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Commentary on Deuteronomy 14 verses 1–21
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 14:8 articulates a specific and emphatic dietary prohibition within the Mosaic Law, declaring the swine as ritually unclean for the Israelites. This verse clearly states that because the pig possesses a cloven hoof but does not chew the cud, it is forbidden for consumption. Furthermore, it extends the prohibition beyond eating its flesh to include any physical contact with its dead carcass, thereby reinforcing the comprehensive nature of the purity laws designed to distinguish Israel as a holy people set apart for Yahweh.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 14:8 employs several literary devices to convey its divine mandate with clarity and authority. The primary device is Categorization, as the verse systematically places the swine into the "unclean" category based on specific, observable biological criteria (cloven hoof, not chewing cud). This precise Legal Language is characteristic of the Mosaic Law, emphasizing clarity, divine authority, and the non-negotiable nature of its decrees. The verse also utilizes Merism by stating "not eat of their flesh, nor touch their dead carcase," which encompasses all possible forms of interaction with the animal, thereby communicating a complete and absolute prohibition. Furthermore, the overall Didactic Tone characteristic of Deuteronomy is evident, as Moses instructs the people in foundational principles of holiness and obedience, ensuring they understand the practical implications of their covenant identity and the divine rationale behind these specific commands.
THEOLOGICAL AND THEMATIC CONNECTIONS
The prohibition against swine in Deuteronomy 14:8 is not an isolated command but an integral part of a larger theological framework emphasizing God's absolute holiness and His desire for His people to reflect that holiness in every aspect of their lives. These dietary laws served as a constant, tangible reminder of Israel's distinct identity and their unique covenant relationship with a holy God. They taught Israel that God's ways were fundamentally different from the world's ways, and that obedience, even in seemingly mundane matters like diet, was a profound act of worship and submission. This external separation was designed to cultivate an internal disposition of purity, devotion, and faithfulness. While the specific dietary laws were ceremonial and pointed forward to a greater reality, the underlying principles of holiness, distinction, and unwavering obedience to God's revealed will remain eternally relevant and binding for believers in every age.
REFLECTION AND APPLICATION
Deuteronomy 14:8, though part of a ceremonial law superseded by the New Covenant, offers profound spiritual lessons for believers today. It serves as a powerful reminder that God is a God of order, distinction, and holiness, and He calls His people to reflect His character in their lives. Just as the Israelites were commanded to be physically set apart, Christians are called to be spiritually distinct from the world. Our "diet" now is not merely physical food but what we consume with our minds, hearts, and spirits—the media we engage with, the relationships we cultivate, the values we embrace, and the thoughts we entertain. We are called to exercise spiritual discernment, distinguishing between what is "clean" (pure, edifying, true, noble, and aligned with God's Word) and "unclean" (defiling, destructive, worldly, and contrary to God's will) in our spiritual lives. This alignment of our choices with God's revealed will is a vital aspect of our sanctification. The principle of obedience, even when the rationale isn't immediately obvious, remains a cornerstone of faith. Our submission to God's Word, even in areas that challenge our natural inclinations or cultural norms, builds profound trust in Him and strengthens our walk, demonstrating our unwavering commitment to living as a people consecrated to His holy purposes.
Questions for Reflection
FAQ
Why was the swine specifically forbidden to the Israelites?
Answer: The prohibition against swine, as detailed in Deuteronomy 14:8 and reiterated in Leviticus 11:7-8, was primarily about establishing and maintaining Israel's ritual purity and unique identity as God's covenant people. While there may have been secondary health benefits (pigs can carry parasites if not properly cooked, though this was not the explicit reason given), the core purpose was theological: to set Israel apart from the surrounding nations who commonly consumed pork. The criteria—having a cloven hoof but not chewing the cud—were divinely ordained standards for ritual cleanness in land animals, and the swine simply did not meet these specific requirements. It was a tangible and daily way for Israel to live out their calling as a "holy people unto the Lord" (Deuteronomy 14:2).
Are Christians today still bound by the dietary laws concerning swine from the Old Testament?
Answer: No, Christians are not bound by the Old Testament dietary laws, including the prohibition against swine. The New Testament clearly indicates a fulfillment and transformation of these ceremonial laws in Christ. Jesus Himself declared all foods clean in Mark 7:19, stating that it is not what goes into a person that defiles them, but what comes out of their heart. Furthermore, the Apostle Peter's vision in Acts 10:9-16 explicitly revealed that God had cleansed what was once considered common or unclean, paving the way for the gospel to be extended to Gentiles without requiring adherence to Mosaic dietary restrictions. The focus shifted from external ritual purity to internal heart purity and spiritual distinction, emphasizing that salvation is by grace through faith, not by adherence to ceremonial law.
CHRIST-CENTERED FULFILLMENT
The dietary laws, including the specific prohibition against swine in Deuteronomy 14:8, find their ultimate fulfillment and profound transformation in the person and work of Jesus Christ. These Old Testament regulations served as a "shadow of the things to come, but the substance belongs to Christ" (Colossians 2:16-17). Jesus, through His perfect life, atoning death, and glorious resurrection, inaugurated a new covenant that transcends the external distinctions and ritualistic requirements of the Mosaic Law. His declaration that "there is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him" (Mark 7:15) and the subsequent clarification that He thus declared all foods clean (Mark 7:19) fundamentally reoriented the concept of purity from external ritualistic observances to the internal condition of the heart. This radical shift was further confirmed by Peter's vision in Acts 10, where God commanded him to eat previously forbidden animals, signifying the breaking down of barriers between Jew and Gentile and the universal scope of the gospel. In Christ, true cleanness is not achieved by adhering to dietary codes or ceremonial laws but by being washed by His precious blood and indwelt by His Holy Spirit, making us holy and acceptable to God, not through our external practices, but through His perfect and complete sacrifice on the cross. The kingdom of God is no longer about "eating and drinking, but righteousness and peace and joy in the Holy Spirit" (Romans 14:17), a spiritual reality made possible only through Christ.