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 11:43–47. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The exposition of this law, or a key to let us into the meaning of it. It was not intended merely for a bill of fare, or as the directions of a physician about their diet, but God would hereby teach them to sanctify themselves and to be holy, Lev 11:44. That is, 1. They must hereby learn to put a difference between good and evil, and to reckon that it could not be all alike what they did, when it was not all alike what they ate. 2. To maintain a constant observance of the divine law, and to govern themselves by that in all their actions, even those that are common, which ought to be performed after a godly sort, Jo3 1:6. Even eating and drinking must be by rule, and to the glory of God, Co1 10:31. 3. To distinguish themselves from all their neighbours, as a people set apart for God, and obliged not to walk as the Gentiles: and all this is holiness. Thus these rudiments of the world were their tutors and governors (Gal 4:2, Gal 4:3), to bring them to that which is the revival of our first state in Adam and the earnest of our best state with Christ, that is, holiness, without which no man shall see the Lord. This is indeed the great design of all the ordinances, that by them we may sanctify ourselves and learn to be holy. Even This law concerning their food, which seemed to stoop so very low, aimed thus high, for it was the statute-law of heaven, under the Old Testament as well as the New, that without holiness no man shall see the Lord. The caution therefore (Lev 11:43) is, You shall not make yourselves abominable. Note, By having fellowship with sin, which is abominable, we make ourselves abominable. That man is truly miserable who is in the sight of God abominable; and none are so but those that make themselves so. The Jewish writers themselves suggest that the intention of this law was to forbid them all communion by marriage, or otherwise, with the heathen, Deu 7:2, Deu 7:3. And thus the moral of it is obligatory on us, forbidding us to have fellowship with the unfruitful works of darkness; and, without this real holiness of the heart and life, he that offereth an oblation is as if he offered swine's blood (Isa 66:3); and, if it was such a provocation for a man to eat swine's flesh himself, much more it must be so to offer swine's blood at God's altar; see Pro 15:8.
II.The reasons of this law; and they are all taken from the Law-maker himself, to whom we must have respect in all acts of obedience.
1.I am the Lord your God, Lev 11:44. "Therefore you are bound to do thus, in pure obedience." God's sovereignty over us, and propriety in us, oblige us to do whatever he commands us, how much soever it crosses our inclinations.
2.I am holy, Lev 11:44, and again, Lev 11:45. If God be holy, we must be so, else we cannot expect to be accepted of him. His holiness is his glory (Exo 15:11), and therefore it becomes his house for ever, Psa 93:5. This great precept, thus enforced, though it comes in here in the midst of abrogated laws, is quoted and stamped for a gospel precept, Pe1 1:16, where it is intimated that all these ceremonial restraints were designed to teach us that we must not fashion ourselves according to our former lusts in our ignorance, Lev 11:14.
3.I am the Lord that bringeth you out of the land of Egypt, Lev 11:45. This was a reason why they should cheerfully submit to distinguishing laws, having of late been so wonderfully dignified with distinguishing favours. He that had done more for them than for any other people might justly expect more from them.
III.The conclusion of this statute:
This is the law of the beasts, and of the fowl, etc., Lev 11:46, Lev 11:47. This law was to them a statute for ever, that is, as long as that economy lasted; but under the gospel we find it expressly repealed by a voice from heaven to Peter (Act 10:15), as it had before been virtually set aside by the death of Christ, with the other ordinances that perished in the using: Touch not, taste not, handle not, Col 2:21, Col 2:22. And now we are sure that meat commends us not to God (Co1 8:8), and that nothing is unclean of itself (Rom 14:14), nor does that defile a man which goes into his mouth, but that which comes out from the heart, Mat 15:11. Let us therefore,
1.Give thanks to God that we are not under this yoke, but that to us every creature of God is allowed as good, and nothing to be refused.
2.Stand fast in the liberty wherewith Christ has made us free, and take heed of those doctrines which command to abstain from meats, and so would revive Moses again, Ti1 4:3, Ti1 4:4.
