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Commentary on Leviticus 11 verses 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 11:41 stands as a definitive declaration within Israel's comprehensive dietary laws, explicitly prohibiting the consumption of "creeping things" that move upon the earth. This verse classifies such creatures as an "abomination" (Hebrew: sheqets), a term signifying extreme ritual impurity and profound detestability in God's sight. The prohibition underscores God's meticulous instructions for His covenant people, meticulously setting them apart from surrounding nations and reinforcing the foundational principles of holiness and purity that were to permeate every facet of their lives.
CONTEXT
Literary Context: Leviticus 11:41 is strategically positioned within a lengthy and detailed chapter dedicated to distinguishing between ritually clean and unclean animals, a cornerstone of the Mosaic Law. The chapter systematically delineates permissible and forbidden creatures, beginning with land animals based on their hooves and cud-chewing, then progressing to aquatic creatures, and subsequently to birds. Verse 41 specifically addresses "creeping things" (Hebrew: sherets), a broad and often ambiguous category of small, low-to-the-ground animals, serving as a climactic prohibition that concludes the primary lists of forbidden creatures. This verse functions as a strong, definitive statement, reinforcing the chapter's overarching theme of ritual purity and the meticulous separation required of Israel. The subsequent verses in Leviticus 11 further elaborate on the defilement caused by touching the carcasses of these unclean animals, emphasizing the pervasive nature and seriousness of these purity laws within the covenant.
Historical & Cultural Context: The dietary laws of Leviticus 11 were imparted to the Israelites at Mount Sinai, shortly after their miraculous exodus from Egypt, as an integral part of the covenant establishing them as God's holy nation. These regulations served multifaceted purposes: they distinguished Israel from the pagan nations around them, such as the Egyptians and later the Canaanites, whose dietary practices often involved animals considered unclean by Yahweh or were inextricably linked to idolatrous rituals. By adhering to these laws, Israel visibly demonstrated their unique identity and their unwavering commitment to Yahweh's holiness. The concept of "abomination" (Hebrew: sheqets) was far more than a mere dietary restriction; it carried profound theological weight, marking something as utterly repugnant to God, frequently associated with idolatry, severe moral transgressions, or practices that defiled the land, as seen in passages like Deuteronomy 14:3. Thus, the prohibition against "creeping things" was a vital component in Israel's pursuit of ritual purity and their overall consecration unto God.
Key Themes: The prohibition against "creeping things" in Leviticus 11:41 is a specific manifestation of several overarching theological themes central to the book of Leviticus and the Mosaic Covenant. Foremost among these is the theme of Holiness, as God calls His people to be holy because He Himself is holy (Leviticus 11:44-45). This verse, therefore, contributes to the theme of Separation, establishing clear boundaries between Israel and the defiling practices of surrounding nations, both ritually and ethically. The meticulous distinctions between clean and unclean animals serve as tangible reminders of God's perfect order and His demand for Purity in all aspects of life, from diet to worship. By adhering to these laws, Israel was continually reminded of their unique Covenant Relationship with Yahweh, demonstrating their obedience and reinforcing their identity as His chosen, consecrated people. Thus, the dietary laws, including this specific prohibition, were not arbitrary but deeply theological, designed to cultivate a consciousness of God's presence and His standards.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 11:41 employs several potent literary devices to convey its strong prohibition and theological significance. Categorization is evident in the precise classification of "creeping things" as a distinct group of forbidden animals, fitting within the broader taxonomic system of Leviticus 11 that distinguishes between clean and unclean. The repetition of the verbal root shârats (H8317, "to creep") in the noun sherets (H8318, "creeping thing") and the verb "that creepeth" (H8317) creates a strong sense of emphasis, highlighting the characteristic movement that defines this category and reinforcing the prohibition. The use of the exceptionally strong term "abomination" (Hebrew: sheqets, H8263) serves as a form of hyperbole or emphatic language, elevating the prohibition from a mere dietary restriction to a matter of profound ritual and theological significance, underscoring the detestable nature of these creatures in God's eyes. Finally, the verse is characterized by legal language, employing direct, declarative, and absolute commands ("shall be," "shall not be eaten"), typical of covenant stipulations designed to establish clear boundaries for Israel's conduct, identity, and their relationship with a holy God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 11:41, like the entire chapter, is deeply rooted in the overarching theological theme of holiness that pervades the book of Leviticus. God's command for Israel to be holy as He is holy (Leviticus 11:44-45) necessitated a system of laws that would set them apart from the defilement of the world. The distinction between clean and unclean, particularly the strong declaration of "abomination" for certain creatures, served as a constant, tangible reminder of God's absolute purity and His demand for a separated, consecrated people. These dietary laws, therefore, were not merely about hygiene or health, but primarily about cultivating a distinct identity and a profound consciousness of God's presence, teaching Israel about the sacredness of life and the dangers of spiritual contamination. They were a visible, tangible expression of their covenant relationship with a holy God, guiding them in daily obedience and fostering a deeper understanding of purity as a reflection of divine character.
