Deuteronomy 15:22
Eat it within your gates; both the ceremonially unclean and clean may eat it as they would a gazelle or a deer.
You are to eat it within your gates
This phrase refers to the consumption of certain animals that were not suitable for sacrifice due to blemishes or other imperfections. The Hebrew word for "gates" (שַׁעַר, sha'ar) signifies the entrance to a city or town, often representing the community or household. In ancient Israel, the city gate was a place of gathering, judgment, and commerce. Eating "within your gates" implies that these animals, though not fit for the altar, were still permissible for personal consumption within the community. This reflects God's provision and care, ensuring that nothing is wasted and that all members of the community, regardless of their ritual purity, can partake in the blessings of sustenance.

both the unclean and the clean may eat it
The distinction between "unclean" (טָמֵא, tamei) and "clean" (טָהוֹר, tahor) is central to the Levitical laws. Here, the terms do not refer to the animals themselves but to the people consuming them. In the context of ancient Israel, "unclean" could mean ritually impure due to various reasons, such as contact with a corpse or certain bodily discharges. The allowance for both unclean and clean individuals to eat these animals underscores the inclusivity of God's provision. It highlights a practical aspect of the law, where the focus is on community sustenance rather than ritual exclusion. This provision foreshadows the New Testament teaching that in Christ, the barriers of ritual purity are transcended, emphasizing the unity and equality of all believers.

as they would a gazelle or deer
The comparison to a "gazelle" (צְבִי, tsevi) or "deer" (אַיָּל, ayal) is significant. These animals were considered clean and could be eaten, but they were not used in sacrificial offerings. The mention of these animals serves as a reminder of the distinction between what is sacred and what is common. In the ancient Near Eastern context, gazelles and deer were often hunted for food, symbolizing God's abundant provision in the natural world. This analogy reinforces the idea that while certain animals are not suitable for the altar, they are still part of God's good creation and can be enjoyed as part of daily life. It reflects a theology of gratitude and stewardship, where all of creation is seen as a gift from God to be used wisely and joyfully.

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

2. Israelites
The audience receiving the laws and instructions from Moses.

3. Promised Land
The land where the Israelites are to settle and follow these laws.

4. Gazelle and Deer
Animals mentioned as examples of clean animals that can be eaten by both clean and unclean people.

5. Gates
Refers to the cities or towns where the Israelites live, indicating that the consumption of the meat is to occur within their communities.
Teaching Points
Inclusivity in Community
The verse highlights that both the clean and unclean can partake in the meal, symbolizing inclusivity within the community of believers.

Understanding Clean and Unclean
The distinction between clean and unclean is significant in the Old Testament, but it also points to the deeper spiritual purity God desires from His people.

Practicality of God's Laws
God's laws were designed to be practical and applicable to daily life, ensuring that all members of the community could participate in communal meals.

Symbolism of Gates
Eating within the gates symbolizes the importance of community and fellowship among God's people.

New Testament Fulfillment
While the Old Testament laws were specific to Israel, the New Testament reveals the fulfillment of these laws in Christ, who declared all foods clean.
Bible Study Questions
1. How does the inclusion of both clean and unclean people in the consumption of the meat reflect God's heart for community?

2. In what ways do the dietary laws in Deuteronomy point to a deeper spiritual truth about purity and holiness?

3. How can we apply the principle of inclusivity in our modern Christian communities?

4. What lessons can we learn from the practical nature of God's laws in Deuteronomy for our daily lives today?

5. How does the New Testament teaching on clean and unclean foods (e.g., Acts 10) change our understanding of Old Testament dietary laws?
Connections to Other Scriptures
Leviticus 11
Provides detailed laws on clean and unclean animals, offering context to the dietary laws mentioned in Deuteronomy.

Acts 10
Peter's vision about clean and unclean animals, which signifies the removal of dietary restrictions in the New Testament.

1 Corinthians 8
Discusses the consumption of food offered to idols, emphasizing the importance of conscience and community in dietary practices.
The First for GodD. Davies Deuteronomy 15:19-23
The FirstlingsJ. Orr Deuteronomy 15:19-23
The Firstlings for GodR.M. Edgar Deuteronomy 15:19-23
People
Moses
Places
Beth-baal-peor, Egypt
Topics
Alike, Ceremonially, Clean, Deer, Eat, Gates, Gazelle, Hart, Houses, Roe, Roebuck, Though, Towns, Unclean, Within
Dictionary of Bible Themes
Deuteronomy 15:21

     4605   animals, religious role
     5162   lameness
     5278   cripples
     6118   blemish
     6201   imperfection, and God's purposes
     7316   blood, OT sacrifices
     8201   blamelessness

Library
Homiletical.
Twenty-four homilies on miscellaneous subjects, published under St. Basil's name, are generally accepted as genuine. They are conveniently classified as (i) Dogmatic and Exegetic, (ii) Moral, and (iii) Panegyric. To Class (i) will be referred III. In Illud, Attende tibi ipsi. VI. In Illud, Destruam horrea, etc. IX. In Illud, Quod Deus non est auctor malorum. XII. In principium Proverbiorum. XV. De Fide. XVI. In Illud, In principio erat Verbum. XXIV. Contra Sabellianos et Arium et Anomoeos.
Basil—Basil: Letters and Select Works

Civ. Jesus Arrives and is Feasted at Bethany.
(from Friday Afternoon Till Saturday Night, March 31 and April 1, a.d. 30.) ^D John XI. 55-57; XII. 1-11; ^A Matt. XXVI. 6-13; ^B Mark XIV. 3-9. ^d 55 Now the passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. [These Jews went up before the Passover that they might have time to purify themselves from ceremonial uncleanness before the feast. They were expected to purify before any important event (Ex. xix. 10, 11), and did
J. W. McGarvey—The Four-Fold Gospel

Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few,
Lewis Bayly—The Practice of Piety

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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