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 Leviticus 11:9–19.
Here is, 1. A general rule concerning fishes, which were clean and which not. All that had fins and scales they might eat, and only those odd sorts of water-animals that have not were forbidden, Lev 11:9, Lev 11:10. The ancients accounted fish the most delicate food (so far were they from allowing it on fasting-days, or making it an instance of mortification to eat fish); therefore God did not lay much restraint upon his people in them; for he is a Master that allows his servants not only for necessity but for delight. Concerning the prohibited fish it is said, They shall be an abomination to you (Lev 11:10-12), that is, "You shall count them unclean, and not only not eat of them, but keep at a distance from them." Note, Whatever is unclean should be to us an abomination; touch not the unclean thing. But observe, It was to be an abomination only to Jews; the neighbouring nations were under none of these obligations, nor are these things to be an abomination to us Christians. The Jews were honoured with peculiar privileges, and therefore, lest they should be proud of those, Transeunt cum onere - They were likewise laid under peculiar restraints. Thus God's spiritual Israel, as they are dignified above others by the gospel-covenant of adoption and friendship, so they must be mortified more than others by the gospel-commands of self-denial and bearing the cross. 2. Concerning fowls here is no general rule given, but a particular enumeration of those fowls that they must abstain from as unclean, which implies an allowance of all others. The critics here have their hands full to find out what is the true signification of the Hebrew words here used, some of which still remain uncertain, some sorts of fowls being peculiar to some countries. Were the law in force now, we should be concerned to know with certainty what are prohibited by it; and perhaps if we did, and were better acquainted with the nature of the fowls here mentioned, we should admire the knowledge of Adam, in giving them names expressive of their natures, Gen 2:20. But the law being repealed, and the learning in a great measure lost, it is sufficient for us to observe that of the fowls here forbidden, (1.) Some are birds of prey, as the eagle, vulture, etc., and God would have his people to abhor every thing that is barbarous and cruel, and not to live by blood and rapine. Doves that are preyed upon were fit to be food for man and offerings to God; but kites and hawks that prey upon them must be looked upon as an abomination to God and man; for the condition of those that are persecuted for righteousness' sake appears to an eye of faith every way better than that of their persecutors. (2.) Others of them are solitary birds, that abide in dark and desolate places, as the owl and the pelican (Psa 102:6), and the cormorant and raven (Isa 34:11); for God's Israel should not be a melancholy people, nor affect sadness and constant solitude. (3.) Others of them feed upon that which is impure, as the stork on serpents, others of them on worms; and we must not only abstain from all impurity ourselves, but from communion with those that allow themselves in it. (4.) Others of them were used by the Egyptians and other Gentiles in their divinations. Some birds were reckoned fortunate, others ominous; and their soothsayers had great regard to the flights of these birds, all which therefore must be an abomination to God's people, who must not learn the way of the heathen.
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The all-wise Educator, by the lips of Moses, compared association with corrupt men to living with swine when he forbade the ancient people to partake of swine. He made it plain in those words that they who invoke God should not seek the company of the unclean who, like swine, revel in bodily pleasures and filthy habits of life and impure delights, itching for evil-minded pleasures of sex.
He adds too that they are not to eat “kite or mastophage or eagle,” meaning “You shall not go near those who make their livelihood by plundering others.” He says other similar things under some sort of allegory.
It is then proper that the barbarian philosophy, on which it is our business to speak, should prophesy also obscurely and by symbols, as was evinced. Such are the injunctions of Moses: “These common things, the sow, the hawk, the eagle and the raven, are not to be eaten.” For the sow is the emblem of voluptuous and unclean lust of food and lecherous and filthy licentiousness in venery, always prurient, and material, and lying in the mire and fattening for slaughter and destruction.
