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 11:26 is an integral component of Israel's purity laws, specifically addressing land animals that possess only one of the two characteristics (cloven hoof, chewing the cud) required for ritual cleanness. It emphatically declares such animals, particularly their carcasses, to be ritually unclean, imposing a state of impurity upon anyone who touches them. This regulation, alongside other detailed stipulations within the chapter, served to profoundly distinguish Israel as a holy nation set apart by God, instilling in them a deep understanding of the sacredness of His presence and the imperative for purity in every facet of their daily lives and worship.
Context
Literary Context
Leviticus 11:26 is precisely positioned within a comprehensive legal framework that delineates the dietary and purity regulations for the Israelite community, spanning Leviticus 11:1-47. This pivotal chapter immediately follows the solemn consecration of Aaron and his sons as priests, and the tragic, cautionary account of Nadab and Abihu's unauthorized offering, thereby profoundly emphasizing the critical importance of holiness, obedience, and proper conduct in the divine presence. The chapter systematically categorizes various animal types—land animals, aquatic creatures, and birds—based on specific, observable physical attributes, meticulously defining what is permissible for consumption and contact. While Leviticus 11:1-23 establish the foundational criteria for clean and unclean animals, Leviticus 11:24-47 meticulously detail the consequences of contact with unclean carcasses and the precise purification rituals required. The chapter powerfully culminates with a profound theological summary, reiterating God's unwavering command for Israel to be holy because He is holy, as articulated in passages like Leviticus 11:44-45.
Historical & Cultural Context
These intricate purity laws were divinely imparted to Israel during their arduous wilderness wanderings, a period immediately following their miraculous Exodus from Egypt and the foundational establishment of the Mosaic Covenant at Mount Sinai. Dwelling in intimate proximity to the Tabernacle, the physical dwelling place of the Most High God, necessitated an exceptionally strict code of conduct and purity to perpetually maintain the sanctity of the divine presence within their very encampment. While it is true that other ancient Near Eastern cultures possessed their own forms of purity rituals and dietary restrictions, Israel's laws stood uniquely apart due to their explicit and profound connection to Yahweh's absolute holiness and His exclusive covenant with them. These regulations transcended mere hygienic guidelines; they functioned as profound theological statements, powerfully reinforcing Israel's distinct identity as a people "set apart" from the surrounding pagan nations whose practices often involved cultic prostitution, idolatry, and animal sacrifices to false gods. The laws meticulously fostered an acute sense of separation and a constant, vigilant awareness of God's holy character, thereby preparing the people for a life of consecrated worship and unwavering obedience in the promised land, as emphatically outlined in passages such as Leviticus 20:26.
Key Themes
Leviticus 11:26 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. A primary theme is Holiness and Separation, underscoring God's absolute holiness and His call for His people to reflect that holiness by being distinct from the surrounding nations. The clean/unclean distinction served as a tangible, daily reminder of this separation, both ritually and ethically. Another crucial theme is The Nature of Defilement, illustrating that impurity is not merely a moral failing but a contagious state that affects one's ability to approach a holy God. Contact with death, as seen in the uncleanness of carcasses, highlights the pervasive consequence of sin. Furthermore, the meticulousness of these laws emphasizes Divine Order and Authority, demonstrating God's sovereign right to establish boundaries and His expectation of precise obedience from His covenant people. This concept of order extends to creation itself, with the physical characteristics of animals serving as markers of divine classification. Finally, these laws point to the theme of Atonement and Purification, as they necessitated rituals to restore cleanness, foreshadowing the ultimate and complete purification provided through Christ, as seen in the broader context of the sacrificial system and the Day of Atonement described in Leviticus 16.
Exposition and Analysis
Key Word Analysis
From an unused root (probably meaning to be mute); properly, a dumb beast; especially any large quadruped or animal (often collective); beast, cattle. In Leviticus 11:26, this term refers to land animals, specifically those that do not meet the criteria for ritual cleanness. The use of this general term for "beast" underscores that the regulations apply broadly to the animal kingdom, emphasizing God's comprehensive ordering of creation and His specific directives for human interaction with it, particularly in the context of purity.
