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 11:31 is a crucial regulation within the broader purity laws of the Mosaic Covenant, specifically addressing the ritual defilement incurred by contact with the dead carcasses of certain "creeping things" previously enumerated in the chapter. This verse meticulously establishes that any individual who touches such a carcass becomes ritually unclean, a state of impurity that persists until the evening. This temporary defilement necessitated a period of separation and often involved ritual washing, underscoring the meticulous demands for holiness and separation that were foundational to Israel's covenant relationship with God.
Context
Literary Context
Leviticus 11 is a foundational chapter in the book of Leviticus, which is primarily dedicated to outlining the pathways to holiness, purity, and proper worship for a covenant people in the presence of a holy God. This chapter specifically delineates the dietary laws, distinguishing between animals permissible for consumption ("clean") and those forbidden ("unclean"), and extends these distinctions to the ritual impurity incurred by contact with their carcasses. Verses Leviticus 11:29-30 immediately precede our verse, providing a precise list of the "creeping things" (e.g., weasels, mice, various lizards) to which the defilement rule of verse 31 applies. The chapter culminates with a summary statement in Leviticus 11:47, which explicitly states the overarching purpose of these laws: "to make a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten." This meticulous categorization was designed to cultivate a profound sense of discernment and reverence among the Israelites, shaping their daily lives around divine standards.
Historical & Cultural Context
In ancient Israel, the concepts of "clean" (Hebrew: ṭāhôr) and "unclean" (Hebrew: ṭâmêʼ) were not primarily moral judgments but ritual states that governed one's ability to participate in communal worship and maintain a holy relationship with Yahweh. The entire Mosaic Law, delivered at Mount Sinai, aimed to consecrate Israel as a holy nation, distinct from the idolatrous and often chaotic practices of surrounding pagan cultures. Contact with death, in particular, was universally perceived as antithetical to life and therefore inherently defiling, as God is the ultimate source of life. The "creeping things" mentioned were often associated with decay, disease, or even underworld deities in ancient Near Eastern thought, further solidifying their designation as unclean. The requirement to be "unclean until the even" was a common duration for minor ritual impurities in the Old Testament, signifying a temporary state that would be resolved by the passing of the day, frequently accompanied by ritual bathing or washing of clothes (e.g., Leviticus 15). This intricate system served as a constant pedagogical tool, instructing the Israelites about God's absolute purity and the non-negotiable necessity of maintaining ritual integrity in His holy presence.
Key Themes
Leviticus 11:31 powerfully contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's intrinsic holiness and His demand for His people to reflect that holiness in their daily lives (Leviticus 19:2). The distinction between clean and unclean animals, and the defilement caused by their carcasses, served as a tangible reminder of the pervasive nature of impurity in a fallen world and the necessity of maintaining sacred boundaries. Another key theme is Separation and Distinction, as these laws set Israel apart from the nations, defining their unique identity as God's covenant people (Deuteronomy 14:2). The meticulous rules regarding contact with dead animals also reinforce the theme of Life and Death, highlighting that death, as a consequence of sin, is inherently antithetical to God's life-giving presence. Finally, the temporary nature of the defilement and the provision for cleansing point to the theme of Divine Grace and Restoration, demonstrating God's provision for His people to be restored to a state of ritual purity, enabling their continued fellowship and worship.
Exposition and Analysis
Key Word Analysis
This term (H2931) denotes a state of ritual impurity or defilement, distinct from moral sin. As defined from the root (H2930), to be ṭâmêʼ meant to be "foul in a religious sense," rendering an individual temporarily unfit to participate in sacred rituals or enter the Tabernacle. It was a ceremonial status that required specific purification rites, such as washing and waiting until evening, to restore one's ritual purity (ṭāhôr). The concept underscored God's absolute holiness and the meticulous standards required for His people to approach Him without profaning His sanctuary.
