Exegetical and Hermeneutical Commentary of Deuteronomy 14:22
Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.
22. Thou shalt surely tithe ] Heb. tithing thou shalt tithe: an idiom emphasising the bare fact.
increase ] Lit. income (or in-brought), revenue, all the produce.
of thy seed ] Not of cereals alone, but inclusive of plantations as the next clause and the oil and wine of Deu 14:23 show. Dillm. cites Isa 17:10 f.; Jer 2:21; Eze 17:5.
field ] sadeh, here in its latest sense of cultivated ground; see on Deu 7:22, Deu 11:15, etc.
Fuente: The Cambridge Bible for Schools and Colleges
22 29 . Of Tithes
A tithe shall be taken of all the yearly produce of what is sown in the field, further defined as corn, wine and oil, and carried to the Sanctuary and eaten before God by the offerers along with the firstlings of oxen and sheep (Deu 14:22 f.); but Israelites who dwell too far from the Sanctuary for this may turn their tithes into money, purchase at the Temple whatever they desire, and feast before God along with their households and Levites (Deu 14:24-27). Every third year, however, they are to retain all the tithe within their gates for the Levites and other landless poor to consume (Deu 14:28 f.). In the Sg. address throughout, like the third form of the law of the Single Sanctuary, Deu 12:13 ff., with which also it has in common some phrases and ideas not found in the Pl. form of that law: the definition of the tithe, corn, wine and oil; thou shalt not forsake the Levite (unless this be an addition, see on Deu 14:27); the wide permission to eat whatsoever thy soul desireth = after all the desire of thy soul, Deu 12:20 f.; another qualification of the law, in order to meet the needs of those at a distance, with the identical phrase because the place is too far from thee which etc., Deu 12:21 (Steuernagel’s statement that the phrases eat before Jehovah, eat and be satisfied, etc., are also peculiar to the Sg. is very doubtful).
There is no law of tithes (so-called) in E or J; those in P, Num 18:21-32 (with the corresponding practice, Neh 10:37 f.) and Lev 27:30 f., fundamentally differ from D’s law of tithes. On this and the questions it raises and their solution in the later law of Israel, see Additional Note below.
Fuente: The Cambridge Bible for Schools and Colleges
These words recall in general terms the command of the earlier legislation respecting tithes (compare Lev 27:30; Num 18:26), but refer more particularly to the second or festival tithe, which was an exclusively vegetable one.
Fuente: Albert Barnes’ Notes on the Bible
Deu 14:22-29
Tithe all the increase of thy seed.
Systematic provision for beneficent work
I. The duty of Gods people. In Jewish law God claimed tithes and gifts for the worship of the sanctuary and the necessities of the poor. Conspicuous features of these demands are–the priority of Gods claim–that provision for it be made before mans self-enjoyment, that it bear some suitable proportion to the Divine glory and grace, and that for fullness and power, system is essential; i.e. that the work of God be provided for before mans indulgence (Lev 19:1-37; Num 18:1-32; Deu 14:1-29). The New Testament has also its plan of meeting Gods claim, containing the same elements of priority, certainty, proportion and system. See 1Co 16:2, sustained and illustrated by the weighty arguments and motives of 2Co 8:1-24; 2Co 9:1-15.
II. The financial law of Christ. Christ is sole King in His Church. The constitution of this Church is Christian, not Jewish. As I have given order to the Churches of Galatia, even so do ye. The method taught by the apostle to provide the revenues of the Church is an expansion of Jewish and pentecostal church systems, an example for us, an implied and inferential obligation sustained by cumulative and presumptive argument. New Testament institutions are not given with Sinaitic form and severity. They meet us as sacred provisions for urgent occasions. They appeal to a willing heart more than to a legal mind. Christ rules in love, but His will should not have less authority or constraining power on that account (Joh 7:17).
III. The necessity of the age. The present age needs loftiness of aim, seriousness of feeling, and ardour of devotion. Faithful consecration of substance to God, elevated by Christian love to a financial rule of life, would nourish every moral and spiritual principle in the soul. Storing the Lords portion is the necessity of the age, from its tendency.
