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 11:20–42.
Here is the law, 1. Concerning flying insects, as flies, wasps, bees, etc.; these they might not eat (Lev 11:20), nor indeed are they fit to be eaten; but there were several sorts of locusts which in those countries were very good meat, and much used: John Baptist lived upon them in the desert, and they are here allowed them, Lev 11:21, Lev 11:22. 2. Concerning the creeping things on the earth; these were all forbidden (Lev 11:29, Lev 11:30, and again, Lev 11:41, Lev 11:42); for it was the curse of the serpent that upon his belly he should go, and therefore between him and man there was an enmity put (Gen 3:15), which was preserved by this law. Dust is the meat of the creeping things, and therefore they are not fit to be man's meat. 3. Concerning the dead carcasses of all these unclean animals. (1.) Every one that touched them was to be unclean until the evening, Lev 11:24-28. This law is often repeated, to possess them with a dread of every thing that was prohibited, though no particular reason for the prohibition did appear, but only the will of the Law-maker. Not that they were to be looked upon as defiling to the conscience, or that it was a sin against God to touch them, unless done in contempt of the law: in many cases, somebody must of necessity touch them, to remove them; but it was a ceremonial uncleanness they contracted, which for the time forbade them to come into the tabernacle, or to eat of any of the holy things, or so much as to converse familiarly with their neighbours. But the uncleanness continued only till the evening, to signify that all ceremonial pollutions were to come to an end by the death of Christ in the evening of the world. And we must learn, by daily renewing our repentance every night for the sins of the day, to cleanse ourselves from the pollution we contract by them, that we may not lie down in our uncleanness. Even unclean animals they might touch while they were alive without contracting any ceremonial uncleanness by it, as horses and dogs, because they were allowed to use them for service; but they might not touch them when they were dead, because they might not eat their flesh; and what must not be eaten must not be touched, Gen 3:3. (2.) Even the vessels, or other things they fell upon, were thereby made unclean until the evening (Lev 11:32), and if they were earthen vessels they must be broken, Lev 11:33. This taught them carefully to avoid every thing that was polluting, even in their common actions. Not only the vessels of the sanctuary, but every pot in Jerusalem and Judah, must be holiness to the Lord, Zac 14:20, Zac 14:21. The laws in these cases are very critical, and the observance of them would be difficult, we should think, if every thing that a dead mouse or rat, for instance, falls upon must be unclean; and if it were an oven, or ranges for pots, they must all be broken down, Lev 11:35. The exceptions also are very nice, Lev 11:36, etc. All this was designed to exercise them to a constant care and exactness in their obedience, and to teach us, who by Christ are delivered from these burdensome observances, not to be less circumspect in the more weighty matters of the law. We ought as industriously to preserve our precious souls from the pollutions of sin, and as speedily to cleanse them when they are polluted, as they were to preserve and cleanse their bodies and household goods from those ceremonial pollutions.
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Summary
Leviticus 11:23 functions as a specific prohibition within the Mosaic dietary laws, declaring that "all [other] flying creeping things, which have four feet," are to be considered an abomination. This verse is integral to a broader chapter that meticulously categorizes clean and unclean animals, serving to establish a distinct identity for the Israelite nation. It reinforces their covenant relationship with God and promotes their holiness by differentiating them from the practices of surrounding pagan cultures, thereby underscoring God's meticulous concern for ritual purity and the sacred separation of His people for His divine purposes.
Context
Literary Context
Leviticus 11:23 is strategically placed within the comprehensive dietary regulations outlined in Leviticus 11, a chapter that systematically classifies animals into those permissible (clean) and those forbidden (unclean) for consumption. The chapter progresses from land animals (Leviticus 11:2-8) to aquatic creatures (Leviticus 11:9-12), then to flying creatures (Leviticus 11:13-23), and concludes with swarming creatures that creep on the ground (Leviticus 11:29-38). Specifically, verses Leviticus 11:20-23 address winged insects that also "creep" or "swarm" on the ground. While Leviticus 11:21-22 permits certain types of locusts, crickets, and grasshoppers, verse 23 acts as a comprehensive exclusion. It prohibits all other such winged, creeping insects that appear to move primarily on four feet, thereby completing the category of flying creatures deemed unclean. This precise classification highlights the meticulous and exhaustive nature of God's commands regarding ritual purity and the establishment of clear boundaries for His people.
Historical & Cultural Context
The dietary laws in Leviticus were promulgated to Israel shortly after their liberation from Egyptian bondage and during their formative period in the wilderness, a critical juncture for the shaping of their national and religious identity. These regulations served several profound purposes within the ancient Near Eastern context. Firstly, they functioned as a tangible and daily means for Israel to demonstrate their unique separation and distinction from the idolatrous practices and common customs of the surrounding nations, particularly the Canaanites whom they were soon to encounter. God's divine mandate for Israel to be a "holy nation" and a "kingdom of priests" (Exodus 19:6) necessitated distinctive practices that visibly set them apart. Secondly, these regulations instilled a deep sense of God's absolute sovereignty over all creation and His desire for order, purity, and life among His people. The distinction between clean and unclean was not arbitrary but often resonated with ancient Near Eastern understandings of order versus chaos, or life versus death. Unclean animals were sometimes associated with death, decay, or liminal, ambiguous spaces, and their prohibition reinforced Israel's commitment to life, order, and holiness. The laws served as a constant, daily reminder of their covenant relationship with Yahweh and their solemn obligation to live in a manner that reflected His character, as commanded in Leviticus 19:2.
