TRV
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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
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The all-wise Educator, by the lips of Moses, compared association with corrupt men to living with swine when he forbade the ancient people to partake of swine. He made it plain in those words that they who invoke God should not seek the company of the unclean who, like swine, revel in bodily pleasures and filthy habits of life and impure delights, itching for evil-minded pleasures of sex.
He adds too that they are not to eat “kite or mastophage or eagle,” meaning “You shall not go near those who make their livelihood by plundering others.” He says other similar things under some sort of allegory.
It is then proper that the barbarian philosophy, on which it is our business to speak, should prophesy also obscurely and by symbols, as was evinced. Such are the injunctions of Moses: “These common things, the sow, the hawk, the eagle and the raven, are not to be eaten.” For the sow is the emblem of voluptuous and unclean lust of food and lecherous and filthy licentiousness in venery, always prurient, and material, and lying in the mire and fattening for slaughter and destruction.
Fish with rough scales are considered clean, just as persons with austere, rough, unpolished, steadfast and grave traits are commended. Fish without scales are considered unclean, just as loose, fickle, insincere and effeminate traits are censured. What does the law mean when it states, “You shall not eat the camel”? From the example of an animal, it censures an unruly life and one distorted by unpleasantness. What does the law mean when it forbids one to partake of the flesh of swine? It condemns, you can be sure, a foul and filthy life—one that delights in sordid vices by placing its supreme good not in nobility of spirit but in the flesh alone. What does the law want to indicate when it forbids the hare? It denounces nervous, effeminate men. Who would use as food the flesh of the weasel? In it the law condemns theft.Who would dare partake of the skink? The law abhors a capricious and fickle life. Who would eat the newt? The law detests aberrations of the mind. Who would dare partake of the hawk, the kite or the eagle? The law hates marauders and those who live by violence. Who does not loathe the vulture? The law execrates those who look for booty in someone else’s death. Who would eat the crow? The law detests immoral and shady intentions. When the law prohibits ostrich, it disapproves of intemperance. When it condemns the nightjar, it hates those who shun the light of truth. When it bans the swan, it loathes stiff-necked pride. When it excludes the heron, it dislikes a garrulous and undisciplined tongue. When it detests the bat, it condemns those who seek out the darkness of error that is like night. The law execrates these and similar characteristics in animals. Since the animals, however, are born with such characteristics, they are without reproach. Conversely such qualities are reprehensible in humanity, which was not created with them but learns from them by comparison with contrary nature, through the exercise of their own error.
Believing people are forbidden to use fish without its fins for food. Fish with fins and scales even leap up above the water. What do the fish with fins represent if not chosen souls? They alone pass over into the body of the heavenly church.
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Summary
Leviticus 11:4 provides the first specific example of an animal declared "unclean" for consumption under the Mosaic Covenant, the camel. This verse precisely illustrates the general criteria for land animals established in the preceding verse, highlighting that while the camel possesses one characteristic of clean animals—chewing the cud—it fails the second, having an undivided hoof. Consequently, the camel, despite its rumination, is explicitly forbidden to the Israelites, serving as a foundational illustration of the detailed and non-negotiable distinctions God established to set His people apart as holy.
Context
Literary Context
Leviticus chapter 11 inaugurates a comprehensive section of the Mosaic Law dedicated to dietary regulations, immediately following laws concerning ritual purity related to childbirth and skin diseases (Leviticus 12) and preceding extensive regulations on skin diseases (Leviticus 13-14) and bodily discharges (Leviticus 15). The chapter begins by establishing the general criteria for land animals: only those that both chew the cud and have a truly divided hoof are considered clean and permissible for consumption, as stipulated in Leviticus 11:3. Verse 4 then immediately provides the first of several concrete examples of animals that meet one criterion but fail the other, thus illustrating the strict and absolute application of the law. This chapter is part of a larger block of text (Leviticus 11-15) that meticulously defines various forms of ritual impurity (ṭumʾah) and the prescribed means of purification, underscoring God's unwavering demand for holiness in all facets of Israelite life and their approach to His sacred presence.
Historical & Cultural Context
The dietary laws given to Israel were distinctive among ancient Near Eastern cultures, which often possessed their own taboos and culinary practices, but none with the comprehensive, divinely revealed scope found in Leviticus. These laws served multiple, interconnected purposes for the Israelites. While incidental health benefits may have existed, their primary function was not hygienic. Instead, they acted as a powerful means of distinction and separation, visibly and practically setting Israel apart from the surrounding pagan nations whose religious practices often involved consuming animals forbidden by Yahweh. By adhering to these specific commands, Israel was constantly reminded of their unique covenant relationship with God and their identity as a holy people, called to reflect God's own holiness, as explicitly stated in Leviticus 11:44-45. This strict adherence fostered a disciplined life, reinforced the concept of ritual purity, and prepared the people for proper worship and interaction with a holy God.
