TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 14:1–21. His four-level outline is real structure in the source text, so it is rendered as structure.
Moses here tells the people of Israel,
I.How God had dignified them, as a peculiar people, with three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things with which God has in Christ blessed us.
1.Here is election: The Lord hath chosen thee, v:
2.Not for their own merit, nor for any good works foreseen, but because he would magnify the riches of his power and grace among them. He did not choose them because they were by their own dedication and subjection a peculiar people to him above other nations, but he chose them that they might be so by his grace; and thus were believers chosen, Eph 1:4. 2. Here is adoption (Deu 14:1): "You are the children of the Lord your God, formed by him into a people, owned by him as his people, nay, his family, a people near unto him, nearer than any other." Israel is my son, my first-born; not because he needed children, but because they were orphans, and needed a father. Every Israelite is indeed a child of God, a partaker of his nature and favour, his love and blessing Behold what manner of love the Father has bestowed upon us! 3. Here is sanctification (Deu 14:2): "Thou art a holy people, separated and set apart for God, devoted to his service, designed for his praise, governed by a holy law, graced by a holy tabernacle, and the holy ordinances relating to it." God's people are under the strongest obligations to be holy, and, if they are holy, are indebted to the grace of God that makes them so. The Lord has set them apart for himself, and qualified them for his service and the enjoyment of him, and so has made them holy to himself.
II.How they ought to distinguish themselves by a sober singularity from all the nations that were about them.
And, God having thus advanced them, let not them debase themselves by admitting the superstitious customs of idolaters, and, by making themselves like them, put themselves upon the level with them. Be you the children of the Lord your God; so the Seventy read it, as a command, that is, "Carry yourselves as becomes the children of God, and do nothing to disgrace the honour and forfeit the privileges of the relation." In two things particularly they must distinguish themselves: -
1.In their mourning: You shall not cut yourselves, Deu 14:1. This forbids (as some think), not only their cutting themselves at their funerals, either to express their grief or with their own blood to appease the infernal deities, but their wounding and mangling themselves in the worship of their gods, as Baal's prophets did (Kg1 18:28), or their marking themselves by incisions in their flesh for such and such deities, which in them, above any, would be an inexcusable crime, who in the sign of circumcision bore about with them in their bodies the marks of the Lord Jehovah. So that,
(1.)They are forbidden to deform or hurt their own bodies upon any account. Methinks this is like a parent's change to his little children, that are foolish, careless, and wilful, and are apt to play with knives: Children, you shall not cut yourselves. This is the intention of those commands which oblige us to deny ourselves; the true meaning of them, if we understood them aright, would appear to be, Do yourselves no harm. And this also is the design of those providences which most cross us, to remove from us those things by which we are in danger of doing ourselves harm. Knives are taken from us, lest we should cut ourselves. Those that are dedicated to God as a holy people must do nothing to disfigure themselves; the body is for the Lord, and is to be used accordingly.
(2.)They are forbidden to disturb and afflict their own minds with inordinate grief for the loss of near and dear relations: "You shall not express or exasperate you sorrow, even upon the most mournful occasions, by cutting yourselves, and making baldness between your eyes, like men enraged, or resolvedly hardened in sorrow for the dead, as those that have no hope," Th1 4:13. It is an excellent passage which Mr. Ainsworth here quotes from one of the Jewish writers, who understands this as a law against immoderate grief for the death of our relations. If your father (for instance) die, you shall not cut yourselves, that is, you shall not sorrow more than is meet, for you are not fatherless, you have a Father, who is great, living, and permanent, even the holy blessed God, whose children you are, Deu 14:1. But an infidel (says he), when his father dies, hath no father that can help him in time of need; for he hath said to a stock, Thou art my father, and to a stone, Thou hast brought me forth (Jer 2:27); therefore he weeps, cuts himself, and makes himself bald. We that have a God to hope in, and a heaven to hope for, must bear up ourselves with that hope under every burden of this kind.
2.They must be singular in their meat. Observe,
(1.)Many sorts of flesh which were wholesome enough, and which other people did commonly eat, they must religiously abstain from as unclean. This law we had before Lev 11:2, where it was largely opened. It seems plainly, by the connection here, to be intended as a mark of peculiarity; for their observance of it would cause them to be taken notice of in all mixed companies as a separate people, and would preserve them from mingling themselves with, and conforming themselves to, their idolatrous neighbours.
