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 11:42, embedded within the extensive dietary laws given to ancient Israel, unequivocally prohibits the consumption of various "creeping things" that move low to the ground, designating them as an "abomination." This verse serves as a potent reminder of God's meticulous instructions for His covenant people's purity and distinctiveness, underscoring their unique relationship with Him and their call to embody holiness in stark contrast to the defiled practices of surrounding nations.
Context
Literary Context
Leviticus 11:42 is situated within Leviticus 11, a chapter meticulously detailing the dietary regulations (kashrut) for the ancient Israelites. This chapter immediately follows the solemn account of Nadab and Abihu's unauthorized offering and subsequent judgment in Leviticus 10, which profoundly underscored the absolute necessity of reverent and obedient adherence to God's prescribed terms for worship. Chapter 11 then extends this principle of holy distinction into the realm of daily life, establishing comprehensive categories of clean (kosher) and unclean (tameh) animals from land, water, and air. The prohibition against "creeping things" in verse 42 represents the final, emphatic category of forbidden creatures, reinforcing the comprehensive and non-negotiable nature of these purity laws. The entire chapter culminates in the profound theological declaration in Leviticus 11:44-45, where God commands Israel to "be holy, for I am holy," revealing the ultimate purpose behind these seemingly mundane regulations.
Historical & Cultural Context
These intricate dietary laws were delivered to the nascent nation of Israel shortly after their miraculous exodus from Egyptian bondage, during their formative journey through the wilderness. Their purpose extended far beyond mere hygiene, serving as foundational pillars in shaping Israel's unique identity as God's chosen people. Historically, these regulations sharply distinguished Israel from the pagan cultures of Egypt and Canaan, whose religious practices often involved consuming animals considered ritually impure by Yahweh. Culturally, the pervasive concepts of ritual purity (tahor) and impurity (tameh) were central to Israelite life and worship, influencing every facet from diet to physical contact and participation in sacred rituals. The prohibitions, particularly against creatures like those described in Leviticus 11:42, were not primarily about health benefits (though some may have had secondary advantages) but fundamentally about establishing a distinct, holy people set apart exclusively for God. They functioned as a powerful pedagogical tool, teaching Israel about God's divine order, His separation from chaos, and the practical implications of living as His covenant people in a world steeped in idolatry and moral ambiguity.
Key Themes
The dietary laws in Leviticus 11, including verse 42, are deeply interwoven with several overarching themes central to the book of Leviticus and the broader Pentateuch. A primary theme is Holiness and Separation (Qadosh), emphasizing God's inherent purity and His call for His people to reflect that holiness by being set apart from the world's defilement. The distinctions between clean and unclean animals served as a constant, tangible reminder of this separation. Another key theme is Order and Creation, as the classification of animals often reflects a divine ordering of creation, with "creeping things" representing a category that blurs boundaries or seems "disordered" from an Israelite perspective. This ties into the theme of Covenant and Obedience, where adherence to these laws was a visible sign of Israel's faithfulness to their covenant with Yahweh, demonstrating their trust and submission to His divine will. Finally, the laws underscore the theme of Atonement and Purity, as violations of purity laws often necessitated specific purification rites, foreshadowing the ultimate need for spiritual cleansing from sin, a concept profoundly developed in later biblical texts like Hebrews 9.
Exposition and Analysis
Key Word Analysis
Derived from the root H8317 (shârats), meaning "to wriggle" or "swarm," this term (H8318) refers to a "swarm" or "active mass of minute animals." In the context of Leviticus, it encompasses a wide array of small, numerous creatures that move low to the ground, often with a wriggling, scuttling, or swarming motion. This category includes reptiles, amphibians, and various invertebrates. The biblical worldview often associated these creatures with chaos, the untamed, and the unclean, contrasting sharply with the ordered and domesticated animals deemed suitable for human consumption or sacrifice. Their low-to-the-ground movement and often hidden nature could have symbolized a lack of clear distinction or order, which was antithetical to God's created order and the purity He desired for His people.
This term (H1512), probably from a root meaning "to burst forth" or "to issue," refers to "the external abdomen" or "belly," particularly as the source of the fetus. In Leviticus 11:42, it specifically describes creatures that move by dragging their undersides along the ground, such as snakes. This mode of locomotion was likely perceived as inherently "low," debased, or associated with the curse upon the serpent in Genesis 3:14. The prohibition against consuming such creatures reinforces the idea of distinction and the avoidance of anything that might symbolize degradation or impurity in God's ordered creation.
