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 11:47 serves as the culminating theological rationale for the extensive dietary laws detailed throughout the chapter. It succinctly articulates God's primary intention behind these regulations: to establish a clear, divinely mandated distinction between what is ritually pure and impure, and consequently, between animals permissible and impermissible for consumption. This verse underscores that these distinctions are not arbitrary but are foundational to Israel's identity as a holy, set-apart nation, reflecting the very character of God Himself and guiding His people in their pursuit of holiness in every aspect of life.
Context
Literary Context
Leviticus 11:47 functions as the concluding statement for the comprehensive dietary laws outlined in Leviticus 11:1-46. The chapter meticulously categorizes various creatures—mammals, aquatic life, birds, insects, and creeping things—into "clean" (permissible for consumption) and "unclean" (forbidden) categories. This verse, along with the preceding verses Leviticus 11:44-46, transitions from the specific regulations to their overarching theological purpose. It emphasizes that these distinctions are rooted in God's holiness and His desire for Israel to reflect that holiness in every aspect of their lives, including their daily diet. It thus serves as a crucial bridge, linking the practical dietary commands to the deeper spiritual principles of purity and separation that are central to the entire book of Leviticus, which is fundamentally concerned with Israel's relationship with a holy God.
Historical & Cultural Context
The dietary laws of Leviticus 11 were given to the Israelites shortly after their exodus from Egypt and their arrival at Mount Sinai, where God established His covenant with them. These laws were an integral part of the Mosaic Law, designed to govern every facet of Israelite life, setting them apart from the surrounding Canaanite and other pagan cultures. In the ancient Near East, many cultures had their own dietary customs and taboos, often linked to their polytheistic religious practices or mythological beliefs. However, Israel's dietary laws were unique in their explicit connection to the holiness of Yahweh, the one true God. Unlike modern health codes, the primary intent was not merely hygiene, but ritual purity, spiritual distinction, and obedience to divine command. By adhering to these specific regulations, Israel visibly demonstrated their unique covenant relationship with God and their commitment to His standards, which contrasted sharply with the practices of nations that engaged in idolatry and ritual impurity, as detailed in passages like Leviticus 18. The dietary laws were a tangible expression of Israel's identity as a "holy nation" and a "kingdom of priests" (Exodus 19:6), called to live distinctly in the world.
Key Themes
This verse powerfully encapsulates several key themes prevalent throughout Leviticus and the Pentateuch. Firstly, the theme of Holiness is paramount; God is holy, and He calls His people to be holy (Leviticus 19:2). The dietary laws provide a practical, daily means of pursuing and embodying this holiness. Secondly, the theme of Separation and Distinction is central; Israel is to be distinct from other nations, and this distinction is manifested in their practices, including what they eat. This separation is not about superiority but about maintaining a unique covenant relationship with God. Thirdly, Obedience to Divine Command is highlighted; the laws are not presented as suggestions but as divine imperatives that require faithful adherence. Finally, the theme of Purity and Impurity is foundational to the entire sacrificial system and ritual life in Israel, with the clean/unclean distinction extending beyond food to various aspects of life, underscoring the pervasive nature of sin and the constant need for divine provision for purity and reconciliation with a holy God.
Exposition and Analysis
Key Word Analysis
From the primitive root H914, meaning "to divide," "to separate," "to distinguish," or "to set apart." This verb is a foundational concept in the biblical narrative, first appearing in Genesis 1:4 where God "separated" light from darkness. Here in Leviticus, it signifies a divinely instituted separation, not merely a human preference or a hygienic recommendation. It implies a clear, unambiguous demarcation between categories, reflecting God's order and His intention for Israel to be distinct from other nations in their practices and identity. This "difference" is a theological imperative, not a cultural custom.
Meaning "foul in a religious sense," "defiled," or "polluted." In the context of dietary laws, an "unclean" animal was one whose consumption or even contact would render an Israelite ritually impure, requiring specific purification rites (e.g., washing clothes, waiting until evening). This impurity was not necessarily a moral failing but a state that prevented full participation in the community's worship and interaction with the holy God. It underscored the pervasive nature of sin and the need for divine provision for purity, highlighting the sacred space between God and humanity.
Meaning "pure (in a physical, chemical, ceremonial or moral sense)." It denotes a state of ritual purity, suitability for sacred use, or permissibility. A "clean" animal was one that could be consumed without incurring ritual defilement. This term is intrinsically linked to the concept of holiness, as only that which is pure can approach or be consecrated to a holy God. The distinction between ṭâmêʼ and ṭâhôwr formed the bedrock of Israelite ritual life, guiding their interactions with food, people, and sacred spaces, emphasizing the importance of ritual readiness to approach God.
Verse Breakdown
"To make a difference between the unclean and the clean"
This initial clause states the overarching purpose of the dietary laws. It emphasizes God's command for Israel to actively discern and maintain a clear separation between categories of ritual purity. This "difference" was not arbitrary but divinely ordained, serving as a constant reminder of God's holy character and His call for His people to reflect that holiness in their daily lives. It highlights the theological framework behind the specific regulations, establishing a fundamental principle of discernment that permeates all aspects of their covenant relationship with Yahweh.
