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 14:20 presents a concise yet significant declaration within the Mosaic Law, specifically outlining permissible dietary items for the Israelites. This verse grants explicit divine authorization for the consumption of "all clean fowls," serving as a definitive counterpoint to the preceding detailed prohibitions of various unclean birds and creatures. It stands as a testament to God's generous provision for His covenant people while simultaneously reinforcing the distinct dietary boundaries that were fundamental to Israel's unique identity and their sacred call to holiness as a nation set apart for the Lord.
Context
Literary Context
Deuteronomy 14:20 is strategically positioned within a broader legislative section dedicated to dietary laws, spanning Deuteronomy 14:3-20. The chapter commences by emphatically reiterating Israel's privileged status as "a holy people to the Lord your God" (Deuteronomy 14:2), thereby establishing the overarching theological framework for the subsequent regulations. The immediate preceding verses (Deuteronomy 14:3-19) meticulously enumerate forbidden animals, aquatic creatures, and birds, thereby delineating clear boundaries for what Israel was not to consume. Consequently, verse 20 functions as a concluding positive affirmation, summarizing the permissible winged creatures after a comprehensive catalog of prohibitions. This deliberate structural arrangement profoundly underscores the fundamental distinction between clean and unclean, a concept absolutely foundational to Israel's covenantal identity and their daily walk with God.
Historical & Cultural Context
The dietary laws found in Deuteronomy, while sharing superficial similarities with food taboos prevalent in various ancient Near Eastern cultures often tied to religious beliefs or practical considerations, possessed a profoundly unique character for Israel. Their distinctiveness stemmed from their divine origin—direct revelation from Yahweh—and their explicit purpose: to establish and meticulously maintain a holy covenant relationship with God. Living amidst pagan nations that consumed a wide array of animals without distinction, Israel's adherence to these specific dietary codes served as a visible, daily, and tangible reminder of their separation and unique identity as God's chosen people. These laws were far from arbitrary; they were intricately woven into their covenant responsibilities, serving as a constant call to reflect God's holiness in every facet of their existence, thereby distinguishing them from the surrounding peoples.
Key Themes
The passage powerfully articulates the theme of Holiness and Distinction, as the dietary laws physically and symbolically set Israel apart from other nations, reinforcing their unique status as God's chosen people, "a peculiar people unto himself" (Deuteronomy 14:2). Consuming only "clean" foods was a tangible expression of their commitment to a pure and holy life before God, a daily manifestation of their covenant relationship. Furthermore, these laws highlight Divine Authority and Provision, demonstrating God's sovereign right to define what is permissible for consumption and what is not. This specific verse, by affirming what can be eaten, graciously showcases His abundant provision of sustenance for His people, even as He sets clear boundaries for their well-being. Finally, Obedience to God's Law is a pervasive and central theme throughout the entire book of Deuteronomy, and adherence to these detailed commands was an act of faith, demonstrating Israel's submission to God's perfect will and their profound trust in His wisdom and benevolent care.
Exposition and Analysis
Key Word Analysis
This term, derived from the root meaning "to be pure," signifies ritual purity, ceremonial acceptability, or fitness for consumption in God's sight. It denotes something that is not defiling and is permissible for sacred use or consumption. In the context of dietary laws, "clean" implies that the animal or fowl is not associated with pagan practices, idolatry, or anything deemed ritually impure by God's holy standards. It is a foundational concept contributing to the broader theme of holiness, indicating that which is set apart and acceptable to the Lord.
This is a comprehensive and general term for winged creatures or birds, often used collectively. It encompasses a wide variety of species, from small songbirds to larger birds of prey. In the context of the dietary laws, this general term is then specifically qualified by preceding lists of unclean fowls (e.g., Deuteronomy 14:12-18), implying that any winged creature not explicitly listed as prohibited is considered "clean" and therefore permissible for consumption.
A primitive root verb, meaning "to eat" literally or figuratively. In this context, it grants explicit permission for consumption. The verb denotes the act of partaking of food, and its usage here underscores God's direct authorization and provision for His people's sustenance. It is a simple yet powerful declaration of divine allowance within the established covenant boundaries.
Verse Breakdown
"[But of] all clean fowls"
This opening phrase serves as a direct and deliberate counterpoint to the preceding verses (Deonomy 14:11-19) that meticulously list and prohibit specific "unclean" birds. The emphatic inclusion of "all" highlights the comprehensive nature of the permission granted for the category of "clean" winged creatures. It establishes a general category of permissible birds, with the forbidden ones being the specific, enumerated exceptions. This structure emphasizes the positive allowance after a series of negative prohibitions.
"ye may eat"
This declarative statement conveys explicit divine permission for consumption. It is not merely a suggestion but a clear, authoritative directive from God, delivered through Moses, indicating what is acceptable within the covenant framework. This permission underscores God's gracious provision for His people's sustenance, ensuring their well-being, while simultaneously reinforcing the boundaries of their distinct identity as a holy nation. The phrase highlights both divine generosity and divine authority.
Literary Devices
The verse effectively employs Contrast by immediately following a detailed enumeration of forbidden fowls with a broad, inclusive permission for "all clean fowls." This stark juxtaposition powerfully highlights the fundamental distinction between the sacred and the profane, the permissible and the impermissible, a dichotomy central to the entire system of Mosaic dietary laws. It also functions as a form of Inclusio within the broader dietary section of Deuteronomy 14, as the concept of "clean" and "unclean" animals is introduced at the beginning of the section and reiterated here at its conclusion specifically concerning birds, thereby framing the entire discussion. Furthermore, the systematic Categorization of animals into "clean" and "unclean" is profoundly evident, a methodical approach utilized throughout the Mosaic Law to define, regulate, and shape Israel's behavior and identity. This systematic approach underscores the divine order, intentionality, and comprehensive nature of God's covenant with His chosen people.