From גָּרַר; the cud (as scraping the throat); cud. This refers to the regurgitated food that ruminant animals chew a second time. The ability to "chew the cud" was one of the two essential biological markers for a land animal to be considered ritually clean for consumption and contact. Its inclusion here highlights a specific physiological characteristic that, when absent in an animal that otherwise "divides the hoof," renders it unclean, emphasizing the precise nature of God's purity criteria.
from טָמֵא; foul in a religious sense; defiled, [phrase] infamous, polluted(-tion), unclean. This is the central descriptive term in the verse, signifying a state of ritual impurity. An object or person designated as ṭâmêʼ was temporarily unfit for participation in sacred cultic activities or for entering the Tabernacle/Temple. This state was considered contagious, meaning contact could transfer impurity. The declaration "unclean unto you" underscores that this status is specifically for the Israelites, setting them apart and reinforcing the sacredness of God's presence and the need for His people to maintain a state of ritual readiness.
Verse Breakdown
"[The carcases] of every beast which divideth the hoof, and [is] not clovenfooted, nor cheweth the cud, [are] unclean unto you:"
This initial clause meticulously defines the specific criteria for ritual uncleanness concerning land animals. For an animal to be considered ritually clean, it was required to possess both a fully cloven (split) hoof and to chew the cud (meaning it must be a ruminant). This verse specifically addresses animals that fulfill only one of these two conditions, or neither. Examples include the camel, which chews the cud but does not have a fully cloven hoof; or the pig, which has a cloven hoof but does not chew the cud, as detailed in Leviticus 11:4-8. The declaration "unclean unto you" is a direct address to the Israelites, emphasizing that this status is a divine mandate for them, serving to distinguish them from other nations and to reinforce their covenant identity.
"every one that toucheth them shall be unclean."
This second part of the verse explicitly outlines the immediate consequence of contact with the carcasses of such designated unclean animals. Touching these carcasses would instantly render an Israelite ritually impure. It is crucial to understand that this impurity was not inherently a moral sin, but rather a temporary ritual state that disqualified the individual from participating in sacred activities or entering the holy precincts of the Tabernacle. This state necessitated a prescribed purification process, typically involving washing clothes, bathing, and waiting until evening, to restore a state of ritual cleanness. This regulation powerfully reinforced the pervasive nature of defilement and the constant need for vigilance, discernment, and prescribed purification within a community called to holiness.
Literary Devices
Leviticus 11:26, situated within its broader chapter, powerfully employs several literary techniques. It exemplifies Legal Categorization, systematically classifying animals based on observable physical traits (cloven hoof, chewing the cud) to establish clear and unambiguous boundaries of clean and unclean. This precise, almost taxonomic approach reflects the divine order God imposes on creation and, by extension, on His covenant people. The repeated use of the term "unclean" (Hebrew, ṭâmê') throughout the chapter, including its dual appearance in this verse, functions as Repetition to emphasize the pervasive nature of defilement and the constant need for discernment and separation from anything that would compromise holiness. There is an implicit yet profound Contrast drawn between the clean and the unclean, the holy and the common, serving as a pedagogical tool to instruct Israel about God's character and their call to reflect His holiness. Furthermore, the physical characteristics of the animals (cloven hoof, chewing the cud) function as Symbolism, pointing to deeper spiritual truths about distinction, purity, and adherence to divine instruction, thereby setting Israel apart from the chaotic and defiling influences of the surrounding world and reinforcing their identity as a consecrated people.
Theological and Thematic Connections
The regulations in Leviticus 11, including the specific declaration in verse 26, are profoundly theological, establishing a foundational framework for Israel's understanding of God's absolute holiness and their own divine call to reflect it. The meticulous distinction between clean and unclean animals was not arbitrary; it served to inculcate a deep and abiding awareness of the sacredness of life, the pervasive nature of death and defilement, and the constant, existential need for separation unto God. These laws underscored that God is inherently holy, utterly distinct from His creation, and His people, by virtue of their unique covenant relationship, were likewise called to be distinct and holy. Ritual impurity, though temporary and rectifiable, served as a tangible, daily reminder of the spiritual defilement of sin, which truly separates humanity from a holy God. The meticulous nature of these laws highlighted the meticulousness of God's own character and His fervent desire for His people to live in a manner worthy of His glorious presence.
