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 14:7 meticulously clarifies the Mosaic dietary laws by identifying specific animals—the camel, the hare, and the coney (rock hyrax)—as "unclean" for consumption. This prohibition stems from their failure to meet both of the two essential criteria for clean animals: chewing the cud and possessing a fully divided hoof. The verse underscores the precise nature of God's commands and served as a tangible means for ancient Israel to maintain its distinct identity and ritual purity as a holy nation set apart by Yahweh.
Context
Literary Context
Deuteronomy 14:7 is situated within a broader section of covenant renewal and exposition of the Law, spanning from Deuteronomy 12 to Deuteronomy 26. Specifically, Deuteronomy 14 focuses on laws concerning clean and unclean food, tithes, and the year of release. This chapter reiterates and slightly expands upon the dietary regulations first given in Leviticus 11, emphasizing their critical importance for the new generation of Israelites poised to enter the Promised Land. The preceding verses in Deuteronomy 14:3-6 list the clean animals, setting the stage for the specific exclusions detailed in Deuteronomy 14:7-8. This repetition underscores the didactic purpose of Deuteronomy—to thoroughly instruct and remind the people of their covenant obligations before they settled in Canaan.
Historical & Cultural Context
The book of Deuteronomy is presented as Moses' final addresses to the second generation of Israelites, delivered on the plains of Moab just before they were to cross the Jordan River into Canaan. This generation had not experienced the Exodus directly but were about to inherit the covenant promises and face the challenges of establishing themselves in a new land. The dietary laws, like many other statutes, served as a fundamental means to distinguish Israel from the surrounding Canaanite nations, whose religious and cultural practices often involved pagan rituals, idolatry, and the consumption of animals considered abominable by Yahweh. By adhering to these specific food regulations, Israel was visibly and tangibly set apart as a "holy people to the Lord your God" (Deuteronomy 14:2). These laws were not merely arbitrary rules but functioned as a constant, daily reminder of their unique covenant relationship with a holy God, shaping their daily lives and national identity in stark contrast to the idolatrous cultures they would inevitably encounter.
Key Themes
The dietary laws in Deuteronomy 14 contribute significantly to several overarching themes in the book and the Pentateuch. The primary theme is Holiness and Separation, emphasizing God's desire for His people to be consecrated and distinct from the nations around them. This physical separation through diet was a tangible expression of their spiritual commitment to Yahweh, reflecting the pervasive call to be "holy, for I am holy" found throughout the Law, as seen in Leviticus 11:44. Another crucial theme is Obedience and Discernment. The meticulous nature of the laws, requiring both "chewing the cud" and a "divided hoof," teaches the necessity of complete and precise adherence to God's commands, rather than partial compliance or superficial conformity. It highlights the importance of discerning between what truly aligns with God's will and what merely appears to. Finally, these laws powerfully underscore Divine Authority. They are not based on human logic, nutritional benefit (though some modern scholars suggest hygienic aspects), or cultural preference, but solely on the sovereign decree of God, who has the ultimate right to define what is pure and impure for His covenant people.
Exposition and Analysis
Key Word Analysis
This term refers to the partially digested food that ruminant animals regurgitate and re-chew. In the Mosaic Law, the presence of this physiological trait was one of two necessary conditions for an animal to be considered clean and permissible for consumption. It signifies a specific digestive process.
This primitive root means "to break in pieces" or "to split." In the context of the hoof, it refers to a hoof that is completely split into two distinct parts. This physical characteristic was the second essential criterion, alongside chewing the cud, for an animal to be deemed clean. The absence of either characteristic, even if the other was present, rendered the animal unclean.
This term denotes ritual impurity or defilement. In the context of dietary laws, consuming an "unclean" animal would render an Israelite ritually impure, requiring purification rituals. More broadly, ṭâmêʼ signifies anything that is not in a state of ritual purity, often associated with death, disease, or certain bodily discharges, and thus unsuitable for approaching God or participating in sacred rites.
Verse Breakdown
"Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof;"
This opening clause introduces a specific set of exceptions to the general rules for clean animals previously stated in Deuteronomy 14:4-6. It establishes the critical condition that even if an animal possesses one of the two clean characteristics (chewing the cud OR having a divided hoof), it is still forbidden if it lacks the other. This highlights the non-negotiable requirement for both characteristics to be present for an animal to be considered clean.
"[as] the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof;"
This part of the verse provides explicit examples of animals that fail the dual criteria. The camel (Hebrew, gâmâl), hare (Hebrew, 'arnebet), and coney (Hebrew, šāfān, commonly identified as the rock hyrax) are specifically named. The text clarifies their disqualification: they are observed to "chew the cud" (or appear to ruminate, as in the case of the hare and coney, which re-ingest their droppings, a process that might have been perceived as cud-chewing in ancient observation), but they definitively "divide not the hoof." This precise observation underscores the meticulous nature of the Law and God's detailed instructions.
"[therefore] they [are] unclean unto you."