"and between the beast that may be eaten and the beast that may not be eaten."
This second clause provides the practical application and specific manifestation of the "difference" mentioned in the first clause. It directly refers to the distinction between permissible ("clean") and impermissible ("unclean") animals for consumption. This practical outworking of the principle of "making a difference" ensured that the Israelites' daily habits, particularly their diet, became a tangible expression of their covenant relationship with God and their commitment to His standards of holiness and separation from the defiling practices of the surrounding cultures. It transformed mundane acts into acts of worship and obedience.
Literary Devices
Leviticus 11:47 primarily employs Parallelism and Legalistic Language. The verse presents two parallel clauses, "To make a difference between the unclean and the clean" and "and between the beast that may be eaten and the beast that may not be eaten." This Synonymous Parallelism reinforces the central idea of distinction by restating it in slightly different terms, emphasizing both the abstract concept of purity and its concrete application to diet. This repetition serves to underscore the importance and clarity of the divine command. The language itself is direct, declarative, and prescriptive, characteristic of Legalistic Language found throughout the Mosaic Law. This straightforward formulation leaves no room for ambiguity, underscoring the divine authority and the mandatory nature of these commands. Furthermore, the verse functions as a Summary Statement, drawing together the detailed regulations of the preceding chapter into a concise theological rationale, providing a definitive conclusion to the dietary laws.
Theological and Thematic Connections
Leviticus 11:47 encapsulates profound theological truths concerning God's holiness, His desire for a distinct people, and the importance of obedience. The dietary laws, though specific to the Old Covenant, served as a tangible means for Israel to embody the principle of separation unto God. They taught Israel that holiness was not merely an abstract concept but permeated every aspect of life, including the most mundane acts like eating. This distinction was a pedagogical tool, training them in discernment and reminding them daily of their unique identity as God's chosen people, called to reflect His purity in a fallen world. The underlying principle of spiritual discernment and separation from defilement remains a vital theme for believers today, emphasizing that our choices reflect our identity and allegiance.
Reflection and Application
While the specific dietary restrictions of Leviticus 11 are no longer binding for New Covenant believers, the profound principle of "making a difference" remains profoundly relevant. As followers of Christ, we are called to live distinctively in a world that often blurs the lines between good and evil, truth and falsehood. This requires spiritual discernment—the ability to distinguish between what is spiritually "clean" (honoring to God, righteous, wholesome, life-giving) and "unclean" (sinful, worldly, defiling, destructive). Our "diet" today is not merely physical food but encompasses what we consume through our eyes, ears, and minds—our media, relationships, values, and priorities. Just as Israel's physical diet reflected their covenant identity, so too should our spiritual "diet" and daily choices reflect our identity as children of God, set apart for His glory. We are called to be holy as He is holy, not by adhering to Old Testament food laws, but by pursuing righteousness, truth, and love in every sphere of life, demonstrating a clear difference between the kingdom of light and the kingdom of darkness, and living out our transformed nature in Christ.
Questions for Reflection
FAQ
Were the dietary laws primarily for health reasons?
While some of the dietary laws may have had incidental health benefits, their primary purpose was not hygiene or physical health as understood today. The biblical text consistently links these laws to ritual purity and holiness, not public health. They were designed to set Israel apart as a holy nation, distinct from surrounding pagan cultures, and to teach them about the pervasive nature of sin and the necessity of divine purity. The terms "clean" and "unclean" refer to ritual status, not necessarily physical cleanliness or edibility. The overarching goal was theological: to reflect God's holiness in their daily lives and to maintain their covenant relationship with Him, as seen in Leviticus 11:44-45.
Christ-Centered Fulfillment
The dietary laws of Leviticus 11, summarized in verse 47, find their ultimate fulfillment and reinterpretation in Christ. While the Old Covenant's specific regulations served to establish a physical and ritual distinction for Israel, Jesus declared all foods clean, thereby fulfilling the ceremonial law and shifting the focus from external purity to internal spiritual purity. In Mark 7:19, Jesus states that "there is nothing from without a man, that entering into him can defile him... because it entereth not into his heart, but into the belly." This radical declaration, later affirmed by Peter's vision in Acts 10:9-16, where God declares, "What God hath cleansed, that call not thou common," dismantled the literal application of the dietary laws. The "difference" now is not between clean and unclean animals, but between a heart transformed by Christ and one still enslaved by sin. Christ, as the perfect Lamb of God (John 1:29), perfectly fulfilled the requirements of the Law, including its emphasis on purity. Through His sacrifice, He cleanses us from all sin, making us spiritually pure and holy before God (Hebrews 9:14). Thus, the call to "make a difference" for believers in the New Covenant is no longer about dietary restrictions but about living a life set apart for God's glory, characterized by spiritual discernment, moral purity, and a transformed heart, as exhorted by Paul in 2 Corinthians 6:17-18.