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 14:18 is a specific injunction within the Mosaic Law's comprehensive dietary regulations, listing the stork, heron, lapwing, and bat as creatures deemed "unclean" and thus forbidden for consumption by the Israelites. This prohibition, part of a larger section detailing permissible and impermissible foods, served to visibly distinguish Israel as a holy nation, set apart by God from the surrounding pagan cultures, thereby emphasizing their unique covenant relationship and calling to ritual and moral purity.
Context
Literary Context
Deuteronomy 14:18 is situated within a detailed exposition of dietary laws found in Deuteronomy 14:3-20. This section forms a crucial part of Moses' final address to the new generation of Israelites on the plains of Moab, just before their entry into the Promised Land. It immediately follows commands concerning tithing and precedes further statutes on caring for the poor and celebrating festivals, all designed to establish a holy society. The dietary laws here are a reiteration and slight adaptation of those originally given in Leviticus 11, demonstrating the enduring nature of God's covenant requirements. The inclusion of the bat, a flying mammal, among birds highlights a pragmatic classification based on observable characteristics (flight) rather than strict biological taxonomy, underscoring the accessibility and practical application of the law for the average Israelite. These laws are not isolated but are interwoven into a broader tapestry of commands intended to shape every aspect of Israelite life, from worship to daily sustenance, all under the umbrella of their covenant relationship with Yahweh.
Historical & Cultural Context
The dietary laws were given to Israel during a pivotal transition from a nomadic existence to a settled agricultural society in Canaan. This period necessitated a clear and distinct national identity, differentiating Israel from the polytheistic and often syncretistic practices of the surrounding Canaanite nations, as well as the Egyptians they had recently departed. Many pagan cultures engaged in ritualistic consumption of animals, often associating specific creatures with deities, using them in divination, or offering them in idolatrous sacrifices. By prohibiting certain animals, God established clear boundaries, safeguarding Israel from adopting defiling practices and reinforcing their exclusive allegiance to Yahweh. While these laws undoubtedly had practical benefits for health and sanitation in an ancient context (e.g., avoiding scavengers or creatures prone to disease), their primary purpose was theological: to foster holiness and distinction. The specific creatures listed in Deuteronomy 14:18 were likely common in the region, known for their scavenger habits, association with carrion, or dwelling in dark, unsanitary places, which reinforced their symbolic "unclean" status in the eyes of a people called to ritual purity.
Key Themes
The overarching theme permeating Deuteronomy 14, including this verse, is Holiness and Separation. God's repeated injunction for Israel to "be holy, for I am holy" (Leviticus 11:44) finds tangible expression in these dietary regulations. By adhering to these laws, the Israelites visibly demonstrated their unique covenant relationship with God and their separation from the world's defiling influences. This fostered a constant awareness of God's presence and their identity as His chosen people, distinct from all other nations. A secondary theme is Obedience and Discernment. The detailed nature of the laws demanded meticulous obedience and careful discernment in daily life, teaching the Israelites to rely on God's directives for their well-being and identity, rather than human wisdom or cultural norms. This cultivated a habit of seeking divine instruction in all matters, from the most mundane to the most sacred. Finally, the specificity of these commands underscores Divine Authority, emphasizing God's absolute sovereignty over creation and His right to establish the moral and ceremonial parameters for His people's lives, reflecting His wisdom, care, and desire for their flourishing.
Exposition and Analysis
Key Word Analysis
This word, of uncertain derivation, refers to the hoopoe, a distinctive bird known for its striking crest and its habit of nesting in unsanitary places, often feeding on insects found in dung. Its inclusion as an unclean bird likely stemmed from these associations with impurity and its strong, musky odor. The law's prohibition of such a creature underscored the emphasis on ritual purity and separation from anything perceived as defiling.
Feminine of the Hebrew word chasid, meaning "pious" or "loyal," derived from chesed (steadfast love, loyalty, kindness). This is an intriguing designation for an unclean bird, as storks are indeed renowned for their strong parental care and loyalty to their nests, often returning to the same location year after year. However, their diet, which includes reptiles, amphibians, and even carrion, likely contributed to their classification as unclean under the dietary laws, overriding any perceived positive behavioral traits. This highlights that "uncleanness" was not always about inherent moral failing but about ritual purity and separation, often tied to diet or habitat.
