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 11:1–8.
Now that Aaron was consecrated a high priest over the house of God, God spoke to him with Moses, and appointed them both as joint-commissioners to deliver his will to the people. He spoke both to Moses and to Aaron about this matter; for it was particularly required of the priests that they should put a difference between clean and unclean, and teach the people to do so. After the flood, when God entered into covenant with Noah and his sons, he allowed them to eat flesh (Gen 9:13), whereas before they were confined to the productions of the earth. But the liberty allowed to the sons of Noah is here limited to the sons of Israel. They might eat flesh, but not all kinds of flesh; some they must look upon as unclean and forbidden to them, others as clean and allowed them. The law in this matter is both very particular and very strict. But what reason can be given for this law? Why may not God's people have as free a use of all the creatures as other people? 1. It is reason enough that God would have it so: his will, as it is law sufficient, so it is reason sufficient; for his will is his wisdom. He saw good thus to try and exercise the obedience of his people, not only in the solemnities of his altar, but in matters of daily occurrence at their own table, that they might remember they were under authority. Thus God had tried the obedience of man in innocency, by forbidding him to eat of one particular tree. 2. Most of the meats forbidden as unclean are such as were really unwholesome, and not fit to be eaten; and those of them that we think wholesome enough, and use accordingly, as the rabbit, the hare, and the swine, perhaps in those countries, and to their bodies, might be hurtful. And then God in this law did by them but as a wise and loving father does by his children, whom he restrains from eating that which he knows will make them sick. Note, The Lord is for the body, and it is not only folly, but sin against God, to prejudice our health for the pleasing of our appetite. 3. God would thus teach his people to distinguish themselves from other people, not only in their religious worship, but in the common actions of life. Thus he would show them that they must not be numbered among the nations. It should seem there had been, before this, some difference between the Hebrews and other nations in their food, kept up by tradition; for the Egyptians and they would not eat together, Gen 43:32. And even before the flood there was a distinction of beasts into clean and not clean (Gen 7:2), which distinction was quite lost, with many other instances of religion, among the Gentiles. But by this law it is reduced to a certainty, and ordered to be kept up among the Jews, that thus, by having a diet peculiar to themselves, they might be kept from familiar conversation with their idolatrous neighbours, and might typify God's spiritual Israel, who not in these little things, but in the temper of their spirits, and the course of their lives, should be governed by a sober singularity, and not be conformed to this world. The learned observe further, That most of the creatures which by this law were to be abominated as unclean were such as were had in high veneration among the heathen, not so much for food as for divination and sacrifice to their gods; and therefore those are here mentioned as unclean, and an abomination, which yet they would not be in any temptation to eat, that they might keep up a religious loathing of that for which the Gentiles had a superstitious value. The swine, with the later Gentiles, was sacred to Venus, the owl to Minerva, the eagle to Jupiter, the dog to Hecate, etc., and all these are here made unclean. As to the beasts, there is a general rule laid down, that those which both part the hoof and chew the cud were clean, and those only: these are particularly mentioned in the repetition of this law (Deu 14:4, Deu 14:5), where it appears that the Israelites had variety enough allowed them, and needed not to complain of the confinement they were under. Those beasts that did not both chew the cud and divide the hoof were unclean, by which rule the flesh of swine, and of hares, and of rabbits, was prohibited to them, though commonly used among us. Therefore, particularly at the eating of any of these, we should give thanks for the liberty granted us in this matter by the gospel, which teaches us that every creature of God is good, and we are to call nothing common or unclean. Some observe a significancy in the rule here laid down for them to distinguish by, or at least think it may be alluded to. Meditation, and other acts of devotion done by the hidden man of the heart, may be signified by the chewing of the cud, digesting our spiritual food; justice and charity towards men, and the acts of a good conversation, may be signified by the dividing of the hoof. Now either of these without the other will not serve to recommend us to God, but both must go together, good affections in the heart and good works in the life: if either be wanting, we are not clean, surely we are not clean. Of all the creatures here forbidden as unclean, none has been more dreaded and detested by the pious Jews than swine's flesh. Many were put to death by Antiochus because they would not eat it. This, probably, they were most in danger of being tempted to, and therefore possessed themselves and their children with a particular antipathy to it, calling it not by its proper name, but a strange thing. It should seem the Gentiles used it superstitiously (Isa 65:4), they eat swine's flesh; and therefore God forbids all use of it to his people, lest they should learn of their neighbours to make that ill use of it. Some suggest that the prohibition of these beasts as unclean was intended to be a caution to the people against the bad qualities of these creatures. We must not be filthy nor wallow in the mire as swine, nor be timorous and faint-hearted as hares, nor dwell in the earth as rabbits; let not man that is in honour make himself like these beasts that perish. The law forbade, not only the eating of them, but the very touching of them; for those that would be kept from any sin must be careful to avoid all temptations to it, and every thing that looks towards it or leads to it.
