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
Historical Reception
One surviving comment on this verse from the historical church.
And therefore, according to the Law, clean animals have horns: for the Law is spiritual. For those who are able to repel the allurements of this world with the word of God and the observance of virtue, they seem to be fortified with horns like the helmets of their own heads. And rightly, the power of an astonishing speech is said to be like a horn, which ignites the good soldiers of Christ to battle so that we may snatch the spoils from the enemy, the devil. Therefore, we are on the battlefield, and we see many of us held captive in the enemy's camp: they must be freed from the heavy yoke of slavery.
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Summary
Deuteronomy 14:4 introduces the specific categories of clean animals permissible for consumption by the Israelites, immediately following the general prohibition against eating anything detestable. This verse, therefore, serves as the positive articulation of God's dietary provisions, listing the foundational animals—ox, sheep, and goat—that were central to ancient Israelite life and economy, thereby establishing a practical aspect of their covenantal distinctiveness and holiness. It underscores God's meticulous care for His people's daily needs while reinforcing their unique identity as a consecrated nation.
Context
Literary Context
Deuteronomy 14:4 is strategically positioned within a larger discourse (Deuteronomy 14:1-21) that meticulously outlines various laws designed to define and reinforce Israel's identity as God's holy people. It directly follows the general command in Deuteronomy 14:3, which broadly prohibits the consumption of "any abominable thing." This verse then transitions to a positive enumeration, initiating a detailed list of what is permissible for consumption, thereby creating a clear and practical distinction between the clean and the unclean. The subsequent verses expand upon this initial list to include other categories of animals, birds, and aquatic life, culminating in a powerful reiteration of the principle of holiness in Deuteronomy 14:21. This structured progression emphasizes God's comprehensive provision and the tangible outworking of Israel's consecrated status in their daily lives.
Historical & Cultural Context
The Book of Deuteronomy, often characterized as Moses' farewell address, was delivered to the generation poised to enter the Promised Land. These laws served to reiterate, expound upon, and apply the Mosaic Covenant established at Mount Sinai, preparing the Israelites for life as a distinct nation in Canaan. Dietary regulations, commonly known as kashrut, were not entirely unique to Israel in the ancient Near East, as various cultures had their own food taboos and purity codes. However, for Israel, these laws were divinely ordained and deeply interwoven into their national and religious identity. They functioned as a tangible boundary, distinguishing Israel from the surrounding pagan nations who often consumed animals considered unclean by God's standards. This separation reinforced their unique covenant relationship with Yahweh and served as a constant, daily reminder of their call to holiness. The specific animals listed—ox, sheep, and goat—were staple domesticated animals in the agricultural and pastoral economy of the ancient world, making their inclusion highly practical and significant for daily sustenance and economic stability.
Key Themes
This verse, situated within its broader context, significantly contributes to several overarching themes prominent in Deuteronomy and the Pentateuch. Firstly, it underscores Divine Specification and Provision, demonstrating God's meticulous care for His people's well-being by clearly defining what is wholesome and permissible for consumption. This reflects God as the ultimate Provider, concerned with every detail of their lives, from spiritual principles to daily sustenance, echoing His provision of manna and quail during the wilderness journey (Exodus 16). Secondly, it powerfully reinforces the theme of Holiness and Separation, emphasizing Israel's call to be a "holy people to the Lord your God" (Deuteronomy 14:2). The distinction between clean and unclean foods was a tangible, daily expression of this consecrated status, mirroring God's own character and setting Israel apart from the idolatrous and often impure practices of their neighbors. Finally, it highlights the theme of Covenant Obedience, as adherence to these dietary laws was a direct act of faithfulness to the covenant God had established with them at Sinai, promising blessings for obedience and curses for disobedience, as comprehensively outlined in Deuteronomy 28).
Exposition and Analysis
Key Word Analysis
This term (H929) refers to a "dumb beast," typically a large quadruped or animal, often used collectively for cattle or domesticated animals. In the context of dietary laws, it specifically denotes the category of land animals that could be raised for food and labor, distinguishing them from wild animals, creeping things, or birds. The selection of these particular "beasts" for consumption highlights their commonality and utility within Israelite society, emphasizing their economic and dietary centrality.
The term (H7794) refers to a "bullock" or "ox," a mature bovine. The ox (or cattle) was a primary source of meat, milk, and labor in ancient Israel. Its inclusion as a clean animal underscores its vital role in the Israelite economy and diet. The ox was also a central animal in sacrificial offerings, symbolizing its importance in both daily life and religious practice.
This term (H7716) is a generic word for a "member of a flock," encompassing both sheep and goats, though here it is distinguished from "the goat." Sheep were fundamental for meat, wool, and milk, and were frequently used in various sacrifices. Their presence on the clean list reflects their widespread availability and dietary significance, as well as their economic value.