Of uncertain derivation, this term refers to the bat. Its inclusion in a list primarily composed of birds is unique because it is a mammal. Its classification here among flying creatures demonstrates that the Mosaic Law's categories were based on observable characteristics (like flight) rather than modern biological taxonomy. Bats are nocturnal, often dwelling in caves or dark, damp places, and were likely associated with darkness, decay, and the unknown, contributing to their "unclean" status. This inclusion underscores the comprehensive nature of the dietary code, encompassing all creatures that fly, regardless of their precise biological kingdom.
Verse Breakdown
"And the stork"
Refers to the large, migratory wading bird (Ciconia ciconia), known for its long legs and neck. Despite its perceived loyalty and care for its young, its scavenger-like tendencies and diet of various small creatures and carrion rendered it ritually impure for consumption. Its presence on the list emphasizes the comprehensive nature of the prohibitions against birds of prey or scavengers.
"and the heron after her kind"
This phrase encompasses various species of herons and similar wading birds (e.g., egrets, bitterns). These birds typically inhabit marshy areas and feed on fish, frogs, and other aquatic life. Their predatory nature and association with watery, often stagnant, environments contributed to their classification as unclean, aligning with the general prohibition against birds of prey or those associated with scavenging and potentially unsanitary habitats.
"and the lapwing"
Most commonly identified as the hoopoe (Upupa epops), a distinctive bird with an erectile crest and a long, slender bill. The hoopoe is known for its strong, musky odor and its habit of nesting in unsanitary places, often feeding on insects found in dung. These characteristics likely contributed to its designation as unclean, emphasizing the law's concern for hygiene and ritual purity, which were inextricably linked to spiritual holiness.
"and the bat"
As discussed in the Key Word Analysis, the bat is a flying mammal. Its inclusion here among birds highlights the functional classification of the Law, grouping creatures by their primary mode of movement (flying, swimming, walking). Bats are nocturnal, often associated with dark, unclean places, and their diet can include insects, fruit, or blood (in some species). Their general association with darkness and their unique mode of flight made them distinct and therefore ritually unclean for the Israelites, reinforcing the principle of separation.
Literary Devices
Deuteronomy 14:18 primarily employs Enumeration and Categorization. The verse lists specific creatures, contributing to a longer catalog of clean and unclean animals. This Enumeration serves to provide clear, unambiguous directives to the Israelites, leaving no room for doubt about what was permissible or forbidden. It reflects a meticulous divine concern for order and clarity in the life of the covenant people. The act of Categorization itself is a significant literary and theological device, as it establishes a framework of purity and impurity that permeated daily Israelite life. By dividing the animal kingdom into "clean" and "unclean," the text symbolically reinforces the concept of Israel's separation unto God. The detailed nature of these lists reflects a divine concern for order and distinction, mirroring God's own holy character and His desire for His people to reflect that order in their lives. This systematic approach to classification underscores the comprehensive reach of God's law into all aspects of their existence.
Theological and Thematic Connections
The dietary laws, of which Deuteronomy 14:18 is a part, were not merely arbitrary rules but served profound theological purposes. They were a tangible means by which Israel could live out their covenant relationship with God, reminding them daily of their holy calling and distinct identity. These regulations taught discernment, obedience, and the pervasive nature of holiness, impacting every meal and every interaction with the natural world. By observing these laws, Israel was to be a living parable, demonstrating to the nations the reality of a God who is holy and who desires a holy people. While the specific dietary prohibitions are part of the ceremonial law, which finds its fulfillment in Christ, the underlying principles of purity, separation from defilement, and living a life set apart for God remain eternally relevant for believers. They point to a God who cares about every detail of His people's lives and desires their wholeness—physical, spiritual, and moral—as a reflection of His own perfect character.
