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
Sixteen Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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With whom then should we live? With the just, he replies, again under a metaphor. Everything “of split hoof and chewing the cud” is clean, because the split hoof obviously is a sign of evenly balanced justice, which chews the cud of its own food of justice, the word, which enters from without through instruction. And, once within, [it] is recalled as if from the stomach of the mind for the musings of reason. The just man chews the cud of spiritual nourishment, because he holds the Word in his mouth. Justice undoubtedly divides the hoof, in that it both sanctifies in this life and prepares us as well for the life to come.
[In Songs], the bride desires to sit down in the shadow of this apple tree. This prefigures either the church, as we said, under the protection of the Son of God, or else the soul fleeing all other teachings and cleaving to the Word of God alone. She chews the Word, whose fruit, moreover, she finds sweet in her throat by continual meditation on the law of God, chewing as if it were like the cud of a clean animal.
Hence it is properly decreed in the law that the only animals which are clean and suitable to be eaten by the people of God are those that have horns. For it is well known that those animals that chew the cud and divide the hoof are also those that have horns. So … it is mystically disclosed that the only people who can be incorporated into a spiritual union with the church of God are those who by the strength of their faith prove that they are unconquered in their battles with the vices.
Hoof divided, and cheweth the cud: The dividing of the hoof and chewing of the cud, signify discretion between good and evil, and meditating on the law of God; and where either of these is wanting a man is unclean. In like manner fishes were reputed unclean that had not fins and scales: that is, souls that did not raise themselves up by prayer and cover themselves with the scales of virtue.
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Summary
Leviticus 11:3 stands as a foundational verse within the Mosaic dietary laws, precisely outlining the dual biological criteria for land animals deemed "clean" and thus permissible for consumption by the Israelites. This divine mandate, integral to a broader chapter on dietary distinctions, stipulates that an animal must simultaneously possess a cloven hoof that is completely parted and engage in the practice of chewing the cud. These specific characteristics served not merely as practical guidelines but as tangible markers of Israel's unique identity, reinforcing their call to holiness and separation unto God amidst the nations.
Context
Literary Context
Leviticus 11 is strategically placed within the larger framework of the "Holiness Code" (Leviticus 17-26), a significant corpus of legislation that delineates God's expectations for Israel's conduct as a nation consecrated to Him. Following the intricate instructions for priestly consecration and sacrificial offerings in Leviticus 8-10, Chapter 11 shifts the focus from the sanctuary to the daily lives of all Israelites, particularly concerning food consumption. This transition underscores the pervasive nature of holiness, demonstrating that God's covenant demands purity not only in formal worship and ritual but also in the seemingly mundane activities of eating. The dietary laws, therefore, function as a practical, daily reminder of Israel's distinct relationship with Yahweh and their separation from the defiling practices of surrounding pagan cultures.
Historical & Cultural Context
In the ancient Near East, dietary customs were often deeply interwoven with religious practices, mythological beliefs, and social identity. Unlike their neighbors, Israel was called to be a distinct people, a "kingdom of priests and a holy nation" (Exodus 19:6). The dietary laws of Leviticus 11, including the specific criteria articulated in Leviticus 11:3, served as a powerful boundary marker, reinforcing Israel's unique identity as God's chosen people and actively preventing assimilation into the idolatrous and often immoral practices of their gentile neighbors. While some modern interpretations suggest potential health benefits, the primary purpose was theological: to inculcate lessons about holiness, purity, and the fundamental distinction between the sacred and the common. By adhering to these divinely ordained laws, the Israelites visually and practically demonstrated their obedience to God's sovereign authority and their commitment to living a life set apart, reflecting the very holiness of God Himself, as explicitly commanded in Leviticus 11:44-45.