Fish with rough scales are considered clean, just as persons with austere, rough, unpolished, steadfast and grave traits are commended. Fish without scales are considered unclean, just as loose, fickle, insincere and effeminate traits are censured. What does the law mean when it states, “You shall not eat the camel”? From the example of an animal, it censures an unruly life and one distorted by unpleasantness. What does the law mean when it forbids one to partake of the flesh of swine? It condemns, you can be sure, a foul and filthy life—one that delights in sordid vices by placing its supreme good not in nobility of spirit but in the flesh alone. What does the law want to indicate when it forbids the hare? It denounces nervous, effeminate men. Who would use as food the flesh of the weasel? In it the law condemns theft.Who would dare partake of the skink? The law abhors a capricious and fickle life. Who would eat the newt? The law detests aberrations of the mind. Who would dare partake of the hawk, the kite or the eagle? The law hates marauders and those who live by violence. Who does not loathe the vulture? The law execrates those who look for booty in someone else’s death. Who would eat the crow? The law detests immoral and shady intentions. When the law prohibits ostrich, it disapproves of intemperance. When it condemns the nightjar, it hates those who shun the light of truth. When it bans the swan, it loathes stiff-necked pride. When it excludes the heron, it dislikes a garrulous and undisciplined tongue. When it detests the bat, it condemns those who seek out the darkness of error that is like night. The law execrates these and similar characteristics in animals. Since the animals, however, are born with such characteristics, they are without reproach. Conversely such qualities are reprehensible in humanity, which was not created with them but learns from them by comparison with contrary nature, through the exercise of their own error.
Believing people are forbidden to use fish without its fins for food. Fish with fins and scales even leap up above the water. What do the fish with fins represent if not chosen souls? They alone pass over into the body of the heavenly church.
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Summary
Leviticus 11:11 stands as a potent declaration within Israel's comprehensive dietary laws, specifically reiterating the absolute prohibition against consuming or even touching the dead bodies of aquatic creatures lacking fins and scales. This verse unequivocally labels such creatures as an "abomination," signifying their profound ritual impurity and inherent detestability in God's sight, thereby underscoring their unsuitability for a people called to live in holiness and distinct separation unto Yahweh. It intensely reinforces the gravity of the divine command, emphasizing that these particular animals were not merely unclean but utterly repugnant for consumption or contact.
Context
Literary Context
Leviticus 11 meticulously delineates the categories of animals permissible and forbidden for consumption, forming a foundational part of Israel's ritual purity laws. The preceding verses establish the general criteria for aquatic life: only those possessing fins and scales are declared clean (Leviticus 11:9). Conversely, Leviticus 11:10 explicitly forbids "all that have not fins and scales in the seas, and in the rivers," encompassing a wide array of aquatic invertebrates and bottom-dwellers. Leviticus 11:11 then functions as a powerful, intensifying reinforcement of this prohibition. It elevates the status of these forbidden creatures from merely "unclean" (tameh) to an "abomination" (sheqets), thereby signaling a heightened level of divine detestation and a more severe consequence for their consumption or even contact with their dead bodies. This emphatic repetition and escalation of terminology underscore the critical importance of these distinctions for maintaining Israel's ritual purity and covenantal relationship with God.
Historical & Cultural Context
The dietary laws presented in Leviticus were instrumental in shaping Israel's unique identity as God's chosen people, setting them apart from the surrounding pagan nations whose culinary practices often included animals deemed forbidden by Yahweh. These regulations were not arbitrary but served multifaceted purposes: they acted as a tangible expression of Israel's covenant relationship with God, provided a practical framework for maintaining ritual purity in a society where holiness was paramount, and served as a constant, daily reminder of God's sovereignty over all creation. While some modern scholars propose potential hygienic benefits, the primary emphasis within the biblical text is theological—to instruct Israel in principles of holiness, obedience, and separation. The concept of "abomination" (Hebrew: sheqets) was deeply rooted in the ancient Near Eastern worldview, frequently referring to things considered utterly detestable or offensive to a deity, often linked to idolatry or moral corruption. Its application here highlights the profound spiritual offense these forbidden practices would represent to the holy God of Israel, reinforcing the laws as part of a larger system designed to cultivate a distinct, holy people for God, as commanded throughout the Pentateuch, for example in Deuteronomy 14.
Key Themes
Leviticus 11:11 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's intrinsic holiness and His demand for His people to reflect that holiness in their daily lives. The distinction between clean and unclean animals, and especially the designation of some as "abominable," served as a pedagogical tool to teach Israel discernment between the sacred and the profane, the pure and the defiled. This verse also reinforces the theme of Obedience to Divine Command, demonstrating that God's laws, even those seemingly arbitrary, required strict adherence as a sign of covenant faithfulness. Furthermore, it undergirds the theme of Separation and Distinction, as these laws visibly set Israel apart from the surrounding nations, preventing assimilation into their idolatrous and impure practices. The dietary regulations, including the prohibition in Leviticus 11:11, were a constant, tangible reminder of Israel's unique identity and their call to be "a kingdom of priests and a holy nation" (Exodus 19:6).
