Deuteronomy 14:10

. See Gill on "Deuteronomy 14:6" Deuteronomy 14:9 Ver. 9,10. These ye shall eat of, all that are in the waters,.... The fishes there, even such as have fins and scales, but they that have not were not to be eaten: See Gill on "Leviticus 11:9" See Gill on "Leviticus 11:10" See Gill on "Leviticus 11:11" See Gill on "Leviticus 11:12". Deuteronomy 14:10 Ver. 10. See Gill on "Deuteronomy 14:9" Deuteronomy 14:11 Ver. 11. Of all clean birds ye shall eat. Which the Targum of Jonathan describes, everyone that has a craw, and whose crop is naked, and has a superfluous talon, and is not rapacious; but such as are unclean are expressed by name in the following verses, so that all except them might be reckoned clean and fit for food. Maimonides {p} observes, that only the number of the unclean are reckoned, so that all the rest are free. {p} Hilchot. Maacolot Asurot, c. 1. sect. 14. Deuteronomy 14:12 Ver. 12-18. But these are they of which they shall not eat,....

14:1-21 Moses tells the people of Israel how God had given them three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things, with which God has in Christ blessed us. Here is election; The Lord hath chosen thee. He did not choose them because they were by their own acts 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. Here is adoption; Ye are the children of the Lord your God; not because God needed children, but because they were orphans, and needed a father. Every spiritual Israelite is indeed a child of God, a partaker of his nature and favour. Here is sanctification; Thou art a holy people. God's people are required to be holy, and if they are holy, they are indebted to the grace God which makes them so. Those whom God chooses to be his children, he will form to be a holy people, and zealous of good works. They must be careful to avoid every thing which might disgrace their profession, in the sight of those who watch for their halting. Our heavenly Father forbids nothing but for our welfare. Do thyself no harm; do not ruin thy health, thy reputation, thy domestic comforts, thy peace of mind. Especially do not murder thy soul. Do not be the vile slave of thy appetites and passions. Do not render all around thee miserable, and thyself wretched; but aim at that which is most excellent and useful.

The laws which regarded many sorts of flesh as unclean, were to keep them from mingling with their idolatrous neighbours. It is plain in the gospel, that these laws are now done away. But let us ask our own hearts, Are we of the children of the Lord our God? Are we separate from the ungodly world, in being set apart to God's glory, the purchase of Christ's blood? Are we subjects of the work of the Holy Ghost? Lord, teach us from these precepts how pure and holy all thy people ought to live!

5. The hart—(see on [131]De 12:15). fallow deer—The Hebrew word (Jachmur) so rendered, does not represent the fallow deer, which is unknown in Western Asia, but an antelope (Oryx leucoryx), called by the Arabs, jazmar. It is of a white color, black at the extremities, and a bright red on the thighs. It was used at Solomon's table. wild goat—The word akko is different from that commonly used for a wild goat (1Sa 24:2; Ps 104:18; Pr 5:19), and it is supposed to be a goat-deer, having the body of a stag, but the head, horns, and beard of a goat. An animal of this sort is found in the East, and called Lerwee [Shaw, Travels]. pygarg—a species of antelope (Oryx addax) with white buttocks, wreathed horns two feet in length, and standing about three feet seven inches high at the shoulders. It is common in the tracks which the Israelites had frequented [Shaw]. wild ox—supposed to be the Nubian Oryx, which differs from the Oryx leucoryx (formerly mentioned) by its black color; and it is, moreover, of larger stature and more slender frame, with longer and more curved horns. It is called Bekkar-El-Wash by the Arabs. chamois—rendered by the Septuagint Cameleopard; but, by others who rightly judge it must have been an animal more familiar to the Hebrews, it is thought to be the Kebsch (Ovis tragelaphus), rather larger than a common sheep, covered not with wool, but with reddish hair—a Syrian sheep-goat.

With reference to food, the Israelites were to eat nothing whatever that was abominable. In explanation of this prohibition, the laws of Leviticus 11 relating to clean and unclean animals are repeated in all essential points in vv. 4-20 (for the exposition, see at Leviticus 11 ); also in Deuteronomy 14:21 the prohibition against eating any animal that had fallen down dead (as in Exodus 32:30 and Leviticus 17:15 ), and against boiling a kid in its mother's milk (as in Exodus 23:19 ).

19 . Love ye the stranger ] This carries the principle further than it is expressed in Exodus 22:21 , and even almost as far as Christ carried it. Cp. P, Leviticus 19:33 . for ye were strangers ] So Exodus 22:21 (editorial) and frequently in D. 20–11:1 . Resumption of the Sg. address in possible, but not necessary, continuation of Deuteronomy 10:14-15 . Deuteronomy 10:20 naturally suggests the opening of Deuteronomy 10:21 , and is therefore not to be taken as a later intrusion because it repeats Deuteronomy 6:13 (Steuern.). Deuteronomy 10:19

10 . the day ] Governed by lest thou forget in Deuteronomy 4:9 ; or an acc. of time. thou stoodest before … thy God ] So Sam., the nation being still regarded as an individual; LXX ye stood . Assemble me the people ] See below on Deuteronomy 4:22 . may learn to fear ] The frequent commands to fear , or learn to fear , God, Deuteronomy 5:29 , Deuteronomy 6:24 , Deuteronomy 8:6 , Deuteronomy 10:12 , Deuteronomy 14:23 , Deuteronomy 17:19 , Deuteronomy 28:58 , Deuteronomy 31:13 , associate that temper with hearing, reading , or doing God’s law, or walking in His ways . It is thus no inarticulate, brutish awe before the unknown, which we call superstition, but the vigilant, scrupulous temper of a servant to whom his lord’s will has been fully declared—cp. Lat. ‘religio’ and our general use of ‘religious’ and ‘religiously’—an earnest, anxious obedience; never a mere feeling, but the intelligent and loyal practice of a trust. See also on Deuteronomy 14:23 .

10 . The rest is to be a general one: no work is to be done either by the Israelite himself, or any member of his household (including his servants), or by his cattle, or by the ‘sojourner’ settled in his cities. in it] LXX. Pesh. Vulg. express this; Sam. and the Nash papyrus read it. manservant … maidservant ] bondman … bondmaid : the meaning is (as always) male and female slaves. Cf. Exodus 21:2 ; Exodus 21:7 . stranger ] sojourner , or foreigner settled in Israel (see on Exodus 12:48 ): he also is to enjoy rest from his toil on the sabbath. Cf. the injunction not to oppress him ( Exodus 22:21 , with the note). For the enumeration, cf. Deuteronomy 12:12 ; Deuteronomy 12:18 ; Deuteronomy 16:11 ; Deuteronomy 16:14 . thy gates ] i.e. thy cities, a distinctively Deut. expression, occurring 26 times in Dt., and only 1 Kings 8:37 = 2 Chronicles 6:28 (Deut. compiler) besides; comp. esp. (with ‘within‘) Deuteronomy 12:12 ; Deuteronomy 12:18 ; Deuteronomy 14:21 ; Deuteronomy 14:27 ; Deuteronomy 14:29 ; Deuteronomy 16:11 ; Deuteronomy 16:14 ; Deuteronomy 24:14 ; Deuteronomy 31:12 . In Deuteronomy 5:14 a clause is added, emphasizing the humanitarian purpose of the observance; cf. Deuteronomy 12:7 ; Deuteronomy 12:12 ; Deuteronomy 14:29 .