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.
Historical interpretation
Sixteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Among the Jews, frugality was made a matter of precept by a very wise dispensation of the law. The Educator forbade them the use of innumerable things. He explained the reasons, the spiritual ones hidden, the material ones obvious, but all of which they trusted. Some animals [were forbidden] because they were [not] cloven-footed; others, because they did not ruminate their food; a third class, because they, alone among all the fish of the seas, had no scales; until finally there were only a few things left fit for food. And even of those he permitted them to touch, he placed a prohibition on the ones found dead or offered to idols or strangled. They could not even touch them. He imposed upon them a contrary course of action until the inclination engendered by habits of easy living be broken, because it is difficult for one who indulges in pleasures to keep himself from returning to them.
Unclean: See the annotations on Lev. 11.
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Summary
Deuteronomy 14:3, "Thou shalt not eat any abominable thing," serves as a foundational declaration within Israel's covenant relationship with God, introducing the specific dietary laws that would distinguish them as a holy people. This concise prohibition sets the stage for the detailed enumeration of clean and unclean foods that follows, underscoring that their identity as God's chosen nation was to be expressed not only in grand acts of worship but also in the most mundane aspects of daily life, such as what they consumed. It highlights a divine standard of purity and separation, reflecting God's own holy character and His desire for His people to mirror that holiness in every sphere.
Context
Literary Context
This verse is strategically placed at the beginning of a section detailing cultic purity laws in Deuteronomy, immediately following a profound theological statement about Israel's identity. Deuteronomy 14:1 forbids pagan mourning rituals, emphasizing Israel's unique status as "sons of the LORD your God." This is amplified in Deuteronomy 14:2, which explicitly declares Israel to be "a holy people to the LORD your God, and the LORD has chosen you to be a people for His treasured possession out of all the peoples who are on the face of the earth." The dietary laws that commence with verse 3, and continue through Deuteronomy 14:21, are therefore not arbitrary rules but practical outworkings of this holy identity. They serve as tangible boundaries, reinforcing Israel's distinction from surrounding nations and their commitment to the covenant.
Historical & Cultural Context
As Israel stood on the cusp of entering the Promised Land, they were about to encounter Canaanite cultures deeply entrenched in polytheism and pagan practices. These cultures often involved cultic meals, ritual prostitution, and sacrifices to various deities, blurring the lines between sacred and profane. The dietary laws in Deuteronomy 14, mirroring the more extensive list in Leviticus 11, provided a clear, daily reminder of Israel's separation from these idolatrous customs. By restricting certain foods, God prevented His people from participating in or being influenced by the defiling practices of their neighbors, thereby preserving their unique covenant identity and preventing syncretism. These regulations were a practical means of living out their distinctiveness in a land saturated with paganism, ensuring their adherence to the covenant and their unique relationship with Yahweh.
Key Themes
The overarching theme is Holiness and Separation. The dietary laws provided a tangible framework for Israel to live out their call to be holy, reflecting God's own holiness. The distinction between clean and unclean foods created a daily, visible boundary, constantly reminding them of their unique relationship with the Lord and their separation from gentile customs and idolatry. This directly connects to the declaration in Deuteronomy 14:2 that Israel is a "holy people." Another key theme is Obedience to God's Law. Adhering to these specific dietary restrictions was a direct act of obedience and faithfulness to the covenant God had established. It demonstrated their commitment to His sovereignty over all aspects of their lives, from grand religious festivals to the mundane act of eating. Finally, these laws underscore Divine Authority. They are not presented as suggestions but as divine commands, highlighting God's absolute right and power to define what is acceptable and unacceptable for His people, not only in moral conduct but also in daily practices like eating, as seen throughout the Mosaic Law (e.g., Deuteronomy 4:1-2).
Exposition and Analysis
Key Word Analysis
This primitive root verb signifies the act of consuming food, whether literally or figuratively. In the context of Deuteronomy 14:3, it refers to the physical ingestion of sustenance. However, the broader semantic range, including "devour" or "consume," hints at the comprehensive nature of the prohibition—it's not merely about tasting but fully taking into one's being. The prohibition against eating certain "abominable" things underscores that even the most basic human need for food is subject to divine regulation for the purpose of holiness.
This powerful Hebrew term refers to something detestable, abhorrent, or an abomination in God's sight. While in this specific context it refers to certain foods that are ritually unclean and forbidden, the term tôwʻêbah is used broadly throughout the Old Testament to describe actions or things that are morally repulsive to God, such as idolatry (Deuteronomy 7:25), sexual immorality (Leviticus 18:22), and dishonest business practices (Deuteronomy 25:16). Its use here elevates the dietary prohibitions beyond mere health regulations, indicating that consuming these items was an offense against the holiness and character of God, akin to other grave sins. It signifies a profound spiritual impurity.
Verse Breakdown
"Thou shalt not eat"
This phrase constitutes a direct, emphatic prohibition. It is a divine command, leaving no room for negotiation or individual discretion. The use of "shalt not" (a strong negative imperative) underscores the absolute nature of the instruction, demanding strict adherence from every Israelite. It signifies that this is a matter of obedience to God's covenant and His sovereign will, establishing a clear boundary for the people of God.
"any abominable thing"
This clause defines the scope of the prohibition. The word "any" indicates a comprehensive ban on all items categorized as tôwʻêbah. The term "abominable thing" (as explored in the Key Word Analysis) signifies that these are not merely unpalatable or unhealthy items, but rather things that are ritually detestable or morally offensive in God's eyes, specifically in the context of food. This sets the stage for the subsequent verses that list the specific animals, birds, and fish that fall under this category, providing concrete examples of what constitutes "abominable" and how Israel was to maintain its distinctiveness.
