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 11:1–8.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Animals which you are to eat: The prohibition of so many kinds of beasts, birds, and fishes, in the law, was ordered, 1 st, to exercise the people in obedience, and temperance; 2 ndly, to restrain them from the vices of which these animals were symbols; 3 rdly, because the things here forbidden were for the most part unwholesome, and not proper to be eaten; 4 thly, that the people of God, by being obliged to abstain from things corporally unclean, might be trained up to seek a spiritual cleanness.
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Summary
Leviticus 11:2 serves as the divine preamble to God's comprehensive dietary laws for ancient Israel, initiating a detailed exposition of what animals are permissible ("clean") and impermissible ("unclean") for consumption. This foundational verse articulates God's sovereign prerogative to establish the parameters of His people's daily lives, thereby setting the stage for regulations that would tangibly express Israel's unique identity, cultivate their holiness, and reinforce their covenant relationship with the Lord amidst the surrounding pagan nations.
Context
Literary Context
Leviticus 11:2 marks a pivotal transition within the book of Leviticus, shifting the narrative's focus from the sacred space of the Tabernacle and the meticulously detailed sacrificial system (chapters 1-10) to the practicalities of daily life for the Israelite community. The preceding chapters established the means by which Israel could approach a holy God and maintain ritual purity in worship. Chapter 11, introduced by this verse, extends the concept of holiness beyond the sanctuary into the mundane act of eating, demonstrating that God's claim on His people encompassed every aspect of their existence. This verse introduces the comprehensive list of clean and unclean animals, birds, and sea creatures that follows in Leviticus 11:3-23, establishing the divine mandate for these distinctions and framing them as direct commands from God to His covenant people.
Historical & Cultural Context
These dietary laws were delivered to the children of Israel during their formative period in the wilderness, shortly after their miraculous exodus from Egypt and the solemn ratification of their covenant with Yahweh at Mount Sinai. In the diverse religious landscape of the ancient Near East, dietary customs were often deeply intertwined with religious practices, including idolatrous worship and cultic rituals. By instituting specific and distinctive dietary regulations, God provided a tangible and constant means for Israel to maintain their unique identity and separation from the idolatrous practices of the surrounding pagan nations. While some incidental health benefits may have existed, the primary purpose of these "kosher laws" was profoundly theological: to cultivate holiness, teach unwavering obedience to divine command, and serve as a daily, visible reminder of their unique status as God's chosen people, consecrated and set apart for His exclusive purposes. This served to prevent cultural and religious assimilation, reinforcing their exclusive covenant relationship with Yahweh, who alone defined what was pure, acceptable, and holy.
Key Themes
Leviticus 11:2 introduces and reinforces several foundational theological themes central to the book of Leviticus and the broader Old Testament narrative. Foremost among these is Holiness, emphasizing God's intrinsic purity and His call for His people to reflect His character in all areas of life, including their diet. The distinction between clean and unclean animals serves as a tangible illustration of the need for separation and purity. This directly relates to the theme of Divine Sovereignty, as God, the Creator, asserts His absolute authority to define what is permissible and what is prohibited for His creation. The giving of these laws also underscores the theme of Covenant Identity, marking Israel as a people distinct from all other nations, set apart by divine decree and bound by a unique relationship with Yahweh. Finally, the act of adhering to these detailed regulations highlights the theme of Obedience, demonstrating that true worship and covenant faithfulness extend beyond ritual practices to encompass the daily choices and disciplines of life, as seen in passages like Deuteronomy 14:3-20 which reiterates these principles.
Exposition and Analysis
Key Word Analysis
This primitive root signifies a direct, authoritative utterance. Its use here emphasizes that the dietary laws are not human inventions, cultural adaptations, or matters of preference, but rather divinely ordained commands. This underscores their absolute authority and the expectation of Israel's unquestioning obedience, highlighting that these are God's explicit instructions.
While part of the phrase "children of Israel," the word bên (son/child) specifically identifies the recipients as God's covenant people, the descendants of Jacob (Israel, H3478). This highlights the particularity of the covenant and the unique familial relationship Israel had with Yahweh. These laws were given exclusively to them as a means of living out their identity as a holy nation, distinct from all others.
This term refers to a "dumb beast," especially any large quadruped or animal. In this verse, it acts as a broad category introduction, setting the scope for the detailed classifications that will follow in the chapter. It signifies that the ensuing regulations apply specifically to terrestrial animals, distinguishing between those that are permissible for consumption and those that are not, thereby establishing a divine taxonomy for food.
Verse Breakdown
"Speak unto the children of Israel, saying,"
This opening clause establishes the divine origin and authoritative nature of the ensuing commands. It indicates that the instruction is a direct revelation from God, conveyed through Moses, to His covenant people, the Israelites. This highlights the personal, binding, and non-negotiable nature of the law, emphasizing that these are not suggestions but divine decrees for a specific people.
"These [are] the beasts which ye shall eat"
This phrase immediately identifies the subject matter as dietary regulations concerning land animals. It signifies that God Himself is providing a selective list of permissible foods, implying that not all animals are suitable for consumption according to His divine standard. This sets up a system of divine permission and prohibition, where God unilaterally defines what is "clean" and acceptable for His people.
"among all the beasts that [are] on the earth."
This concluding phrase defines the comprehensive scope of the regulations. It indicates that the divine selection applies to the entire range of terrestrial animals found globally, from which a specific subset is deemed "clean" and thus permissible for the Israelites to eat. This reinforces the idea of a divinely imposed distinction and restriction, underscoring God's meticulous involvement in every detail of His people's lives.