Historical interpretation
Four Centuries of Reception
5 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.
The all-wise Educator, by the lips of Moses, compared association with corrupt men to living with swine when he forbade the ancient people to partake of swine. He made it plain in those words that they who invoke God should not seek the company of the unclean who, like swine, revel in bodily pleasures and filthy habits of life and impure delights, itching for evil-minded pleasures of sex.
He adds too that they are not to eat “kite or mastophage or eagle,” meaning “You shall not go near those who make their livelihood by plundering others.” He says other similar things under some sort of allegory.
It is then proper that the barbarian philosophy, on which it is our business to speak, should prophesy also obscurely and by symbols, as was evinced. Such are the injunctions of Moses: “These common things, the sow, the hawk, the eagle and the raven, are not to be eaten.” For the sow is the emblem of voluptuous and unclean lust of food and lecherous and filthy licentiousness in venery, always prurient, and material, and lying in the mire and fattening for slaughter and destruction.
Fish with rough scales are considered clean, just as persons with austere, rough, unpolished, steadfast and grave traits are commended. Fish without scales are considered unclean, just as loose, fickle, insincere and effeminate traits are censured. What does the law mean when it states, “You shall not eat the camel”? From the example of an animal, it censures an unruly life and one distorted by unpleasantness. What does the law mean when it forbids one to partake of the flesh of swine? It condemns, you can be sure, a foul and filthy life—one that delights in sordid vices by placing its supreme good not in nobility of spirit but in the flesh alone. What does the law want to indicate when it forbids the hare? It denounces nervous, effeminate men. Who would use as food the flesh of the weasel? In it the law condemns theft.Who would dare partake of the skink? The law abhors a capricious and fickle life. Who would eat the newt? The law detests aberrations of the mind. Who would dare partake of the hawk, the kite or the eagle? The law hates marauders and those who live by violence. Who does not loathe the vulture? The law execrates those who look for booty in someone else’s death. Who would eat the crow? The law detests immoral and shady intentions. When the law prohibits ostrich, it disapproves of intemperance. When it condemns the nightjar, it hates those who shun the light of truth. When it bans the swan, it loathes stiff-necked pride. When it excludes the heron, it dislikes a garrulous and undisciplined tongue. When it detests the bat, it condemns those who seek out the darkness of error that is like night. The law execrates these and similar characteristics in animals. Since the animals, however, are born with such characteristics, they are without reproach. Conversely such qualities are reprehensible in humanity, which was not created with them but learns from them by comparison with contrary nature, through the exercise of their own error.
Believing people are forbidden to use fish without its fins for food. Fish with fins and scales even leap up above the water. What do the fish with fins represent if not chosen souls? They alone pass over into the body of the heavenly church.
Continue studying Leviticus 11:8 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 11:8 presents a specific and emphatic prohibition within the extensive dietary laws given to ancient Israel, forbidding the consumption of swine flesh and any contact with their carcasses. This command serves as a foundational declaration of ritual purity and separation, designating certain animals as "unclean" and thereby distinguishing God's chosen people, Israel, from the surrounding nations. Far from being a mere health regulation, this verse embodies a profound theological statement, underscoring Israel's divine call to holiness and their unique covenant relationship with the Lord, reflecting His own set-apart nature.