Key Themes
Leviticus 11:23 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the Pentateuch. The primary theme is Holiness and Purity, emphasizing God's intrinsic holiness and His demand for His people to reflect that holiness in their daily lives. The dietary laws, including this prohibition, provided a practical framework for maintaining ritual purity, which was essential for approaching a holy God and participating in corporate worship. Another key theme is Distinction and Separation, as these laws clearly demarcated Israel from other nations, establishing their unique identity as a covenant people. This separation was not merely for ritualistic purposes but also served as a pedagogical tool, teaching Israel about the importance of discerning between the sacred and the profane, the clean and the unclean (Leviticus 10:10). Furthermore, the meticulous nature of these regulations underscores God's Sovereignty and Order over creation, demonstrating His right to define what is permissible and what is not, thereby establishing a divine order for human existence. The laws also implicitly touch upon the theme of Obedience and Covenant Faithfulness, as adherence to these commands was a tangible expression of Israel's commitment to their covenant obligations with Yahweh. The detailed prohibitions, such as the one in Leviticus 11:23, served as a constant reminder of their unique status and their call to live a life consecrated to God.
Exposition and Analysis
Key Word Analysis
This term refers to "a bird (as covered with feathers, or rather as covering with wings), often collectively; bird, that flieth, flying, fowl." In the context of Leviticus 11, particularly verses 20-23, it specifically denotes winged creatures, primarily insects, that are capable of flight. This word establishes the primary mode of locomotion for the creatures being discussed, setting them apart from land or aquatic animals.
This word means "a swarm, i.e. active mass of minute animals; creep(-ing thing), move(-ing creature)." This term describes creatures that teem or swarm, often small and numerous, and typically move low to the ground by crawling or scuttling. The combination of "flying" and "creeping" highlights a dual mode of movement, identifying insects that not only fly but also crawl or swarm on the ground, distinguishing them from birds that primarily fly and walk.
This powerful term signifies "filth, i.e. (figuratively and specifically) an idolatrous object; abominable(-tion)." It denotes something utterly detestable, abhorrent, or unclean, particularly in a ritual or religious context. When applied to food, it means the item is ritually impure and therefore unfit for a holy people to consume. The use of sheqets underscores the severity of the prohibition and the profound theological implications of consuming such creatures – it would render the Israelite unclean and violate the sacred boundaries God established for His covenant people.
Verse Breakdown
"But all [other] flying creeping things"
This clause immediately follows the specific allowance of certain winged insects (locusts, crickets, grasshoppers) in Leviticus 11:21-22, establishing a clear contrast and a comprehensive exclusion. The implied "other" (understood from the preceding verses, though not explicit in the Hebrew) emphasizes that all creatures fitting the subsequent description, beyond the select few permitted, are strictly forbidden. The phrase "flying creeping things" refers to insects that possess both the ability to fly and a tendency to crawl or swarm on the ground, encompassing a wide range of such creatures.
"which have four feet"
This specific anatomical detail serves to further narrow the category of forbidden creatures within the broader group of winged, creeping insects. While most insects possess six legs, scholarly interpretations vary. Some suggest this refers to insects that appear to walk primarily on four legs, perhaps using their front two for grasping or being so small that only four are prominently used for locomotion. Others propose it's a general classification for winged insects that also crawl, without strict modern scientific precision, or it might refer to specific types of larger, slower-moving winged insects that fit this description. Regardless of the precise biological interpretation, its function is to mark a specific, observable trait that rendered these creatures unclean according to God's classification system.
"[shall be] an abomination unto you"
This is the declarative statement of prohibition and consequence, conveying a divine decree. The implied verb "shall be" (common in Hebrew legal texts) indicates a binding command. "An abomination" (Hebrew: sheqets) signifies that these creatures are ritually detestable and absolutely forbidden for consumption. The phrase "unto you" emphasizes that this command is specifically directed at the Israelite people, marking them as distinct and setting them apart through their adherence to God's laws of purity. Consuming such an animal would defile the individual and, by extension, the community, violating the sacred boundaries of the covenant and undermining their consecrated status.
