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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.
Historical interpretation
Five Centuries of Reception
4 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.
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy. [Leviticus 11:44-45] And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
“Be holy, says the Lord, for I am holy.” The apostles boasted that they had left all things and had followed the Savior. We do not read that they left anything except their ship and their nets; yet they were crowned with the approval of him who was to be their judge. Why? Because in offering up themselves they had indeed left all that they had.
He himself says, “Be holy, for I am holy,” that is to say, choose me and keep away from what displeases me. Do what I love; love what I do. If what I order seems difficult, come back to me who ordered it, so that from where the command was given help might be offered. I who furnished the desire will not refuse support. Fast from contradiction, abstain from opposition. Let me be your food and drink. None desire in vain what is mine, for those who stretch out toward me seek me because I first sought them.
Pious souls of the Lord, what the Lord admonishes us is not to be considered merely in passing, for he says, “Be holy because I am holy.” Although this term properly belongs to all the Christian people, according to what blessed Peter says, “You, however, are a chosen race, a royal priesthood, a holy nation,” this term seems particularly to apply to all priests in a special way. In all the letters which are addressed to the Lord’s priests by any men whatsoever, it is specially indicated that they are holy. Since then this term is applied to us, we ought to inquire what precisely is its meaning. It is only through Greek that the interpretation of this word holy can be discovered. For agios is the Greek for “holy,” and agios has the meaning “not of the earth.” Therefore if we are more solicitous for heavenly things than for those of earth, this term is not unfittingly applied to us.
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Summary
Leviticus 11:44 serves as the theological linchpin for the extensive dietary and purity laws outlined in the chapter, declaring that Israel's call to holiness is not arbitrary but directly rooted in the intrinsic, perfect holiness of God Himself. It mandates that God's people, in response to His nature and covenant relationship, must actively sanctify themselves and maintain a state of ritual and moral purity, particularly by avoiding defilement from unclean creatures, thereby reflecting His set-apart character in their daily lives and distinguishing themselves among the nations.
Context
Literary Context
Leviticus 11 is a pivotal chapter within the book of Leviticus, which primarily concerns itself with the laws of holiness, worship, and atonement. This chapter specifically details the dietary regulations, distinguishing between clean and unclean animals, birds, fish, and creeping things. The preceding verses Leviticus 11:1-43 provide an exhaustive list of creatures that the Israelites were permitted or forbidden to eat or even touch, outlining the specific characteristics that rendered them clean or unclean. Verse 44, along with the subsequent verses Leviticus 11:45-47, functions as the theological summation and rationale for these detailed laws, shifting from the specific regulations to the foundational principle that undergirds them all: God's holiness and His desire for His people to mirror that holiness. It emphasizes that these laws were not merely about hygiene but about maintaining a distinct, consecrated identity before the LORD.
Historical & Cultural Context
The giving of these laws occurred at Mount Sinai, shortly after Israel's miraculous deliverance from slavery in Egypt and the establishment of the Mosaic Covenant. God's intention was to set Israel apart as "a kingdom of priests and a holy nation" Exodus 19:6. In the ancient Near East, many cultures had their own dietary customs and purity rituals, often linked to pagan deities or magical beliefs. However, Israel's laws were unique in their explicit connection to the one true God, Yahweh, and His absolute holiness. The distinction between clean and unclean served as a constant, tangible reminder of their covenant relationship and their unique identity among the nations. By adhering to these seemingly mundane regulations, the Israelites were daily affirming their allegiance to God and reinforcing their separateness from the defiling practices of the surrounding cultures, which often involved idolatry and immoral rituals. This separation was crucial for their role as God's chosen people, through whom His redemptive plan would unfold.