Reflection and Application
While the specific dietary laws of the Old Testament are no longer binding for New Covenant believers, as clearly articulated by Jesus, who "declared all foods clean" (Mark 7:19), and the apostles, who affirmed that "what God has made clean, do not call common" (Acts 10:15) and that "the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit" (Romans 14:17), the underlying principles of holiness, discernment, and separation from the world's defilements remain profoundly relevant. This passage calls us to consider what we "consume" in a broader sense—not just physical food, but also the media we engage with, the relationships we cultivate, the ideas we entertain, and the influences we permit into our lives. Just as the Israelites were to distinguish between the clean and the unclean in their diet, believers today are called to exercise spiritual discernment, choosing what truly nourishes their spirit and aligns with God's character, and rejecting what defiles, distracts, or compromises their walk with Christ. Our lives are to be a living testimony to God's holiness, reflecting His purity in our thoughts, words, and actions, making us distinct in a world that often blurs moral and spiritual lines and promotes compromise.
Questions for Reflection
FAQ
Why were these specific birds considered unclean, and what was the underlying principle?
The specific reasons for each animal's "unclean" status are not always explicitly stated in the text, but scholars generally identify several underlying principles. For birds, common factors included their diet (scavenging on carrion, preying on other animals), their habitat (associated with unsanitary environments or darkness), or their observed characteristics. Birds like the stork and heron, which might eat carrion or live in marshy areas, and the lapwing (hoopoe), known for its strong odor and association with refuse, fit these criteria. The bat, a flying mammal, was likely included due to its nocturnal habits and association with dark, often unclean, places. The overarching principle was to distinguish Israel as a holy people, set apart for God. These laws served as a constant, tangible reminder of their unique covenant relationship and God's call to purity, both ritual and moral, separating them from the practices of surrounding pagan nations. This distinction was not merely for health but primarily for spiritual identity and devotion to Yahweh alone.
Are Christians today still bound by the dietary laws found in Deuteronomy 14?
No, Christians are not bound by the specific dietary laws of the Old Testament, including the prohibitions in Deuteronomy 14. The New Testament clearly indicates a shift in understanding regarding clean and unclean foods. In Mark 7:19, Jesus declares all foods clean, emphasizing that defilement comes from within a person's heart, not from what they eat. This teaching is further reinforced in Acts 10, where Peter receives a vision of various unclean animals and is told, "What God has made clean, do not call common" (Acts 10:15). The Apostle Paul also addresses this in Romans 14 and Colossians 2:16-17, explaining that dietary regulations were a "shadow" of things to come, with the "substance" belonging to Christ. While the literal dietary laws are fulfilled, the underlying principles of holiness, discernment, and living a life set apart for God remain central to Christian living, shifting from external regulations to internal spiritual purity.
Christ-Centered Fulfillment
The dietary laws in Deuteronomy 14, including the prohibition of specific unclean birds like the stork, heron, lapwing, and bat, find their ultimate Christ-centered fulfillment not in their literal observance but in their deeper spiritual meaning. These laws, part of the Old Covenant's system of purity, served as a "shadow" pointing to the "substance" found in Jesus Christ (Colossians 2:17). They meticulously taught Israel about the pervasive nature of sin and defilement, and the absolute necessity of God's holiness to separate His people from it. Jesus, through His perfect life, atoning death, and glorious resurrection, perfectly embodies and fulfills this call to holiness. He is the one who truly cleanses, not by external dietary rules or ritualistic washings, but by purifying the human heart, the true source of defilement (Mark 7:19-23). Through His sacrifice, He has made all things "clean" in a spiritual sense, breaking down the ceremonial barriers between Jew and Gentile and establishing a new covenant where true purity comes from faith in Him (Acts 10:15). Believers are now called to be holy, not by adhering to ceremonial laws, but by being united with Christ, who is our sanctification and righteousness (1 Corinthians 1:30). The Old Testament's meticulous distinctions between clean and unclean thus foreshadowed the radical and comprehensive cleansing offered by the Lamb of God who takes away the sin of the world, enabling a spiritual purity far beyond any ritualistic observance, transforming us from within.