3.Be strictly and conscientiously temperate in the use of the good creatures God has allowed us. If God's law has given us liberty, let us lay restraints upon ourselves, and never feed ourselves without fear, lest our table be a snare. Set a knife to thy throat, if thou be a man given to appetite; and be not desirous of dainties or varieties, Pro 23:2, Pro 23:3. Nature is content with little, grace with less, but lust with nothing.
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Summary
Leviticus 11:43 serves as a stringent prohibition within Israel's detailed purity laws, specifically forbidding the people from making themselves "abominable" or "unclean" through contact with or consumption of "creeping things." This divine command underscores the critical importance of ritual purity and holiness for the Israelites, emphasizing that deviation from these standards would result in a state of defilement, rendering them unfit for sacred interaction and communal life. The verse highlights God's expectation for His covenant people to maintain a distinct and consecrated identity, reflecting His own perfect holiness and preparing them to dwell in His holy presence.
Context
Literary Context
Leviticus 11:43 is situated within the broader framework of Leviticus 11, a chapter meticulously outlining the dietary and purity laws concerning various animals. The chapter begins by distinguishing between clean and unclean land animals, aquatic creatures, and birds, providing specific criteria for each category. Verses 29-38 specifically address the uncleanness associated with "creeping things" (Hebrew: sheretz) that swarm on the earth, detailing how contact with their carcasses can defile objects like earthenware, ovens, and wells. Leviticus 11:43 acts as a powerful summary and emphatic warning, encapsulating the danger of ritual impurity from these creatures, reinforcing the preceding detailed regulations. It immediately precedes the climactic declaration in Leviticus 11:44-45, where God explicitly links these purity regulations to His own holy character, commanding Israel to "be holy, for I am holy." This structural placement emphasizes that the practical, physical distinctions were ultimately rooted in a profound theological call to consecration and separation unto God.
Historical & Cultural Context
The giving of the Mosaic Law, including the purity codes in Leviticus, occurred after Israel's exodus from Egypt and before their entry into the Promised Land. These laws served a multifaceted purpose for a nascent nation called to be God's distinct people. Historically, they set Israel apart from the surrounding pagan nations, such as the Egyptians and Canaanites, whose religious practices often involved consuming or venerating animals deemed unclean by Yahweh. For instance, certain animals considered "creeping things" might have been part of fertility cults or idolatrous rituals in neighboring cultures, making their prohibition a clear demarcation of Israel's unique covenant relationship with Yahweh. Culturally, these laws established a clear boundary between the sacred and the profane, teaching Israel about the nature of God's holiness and their responsibility to reflect it in every aspect of life, from diet to daily interactions. While not primarily a health code, these regulations would have also contributed to public hygiene and prevented the consumption of potentially diseased animals in a pre-scientific era. The overarching aim was to create a holy people for a holy God, preparing them to dwell in His presence within the tabernacle and, later, the temple. The laws cultivated a constant awareness of God's presence and His standards.
Key Themes
Leviticus 11, culminating in verse 43 and the subsequent call to holiness, deeply embeds several key theological themes central to the book of Leviticus and the broader Pentateuch. The primary theme is Holiness, emphasizing God's intrinsic purity and His demand for His people to reflect that purity in their lives (Leviticus 11:44-45). This holiness is expressed through Separation (Hebrew: qadosh), where Israel is set apart from other nations and from all that is common or defiling. The dietary laws, particularly concerning "creeping things," served as tangible, daily reminders of this required separation. Another crucial theme is Purity and Impurity, defining what makes a person ritually clean or unclean and outlining the processes for purification. Contact with unclean animals, including "creeping things," rendered one impure, necessitating ritual cleansing before re-engagement with sacred space or community. These laws also underscore the Covenant Relationship between God and Israel, where obedience to these commands was a demonstration of their faithfulness to the covenant, enabling God to dwell among them (Exodus 29:45-46). Finally, the chapter subtly introduces the theme of Life and Death, as many unclean animals were associated with decay, death, or chaotic, uncontrolled life, contrasting with the ordered, life-giving purity God desired for His people.