1. To cheek the idolatry of money and to strengthen the love of God in the heart.
2. To meet adequately the demands of religion and humanity.
3. To exhibit the power and beauty of godliness. By fostering simplicity of life and personal fidelity to God. By liberally sustaining the honour of Christ in the sight of men. (John Ross.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 22. Thou shalt truly tithe] Meaning the second tithe which themselves were to eat, De 14:23, for there was a first tithe that was given to the Levites, out of which they paid a tenth part to the priests, Nu 18:24-28; Neh 10:37-38. Then of that which remained, the owners separated a second tithe, which they ate before the Lord the first and second year; and in the third year it was given to the Levites and to the poor, De 14:28-29. In the fourth and fifth years it was eaten again by the owners, and in the sixth year was given to the poor. The seventh year was a Sabbath to the land, and then all things were common, Ex 23:10-11, where see the notes, See Clarke on Ex 23:11, and see Ainsworth on this verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is to be understood of the second tithes, which seem to be the same with the tithes of the third year, mentioned here below, Deu 14:28; 26:12, on which see above, on Deu 12:17. And to confirm this opinion, (though I would not lay too great a stress upon criticisms,) yet I cannot but observe that this tithing is spoken of only as the peoples act here, and Deu 26:12, and the Levites are not at all mentioned in either place as receivers or takers of them, but only as partakers of them together with the owners, and therefore they are so severely charged here upon their consciences,
thou shalt truly tithe all thine increase, because the execution of this was left wholly to themselves, whereas the first tithes were received by the Levites, who therefore are said to take or receive those tithes, Num 18:26; Neh 10:38; Heb 7:5.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22-27. Thou shalt truly tithe allthe increase of thy seedThe dedication of a tenth part of theyear’s produce in everything was then a religious duty. It was to bebrought as an offering to the sanctuary; and, where distanceprevented its being taken in kind, it was by this statute convertibleinto money.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thou shalt truly tithe all the increase of thy seed,…. This was a different tithe from that which was made and given to the Levites, and out of which a tithe was taken and given to the priests, and which they only ate of; but this, as appears by the following verse, was what the owners themselves ate of, and so the tithing was left to be made by them themselves, and which they were to be sure to make, and to make it truly and faithfully:
that the field bringeth forth year by year; being ploughed and sowed yearly, the produce of it was to be tithed yearly; the Jewish writers t observe on this, that it must be what the earth produces, and is fit for food: and it must be thy seed, which is especially thine, and is not common, but has an owner, and this excludes mushrooms, &c. which thou sowest not, and therefore cannot be called thy seed.
t Ib. in Misn. Maaserot, c. 1. sect. 1.
Fuente: John Gill’s Exposition of the Entire Bible
As the Israelites were to sanctify their food, on the one hand, positively by abstinence from everything unclean, so were they, on the other hand, to do so negatively by delivering the tithes and firstlings at the place where the Lord would cause His name to dwell, and by holding festal meals on the occasion, and rejoicing there before Jehovah their God. This law is introduced with the general precept, “ Thou shalt tithe all the produce of thy seed which groweth out of the field ( construes with an accusative, as in Gen 9:10, etc.) year by year ” ( , i.e., every year; cf. Ewald, 313, a.), which recalls the earlier laws concerning the tithe (Lev 27:30, and Num 18:21, Num 18:26.), without repeating them one by one, for the purpose of linking on the injunction to celebrate sacrificial meals at the sanctuary from the tithes and firstlings. Moses had already directed (Deu 12:6.) that all the sacrificial meals should take place at the sanctuary, and had then alluded to the sacrificial meals to be prepared from the tithes, though only causally, because he intended to speak of them more fully afterwards. This he does here, and includes the firstlings also, inasmuch as the presentation of them was generally associated with that of the tithes, though only causally, as he intends to revert to the firstlings again, which he does in Deu 15:19. The connection between the tithes of the fruits of the ground and the firstlings of the cattle which were devoted to the sacrificial meals, and the tithes and first-fruits which were to be delivered to the Levites and priests, we have already discussed at Deut 12. The sacrificial meals were to be held before the Lord, in the place where He caused His name to dwell (see at Deu 12:5), that Israel might learn to fear Jehovah its God always; not, however, as Schultz supposes, that by the confession of its dependence upon Him it might accustom itself more and more to the feeling of dependence. For the fear of the Lord is not merely a feeling of dependence upon Him, but also includes the notion of divine blessedness, which is the predominant idea here, as the sacrificial meals were to furnish the occasion and object of the rejoicing before the Lord. The true meaning therefore is, that Israel might rejoice with holy reverence in the fellowship of its God.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Tithes for Feasting and Charity. | B. C. 1451. |
22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. 23 And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always. 24 And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee: 25 Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose: 26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household, 27 And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee. 28 At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates: 29 And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest.
We have here a part of the statute concerning tithes. The productions of the ground were twice tithed, so that, putting both together, a fifth part was devoted to God out of their increase, and only four parts of five were for their own common use; and they could not but own they paid an easy rent, especially since God’s part was disposed of to their own benefit and advantage. The first tithe was for the maintenance of their Levites, who taught them the good knowledge of God, and ministered to them in holy things; this is supposed as anciently due, and is entailed upon the Levites as an inheritance, by that law, Num. xviii. 24, c. But it is the second tithe that is here spoken of, which was to be taken out of the remainder when the Levites had had theirs.
I. They are here charged to separate it, and set it apart for God: Thou shalt truly tithe all the increase of they seed, <i>v. 22. The Levites took care of their own, but the separating of this was left to the owners themselves, the law encouraging them to be honest by reposing a confidence in them, and so trying their fear of God. They are commanded to tithe truly, that is, to be sure to do it, and to do it faithfully and carefully, that God’s part might not be diminished either with design or by oversight. Note, We must be sure to give God his full dues out of our estates; for, being but stewards of them, it is required that we be faithful, as those that must give account.
