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Commentary on Deuteronomy 14 verses 1–21
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 14:14, a succinct yet significant prohibition, designates the raven and all its related species as unclean, thereby forbidding their consumption by the Israelites. This command is an integral component of the broader dietary laws delineated in Deuteronomy 14, which served not only to distinguish Israel as a holy and set-apart people but also to reflect their unique covenant relationship with Yahweh, reinforcing fundamental principles of purity, obedience, and divine authority.
CONTEXT
Literary Context: Deuteronomy 14:14 is precisely positioned within a comprehensive section of dietary laws, specifically spanning Deuteronomy 14:3-21. This chapter immediately follows a fervent exhortation for Israel to live as "children of the Lord" (Deuteronomy 14:1) and a "holy people" (Deuteronomy 14:2), thereby establishing the foundational theological framework for the subsequent regulations. The detailed enumeration of unclean birds, which explicitly includes the raven, closely parallels the account found in Leviticus 11:13-19, underscoring a consistent divine mandate across the Pentateuch regarding ritual purity. The specific mention of the raven here is part of a meticulous list designed to leave no ambiguity concerning what was permissible or forbidden for consumption, ensuring Israel's adherence to God's standards of purity.
Historical & Cultural Context: The dietary laws bestowed upon ancient Israel, including the specific prohibition against the raven, served multifaceted purposes within their historical and cultural environment. In the broader Ancient Near East, many surrounding nations engaged in cultic practices that often involved the consumption of animals considered unclean by Israelite law, or they simply did not differentiate between clean and unclean categories. By rigorously adhering to these distinctive dietary restrictions, Israel physically manifested their spiritual separation from pagan cultures and their idolatrous practices. Furthermore, the prohibition of scavenging birds like the raven likely held practical implications for health and hygiene in an era predating modern scientific understanding, as such animals are often carriers of disease. However, the paramount emphasis was theological: these laws were a tangible expression of their covenant relationship with Yahweh, marking them as a distinct nation set apart for His purposes, thereby demonstrating their unwavering obedience to His divine authority.
Key Themes: The dietary laws presented in Deuteronomy 14, with the explicit inclusion of the raven, contribute significantly to several overarching themes pervasive throughout Deuteronomy and the Pentateuch. The foremost theme is Holiness and Separation, emphasizing God's unequivocal call for Israel to be a people consecrated to Him, distinctly set apart from the nations surrounding them. This distinction was not merely ritualistic but profoundly reflected their spiritual identity as God's chosen. Another crucial theme is Divine Authority and Sovereignty, as God, the Creator and Sustainer of all, asserts His inherent right to define what is clean and unclean, righteous and unrighteous, thereby underscoring His absolute rule over every facet of His people's lives. Consequently, Obedience emerges as a central theme, as adherence to these specific and often counter-cultural commands served as a profound test of faith and a tangible demonstration of Israel's unwavering commitment to the covenant with Yahweh, a principle powerfully reiterated throughout the entirety of Deuteronomy.
EXPOSITION AND ANALYSIS
Key Word Analysis
Raven (Hebrew, ʻôrêb, H6158): The Hebrew word עֹרֵב (H6158) refers specifically to the common raven (Corvus corax) and broadly to birds of the crow family. Derived from a root meaning "to be dusky," it highlights the raven's characteristic dark plumage. Ravens are known for their intelligence and, crucially, their scavenging habits, often feeding on carrion. In ancient Israelite culture, animals that consumed dead or decaying flesh were typically considered ritually unclean, as they were associated with death and impurity. This characteristic, along with their predatory nature, likely contributed to their classification as forbidden food, symbolizing a departure from the life-giving order God established for His people.
Kind (Hebrew, mîyn, H4327): The Hebrew word מִין (H4327), used here in the phrase "after his kind" (לְמִינֵהוּ, leminêhû), is critical for understanding the expansive scope of the dietary laws. Derived from an unused root meaning "to portion out," it denotes a sort, species, or genus. This phrase indicates that the prohibition extends beyond the specific species named (the raven) to encompass all related species within its biological family or broader classification. This comprehensive classification ensured that no similar bird, such as crows, rooks, or jays, could be mistakenly deemed clean. The consistent appearance of this phrase throughout the dietary laws in both Deuteronomy and Leviticus, as well as in the creation accounts (e.g., Genesis 1:11), underscores the meticulous and thorough nature of God's instructions for distinguishing between clean and unclean animals, emphasizing a divinely ordained order.
Verse Breakdown
Literary Devices
Deuteronomy 14:14, though concise, effectively employs several literary techniques characteristic of legal and instructional texts within the Pentateuch. The primary device at play is Categorization or Classification, as the verse is an integral part of an exhaustive list that systematically divides the animal kingdom into clean and unclean categories. This meticulous listing ensures absolute clarity and eliminates any ambiguity for the Israelite community regarding permissible and forbidden dietary practices. The recurring phrase "after his kind" also exemplifies Repetition, a powerful rhetorical device used consistently throughout the dietary laws (e.g., in Leviticus 11) and even in the creation narratives (e.g., Genesis 1). This repetition emphasizes the comprehensive, familial, and divinely ordained nature of the classifications. Furthermore, while not explicitly stated, there is a subtle yet profound element of Symbolism or Metonymy embedded within the prohibition. The raven, by its inherent nature as a scavenger associated with death and decay, becomes a representative or symbol of impurity and defilement, standing in stark contrast to the life, order, and purity God desired for His covenant people.
