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.
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Summary
Deuteronomy 14:11 is a succinct declaration within the Mosaic Law, granting explicit permission for the consumption of specific avian species deemed "clean" by divine decree. This verse is an integral part of a broader set of dietary regulations, known as kashrut, which were designed not merely for physical health but primarily to establish and reinforce Israel's distinct identity as a holy nation, set apart for Yahweh amidst pagan cultures. It reflects God's meticulous sovereignty over all creation and His desire for His people's purity and unwavering obedience, serving as a tangible marker of their covenant relationship.
Context
Literary Context
Deuteronomy 14:11 is strategically placed within a comprehensive section (Deuteronomy 14:3-21) that meticulously details the dietary laws for Israel, immediately following a prohibition against pagan mourning practices (Deuteronomy 14:1-2) which underscore Israel's unique identity. This chapter functions as a reiteration and expansion of earlier dietary codes found notably in Leviticus 11, emphasizing the practical outworking of Israel's covenant relationship with God in their daily lives. The preceding verses (Deuteronomy 14:9-10) address clean and unclean aquatic animals, providing a direct and logical parallel to the avian regulations, while the subsequent verses (Deuteronomy 14:12-19) list specific unclean birds by name, thereby concretely defining the permission granted in verse 11 by exclusion. The entire chapter consistently reinforces the overarching theme of Israel's distinctiveness and consecration as God's treasured possession.
Historical & Cultural Context
The dietary laws were given to the Israelites as they prepared to enter the Promised Land, a region populated by diverse Canaanite peoples with their own distinct religious practices and culinary traditions. These laws served as a crucial boundary marker, meticulously designed to prevent assimilation into the surrounding pagan cultures, many of whom consumed animals considered abominable or ritually impure by Yahweh (e.g., pigs, certain birds of prey, and carrion-eating animals). While the concept of "clean" and "unclean" was not entirely unique to Israel, as various ancient Near Eastern cultures possessed their own ritual purity codes, Israel's laws were uniquely and explicitly tied to their covenant with Yahweh and their identity as a holy people, distinct from the nations (Exodus 19:5-6). These regulations permeated every aspect of daily life, serving as a constant, tangible reminder to the Israelites of their unique relationship with God and their divine call to holiness and separation.
Key Themes
The dietary laws presented in Deuteronomy 14, including the specific permission articulated in Deuteronomy 14:11, powerfully convey several foundational theological themes. Firstly, Holiness and Distinction are paramount; by adhering to these divine distinctions in their diet, Israel visibly demonstrated their separation from the surrounding world and their consecration to God, reflecting their status as a "holy people to the Lord" (as explicitly stated in Deuteronomy 14:2). Secondly, Obedience to Divine Command is central; the act of consuming only "clean" animals was a direct and tangible response to God's specific instructions, fostering a pervasive discipline of submission to His will in the most mundane aspects of life. Thirdly, these laws profoundly underscore God's Sovereignty and Provision, demonstrating His absolute authority over all creation and His meticulous care for His people's well-being, extending even to their dietary choices. They also functioned as a pedagogical tool, teaching discernment, self-control, and the pervasive nature of God's covenant demands.
Exposition and Analysis
Key Word Analysis
This term (H2889) signifies purity in a comprehensive sense—physical, chemical, ceremonial, or moral. In the context of dietary laws, it denotes animals that are ritually pure and therefore permissible for consumption, standing in direct contrast to "unclean" (Hebrew, ṭāmē') animals. The concept of ṭâhôwr extends beyond mere hygiene, encompassing a profound theological dimension of being set apart, acceptable, and undefiled in God's sight, reflecting the holiness required of God's covenant people.
This term (H6833) refers to a little bird, a fowl, or a sparrow, representing avian species generally. In Deuteronomy 14, it specifically refers to those birds that are not explicitly listed as abominable or unclean in the subsequent verses (Deuteronomy 14:12-19). The inclusion of birds within the detailed dietary laws demonstrates the comprehensive nature of God's regulations, extending His authority and meticulous care over all categories of living creatures and their consumption by His people.
This primitive root (H398) means to eat, literally or figuratively, encompassing consumption, feeding, or devouring. In this verse, it is a direct permission or command for the Israelites to consume the designated "clean birds." The use of this verb underscores the practical, daily application of God's dietary laws, making the act of eating a tangible expression of obedience and participation in the covenant relationship with Yahweh.
Verse Breakdown
"[Of] all clean birds"
This opening phrase establishes the specific category of permissible food. The term "clean" (Hebrew, ṭâhôwr) is the crucial qualifier, indicating that only those avian species that meet God's criteria for ritual purity are suitable for consumption. This phrase implicitly points to a divinely revealed distinction, where "clean" is understood by exclusion—namely, by the subsequent detailed list of "unclean" birds (Deuteronomy 14:12-19). It highlights God's prerogative to define what is acceptable for His holy people.
"ye shall eat"
This phrase serves as a direct, declarative permission or command, indicating that the consumption of these "clean birds" is not merely allowed but is an expected part of the divinely ordained dietary practice for the Israelites. The imperative nature of the verb underscores the binding character of this regulation for the community, emphasizing the active participation of the people in observing these laws as a tangible expression of their covenant relationship with Yahweh. It signifies God's provision and His specific guidelines for His people's sustenance.