Exposition and Analysis
Key Word Analysis
This word, often translated "soul" or "life," here refers to the entire person, emphasizing the individual's active responsibility and the comprehensive nature of the defilement. It highlights that the defilement is not merely external but affects one's very being or inner self, making the individual personally accountable for maintaining their purity before God. The prohibition is not just about external actions but about the state of one's person.
Derived from a primitive root meaning "to be filthy" or "to loathe," this term signifies something utterly detestable or abhorrent in God's sight. It conveys a strong sense of divine repugnance towards certain practices or objects. In the context of Leviticus 11, it indicates that certain creatures, by their very nature or association, are profoundly offensive to the divine order and holiness, and contact with them imparts a similar offensive quality.
This collateral form of ṭâmêʼ (defile) describes a state of ritual impurity. To be ṭâmâh means to be ceremonially impure in a religious sense, rendering an individual unfit for participation in sacred worship, access to the tabernacle/temple, or even certain communal interactions, until a prescribed purification process is completed. It is a temporary, cultic state, distinct from moral sin, but nevertheless a barrier to full communion with God and His people.
A primitive root meaning "to be foul" or "contaminated," this term emphasizes the consequence of becoming ṭâmâh. To be defiled means to be polluted or made impure, necessitating a process of cleansing (e.g., washing, waiting a period) to restore ritual purity and allow re-entry into the community's sacred life. The use of both ṭâmâh and ṭâmêʼ in close proximity underscores the direct cause-and-effect relationship between contact with unclean things and the resulting state of impurity, highlighting the pervasive and impactful nature of ritual pollution.
Verse Breakdown
"¶ Ye shall not make yourselves abominable with any creeping thing that creepeth,"
This opening clause issues a direct, emphatic prohibition. The phrase "make yourselves abominable" implies an active choice or responsibility on the part of the Israelites to avoid actions or contact that would render them detestable in God's eyes. "Creeping thing that creepeth" (Hebrew: sheretz ha-sheretz) refers to small, swarming creatures that move close to the ground, encompassing a range of reptiles, insects, and small mammals (e.g., lizards, mice, weasels, moles mentioned earlier in Leviticus 11:29-30). These creatures were often associated with uncleanness due to their habitat (dust, decay) and mode of movement, symbolizing a departure from divine order.
"neither shall ye make yourselves unclean with them,"
This second clause reinforces the prohibition, specifying the direct consequence of contact: ritual impurity. It reiterates the active role of the individual in maintaining purity by avoiding these creatures. The phrase "make yourselves unclean" emphasizes that the defilement is not accidental but a result of a choice to engage with or consume what God has forbidden. This highlights the personal accountability in upholding the standards of holiness.
"that ye should be defiled thereby."
This final clause states the inevitable outcome of violating the command. The passive voice "that ye should be defiled" underscores that defilement is the automatic and unavoidable result of contact with or consumption of these "creeping things." The consequence is a state of ritual pollution, requiring purification before one can again participate fully in the holy community and approach God. It serves as a stark warning about the consequences of disobedience to God's purity laws.
Literary Devices
Leviticus 11:43 effectively employs several literary devices to convey its message with clarity and emphasis. Repetition is prominent, particularly with the Hebrew roots for "unclean" (ṭâmâh) and "defiled" (ṭâmêʼ), which are closely related, underscoring the pervasive nature and inevitable consequence of ritual impurity. The phrase "creeping thing that creepeth" (Hebrew: sheretz ha-sheretz) also uses repetition (a form of polyptoton) to emphasize the specific category of forbidden creatures, making the prohibition unmistakable. The verse is framed as a direct prohibition ("Ye shall not"), characteristic of legal and covenantal texts, conveying the absolute and non-negotiable nature of the command. The structure moves from the general concept of making oneself "abominable" to the specific consequence of becoming "unclean" and "defiled," creating a logical progression that highlights the severity of the transgression. This didactic style aims to instruct and warn the audience about the boundaries of holiness and the importance of maintaining ritual purity.