Reflection and Application
While the specific dietary and purity laws of the Old Covenant are no longer literally binding for New Testament believers, the profound spiritual principles they embody remain eternally relevant and deeply instructive. Leviticus 11:26, by meticulously defining and isolating sources of ritual impurity, teaches us invaluable lessons about the nature of defilement and the paramount importance of holiness. For Christians today, the focus has profoundly shifted from external, ritualistic purity to internal, spiritual purity of heart and life, a transformation wrought by the indwelling Holy Spirit. We are called to exercise spiritual discernment, distinguishing between what is holy and unholy, beneficial and harmful, in our thoughts, words, and actions. The enduring call to be "set apart" for God compels us to live lives that authentically reflect the character of Christ in a world often saturated with moral and spiritual uncleanness. This involves consciously choosing righteousness, diligently pursuing truth, and vigilantly guarding our hearts and minds against influences that would defile our intimate relationship with a holy God and hinder our walk of faith.
Questions for Reflection
FAQ
Are these dietary laws still binding for Christians today?
No, these specific dietary and purity laws, including those in Leviticus 11:26, are not binding for Christians under the New Covenant. The New Testament clearly indicates a profound shift from external ritualistic purity to internal spiritual purity. In Acts 10:9-16, Peter receives a transformative vision where God declares all foods clean, symbolizing that the distinction between Jew and Gentile has been broken down and that ritual food laws no longer apply. The Apostle Paul further clarifies this in Romans 14:17, stating, "For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit." The ultimate purpose of these Old Testament laws was to set Israel apart and to point forward to a greater spiritual reality, which has now been fully realized and fulfilled in Jesus Christ.
What was the primary purpose of these laws for ancient Israel?
The primary purpose of these laws was not merely hygienic, but fundamentally theological and pedagogical. They were meticulously designed to teach Israel about God's absolute holiness and to reinforce their unique identity as a people set apart exclusively for Him. By establishing clear distinctions between clean and unclean, God was teaching Israel about the sacredness of His indwelling presence and the imperative for purity in every aspect of their lives and worship. These laws served as a constant, tangible reminder of their covenant relationship with Yahweh and their divine calling to be a holy nation, authentically reflecting His character, as powerfully stated in Leviticus 11:44-45. Furthermore, they served as a protective barrier, separating Israel from the idolatrous, defiling, and often immoral practices of the surrounding pagan nations.
Christ-Centered Fulfillment
Leviticus 11:26, with its emphasis on ritual uncleanness resulting from contact with defiling carcasses, finds its ultimate fulfillment and radical reinterpretation in the person and redemptive work of Jesus Christ. Under the Old Covenant, touching the unclean rendered one unclean, necessitating prescribed purification rituals to restore one to a state of cleanness. However, Jesus, the Holy One of God, fundamentally reversed this dynamic. He frequently and intentionally touched those considered ritually unclean by the law—lepers (Mark 1:40-42, Matthew 8:2-3), the dead (e.g., Mark 5:41-42), and those with chronic discharges (Matthew 9:20-22)—and rather than becoming defiled Himself, He miraculously imparted cleansing, healing, and life. He is the true Lamb of God who takes away the sin of the world, providing a spiritual cleansing infinitely deeper and more permanent than any ritual bath or Old Covenant purification. The Old Testament laws, including those in Leviticus 11, were a "shadow of the things to come, but the substance belongs to Christ" (Colossians 2:16-17). Through His once-for-all, perfect sacrifice on the cross, Christ purifies our consciences from dead works to serve the living God (Hebrews 9:13-14), making us truly clean and holy, fit to dwell in God's presence not by meticulously avoiding defilement, but by being supernaturally transformed by His grace and righteousness. Our holiness is now found solely in Him, and His precious blood cleanses us from all sin (1 John 1:7), which is the ultimate and most profound source of true uncleanness.