The Hebrew word (H8318) refers to "a swarm, i.e. active mass of minute animals," encompassing small, scurrying creatures that move low to the ground. In Leviticus 11, this category includes a variety of small mammals, reptiles, and insects listed in the preceding verses. These creatures were often perceived as ambiguous or liminal, existing between different domains (e.g., land and water for some, or burrowing underground), which may have contributed to their categorization as unclean within the Israelite worldview that valued clear distinctions and order.
This term (H6153) refers to the "dusk" or "evening," marking the end of the day. The phrase "until the even" is a recurring legal formula in the Old Testament purity laws, indicating that the state of defilement was temporary and would conclude with the setting of the sun, often after a ritual cleansing (like washing clothes or bathing). This temporal limitation highlights that the defilement was not permanent or inherently sinful, but a ceremonial status that could be remedied, demonstrating God's provision for purification and restoration.
Verse Breakdown
"These [are] unclean to you among all that creep"
This opening clause serves as a declarative statement, directly linking back to the specific list of "creeping things" enumerated in Leviticus 11:29-30. It emphatically states the divine decree that these particular creatures, by their very nature or designated status, render a person ritually impure upon contact. The phrase "to you" underscores that this is a specific command for the Israelite community, setting them apart from other nations and their practices.
"whosoever doth touch them"
This phrase precisely defines the action that incurs defilement: direct physical contact. It implies that the defilement is not inherent in the living creature itself, but arises specifically from contact with its dead body. The term "whosoever" indicates the universal applicability of this law to all Israelites, regardless of their social status or role, highlighting the pervasive nature of purity requirements for the entire community.
"when they be dead"
This crucial qualifier clarifies that the defilement occurs specifically upon touching the carcass of these animals. While certain living animals were unclean for consumption, it was contact with their deceased forms that transmitted ritual impurity. This distinction emphasizes the strong association of defilement with death and decay, which stood in stark contrast to God, who is the ultimate source of life and purity.
"shall be unclean until the even"
This final clause prescribes the duration of the ritual impurity. The state of being "unclean" was not permanent but temporary, lasting until the end of the day. This temporal limitation, frequently accompanied by a washing of clothes or body, allowed for the restoration of ritual purity, enabling the individual to re-enter the community's full participation in sacred life and worship. It highlights God's gracious provision for purification and restoration within the covenant framework.
Literary Devices
Leviticus 11:31 employs several literary devices to effectively convey its legal and theological message. Foremost is Legal Language, characterized by its precise, declarative statements and conditional clauses ("whosoever doth touch... shall be unclean"). This reflects the nature of the text as divine law, intended for clear, unambiguous application and adherence by the Israelite community. The verse also functions as a form of Categorization, meticulously placing specific animals into the "unclean" category and defining the exact conditions under which they transmit defilement. This detailed classification is a hallmark of the purity laws in Leviticus, which aim to establish order, distinction, and sacred boundaries within the Israelite cosmos. Furthermore, there is a profound element of Symbolism at play. The "unclean" status, particularly from contact with dead creatures, symbolizes the pervasive nature of impurity and the necessary separation from anything associated with death and decay, which are fundamentally antithetical to God's life-giving holiness. The temporary nature of the defilement ("until the even") also symbolizes God's provision for cleansing and the possibility of restoration to a state of purity, pointing to His redemptive character.
Theological and Thematic Connections
Leviticus 11:31, deeply embedded within the broader purity laws, powerfully underscores God's absolute holiness and His profound desire for His people to reflect that holiness in every facet of their lives. The meticulous distinctions between clean and unclean, and the prescribed consequences of defilement, served as a constant pedagogical tool, teaching Israel about the pervasive nature of impurity in a fallen world and the non-negotiable necessity of separation unto God. This was not merely about physical hygiene but about maintaining a sacred boundary between the holy God and His people, ensuring they could dwell in His presence without defiling His sanctuary. The temporary nature of the defilement and the gracious provision for cleansing also pointed to God's mercy and His desire for His people's restoration, even when they inadvertently incurred impurity. Ultimately, this intricate system foreshadowed a deeper, more profound need for spiritual cleansing from sin, a cleansing that no ritual could fully accomplish.