This concluding phrase states the direct consequence of failing to meet both criteria. Because these animals lack one of the two essential distinguishing marks of clean animals, they are declared "unclean" (ṭâmê') and are therefore forbidden for consumption by the Israelites. This declaration reinforces the divine authority behind the classification and the paramount importance of adherence for maintaining ritual purity and covenant faithfulness.
Literary Devices
Deuteronomy 14:7 primarily employs Categorization and Exclusion as key literary devices. The text is part of a larger legal code that systematically categorizes animals into "clean" and "unclean" based on specific, observable physical characteristics. This verse, in particular, functions as an Exclusionary Clause, precisely defining which animals, despite possessing one characteristic of clean animals, are nevertheless forbidden due to the absence of the other. This meticulous Specification demonstrates the thoroughness of the Mosaic Law, leaving no ambiguity regarding what is permissible. Furthermore, the verse uses Repetition of the criteria ("chew the cud" and "divide not the hoof") to reinforce the dual requirement, emphasizing that partial conformity is insufficient for ritual purity. The naming of specific animals (camel, hare, coney) provides concrete examples, serving a Didactic purpose by making the abstract legal principles tangible and memorable for the Israelite community.
Theological and Thematic Connections
The dietary laws, exemplified by Deuteronomy 14:7, served a profound theological purpose beyond mere hygiene or health. They were a tangible expression of Israel's covenant relationship with God, designed to cultivate a distinct identity as a holy people set apart for Yahweh. The distinction between clean and unclean animals mirrored the spiritual distinction God desired between Israel and the surrounding pagan nations. By meticulously adhering to these laws, the Israelites were constantly reminded of God's sovereign authority over all creation and His right to define purity. This daily discipline fostered a mindset of obedience and discernment, teaching them to distinguish between what was acceptable and unacceptable in God's sight, not just in diet but in all areas of life. The laws were a pedagogical tool, preparing Israel for a deeper understanding of spiritual holiness and the pervasive nature of sin and defilement.
Reflection and Application
While the Old Testament dietary laws are no longer binding for New Covenant believers, the underlying principles of holiness, discernment, and obedience remain eternally relevant. Deuteronomy 14:7 challenges us to consider what we allow into our lives—not just physically, but spiritually and morally. Just as certain animals appeared clean but were not fully so, we must exercise spiritual discernment to distinguish between what truly honors God and what merely masquerades as good or acceptable. This requires a deep engagement with God's Word and reliance on the Holy Spirit to guide our choices in a world that often blurs the lines between truth and deception, purity and compromise. Our call to holiness is not about external rules but about an internal transformation that impacts every aspect of our being, reflecting God's character in our thoughts, words, and actions. We are to be set apart, not by what we eat, but by how we live, demonstrating integrity and authenticity in our walk with Christ and bearing witness to His transformative power.
Questions for Reflection
FAQ
Were these dietary laws arbitrary, or did they have a deeper purpose?
The dietary laws were far from arbitrary. While some modern scholars suggest hygienic benefits, their primary purpose was profoundly theological and symbolic. They served to distinguish Israel as God's chosen people, a "holy nation" (Deuteronomy 14:2), from the surrounding pagan cultures. These laws provided a tangible, daily reminder of their unique covenant relationship with a holy God, fostering obedience, discernment, and a pervasive sense of ritual purity. They were a pedagogical tool designed to teach Israel about the nature of holiness and separation from defilement, preparing them for a deeper spiritual understanding of God's character and their own identity in Him.
Are Christians still required to follow the Old Testament dietary laws?
No, Christians are not bound by the Old Testament dietary laws. The New Testament clearly indicates that these ceremonial laws have been fulfilled and superseded by Christ. Jesus declared all foods clean (Mark 7:19), and Peter's vision in Acts 10:9-16 explicitly revealed that God no longer considers certain foods or people unclean. The Apostle Paul also taught that "the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit" (Romans 14:17). The focus for believers shifted from external dietary regulations to internal spiritual purity, moral conduct, and the transformative power of the Holy Spirit.
Christ-Centered Fulfillment
The meticulous distinctions in Deuteronomy 14:7, separating clean from unclean, find their ultimate fulfillment and profound transformation in Jesus Christ. The Old Covenant dietary laws, while serving to set Israel apart and teach them about holiness, were ultimately shadows pointing to a deeper spiritual reality. Christ, through His perfect life, atoning death, and glorious resurrection, became the very embodiment of purity and the singular source of true cleansing. He abolished the ceremonial distinctions that separated people and foods, making "peace through the blood of His cross" (Colossians 1:20). The New Covenant, inaugurated by Christ, moves beyond external regulations to an internal transformation, where true defilement comes not from what enters the body, but from what proceeds from the heart (Mark 7:15). In Christ, the barrier between clean and unclean is broken down, not just for foods but for all humanity, inviting Gentiles into the family of God and making them fellow heirs (Ephesians 2:14-16). Through His perfect sacrifice, believers are made truly clean and holy, not by adherence to dietary codes, but by faith in the Lamb of God who takes away the sin of the world, allowing them to approach God with a clear conscience, having been purified by His precious blood (Hebrews 9:14).