II. They are here directed how to dispose of it when they had separated it. Let every man lay by as God prospers him and gives him success, and then let him lay out in pious uses as God gives him opportunity; and it will be the easier to lay out, and the proportion will be more satisfying, when first we have laid by. This second tithe may be disposed of,
1. In works of piety, for the first two years after the year of release. They must bring it up, either in kind or in the full value of it, to the place of the sanctuary, and there must spend it in holy feasting before the Lord. If they could do it with any convenience, they must bring it in kind (v. 23); but, if not, they might turn it into money (Deu 14:24; Deu 14:25), and that money must be laid out in something to feast upon before the Lord. The comfortable cheerful using of what God has given us, with temperance and sobriety, is really the honouring of God with it. Contentment, holy joy, and thankfulness, make every meal a religious feast. The end of this law we have (v. 23): That thou mayest learn to fear the Lord thy God always; it was to keep them right and firm to their religion, (1.) By acquainting them with the sanctuary, the holy things, and the solemn services that were there performed. What they read the appointment of their Bibles, it would do them good to see the observance of in the tabernacle; it would make a deeper impression upon them, which would keep them out of the snares of the idolatrous customs. Note, It will have a good influence upon our constancy in religion never to forsake the assembling of ourselves together, Heb. x. 25. By the comfort of the communion of saints, we may be kept to our communion with God. (2.) By using them to the most pleasant and delightful services of religion. Let them rejoice before the Lord, that they may learn to fear him always. The more pleasure we find in the ways of religion the more likely we shall be to persevere in those ways. One thing they must remember in their pious entertainments–to bid their Levites welcome to them. Thou shalt not forsake the Levites (v. 27): “Let him never be a stranger to thy table, especially when thou eatest before the Lord.”
2. Every third year this tithe must be disposed of at home in works of charity (Deu 14:28; Deu 14:29): Lay it up within they own gates, and let it be given to the poor, who, knowing the provision this law had made for them, no doubt would come to seek it; and, that they might make the poor familiar to them and not disdain their company, they are here directed to welcome them to their houses. “Thither let them come, and eat and be satisfied.” In this charitable distribution of the second tithe they must have an eye to the poor ministers and add to their encouragement by entertaining them, then to poor strangers (not only for the supply of their necessities, but to put a respect upon them, and so to invite them to turn proselytes), and then to the fatherless and widow, who, though perhaps they might have a competent maintenance left them, yet could not be supposed to live so plentifully and comfortably as they had done in months past, and therefore they were to countenance them, and help to make them easy by inviting them to this entertainment. God has a particular care for widows and fatherless, and he requires that we should have the same. It is his honour, and will be ours, to help the helpless. And if we thus serve God, and do good with what we have, it is promised here that the Lord our God will bless us in all the work of our hand. Note, (1.) The blessing of God is all in all to our outward prosperity, and, without that blessing, the work of our hands which we do will bring nothing to pass. (2.) The way to obtain that blessing is to be diligent and charitable. The blessing descends upon the working hand: “Except not that God should bless thee in thy idleness and love of ease, but in all the work of they hand.” It is the hand of the diligent, with the blessing of God upon it, that makes rich, Pro 10:4; Pro 10:22. And it descends upon the giving hand; he that thus scatters certainly increases, and the liberal soul will be made fat. It is an undoubted truth, though little believed, that to be charitable to the poor, and to be free and generous in the support of religion and any good work, is the surest and safest way of thriving. What is lent to the Lord will be repaid with abundant interest. See Ezek. xliv. 30.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 22-26:
God appointed a specific place for Israel to bring the tithes of each year’s produce of their fields, and the tithes of their livestock, see Deu 12:17-18.
“Thou shalt eat before the Lord,” denoting that they were to partake of a sacrificial meal at the same time they made their offering of the tithes.
When Israel settled in Canaan, some might live at such a great distance from the Temple site that it would not be possible to bring the tithes to offer them there. In this event, they were to sell the tithes, and bring the money from that sale to the Temple area. There they were to purchase those things required for the sacrificial meal at the sanctuary.
Verse 26: “Whatsoever thy soul lusteth after,” or, “whatever your soul desires.”
“Strong drink,” whatever is capable of making one drunk, whether made from grain or fruit.
Fuente: Garner-Howes Baptist Commentary
22. Thou shalt truly tithe. He repeats in general terms the law before enacted, whereby he claims for God the tithe of all the fruit. He does not, however, immediately declare to whom they are to be paid, but inserts some provisions respecting other offerings, which I have elsewhere explained. But when, soon afterwards, in verse 27, he recommends the Levites to them, he shews what is the proper use to which they are to be applied. He signifies that it would be cruel to defraud the Levites of them, (217) and that they would be wicked and unjust if they were grudgingly to pay them the tithes, which were theirs by hereditary right, since their tribe possessed no inheritance in land.
(217) “ S’ils soustrayent et desrobbent a leurs freres ce qui est assigne pour leur nouristure :” if they withheld and stole from their brethren what was assigned them for their maintenance. — Fr.
Fuente: Calvin’s Complete Commentary
THOUGHT QUESTIONS 14:2229
258.
What would happen to ten-percent of the see? To whom was it given? What use was made of it?
259.
How could the tithe be given to the Lord if it was eaten by the worshipper?
260.
Why would the exception of Deu. 14:24-25 help some of the twelve tribes?
261.
Does Deu. 14:26 give permission for the drinking of strong drink? Discuss.
