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 14:19 presents a specific dietary prohibition within the broader Mosaic Law, declaring "every creeping thing that flieth" to be unclean and therefore forbidden for consumption by the Israelites. This command served as a tangible expression of Israel's distinct identity and call to holiness, reinforcing their covenant relationship with Yahweh and setting them apart from the surrounding nations through daily practices. It underscores the divine mandate for purity and separation in the life of God's chosen people.
Context
Literary Context
Deuteronomy 14:19 is situated within a comprehensive section (Deuteronomy 14:3-20) that meticulously outlines the dietary regulations for the Israelite community. This passage immediately follows an emphatic exhortation for Israel to recognize their unique status as "a holy people unto the LORD your God" and "a peculiar people unto himself, above all the nations that are upon the earth" Deuteronomy 14:2. The detailed enumeration of clean and unclean animals, fish, and birds serves as a practical outworking of this foundational call to holiness and distinction. Specifically, verse 19 concludes the section on flying creatures, providing a general prohibition against winged insects and small flying creatures that are not explicitly permitted elsewhere in the Law, such as the locusts, crickets, and grasshoppers mentioned in Leviticus 11:22. The systematic structure of these laws emphasizes a clear and divinely ordained distinction between what is permissible and what is not, thereby establishing tangible boundaries for the covenant community.
Historical & Cultural Context
The dietary laws of the Old Testament, including the prohibition in this verse, were delivered to ancient Israel during their formative period as a nation, as they prepared to enter and establish themselves in the Promised Land. Surrounding Canaanite cultures often engaged in religious and culinary practices that blurred distinctions between clean and unclean, including cultic meals involving various animals without such strictures. God's commands in Deuteronomy, delivered through Moses, served as a protective barrier, separating Israel from these pagan influences and safeguarding them from idolatry and syncretism. These laws were not primarily for modern hygienic purposes, though some secondary health benefits may have existed, but rather served a profound theological purpose: to create a unique identity for Israel. They were a daily, tangible reminder of their covenant relationship with Yahweh and their divine calling to be a holy nation, distinct from all other peoples on earth, as powerfully articulated in Deuteronomy 7:6.
Key Themes
The dietary laws in Deuteronomy 14 contribute significantly to several overarching themes woven throughout the book of Deuteronomy. The most prominent is Holiness and Purity, emphasizing Israel's absolute call to be a nation set apart for God's exclusive possession and worship. The meticulous distinction between clean and unclean foods served as a constant, tangible reminder of their unique status and the purity required by a holy God, explicitly stated in Deuteronomy 14:2. Another crucial theme is Obedience to Divine Command, highlighting that God's instructions, even those that might seem arbitrary to human understanding, are for the ultimate good of His people and demand faithful adherence. These laws underscore the foundational importance of living "by every word that comes from the mouth of the LORD" Deuteronomy 8:3. Finally, these regulations fostered Discernment and Distinction, training the Israelites to differentiate between categories, a practice that extended beyond food to moral and spiritual choices. This cultivated a mindset of careful and deliberate living that profoundly reflected their covenant identity and their relationship with a holy God.
Exposition and Analysis
Key Word Analysis
This term (H8318) derives from a root meaning "to swarm" or "to teem." It broadly refers to a swarm or active mass of minute, often low-lying, animals. In the context of the Mosaic Law, sherets frequently carries a connotation of uncleanness, particularly when referring to small, numerous creatures that move close to the ground, whether on land or in water, as seen in Leviticus 11:41. The use of this term here highlights the low, often repulsive, or insignificant nature of these creatures from an ancient Israelite perspective, reinforcing their forbidden status within the divinely ordained dietary system.
This word (H5775) refers to a bird or, collectively, fowl, often emphasizing their characteristic of being "covered with feathers" or "covering with wings." When combined with sherets, as in this verse, it specifically denotes winged creatures that also exhibit characteristics of "creeping" or "swarming." This combination distinguishes them from larger, permitted birds and from the few explicitly allowed winged insects (like locusts). It points to creatures such as flies, wasps, beetles, or other similar winged invertebrates that move in a "creeping" or "swarming" manner, making their dual nature (winged yet creeping) a key criterion for their designation as unclean.
This term (H2931) signifies a state of ritual impurity, defilement, or being foul in a religious sense. In the Old Testament, "unclean" does not necessarily equate to "dirty" or "unhygienic" in a modern, secular sense, but rather denotes a state of being "unfit for sacred use," "profane," or "separated from God's holy presence." To be declared unclean meant one could not participate fully in worship, approach the tabernacle, or engage in certain communal activities. The declaration that these creatures are "unclean unto you" means they are ritually defiling and, by extension, their consumption would compromise the Israelite's covenant purity and distinctness before a holy God.
Verse Breakdown
"And every creeping thing that flieth"
This opening clause precisely identifies the category of creature being addressed by the prohibition. It refers to winged insects or small flying creatures that also possess the characteristic of "creeping" or "swarming." This specific combination is crucial, as it differentiates them from larger, clean birds and from the few winged insects (e.g., certain locusts) that were explicitly permitted for consumption. The emphasis is on their dual nature, which appears to be the defining criterion for their designation as unclean.
"[is] unclean unto you"
This is the divine declaration of status, pronouncing these creatures ritually impure for the Israelites. This uncleanness is not an inherent moral flaw in the creature itself, but a theological designation by God, intended to serve a specific purpose for His covenant people. The phrase "unto you" underscores that this prohibition is specific to Israel, forming an integral part of their unique covenant identity and their call to live a life of holiness and separation from the practices of surrounding nations.
