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.
Continue studying Deuteronomy 14:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 14:6 presents a specific dietary regulation within the Mosaic Law, defining the two indispensable physical traits that qualified a land animal as "clean" and permissible for consumption by the Israelites: possessing a completely cloven or split hoof and actively chewing the cud. This instruction, part of a broader collection of laws designed to differentiate Israel from surrounding nations, served as a tangible manifestation of their unique covenant relationship with Yahweh and underscored their consecrated identity as a holy people.
Context
Literary Context
Deuteronomy 14:6 is situated within a larger legislative block (Deuteronomy 14:3-21) that meticulously reiterates and expands upon the dietary laws first introduced in Leviticus 11. This chapter immediately follows a foundational declaration of Israel's distinct identity as God's chosen children, "a holy people to the Lord your God" (Deuteronomy 14:1-2). Moses delivers these detailed instructions on the plains of Moab, just prior to Israel's entry into the Promised Land, emphasizing the enduring covenant obligations and the practical outworking of their holiness as they prepared to establish their nation. These regulations were not arbitrary but integral to the covenant framework, shaping daily life and reinforcing their unique relationship with God.
Historical & Cultural Context
The giving of these dietary laws occurred at a critical juncture in Israel's history: the threshold of entering Canaan. The Israelites were transitioning from a nomadic existence to a settled life amidst pagan cultures whose religious and culinary practices differed significantly. Surrounding nations often consumed animals deemed unclean by Israelite law, and their religious rituals frequently involved practices anathema to Yahwism. By adhering to these specific dietary restrictions, Israel was visibly set apart, preventing assimilation and reinforcing their identity as "a holy people unto the Lord your God" (Deuteronomy 14:2). These laws served as a constant, daily reminder of their covenant obligations and their distinctiveness from the idolatrous practices of their neighbors, fostering a profound sense of national and religious purity.
Key Themes
The dietary laws in Deuteronomy 14 contribute significantly to several overarching themes within Deuteronomy and the broader Pentateuch. Firstly, Holiness and Distinction is paramount; these laws functioned as a tangible marker of Israel's unique status as God's chosen people, called to be holy as He is holy (Leviticus 11:44-45). Their diet established a visible boundary, separating them from the defiling practices of other nations. Secondly, Obedience to God's Commands is a central tenet; adhering to these specific, often seemingly arbitrary, instructions was an act of faith and trust in God's wisdom and authority over all aspects of their lives, from worship to daily sustenance (Deuteronomy 6:24-25). Finally, these laws highlight Divine Guidance and Provision. God did not leave His people to guess what was acceptable; He provided meticulous guidelines, demonstrating His care for their well-being and His desire for them to live in a way that honored Him, both physically and spiritually.
Exposition and Analysis
Key Word Analysis
This verb means "to break in pieces, i.e. (usually without violence) to split, distribute." In the context of the hoof, it signifies a complete division or separation into distinct parts. This action is crucial for defining a clean animal, indicating a clear, unambiguous split rather than a mere indentation.
This noun refers to "the cud (as scraping the throat)." It describes the partially digested food that ruminant animals regurgitate and re-chew. This physiological process, known as rumination, was the second non-negotiable characteristic for an animal to be deemed permissible for consumption.
This is a primitive root meaning "to eat (literally or figuratively)." In this verse, it serves as a direct divine command, granting permission for consumption only to those animals that meet the specified criteria, thereby establishing a clear boundary for the Israelite diet.
Verse Breakdown
"And every beast that parteth the hoof, and cleaveth the cleft into two claws"
This initial clause articulates the first, dual physical characteristic required for a land animal to be considered clean. The hoof must not only be divided ("parteth the hoof") but must also form a distinct and complete "cleft" or split, resulting in two separate "claws" or digits. This precise description excludes animals with only partially split hooves or those that merely appear cloven, emphasizing a thorough and unambiguous separation.
"[and] cheweth the cud among the beasts"
This second clause introduces the second essential characteristic: the animal must be a ruminant. The phrase "among the beasts" clarifies that this applies specifically to land animals, distinguishing them from aquatic or avian creatures that would be subject to different criteria. Both characteristics were necessary; an animal possessing only one was deemed unclean.
"that ye shall eat."
This concluding phrase serves as the divine permission and instruction, clearly stating that only animals meeting both criteria were permissible for consumption by the Israelites. It is a direct command, delineating the boundaries of their diet as part of their covenant obligations and reinforcing the concept of a divinely regulated life.
Literary Devices
Deuteronomy 14:6 primarily employs Categorization and Legal Language. The verse is a quintessential example of divine classification, providing precise, observable criteria for distinguishing between clean and unclean animals. This systematic categorization is characteristic of the legal sections of the Pentateuch, aiming for clarity, order, and unambiguous application in daily life. The use of specific physical traits ("parteth the hoof," "cleaveth the cleft," "cheweth the cud") demonstrates a meticulous approach to defining boundaries. This legal precision, while seemingly mundane, underscored the seriousness of God's commands and the importance of adherence to His standards. Furthermore, the very act of Distinction through these laws serves a profound symbolic purpose, mirroring God's desire for Israel to be a distinct and holy nation, set apart from the world around them, reflecting His own character of purity and order.