Verse Breakdown
"These [are] the beasts which ye shall eat:"
This introductory clause serves as a direct, authoritative declaration from God, delivered through Moses. It immediately follows the negative command in the preceding verse (Deuteronomy 14:3), providing a positive and practical directive. The emphasis here is on divine authorization, indicating that these are not arbitrary human preferences but divinely sanctioned provisions for a holy people, establishing the scope of permissible land animals.
"the ox, the sheep, and the goat,"
This enumeration provides the core list of clean domesticated animals. These three species represent the most common and economically significant livestock in ancient Israel. Their inclusion signifies their suitability for consumption based on the divine criteria of having a divided hoof and chewing the cud, though these specific criteria are detailed elsewhere (e.g., Leviticus 11:3). The simplicity and directness of this list make it easily understandable and applicable for the Israelites entering the Promised Land, forming the foundation of their permitted diet.
Literary Devices
The primary literary device at play in Deuteronomy 14:4 is Enumeration, where a precise list of items is provided for clarity and emphasis. Following the general prohibition in the previous verse, this verse explicitly lists the "clean" animals, leaving no ambiguity about what is permissible. This direct listing serves a didactic purpose, making the divine law concrete and actionable for the Israelite community. The use of Repetition of similar lists throughout the Pentateuch (e.g., in Leviticus 11) reinforces the importance and consistency of these dietary laws, embedding them deeply into the national consciousness and daily practice of Israel. Furthermore, the selection of common, domesticated animals demonstrates a practical Symbolism of God's provision for His people's sustenance, while simultaneously setting them apart from the practices of surrounding nations, thereby reinforcing their unique covenant identity.
Theological and Thematic Connections
Deuteronomy 14:4, while seemingly a straightforward dietary regulation, is deeply embedded in the broader theological framework of Israel's covenant relationship with God. It exemplifies God's desire for His people to reflect His holiness in every aspect of their lives, including their daily sustenance. The distinction between clean and unclean was not merely about hygiene or health, but fundamentally about maintaining ritual purity and a distinct identity as a consecrated nation. This distinction served as a constant, tangible reminder of their unique status as God's chosen people, set apart from the idolatrous and impure practices of the surrounding nations. The laws underscored God's sovereignty over creation and His meticulous care for His people, providing clear boundaries for their well-being and spiritual integrity. While the New Covenant reinterprets these external regulations, the underlying principle of living a life set apart for God, characterized by discernment and obedience, remains paramount.
Reflection and Application
While Christians are no longer bound by the literal dietary laws of the Old Testament, the enduring principles behind Deuteronomy 14:4 offer profound lessons for contemporary believers. The concept of holiness—being set apart for God—remains a central tenet of the Christian faith. Just as God provided clear guidelines for physical nourishment to distinguish His people, He provides spiritual guidance through His Word for a healthy spiritual life. We are called to exercise discernment in what we "consume" in a broader sense: the ideas, media, relationships, and influences we allow into our lives. This involves actively choosing what nourishes our spirit and aligns with God's character, and rejecting what is "unclean" or detrimental to our walk with Him. Our choices, even in seemingly mundane areas, can be a powerful expression of our love, trust, and obedience to God, reflecting our identity as His consecrated people in a world that often blurs the lines between the sacred and the profane.
Questions for Reflection
FAQ
Were these dietary laws arbitrary, or did they have a deeper purpose for Israel?
The dietary laws, including those in Deuteronomy 14:4, were far from arbitrary. While they may have had some practical benefits (e.g., avoiding certain diseases common to unclean animals), their primary purpose was profoundly theological and symbolic. They served to distinguish Israel as a holy nation, set apart for God, reinforcing their unique covenant relationship. By adhering to these laws, Israelites were constantly reminded of their consecrated status and their identity as a people belonging to Yahweh, separate from the pagan nations around them. This separation was a tangible expression of their obedience and a visible sign of their unique relationship with God, as emphasized in Deuteronomy 14:2. They were a constant, daily reminder of who they were in relation to their God and a practical means of living out their covenant obligations.
Christ-Centered Fulfillment
The dietary laws of the Old Testament, including those meticulously outlined in Deuteronomy 14:4, find their ultimate fulfillment and profound reinterpretation in the person and work of Jesus Christ and the New Covenant. While these laws were binding for ancient Israel, they served as a shadow pointing to a greater spiritual reality. In the New Testament, Jesus authoritatively declared all foods clean, dismantling the old dietary distinctions (Mark 7:19). This theological shift was dramatically underscored by Peter's vision in Acts 10, which explicitly revealed that God no longer distinguishes between clean and unclean foods, symbolizing the breaking down of barriers not only in diet but also between Jew and Gentile. The focus shifts from external ritual purity to internal spiritual purity, as the true defilement comes not from what goes into the mouth, but from the evil intentions and actions that originate from the heart (Matthew 15:11). Christ's perfect life and atoning sacrifice on the cross purifies believers from all sin, making them truly holy and acceptable to God, not by adherence to dietary codes, but by faith in Him. Therefore, the call to holiness for the Christian is not about what we eat, but about living a life consecrated to God in spirit and truth, reflecting the character of the Lamb of God who takes away the sin of the world and who has made us clean.