Context
Literary Context
Leviticus 11 initiates a pivotal section of the Torah dedicated to the meticulous differentiation between clean and unclean animals, a distinction paramount for Israel's ceremonial purity, worship, and daily life. The chapter begins with the Lord's direct instructions to Moses and Aaron, establishing the framework for what animals are permissible for consumption and what are not. Verses 3-8 specifically detail land animals, outlining the dual criteria of chewing the cud and having fully divided hooves for an animal to be considered "clean." Animals possessing only one of these characteristics, such as the camel, rock badger, and hare, are explicitly declared unclean in Leviticus 11:4-6. Leviticus 11:7 then introduces the pig, which, despite having cloven hooves, does not chew the cud, thus rendering it unclean. Verse 8, the focus of this commentary, reinforces this by explicitly stating the dual prohibition against both eating its flesh and touching its carcass, solidifying its absolute unclean status within the Israelite cultic system. This immediate literary context highlights the meticulous nature of God's instructions, designed to impress upon Israel their consecrated identity and their constant need for ritual purity in all aspects of life.
Historical & Cultural Context
The dietary laws of Leviticus 11 were promulgated to the Israelites during their wilderness wanderings, shortly after their liberation from Egyptian bondage and before their entry into the Promised Land. In the broader ancient Near East, many cultures, including the Egyptians and Mesopotamians, consumed pork, and archaeological evidence confirms the presence of pig remains in various ancient settlements. The prohibition against swine, alongside other animals, thus functioned as a potent cultural and religious boundary marker for Israel. These regulations were not arbitrary but were integral to God's covenant with Israel, meticulously crafted to cultivate a distinct national identity and a lifestyle of holiness that sharply contrasted with the pagan practices and syncretistic tendencies of their neighbors. The concept of "unclean" (Hebrew: tame') in this context was primarily ritualistic and ceremonial, signifying a state unfit for sacred purposes, for participating in worship, or for drawing near to God. While some incidental health benefits may have arisen, the overarching purpose was theological: to set Israel apart as a holy nation, mirroring the absolute holiness of God Himself, as commanded in Leviticus 11:44-45.
Key Themes
Leviticus 11:8 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. The most prominent is Holiness, emphasizing God's intrinsic purity and His expectation for His people to reflect that purity in their daily lives. The distinction between clean and unclean animals serves as a constant, tangible reminder of the need for Separation – not merely from foreign peoples, but from anything that would defile or render one unfit for God's presence. This separation reinforces Israel's Covenant Identity as God's chosen people, distinct from all other nations. The meticulous nature of these laws also highlights the theme of Order and Divine Design, demonstrating God's sovereignty over all creation and His precise instructions for human flourishing within His established boundaries. Furthermore, the concept of Atonement and Purification is subtly present, as contact with unclean things often necessitated purification rituals, foreshadowing the ultimate need for cleansing from sin, a theme that culminates in the sacrificial system and ultimately in Christ. These laws collectively trained Israel in spiritual discernment, teaching them to distinguish between the holy and the common, the pure and the defiled, as explicitly stated in Leviticus 10:10.
Exposition and Analysis
Key Word Analysis
This term refers to the soft tissue of an animal or human body, often used to denote the edible meat of an animal. In the context of Leviticus 11:8, "their flesh" specifically designates the meat of the pig. The prohibition against eating this "flesh" directly forbids the consumption of pork, a common food source in many ancient cultures, thus underscoring Israel's unique dietary restrictions and their call to a distinct, set-apart lifestyle. This term highlights the physical aspect of the prohibition, directly impacting daily sustenance.