[1.]Concerning beasts, here is a more particular enumeration of those which they were allowed to eat then was in Leviticus, to show that they had no reason to complain of their being restrained from eating swines' flesh, and hares, and rabbits (which were all that were then forbidden, but are now commonly used), when they were allowed so great a variety, not only of that which we call butcher's meat (Deu 14:4), which alone was offered in sacrifice, but of venison, which they had great plenty of in Canaan, the hart, and the roe-buck, and the fallow deer (Deu 14:5), which, though never brought to God's altar, was allowed them at their own table. See Deu 12:22. When of all these (as Adam of every tree of the garden) they might freely eat, those were inexcusable who, to gratify a perverse appetite, or (as should seem) in honour of their idols, and in participation of their idolatrous sacrifices, ate swines' flesh, and had broth of abominable things (made so by this law) in their vessels, Isa 65:4.
[2.]Concerning fish there is only one general rule given, that whatsoever had not fins and scales (as shell-fish and eels, besides leeches and other animals in the water that are not proper food) was unclean and forbidden, Deu 14:9, Deu 14:10.
[3.]No general rule is given concerning fowl, but those are particularly mentioned that were to be unclean to them, and there are few or none of them which are here forbidden that are now commonly eaten; and whatsoever is not expressly forbidden is allowed, Deu 14:11-20. Of all clean fowls you may eat.
[4.]They are further forbidden, First, To eat the flesh of any creature that died of itself, because the blood was not separated from it, and, besides the ceremonial uncleanness which it lay under (from Lev 11:39), it is not wholesome food, nor ordinarily used among us, except by the poor. Secondly, To seethe a kid in its mother's milk, either to gratify their own luxury, supposing it a dainty bit, or in conformity to some superstitious custom of the heathen. The Chaldee paraphrasts read it, Thou shalt not eat flesh - meats and milk - meats together; and so it would forbid the use of butter as sauce to any flesh.
(2.)Now as to all these precepts concerning their food,
[1.]It is plain in the law itself that they belonged only to the Jews, and were not moral, nor of perpetual use, because not of universal obligation; for what they might not eat themselves they might give to a stranger, a proselyte of the gate, that had renounced idolatry, and therefore was permitted to live among them, though not circumcised; or they might sell it to an alien, a mere Gentile, that came into their country for trade, but might not settle it, Deu 14:21. They might feed upon that which an Israelite might not touch, which is a plain instance of their peculiarity, and their being a holy people.
[2.]It is plain in the gospel that they are now antiquated and repealed. For every creature of God is good, and nothing now to be refused, or called common and unclean, Ti1 4:4.
Continue studying Deuteronomy 14:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 14:10, embedded within a broader exposition of Israel's dietary laws, explicitly prohibits the consumption of aquatic animals that lack both fins and scales, declaring them "unclean." This injunction served as a tangible demarcation, reinforcing Israel's distinct identity and consecrated status as a holy people set apart by God from the surrounding nations, fostering a communal sense of purity and unwavering obedience to divine authority.
Context
Literary Context
Deuteronomy 14 is situated within Moses's second major discourse to the Israelites, delivered as they stand on the plains of Moab, poised to enter the Promised Land. This chapter specifically reiterates and elaborates on various laws concerning clean and unclean animals, a theme previously introduced in detail in Leviticus 11. Moses's repetition of these statutes emphasizes their enduring importance for the new generation, ensuring their adherence to the covenant as they transition from a nomadic existence to a settled life in Canaan. The dietary laws are presented alongside other regulations that define Israel's unique identity, such as prohibitions against pagan mourning rituals found in Deuteronomy 14:1-2 and detailed instructions regarding tithes in Deuteronomy 14:22-29. This placement underscores that the dietary code is one facet of a comprehensive system designed to shape Israel's identity as God's chosen people.
Historical & Cultural Context
The giving of these dietary laws occurred as Israel was on the cusp of entering a land inhabited by diverse pagan cultures, many of whom engaged in practices abhorrent to Yahweh, including idolatry and the consumption of animals deemed ritually impure. For ancient Israel, food was far more than mere sustenance; it was deeply intertwined with religious and social identity. Adherence to these laws served as a visible and daily reminder of their covenant relationship with Yahweh and their separation from the idolatrous practices of their neighbors. The distinct dietary code functioned as a protective barrier, preventing assimilation and preserving their unique status as a "holy nation" and a "kingdom of priests," as declared in Exodus 19:6. This cultural distinction was crucial for maintaining their spiritual integrity in a polytheistic environment.
