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.
Continue studying Deuteronomy 14:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 14:17 is a specific inclusion within a broader, meticulously detailed list of birds forbidden for consumption by the ancient Israelites, forming an integral part of God's comprehensive dietary laws delivered through Moses. This verse precisely names three particular avian species—the pelican, the gier eagle, and the cormorant—all unequivocally designated as "unclean." These prohibitions served as far more than mere dietary restrictions; they were tangible expressions of Israel's unique covenant identity, designed to distinguish them as a holy people set apart by God from the surrounding pagan nations, thereby reinforcing fundamental principles of purity, obedience, and spiritual distinction.
Context
Literary Context
Deuteronomy 14:17 is strategically placed within a comprehensive section of dietary laws, spanning from Deuteronomy 14:3 to Deuteronomy 14:20, which meticulously outlines permissible and forbidden animals, birds, and sea creatures for Israelite consumption. This chapter immediately follows a powerful exhortation for Israel to remember their unique status as God's treasured possession and to live in faithful accordance with His divine commands, particularly concerning their worship and daily conduct. The enumeration of unclean birds, including those specified in Deuteronomy 14:17, directly parallels a similar, more extensive catalogue found in Leviticus 11, underscoring a consistent and foundational legal tradition woven throughout the Pentateuch. The immediate verses, Deuteronomy 14:11-18, focus exclusively on avian species, with verse 17 contributing three more specific examples to this category of prohibited creatures.
Historical & Cultural Context
The dietary laws articulated in Deuteronomy were imparted to Israel as they stood poised on the threshold of entering the Promised Land. These regulations were absolutely critical for establishing and maintaining their distinct identity within a region populated by diverse Canaanite peoples, each with their own unique religious practices, social customs, and culinary traditions. In the ancient Near East, dietary practices were often imbued with profound religious and social significance, serving to differentiate groups and reflect their specific understanding of the divine. Many pagan cultures engaged in practices that Israel was explicitly commanded to shun, including certain sacrificial rites and consumption habits. The designation of animals as "clean" or "unclean" was not primarily based on modern scientific hygiene, though secondary health benefits may have incidentally arisen. Fundamentally, it was a theological and cultic distinction, meticulously designed to reinforce Israel's exclusive covenant relationship with Yahweh and their sacred calling to be a holy nation, unequivocally separate from the defilement of idolatry and pagan practices prevalent in their new environment.
Key Themes
The overarching theme permeating Deuteronomy 14, and indeed much of the Pentateuch, is Holiness and Distinction. God unequivocally calls Israel to be "a holy people to the Lord your God" (Deuteronomy 14:2). The dietary laws served as a tangible, daily reminder of this sacred separation, visibly marking them as distinct from other nations and dedicated solely to God. This theme intricately intertwines with Obedience to Divine Command, as these laws were not mere suggestions but direct, non-negotiable mandates from God, demanding Israel's faithful adherence as a profound act of trust and submission to His sovereign will. Furthermore, these specific laws contribute significantly to the theme of Purity, encompassing both ritual and moral dimensions. While the primary purpose was spiritual and cultic, the selection of many scavengers and predatory animals as unclean also subtly reinforced a broader concept of purity, steering the people away from creatures associated with death, decay, or aggressive behaviors, thereby fostering a holistic understanding of what it truly meant to live as God's consecrated people.
Exposition and Analysis
Key Word Analysis
Derived from the root "קוֹא" (qôʼ), meaning "to vomit," this term refers to a large water bird, specifically the pelican, known for its distinctive gular pouch and its habit of regurgitating food for its young. The Strong's data suggests its name might stem from this characteristic ("from vomiting"). In biblical contexts, the pelican is sometimes associated with desolation and mourning, as seen in Psalm 102:6. Its inclusion in the unclean list likely stems from its predatory fishing habits and its association with watery environments, which could be perceived as sources of impurity in certain cultic contexts, or simply its categorization alongside other birds of prey and scavengers.
This term identifies a kind of vulture, widely recognized as the Egyptian vulture, a scavenger notorious for feeding on carrion and refuse. The Strong's data notes its root "רָחַם" (râcham) means "to show compassion" or "to be tender," leading to the supposition that it was considered "tender towards its young." This is ironic given its unclean status. However, its primary characteristic as a scavenger, consuming dead and decaying matter, rendered it profoundly ceremonially unclean. Its presence in the list underscores the principle that contact with death and decay, even through diet, could render one impure and separate from God's holiness.
Derived from the root "שָׁלָךְ" (shâlak), meaning "to throw" or "to cast down," this term refers to a bird of prey, usually thought to be the cormorant. The Strong's data suggests its name might refer to its habit of "casting itself into the sea" when diving for fish. The cormorant is a large, dark diving bird, highly adept at fishing. Like the pelican, its predatory nature and close association with water environments likely contributed to its designation as unclean, aligning it with other birds of prey and those considered ritually impure due to their habits or diet.
Verse Breakdown
"And the pelican,"
This phrase introduces the first of three specific birds explicitly deemed unclean within this verse. The inclusion of the pelican highlights the meticulous and comprehensive nature of the dietary laws, extending to various types of birds, particularly those that are predatory or associated with environments that were considered less pure or life-giving in the ancient Israelite worldview.
"and the gier eagle,"
The second bird listed, the gier eagle (Egyptian vulture), emphatically underscores the prohibition against consuming scavengers. This particular prohibition served as a powerful marker of separation for Israel, as many surrounding cultures did not share such restrictions, and consuming carrion was often associated with impurity, death, and even idolatrous practices.
