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 14:13 is an integral part of a comprehensive list of dietary regulations given to the nation of Israel, specifically enumerating several species of birds of prey and scavengers—the "glede," "kite," and "vulture"—that are explicitly forbidden for consumption. This verse, situated within a broader chapter detailing clean and unclean animals, underscores God's call for Israel to live as a holy and distinct people, set apart from the surrounding nations, by adhering to divine commands that touched even the most mundane aspects of their daily lives, thereby reflecting His own character and covenant relationship.
Context
Literary Context
Deuteronomy 14:13 is found within a detailed exposition of dietary laws (Deuteronomy 14:3-21), which immediately follows a profound call to holiness and distinction as God's chosen people (Deuteronomy 14:1-2). This chapter is part of Moses' second major address to Israel, delivered on the plains of Moab just prior to their entry into the Promised Land. It serves as a powerful reiteration and expansion upon earlier dietary codes found in Leviticus 11, emphasizing the renewed covenant relationship and the practical outworking of Israel's identity as a holy nation. The precise enumeration of forbidden animals, including specific birds of prey and scavengers, serves to leave no ambiguity regarding what constituted a violation of God's command, reinforcing the seriousness of their covenant obligations and the holistic nature of their obedience.
Historical & Cultural Context
The giving of these dietary laws occurred as Israel was transitioning from a nomadic wilderness existence to settling in the agriculturally rich and idolatrous land of Canaan. This period necessitated clear boundaries and practices to prevent assimilation into the morally corrupt and polytheistic practices of the Canaanite peoples. Many pagan religions involved cultic meals, sacrifices, and the consumption of animals that were considered unclean or used in divination by Israelite law. By prohibiting certain foods, particularly scavengers and birds of prey, God established a visible and daily distinction for His people, separating them from the defiling practices of their neighbors. Furthermore, while the primary purpose was theological and covenantal, these prohibitions likely had incidental health benefits, as many of the forbidden animals were known carriers of disease or consumed carrion, which could be dangerous for human consumption in a pre-scientific age, thus demonstrating God's holistic care for His people.
Key Themes
The dietary laws in Deuteronomy 14, including the specific prohibitions in verse 13, are deeply interwoven with several overarching themes of the book of Deuteronomy and the Pentateuch. The most prominent theme is Holiness and Separation, as God repeatedly calls Israel to be "holy to the Lord your God" (Deuteronomy 14:2). These laws provided a tangible, daily means for Israel to express their unique status as a people "chosen... to be a people for his treasured possession" (Deuteronomy 14:2). Another key theme is Obedience to Divine Law, as the detailed nature of these commands required disciplined submission to God's authority in all aspects of life, fostering a lifestyle of trust and dependence on Him. Finally, these laws also underscore the theme of Covenant Identity, defining who Israel was in relation to Yahweh and how they were to live out that identity distinctively in the world, in stark contrast to the nations around them (Leviticus 20:26).
Exposition and Analysis
Key Word Analysis
From רָאָה; a bird of prey (probably the vulture, from its sharp sight); glede. This term (H7201) refers to a species of raptor, often identified as a red kite or buzzard. The root of the word is associated with "seeing" or "perceiving," likely alluding to the bird's exceptionally keen eyesight. The prohibition of the glede indicates a general category of predatory birds that were considered unclean due to their nature as hunters and consumers of carrion, thus unfit for the diet of a holy people.
Perhaps from אִי; the screamer, i.e. a hawk; kite, vulture. The Hebrew word (H344) for "kite" is closely related to "glede" and likely refers to another species of raptor, possibly the black kite or a similar bird of prey, known for its distinctive cry. Its inclusion alongside the glede reinforces the comprehensive nature of the prohibition against predatory birds, emphasizing that various types within this category were forbidden.
Intensive from דָּאָה; a falcon (from its rapid flight); vulture. While the KJV translates this as "vulture," the Hebrew term (H1772) often refers to a falcon, buzzard, or a bird known for its swift flight and keen vision. Regardless of the exact species, the common characteristic among these birds is their predatory or scavenging nature, making them ritually unclean. The prohibition extended to all such birds that consumed other animals, especially carrion, distinguishing Israel's diet from that of other nations.
From an unused root meaning to portion out; a sort, i.e. species. This phrase (H4327), translated "after his kind," is crucial and appears frequently in the biblical creation accounts and here in the dietary laws. Its inclusion ensures that the prohibition is not limited to the specific named birds but extends to all variations, subspecies, and similar creatures within that general category of unclean birds. This phrase prevents any attempts to circumvent the law by identifying slightly different, unnamed birds that share the same characteristics of being predatory or scavenging.
Verse Breakdown
"And the glede, and the kite, and the vulture"
This clause explicitly lists three specific types of birds that are forbidden for consumption. These are all birds of prey or scavengers, characterized by their diet of other animals, often carrion. The act of listing them by name, even if the exact modern identification is debated, underscores the meticulousness of God's law and His desire for Israel to understand precisely what was prohibited. The repetition of "and the" serves to emphasize each distinct forbidden creature, creating a cumulative effect of prohibition.
