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Commentary on Leviticus 11 verses 1–8
Now that Aaron was consecrated a high priest over the house of God, God spoke to him with Moses, and appointed them both as joint-commissioners to deliver his will to the people. He spoke both to Moses and to Aaron about this matter; for it was particularly required of the priests that they should put a difference between clean and unclean, and teach the people to do so. After the flood, when God entered into covenant with Noah and his sons, he allowed them to eat flesh (Gen 9:13), whereas before they were confined to the productions of the earth. But the liberty allowed to the sons of Noah is here limited to the sons of Israel. They might eat flesh, but not all kinds of flesh; some they must look upon as unclean and forbidden to them, others as clean and allowed them. The law in this matter is both very particular and very strict. But what reason can be given for this law? Why may not God's people have as free a use of all the creatures as other people? 1. It is reason enough that God would have it so: his will, as it is law sufficient, so it is reason sufficient; for his will is his wisdom. He saw good thus to try and exercise the obedience of his people, not only in the solemnities of his altar, but in matters of daily occurrence at their own table, that they might remember they were under authority. Thus God had tried the obedience of man in innocency, by forbidding him to eat of one particular tree. 2. Most of the meats forbidden as unclean are such as were really unwholesome, and not fit to be eaten; and those of them that we think wholesome enough, and use accordingly, as the rabbit, the hare, and the swine, perhaps in those countries, and to their bodies, might be hurtful. And then God in this law did by them but as a wise and loving father does by his children, whom he restrains from eating that which he knows will make them sick. Note, The Lord is for the body, and it is not only folly, but sin against God, to prejudice our health for the pleasing of our appetite. 3. God would thus teach his people to distinguish themselves from other people, not only in their religious worship, but in the common actions of life. Thus he would show them that they must not be numbered among the nations. It should seem there had been, before this, some difference between the Hebrews and other nations in their food, kept up by tradition; for the Egyptians and they would not eat together, Gen 43:32. And even before the flood there was a distinction of beasts into clean and not clean (Gen 7:2), which distinction was quite lost, with many other instances of religion, among the Gentiles. But by this law it is reduced to a certainty, and ordered to be kept up among the Jews, that thus, by having a diet peculiar to themselves, they might be kept from familiar conversation with their idolatrous neighbours, and might typify God's spiritual Israel, who not in these little things, but in the temper of their spirits, and the course of their lives, should be governed by a sober singularity, and not be conformed to this world. The learned observe further, That most of the creatures which by this law were to be abominated as unclean were such as were had in high veneration among the heathen, not so much for food as for divination and sacrifice to their gods; and therefore those are here mentioned as unclean, and an abomination, which yet they would not be in any temptation to eat, that they might keep up a religious loathing of that for which the Gentiles had a superstitious value. The swine, with the later Gentiles, was sacred to Venus, the owl to Minerva, the eagle to Jupiter, the dog to Hecate, etc., and all these are here made unclean. As to the beasts, there is a general rule laid down, that those which both part the hoof and chew the cud were clean, and those only: these are particularly mentioned in the repetition of this law (Deu 14:4, Deu 14:5), where it appears that the Israelites had variety enough allowed them, and needed not to complain of the confinement they were under. Those beasts that did not both chew the cud and divide the hoof were unclean, by which rule the flesh of swine, and of hares, and of rabbits, was prohibited to them, though commonly used among us. Therefore, particularly at the eating of any of these, we should give thanks for the liberty granted us in this matter by the gospel, which teaches us that every creature of God is good, and we are to call nothing common or unclean. Some observe a significancy in the rule here laid down for them to distinguish by, or at least think it may be alluded to. Meditation, and other acts of devotion done by the hidden man of the heart, may be signified by the chewing of the cud, digesting our spiritual food; justice and charity towards men, and the acts of a good conversation, may be signified by the dividing of the hoof. Now either of these without the other will not serve to recommend us to God, but both must go together, good affections in the heart and good works in the life: if either be wanting, we are not clean, surely we are not clean. Of all the creatures here forbidden as unclean, none has been more dreaded and detested by the pious Jews than swine's flesh. Many were put to death by Antiochus because they would not eat it. This, probably, they were most in danger of being tempted to, and therefore possessed themselves and their children with a particular antipathy to it, calling it not by its proper name, but a strange thing. It should seem the Gentiles used it superstitiously (Isa 65:4), they eat swine's flesh; and therefore God forbids all use of it to his people, lest they should learn of their neighbours to make that ill use of it. Some suggest that the prohibition of these beasts as unclean was intended to be a caution to the people against the bad qualities of these creatures. We must not be filthy nor wallow in the mire as swine, nor be timorous and faint-hearted as hares, nor dwell in the earth as rabbits; let not man that is in honour make himself like these beasts that perish. The law forbade, not only the eating of them, but the very touching of them; for those that would be kept from any sin must be careful to avoid all temptations to it, and every thing that looks towards it or leads to it.