Literary Devices
Deuteronomy 14:3 employs several literary devices to convey its message with clarity and authority. Primarily, it functions as a Prohibition, a direct and absolute command ("Thou shalt not") that establishes a clear boundary for the Israelites. This is a common feature of covenant law, emphasizing divine authority and the expectation of obedience. The verse also serves as a Categorization Header, introducing the detailed list of clean and unclean animals that follows in the chapter. While not explicitly listing them, it sets the overarching principle under which the subsequent classifications operate, providing the theological rationale for the specific dietary rules. Furthermore, the concept of "abominable" carries strong Symbolism, where food becomes a tangible representation of spiritual purity and separation. Eating certain foods was not just a physical act but a symbolic affirmation of Israel's distinct identity and their commitment to God's holiness, separating them from the defiling practices of pagan nations. The verse is also Didactic, serving to instruct and guide the behavior of the Israelites in a manner consistent with their covenant relationship, teaching them the practical outworking of holiness in daily life.
Theological and Thematic Connections
Deuteronomy 14:3 is deeply rooted in the Old Testament theology of holiness and covenant. It establishes that God's people are to be distinct, set apart from the nations around them, not just in their worship but in their daily lives. This distinction reflects the very character of God, who is holy and separate from all impurity. The dietary laws, therefore, were not arbitrary but served as a constant, tangible reminder of Israel's unique status as God's "treasured possession" and their call to reflect His purity. Violating these laws was not merely a dietary transgression but an offense against the covenant and the holiness of God Himself, blurring the lines between the sacred and the profane that God had so carefully drawn. This principle of separation for the sake of holiness is a recurring theme throughout the Pentateuch, emphasizing that God's people must live in a way that honors His name and distinguishes them as His own.
Reflection and Application
While the specific dietary laws of Deuteronomy 14:3 are no longer binding on New Testament believers, the profound underlying principles of holiness, discernment, and living distinctly for God remain profoundly relevant. As followers of Christ, we are called to be set apart for God in every area of our lives, reflecting His character to a watching world. This means exercising spiritual discernment in what we "consume"—not just physically, but intellectually, emotionally, and spiritually. We are to carefully evaluate the influences we allow into our minds and hearts through media, relationships, ideologies, and entertainment, avoiding anything that is "abominable" or detestable in God's sight, and upholding biblical standards of truth, purity, and morality. Our bodies, as temples of the Holy Spirit, are to be honored and used for God's glory, extending beyond mere physical health to encompass how we present ourselves and engage with the world. Ultimately, the call is to live distinctly from the world around us, not conforming to its patterns but being transformed by the renewing of our minds, making choices that reflect our identity as children of God, set apart for His purposes and glory.
Questions for Reflection
FAQ
Why were these specific foods considered "abominable" or unclean by God?
The reasons for specific food prohibitions are multifaceted and debated among scholars, but they generally fall into several categories beyond mere health. Primarily, these laws served as a means of distinction and separation for Israel. By having unique dietary codes, they were set apart from the surrounding pagan nations, who often engaged in cultic meals involving animals considered unclean by Israelite law. Some animals might have been associated with pagan deities or practices, making their consumption an act of defilement. Others may have been considered unclean due to their nature (e.g., scavengers) or their association with death and decay, which were antithetical to the life-giving nature of God. Ultimately, the classification of clean and unclean foods was an expression of God's sovereign choice and His desire to instill a sense of holiness and obedience in His people, teaching them to discern and obey His commands in all areas of life, as highlighted in Leviticus 11:44-45.
Are Christians still bound by the Old Testament dietary laws, including the prohibition against "abominable things" in Deuteronomy 14:3?
No, Christians are not bound by the Old Testament ceremonial dietary laws. The New Testament clearly indicates that these laws were part of the Old Covenant, which has been fulfilled and superseded in Christ. In Mark 7:19, Jesus Himself declares all foods clean, stating that "what comes out of a person is what defiles him." Furthermore, Peter's vision in Acts 10:9-16 explicitly reveals God's command to "kill and eat" animals previously considered unclean, signifying the abolition of these distinctions. Paul also addresses this in Colossians 2:16-17, stating, "Therefore let no one pass judgment on you in questions of food and drink... These are a shadow of the things to come, but the substance belongs to Christ." While the specific dietary prohibitions are no longer applicable, the underlying principle of living a life of holiness and discernment for God's glory remains foundational for believers, as exhorted in 1 Corinthians 10:31.
Christ-Centered Fulfillment
Deuteronomy 14:3, with its prohibition against "abominable things" and its emphasis on Israel's holy distinction, finds its ultimate fulfillment and reinterpretation in Jesus Christ. The Old Covenant dietary laws, along with other ceremonial regulations, served as a "shadow of the good things to come" (Hebrews 10:1), pointing to a deeper spiritual reality. Christ, through His perfect life and atoning sacrifice, became the ultimate cleanser, removing the true "abominable thing"—sin—that separates humanity from a holy God. He declared all foods clean (Mark 7:19), not because God's standard of holiness changed, but because the means of achieving purity shifted from external ritual to internal transformation. Through faith in Him, believers are made holy and righteous, no longer needing dietary distinctions to signify their separation, for they are now "in Christ" (2 Corinthians 5:17). The call to be set apart, once expressed through physical boundaries, is now fulfilled by being set apart by Christ and for Christ, living lives that reflect His character and bringing glory to God in all things, whether we eat or drink (1 Corinthians 10:31). Thus, the spirit of Deuteronomy 14:3—the call to holiness and distinction—is profoundly realized in the New Covenant as believers are empowered by the Holy Spirit to live lives consecrated to God, free from the defilement of sin, by virtue of Christ's perfect work.