Key Themes
This verse, and the broader chapter, contributes significantly to several overarching biblical themes. Foremost is the theme of Holiness, emphasizing God's intrinsic nature as holy and His desire for His people to reflect that holiness in every aspect of their lives. The dietary laws establish a clear Distinction between clean and unclean, sacred and common, teaching Israel discernment and the importance of separation from defilement. This distinction is directly tied to Obedience to God's explicit commands, demonstrating their covenant faithfulness. Furthermore, these regulations underscore God's Sovereignty over all creation, asserting His right to define what is permissible and what is not. Finally, the laws contribute to the theme of Purity, both ritual and moral, laying the groundwork for a people prepared to dwell in the presence of a holy God.
Exposition and Analysis
Key Word Analysis
From the primitive root H6536, meaning "to break in pieces, i.e. (usually without violence) to split, distribute." In the context of the hoof, this word emphasizes the action of the hoof being completely divided or separated into two distinct parts. It denotes a thorough, natural division rather than a mere indentation or partial split, which was crucial for distinguishing clean animals.
From the feminine noun H6541, meaning "a claw or split hoof." This term refers specifically to the hard, horny foot covering of an animal. When combined with "parteth," it describes the physical characteristic of a hoof that is fully cloven, forming two distinct digits. This anatomical feature, observable and unambiguous, was a primary criterion for determining an animal's cleanliness.
From the noun H1625, derived from a root meaning "to scrape," it refers to "the cud (as scraping the throat)." This term denotes the regurgitated food that certain animals, known as ruminants, bring back up from their stomach to chew a second time. This physiological process, combined with the cloven hoof, formed the dual, non-negotiable requirement for a land animal to be considered permissible for consumption.
Verse Breakdown
"Whatsoever parteth the hoof, and is clovenfooted"
This initial clause establishes the first of two indispensable anatomical criteria for a land animal to be designated as clean. It mandates that the animal's hoof must be completely divided, forming two distinct parts, and not merely be partially split or indented. This physical characteristic served as a visible and unambiguous sign of an animal's ritual purity.
"[and] cheweth the cud"
This second clause introduces the physiological requirement, demanding that the animal also be a ruminant. This means it must process its food by regurgitating and re-chewing it, a distinct biological function. Both this act of rumination and the fully cloven hoof must be present simultaneously for the animal to be considered permissible for consumption. The absence of either characteristic rendered the animal unclean.
"among the beasts, that shall ye eat"
This concluding phrase explicitly states the divine decree and its practical consequence. It designates that only those land animals ("beasts") that meet both the anatomical (cloven hoof, parted) and physiological (chewing the cud) criteria are permissible for the Israelites to consume. This clear directive underscores God's authority in defining the boundaries of their diet and their identity.
Literary Devices
Leviticus 11:3 primarily employs Categorization and Legal Language. The verse functions as a precise, concise legal statute, defining a specific category of animals ("clean") through clearly articulated and observable biological criteria. This Legal Language is a hallmark of the Mosaic Law, which frequently utilizes direct commands, conditional statements, and definitional clauses to establish divine ordinances and delineate permissible actions. Furthermore, the dual requirements of a cloven hoof and chewing the cud can be understood as a form of Symbolism. While their primary function was practical and theological (to distinguish Israel), these outward physical and physiological characteristics have often been interpreted symbolically. The cloven hoof, separating the animal from the earth, can symbolize walking in separation from the world's defilement, while the act of "chewing the cud" is frequently seen as a metaphor for deep, repeated meditation on God's Word, internalizing and processing divine truth for spiritual nourishment and discernment.
Theological and Thematic Connections
The dietary laws, profoundly exemplified by Leviticus 11:3, are inextricably linked to the overarching biblical theme of holiness. As the Holy One of Israel, God called His chosen people to mirror His character by living a life set apart, distinct from the moral and ritual defilement of the surrounding nations. These laws served as a constant, tangible reminder of their unique covenant relationship, cultivating in them a deep sense of discernment and fostering habitual obedience even in the mundane aspects of daily life. They underscored God's absolute authority over all creation and His sovereign right to define what is pure and impure, thereby shaping Israel's identity as a peculiar people and reinforcing their separation for His divine purposes. The distinction between clean and unclean was not arbitrary but foundational to their understanding of God's nature and their call to reflect it.
