Text -- Leviticus 11:29-38 (NET)

Creatures that Swarm on the Land

11:29 “‘Now this is what is unclean to you among the swarming things that swarm on the land: the rat, the mouse, the large lizard of any kind, 11:30 the Mediterranean gecko, the spotted lizard, the wall gecko, the skink, and the chameleon. 11:31 These are the ones that are unclean to you among all the swarming things. Anyone who touches them when they die will be unclean until evening. 11:32 Also, anything they fall on when they die will become unclean– any wood vessel or garment or article of leather or sackcloth. Any such vessel with which work is done must be immersed in water and will be unclean until the evening. Then it will become clean. 11:33 As for any clay vessel they fall into, everything in it will become unclean and you must break it. 11:34 Any food that may be eaten which becomes soaked with water will become unclean. Anything drinkable in any such vessel will become unclean. 11:35 Anything their carcass may fall on will become unclean. An oven or small stove must be smashed to pieces; they are unclean, and they will stay unclean to you. 11:36 However, a spring or a cistern which collects water will be clean, but one who touches their carcass will be unclean. 11:37 Now, if such a carcass falls on any sowing seed which is to be sown, it is clean, 11:38 but if water is put on the seed and such a carcass falls on it, it is unclean to you.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 11:34

That flesh or herbs or other food which is dressed in water, in a vessel so polluted, shall be unclean; not so, if it be food which is eaten dry, as bread, or fruits; the reason of which difference seems to be this, that the water did sooner receive the pollution in itself, and convey it to the food so dressed.

Wesley: Lev 11:36

giver and his merciful condescension to men's necessities, water being scarce in those countries; and for the same reason God would have the ceremonial law of sacrifices, give place to the law of mercy.

Wesley: Lev 11:37

Partly because this was necessary provision for man; and partly because such seed would not be used for man's food till it had received many alterations in the earth whereby such pollution was taken away.

Wesley: Lev 11:38

The reason of the difference is, because wet seed doth sooner receive, and longer retain any pollution and partly because such seed was not fit to be sown presently, and therefore that necessity which justified the use of the dry seed, could not be pretended in this case.

JFB: Lev 11:29

Rather, the mole.

JFB: Lev 11:29

From its diminutive size it is placed among the reptiles instead of the quadrupeds.

JFB: Lev 11:29

A lizard, resembling very nearly in shape, and in the hard pointed scales of the tail, the shaketail.

JFB: Lev 11:30

The Hebrew word is thought by some to signify the newt or chameleon, by others the frog.

JFB: Lev 11:30

Called by the Arabs the warral, a green lizard.

JFB: Lev 11:30

A lizard which lives in the sand, and is called by the Arabs chulca, of an azure color.

JFB: Lev 11:30

Another species of lizard is meant, probably the chameleon.

JFB: Lev 11:31-35

These regulations must have often caused annoyance by suddenly requiring the exclusion of people from society, as well as the ordinances of religion. Nevertheless they were extremely useful and salutary, especially as enforcing attention to cleanliness. This is a matter of essential importance in the East, where venomous reptiles often creep into houses and are found lurking in boxes, vessels, or holes in the wall; and the carcass of one of them, or a dead mouse, mole, lizard, or other unclean animal, might be inadvertently touched by the hand, or fall on clothes, skin bottles, or any article of common domestic use. By connecting, therefore, the touch of such creatures with ceremonial defilement, which required immediately to be removed, an effectual means was taken to prevent the bad effects of venom and all unclean or noxious matter.

Clarke: Lev 11:29

The weasel - חלד choled , from chalad , Syr., to creep in. Bochart conjectures, with great propriety, that the mole, not the weasel, is intended by the Hebrew word: its property of digging into the earth, and creeping or burrowing under the surface, is well known

Clarke: Lev 11:29

The mouse - עחבר achbar . Probably the large field rat, or what is called by the Germans the hamster, though every species of the mus genus may be here prohibited

Clarke: Lev 11:29

The tortoise - צב tsab . Most critics allow that the tortoise is not intended here, but rather the crocodile, the frog, or the toad. The frog is most probably the animal meant, and all other creatures of its kind.

