Mourning, Mealtime, And Money (14:1-29)
Neal Pollard
The instructions in chapter 14 are necessary to keep Israel distinct from the influences of the Canaanites or any other non-covenantal people whom they might encounter. They would witness customs and see foods they might want to incorporate which were unrighteous, unhealthy, or otherwise unacceptable to God. So, Moses prefacing his words by reminding them they are sons of God (1), holy (2), and chosen (2). Though prohibitions like those in this chapter are removed in Christ (Mark 7:19; Acts 10:15; 1 Tim. 4:4-5), this principle abides: “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet. 2:9).
They were to be different in their reaction to death (1-2). We’re not told what was abominable about cutting themselves or shaving their heads (1), but “the external appearance of the people should reflect their internal status as the chosen and holy people of God” (Wenham, NICOT, 272). Moses had issued these warnings in his inspired writing in the book of Leviticus (19:27-28; 21:5-6). Merrill points to a later example that shows the pagan superstition of the prophets of Baal in cutting themselves to try and rouse their god (1 Ki. 18:28)(236).
They were to be different in their dietary consumption (3-21). Moses introduces two categories of animals, divided into “clean” (11,20) and “unclean” (7,8,10,19). He uses synonymous ways to speak of these categories. The unclean are also called “detestable” (3) or he simply gives the various reasons why they are forbidden, like those who have certain anatomical features or eating habits as well as situations like dying of itself (21). With this, he gives a list of animals who can be eaten.
They were to be different in their relationship to material things (22-27). Throughout the Old Testament, we see sacrifices offered to false gods. This is the more thoughtful, proactive practice of giving a tenth of one’s produce or its monetary equivalent (25). In part, this contribution took care of the Levite who would have no territorial inheritance (27-29). As God gave them the ability to labor and blessed the fruit of their labor, they were to show their gratitude by sacrificing of their yield.
The ways that we are different from the world today, as Christians, mirrors Israel in some ways and in some ways. We are to give back from our prosperity, though how much is not stipulated. Instead, our attitude of gratitude should show cheerfulness and eagerness (2 Cor. 8-9). Yet, being under a better covenant with better promises (Heb. 8:5-6), surely we will not be looking to give God scraps, leftovers, and crumbs (see Mal. 1:8; 3:8-10). We are to be good stewards of our bodies, but our food is not regulated in the way it was under Moses (see first paragraph). We sorrow over loved ones who die, but it can and should be different if we mourn Christian loved ones (1 Thess. 4:13).
The idea of being distinct is woven into both Testaments. We saw that in our remarks about chapter 13, that God wants His people set apart and holy to Him (cf. Lev. 11:44-45; 1 Pet. 1:15-16). That is best demonstrated by the inner person (Rom. 7:22; 2 Cor. 4:16), but will be obvious through our obedient, God-glorifying deeds (Mat. 5:13-16).
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