THEOLOGICAL AND THEMATIC CONNECTIONS
The prohibition against eating the raven, like all the dietary laws of the Old Covenant, served as a tangible and profound expression of Israel's unique identity as God's holy people. These laws were not arbitrary regulations but were meticulously designed to instill a deep sense of discernment and separation, teaching Israel to distinguish between the sacred and the profane, the clean and the unclean, in every facet of their lives. This physical distinction was intended to cultivate a spiritual reality, constantly reminding them that their entire existence was to be set apart for Yahweh. The laws underscored God's absolute sovereignty over creation and His inherent right to define the boundaries of human conduct, reflecting His desire for His people to live in purity and obedience, thereby faithfully reflecting His own holy character to the surrounding nations.
REFLECTION AND APPLICATION
While the specific dietary laws of the Old Covenant, including the prohibition against the raven, are no longer binding for New Testament believers, their underlying principles remain profoundly relevant and transformative for our spiritual lives today. The instruction regarding the raven, though seemingly a minor detail, powerfully taught Israel about the vital importance of discerning what defiles and what sanctifies. For Christians today, this translates into a compelling call for spiritual discernment, urging us to carefully and prayerfully evaluate the influences, behaviors, and associations in our lives that might hinder our relationship with God or compromise our witness to the world. We are still unequivocally called to be holy, not by adhering to a specific diet, but by living a life entirely set apart for God's purposes, reflecting His character in our thoughts, words, and deeds. Our obedience is now expressed through unwavering faith in Christ and adherence to the moral and spiritual principles of the New Covenant, striving for inner purity and external conduct that consistently honors God. This verse, therefore, serves as a timeless reminder of God's enduring desire for His people to live distinctly, guided by His divine wisdom and commands, reflecting His holiness in every aspect of life.
Questions for Reflection
FAQ
Why was the raven specifically considered an unclean animal in the Old Testament?
Answer: The raven, and birds of its "kind," were deemed unclean primarily due to their scavenging habits. Animals that feed on carrion (dead and decaying flesh) were associated with death, decay, and impurity in the ancient Israelite worldview. This classification was not necessarily based on health reasons alone, though practical benefits may have existed, but fundamentally on a theological and ritualistic understanding of purity. God's design for His people emphasized life, order, and separation from anything that represented chaos, death, or defilement. The raven's association with such things made it ritually unfit for consumption, serving as a tangible reminder of the distinction God desired for His people. This aligns with the broader principles of dietary laws found in Leviticus 11.
Are the dietary laws, including the prohibition of the raven, still binding for Christians today?
Answer: No, the specific dietary laws of the Old Covenant, including the prohibition of the raven, are not binding for New Testament believers. Jesus Himself declared all foods clean, stating that "nothing outside a person can defile them by going into them" (Mark 7:19). Furthermore, Peter's transformative vision in Acts 10:9-16 dramatically illustrated the abolition of these ritual distinctions, signifying the inclusion of Gentiles into God's family and the spiritual nature of purity. The Apostle Paul further clarified that food does not commend us to God and that believers have freedom in Christ regarding what they eat, emphasizing conscience over dietary rules (Romans 14:1-23; 1 Timothy 4:4-5). While the literal dietary laws are fulfilled in Christ, the underlying spiritual principles of holiness, discernment, and separation from defilement remain crucial for Christians, now applied to moral and spiritual purity rather than physical consumption.
CHRIST-CENTERED FULFILLMENT
The prohibition against the raven, an integral part of the Old Covenant's intricate dietary laws, finds its ultimate fulfillment and spiritual reinterpretation in the person and work of Jesus Christ. These laws, while establishing a physical distinction for Israel, were ultimately a "shadow of the things to come" (Colossians 2:16-17), pointing to a deeper, more profound need for spiritual purity and a radical separation from sin that no external dietary regulation could truly achieve. Christ, as the spotless Lamb of God who takes away the sin of the world, perfectly fulfilled the requirements of holiness and offered Himself as the ultimate, once-for-all sacrifice, cleansing not merely the body but the conscience from dead works to serve the living God (Hebrews 9:14). Through His atoning work on the cross, He has made all things "clean" for those who are in Him, removing the ritual barriers and inviting all people—Jew and Gentile alike—into a new covenant of grace and spiritual freedom. Our holiness is now derived not from what we eat or touch, but from our intimate union with Christ, who Himself is our righteousness and sanctification (1 Corinthians 1:30). Therefore, the call to be "holy as He is holy" (1 Peter 1:15-16) is now a spiritual mandate, empowered by the indwelling Holy Spirit, to live a life set apart by virtue of Christ's cleansing and transforming work, faithfully reflecting His character in a world still desperately in need of His transformative purity.