"after his kind"
This concluding phrase applies to all the previously listed birds, extending the prohibition beyond the named species to include all similar birds within their respective categories. It signifies a comprehensive ban on all predatory and scavenging birds, ensuring that the principle of avoiding such creatures for dietary purposes was fully understood and applied without exception. This phrase highlights the categorical nature of the divine command, leaving no room for ambiguity or loopholes in its application.
Literary Devices
Deuteronomy 14:13 primarily employs Enumeration and Categorization. The verse is part of a longer list (enumeration) of forbidden birds, demonstrating the comprehensive and meticulous nature of the dietary laws. By specifically naming "the glede, and the kite, and the vulture," the text precisely identifies the types of creatures that fall under the general prohibition of predatory or scavenging birds. The phrase "after his kind" serves as a powerful device of Categorization, indicating that the prohibition applies not just to the exact species named but to all members of that broader biological or functional category. This ensures the law's thoroughness and prevents circumvention. The Repetition of "and the" before each bird name also adds a rhythmic emphasis, reinforcing the distinctness of each forbidden item while contributing to the cumulative weight of the prohibition.
Theological and Thematic Connections
The prohibition of certain birds, like the glede, kite, and vulture, extends far beyond mere dietary restrictions; it is deeply theological and symbolic. These laws served as a constant, tangible reminder of Israel's unique covenant relationship with Yahweh and their call to be a holy nation. By distinguishing between "clean" and "unclean," God taught His people about the very nature of holiness—a state of being set apart for Him, reflecting His own purity and distinction from the fallen world. The consumption of scavengers, which feed on decaying matter and are often associated with death and impurity, would symbolically defile a people called to embody life and purity. This distinction was not arbitrary but rooted in God's character, fostering a disciplined obedience that touched every aspect of life and visibly separated Israel from the pagan practices of their neighbors, who often engaged with such animals in their idolatrous rituals.
Reflection and Application
While the specific dietary laws of the Old Testament are not binding on New Testament believers, as affirmed by Christ and the Apostles, the underlying principles of holiness, discernment, and living a set-apart life remain profoundly relevant. For us today, the call to avoid "unclean" things translates into a spiritual and moral discernment. We are to carefully evaluate what we consume, not just physically, but also mentally, emotionally, and spiritually—the ideas we entertain, the media we absorb, the relationships we cultivate, and the attitudes we harbor. Just as Israel was to avoid animals that represent defilement or death, we are called to shun anything that corrupts our spirit, hinders our walk with God, or compromises our witness to a watching world. Living a "clean" life now means embracing righteousness, pursuing purity of heart, and making choices that reflect our identity as God's redeemed children, set apart for His glory in a world that often embraces spiritual "scavengers" of sin and decay. Our obedience is not about ritualistic adherence but about a transformed heart that seeks to honor God in all things, demonstrating our love and commitment to Him.
Questions for Reflection
FAQ
Are the dietary laws in Deuteronomy 14, including the prohibition of these birds, still binding for Christians today?
No, these specific dietary laws are not binding for Christians today. The New Testament clearly indicates a shift in understanding regarding ritual purity and food. Jesus declared all foods clean in Mark 7:19, emphasizing that defilement comes from within a person, not from what they eat. Furthermore, the Apostle Peter's vision in Acts 10:9-16 explicitly revealed that God had made clean what was formerly considered unclean, paving the way for the inclusion of Gentiles into the church without requiring adherence to Mosaic dietary laws. Paul further clarifies in Colossians 2:16-17 that food and drink regulations were a "shadow of the things to come, but the substance belongs to Christ." While the specific laws are abrogated, the underlying principles of holiness, discernment, and living a life set apart for God remain eternally relevant for believers, now applied to spiritual and moral purity rather than ritualistic dietary restrictions.
Christ-Centered Fulfillment
The Old Testament dietary laws, including the prohibition of birds like the glede, kite, and vulture, served as a "shadow" pointing to a greater spiritual reality found in Christ. These laws highlighted the pervasive nature of sin and the human inability to achieve true holiness through external observances alone. They distinguished Israel as a people set apart, but this separation was ultimately incomplete and temporary, unable to truly cleanse the conscience. In the New Covenant, Jesus Christ fulfills the law and accomplishes true purity. He is the ultimate "clean" offering, the Lamb of God who takes away the sin of the world, making those who believe in Him genuinely clean before God, not by what they eat, but by His atoning sacrifice (Hebrews 9:13-14). Through Christ, the barriers of ritual impurity are broken down (Ephesians 2:14), and believers are called to a higher form of holiness—one of heart and spirit, empowered by the indwelling Holy Spirit. Our "cleanliness" is now derived from our union with Christ, who has made us a "holy priesthood" (1 Peter 2:9) and called us to live lives that reflect His righteousness, not by avoiding certain foods, but by pursuing spiritual purity and moral integrity in every aspect of our being (2 Corinthians 5:17), living out the reality of our new creation in Him.