This is a powerful theological term (H8263), derived from the root H8262 (shâqats), meaning "to detest" or "to be loathsome." It denotes something utterly detestable, abhorrent, or ritually unclean in God's sight. The term signifies something that defiles, pollutes, and is fundamentally opposed to God's holy character. When applied to food, as it is here, it means consuming such an item would render an Israelite ritually impure (tameh), making them unfit to approach God or participate in sacred worship until prescribed purification rites were performed. The use of sheqets here elevates the prohibition from a mere dietary preference to a profound theological imperative, rooted in God's character and His uncompromising standard of purity. It emphasizes the severe nature of the prohibition and God's profound disapproval of these creatures for consumption, marking them as fundamentally antithetical to the holiness He demanded.
Verse Breakdown
"Whatsoever goeth upon the belly"
This clause specifically targets creatures that slither or crawl on their undersides, exemplified most prominently by snakes. This mode of locomotion, often associated with the serpent's curse in Genesis 3:14, was likely seen as inherently "low" or debased, contrasting sharply with the upright posture of humans or the four-footed movement of clean animals. The prohibition thus extends to a symbolic rejection of anything associated with the fall or a disordered existence.
"and whatsoever goeth upon [all] four"
This phrase refers to four-footed creatures that, despite having four legs, are still categorized as "creeping things" due to their low-to-the-ground movement or their inherent classification as "swarming" or "teeming." This would include various reptiles like lizards, chameleons, or geckos, which, despite possessing four limbs, move in a manner distinct from clean quadrupeds such as cattle or sheep. The distinction lies not merely in the number of feet but in the overall manner of movement and their inherent nature as "creeping."
"or whatsoever hath more feet among all creeping things that creep upon the earth"
This broad and inclusive category encompasses multi-legged invertebrates, such as centipedes, millipedes, or other insects not specifically permitted elsewhere (like certain winged insects in Leviticus 11:21-22). The explicit emphasis on "more feet" further highlights their unusual, perhaps chaotic, or numerous form of locomotion compared to the more standard two-footed or four-footed animals. This clause ensures a comprehensive prohibition against virtually all small, low-moving creatures.
"them ye shall not eat; for they [are] an abomination"
This is the direct, unequivocal prohibition and its profound theological rationale. The command is absolute: these specified creatures are forbidden for consumption. The reason provided, "for they are an abomination," elevates the prohibition from a mere dietary regulation to a theological imperative, rooted deeply in God's holy character and His unblemished standard of purity. To consume such creatures would be to partake in something fundamentally opposed to God's holiness and the distinct, consecrated identity He desired for His covenant people.
Literary Devices
Leviticus 11:42 masterfully employs several significant literary devices to convey its divine mandate. The most prominent is Categorization/Classification, as the verse systematically lists various types of "creeping things" based on their distinct modes of locomotion ("goeth upon the belly," "goeth upon [all] four," "hath more feet"). This precise and exhaustive classification underscores the meticulous nature of God's law and His desire for clear, unambiguous distinctions within His created order. There is also a powerful element of Repetition, particularly with the phrase "creeping things that creep upon the earth," which serves to emphasize the broad scope of the prohibition and the inherent, low-to-the-ground nature of these creatures. The language throughout is highly Didactic and Legal, utilizing direct, authoritative commands ("them ye shall not eat") and immediately providing a clear, theological rationale ("for they are an abomination"). This structure reinforces the divine authority behind the law and its non-negotiable character. Finally, a strong sense of Symbolism permeates the verse; these "creeping things" likely symbolized impurity, chaos, the untamed, or even the cursed aspects of creation, which stood in stark contrast to the order, purity, and holiness that God desired to instill in His covenant people.
Theological and Thematic Connections
Leviticus 11:42, much like the broader dietary laws of the Old Covenant, profoundly connects to the fundamental theological themes of God's absolute sovereignty over creation, His inherent and unblemished holiness, and His unwavering desire for a distinct, consecrated people. By categorizing certain creatures as an "abomination" and strictly forbidding their consumption, God was not merely imposing arbitrary rules; He was teaching Israel about the very nature of holiness—not as an abstract concept, but as a tangible, pervasive reality that was to permeate every facet of their lives, including the most basic act of eating. This meticulous distinction served as a constant, daily reminder that Israel was set apart for God's sacred purposes, called to reflect His character in a world steeped in idolatry, moral compromise, and ritual impurity. The laws were deeply pedagogical, training Israel in the crucial disciplines of discernment and obedience, thereby fostering a profound awareness of God's omnipresent holiness and His exacting standards for His covenant community. They underscored the truth that true life and intimate communion with God necessitated a radical separation from all that was defiling or contrary to His divine order.