Key Themes
Leviticus 11:44 powerfully articulates several core themes central to the book of Leviticus and the broader Pentateuch. Foremost is the theme of Divine Holiness, emphasizing God's intrinsic and absolute purity, which sets Him apart from all creation and all sin. Directly flowing from this is the theme of Imitatio Dei (Imitation of God), where Israel is commanded to reflect God's character in their own lives, becoming holy because He is holy. This call to holiness is deeply intertwined with the theme of Covenant Relationship, as God's commands are given within the context of His special bond with Israel, established at Sinai (e.g., Exodus 20:2). Finally, the verse underscores the theme of Separation and Distinction, as the purity laws, exemplified by avoiding "creeping things," served to physically and ritually distinguish Israel from the surrounding pagan nations and their defiling practices, reinforcing their identity as God's chosen people, as seen throughout the law (e.g., Deuteronomy 7:6).
Exposition and Analysis
Key Word Analysis
This is the personal, covenantal name of God, often rendered "Yahweh." It signifies "the self-Existent or Eternal," highlighting God's absolute sovereignty, unchanging nature, and faithfulness to His promises. In this verse, it underscores the divine authority behind the command for holiness, as it is the very God who entered into covenant with Israel who issues this imperative.
This foundational term, repeated twice in the verse ("I am holy," "ye shall be holy"), denotes separateness, sacredness, and divine majesty. When applied to God, it speaks of His absolute moral purity, His transcendence, and His distinction from all that is common, profane, or sinful. When applied to people, it means to be set apart for God's exclusive use and to reflect His moral character. It implies a state of being consecrated and dedicated to Him, living in a manner that aligns with His perfect nature.
This primitive root means "to be foul, especially in a ceremonial or moral sense (contaminated)." It refers to becoming ritually or morally impure, rendering one unfit for worship or participation in the community. The negative command "neither shall ye defile yourselves" directly contrasts with the call to holiness, emphasizing the need to actively avoid any action or contact that would compromise their consecrated status before God.
Verse Breakdown
"For I [am] the LORD your God:"
This opening clause establishes the divine authority and covenant relationship that undergirds the command. It is Yahweh, the self-existent, covenant-keeping God of Israel, who issues this decree. His identity as "your God" highlights the intimacy and responsibility inherent in their unique relationship, emphasizing that these are not mere suggestions but divine imperatives from their sovereign Lord.
"ye shall therefore sanctify yourselves, and ye shall be holy;"
This is the core command, a direct consequence ("therefore") of God's identity and nature. The repetition of the concept of holiness, using both the verb "sanctify yourselves" (to set apart) and the adjective "be holy" (to be set apart), emphasizes both the active, intentional process of consecration on the part of the Israelites and the resulting state of being consecrated. It implies a total transformation—a turning away from the common and profane towards the sacred and pure.
"for I [am] holy:"
This clause provides the ultimate theological rationale for the command. Israel's call to holiness is not arbitrary or based on human preference but is profoundly grounded in God's very nature. His intrinsic, absolute holiness serves as both the perfect standard and the divine source of their holiness. They are to reflect His character because they belong to Him and are called to bear His likeness, making this a profound statement about the principle of imitatio Dei.
"neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth."
This final clause brings the abstract principle of holiness back to the specific context of Leviticus 11. It reiterates the practical application of holiness by explicitly prohibiting contact with "creeping things" (as detailed earlier in the chapter). This specific injunction serves as a tangible example of how the call to holiness permeated even the seemingly mundane aspects of daily life, emphasizing the need for constant vigilance against ritual and moral impurity that would compromise their consecrated status.
Literary Devices
Leviticus 11:44 employs several powerful literary devices to convey its profound message. The most prominent is Repetition, specifically the emphatic reiteration of the concept of "holy" (Hebrew: qadosh and qadash). This repetition underscores the centrality of holiness as both God's defining attribute and His primary demand for His people, creating a rhythmic, almost chant-like quality that reinforces the theological foundation. The verse also utilizes Covenant Language, particularly in the opening declaration, "For I am the LORD your God," which harkens back to the foundational statements of the Mosaic Covenant, reminding Israel of their unique relationship with Yahweh and the profound obligations that flow from it. The use of the Imperative Mood ("ye shall sanctify," "ye shall be holy," "neither shall ye defile") conveys the absolute and non-negotiable nature of God's command, emphasizing that holiness is not optional but a divine requirement for those in covenant with Him. Finally, there is a clear element of Symbolism where the "creeping thing" serves as a concrete, tangible symbol of defilement and impurity, representing anything that would compromise Israel's consecrated status and their distinct identity as God's set-apart people.