262.
Explain the special provision made in Deu. 14:28-29.
AMPLIFIED TRANSLATION 14:2229
22 You shall surely tithe all the yield of your seed, produced by your field each year.
23 And you shall eat before the Lord your God, in the place in which He will cause His name [and presence] to dwell, the tithe (tenth) of your grain, your new wine, your oil, and the firstlings of your herd and your flock, that you may learn (reverently) to fear the Lord your God always.
24 And if the distance is too long for you to carry your tithe, or the place where the Lord your God chooses to set His name [and presence] is too far away for you, when the Lord your God has blessed you,
25 Then you shall turn it into money, and bind up the money in your hand, and shall go to the place [of worship] which the Lord your God has chosen;
26 And you may spend that money for whatever your appetite craves, for oxen, or sheep, or new wine or stronger drink, or whatever you desire; and you shall eat there before the Lord your God, you and you household.
27 And you shall not forsake or neglect the Levite [Gods minister] in your towns, for he has been given no share or inheritance with you.
28 At the end of every three years you shall bring forth all the tithe of your increase the same year, and lay it up within your towns;
29 And the Levite [because he has no part or inheritance with you], and the stranger or temporary resident, and the fatherless, and the widow, who are in your towns, shall come and eat and be satisfied; that the Lord Your God may bless you in all the work of your hands that you do.
COMMENT 14:2229
TITHE . . . FROM THE FIELD YEAR BY YEAR (Deu. 14:22)The produce of the soil is to be tithed each year. This was to be brought to the central sanctuarythe place which he [God] shall choose (Deu. 14:23). There, the giver would share in a sacrificial feast with the Levites (See chapter 12). Obviously, the giver was not to eat all the tithe, as some have erroneously implied. If a mans little farm yielded barely enough to feed his family, this interpretation of the law would require him to eat up at one feast what would keep his family for five weeks! The law allowed for this single meal from the tithe, before it was given into the care of the priests and Levites. . . . simply providing that, when the farmer came up annually with his tithe and his firstlings, he should unite with the beneficiaries of it in a feast on part of it ere he left the remainder for its appointed purpose. It was a very wise provision; because it had the tendency to make the giver part from his gifts more cheerfully. (McGarvey). He continues, There is still another reason, a very imperative one, for thus understanding the law. If the whole tithe were to be eaten at one feast, the Levite would certainly be well stuffed at the time, but what provision would this be for the rest of the year? He would have nothing to eat except when he could find some farmer coming up with his tithe, and there would be intervals of feasting and longer ones of fasting throughout the yeara mode of living not conductive to good health or long life.
We now must ask the question, how many tithes did the faithful Israelite give to the Lord? Albert Barnes, commenting on Mat. 23:23, states, The law requires the Jews to devote a tenth part of all their property to the support of the Levites, Num. 18:20-24. Another tenth part they paid for the service of the sanctuary, commonly in cattle and grain, but where they lived far from the place of worship they changed it to money, Deu. 14:22-24. Besides these, there was to be every third year a tenth part given to the poor, to be eaten in their own dwellings (Deu. 14:28-29); so that nearly one-third of the property of the Jews was devoted to religious services by law. This was besides the voluntary offerings which they made.
This quote represents a fairly common and popular concept. But as we have already seen, the latter part of it is obviously erroneous. The three-year tithe of Deu. 14:28-29 was not solely for the poor, but simply provided for them.
Now the question as to whether our present scripture is a second titheadditional to that given in Numbers and Leviticus: We see no need of so understanding it. It appears, rather, that the differences that are here are rather to be considered as further stages of legislation, particularly in view of the fact that (excepting the three-year tithe) no mention is made of more tithes than one, This, of course, does not include the many special and free-will offerings (Mal. 3:8), sacrifices, etc. See below.
THE FIRSTLINGS OF THY HERD AND OF THY FLOCK (Deu. 14:23)These were Gods (Num. 18:15-17, Exo. 34:19). See Deu. 12:6, Deu. 15:19-23 and notes.
STRONG DRINK (Deu. 14:26)Heb. sbecar (akin to our word cider) defined by Gesenius, strong drink, intoxicating liquor, mentioning that it might be made from barley, honey, grapes or dates, but usually distinguished from wine, as, of course, it is here. The word appears in a similar connection in Num. 28:7. In Langes commentary, A. Gosman remarks, The distinction here is not between two kinds of wine, one intoxicating and the other not, but between wine and a drink made from some other substance than the grape; from honey or barley.