"they shall not be eaten"
This is the direct, unequivocal prohibition, stating the practical consequence of their "unclean" status. The command is absolute and leaves no room for ambiguity, serving as a clear boundary for the Israelite diet. It highlights the paramount importance of obedience to God's specific commands as a tangible expression of their covenant relationship and their unwavering commitment to living as a holy nation, distinct in all their practices.
Literary Devices
Deuteronomy 14:19, as part of the broader Mosaic Law, employs several significant literary devices. Primarily, it utilizes Categorization and Classification, systematically dividing the animal kingdom into clean and unclean categories. This meticulous classification reflects a highly ordered theological worldview, emphasizing God's sovereignty over creation and His desire for order, distinction, and purity within His covenant people. The language is also characterized by Legal or Prescriptive Language, using direct, authoritative commands ("they shall not be eaten") to establish clear boundaries, expectations, and prohibitions for behavior. This authoritative tone underscores the divine origin and binding nature of the law. Furthermore, there is an element of Repetition and Parallelism within the broader dietary laws found in both Deuteronomy and Leviticus. The recurring theme of "clean" and "unclean" throughout these chapters reinforces the central theological message of holiness and separation, ensuring that this concept is deeply embedded in the Israelites' daily lives and consciousness, shaping their identity and practices.
Theological and Thematic Connections
The prohibition in Deuteronomy 14:19, like all Old Testament dietary laws, functioned as a powerful pedagogical instrument for ancient Israel. Its primary purpose was less about the inherent nature of the creature or even physical hygiene, and more about teaching the Israelites the profound distinction between the holy and the common, the clean and the unclean, and ultimately, between God's chosen people and the surrounding pagan nations. These external regulations were meticulously designed to cultivate an internal mindset of holiness, obedience, and separation unto the Lord. While the specific dietary restrictions are no longer binding on New Testament believers, the underlying principles of spiritual discernment, radical obedience to God's moral will, and the overarching call to live a life set apart for God's purposes remain eternally relevant and foundational for Christian discipleship.
Reflection and Application
Deuteronomy 14:19, though a specific command within an Old Covenant legal system, offers profound spiritual lessons for believers today. It serves as a timeless reminder that God desires a people who are distinct, consecrated, and set apart for His glory. While we are no longer bound by these particular dietary codes, the enduring principle of living a consecrated life—making choices that reflect our identity in Christ—is paramount. We are called to exercise acute spiritual discernment, distinguishing between what is spiritually nourishing and what is defiling, between the values of the Kingdom of God and the transient patterns of the world. This means intentionally choosing purity in thought, word, and deed, and aligning our entire lives with God's revealed will. Our "diet" today is not merely physical, but profoundly spiritual: what we consume through our eyes, ears, and minds profoundly shapes our inner person and spiritual vitality. Just as ancient Israel was to be a visible testament to God's holiness, so too are believers called to shine as lights in the world, demonstrating the transformative power of God's grace and the beauty of a life lived for His purposes.
Questions for Reflection
FAQ
Why did God declare certain animals unclean for Israel, and are these laws still relevant for Christians today?
The primary reason for the dietary laws, including the prohibition in Deuteronomy 14:19, was not primarily for hygiene or health, but for profound theological and spiritual purposes. God declared certain animals unclean to distinguish Israel as His holy people, set apart from the surrounding pagan nations and their idolatrous practices. These laws served as a constant, tangible reminder of their unique covenant relationship with Yahweh and their call to live a consecrated life. By observing these meticulous distinctions, the Israelites learned obedience, discernment, and the profound difference between the sacred and the common, reinforcing their identity as "a holy people unto the LORD your God" Deuteronomy 14:2. For Christians today, these specific dietary laws are no longer binding. The New Testament teaches that Jesus declared all foods clean Mark 7:19 and Peter's vision in Acts 10 explicitly reveals the abolition of these ceremonial distinctions, signifying the inclusion of Gentiles into the covenant. While the specific commands have changed, the underlying principles of holiness, discernment, and living a life set apart for God's glory remain eternally relevant for believers.
Christ-Centered Fulfillment
The dietary laws of the Old Covenant, including the prohibition against "every creeping thing that flieth" in Deuteronomy 14:19, find their ultimate fulfillment and profound transformation in the person and work of Jesus Christ. These laws, like the entire Mosaic Law, served as a "tutor to bring us to Christ" Galatians 3:24, highlighting humanity's inherent uncleanness and deep need for a radical, internal cleansing that external rituals and dietary restrictions could never truly provide. Jesus, the perfect Lamb of God, fundamentally shifted the focus from external purity to internal righteousness. He declared all foods clean Mark 7:19, emphasizing that true defilement comes not from what goes into the mouth, but from the sinful intentions and actions that "proceed out of the heart" Matthew 15:19. Furthermore, the dramatic vision given to Peter in Acts 10 explicitly reveals God's declaration that all things previously considered unclean have now been cleansed, signifying not only the abolition of ceremonial distinctions but also the radical inclusion of Gentiles into the covenant community, breaking down the dividing wall between Jew and Gentile (Ephesians 2:14). Through Christ's atoning sacrifice, believers are made truly clean and holy, not by adherence to external dietary codes or ceremonial laws, but by the washing of regeneration and renewal by the Holy Spirit Titus 3:5. Our holiness now comes from our vital union with Christ, who is our righteousness, sanctification, and redemption 1 Corinthians 1:30, enabling us to live lives set apart by His power, fulfilling the spirit of the law through love and obedience that flows from a transformed heart.