TRV
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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 14:2 articulates the profound and unique identity of Israel as a nation divinely set apart. It declares that Israel is a holy people consecrated to the LORD their God, chosen by Him to be His exclusive, treasured possession above all other nations on earth. This foundational theological statement provides the divine rationale for the distinct covenantal lifestyle, laws, and practices prescribed throughout Deuteronomy, underscoring Israel's special relationship with Yahweh and their calling to reflect His character to the world.
Context
Literary Context
Deuteronomy 14:2 is strategically placed within Moses' final exhortations to the new generation of Israelites on the plains of Moab, just before their entry into the Promised Land. The book of Deuteronomy itself serves as a re-proclamation and exposition of the Mosaic Covenant, designed to instruct and prepare the people for life in Canaan. Chapter 14 specifically transitions from general warnings against idolatry and syncretism (Deuteronomy 13) to detailed stipulations concerning ritual purity, dietary laws (kashrut), and tithing. Verse 2 functions as the overarching theological premise for these specific commands, providing the divine "why" behind Israel's distinct way of life—their unique and chosen relationship with Yahweh. It grounds the subsequent commands regarding clean and unclean foods in their spiritual identity, emphasizing that these distinctions are not arbitrary but serve to physically and spiritually separate Israel from the surrounding pagan nations.
Historical & Cultural Context
The Israelites stood at a crucial juncture, poised to enter Canaan, a land saturated with diverse peoples whose religious, social, and culinary practices were fundamentally antithetical to the worship of Yahweh. Canaanite cultures were characterized by polytheism, idolatry, child sacrifice, and a range of ritual impurities that would defile the Israelites if adopted. In this environment, God's declaration of Israel as a "holy people" and a "peculiar treasure" was far more than a spiritual designation; it was a practical mandate for their survival as a distinct covenant community. The dietary laws, for example, were not merely health regulations but served as constant, tangible reminders of their covenantal identity, preventing assimilation into pagan societies where food was often offered to idols or consumed in ritually defiling ways. This verse, therefore, undergirds the practical outworking of their faith in their divinely ordained identity, providing a clear and necessary contrast to the syncretistic and idolatrous practices prevalent in the ancient Near East.
Key Themes
This verse encapsulates several pivotal themes central to Deuteronomy and the broader Old Testament narrative. Firstly, Divine Election is paramount; the phrase "the LORD hath chosen thee" underscores God's sovereign, unconditional, and gracious choice of Israel, not based on their merit or numbers, but on His steadfast love and redemptive purpose, as powerfully reiterated in Deuteronomy 7:7-8. This election established an exclusive covenantal bond. Secondly, Holiness and Separation are emphasized through the designation "an holy people unto the LORD thy God." This signifies a call to be set apart, consecrated for God's exclusive use and purpose, reflecting His own sacred character. This theme is foundational to the entire Mosaic Law, particularly in the book of Leviticus, where God commands, "You shall be holy, for I am holy". Thirdly, the concept of a Peculiar Treasure (KJV's "peculiar people") highlights Israel's preciousness in God's eyes. The Hebrew term çᵉgullâh denotes a highly valued, guarded possession, first introduced in Exodus 19:5, signifying God's commitment to cherish and protect them as His personal inheritance. Finally, the phrase "above all the nations that are upon the earth" speaks to Israel's Distinct Identity and Witness. They were to be a visible testament to the one true God, demonstrating His righteousness and faithfulness to a watching world, thereby drawing others to Him.
Exposition and Analysis
Key Word Analysis
This word signifies "set apart," "consecrated," or "sacred." When applied to Israel, it means they are separated from the common, profane, or defiling practices of other nations and dedicated exclusively to God's service and purposes. Their holiness is not inherent but derived from their relationship with a holy God (Yᵉhôvâh, H3068), who calls them to reflect His character in their conduct and worship. This designation demands a life of moral and ritual purity that distinguishes them as belonging solely to Him.
This verb means "to choose," "to select," or "to prefer." In this context, it emphasizes God's sovereign initiative and gracious act in singling out Israel from all other peoples. This choice is an act of divine love and purpose, establishing a unique covenant relationship that undergirds all of Israel's identity and responsibilities. It highlights that Israel's special status is not earned but is a gift of God's unmerited favor.
This crucial term, often translated as "special possession," "treasured property," or "private treasure," denotes something highly valued, carefully guarded, and belonging exclusively to its owner. It conveys the idea that Israel is God's personal, cherished possession, not merely a nation among others, but one He holds dear and protects with special care. This term underscores God's deep affection and commitment to His covenant people, viewing them as His most precious asset.
Verse Breakdown
"For thou art an holy people unto the LORD thy God"
This initial clause establishes Israel's fundamental identity as consecrated and set apart for Yahweh. Their holiness is not self-generated but is a relational status bestowed upon them by God's choice and covenant. It implies a moral and ritual purity that distinguishes them from the surrounding pagan nations, calling them to live in a manner consistent with the character of the holy God to whom they belong. This is a declaration of their inherent status as God's own.