AT THE END OF THREE YEARS THOU SHALT BRING FORTH ALL THE TITHE (Deu. 14:29)See also Deu. 26:12-15. In this instance, as in the other [See above], it would be impossible to eat all the tithe in one feast; and if it were thus eaten, the Levite, the stranger, the fatherless and the widow would alternate between enormous feasts and excruciating fasts. The meaning evidently is that out of the supply laid up and kept on hand the Levites were to be provided for, and the poor to be kept from suffering. But here, again, the law in Numbers [Num. 18:21-32, Cf. Lev. 27:30-33] is presupposed. It had already provided for the support of the Levites out of the tithe, and this law simply adds the provision that the poor of the cities in which the tithe was stored should also be fed from it . . . It is like the provisions of a mans will in which by an early clause he bequeaths certain property to one of his children, and in a later clause directs that this child shall give an annual feast to his brothers and sisters, and keep from suffering any of them who might become very poor. (McGarvey
Surely Israel was to be a giving nation. Vows, free-will offerings, burnt-offerings, drink-offerings, meal-offerings seem to come in an over-whelming deluge as one reads through the last four books of the Pentateuch. Then there were the festivals (Chap. 16) where the command was, they shall not appear before Jehovah empty. Add to this such laws as the releasing from debt in the seventh year (Deu. 15:1 ff.), helping and lending to the needy, and allowing for the poor in harvest time (Deu. 24:19-22), and what characteristic would you have in a faithful Israelite? Generosity, both toward God and man!
QUESTIONS, LESSON TWELVE (Deu. 14:22 to Deu. 15:23)
1.
How many tithes did the faithful Israelite give to the Lord?
2.
How did the three-year tithe differ from the tithe of all the increase of thy seed . . .?
3.
What if the central sanctuary was a long way from home? What provision was made?
4.
What principles should a faithful Israelite have learned from these various laws about giving?
5.
How often was the year of release from debt?
6.
In relation to loaning, what base thought might the prosperous man have, and when would he be most likely to have it?
7.
Who or what will never cease out of the land? How did Jesus apply this principle?
8.
What does the expression, for to the double of the hire of a hireling hath he served thee (Deu. 15:18) mean?
9.
For what could an Israelite use the firstlings of the flock?
Fuente: College Press Bible Study Textbook Series
LESSON TWELVE Deu. 14:22 to Deu. 15:23
c. DIFFERENCES IN ECONOMIC PRACTICES (Deu. 14:22 to Deu. 15:23)
22 Thou shalt surely tithe all the increase of thy seed, that which cometh forth from the field year by year, 23 And thou shalt eat before Jehovah thy God, in the place which he shall choose, to cause his name to dwell there, the tithe of thy grain, of thy new wine, and of thine oil, and the firstlings of thy herd and of thy flock; that thou mayest learn to fear Jehovah thy God always. 24 And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which Jehovah thy God shalt choose, to set his name there, when Jehovah thy God shall bless thee; 25 then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which Jehovah thy God shall choose: 26 and thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before Jehovah thy God, and thou shalt rejoice, thou and thy household. 27 And the Levite that is within thy gates, thou shalt not forsake him; for he hath no portion nor inheritance with thee.
28 At the end of every three years thou shalt bring forth all the tithe of thine increase in the same year, and shalt lay it up within thy gates: 29 and the Levite, because he hath no portion nor inheritance with thee, and the sojourner, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that Jehovah thy God may bless thee in all the work of thy hand which thou doest.
Fuente: College Press Bible Study Textbook Series
(22) Thou shalt truly tithe.The Talmud and Jewish interpreters in general are agreed in the view that the tithe mentioned in this passage, both here and in Deu. 14:28, and also the tithe described in Deu. 26:12-15, are all one thingthe second tithe; and entirely distinct from the ordinary tithe assigned to the Levites for their subsistence in Num. 18:21, and by them tithed again for the priests (Num. 18:26).
The tithe described in Numbers was called the first tithe, and was not considered sacred. The second tithe, on the contrary, was always regarded as a holy thing.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Tithe all the increase of thy seed It seems taken for granted that the people are familiar with the earlier legislation concerning tithes.
Lev 27:30; Num 18:26. Moses adds new requirements. It is generally conceded that this refers to what the Jewish tradition calls the second tithe, which was intended to furnish supplies for the sacred festivals. See CURTISS’S Levitical Priests, p. 39.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Highest Level Of Eating; That Which Is Their Gift To Yahweh ( Deu 14:22-27 ).
In total contrast with what has gone before, the tithe is holy food. It has been set aside for Yahweh and is for the priests (a tenth of it), the Levites (a good proportion of it) and Yahweh’s ‘pensioners’, the widows, the orphans and the resident aliens, with some being made available at the religious feasts held at the Sanctuary, the place which Yahweh chooses.
So having listed those thing which may or may not be eaten, he goes on to deal with eating in its highest form, eating before Yahweh of that which is His. This is the purest form of eating. They can do this because they are ‘clean’. He ignores the tithing of the increase among animals, a practise which was now common among them and did not therefore need to be referred to, and proceeds to deal with what will be a relatively new phenomenon in the future, the tithing of crops and vegetation. The abundance of this which will be produced when they enter the land will result in an additional purpose for the tithe.
Tithing was common in many nations from ancient times. In the case of Israel the tithing law may originally simply have been refining an ancient practise customary in Israel, but he was now looking at it as it would apply once they were in the land and there were abundance of tithes from abundant harvests, far too much than was needed just by the Levites.