Exposition and Analysis
Key Word Analysis
Derived from the root meaning "to be filthy," this strong term denotes something utterly detestable, loathsome, or abhorrent. It signifies "filth" and, by extension, something considered an "idolatrous object" or profoundly "abominable." Unlike tameh (unclean), sheqets implies an inherent, profound impurity that renders something repugnant or offensive, particularly in a religious or moral sense. Its use here signifies God's deep-seated detestation for these creatures as food, marking them as fundamentally contrary to His standards of purity for His people.
A primitive root meaning "to eat" literally or figuratively. In this context, it refers to the direct act of consuming the flesh of the forbidden creatures. The prohibition on eating highlights that ingestion is the primary means by which defilement would enter the individual, emphasizing the physical act of partaking in something deemed inherently impure.
This term refers to the "flesh" of an animal, particularly its edible parts. Its inclusion here specifically targets the consumption of the animal's substance. It emphasizes that the very material composition of these creatures, when ingested, would defile the one who consumes it, reinforcing the physical dimension of the purity laws.
Derived from a root meaning "to be flabby" or "to wither," this word refers to a "dead body," "carcase," or "carrion" (whether human or bestial). It can also figuratively refer to "an idol." The prohibition extending to "carcases" indicates that the impurity of these creatures was so pervasive that even their lifeless remains imparted defilement, reinforcing the absolute separation God demanded from them, as contact with decaying matter was often associated with impurity in the ancient world.
Verse Breakdown
"They shall be even an abomination unto you;"
This declarative statement establishes the inherent status of these finless and scaleless aquatic creatures. God Himself pronounces them as detestable, not merely as a matter of dietary preference, but as a fundamental aspect of their nature in relation to Israel's holiness. This divine decree sets the absolute standard for Israel's interaction with them, marking them as objects of profound revulsion.
"ye shall not eat of their flesh,"
This is the direct and explicit prohibition against consumption. It is a clear and unambiguous command, leaving no room for interpretation regarding the forbidden act. The specific focus on "flesh" emphasizes that the act of ingestion is the primary way defilement would enter the individual, thus compromising their ritual purity.
"but ye shall have their carcases in abomination."
This clause extends the prohibition beyond merely eating the flesh to include any physical contact with the dead bodies of these creatures. It underscores the pervasive nature of their impurity, indicating that even touching their remains would render one ritually defiled, necessitating purification rituals. This reinforces the comprehensive and absolute nature of the separation God required from anything deemed an "abomination."
Literary Devices
Leviticus 11:11 prominently employs Repetition of the concept of "abomination" (using both the noun "abomination" and the verbal phrase "have in abomination"). This repetition serves to amplify the severity and absolute nature of the prohibition, deeply imprinting the concept of detestability upon the reader. It functions as a powerful Rhetorical Emphasis, ensuring that the profound impurity of these creatures is unequivocally understood and that the command against them is taken with utmost seriousness. Furthermore, the verse utilizes direct Legal Language through its clear commands and prohibitions ("ye shall not eat," "ye shall have"). This direct address reinforces the divine authority behind the law and the expectation of strict and unquestioning obedience from the Israelite community. The structure also demonstrates a form of Categorization, specifically defining what is utterly unacceptable within the broader system of clean and unclean distinctions presented throughout the chapter, thereby contributing to the meticulous taxonomy of creation.
Theological and Thematic Connections
Leviticus 11:11, deeply embedded within the broader dietary laws, powerfully communicates God's unwavering call for His people to live a life of holiness and distinction. These regulations were not arbitrary but served as tangible expressions of Israel's covenant relationship with a holy God, teaching them to discern between the sacred and the profane, the pure and the impure. By adhering to these commands, Israel physically demonstrated their obedience and their unique identity as a nation set apart from the surrounding pagan cultures. The concept of "abomination" highlights God's absolute standards of purity and His detestation for anything that contradicts His holy character, serving as a constant reminder of the profound spiritual implications of their choices and actions.