This verb signifies physical contact, ranging from a gentle touch to a violent strike. In this verse, the prohibition against "touching" the carcass of an unclean animal extends the concept of ritual impurity beyond mere ingestion. Contact with a dead, unclean animal would render a person ritually unclean, necessitating a purification process, such as washing clothes and being unclean until evening (Leviticus 11:24-28). This emphasizes the pervasive nature of impurity and the meticulous care required to maintain ritual cleanness in all aspects of daily life, not just diet.
This adjective describes a state of ritual impurity, rendering a person or object unfit for sacred purposes, participation in worship, or approaching God. In the Old Testament, ṭâmêʼ is primarily a theological and ceremonial term, distinct from moral sin, though it could be a consequence of it. The declaration "they are unclean to you" establishes the inherent status of these animals within God's divinely ordered creation for Israel, making them unsuitable for consumption or even casual contact for a people called to reflect God's holiness. This term is the theological bedrock for the prohibitions, explaining their ultimate rationale.
Verse Breakdown
"Of their flesh shall ye not eat"
This initial clause issues a direct, unequivocal, and absolute prohibition against the consumption of the pig's meat. It establishes a fundamental dietary boundary for the Israelites, clearly delineating what is permissible for food and what is not. This command serves as a tangible, daily expression of their covenant relationship with God and their distinct identity among the nations, requiring active obedience to divine decree.
"and their carcase shall ye not touch"
This clause extends the prohibition beyond mere consumption to encompass any physical contact with the dead body of the pig. Touching an unclean carcass would transmit ritual impurity to the person, requiring a period of uncleanness and specific purification rites. This emphasizes the comprehensive nature of the purity laws, indicating that the state of uncleanness was not solely about internal ingestion but also about external association and potential contamination, highlighting the pervasive nature of defilement in a fallen world.
"they [are] unclean to you"
This concluding declaration provides the theological and existential rationale for the preceding prohibitions. The pig is inherently and fundamentally "unclean" in the eyes of God, specifically "to you" (Israel). This status is not based on arbitrary preference or human reasoning but on God's divine decree, establishing a category of animals that are ritually unfit for a holy people. This declaration underscores the theological purpose of the dietary laws: to cultivate a distinct, consecrated identity for Israel, reflecting God's own absolute holiness and setting them apart for His purposes.
Literary Devices
Leviticus 11:8 employs several significant literary devices that enhance its clarity and impact within the Mosaic Law. The most prominent is Prohibition, expressed through clear negative commands ("shall ye not eat," "shall ye not touch"), a hallmark of legal and covenantal texts in the Old Testament designed to unequivocally delineate boundaries for behavior. The verse also exhibits Repetition of the concept of uncleanness, first implicitly through the forbidden actions and then explicitly with the concluding declaration "they are unclean to you," reinforcing the central theological status of the animal and the rationale for the prohibitions. This is a form of Legal Language, characteristic of the Mosaic Law, crafted for precision, enforceability, and memorability. Furthermore, the verse functions as part of a larger system of Categorization, where animals are systematically classified as clean or unclean based on divinely ordained criteria, establishing a comprehensive framework for Israelite life and worship. Finally, there is an element of Symbolism, where the physical state of "unclean" animals symbolizes a spiritual or ritual separation from God's holiness, serving as a constant, tangible reminder of Israel's call to be a set-apart people, distinct from the defilement of the world.
Theological and Thematic Connections
Leviticus 11:8, as an integral part of the broader dietary laws, is deeply rooted in the Old Covenant's profound emphasis on holiness, purity, and separation. These regulations were not primarily about physical health, though that may have been an incidental benefit, but served as a crucial pedagogical tool to instruct Israel about the very nature of God's holiness and their divine mandate to reflect it. By meticulously adhering to these distinctions, Israel was continually reminded of their unique identity as God's chosen people, set apart from the surrounding nations and their idolatrous, defiling practices. The concept of "unclean" underscored the pervasive nature of sin and impurity in the world, contrasting it sharply with God's absolute purity and requiring a meticulous approach to daily life that acknowledged His holiness in all things. These laws were designed to cultivate a holy imagination, teaching Israel to discern between what is acceptable and unacceptable in God's sight.