Reflection and Application
While believers in Christ are no longer bound by the specific ceremonial dietary laws of the Old Covenant, the profound underlying principles of discernment, holiness, and obedience remain eternally relevant and profoundly applicable to our lives today. Just as the Israelites were divinely instructed to distinguish between clean and unclean animals for their physical consumption, so too are Christians called to exercise spiritual discernment in every area of their existence—in their thoughts, words, actions, and choices. This involves a conscious and careful evaluation of what we "consume," not merely in a physical sense, but more significantly, what we allow into our minds and spirits through media, relationships, and ideologies. We are to ensure that our spiritual diet aligns with God's revealed will and promotes genuine spiritual health. The ancient act of "chewing the cud" serves as a powerful metaphor for meditating deeply on God's Word, allowing its transformative truths to be thoroughly processed, internalized, and to nourish our souls, leading to a life transformed by His Spirit. Living a "set-apart" life in the modern world means consciously choosing to live according to God's unchanging standards rather than conforming to the fleeting values and pressures of the world, thereby reflecting His radiant holiness to a watching world.
Questions for Reflection
FAQ
Were these laws primarily for health or for spiritual reasons?
While some scholars have proposed that certain dietary restrictions within the Mosaic Law may have offered incidental health benefits in the ancient Near East, the overwhelming consensus among biblical scholars is that the primary purpose of these laws, including those in Leviticus 11, was profoundly theological and spiritual. They were designed to establish and reinforce Israel's unique identity as a holy nation, consecrated and set apart for God. These regulations served as a constant pedagogical tool, teaching the Israelites about purity, discernment, and obedience to divine authority. The distinction between clean and unclean was fundamentally about cultivating a people who understood, valued, and embodied holiness as a reflection of their covenant relationship with a holy God.
Are Christians today required to follow the dietary laws of Leviticus 11?
No, Christians are generally not bound by the specific ceremonial dietary laws found in the Old Covenant. The New Testament teaches that these laws, which were part of the Mosaic Law, have been fulfilled and transcended in Christ. Mark 7:19 records Jesus declaring all foods clean, thereby abrogating the Old Testament dietary distinctions. Furthermore, Acts 10:9-16 describes Peter's transformative vision where God explicitly states, "What God has made clean, do not call common." The Apostle Paul further clarifies in Colossians 2:16-17 that these dietary regulations were "a shadow of the things to come, but the substance belongs to Christ." While the specific food restrictions are no longer binding for believers, the underlying spiritual principles of holiness, discernment, and living a life set apart for God remain timeless and applicable to Christian conduct.
Christ-Centered Fulfillment
The dietary laws of Leviticus 11, particularly the criteria for clean animals in Leviticus 11:3, find their ultimate fulfillment and profound transformation in the person and work of Jesus Christ. These Old Covenant regulations, with their emphasis on external, physical distinctions between clean and unclean, served as a pedagogical shadow, pointing forward to a deeper, spiritual reality that would be fully unveiled in the New Covenant. Christ, through His perfect, sinless life, His atoning death on the cross, and His glorious resurrection, abolished the ceremonial distinctions that once separated Jew from Gentile and purified all things, not merely foods, but hearts and consciences, as powerfully articulated in Mark 7:19 and Acts 10:15. He is the true and ultimate Lamb of God, who takes away the sin of the world, rendering those who believe in Him spiritually clean and holy, not through adherence to external dietary codes, but by the transformative power of His indwelling Spirit (1 Corinthians 6:11). The call to holiness, once expressed through dietary and ritual separation, is now realized in Christ as an inward, radical transformation that leads to a life wholly set apart for God's glory, marked by spiritual discernment, purity of heart, and righteousness, rather than by what one eats or drinks (Romans 14:17). In Christ, the focus shifts from external conformity to internal purity, from ritual cleanness to spiritual regeneration, demonstrating that He is the substance to which all shadows pointed.