and how can we discern them?

5. How can we balance the freedom we have in Christ with the responsibility to live lives that honor God and edify others?
Connections to Other Scriptures
Leviticus 11
This chapter provides a detailed list of clean and unclean animals, offering a broader context for the dietary laws mentioned in Deuteronomy 14.

Acts 10
Peter's vision of the sheet with unclean animals, which signifies the removal of dietary restrictions for Christians and the inclusion of Gentiles in the faith.

1 Corinthians 10:31
Encourages believers to do everything for the glory of God, including their eating and drinking habits.

Romans 14
Discusses the freedom in Christ regarding dietary laws and the importance of not causing others to stumble in their faith.
Israel's Relationship to GodHenry, MatthewDeuteronomy 14:1-3
Self-Respect in MourningJ. Orr Deuteronomy 14:1-3
A Holy People Will Eat Sanctified ThingsR.M. Edgar Deuteronomy 14:3-11
Clean and UncleanJ. Orr Deuteronomy 14:3-21
Discrimination in MeatsD. Davies Deuteronomy 14:3-21
People
Dishon, Hen, Levites, Moses, Shaphan
Places
Beth-baal-peor
Topics
Abominable, Detestable, Disgusting, Eat
Dictionary of Bible Themes
Deuteronomy 14:3

     8325   purity, nature of

Deuteronomy 14:1-21

     5773   abstinence, discipline

Deuteronomy 14:3-8

     4605   animals, religious role

Deuteronomy 14:3-20

     4438   eating
     5378   law, OT
     7340   clean and unclean
     8269   holiness, separation from worldly

Deuteronomy 14:3-21

     4478   meat
     7424   ritual law

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that
J. W. McGarvey—The Four-Fold Gospel

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone
Alfred Edersheim—Sketches of Jewish Social Life

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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