Theological and Thematic Connections
Deuteronomy 14:20, while appearing to be a straightforward dietary regulation, is deeply embedded within the expansive theological framework of Israel's covenant relationship with God. The meticulous distinction between clean and unclean foods was not arbitrary but served as a tangible, daily, and pervasive reminder of Israel's sacred call to holiness and absolute separation unto the Lord. This foundational principle of distinction extended far beyond mere diet, influencing their worship practices, social interactions, and moral conduct, all meticulously designed to reflect God's own perfect purity and to set them apart as His unique treasure among the nations. The specific permission to eat "clean fowls" underscores God's gracious and abundant provision for His people's sustenance, even within the precise boundaries of His holy requirements, demonstrating His care for their physical needs while upholding their spiritual distinctiveness.
Reflection and Application
While the specific dietary restrictions of the Old Covenant, including those meticulously outlined in Deuteronomy 14:20, were an integral part of the Mosaic Law given exclusively to ancient Israel and have been profoundly fulfilled and transcended in Christ (as clearly articulated in the New Testament's teachings on food), the underlying principles remain profoundly relevant and transformative for believers today. We are unequivocally called to live lives of holiness and distinction, not through adherence to outward dietary codes, but through an inward transformation of heart and mind, empowered by the Holy Spirit, that honors God in all aspects of our being. Our choices regarding what we consume, how we steward our bodies, and how we engage with the world should reflect our identity as devoted followers of Christ, who are set apart for His divine purposes. This verse serves as a powerful reminder that God is both a God of generous provision and clear, loving boundaries, and our obedience, even in seemingly mundane areas, is an act of worship, demonstrating our profound trust in His perfect wisdom and His unwavering care for our holistic well-being—spiritually, mentally, and physically. We are therefore called to exercise discernment, cultivate self-control, and express profound gratitude in all areas of life, recognizing that our bodies are sacred temples of the Holy Spirit.
Questions for Reflection
FAQ
Were these dietary laws about health or holiness?
While some of the dietary laws in the Old Testament may have had incidental health benefits, their primary and overarching purpose was profoundly theological and spiritual: to establish and meticulously maintain Israel's distinct identity as a holy nation, "a holy people unto the Lord thy God" (Deuteronomy 14:2). These laws served as a constant, tangible, and daily reminder of their unique covenant relationship with Yahweh, setting them apart from the surrounding pagan nations who did not adhere to such distinctions. They were fundamentally about ritual purity, symbolic separation, and covenant obedience, not merely hygiene or physical well-being. The distinction between clean and unclean was a foundational aspect of their covenant obedience and a visible sign of their dedication to God's holiness.
Are these dietary laws still binding for Christians today?
No, the specific dietary restrictions of the Old Covenant, including those detailed in Deuteronomy 14, are not binding for Christians today. The New Testament clearly teaches that all foods are clean for those who receive them with thanksgiving. This profound truth is powerfully illustrated in Peter's vision in Acts 10, where God explicitly declares all animals clean, stating, "What God hath cleansed, that call not thou common" (Acts 10:15). The Apostle Paul further clarifies this in 1 Timothy 4:4-5, stating that "every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer." While the specific ceremonial laws are abrogated, the underlying principles of honoring God with our bodies (1 Corinthians 6:19-20) and living a life of distinction for Him remain eternally relevant.
What is the significance of "fowls" being mentioned specifically?
The specific mention of "fowls" (winged creatures) highlights the comprehensive and meticulous nature of God's dietary regulations, which covered all categories of living creatures: land animals, aquatic creatures, and birds. Deuteronomy 14:11-19 provides a detailed and extensive list of specific unclean birds, making it unequivocally clear that not all winged creatures were permissible for consumption. Therefore, verse 20 serves as a summary statement for the permissible birds, implying that any fowl not explicitly enumerated on the prohibited list was considered clean and acceptable. This remarkable level of detail underscored the profound seriousness of the covenant and the extent to which God desired Israel to be distinct and set apart in all areas of life, including their daily sustenance and culinary practices.
Christ-Centered Fulfillment
Deuteronomy 14:20, with its declaration concerning "clean fowls" and the broader Old Testament dietary laws, finds its ultimate fulfillment, transformation, and transcendence in the person and redemptive work of Jesus Christ. The Old Testament ceremonial laws, including the meticulous distinction between clean and unclean foods, served as a "shadow of the things to come, but the substance belongs to Christ" (Colossians 2:16-17). Through His perfect life of obedience, His atoning death on the cross, and His glorious resurrection, Christ inaugurated a new covenant where the rigid barriers of ritual impurity were decisively broken down. True holiness became an internal reality—a transformation of the heart by the indwelling Holy Spirit—rather than mere adherence to external regulations. The dramatic vision given to Peter in Acts 10 profoundly illustrates this fulfillment, as God declares all foods clean, symbolizing not only the abolition of ceremonial food laws but, more significantly, the inclusion of Gentiles into God's family and the breaking down of the spiritual and social barriers that once separated Jew and Gentile. Jesus Himself taught that "what goes into the mouth does not defile a person, but what comes out of the mouth; this defiles a person" (Matthew 15:11), thereby radically shifting the focus from external purity to the internal condition of the heart, the source of all true defilement. Thus, the "clean fowls" of Deuteronomy point forward to a new spiritual reality in Christ, where believers are made truly clean and righteous by His precious blood (Hebrews 9:14) and are graciously set free to enjoy God's good creation with profound thanksgiving, recognizing that "for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist" (1 Corinthians 8:6).