Theological and Thematic Connections
Leviticus 11:44 establishes a fundamental theological principle: the call to human holiness is inextricably linked to the divine nature of God. God's absolute holiness is not merely an attribute but the very essence of His being, and because He is holy, His people are commanded to reflect that holiness in their lives. This principle transcends the specific dietary laws of the Old Testament, revealing a timeless truth about the character of God and the nature of true worship—it demands a life set apart for Him. This holiness encompasses both ritual purity (as seen in the immediate context) and, more profoundly, moral and spiritual purity, calling believers to a life of consecration, separation from sin, and active pursuit of righteousness. The verse thus serves as a theological anchor for all subsequent commands regarding purity and proper conduct, emphasizing that all aspects of life are to be lived in conformity with God's holy character.
Reflection and Application
The enduring message of Leviticus 11:44 for believers today is the timeless and unwavering call to holiness. While the specific dietary restrictions are no longer binding for New Covenant believers, the underlying principle—that our lives should reflect the character of our holy God—remains profoundly relevant. This means actively pursuing moral purity in thought, word, and deed, striving to live in a manner that honors God and distinguishes us from the defiling influences of the world. It involves a conscious decision to "sanctify ourselves," which implies an ongoing process of consecration, setting ourselves apart for God's purposes, and allowing the Holy Spirit to transform us from within. Our holiness is not merely about avoiding certain behaviors but about cultivating a heart that desires to please God and to live in alignment with His perfect will, acknowledging that our identity as God's people calls us to a life of distinctiveness and devotion, a life that visibly demonstrates the beauty of God's character to a watching world.
Questions for Reflection
FAQ
Are the dietary laws of Leviticus 11 still binding for Christians today?
No, the specific dietary laws detailed in Leviticus 11 are generally not considered binding for Christians under the New Covenant. The New Testament clarifies that all foods are clean for those who believe, provided they are received with thanksgiving. Mark 7:19 records Jesus declaring all foods clean, and Acts 10:9-16 describes Peter's vision where God instructs him not to call anything impure that God has made clean. Furthermore, Romans 14:17 states that "the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit." While the specific regulations have changed, the underlying principle of holiness and separation from defilement, as expressed in Leviticus 11:44, remains eternally relevant for believers, now applied to moral and spiritual purity rather than ritualistic dietary restrictions.
Christ-Centered Fulfillment
Leviticus 11:44 finds its ultimate and profound fulfillment in Jesus Christ. The Old Testament call for Israel to "be holy, for I am holy" was a divine standard they could never perfectly meet on their own, constantly falling short due to sin. Jesus, however, is the embodiment of perfect holiness, the sinless Lamb of God who perfectly reflects the Father's character and fulfilled all righteousness Matthew 3:15. Through His atoning sacrifice on the cross, Christ not only cleanses us from the defilement of sin but also imputes His perfect righteousness to us, making us truly holy in God's sight 2 Corinthians 5:21. Furthermore, Christ's resurrection and ascension initiate the process of sanctification in believers, where the Holy Spirit empowers us to progressively live out the holiness that is already ours positionally in Him 1 Thessalonians 4:7. He is our sanctification 1 Corinthians 1:30, enabling us to fulfill the ancient command not by adherence to external rituals or human effort, but by an internal transformation that aligns our lives with the very nature of God, made accessible through our union with the perfectly holy Son. Thus, the call to be holy is no longer a burden of impossible legalism but a joyous response to the One who has already made us holy and empowers us to live a life set apart for Him, reflecting His glory to the world Ephesians 1:4.