Analysis in the words of Moses:
a You shall surely tithe all the increase of your seed, that which comes forth from the field year by year (Deu 14:22).
b And you shall eat before Yahweh your God, in the place which He shall choose, to cause His name to dwell there, the tithe of your grain, of your new wine, and of your oil, and the firstlings of your herd and of your flock, that you may learn to fear Yahweh your God always (Deu 14:23).
c And if the way be too long for you, so that you are not able to carry it, because the place is too far from you which Yahweh your God shall choose, to set His name there, when Yahweh your God shall bless you (Deu 14:24).
c Then shall you turn it into money, and bind up the money in your hand, and shall go to the place which Yahweh your God shall choose (Deu 14:25).
b And you shall bestow the money for whatever your soul desires, for oxen, or for sheep, or for wine, or for strong drink, or for whatever your soul asks of you and you shall eat there before Yahweh your God, and you shall rejoice, you and your household (Deu 14:26).
a And the Levite who is within your gates, you shall not forsake him, for he has no portion nor inheritance with you (Deu 14:27).
Note in ‘a’ that they are to tithe their increase and in the parallel they are to see to the needs of the Levites who dwell among them for he does not have an inheritance among them. This setting in the analysis confirms that, as in Exodus, Leviticus and Numbers, the tithe is primarily for the Levites. In ‘b’ they are to eat their tithe and firstlings before Yahweh their God in the place which He chooses, and in the parallel those who live too far away may use their cash obtained as in Deu 14:25 and eat them before Yahweh their God. In ‘c’ if the way be too long from the place which Yahweh chooses, so that they would find it difficult to bear their tithes to the Sanctuary, they may in the parallel turn their tithes into cash and go to the place which Yahweh their God chooses.
Deu 14:22
‘
(This whole section is ‘thou’).
This setting aside of a tenth has already been mentioned briefly in Deu 12:6; Deu 12:17, and was well established by the Law (Lev 27:30-33; Num 18:21-24). Now it is repeated. It will be required of them that they tithe all the increase of their seed which will come from their fields year by year. They have already got into the pattern of tithing the increase of their flocks and herds, but tithing seed has not been too common an experience for them. Wandering in the wilderness was not the best place for such activity, although they probably did at times remain in some places long enough to sow seed and see it grow. Thus when they possess the land and receive abundance they must ensure that they yield a proportion of its increase to Yahweh in accordance with the tithing (giving of a tenth) principle.
It will be noted that the chiasmus directly connects this with provision for the Levites (Deu 14:27) confirming what we have seen in exodus to Numbers.
Deu 14:23
‘ And you shall eat before Yahweh your God, in the place which he shall choose, to cause his name to dwell there, the tithe of your grain, of your new wine, and of your oil, and the firstlings of your herd and of your flock, that you may learn to fear Yahweh your God always.’
And when the tithe was gathered some of it was to be eaten before Yahweh their God in the place which He has chosen to be, and where His name dwells in the Tabernacle so that they know that He is there. Within the holy area around that Tabernacle (‘the place’) they are permitted to partake of the tithe of grain and new wine and oil, of what belongs to Him. And there too they may partake of the firstlings of their herds and flocks, all of which are made holy to Yahweh.
It is quite clear from a consideration of the vast amount that would be involved that not all the tithes could be brought to the Tabernacle area once they were in the land. But that was not the intention, and the tithe of cattle and sheep is not even mentioned, unless it is seen as included in the reference to the firstlings (such tithing would certainly be required. Even from a practical point of view it is impossible to conceive that the grain farmers had to pay their tithes while the sheep farmers did not, or that anyone should suggest otherwise – see Lev 27:32 which confirms this). The intention here was that out of the tithed increase set apart for Yahweh, sufficient be brought for their feasting, which could be apportioned from their tithe, along with the firstlings. The remainder of the tithe would go to the Levites who were permitted to eat it anywhere (Num 18:31). The firstborn (bechor – masculine) were given to the priests and were at their disposal, but here it is made clear that some of the firstlings (bechorah – feminine, but probably covering all firstlings which were not seen as male ‘firstborn’) must be made available to those gathered at the feast. The priests and Levites in fact received an abundance of meat in one way or another, and this had probably already become the custom.
This was an expansion on the original purpose of the tithe arising as a result of the huge quantities that in future would be involved. It was now not only to be a means of maintaining the Levites, but was also to become a means of worship and eating in special thanksgiving.
Deu 14:24-26
‘ And if the way be too long for you, so that you are not able to carry it, because the place is too far from you which Yahweh your God shall choose, to set his name there, when Yahweh your God shall bless you, then shall you turn it into money, and bind up the money in your hand, and shall go to the place which Yahweh your God shall choose, and you shall bestow the money for whatever your soul desires, for oxen, or for sheep, or for wine, or for strong drink, or for whatever your soul asks of you, and you shall eat there before Yahweh your God, and you shall rejoice, you and your household.’
Provision was, however, made for those who would have to bring such tithes a long way. To carry with them all the food for the feast would be a terrible burden. Thus they would be permitted to sell a portion of the tithe and take the money along to the feast where they would then be able to purchase sufficient for the feast. Then the whole household, and all the households present, would be able to feast to their heart’s desire with food obtained from the ample silver available from selling the tithe. This provision ties in with Lev 27:30-33 where the tithe could be redeemed for silver, although in that case it was being redeemed for general purposes and one fifth more than its value had to be paid, the whole then being passed to the Levites. Thus the fact that the tithe was Yahweh’s in both cases did not prevent it being dealt with in these ways. The silver became Yahweh’s instead.