Theological and Thematic Connections
The dietary laws, exemplified by Deuteronomy 14:6, were not merely about hygiene or health; they were profoundly theological. They served as a constant, tangible reminder of Israel's unique covenant relationship with Yahweh and their calling to be a holy nation. By adhering to these specific, divinely ordained boundaries, the Israelites daily affirmed God's sovereignty over all creation, their obedience to His commands, and their identity as a people set apart. This distinction was a visible sign of their devotion, fostering a collective consciousness of their peculiar status and preventing assimilation into the idolatrous practices of surrounding cultures. The laws instilled discipline and reinforced the concept that every aspect of life, including what they ate, was under God's watchful eye and subject to His will, demonstrating that holiness permeated even the most mundane activities.
Reflection and Application
While the specific dietary laws of the Old Testament are not binding on New Testament believers, as the New Covenant emphasizes inward purity over outward ritual, the underlying principles of Deuteronomy 14:6 remain profoundly relevant for contemporary Christian living. The call to holiness, distinction, and obedience to God's commands endures. We are still called to exercise discernment in all areas of life, seeking what is truly beneficial, honoring to God, and conducive to spiritual health. Our "diet" today might involve discerning what we consume intellectually, visually, and relationally, ensuring that our choices reflect our identity as God's children, set apart for His purposes. Just as Israel's food choices distinguished them, our lives—our values, conduct, and priorities—should visibly reflect the transforming power of Christ and the holiness of God in a world that often operates by different standards. We are called to be in the world but not of it, demonstrating our allegiance to God through our transformed lives and living as ambassadors of His kingdom.
Questions for Reflection
FAQ
Why did God give these specific dietary laws to Israel?
God gave these specific dietary laws primarily to distinguish Israel as a holy nation, set apart for Him from the surrounding pagan cultures. These laws, including the criteria in Deuteronomy 14:6, served as a tangible, daily reminder of their unique covenant relationship with Yahweh. They were not primarily for health reasons, though some incidental benefits may have occurred, but rather to foster a sense of identity, obedience, and purity, preventing assimilation into idolatrous practices and reinforcing their sacred status as "a peculiar people unto himself" (Deuteronomy 14:2).
Are these Old Testament dietary laws still binding for Christians today?
No, the specific dietary laws of the Old Testament, including those in Deuteronomy 14:6, are generally understood not to be binding on New Testament believers. The New Testament teaches that Christ has fulfilled the Law, and the distinction between clean and unclean foods has been abolished. Mark 7:19 states that Jesus "declared all foods clean." Furthermore, Peter's vision in Acts 10:9-16 explicitly conveys that "What God has cleansed, you must not call common." Colossians 2:16-17 also affirms freedom from such regulations, emphasizing that these were "a shadow of the things to come, but the substance belongs to Christ." While the specific rules are no longer in effect, the underlying principles of holiness, obedience, and discernment remain relevant for believers.
What is the symbolic significance of "parting the hoof" and "chewing the cud"?
While the primary significance of these laws was simply obedience to God's arbitrary command to establish distinction, some theological interpretations suggest symbolic meaning. "Parting the hoof" (division) could symbolize discernment, the ability to separate right from wrong, or the distinctness of God's people from the world. "Chewing the cud" (ruminating) could symbolize meditation on God's Word, thoroughly digesting and internalizing His truth, allowing it to nourish one's spiritual life. While these are post-hoc interpretations and not explicitly stated in the text, they offer a way to draw spiritual lessons from these ancient laws, emphasizing that God desires both our outward conduct (distinction) and our inward spiritual discipline (meditation).
Christ-Centered Fulfillment
Deuteronomy 14:6, with its meticulous dietary regulations, finds its ultimate fulfillment and transformation in Jesus Christ. The Old Testament laws, including those concerning clean and unclean animals, served as a "shadow" pointing to a greater reality, with "the substance belonging to Christ" (Colossians 2:17). In the New Covenant, the emphasis shifts from outward ritual purity to inward spiritual transformation, made possible through Christ's atoning work. Jesus, through His life, death, and resurrection, became the ultimate "clean" sacrifice, purifying not just our bodies but our very souls from sin (Hebrews 9:14). His declaration that "nothing outside a person can defile them by going into them" but rather "what comes out of a person is what defiles them" (Mark 7:15) fundamentally reoriented the concept of purity. Furthermore, the vision given to Peter in Acts 10 explicitly reveals God's intention to break down the barriers between Jew and Gentile, declaring all foods clean and, more importantly, all people acceptable to Him through faith in Christ. Thus, the distinction once marked by dietary laws is now superseded by a spiritual distinction: believers are set apart not by what they eat, but by their union with Christ and the indwelling of the Holy Spirit, called to live holy lives as a reflection of His righteousness (1 Peter 1:15-16).