Deuteronomy 14:20
But you may eat any clean bird.
Sermons
Clean and UncleanJ. Orr Deuteronomy 14:3-21
Discrimination in MeatsD. Davies Deuteronomy 14:3-21
Food ProvidedHenry, MatthewDeuteronomy 14:4-20
Gilded SinH. Crosby, D. D.Deuteronomy 14:4-20
God's Provision for Man's TableHenry, MatthewDeuteronomy 14:4-20














The distinction of clean and unclean appears to have rested -

I. ON NATURAL GROUNDS. It is based to some extent on natural preferences and repugnances - an index, often, to deeper correlations. We instinctively recognize certain creatures to be unfit for food. The Law of Moses drew the line practically where men's unguided instincts have always drawn it. A lesson of respect for natural order. In diet, as in higher matters, we do well to follow Nature's guidance, avoiding violations of her laws, and refraining from obliterating her distinctions.

II. ON CEREMONIAL GROUNDS. The prohibition against eating of blood had consequences in the region of cleanness and uncleanness of food. All flesh-eating and blood-eating animals - all beasts and birds of prey - were of necessity excluded. Ceremonially unclean themselves, they could not be clean to those eating them.

III. ON SYMBOLIC GROUNDS. The symbolic traits observable in certain animals may have had to do with their rejection. We can see reason in the exclusion of creatures of cruel and rapacious habits, of those also in whose dispositions we trace a reflection of the human vices. It may be pushing the principle too far to seek recondite meanings in the chewing of the and (meditation) and the dividing of the hoof (separation of walk), or in the possession of fins and scales in fishes (organs of advance and resistance). But a Law impregnated with symbolism could scarcely reckon as clean a filthy and repulsive creature like the sow. The accursed serpent, the treacherous fox, the ravenous jackal, even had they been suitable for food in other respects, could scarcely on this principle have been admitted. The reptile tribes generally, and all tribes of vermin, were similarly unclean by a kind of natural brand. A lesson of seeing in the natural a symbol of the moral. Nature is a symbolic lesson-book, daily open to our inspection. The distinction once ordained, and invested with religious significance, observance of it became to the Jews a sign and test of holiness. The general lesson taught is that of sanctification in the use of food. Holiness, indeed, is to be carried into every sphere and act of life. Eating, however, is an act which, though on its animal side related to the grossest part of us, is yet, on its spiritual side, of serious religious import. It is the act by which we supply oil to the flame of life. It has to do with the maintenance of those vital functions by which we are enabled to glorify God in the body. There is thus a natural sacredness about food, and it is to be received and used in a sacred fashion. That it may be "clean" to us, it is to be "sanctified by the Word of God and prayer," being "received with thanksgiving of them which believe and know the truth" (1 Timothy 4:3-5). It is to be remembered, too, that in the sphere of the higher life, if not in the lower, clean and unclean are distinctions of abiding validity. Intellect, heart, spirit, etc. - the books we read, the company we keep, the principles we imbibe. - J.O.

Ye are the children of the Lord your God.
Moses here tells Israel —

I. HOW GOD HAD DIGNIFIED THEM, AS A PECULIAR PEOPLE, WITH THREE DISTINGUISHABLE 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" (ver. 2); not for their own merits, or for any good works foreseen, but because He would magnify the riches of His power and grace among them. And thus were believers chosen (Ephesians 1:4).

2. Here is adoption. "Ye are the children of the Lord your God" (ver. 1); formed by Him into a people, owned by Him as His people, nay, His family, a people near unto Him, nearer than any other. Every "Israelite indeed" is a child of God; partaker of His nature and favour, His love and blessing.

3. Here is sanctification. "Thou art an holy people" (ver. 2); 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.

II. HOW THEY OUGHT TO DISTINGUISH THEMSELVES BY A SOBER SINGULARITY FROM ALL THE NATIONS THAT WERE ABOUT THEM.

1. In their mourning. "Ye shall not cut yourselves" (ver. 1).(1) They are forbidden to deform or hurt their own bodies upon any account. This is like a parent's charge to his children that are foolish, careless, and wilful. The true meaning of such commandments is, do yourselves no harm; and this is also the design of those providences which most cross us, to remove from us those things by which we are in danger of doing ourselves injury. 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. If your father die, "ye shall not cut yourselves," 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 ye are.

2. In their meat. Their observance of this law would make them to be taken notice of in all mixed companies as a separate people, and preserve them from mingling themselves with their idolatrous neighbours.(1) It is plain, in the law itself, that these precepts belonged only to the Jews, and were not moral nor of perpetual use, because not of perpetual obligation (ver. 21).(2) It is plain, in the Gospel, that they are now antiquated and repealed (1 Timothy 4:4).

( Matthew Henry, D. D..)

People
Dishon, Hen, Levites, Moses, Shaphan
Places
Beth-baal-peor
Topics
Bird, Birds, Clean, Creature, Eat, Fowl, Fowls, Winged
Outline
1. God's children are not to disfigure themselves in mourning
3. What may and may not be eaten
4. of animals
9. of fishes
11. of fowls
21. That which dies of itself may not be eaten
22. Tithes of Divine Service
23. Tithes and firstborns to be eaten before the Lord
28. The third year's tithe of alms and charity

Dictionary of Bible Themes
Deuteronomy 14:1-21

     5773   abstinence, discipline

Deuteronomy 14:3-20

     4438   eating
     5378   law, OT
     8269   holiness, separation from worldly

Deuteronomy 14:3-21

     4478   meat
     7424   ritual law

Deuteronomy 14:11-20

     4690   wings

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that
J. W. McGarvey—The Four-Fold Gospel

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone
Alfred Edersheim—Sketches of Jewish Social Life

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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