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 14:5 is an integral part of the Mosaic dietary laws, meticulously listing seven types of clean ruminant animals—the hart, roebuck, fallow deer, wild goat, pygarg, wild ox, and chamois—that were permissible for the Israelites to eat. This detailed enumeration underscores God's meticulous provision for His covenant people and served to reinforce their distinct identity and call to holiness, setting them apart from surrounding nations through their daily practices and adherence to divine commands.
Context
Literary Context
Deuteronomy 14:5 is situated within a broader section of Deuteronomy (chapters 12-26) that outlines the statutes and ordinances given by God to Israel as they prepared to enter the Promised Land. More specifically, it is part of the detailed dietary laws found in Deuteronomy 14:3-20, which immediately follows a general prohibition against certain mourning rituals (Deuteronomy 14:1-2). This chapter begins by declaring Israel "a holy people to the Lord your God," establishing the theological framework for the subsequent regulations. The list of clean animals in Deuteronomy 14:4-5 directly follows the general criteria for clean land animals (cloven hoof, chewing the cud) and precedes the lists of clean and unclean aquatic and winged creatures. The meticulousness of these instructions reflects God's desire for His people's complete consecration and distinctiveness.
Historical & Cultural Context
In the ancient Near East, dietary practices often held significant religious and social implications, distinguishing one group from another. The Mosaic Law's dietary regulations, including the specific animals listed in Deuteronomy 14:5, served to set Israel apart from their pagan neighbors, whose religious practices often involved eating animals considered unclean by Israelite law or even participating in cultic meals with such animals. These laws were not merely arbitrary but contributed fundamentally to Israel's unique identity as God's chosen people, reinforcing their covenant relationship through daily obedience and ritual purity. The animals listed, such as various deer and goat species, were common in the Levant, providing accessible and sustainable food sources for a people transitioning from nomadic life to settled agriculture. Understanding these animals as "clean" provided practical guidance for their sustenance while maintaining their ritual purity and distinctiveness.
Key Themes
The primary theme running through Deuteronomy 14 and particularly highlighted by Deuteronomy 14:5 is holiness and separation. God's detailed instructions on what to eat and what to avoid underscored Israel's call to be a "holy people" (Deuteronomy 14:2). This distinction in diet was a tangible, daily reminder of their unique covenant relationship with Yahweh, setting them apart from the idolatrous practices of surrounding nations. Another key theme is God's provision and sovereignty. By specifying which animals were permissible, God demonstrated His meticulous care for the physical well-being of His people, providing a diverse and healthy diet from the land He was giving them. Furthermore, the meticulousness of the list emphasizes the comprehensiveness of God's Law, indicating that His governance extended to every aspect of Israelite life, even down to their food choices, thereby fostering a culture of obedience and dependence on divine instruction.
Exposition and Analysis
Key Word Analysis
This word carries the sense of "splendor" or "beauty" and refers specifically to a gazelle. Known for its graceful movements and often considered beautiful, the gazelle was a common and valued animal in the ancient Near East. Its inclusion underscores the abundance and variety of clean animals available, many of which were also prized for their aesthetic qualities.
From the root meaning "to leap," this term denotes a type of antelope. The KJV's translation "pygarg" (from Greek pygargos meaning "white-rumped") suggests a species with a distinctive white patch on its hindquarters. While its exact zoological identification remains debated, it signifies a large, clean, ruminant animal, highlighting the diversity of permissible game in the region.
Apparently derived from a root meaning "to sing" or "to prune," this word is understood to refer to a gazelle, possibly from its light, almost dancing, movement. While the KJV translates it as "chamois," a European mountain goat, it is more likely to be a type of gazelle or mountain sheep native to the Levant. Regardless of the precise species, it represents another agile, cloven-hoofed, cud-chewing animal deemed acceptable for consumption.
Verse Breakdown
"The hart, and the roebuck, and the fallow deer"
This initial grouping lists three distinct species of deer, all widely recognized and common in the ancient Near East. The "hart" (male deer, often a stag) and "roebuck" (a smaller, agile gazelle or deer) signify graceful and swift animals. The "fallow deer" is known for its distinctive spotted coat and broad antlers. Their inclusion highlights that common, indigenous deer species were considered clean, providing a staple source of protein and sustenance for the Israelites.
"and the wild goat, and the pygarg, and the wild ox, and the chamois"
This second grouping extends the list to other large ruminants, demonstrating the breadth of permissible game. The "wild goat" is a common inhabitant of mountainous regions, known for its sure-footedness. The "pygarg" and "chamois," as discussed above, represent other types of antelope or mountain-dwelling ruminants, even if their exact species identification remains a subject of scholarly discussion. The "wild ox" (likely a type of large antelope or possibly the extinct aurochs) signifies large bovine or bovine-like animals. Together, these seven animals demonstrate a comprehensive range of permissible game, emphasizing the abundance of God's provision within the parameters of His law.