REFLECTION AND APPLICATION
While the specific dietary prohibitions of Leviticus 11:41 are not directly binding on New Covenant believers, the underlying principles of holiness, separation, and obedience to God remain profoundly relevant and transformative. For ancient Israel, abstaining from "creeping things" was an outward sign of an inward commitment to God's standards and a visible marker of their unique identity as His chosen people. For us today, the call to holiness is transformed from ritualistic dietary restrictions to a spiritual and moral separation from the "creeping things" of sin and worldliness that can defile our hearts, minds, and spirits. We are called to discern and reject attitudes, behaviors, and influences that are an "abomination" to God's character, even if they are culturally accepted or widely practiced. This involves a conscious, Spirit-led choice to live distinctly, allowing the Holy Spirit to guide our choices in media consumption, relationships, vocational pursuits, and leisure, ensuring that our lives consistently reflect the purity and righteousness of Christ. Our "diet" is now spiritual, requiring us to feed on truth and righteousness, and to abstain from anything that would compromise our walk with God or hinder our witness to the world.
Questions for Reflection
FAQ
Why were "creeping things" considered an abomination?
Answer: The classification of "creeping things" as an "abomination" (Hebrew: sheqets) was multifaceted and deeply significant. Theologically, it underscored God's absolute holiness and His desire for Israel to reflect that purity in every aspect of their lives. From an ancient Israelite perspective, these creatures often blurred categories (e.g., reptiles are land animals but slither like fish or snakes, or insects that crawl but also fly), which could be perceived as disorderly or chaotic, contrasting with God's perfect, ordered creation. Their low-to-the-ground movement also symbolically linked them to the dust of the earth and the curse pronounced upon the serpent in Genesis 3:14. Furthermore, the term "abomination" served to strongly distinguish Israel from the practices of surrounding pagan nations, whose diets often included such creatures and whose worship involved detestable rituals, sometimes even involving these very animals.
Does this verse apply to Christians today?
Answer: The specific dietary laws of the Mosaic Covenant, including the prohibition in Leviticus 11:41, are not binding on New Covenant believers. The New Testament clarifies that all foods are declared clean through Christ. In Mark 7:18-19, Jesus explicitly states that nothing outside a person can defile them when it enters, "thus declaring all foods clean." Peter's vision in Acts 10:9-16 further illustrates God's declaration that what He has made clean should not be called unclean by humans, signifying the end of the ritualistic food laws. The New Covenant emphasizes spiritual purity and the transformation of the heart over external ritualistic dietary distinctions, as believers are made holy through faith in Christ.
CHRIST-CENTERED FULFILLMENT
The dietary laws, including the prohibition against "creeping things" in Leviticus 11:41, served as a vital "schoolmaster" (Galatians 3:24) to guide Israel to Christ. These regulations, with their meticulous distinctions between clean and unclean, continually highlighted the pervasive nature of defilement and the utter impossibility of achieving true, lasting purity through human effort or external adherence alone. They pointed to the ultimate need for a perfect sacrifice and a radical, internal transformation that only God could provide. Jesus Christ fulfills these laws by addressing the very root of impurity: sin in the human heart, which truly defiles a person (Mark 7:20-23). He is the true Lamb of God who takes away the sin of the world (John 1:29), making those who believe in Him truly clean and holy, not by adherence to external dietary codes, but by the cleansing power of His blood and the indwelling of His Holy Spirit (Romans 8:3-4). In Christ, the emphasis shifts from external prohibitions to internal purity, calling believers to a spiritual separation from the "creeping things" of sin, idolatry, and worldliness that truly defile and separate us from God's holy presence (2 Corinthians 6:17).