Reflection and Application
While the specific dietary regulations of the Old Covenant are no longer binding on New Testament believers, the profound underlying principles of holiness, discernment, and separation from defilement remain profoundly relevant and eternally applicable. Leviticus 11:42, with its stark declaration of certain creatures as an "abomination," challenges us to engage in deep self-reflection about what we "consume" in a broader, metaphorical sense in our lives today. This extends far beyond literal food to encompass the myriad influences, entertainment, ideologies, relationships, and information we willingly allow to enter and shape our minds, hearts, and spirits. Just as ancient Israel was called to meticulously distinguish between clean and unclean foods, we, as followers of Christ, are called to exercise spiritual discernment, distinguishing between what is truly spiritually nourishing and what is spiritually defiling or detrimental to our walk with God. Our lives, understood as temples of the Holy Spirit, should unequivocally reflect God's holiness in our every action, word, and thought, thereby setting us apart from the unholy patterns and values of the world. This means actively and intentionally choosing to honor God with our bodies and minds, pursuing purity not through ritualistic adherence to external laws, but through a transformed heart that genuinely desires to please Him in all things. The timeless call to be a distinct people, reflecting the very character of God, resonates powerfully in every generation.
Questions for Reflection
FAQ
Are these dietary laws still binding for Christians today?
No, the specific dietary laws found in Leviticus 11, including the prohibition in Leviticus 11:42, are generally understood by Christians not to be binding under the New Covenant. Jesus Himself declared all foods clean in Mark 7:19, emphasizing that true defilement originates from within a person's heart, not from what they eat externally. Peter's transformative vision in Acts 10:9-16, where he was commanded to eat animals previously considered unclean, further clarified that God had cleansed what was once impure, thereby paving the way for the gospel to be preached to Gentiles without requiring adherence to Jewish dietary laws. The Apostle Paul also taught against judging others based on food restrictions (e.g., Romans 14:1-4, 1 Timothy 4:4-5), affirming that all food created by God is good and to be received with thanksgiving. The emphasis shifted from external ritual purity to internal moral and spiritual purity, which is fully realized and fulfilled in Christ.
Why did God prohibit these specific animals?
While the Bible does not explicitly articulate every reason for these prohibitions, several compelling theories are commonly proposed by scholars. One theory suggests hygiene and health considerations, as many of the prohibited animals (like scavengers or creatures prone to carrying parasites and diseases) could pose health risks, especially in ancient contexts lacking modern sanitation. Another significant reason centers on distinction and separation from pagan practices. Many surrounding cultures consumed these very animals, and the prohibitions served as a powerful means for Israel to maintain a unique identity as God's holy people, distinct from the idolatrous and often morally corrupt nations around them. A third, and perhaps most profound, reason points to symbolic or pedagogical purposes. Creatures like those described in Leviticus 11:42 (slithering, multi-legged, low to the ground) might have been viewed as embodying chaos, disorder, or impurity, thereby contrasting sharply with God's perfect order and inherent holiness. By forbidding their consumption, God was profoundly teaching Israel about His nature and the critical importance of order, purity, and clear distinctions in their lives, preparing them for a deeper, more spiritual understanding of holiness that would ultimately be revealed in Christ.
Christ-Centered Fulfillment
Leviticus 11:42, with its stringent declaration of certain creatures as an "abomination" and its overarching emphasis on purity and separation, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The Old Testament dietary laws, including this specific verse, were never an end in themselves but rather a "shadow of the things to come" (Colossians 2:16-17), pointing forward to a deeper, spiritual reality. Jesus, the perfect Lamb of God, entered a world utterly defiled by sin and, through His sinless life, atoning death on the cross, and glorious resurrection, accomplished the ultimate and complete purification. He did not merely declare all foods clean (Mark 7:19); He cleansed humanity itself, taking upon Himself the "abomination" of our sin so that we, through faith in Him, might become the very righteousness of God (2 Corinthians 5:21). The ritual purity of the Old Covenant, which was achieved through external adherence and separation, is now superseded by the internal, radical transformation wrought by the indwelling Holy Spirit. Through faith in Christ, believers are made truly clean and holy, enabling them to approach God not through dietary restrictions or external rituals, but through the cleansing power of Christ's precious blood (Hebrews 9:13-14). The timeless call to be set apart remains, but its focus shifts from what we eat to how we live, empowered by the Spirit to fulfill the righteous requirement of the law in our daily lives (Romans 8:3-4), demonstrating a spiritual purity that transcends mere external observance.