Reflection and Application
While believers today are not bound by the literal observance of the Old Testament ceremonial laws, the underlying spiritual principles of Leviticus 11:31 remain profoundly relevant for Christian living. This verse serves as a powerful reminder of God's unblemished holiness and the seriousness with which He views anything that contaminates or defiles. Just as physical contact with the unclean rendered an Israelite unfit for worship and fellowship, so too does spiritual impurity—sin—separate us from God's perfect presence and hinder our communion with Him. The temporary nature of the defilement and the provision for cleansing in the Old Covenant point to our ongoing need for purification from sin, which is graciously and completely provided through the atoning work of Jesus Christ. We are called to live lives of spiritual separation, discerning what is pure and impure in a moral and ethical sense, and striving for holiness not out of legalistic obligation but out of profound love, gratitude, and reverence for a holy God who has declared us holy through His Son. This passage encourages us to cultivate a heightened awareness of spiritual defilement in our lives and to regularly seek the cleansing, forgiveness, and renewal offered by Christ, ensuring our hearts and minds remain consecrated to Him.
Questions for Reflection
FAQ
Why were these specific "creeping things" considered unclean, and what was the purpose of these laws?
The specific "creeping things" (like weasels, mice, and various lizards listed in Leviticus 11:29-30) were designated as unclean primarily for ritual and theological reasons, rather than solely for hygiene, though some hygienic benefits may have been incidental. The biblical text emphasizes the overarching purpose of setting Israel apart as a holy people. These laws served as a constant pedagogical tool, teaching the Israelites about God's absolute holiness and the pervasive nature of defilement in a fallen world. Contact with death, in particular, was seen as antithetical to life, and thus inherently defiling. The ultimate purpose was to instill a deep sense of distinction between the sacred and the common, the clean and the unclean, thereby preparing them to dwell in the presence of a holy God and to reflect His character to the surrounding nations, as powerfully articulated in Leviticus 11:44-45.
Are Christians today still bound by the purity laws of Leviticus 11:31?
No, Christians are not bound by the literal observance of the Old Testament ceremonial and dietary laws, including those in Leviticus 11:31. The New Testament clarifies that these laws were part of the Old Covenant, which has been fulfilled and superseded in Jesus Christ. Peter's transformative vision in Acts 10:9-16 explicitly declares all foods clean, symbolizing the breaking down of ritual barriers and the inclusion of Gentiles. Paul further teaches in Colossians 2:16-17 that these laws were a "shadow of the things to come, but the substance belongs to Christ." While the literal laws are superseded, the underlying spiritual principles of holiness, separation from sin, and the profound need for spiritual cleansing remain eternally relevant for believers, now understood through the lens of Christ's perfect sacrifice.
Christ-Centered Fulfillment
Leviticus 11:31, with its emphasis on ritual defilement from contact with death and the temporary nature of purification, powerfully foreshadows the ultimate and permanent cleansing provided by Jesus Christ. The Old Covenant system, with its repeated rituals and limited efficacy, served to highlight humanity's pervasive uncleanness and inherent inability to fully purify itself. The temporary defilement "until the even" pointed to a deep longing for a definitive and everlasting end to impurity. This longing is gloriously met in Christ, who is revealed as the Lamb of God who takes away the sin of the world. His sacrificial death on the cross, far from being defiling, became the very means of our purification, transforming the defiling nature of death into the source of eternal life. Through His shed blood, Jesus cleanses us not merely from ritual impurity but from the defilement of sin itself, which is the true source of separation from God (Hebrews 9:14). Unlike the temporary, external cleansing of the Old Covenant, Christ's sacrifice offers a once-for-all purification that makes us eternally holy and perfectly fit to stand in the presence of a holy God. He is the complete fulfillment of all the types and shadows, providing the perfect and everlasting solution to our deepest spiritual defilement.