Literary Devices
The primary literary device employed in Deuteronomy 14:5 is Enumeration or Cataloging. This detailed listing of specific animals underscores the meticulousness and comprehensiveness of the Mosaic Law. It is not a vague guideline but a precise instruction, reflecting God's absolute authority and His desire for clarity in His people's obedience. This Specificity in the law ensures that there is no ambiguity regarding what is permissible, leaving no room for subjective interpretation in matters of purity. The repetitive structure of "the X, and the Y, and the Z" also creates a rhythmic, almost liturgical, tone, reinforcing the authoritative nature of the divine command and making the list memorable for an oral culture. Furthermore, the inclusion of both common and rarer or more debated species highlights the exhaustive nature of God's provision and regulation.
Theological and Thematic Connections
Deuteronomy 14:5, with its specific list of clean animals, connects profoundly to the overarching theological theme of holiness and separation that permeates the Old Covenant. For Israel, adherence to these dietary laws was not merely about hygiene or health; it was a tangible, daily expression of their covenant relationship with God and their distinct identity as His chosen people. By observing these regulations, the Israelites were constantly reminded that they were set apart for the Lord, and their lives, even in the mundane act of eating, were to reflect His holiness. This external purity was meant to symbolize and foster an internal purity of heart and devotion to God, distinguishing them from the idolatrous and often ritually impure practices of surrounding nations. The very act of choosing what to eat became an act of worship and covenant affirmation.
Reflection and Application
While the specific dietary laws of the Old Covenant, including the list in Deuteronomy 14:5, are not binding for New Testament believers, the underlying principles remain profoundly relevant. This passage reminds us of God's meticulous concern for every detail of our lives and His desire for His people to live distinctively for Him. For ancient Israel, eating was an act of worship and identity; for us, all of life, including our choices in diet, entertainment, relationships, and work, can be consecrated to God. We are called to live as a "holy nation" (1 Peter 2:9), not by external regulations concerning food, but by an internal transformation that seeks to honor God in all things. The thoroughness of God's law in Deuteronomy also challenges us to consider the areas of our lives where we might be tempted to be casual or compromise, and instead, to pursue intentional obedience and discernment in accordance with God's revealed will in Christ. Our choices, even in seemingly small matters, can reflect our devotion and distinctiveness as followers of Christ.
Questions for Reflection
FAQ
Why did God provide such a detailed list of animals in Deuteronomy 14:5, rather than just general criteria?
God provided a detailed list in Deuteronomy 14:5 for several reasons, demonstrating His wisdom and care for His covenant people. Firstly, it ensured absolute clarity for the Israelites, leaving no room for ambiguity regarding which animals were permissible for consumption. This precision was crucial for maintaining ritual purity and avoiding unintentional transgression of the covenant. Secondly, it reinforced their unique identity as God's chosen people, distinguishing them from the surrounding nations who did not adhere to such specific dietary codes. Every meal became a tangible reminder of their covenant relationship and their call to holiness. Thirdly, it demonstrated God's comprehensive care for their physical and spiritual well-being, providing a diverse and accessible range of food while also guiding them toward practices that fostered health and holiness. The specificity underscored that God's authority extended to every aspect of their lives, fostering a culture of meticulous obedience and dependence on His divine instruction, as seen throughout Deuteronomy.
Christ-Centered Fulfillment
The detailed dietary laws in Deuteronomy 14:5, while abrogated for New Testament believers, find their ultimate fulfillment and reinterpretation in Christ. These Old Covenant regulations, including the distinction between clean and unclean animals, served as a "shadow" pointing to a greater spiritual reality (Colossians 2:16-17). They highlighted humanity's inherent uncleanness and inability to achieve perfect righteousness through external observances, thereby revealing the profound need for a more profound, internal cleansing. Jesus, as the true Lamb of God who takes away the sin of the world, perfectly fulfills the sacrificial system and renders the clean/unclean distinctions obsolete through His atoning work on the cross. He declared all foods clean (Mark 7:19), shifting the focus from external dietary purity to the internal purity of the heart. Through His blood, believers are made truly clean and holy, not by adherence to food laws, but by faith in Him (Hebrews 9:14). The kingdom of God is no longer about "eating and drinking, but righteousness and peace and joy in the Holy Spirit" (Romans 14:17), demonstrating that Christ has inaugurated a new covenant where spiritual transformation, not ceremonial law, defines God's people and their distinct identity.