Literary Devices
Leviticus 11:23 employs several literary devices to convey its message with clarity and authority. The most prominent device is Classification, as the entire chapter, and this verse specifically, meticulously categorizes creatures based on observable characteristics (flying, creeping, number of feet). This systematic categorization reflects an underlying divine order and establishes clear boundaries for Israelite life, emphasizing God's precision in defining purity. Closely related is Exclusion/Prohibition, which is explicitly stated by declaring certain creatures an "abomination" after preceding allowances. This creates a sharp contrast that underscores the strictness and seriousness of the law. The very term "abomination" itself functions as a form of Hyperbole or strong negative labeling, elevating the prohibition from a mere dietary preference to a matter of ritual defilement and profound spiritual consequence. Furthermore, there is an element of Symbolism at play; while not explicitly stated, the distinction between clean and unclean animals often symbolized the broader distinction between holiness and profanity, order and chaos, and life and death. By prohibiting certain creatures, the text implicitly reinforces the Israelites' call to live a life of purity and order, reflecting the character of their holy God. The structure also exhibits Repetition of the "abomination" declaration throughout the chapter, reinforcing the gravity of violating these purity codes.
Theological and Thematic Connections
Leviticus 11:23, situated within the broader context of the Mosaic dietary laws, profoundly connects to the overarching biblical theme of holiness and the covenant relationship between God and Israel. These laws were not merely arbitrary rules but served as a pedagogical tool to teach Israel about God's nature and their identity as His chosen people. They underscored God's sovereignty over creation, His meticulous concern for order, and His demand for purity from His people. The distinction between clean and unclean was a constant, tangible reminder that Israel was set apart for God's purposes, called to reflect His character in all aspects of their lives. This separation was not for its own sake but to enable them to draw near to a holy God and to be a light to the nations. The laws cultivated a mindset of discernment, teaching Israel to distinguish between the sacred and the profane, the pure and the impure—a principle that transcends mere dietary restrictions and points to a deeper spiritual reality of living a life consecrated to Yahweh.
Reflection and Application
While the specific dietary restrictions of the Mosaic Law are not binding on New Testament believers, the underlying principles of holiness, discernment, and distinction remain profoundly relevant. For the Israelite, distinguishing between clean and unclean foods was a daily act of obedience and a constant reminder of their identity as God's set-apart people. For Christians today, this translates into a call for spiritual discernment and a commitment to moral and ethical purity in a world that often blurs the lines between good and evil. We are called to "consume" wisely—not just physical food, but also information, entertainment, relationships, and ideologies. Just as the Israelites were to avoid defilement through physical consumption, we are to guard our hearts and minds against anything that would defile us spiritually or draw us away from God. This means actively choosing what is pure, righteous, and honorable, and rejecting what is unholy or brings dishonor to Christ, striving to live a life that reflects God's character in every sphere. Our spiritual "diet" profoundly impacts our spiritual health and our witness to a watching world.
Questions for Reflection
FAQ
Why did God give such specific dietary laws to Israel?
God gave these specific dietary laws to Israel for several interconnected and profound reasons. Firstly, they served as a tangible means of establishing and maintaining Israel's distinct identity as God's chosen people, setting them apart from the idolatrous nations around them. By adhering to these unique practices, Israel was constantly reminded of their covenant relationship with Yahweh and their unique status. Secondly, these laws were pedagogical, teaching Israel about the nature of holiness and purity. The distinction between clean and unclean animals reflected a broader theological principle of distinguishing between the sacred and the profane, order and chaos, life and death. This taught them to live in a way that honored a holy God in all aspects of their lives. While health benefits may have been a secondary outcome, the primary purpose was always spiritual and covenantal, emphasizing obedience and separation for God's glory, as stated in Leviticus 20:26.
Are these dietary laws still binding for Christians today?
No, the specific Old Testament dietary laws are not binding for Christians today. The New Testament clearly indicates that these ceremonial laws, which were an integral part of the Mosaic Covenant, have been fulfilled and superseded in Christ. Jesus Himself declared all foods clean, as recorded in Mark 7:19 where it states, "Thus he declared all foods clean." Furthermore, Peter's vision in Acts 10:15 explicitly states, "What God has made clean, do not call common." The emphasis for New Testament believers shifted from external ritual purity concerning food to internal spiritual purity of heart and conscience, and a life transformed by the Holy Spirit. The Apostle Paul reiterates this truth, explaining 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
The dietary laws, including the prohibition in Leviticus 11:23, served as a shadow pointing to greater spiritual realities fulfilled in Christ. These laws highlighted humanity's inherent impurity and the pervasive need for divine cleansing, a need that no amount of external adherence to rules could ultimately satisfy. Jesus Christ, as the spotless Lamb of God who takes away the sin of the world, is the ultimate fulfillment of all purity laws. He did not come to abolish the law but to fulfill it, transforming the very concept of clean and unclean from external ritual defilement to internal spiritual defilement. He profoundly taught that what truly defiles a person comes from within the heart—evil thoughts, murder, adultery, and other sins—not from what goes into the mouth (Matthew 15:11). Through His perfect life, atoning death on the cross, and victorious resurrection, Christ has made a way for all who believe to be cleansed from the "abomination" of sin itself, purifying our consciences from dead works to serve the living God (Hebrews 9:14). In Him, the barriers of ritual impurity are broken down, and all who are in Christ are declared clean and holy, not by adherence to dietary codes, but by His grace and the indwelling of the Holy Spirit, ushering in a kingdom not of food and drink, but of righteousness, peace, and joy (Romans 14:17). He is the true source of purity, making us acceptable to God.