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SUMMARY
Leviticus 11:1 serves as the authoritative divine preamble to the detailed dietary laws of the Old Covenant, establishing God's direct communication to Israel's two primary leaders, Moses and Aaron. This introductory verse underscores the divine origin and binding nature of the purity regulations that follow, setting the stage for a comprehensive system designed to distinguish Israel as a holy people set apart for the LORD. It highlights God's initiative in revealing His will and the crucial roles of His appointed mediators in guiding the nation, thereby laying the groundwork for Israel's unique identity as a covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 11:1 employs several key literary devices that underscore its significance and establish the tone for the subsequent regulations. The most prominent is the Formularic Opening, "And the LORD spake unto Moses and to Aaron, saying unto them." This is a common and highly recognizable literary convention throughout the Pentateuch, especially in Leviticus and Numbers, serving to introduce divine commands or instructions. Its repeated use establishes the Divine Authority of the text, emphasizing that the laws are not human inventions but direct revelations from God Himself. This formula acts as a literary cue, signaling to the reader that what follows is of paramount importance and carries the full weight of divine decree. Furthermore, the verse employs a subtle form of Repetition through the pairing of "spake" and "saying," which reinforces the act of communication and the directness of God's address. This linguistic emphasis ensures that the audience understands these are not mere suggestions but binding pronouncements, setting a solemn and authoritative tone for the entire chapter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 11:1, though brief, is pregnant with profound theological significance, primarily underscoring God's active involvement in the lives of His covenant people and His unwavering desire for their holiness. It highlights the fundamental principle of divine revelation, where God graciously initiates communication to guide His people in every facet of their daily lives, demonstrating His sovereign authority and His meticulous commitment to their well-being and distinct identity. The verse also implicitly introduces the pervasive theme of separation and distinction, as the detailed dietary laws that follow are meticulously designed to set Israel apart from the surrounding pagan nations, reflecting the holy and distinct character of the God who called them. It emphasizes the concept of mediated revelation, where God chooses to speak through His appointed human agents, Moses and Aaron, highlighting the crucial importance of faithful spiritual leadership in conveying divine truth and administering God's covenant.
REFLECTION AND APPLICATION
Leviticus 11:1, despite introducing ancient dietary laws, offers timeless and profound principles for believers today. It powerfully reminds us that we serve a God who speaks, who desires to reveal His will, and who actively engages with His people in every aspect of their lives. This verse calls us to cultivate an attentive and responsive spirit, diligently listening for God's voice through His inspired Word, through prayer, and through the discerning guidance of the Holy Spirit. While the specific dietary regulations are no longer binding for New Covenant believers, the underlying call to holiness, distinction, and obedience remains paramount. We are called to live lives set apart for God's glory, not primarily by external rules about food, but by an internal transformation that impacts our attitudes, actions, and choices, reflecting the righteousness of Christ. This distinction should manifest as a moral and spiritual purity that genuinely reflects the character of Christ in a world often hostile to God's ways. Our willing and joyful obedience to God's revealed will, whether in the Old or New Covenant, is a tangible demonstration of our faith and love for Him, leading us into a deeper, more intimate, and more transformative relationship with our Creator.
Questions for Reflection
FAQ
Why are both Moses and Aaron mentioned as recipients of God's word?
Answer: The mention of both Moses and Aaron highlights their distinct yet complementary roles in leading the nation of Israel and administering God's covenant. Moses was the primary prophet and lawgiver, the one through whom God delivered the covenant and its stipulations to the entire nation (e.g., Exodus 20). Aaron, on the other hand, was the High Priest, recently consecrated, whose sacred responsibilities included the administration of the sacrificial system, the rituals of purity, and the teaching of God's laws to the people, particularly discerning between the clean and the unclean (Leviticus 10:10-11). By addressing both, God underscored that the dietary laws were not just for the general populace but also had specific implications for the priestly service and the maintenance of ritual purity within the tabernacle system. These laws were foundational for the entire community, impacting both their civil and religious life.
Are the dietary laws introduced in Leviticus 11 still binding for Christians today?
Answer: No, the specific dietary laws found in Leviticus 11 are generally not considered binding for New Covenant believers. The New Testament teaches that Jesus fulfilled the Old Covenant law, including its ceremonial and dietary regulations. Mark 7:19 records Jesus explicitly declaring all foods clean, thereby dismantling the Old Testament distinctions. Similarly, in Acts 10:9-16, Peter's vision explicitly communicates that God has cleansed what was once considered unclean, opening the door for Gentiles to be included in the church without adherence to Jewish dietary laws. The emphasis for Christians shifts from external dietary purity to internal spiritual purity and a transformed heart, recognizing that "the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit" (Romans 14:17).
CHRIST-CENTERED FULFILLMENT
Leviticus 11:1, with its emphasis on divine revelation and the establishment of laws for holiness, finds its ultimate and profound fulfillment in Jesus Christ. He is the very "Word of God" made flesh (John 1:1, John 1:14), through whom God has spoken His final, complete, and most perfect revelation to humanity (Hebrews 1:1-2). The dietary laws, meticulously introduced by this verse, served as a "shadow" or a pedagogical tool, pointing to a greater spiritual reality and teaching Israel about the vital importance of distinction and purity. Christ, however, fulfilled these shadows by declaring all foods clean (Mark 7:19) and, more significantly, by providing the true and ultimate means of cleansing from sin, not through external regulations or animal sacrifices, but through His perfect, atoning sacrifice on the cross (Hebrews 9:13-14). Furthermore, while Moses and Aaron faithfully mediated God's law and administered the Old Covenant system, Jesus is our ultimate, perfect, and eternal High Priest (Hebrews 4:14-16), who grants us direct and confident access to God's holy presence. Through Him, believers are made truly holy and set apart, not by adherence to a legal code, but by the indwelling Holy Spirit and a transformed heart, enabling them to live lives that genuinely reflect God's character and holiness in the world (1 Peter 1:15-16, Romans 12:1-2).