Key Themes
Leviticus 11:4 contributes significantly to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and His demand for His covenant people to reflect that purity in their daily lives. The distinction between clean and unclean animals underscores the theme of Separation and Distinction, marking Israel as a unique nation set apart for Yahweh. This separation was not merely external but was intended to cultivate an internal disposition of Obedience and Submission to God's revealed will, even when the rationale for specific commands was not immediately apparent. The meticulous nature of the laws also highlights God's Sovereignty and His right to define what is pure and impure. Furthermore, these laws served a Didactic purpose, teaching Israel about the pervasive nature of impurity in a fallen world and the necessity of divine provision for cleansing, foreshadowing the ultimate cleansing found in Christ. The concept of ritual purity, exemplified by these dietary laws, was foundational to Israel's worship and their ability to approach a holy God, as seen throughout the sacrificial system and regulations concerning the tabernacle.
Exposition and Analysis
Key Word Analysis
This specific animal (H1581) is singled out as the first explicit example of an unclean land creature. Derived from a root suggesting labor or burden-bearing, the camel was a common and valuable animal in the ancient Near East, used for transport and its milk. Its inclusion here highlights that even animals with some characteristics of "clean" animals (chewing the cud) were still declared unclean if they lacked all the required criteria, underscoring the strictness of God's commands.
This term (H1625) refers to the partially digested food that ruminant animals regurgitate and re-chew, literally meaning "that which is scraped" from the throat. The act of "chewing the cud" was one of the two primary physiological indicators of a clean land animal. The camel's possession of this characteristic, despite its overall unclean status, emphasizes that partial compliance with God's standards is insufficient for true cleanness.
This word (H2931) signifies a state of ritual impurity, meaning "foul in a religious sense." It does not necessarily imply physical dirtiness or inherent moral evil but rather a state that renders a person or object unsuitable for sacred purposes or for participation in the community's worship. An animal declared ṭâmêʼ was forbidden for consumption, and touching its carcass would render an Israelite ritually impure, requiring specific purification rituals. This concept underscored the absolute purity required in God's presence and the need for His people to maintain a consecrated status.
Verse Breakdown
"Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof:"
This opening clause serves as a direct and emphatic prohibition, immediately following the general rule of Leviticus 11:3. It clarifies that even if an animal possesses one of the two clean characteristics (chewing the cud or having a divided hoof), it is still forbidden if it lacks the other necessary characteristic. This sets up the subsequent specific examples, emphasizing that both conditions must be met for an animal to be considered clean.
"[as] the camel, because he cheweth the cud, but divideth not the hoof;"
Here, the camel is presented as the primary and immediate illustration of the preceding prohibition. The verse explicitly states that the camel does chew the cud, fulfilling one requirement. However, it does not have a truly divided hoof; while its foot is padded and somewhat split, it is not fully cloven like that of a cow or sheep. This precise explanation reinforces the dual criteria and demonstrates that partial compliance or a superficial resemblance to cleanness is insufficient for ritual cleanness in God's eyes.
"he [is] unclean unto you."
This conclusive declaration unequivocally states the camel's status. For the Israelites, "unclean unto you" meant it was strictly forbidden for consumption, and contact with its carcass would result in ritual impurity, necessitating specific purification rituals. This declaration was not open to negotiation or reinterpretation; it was a divine decree, highlighting God's authority to define purity and impurity for His people.
Literary Devices
Leviticus 11:4 primarily employs Exemplification, using the camel as the first concrete illustration of the general dietary laws established in the preceding verse. This serves to clarify the precise application of the dual criteria (chewing the cud and having a divided hoof) by providing a real-world example of an animal that meets one but fails the other. The passage also utilizes Legal Language, characterized by its prescriptive and prohibitory nature ("shall ye not eat," "he is unclean unto you"), which is typical of the Mosaic Law and underscores the binding authority of these divine commands. Furthermore, there is an element of Categorization, as the verse contributes to the systematic classification of animals into "clean" and "unclean" categories, a fundamental aspect of Israel's ritual purity system that permeated their daily lives. The meticulous distinctions underscore the divine authority behind these laws and their profound role in shaping Israel's identity as a holy nation.