"and the LORD hath chosen thee to be a peculiar people unto himself"
This second clause reveals the divine initiative and sovereign act behind Israel's holy status. God's deliberate and gracious choice (election) is the foundational basis for their unique standing. The phrase "peculiar people" (Hebrew çᵉgullâh) emphasizes that Israel is God's highly valued, personal treasure, a cherished possession He has acquired for Himself. This highlights God's intimate and exclusive claim over them, signifying His protective care, special regard, and deep affection.
"above all the nations that are upon the earth."
This concluding phrase underscores the unparalleled nature of Israel's relationship with God. Their status as a holy and peculiar people elevates them above all other nations, not in terms of inherent superiority or greater merit, but in their unique covenantal standing and divine purpose. They are distinct, set apart to bear witness to the one true God in a world steeped in idolatry and polytheism, serving as a beacon of His truth and righteousness to all peoples (H5971) on the earth (H127).
Literary Devices
Deuteronomy 14:2 employs several powerful literary devices to convey its profound message and impress its significance upon the audience. Emphasis is achieved through the direct, declarative statements of Israel's identity ("thou art an holy people") and God's decisive action ("the LORD hath chosen thee"). This directness leaves no room for ambiguity regarding their unique and privileged status. Repetition of the core idea of distinctiveness, first with "holy people" and then reinforced by "peculiar people" and the comparative "above all the nations," serves to deeply embed the central theme of Israel's unparalleled relationship with Yahweh. This rhetorical technique ensures the gravity and privilege of their divine election are fully grasped. Furthermore, the verse utilizes Covenantal Language, echoing earlier foundational declarations of God's relationship with Israel (e.g., Exodus 19:5-6), thereby placing this specific command within the broader, enduring framework of God's ongoing covenant with His people. Finally, there is a clear Contrast drawn between Israel and "all the nations that are upon the earth," highlighting Israel's unique position and calling to live differently from the surrounding pagan cultures, demonstrating God's singular sovereignty.
Theological and Thematic Connections
Deuteronomy 14:2 articulates a profound theological truth about divine election and the nature of God's relationship with His chosen people. It reveals that God's choice is not based on human merit or performance but on His sovereign will and steadfast love, establishing a unique covenant that calls for a distinct way of life. This concept of being "set apart" and "treasured" by God transcends the Old Testament, finding continuity and ultimate fulfillment in the New Covenant. The principles of divine election, holiness, and being God's special possession are foundational to understanding the identity and mission of God's people in every age, emphasizing that our identity is first and foremost defined by God's gracious action towards us, calling us to live in a manner that reflects His character and purpose.
Reflection and Application
Deuteronomy 14:2, while addressed to ancient Israel, carries profound and enduring implications for believers today. As those who are "in Christ," we are called to recognize and live out a similar identity as God's chosen, holy, and peculiar people. Our salvation is not earned but is a result of God's sovereign grace and election, drawing us into a covenant relationship with Him. This identity bestows immense value and purpose upon us, affirming that we are deeply loved and cherished by the Creator of the universe. Consequently, we are called to a life of distinctiveness that reflects God's holiness in a world often at odds with His values. Our conduct, ethics, and priorities should serve as a visible testimony to the transforming power of His love and righteousness, demonstrating that we belong to Him and are set apart for His glory. This means making intentional choices daily that align with His character, living out our faith in practical ways, and bearing witness to His truth in our communities and beyond. The privilege of being God's treasured possession comes with the sacred responsibility to live in a manner worthy of such a high calling, glorifying Him in all things.
Questions for Reflection
FAQ
What does "peculiar people" mean in modern English?
In modern English, "peculiar" often implies strange, odd, or unusual. However, in the King James Version of Deuteronomy 14:2, "peculiar people" translates the Hebrew word çᵉgullâh (סְGֻלָּה), which carries a very different and much richer meaning. Çᵉgullâh refers to a "special possession," a "treasured property," or a "private treasure." It denotes something highly valued, carefully guarded, and belonging exclusively to its owner. Therefore, when the Bible calls Israel a "peculiar people," it means they are God's uniquely cherished, highly prized, and specially protected possession—His personal treasure—not that they are strange or odd. This concept of being God's precious possession is beautifully echoed in the New Testament, where believers are also described as a "peculiar people", emphasizing their preciousness and unique status to God through Christ.
Christ-Centered Fulfillment
Deuteronomy 14:2, while speaking directly to ancient Israel, finds its ultimate and most profound fulfillment in Jesus Christ and His new covenant community, the Church. Christ Himself is the perfectly "holy" one, the Lamb of God without blemish or spot, who perfectly embodied the holiness to which Israel was called but could not perfectly achieve. Through His atoning work, believers are not merely called holy but are made holy and righteous in Him, set apart for God's purposes by His Spirit. Furthermore, the concept of being "chosen" by God, once applied exclusively to ethnic Israel, is now extended through Christ to all who believe, as powerfully articulated in Ephesians 1:4, where believers are chosen in Christ before the foundation of the world. Jesus is the ultimate "peculiar treasure" of God, the Son in whom the Father is well pleased. Through union with Him, believers become part of God's "peculiar people"—a "royal priesthood, a holy nation," purchased by His own blood to declare His praises (1 Peter 2:9). Thus, the distinct identity and purpose foreshadowed in Deuteronomy 14:2 are fully realized in the Church, which, through Christ, lives as God's treasured possession, set apart to glorify Him above all the nations.