TRV
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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 But the law being repealed, and the learning in a great measure lost, it is sufficient for us to observe that of the fowls here forbidden, (1.)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
Sixteen Centuries of Reception
6 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.
The griffon: Not the monster which the painter represent, which hath no being upon earth; but a bird of the eagle kind, larger than the common.
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Summary
Leviticus 11:13 initiates the specific enumeration of birds deemed "abominable" and thus forbidden for consumption by the Israelites. This verse marks a pivotal transition in the chapter's detailed dietary laws, moving from land and aquatic creatures to winged species. It underscores God's meticulous divine decree regarding dietary purity, serving as a foundational principle for holiness and separation, essential to the unique covenant identity of His chosen people.
Context
Literary Context
Leviticus 11:13 is a crucial component of a comprehensive chapter outlining the dietary laws given by God through Moses and Aaron to the Israelite community. The chapter systematically categorizes animals into "clean" and "unclean" for consumption, establishing clear boundaries for Israel's daily life. Preceding this verse, the text addresses land animals (Leviticus 11:1-8) and aquatic creatures (Leviticus 11:9-12). Verse 13 then transitions the focus to birds, commencing a detailed list that extends through Leviticus 11:19. This precise and exhaustive enumeration highlights the meticulous nature of God's commands, leaving no ambiguity regarding permissible foods. Such meticulousness reinforced Israel's unique identity and their unwavering commitment to ritual purity, serving as a practical outworking of the broader call to holiness that permeates the book of Leviticus.
Historical & Cultural Context
The dietary laws, including the prohibitions articulated in Leviticus 11:13, were an integral part of the Mosaic Covenant established at Mount Sinai. These regulations served multiple, interconnected purposes far beyond mere hygiene. Their primary function was to distinguish Israel as a holy nation, setting them apart from the surrounding pagan cultures. These neighboring societies often engaged in cultic meals and sacrifices to their idols, frequently consuming animals considered unclean by Yahweh. By adhering to these strict dietary codes, the Israelites were constantly reminded of their unique, covenantal relationship with God and their divine mandate to be holy, just as He is holy, a principle explicitly articulated in Leviticus 11:44-45. The designation of certain animals as "abomination" (Hebrew: sheqets) carried profound theological weight, signifying not merely physical defilement but a deep religious and moral impurity that would compromise their covenant standing and relationship with the Holy God.
Key Themes
Leviticus 11:13 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Central among these is the theme of Holiness. God's repeated command to "be holy, for I am holy" (Leviticus 11:44) is practically applied through these dietary distinctions, demonstrating that holiness permeates every aspect of life, even daily sustenance. This leads to the theme of Separation and Distinction. The dietary laws served as a tangible boundary, physically and symbolically separating Israel from the nations and reinforcing their identity as God's peculiar treasure (Exodus 19:5-6). Furthermore, the concept of "abomination" highlights God's Divine Authority and Sovereignty. These laws were not based on human logic or preference but on God's revealed will, demanding obedience as an act of worship and trust. The emphasis on Purity and Cleanliness (both ritual and moral) is paramount, as the consumption of unclean animals was understood to defile the individual and, by extension, the community, jeopardizing their access to God's presence at the tabernacle (Leviticus 15:31).
Exposition and Analysis
Key Word Analysis
This primitive root means "to be filthy, i.e. (intensively) to loathe, pollute; abhor, make abominable, have in abomination, detest, [idiom] utterly." In Leviticus 11:13, the verb form indicates an active command for the Israelites to consider these birds as utterly detestable. It signifies a profound, divinely-mandated aversion, implying that contact or consumption would result in spiritual and ritual defilement, compromising their consecrated status before God.
Derived from the verb shâqats, this noun means "filth, i.e. (figuratively and specifically) an idolatrous object; abominable(-tion)." When applied to the birds, it denotes that they are inherently detestable or impure in God's sight, not merely undesirable. The term carries strong religious and moral connotations, often associated with things that are an affront to God's holiness, such as idolatry. Here, it underscores that the defilement is not just physical but deeply theological, impacting the Israelite's relationship with Yahweh.
From an unused root meaning "to lacerate," nesher refers to "the eagle (or other large bird of prey)." The inclusion of the eagle, a prominent raptor, at the very beginning of the list of forbidden fowls is significant. Birds of prey and scavengers, like the eagle, consume carrion or shed blood, both of which were considered sources of ritual impurity within the Israelite purity laws. Their predatory nature and association with death and decay likely contributed to their designation as unclean, reinforcing the life-affirming and pure nature God desired for His covenant people.
Verse Breakdown
"And these [are they which] ye shall have in abomination among the fowls;"
This opening clause serves as a direct, authoritative divine injunction. It immediately transitions the focus from land and aquatic creatures to winged species, clearly defining the category of animals under consideration. The use of the verb "shall have in abomination" (from shâqats) establishes the severe nature of the prohibition, indicating a deep-seated religious and ritual impurity associated with these specific birds, compelling the Israelites to actively detest them.
"they shall not be eaten, they [are] an abomination:"
This clause emphatically reinforces the prohibition. The explicit command "they shall not be eaten" leaves no room for ambiguity regarding consumption. The subsequent reiteration, "they [are] an abomination" (using the noun sheqets), underscores the inherent and unchangeable impurity of these creatures in God's sight. The repetition serves to highlight the absolute nature of the prohibition and to impress upon the Israelites that this defilement is not a matter of dietary preference but a fundamental theological principle rooted in God's holiness.