Theological and Thematic Connections
Leviticus 11:43, along with the broader purity laws, profoundly communicates God's absolute holiness and His expectation that His people reflect His character. These physical distinctions were not arbitrary but served as tangible object lessons, teaching Israel about the spiritual separation required to dwell in the presence of a holy God. The avoidance of "creeping things" symbolized a rejection of all that is impure, chaotic, or associated with death and decay, pointing towards a life of vitality and order in alignment with divine will. The laws instilled a consciousness of sin's defiling nature and the need for purification, foreshadowing the ultimate cleansing required for humanity to stand before a holy God. They taught Israel that God's presence demanded a distinct way of life, touching every aspect of their existence.
Reflection and Application
While the specific dietary and ritual purity laws of the Old Covenant are no longer binding for New Testament believers, the spiritual principles embedded in Leviticus 11:43 remain profoundly relevant. This verse serves as a powerful reminder of God's enduring call to holiness and separation from spiritual defilement. For Christians, "creeping things" are not literal animals but represent anything that is spiritually "abominable" or "unclean" in God's sight—sinful desires, worldly values, corrupting influences, and practices that contradict the righteousness of Christ. We are called to actively "not make ourselves abominable" by rejecting sin in all its forms and to "not make ourselves unclean" by engaging in practices that defile our conscience or compromise our witness. The consequence of spiritual defilement is a hindered fellowship with God, a diminished capacity to live out our calling, and a tarnished testimony. Therefore, we are to strive for purity in thought, word, and deed, allowing the Holy Spirit to sanctify us and transform us into the image of Christ, honoring God in every aspect of our lives as those who are called to be holy, just as He is holy.
Questions for Reflection
FAQ
Were the dietary laws in Leviticus 11, including the prohibition against "creeping things," primarily for health reasons?
While some hygienic benefits may have been an incidental outcome of these laws, their primary purpose was theological and ritualistic. The main goal was to establish and maintain Israel's distinct identity as a holy nation, set apart for God. These laws taught them about God's holiness, the defiling nature of sin, and the need for ritual purity to approach Him. The distinction between clean and unclean animals served as a constant reminder of God's order and Israel's consecrated status, rather than being primarily a public health code. The emphasis was on ritual fitness for worship and fellowship with a holy God, demonstrating that all aspects of life were to be lived in awareness of His sacred presence.
Are Christians still bound by the dietary laws of Leviticus 11, including the prohibition against "creeping things"?
No, New Testament believers are not bound by the ceremonial dietary laws of the Old Covenant. The New Testament clarifies that these laws were part of the old covenant and served as a shadow pointing to Christ. In Mark 7:18-19, Jesus declared all foods clean, stating that "nothing outside a person can defile them by going into them." Peter's vision in Acts 10 further confirmed this, with God stating, "What God has made clean, do not call common" (Acts 10:15). Paul also taught that food does not commend us to God and that believers have freedom in these matters, as long as it doesn't cause a brother to stumble (Romans 14). The focus for Christians has shifted from external ritual purity to internal spiritual purity and holiness of heart, made possible through Christ's transformative work.
Christ-Centered Fulfillment
The prohibitions in Leviticus 11:43, like all the Old Covenant purity laws, served as a pedagogical shadow, pointing to the ultimate and perfect purity found in Jesus Christ. The "creeping things" that caused ritual defilement foreshadowed the pervasive nature of sin, which truly defiles humanity and separates us from a holy God. The Old Testament system of cleansing rituals could only offer temporary, external purification, never truly removing the stain of sin or enabling perfect access to God's presence. However, Jesus, as the spotless Lamb of God, entered our defiled world not to be defiled by it, but to cleanse it. His sacrifice on the cross is the ultimate purification, capable of cleansing our consciences from dead works to serve the living God (Hebrews 9:14). Through faith in Him, believers are declared righteous and made spiritually clean, no longer subject to the external distinctions of clean and unclean foods or rituals. The call to holiness remains, but it is now an internal transformation by the power of the Holy Spirit, enabling us to live lives set apart for God's glory, reflecting the very holiness of Christ who has purified us once for all (1 Peter 1:15-16). In Christ, the dividing wall of ritual distinctions is broken down, and all who believe are made clean and brought near to God, fulfilling the deep longing for unhindered communion with a holy God (Ephesians 2:13-16).