Reflection and Application
While the specific dietary prohibitions of Leviticus 11:8 are no longer binding on New Covenant believers, their underlying theological principles offer profound and enduring insights for contemporary Christian living. This verse powerfully reminds us of God's meticulous nature and His unwavering desire for His people to live a life consecrated and set apart for Him. True holiness, in the New Testament sense, is not achieved by adhering to external regulations concerning food or physical contact, but by an internal transformation wrought by the indwelling Holy Spirit. We are called to be holy as God is holy, which translates into living a life of moral purity, spiritual devotion, and ethical integrity, reflecting the character of Christ in all our interactions. The Old Testament laws, including these dietary codes, served as a "shadow" pointing to the ultimate reality found in Christ, who alone cleanses us from all impurity and enables us to live a life pleasing to God. Our application today shifts from literal dietary restrictions to a spiritual discernment, recognizing what truly defiles the heart and mind, and striving for purity in thought, word, and deed, remembering that our bodies are temples of the Holy Spirit. This spiritual discernment calls us to separate ourselves from the defiling influences of the world and to pursue righteousness and true holiness in every sphere of life.
Questions for Reflection
FAQ
Was the prohibition against eating pork primarily for health reasons?
While some modern interpretations suggest incidental health benefits from avoiding pork in ancient climates, the primary reason for the prohibition in Leviticus 11:8 and the broader dietary laws was fundamentally theological and ritualistic, not primarily hygienic. The distinction between "clean" and "unclean" animals was foundational to Israel's covenant identity and their call to holiness. These laws served to set Israel apart from surrounding nations and to teach them about God's absolute purity. The concept of uncleanness was a ritual state that rendered a person or object unfit for sacred purposes or for approaching God, as vividly expressed in God's command to "be holy, for I am holy" in Leviticus 11:44-45.
Are Christians today still bound by the dietary laws of Leviticus 11?
No, Christians are not bound by the specific dietary laws of Leviticus 11, including the prohibition against eating pork. The New Testament teaches that these Old Covenant ceremonial regulations were fulfilled in Christ and are no longer applicable to believers. Jesus Himself declared all foods clean, as recorded in Mark 7:19, stating that "what comes out of a person is what defiles them." Furthermore, the Apostle Peter's vision in Acts 10:9-16 explicitly revealed that God had made formerly unclean animals clean, signifying the inclusion of Gentiles into the church and the abrogation of these ceremonial distinctions. The focus for New Covenant believers shifts from external dietary rules to internal purity of heart and conscience, as articulated by Paul in Romans 14:14.
Christ-Centered Fulfillment
Leviticus 11:8, with its strict prohibition against unclean animals and their carcasses, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus, who inaugurates a new covenant where external ritual purity is superseded by an internal, spiritual purity. The Old Testament dietary laws, including the ban on pork, served as a "shadow" or "type" pointing to a greater spiritual reality, illustrating the profound need for separation from sin and worldly defilement. Jesus, through His perfect life, atoning death on the cross, and victorious resurrection, became the ultimate cleanser, making truly unclean hearts clean and reconciling humanity to God. His revolutionary declaration in Mark 7:19—that "nothing outside a person can defile them by going into them... (thus declaring all foods clean)"—fundamentally reoriented the understanding of purity from external regulations to the internal state of the heart. Moreover, Peter's transformative vision in Acts 10:9-16 explicitly revealed God's abrogation of these dietary distinctions, signifying the inclusion of Gentiles into the family of God without requiring adherence to Mosaic ceremonial laws. This profound shift demonstrates that Christ has broken down the dividing wall of hostility (Ephesians 2:14), fulfilling the law and making a way for all people—Jew and Gentile alike, regardless of their former dietary or cultural distinctions—to be made holy and righteous through faith in Him. The focus for believers now shifts from what we eat to how we live in Christ, being transformed by the renewal of our minds (Romans 12:2) and pursuing true holiness by the power of the Holy Spirit (1 Peter 1:15-16), reflecting the very character of our holy God.