"the eagle, and the ossifrage, and the ospray,"
This final segment of the verse begins the specific enumeration of the forbidden birds. The "eagle" (nesher), "ossifrage" (pereç, likely a lammergeier or bearded vulture known for breaking bones to access marrow), and "ospray" (ʻoznîyâh, possibly a sea eagle or black vulture) are all birds of prey or scavengers. Their immediate listing at the forefront highlights their archetypal status as unclean winged creatures, primarily due to their predatory habits, consumption of carrion, or association with death and decay, which stood in stark contrast to the life and purity God commanded for His people.
Literary Devices
Leviticus 11:13 effectively employs Enumeration and Repetition to convey its message with clarity and emphasis. The verse initiates a precise enumeration of specific bird species, providing an unambiguous list of what is forbidden. This detailed listing ensures that the Israelites understood God's dietary commands without misinterpretation, reinforcing the meticulousness of the divine law. Furthermore, the powerful repetition of the term "abomination" (first as a verb, "ye shall have in abomination," and then as a noun, "they [are] an abomination") serves to underscore the profound severity and inherent impurity associated with these birds. This rhetorical device amplifies the theological weight of the prohibition, emphasizing that these creatures are not merely undesirable but fundamentally detestable in God's eyes, thereby reflecting the sacred and distinct identity God intended for His covenant people.
Theological and Thematic Connections
Leviticus 11:13, as an integral part of the broader dietary laws, profoundly connects to the overarching theological themes of holiness, separation, and divine authority. These regulations were not arbitrary but were divinely ordained to cultivate a distinct identity for Israel, setting them apart from the idolatrous nations around them. The concept of "abomination" highlights God's absolute standard of purity and His demand for His people to reflect His character in every aspect of their lives, including their daily sustenance. By adhering to these laws, Israel was continually reminded of their covenant relationship and their call to live a life consecrated to Yahweh, demonstrating that their God was different from the gods of the nations. These laws served as a constant, tangible reminder of their unique status as a holy people called to walk in covenant faithfulness.
Reflection and Application
While the specific dietary laws of Leviticus 11 are no longer binding for New Testament believers, having been fulfilled and superseded in Christ, the underlying principles of holiness, discernment, and separation from defilement remain eternally relevant. This passage serves as a powerful reminder that God desires His people to be distinct, set apart for His purposes and consecrated to His glory. For believers today, this translates into a profound call for spiritual purity, discerning what we allow into our minds, hearts, and lives that might compromise our faith or defile our spiritual walk. This includes our entertainment choices, the relationships we cultivate, the ideologies we embrace, and even the words we speak. The spirit of the law compels us to pursue Christ-likeness, actively separating ourselves from the "abominations" of sin and worldly influences that are contrary to God's will. Our lives should reflect the holiness of the One who has called us out of darkness into His marvelous light, demonstrating that our identity is found in Him alone.
Questions for Reflection
FAQ
Why were specific birds like the eagle and ossifrage designated as 'abominations' in Leviticus 11:13?
The designation of specific birds as "abominations" (Hebrew: sheqets) in Leviticus 11:13 and subsequent verses was multifaceted, encompassing both practical and profound theological reasons. While precise rationales are not always explicitly stated, biblical scholars generally point to several likely factors. Many of the forbidden birds, including the eagle (nesher), ossifrage (pereç), and ospray (ʻoznîyâh), are birds of prey or scavengers. Their diet often consists of carrion (dead animals) or blood, both of which were considered sources of ritual impurity within the Israelite sacrificial system and purity laws. The consumption of carrion was associated with death, decay, and the shedding of blood, which stood in opposition to the life and purity God desired for His people. Furthermore, these laws served a crucial symbolic purpose: to distinguish Israel from surrounding pagan nations who did not adhere to such distinctions and whose religious practices often involved consuming such animals. By observing these dietary restrictions, the Israelites were constantly reminded of their unique covenant relationship with God and their call to be holy and set apart, reflecting God's own character. The term "abomination" itself indicates a deep religious and moral detestability, not just a physical one, reinforcing the theological significance of these prohibitions in shaping Israel's identity as a holy nation, distinct in every facet of their lives.
Christ-Centered Fulfillment
The dietary laws, including the prohibitions in Leviticus 11:13, find their ultimate fulfillment and transformation in the person and work of Jesus Christ. These Old Testament regulations served as a shadow, a pedagogical tool designed to teach Israel about purity, holiness, and separation, pointing forward to a greater spiritual reality. While they physically separated Israel from the nations and instilled principles of external purity, Christ's coming ushered in a new covenant where true purity is a matter of the heart, not adherence to external dietary codes. Jesus himself declared all foods clean in Mark 7:18-19, emphasizing that "nothing outside a person can defile them by going into them, but what comes out of a person is what defiles them." This profound shift was further revealed to Peter in a vision recorded in Acts 10:15, where God unequivocally declared, "Do not call anything impure that God has made clean." The New Testament explicitly states that believers are no longer bound by these food laws, as they were merely a "shadow of the things to come, but the substance belongs to Christ" (Colossians 2:16-17). Christ's perfect, once-for-all sacrifice on the cross cleanses us from all sin, making us truly clean before God, not through ritualistic observances but through His shed blood (Hebrews 9:14). The true "abomination" of sin, which genuinely defiles humanity and separates us from God (Isaiah 59:2), is dealt with through His atoning work, shifting the focus from external dietary purity to an internal spiritual transformation and holiness of life in union with Him (1 Peter 1:15-16).