Note the emphasis on the feast as being fully satisfying. The land is being portrayed as providing fullness of bliss. With Yahweh dwelling among them as He has chosen to do, how could it be otherwise? It is implanting the hope of a blessed future. It was in embryo pointing forward to the everlasting kingdom. Here more than anywhere else Israel was in its ‘proper sphere’. It was ‘clean’.
Deu 14:27
‘ And the Levite who is within your gates, you shall not forsake him, for he has no portion nor inheritance with you.’
But it was important that they must not forget the Levites. Permission to use some of the tithe at the feast did not relieve them of their responsibility to the Levites. The Levites must receive of their tithes as usual. They must not be forsaken. For this was their inheritance from Yahweh (Num 18:21), and they had no other portion or inheritance in the land. The assumption underlying this is the standard practise of giving tithes to the Levites. But in a speech such as this the details do not have to be spelled out, all would know their significance (another evidence that these are the direct words of Moses).
Fuente: Commentary Series on the Bible by Peter Pett
Of Tithing
v. 22. Thou shalt truly tithe all the increase of thy seed that the field bringeth forth year by year, v. 23. And thou shalt eat before the Lord, thy God, in the place which He shall choose to place His name there, v. 24. And if the way be too long for thee, so that thou art not able to carry it, v. 25. then shalt thou turn it, v. 26. and thou shalt bestow that money for whatsoever thy soul lusteth after, v. 27. and the Levite that is within thy gates; thou shalt not forsake him, v. 28. At the end of three years, v. 29. and the Levite (because he hath no part nor inheritance with thee) and the stranger and the fatherless and the widow which are within thy gates shall come, and shall eat and be satisfied,
Fuente: The Popular Commentary on the Bible by Kretzmann
Ver. 22. Thou shalt truly tithe all the increase of thy seed This is meant of the second tithe, as appears from the following verses, compared with Num 18:24; Num 18:32.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is delightful to remark what provision GOD hath made for his ministers, for his poor, for those who are by his providence brought into straits and difficulties. That is an universal precept and as fully to be observed now, as when it was at first given. Deu 15:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 14:22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.
Ver. 22. Thou shalt truly tithe. ] He seems to mean that second tithe, wherewith they were to feast before the Lord, and not the tithe given to the Levites. Num 18:24
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 14:22-27
22You shall surely tithe all the produce from what you sow, which comes out of the field every year. 23You shall eat in the presence of the LORD your God, at the place where He chooses to establish His name, the tithe of your grain, your new wine, your oil, and the firstborn of your herd and your flock, so that you may learn to fear the LORD your God always. 24If the distance is so great for you that you are not able to bring the tithe, since the place where the LORD your God chooses to set His name is too far away from you when the LORD your God blesses you, 25then you shall exchange it for money, and bind the money in your hand and go to the place which the LORD your God chooses. 26You may spend the money for whatever your heart desires: for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the LORD your God and rejoice, you and your household. 27Also you shall not neglect the Levite who is in your town, for he has no portion or inheritance among you.
Deu 14:22 tithe Numbers 18 discusses the tithes for the local Levites as well as the priests at the central shrine.
However, this passage parallels chapter 12 and deals mostly with local agricultural tithing issues. See notes at chapter 12.
Deu 14:23 at the place where He chooses to establish His name See full note at Deu 12:5.
Deu 14:26 You may spend the money for whatever your heart desires This refers to items to be tithed at the central sanctuary. This is parallel to Deu 12:20. This phrase must drive legalists crazy! YHWH desires our happiness! He just wants to share it with us (cf. Deu 12:7; Deu 12:18; Deu 16:14; Deu 27:7; 1Ch 29:22; Psa 104:15; Ecc 2:24; Ecc 3:12-13; Ecc 3:22; Ecc 5:18; Ecc 8:15; Ecc 9:7-9; Isa 22:13). The NT even widens this concept by clearly stating that nothing in the physical creation is unclean in and of itself (e.g., Act 10:15; Rom 14:2; Rom 14:14; Rom 14:20; 1Co 6:12; 1Co 10:23-33; 1Ti 4:4). This is not meant to give humans a license to sin, but to encourage Christian freedom from legalism and judgmentalism (cf. Col 2:16-23). However, the mature believer will be careful while in this fallen world to do nothing that might offend a weaker brother for whom Christ died (cf. Rom 14:1 to Rom 15:13)!
strong drink This (BDB 1016) was wine to which other natural fermented juices were added to make the percentage of alcohol higher (i.e. more intoxicating). See Special Topic below.
SPECIAL TOPIC: ALCOHOL (fermentation) AND ALCOHOLISM (addiction)
there you shall eat in the presence of the LORD This refers to the peace offering whereby God and the offerer and his family symbolically ate together. In the ancient East, eating together was the sign of covenant.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
tithe. Compare Lev 27:30. Num 18:24, Num 18:30. Num 12:6; Num 14:28.