Reflection and Application
While the specific dietary laws of the Old Covenant are no longer binding for New Testament believers, the profound spiritual principles embedded in Leviticus 11:11 remain eternally relevant and deeply instructive. This passage serves as a powerful reminder that God is intrinsically holy and desires His people, across all dispensations, to reflect His character by living lives consecrated and set apart for Him. Our call to holiness today is not about external dietary restrictions but about an internal transformation and a cultivated spiritual discernment. We are to be a people who recognize and resolutely reject "spiritual abominations"—anything that defiles our relationship with God, contradicts the truth of His Word, compromises our witness in the world, or hinders our spiritual growth. This includes, but is not limited to, idolatry in all its forms, sinful practices, ungodly influences, and anything that would lead us away from Christ-like living and devotion. The passage challenges us to cultivate a keen spiritual sensitivity, allowing the Holy Spirit to illuminate what is truly detestable in God's sight, enabling us to live a life of purity, distinction, and unwavering allegiance in a fallen and compromising world.
Questions for Reflection
FAQ
Why were these specific creatures considered an "abomination" by God?
The Bible does not explicitly state the precise reasons for each dietary prohibition, but the designation of certain creatures as an "abomination" (Hebrew: sheqets) goes beyond mere ritual uncleanness (tameh). It signifies a profound detestability in God's sight, often carrying connotations of something inherently corrupting or even idolatrous. The primary theological reason was to establish and maintain Israel's holiness and distinct identity as God's covenant people. By adhering to these laws, Israel visibly separated itself from the practices of surrounding pagan nations, reinforcing their unique relationship with Yahweh. While some scholars propose potential hygienic benefits (e.g., shellfish can accumulate toxins), the biblical text consistently emphasizes the theological purpose: to teach obedience, purity, and the sacredness of life under God's covenant. The laws served as a constant, tangible reminder of God's sovereignty and His desire for a holy people, as seen in passages like Leviticus 20:25-26.
Are these dietary laws still binding for Christians today?
No, the specific dietary laws found in Leviticus are generally not considered binding for New Testament believers. The New Testament teaches that with the coming of Christ, the ceremonial and dietary laws of the Old Covenant have been fulfilled or superseded. Jesus Himself declared all foods clean (Mark 7:19), stating that defilement comes from within a person, not from what they eat. The Apostle Peter's vision in Acts 10:9-16 explicitly illustrates God's declaration that what He has made clean should no longer be called unclean, specifically opening the door for Gentiles to be included in God's people without adhering to Mosaic dietary restrictions. Furthermore, Paul addresses this in his letters, emphasizing that "everything God created is good, and nothing is to be rejected if it is received with thanksgiving" (1 Timothy 4:4-5). While the specific dietary prohibitions are no longer in effect, the underlying principles of holiness, spiritual discernment, and living a life pleasing to God remain profoundly relevant for Christians.
Christ-Centered Fulfillment
Leviticus 11:11, with its declaration of certain creatures as an "abomination" and the stringent demand for separation, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the Old Covenant dietary laws served to set Israel apart and teach them about external purity and distinction, Christ's advent ushered in a New Covenant where the focus shifted dramatically from outward regulations to inward transformation and spiritual purity. Jesus Himself radically reoriented the understanding of defilement, declaring all foods clean (Mark 7:19), and profoundly explaining that "what comes out of a person is what defiles them, for from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness" (Matthew 15:18-19). This radical shift reveals that true defilement originates not from what enters the body, but from the sinful human heart. Christ, the spotless Lamb of God who takes away the sin of the world, perfectly fulfilled the righteous requirements of the law, not by merely adhering to external codes, but by living a life of absolute purity and offering Himself as the final, sufficient sacrifice for human sin. Through His atoning work on the cross, He dealt with the ultimate "abomination"—human rebellion and sin—making it possible for us to be truly cleansed, justified, and reconciled to a holy God. Our holiness now comes not from avoiding certain foods or external rituals, but from being united with Christ, who "became sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Thus, the enduring call to be holy, as echoed in 1 Peter 1:16, is now realized through Christ's perfect work and the indwelling power of the Holy Spirit, enabling us to live lives set apart for God from the inside out, reflecting His character in spirit and truth.