Key Themes
The primary theme underscored by this verse and the surrounding dietary laws is Holiness and Separation. Israel was called to be holy because God Himself is holy, as articulated in Leviticus 11:44-45. These regulations provided a tangible means for the Israelites to live out this call to set-apartness, distinguishing them from other peoples. Closely related is the theme of Divine Authority and Obedience. God, as the Creator and Sovereign, possesses the absolute right to define what is clean and unclean, permissible and forbidden. Israel's obedience to these specific commands, even if the underlying reasons were not fully understood, was a fundamental test of their faith and devotion to the Lord. Finally, these laws fostered a profound sense of Purity and Distinction, both ritual and communal, reinforcing Israel's unique identity as God's chosen people, consecrated to His purposes.
Exposition and Analysis
Key Word Analysis
This term refers to the propelling and stabilizing appendages of fish. In the context of aquatic animals, the presence of fins indicates a creature that moves freely and actively in the water, a characteristic often associated with creatures typically found in cleaner, flowing waters. The collective nature of the term "fins" emphasizes the requirement of these appendages as a standard feature.
These are the protective, overlapping plates covering the skin of many fish. The requirement of scales, alongside fins, further specifies the type of aquatic life deemed permissible. Creatures lacking scales (e.g., eels, catfish) or having only a few rudimentary ones, or those with shells (e.g., shellfish), were excluded. This dual requirement served as a clear, observable criterion for distinguishing clean from unclean aquatic life, reflecting a design for specific aquatic creatures.
This word signifies ritual impurity or defilement, rendering something foul in a religious sense and unfit for a holy people or for approach to God. It is a theological and ritual category, not primarily a hygienic one. An "unclean" animal was not necessarily rotten or harmful to eat in a physical sense, but its consumption would ritually defile an Israelite, separating them from the community's state of purity and thus from full participation in the covenant relationship. It stands in direct contrast to tahor (טָהוֹר), meaning "clean" or "pure."
Verse Breakdown
"And whatsoever hath not fins and scales"
This opening clause establishes the negative criterion for prohibition. It is a comprehensive exclusion: if an aquatic creature lacks either fins or scales (or both), it falls into the category of forbidden food. This precise definition leaves no ambiguity regarding the types of aquatic life that are not permissible for consumption by the Israelites. The "whatsoever" indicates a universal application within the category of aquatic life.
"ye may not eat;"
This is a direct, imperative command, a clear prohibition issued by divine authority. It leaves no room for discretion or personal preference; it is an absolute injunction for the Israelite community. The emphasis is on the act of consumption, which would lead to defilement, underscoring the seriousness of the command and the consequences of disobedience.
"it [is] unclean unto you."
This final phrase provides the theological rationale for the prohibition. The status of "unclean" is not arbitrary but is a divine designation, indicating ritual and spiritual impurity. This impurity impacts the individual's standing within the holy community and before God. The phrase "unto you" underscores that this designation applies specifically to the covenant people of Israel, distinguishing their practices from those of other nations and reinforcing their unique identity.
Literary Devices
Deuteronomy 14:10 employs several literary devices to convey its message effectively and authoritatively. The most prominent is Legal Code/Prescriptive Language, which is characteristic of the book of Deuteronomy. The verse uses direct, declarative statements ("ye may not eat") and clear, concise definitions ("whatsoever hath not fins and scales") to establish an unambiguous law. This directness emphasizes divine authority and the expectation of immediate, unquestioning obedience from the covenant people. Another device utilized is Merism, where the specific mention of "fins and scales" serves to represent the entire category of "clean" aquatic life, implying that any creature falling outside this precise dual characteristic is by default "unclean." This creates a comprehensive binary classification system for all aquatic creatures. Furthermore, there is an implicit Contrast between the "clean" and the "unclean," the permitted and the forbidden. This contrast powerfully reinforces the overarching theme of Israel's separation and distinctness, serving as a constant, daily reminder of their unique covenant relationship with God and their call to purity in all aspects of life.