Literary Devices
Leviticus 11:2 employs several literary devices to convey its message and establish its authoritative foundation. Foremost is Direct Address, as God directly commands Moses to "Speak unto the children of Israel, saying," emphasizing the divine origin and authoritative nature of the dietary laws. This personal address underscores the intimate and covenantal relationship between God and His people, highlighting that these are not abstract rules but personal instructions from their divine King. The verse also utilizes Categorization/Classification, immediately introducing the concept of distinguishing between various "beasts" for consumption. This sets the stage for the detailed taxonomic lists that follow in the chapter, establishing a divinely ordained framework for understanding clean and unclean. Furthermore, the phrasing acts as a form of Legal Preamble, serving as an introductory statement to a comprehensive legal code. It announces the subject of the law ("the beasts which ye shall eat") and the specific recipients ("the children of Israel"), thereby establishing the parameters and the binding nature of the regulations that are about to be detailed in the subsequent verses.
Theological and Thematic Connections
Leviticus 11:2, as the gateway to the intricate dietary laws, profoundly connects to the overarching theological themes of holiness, obedience, and divine sovereignty that permeate the Old Covenant. God's meticulous instructions regarding what His people could and could not eat were not arbitrary cultural markers but served as a tangible, daily reminder of their call to be a holy nation, set apart for Him. This distinction in diet was a visible, pervasive marker of their covenant identity, reinforcing the principle that God's people are to reflect His character in all aspects of their lives, from the sacred rituals of the Tabernacle to the seemingly mundane act of eating. It underscored that holiness was not confined to specific times or places but permeated even the most ordinary activities, demonstrating God's total claim over His people. The act of adhering to these intricate rules was a direct act of obedience, cultivating a posture of submission to God's revealed will and acknowledging His absolute right to define what is pure, permissible, and ultimately, good for His creation. This call to holiness is echoed throughout Scripture, from the explicit command in Leviticus 11:44 to the New Testament exhortation in 1 Peter 1:15-16, demonstrating a consistent divine expectation for His people to be distinct.
Reflection and Application
While the specific dietary laws of the Old Covenant are not binding on New Testament believers, the profound underlying principles introduced in Leviticus 11:2 remain deeply relevant for contemporary Christian living. This verse serves as a powerful reminder that God is intimately concerned with every detail of our lives, not merely our spiritual experiences within the confines of worship. The call to holiness and separation from the defiling values and practices of the world, though expressed through a new covenant, is still central to our identity as followers of Christ. Just as Israel was called to be distinct in what they consumed physically, we are called to be distinct in what we "consume" spiritually, morally, and intellectually—guarding our minds, bodies, and spirits from defilement. This includes discerning the influences we allow into our lives, the media we engage with, the relationships we cultivate, and the ethical choices we make. Our lives, in their entirety, are to be a living sacrifice, holy and pleasing to God (Romans 12:1), reflecting His character and honoring Him in all things, demonstrating that our identity in Christ permeates every sphere of our existence.
Questions for Reflection
FAQ
Were these dietary laws primarily for health reasons?
While some of the dietary regulations in Leviticus 11 may have had incidental health benefits, their primary purpose was profoundly theological and spiritual. The distinction between "clean" and "unclean" animals was fundamentally about ritual purity, the cultivation of holiness, and the establishment of Israel's unique identity as God's covenant people. These laws served to teach Israel about God's absolute holiness, their unique status as His chosen nation, and the importance of unwavering obedience to His commands. They were a tangible way for Israel to live out their call to be set apart from the surrounding pagan nations, whose practices often involved consuming animals that were considered unclean by God's standards, thereby reinforcing their distinctiveness and preventing assimilation.
Are Christians required to follow these Old Testament dietary laws today?
No, Christians are not required to follow the specific dietary laws of the Old Testament. The New Testament clearly indicates a fulfillment and transformation of these laws in Christ. Jesus declared all foods clean, signifying a shift from external ritual purity to internal heart purity. This was further affirmed by Peter's vision in Acts 10, where God explicitly stated that what He has made clean should not be called unclean. The Apostle Paul also taught that believers are not bound by dietary regulations, emphasizing 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). The focus for New Covenant believers is on moral and spiritual holiness, freedom in Christ, and love for one another, rather than adherence to Old Covenant dietary codes.
Christ-Centered Fulfillment
Leviticus 11:2, with its declaration of clean and unclean animals, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus. The Old Testament dietary laws, like other aspects of the Mosaic Law, served as a "tutor" or "guardian" (Galatians 3:24) to highlight humanity's inherent uncleanness and the pervasive need for divine distinction and purification. These regulations, which meticulously separated Jew from Gentile and ritually clean from unclean, ultimately pointed to the ultimate cleansing and reconciliation offered by Christ. Jesus, as the true Lamb of God who takes away the sin of the world, perfectly fulfilled the requirements of holiness and, through His sacrificial death on the cross, provided the sole means for all people to be made clean, not by adherence to external dietary codes, but by faith in Him. He not only declared all foods clean (Mark 7:19) but, more significantly, broke down the dividing wall of hostility between Jew and Gentile (Ephesians 2:14), making them one new humanity in Himself. The distinction between clean and unclean is ultimately transcended in Christ, who purifies and makes holy all who believe, enabling them to partake in the true "Bread of Life" (John 6:35) and live lives of genuine spiritual holiness through His indwelling Spirit, no longer bound by shadows but by the substance found in Him.