Fuente: Companion Bible Notes, Appendices and Graphics
Deu 12:6, Deu 12:17, Deu 26:12-15, Lev 27:30-33, Num 18:21, Neh 10:37
Reciprocal: Gen 28:22 – I will Num 18:31 – in every Deu 14:28 – the end Neh 13:12 – brought
Fuente: The Treasury of Scripture Knowledge
Deu 14:22-23. Thou shalt truly tithe all the increase of thy seed There were three sorts of tithes to be paid from the people, besides those from the Levites to the priests; 1st, To the Levites for their maintenance, Lev 27:30-33; Num 18:21. These were to be eaten where they dwelt, (Num 14:31,) and therefore to be paid there. 2d, For the Lords feasts and sacrifices, to be eaten by the offerers at Jerusalem: these are here intended. 3d, Besides these two, there was to be every third year a tithe for the poor, to be eaten at their own dwellings, Deu 14:28-29. That thou mayest learn to fear the Lord thy God That thou mayest not only be accustomed to the worship of Jehovah thy God, but mayest become truly pious. For the fear of God was taught in that place of his public worship, and the very presenting themselves before him was a good means to keep them in awe of him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Deu 14:22-29. Regulations respecting tithes. See Lev 27:30-33* and Num 18:21-32* (both P). The older codes are silent about tithes, but cf. Gen 28:22 (E). The clause concerning firstlings in Deu 14:23 is an interpolation. They were given whole, not tithed, and the law as to them occurs in Deu 15:19-23*. The tithing of cattle and sheep is mentioned in Lev 27:32 (P) only. According to Deu 14:28 f. the tithe of the third year is to be kept in the several villages and towns (not taken to the one sanctuary to form a sacrificial meal, Deu 14:26) and distributed locally among the poor and needy. In P (Num 18:21) the whole is to be divided among the clergy, showing the increased influence and selfishness of the priesthood (see Deu 15:19-23 *). On Tithes, see p. 99; also Driver, ICC, 166173 and the Bible Dictionaries.
Fuente: Peake’s Commentary on the Bible
14:22 Thou shalt truly {e} tithe all the increase of thy seed, that the field bringeth forth year by year.
(e) The tithes were ordained for the maintenance of the Levites, who had no inheritance.
Fuente: Geneva Bible Notes
The application of the tithe of produce 14:22-29
There was a yearly tithe (Deu 14:22-27) and an additional three-year tithe (Deu 14:28-29) in Israel. The Israelites were to invite the Levites to the celebration at the tabernacle when the Israelites consumed the yearly tithe (Deu 14:23). They were also to invite the Levites and the needy to the third year celebration, every third and sixth year in the seven-year sabbatical cycle, which they held in each town (Deu 14:28).
"As the Israelites were to sanctify their food, on the one hand, positively by abstinence from everything unclean, so they were, on the other hand, to do so negatively by delivering the tithes and firstlings at the place where the Lord would cause His name to dwell, and by holding festal meals on the occasion, and rejoicing there before Jehovah their God." [Note: Keil and Delitzsch, 3:367.]
In what way did observing this ordinance cause the Israelites to learn to fear Yahweh (Deu 14:23)? Yahweh was the possessor of the land, and He provided that His servants, the Levites, would receive sustenance from its bounty. [Note: Merrill, "A Theology . . .," p. 80.]
"The fear of the Lord is not merely a feeling of dependence on Him, but also includes the notion of divine blessedness, which is the predominant idea here, as the sacrificial meals were to furnish the occasion and object of rejoicing before the Lord." [Note: Keil and Delitzsch, 3:367-68.]
"The purpose of this section is not so much to give a comprehensive statement of the tithe law as to guard tithing procedure from being prostituted to idolatrous ends; that is, to prevent Israel from honoring the Canaanite fertility deities for their harvests." [Note: Kline, "Deuteronomy," p. 174.]
The yearly celebration evidently coincided with the Feast of Firstfruits in the spring (in March/April; cf. Lev 23:9-14; Lev 27:30-33; Num 18:21-32). The third year feast occurred at the end of the religious year, earlier the following spring (Deu 14:28).
The Hebrew word shekar, translated "strong drink" (Deu 14:26, NASB) or "fermented drink" (NIV) refers to some type of fermented beverage made from grain. God did not forbid consumption of this beverage in Israel, but He did condemn drunkenness. Near Easterners did not distill liquor until the seventh century A.D., so the beverages in view here were not that high in alcohol content. [Note: Deere, p. 289.]
The Lord does not require these tithes of Christians, but He has taught us to express thanksgiving to Him for His provisions and to demonstrate His compassion. We should have compassion on those who serve God and the specially needy by sharing what God has given us with them (1Co 9:11; 1Co 9:14; Gal 6:6; Gal 6:10; et al.).
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
4. Laws arising from the fourth commandment 14:22-16:17
The fourth commandment is, "Observe the Sabbath day to keep it holy" (Deu 5:12). The reason for observing the Sabbath day was Yahweh’s redemption of Israel from bondage in Egypt and His consequent adoption of the Israelites as His chosen people (Deu 5:15). In the ancient Near East, nations expressed their gratitude, loyalty, and worship to their sovereign by bringing him offerings periodically. What follows in this section is the laws concerning how Israel was to do this.