Theological and Thematic Connections
Deuteronomy 14:10, by meticulously defining what is permissible and forbidden in the realm of aquatic life, deeply embeds itself within the broader biblical theology of holiness, distinction, and covenant. These dietary laws were not arbitrary rules but served as a pedagogical tool, teaching Israel about God's absolute sovereignty over creation and His desire for His people to reflect His own character. By adhering to these commands, the Israelites daily affirmed their identity as a people set apart for Yahweh, distinct from the defiling practices of the pagan world. This external conformity was designed to cultivate an internal disposition of reverence and obedience, preparing them for a deeper spiritual relationship with their holy God. The laws underscored that every aspect of life, even eating, could be an act of worship or defilement, thereby shaping a communal consciousness centered on God's will and His standards of purity.
Reflection and Application
While the specific dietary laws of Deuteronomy 14:10 are understood by Christians to have been fulfilled and abrogated in the New Covenant, the enduring principles they represent remain profoundly relevant for believers today. The call to holiness, obedience, and distinction from the world's values is as vital now as it was for ancient Israel. We are still called to live lives that reflect God's character, not by adherence to external food laws, but by cultivating internal purity of heart, mind, and action. Our "diet" today is spiritual, demanding discernment about what we consume through our eyes, ears, and minds, and how we interact with a world often at odds with God's truth. The question for us is not "What can I eat?" but "How can I live in a way that honors God and demonstrates my identity as His set-apart child?" This involves a conscious choice to pursue righteousness, love, and truth, allowing the Holy Spirit to transform us from the inside out, making us truly clean and fit for God's purposes and His glory.
Questions for Reflection
FAQ
Why did God give these specific dietary laws to Israel, like the one in Deuteronomy 14:10?
God gave these specific dietary laws primarily to set Israel apart as a holy nation, distinct from the surrounding pagan cultures. They served as a tangible, daily reminder of their unique covenant relationship with Yahweh. While there may have been secondary benefits related to health or hygiene, the main purpose was theological: to teach obedience, reinforce God's absolute authority, and cultivate a sense of ritual and spiritual purity. By adhering to these commands, the Israelites visibly and practically demonstrated their identity as God's chosen people, consecrated to Him (see Leviticus 11 and Exodus 19:6). These laws were a means of sanctification, a way for Israel to reflect God's own holiness in their daily lives.
Are Christians still bound by the dietary laws of Deuteronomy 14:10, which prohibit eating aquatic animals without fins and scales?
No, Christians are generally not considered bound by the specific dietary laws of the Old Covenant, including the prohibition in Deuteronomy 14:10. The New Testament teaches that these ceremonial laws were fulfilled in Christ and are no longer binding for believers. Jesus Himself declared all foods clean, emphasizing that what defiles a person comes from within, not from what enters the mouth (Mark 7:19). Peter's vision in Acts 10 explicitly revealed that God had cleansed what was once considered unclean, signifying the inclusion of Gentiles into the covenant and the abrogation of these food restrictions. Furthermore, Paul teaches that "the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit" (Romans 14:17), and that "everything God created is good, and nothing is to be rejected if it is received with thanksgiving" (1 Timothy 4:4-5). The emphasis in the New Covenant shifts from external ritual purity to internal spiritual purity, a transformation wrought by the Holy Spirit.
Christ-Centered Fulfillment
Deuteronomy 14:10, with its meticulous distinction between clean and unclean aquatic animals, finds its ultimate fulfillment and profound transformation in Jesus Christ. The Old Covenant dietary laws served as a "shadow" pointing to a greater spiritual reality, a temporary tutor guiding Israel toward the true source of purity and distinction. Christ, through His perfect life, atoning death, and glorious resurrection, is the very reality to which these shadows pointed (Colossians 2:16-17). He declared all foods clean, not by nullifying God's original intent for holiness, but by shifting the focus from external ritual purity to internal heart purity, emphasizing that it is what comes out of a person that truly defiles them (Matthew 15:11). More profoundly, Jesus Himself is the ultimate means by which humanity is made clean and set apart. His precious blood "cleanses our consciences from acts that lead to death, so that we may serve the living God!" (Hebrews 9:14). In Christ, the barrier between clean and unclean, Jew and Gentile, is broken down, and a new people, the church, is formed, whose distinction is not based on dietary restrictions but on their union with Him and the indwelling of His Holy Spirit. He is the Lamb of God who takes away the sin of the world, making those who believe in Him truly clean and holy before God, fulfilling the very essence of what the dietary laws foreshadowed: a people consecrated entirely to the Lord, living by His grace and truth.