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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 14:15 is a specific enumeration within the Mosaic dietary laws, meticulously listing "the owl, and the night hawk, and the cuckow, and the hawk after his kind" as birds forbidden for consumption by the Israelites. This prohibition was not arbitrary but served as a tangible expression of God's precise instructions for maintaining ritual purity and distinctiveness, underscoring Israel's unique covenant relationship with Yahweh and their call to holiness as His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 14:15, as part of a larger list of prohibited animals, primarily employs Enumeration and Categorization. The specific naming of "the owl, and the night hawk, and the cuckow, and the hawk" is a clear example of enumeration, providing a precise and detailed list of forbidden items. This meticulous listing serves to remove ambiguity and ensure strict adherence to the law. The crucial phrase "after his kind" functions as a form of Categorization, indicating that the prohibition applies not just to the named species but to entire families or genera of birds. This broadens the scope of the individual prohibitions into larger, definable groups, demonstrating the comprehensive nature of the divine command. The repetitive use of "and the..." also creates a sense of Anaphora and Rhythm, emphasizing each distinct forbidden item and contributing to the solemnity and authority of the legislative text.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 14:15, with its specific prohibitions, powerfully reinforces the overarching biblical theme of God's desire for His people to be holy and distinct. These dietary laws were not arbitrary, but served as a tangible, daily reminder of Israel's unique covenant relationship with Yahweh, setting them apart from the surrounding pagan nations. By observing these commands, Israel visibly and practically demonstrated their commitment to God's standards of purity, reflecting His own holiness in their lives. While the specific dietary restrictions of the Old Covenant are not binding on New Testament believers, the underlying principle of living a life set apart for God, characterized by purity and discernment, remains profoundly relevant. This verse, therefore, points to a deeper call to spiritual separation and purity that transcends the specifics of ancient dietary laws, urging believers to pursue a life that honors God in all respects.
REFLECTION AND APPLICATION
Deuteronomy 14:15, though part of an ancient legal code, offers timeless principles for contemporary believers. It calls us to consider how we, as God's people, are to live lives that reflect His holiness and distinctiveness in a world often at odds with His values. While we are no longer bound by these specific dietary laws (as affirmed in the New Testament), the spirit of the law compels us to exercise spiritual discernment in all areas of our lives. Just as Israel was to avoid what was ritually unclean, we are called to avoid what is spiritually defiling—be it harmful influences, ungodly practices, or attitudes that compromise our walk with Christ. This verse reminds us that true holiness is not just about outward conformity but about an inward commitment to be set apart for God, choosing what is wholesome and life-giving, and rejecting what might hinder our spiritual growth or obscure our witness to the world. Our choices, even seemingly small ones, can be acts of worship and obedience, demonstrating our unique relationship with our holy God and His transformative power in our lives.
Questions for Reflection
FAQ
Why did God declare certain animals, like those in Deuteronomy 14:15, "unclean" for the Israelites?
Answer: The designation of certain animals as "unclean" served multiple interconnected purposes for the Israelites. Primarily, it was a practical means of establishing and reinforcing their identity as a holy people set apart for Yahweh. By adhering to these dietary laws, Israel visibly distinguished itself from the surrounding pagan nations, whose religious practices often involved consuming animals that were prohibited to Israel. The laws also carried significant symbolic weight; many unclean animals, especially birds like those listed in Deuteronomy 14:15, were predators or scavengers, associated with death, decay, or violence. Avoiding them could symbolize a separation from such defiling associations and a commitment to life and purity. While some scholars suggest potential health benefits (e.g., avoiding carrion-eaters), the primary biblical emphasis is theological: these laws were a test of obedience to God's commands and a constant, daily reminder of Israel's unique covenant relationship with a holy God.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 14:15, with its specific dietary prohibitions, belongs to the Old Covenant's ceremonial law, its underlying principles find profound Christ-centered fulfillment in the New Testament. Jesus, through His life, death, and resurrection, inaugurated a new covenant that transcends the ritualistic distinctions of clean and unclean foods. In Mark 7:19, Jesus explicitly "declared all foods clean," dismantling the literal dietary regulations and shifting the focus from external purity to internal righteousness. Furthermore, Peter's vision in Acts 10:15 powerfully illustrates this shift, revealing that God no longer distinguishes between clean and unclean animals, symbolizing the breaking down of barriers between Jew and Gentile and the inclusion of all peoples into God's family. The true "uncleanliness" that defiles a person, as Jesus taught, comes not from what goes into the mouth, but from what comes out of the heart—evil thoughts, murder, adultery, and other sins (Matthew 15:18-19). Therefore, the call to holiness, once expressed through dietary separation, is now fulfilled in Christ by a radical transformation of the heart and a life lived in spiritual purity and devotion to God. Believers are called to be set apart, not by external rules concerning food, but by the indwelling Holy Spirit, living as new creations in Christ (2 Corinthians 5:17), discerning what is spiritually wholesome and rejecting what defiles their relationship with God and others (Romans 12:2).