Theological and Thematic Connections
The dietary laws in Leviticus, exemplified by the specific prohibition of the camel, were far from arbitrary rules; they were deeply theological statements. They served as a constant, tangible reminder of God's absolute holiness and His unwavering call for His people to reflect that holiness in their daily lives. By distinguishing between clean and unclean, Israel was taught discernment and the profound importance of separation from the defiling practices and influences of the surrounding pagan nations. This external obedience fostered an internal disposition of submission to God's will, emphasizing that true holiness involved adherence to divine commands, even when their rationale was not fully understood by human reason. The laws underscored the sanctity of life and the meticulous attention God required for His people to remain in covenant relationship with Him, preparing them to live as a "kingdom of priests and a holy nation" (Exodus 19:6).
Reflection and Application
While the specific dietary restrictions of Leviticus 11 are no longer binding for New Covenant believers, as Jesus declared all foods clean (Mark 7:19) and Peter's vision affirmed the abolition of such distinctions (Acts 10:15), the underlying principles remain profoundly relevant. The call to holiness, discernment, and obedience to God's Word transcends the Old Testament's ceremonial laws. For us, spiritual "cleanness" involves separating ourselves from defiling influences, attitudes, and behaviors that contradict God's character and Word. We are called to be set apart, not by what we eat, but by our transformed hearts and lives, reflecting the righteousness, peace, and joy that define the kingdom of God (Romans 14:17). This requires careful spiritual discernment in a world that often blurs moral lines, a commitment to living out our faith in practical, obedient ways, and a willingness to submit to God's commands even when their full rationale is not immediately clear to us, trusting in His perfect wisdom and love.
Questions for Reflection
FAQ
Why were these specific animals, like the camel, declared unclean?
The Bible does not explicitly state the precise reasons for each specific animal being declared unclean. While various theories have been proposed, such as health benefits or the avoidance of pagan practices, the primary theological reason consistently emphasized in Scripture is God's command to distinguish Israel as a holy nation, set apart for Him (Leviticus 11:44-45). These laws served as a constant test of obedience and a tangible reminder of their unique covenant relationship with Yahweh. The criteria for land animals (chewing the cud and having a divided hoof) were specific and non-negotiable. Any animal failing either criterion, like the camel, was deemed unclean, emphasizing that God's holiness required meticulous adherence to His revealed will, fostering a disciplined and distinct identity for His people.
Are Christians today still bound by the dietary laws of Leviticus 11?
No, Christians are not bound by the Old Testament dietary laws. The New Testament clearly teaches that these ceremonial laws were fulfilled in Christ. Jesus Himself declared all foods clean, stating that "there is nothing outside a person that by going into him can defile him" (Mark 7:19). Furthermore, Peter's vision in Acts 10:9-16 explicitly revealed that God had cleansed what was once considered unclean, signifying the inclusion of Gentiles into the covenant and the abolition of food restrictions. Paul further clarified that the kingdom of God is not about external matters like food and drink, but about "righteousness and peace and joy in the Holy Spirit" (Romans 14:17). While the specific dietary laws are no longer applicable, the underlying principles of holiness, discernment, and obedience to God's moral will remain eternally relevant for believers.
Christ-Centered Fulfillment
The dietary laws of Leviticus 11, including the prohibition of the camel, find their ultimate fulfillment and profound reinterpretation in the person and redemptive work of Jesus Christ. These Old Covenant distinctions between clean and unclean animals were not ends in themselves but served as pedagogical shadows, pointing to a deeper spiritual reality: humanity's inherent uncleanness due to sin and God's sovereign provision for true purity. Just as the camel, despite chewing the cud, remained unclean because its hoof was not fully divided, so too humanity, with its partial efforts at righteousness or outward conformity, remains fundamentally unclean without a complete, divine transformation. Christ, the spotless Lamb of God who takes away the sin of the world, perfectly fulfilled the Law's demands, not merely by adhering to external regulations, but by embodying perfect holiness and offering Himself as the ultimate, once-for-all sacrifice for sin (Hebrews 9:11-14). Through His atoning work on the cross, He cleansed us not merely from ritual impurity but from the pervasive defilement of sin itself, making us truly clean and righteous in God's sight (1 John 1:7). The New Covenant, inaugurated by Christ's blood, shifts the focus from external dietary codes to an internal transformation of the heart, empowering believers to live lives of genuine holiness by the indwelling power of the Holy Spirit (Jeremiah 31:33). In Christ, all things are made clean, and our separation as God's holy people is no longer based on what we eat, but on our union with Him, the very source of all purity and true holiness.