"and the cormorant,"
The final bird enumerated in this specific verse, the cormorant, further reinforces the category of predatory water birds that were strictly forbidden. The cumulative listing of these distinct yet similarly categorized birds underscores the comprehensive scope of God's commands regarding what Israel was to ingest, reflecting a holistic approach to their purity, distinctiveness, and covenant relationship with Him.
Literary Devices
The primary literary device employed in Deuteronomy 14:17 is Enumeration, specifically a detailed list of forbidden items. This technique is ubiquitous in legal and instructional texts throughout the Pentateuch, serving to provide clear, unambiguous directives to the audience, leaving no room for misinterpretation. By listing each bird individually, the text ensures precise clarity regarding what is prohibited. The repetitive use of the conjunction "and" (Polysyndeton) before each item in the list ("and the pelican, and the gier eagle, and the cormorant") serves to emphasize each distinct prohibition, giving equal weight and importance to every forbidden species. This deliberate and exhaustive listing contributes significantly to the overall Categorization of animals into "clean" and "unclean," a fundamental framework for understanding Israel's ritual purity and their unique covenant relationship with God. The very act of naming these specific birds reinforces the detailed and comprehensive nature of God's law, demonstrating His absolute sovereignty over all creation and His meticulous care for His people's holiness.
Theological and Thematic Connections
Deuteronomy 14:17, as an integral part of the broader dietary laws, serves as a tangible and daily expression of God's unwavering call for Israel to embody holiness and distinction. These regulations were far from arbitrary; they were divinely designed to cultivate a unique identity for God's chosen people, setting them apart from the idolatrous practices and defiling customs of the surrounding nations. The underlying principle was profoundly clear: what Israel consumed directly reflected who they were—a people consecrated exclusively to Yahweh. While the specific dietary prohibitions articulated in the Old Covenant are no longer binding on New Testament believers, the enduring theological principle of living a life set apart for God's sacred purposes remains profoundly relevant. Our "diet" today extends far beyond physical food to encompass what we consume spiritually, mentally, and morally, challenging us to discern what truly aligns with God's will and promotes our spiritual well-being and effective witness in the world.
Reflection and Application
While the specific dietary laws of Deuteronomy 14:17 are part of the Old Covenant and are not directly binding on New Testament believers, the enduring principles they convey are profoundly applicable to our lives today. This verse invites us to engage in deep reflection on the very nature of holiness—not merely as an abstract theological concept, but as a practical, daily, and tangible commitment to God. Just as Israel's diet was a visible sign of their separation and dedication to God, so too are our choices in what we "consume" in the broadest sense. This expansive understanding includes the media we engage with, the relationships we cultivate, the ideas we entertain, and the values we uphold. Are these choices drawing us closer to God and reflecting His holy character, or are they subtly leading us astray and conforming us to the fleeting patterns of the world? The call to be distinct, to live a life that visibly honors God, remains a timeless and urgent imperative for all who sincerely follow Christ.
Questions for Reflection
FAQ
Why were these specific birds considered "unclean" by God in the Old Testament?
The Bible does not explicitly state the precise rationale for each animal's classification as "clean" or "unclean." However, biblical scholars propose several contributing factors. Primarily, the distinction was theological and cultic, designed to set Israel apart as a holy nation uniquely dedicated to God. Many of the forbidden animals, including the pelican, gier eagle (Egyptian vulture), and cormorant, share common characteristics such as being scavengers (like the gier eagle), predatory (like the cormorant and pelican), or associated with environments considered impure or unsanitary in the ancient Near East. Consuming such animals might have been seen as ritually defiling, associating the eater with practices or characteristics contrary to the purity and life that God desired for His people. While some secondary health benefits might have existed, the main purpose was to teach Israel about holiness, obedience, and their unique identity as God's covenant people, distinguishing them from the surrounding pagan cultures who often consumed such animals without reservation. This system of laws was a pedagogical tool, shaping Israel's daily life to reflect their sacred calling, as seen throughout Deuteronomy 14.
Christ-Centered Fulfillment
The dietary laws, including the specific prohibitions found in Deuteronomy 14:17, find their ultimate fulfillment and profound transformation in the person and work of Jesus Christ. These Old Covenant regulations, while serving to distinguish Israel and meticulously teach them about holiness and separation, were ultimately shadows pointing to a greater spiritual reality. Jesus, through His perfect life of obedience, His atoning death on the cross, and His glorious resurrection, inaugurated a new covenant where the emphasis decisively shifted from external ritual purity to a radical, internal heart purity. In Mark 7:19, Jesus unequivocally declares all foods clean, thereby dismantling the physical barriers of the dietary laws. This monumental theological shift is powerfully demonstrated and confirmed in Peter's vision in Acts 10:15, where God explicitly states, "What God has made clean, do not call common." This not only abolished the dietary restrictions but also profoundly foreshadowed the inclusion of Gentiles into God's family, breaking down the dividing wall of hostility that these laws, among others, had created between Jew and Gentile (Ephesians 2:14-16). Thus, the "unclean" birds of Deuteronomy 14:17, and the entire legal framework surrounding them, ultimately point to Christ as the one who purifies all things, making us truly clean through His shed blood, and inviting all people, regardless of their former distinctions, into a new covenant of boundless grace and spiritual freedom (Colossians 2:16-17).