Literary Devices
Deuteronomy 14:11, despite its brevity, effectively employs several literary devices. Its Conciseness makes the command direct, unambiguous, and easily memorable, emphasizing the clear distinction God establishes. This succinct statement ("Of all clean birds ye shall eat") is immediately followed by a detailed enumeration of unclean birds (Deuteronomy 14:12-19), creating a powerful Contrast that implicitly defines "clean" by negation. This method of definition by exclusion is a common legislative technique in the Pentateuch, making the forbidden explicit while leaving the permissible broadly defined, thereby reinforcing the gravity of avoiding the unclean. The verse also functions as a Summary Statement for the positive allowance within the broader framework of dietary restrictions, serving as a general principle before the specifics of the forbidden are detailed. Furthermore, the use of the second-person plural "ye" directly addresses the Israelite community, creating a sense of direct command and communal responsibility, a form of Direct Address.
Theological and Thematic Connections
Deuteronomy 14:11, while specific to ancient Israel's dietary code, resonates with broader biblical themes of divine sovereignty, human obedience, and the pervasive concept of holiness. God, as the benevolent Creator and Lawgiver, possesses the absolute prerogative to define what is pure and impure, thereby asserting His authority over all aspects of human life, including sustenance. The act of distinguishing between clean and unclean foods served as a constant, tangible reminder to Israel of their unique covenant relationship with Yahweh and their call to be a set-apart people. This distinction was not arbitrary but profoundly pedagogical, designed to inculcate discipline, discernment, and a deep, pervasive awareness of God's presence and His exacting standards for His people. While the specific dietary laws are not binding on New Covenant believers, the underlying principles of living a life consecrated to God, exercising spiritual discernment, and obeying His moral commands remain eternally relevant for all who follow Him.
Reflection and Application
Deuteronomy 14:11, situated within the Old Testament dietary laws, invites contemporary believers to reflect on the enduring principles that underpin God's commands, even as the specific applications may have transitioned with the new covenant. For ancient Israel, distinguishing between clean and unclean foods was a daily, tangible act of worship and a visible sign of their unique identity as God's chosen people, set apart from the nations. Today, while Christians are no longer bound by these specific food laws, the overarching call to live a life set apart for God's purposes remains profoundly relevant and spiritually vital. We are encouraged to exercise spiritual discernment in all areas of our lives, carefully considering what truly nourishes our souls, minds, and bodies in a way that honors God, and what might defile, distract, or diminish our walk with Him. This means diligently evaluating our choices in media consumption, relationships, habits, and pursuits, consistently asking if they align with the holiness to which God has called us through Christ. Our "diet" today is less about physical food and more about what we consume spiritually, morally, and intellectually, striving for purity, integrity, and Christlikeness in a world that often blurs moral and spiritual distinctions.
Questions for Reflection
FAQ
Were the Old Testament dietary laws primarily about hygiene or ritual purity?
While some of the Old Testament dietary laws may have had incidental health or hygienic benefits, their primary and overarching purpose was ritual purity and the establishment of Israel's distinct identity as a holy nation set apart for God. The meticulous distinction between "clean" and "unclean" foods, as exemplified in Deuteronomy 14:11 and the surrounding regulations, was fundamentally theological. It served as a constant, tangible reminder to the Israelites of their unique covenant relationship with Yahweh and their divine call to reflect His holiness in every aspect of their lives, thereby distinguishing them from the surrounding pagan nations who did not adhere to such divine distinctions. Ultimately, these laws were about obedience, identity, and the visible manifestation of Israel's consecration to God, rather than merely public health.
Are Christians required to follow the Old Testament dietary laws today?
No, Christians are generally not required to follow the Old Testament dietary laws. The New Testament teaches that with the advent of Jesus Christ, the ceremonial and dietary laws of the Old Covenant have been fulfilled and are no longer binding for believers. Mark 7:19 records Jesus declaring "all foods clean," signifying a profound shift in God's covenantal dealings with humanity. Peter's transformative vision in Acts 10 explicitly reveals God's abolition of the clean/unclean food distinctions, preparing him to preach the Gospel to Gentiles without imposing Mosaic dietary restrictions. Furthermore, the Apostle Paul teaches in Romans 14:17 that "the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit." While believers are called to exercise wisdom, self-control, and temperance in their eating, the ritualistic dietary restrictions of the Mosaic Law are not part of the New Covenant's requirements for salvation or sanctification.
Christ-Centered Fulfillment
Deuteronomy 14:11, along with the entire Mosaic dietary code, finds its ultimate fulfillment and profound reinterpretation in the person and work of Jesus Christ. The Old Covenant distinctions between "clean" and "unclean" foods were not arbitrary; they were pedagogical shadows, pointing to a deeper spiritual reality: humanity's pervasive need to be cleansed from the defilement of sin and made holy before a righteous God. Jesus, through His perfect, sinless life, His atoning death on the cross, and His glorious resurrection, is the one who truly cleanses us, not from ritual impurity but from the deep-seated defilement of sin that separates us from God (Hebrews 9:14). He famously declared all foods clean (as explicitly noted in Mark 7:19), signifying that the external markers of distinction, which were temporary and preparatory, were being superseded by an internal, spiritual transformation available to all who believe. The true "cleanliness" for New Covenant believers is found not in adherence to external regulations, but in being "in Christ," made righteous by His sacrifice and indwelt by the Holy Spirit (1 Corinthians 1:30). The call to be a "holy people" (echoing Deuteronomy 14:2) is now realized not through adherence to dietary codes, but through faith in the Lamb of God who takes away the sin of the world, enabling us to live lives of spiritual purity, moral integrity, and devoted worship that are profoundly pleasing to God, regardless of what we eat.