Clarke: Lev 11:30

The ferret - אנקה anakah , from אנק anak , to groan, to cry out: a species of lizard, which derives its name from its piercing, doleful cry. See Bochart, vol. ii., col. 1066

Clarke: Lev 11:30

The chameleon - כח coach . Bochart contends that this is the waril or guaril , another species of lizard, which derives its name from its remarkable strength and vigor in destroying serpents, the Hebrew כח cach signifying to be strong, firm, vigorous: it is probably the same with the mongoose, a creature still well known in India, where it is often domesticated in order to keep the houses free from snakes, rats, mice, etc

Clarke: Lev 11:30

The lizard - לטאה letaah . Bochart contends that this also is a species of lizard, called by the Arabs wahara , which creeps close to the ground, and is poisonous

Clarke: Lev 11:30

The snail - חמט chomet , another species of lizard, according to Bochart, called huluka by the Arabians, which lives chiefly in the sand - Vol. ii., col. 1075

Clarke: Lev 11:30

The mole - תנשמת tinshameth , from נשם nasham , to breathe. Bochart seems to have proved that this is the chameleon, which has its Hebrew name from its wide gaping mouth, very large lungs, and its deriving its nourishment from small animals which float in the air, so that it has been conjectured by some to feed on the air itself - Vol. iii., col. 1073. A bird of the same name is mentioned Lev 11:18, which Bochart supposes to be the night-owl - Vol. iii., col. 286.

Clarke: Lev 11:32

Any vessel of wood - Such as the wooden bowls still in use among the Arabs. Or raiment, or skin - any trunks or baskets covered with skins, another part of the furniture of an Arab tent; the goat-skins, in which they churn their milk, may be also intended. Or sack - any hair-cloth used for the purpose of transporting goods from place to place.

Clarke: Lev 11:33

And every earthen vessel - Such pitchers as are commonly used for drinking out of, and for holding liquids. M. De la Roque observes that hair-sacks, trunks, and baskets, covered with skin, are used among the travelling Arabs to carry their household utensils in, which are kettles or pots, great wooden bowls, hand-mills, and pitchers. It is very likely that these are nearly the same with those used by the Israelites in their journeyings in the wilderness, for the customs of these people do not change.

Clarke: Lev 11:35

Ranges for pots - To understand this, we must observe that the Arabs dig a hole in their tent, about a foot and a half deep; three-fourths of this, says Rauwolff, they lay about with stones, and the fourth part is left open for the purpose of throwing in their fuel. This little temporary building is probably what is here designed by ranges for pots; and this was to be broken down when any unclean thing had fallen upon it. See Harmer, vol. 1., p. 464.

Clarke: Lev 11:36

A fountain or pit, etc. - This must either refer to running water, the stream of which soon carries off all impurities, or to large reservoirs where the water soon purifies itself; the water in either which touched the unclean thing, being considered as impure, the rest of the water being clean.

Clarke: Lev 11:37

Any sowing seed - If any part of an impure carcass fall accidentally on seed about to be sown, it shall not on that account be deemed unclean; but if the water put to the seed to prepare it for being sown, shall be touched by such impure carcass, the seed shall be considered as unclean, Lev 11:38. Probably this may be the meaning of these passages.

TSK: Lev 11:29

creeping things that creep : Lev 11:20, Lev 11:21, Lev 11:41, Lev 11:42; Psa 10:3, Psa 17:13, Psa 17:14; Hag 2:6; Luk 12:15, Luk 16:14; Joh 6:26; Joh 6:66; Eph 4:14; Phi 3:19; Col 3:5; 2Ti 3:2-5; Heb 13:5

TSK: Lev 11:31

Lev 11:8, Lev 11:24, Lev 11:25

TSK: Lev 11:32

it must be put into water : Lev 6:28, Lev 15:12; Tit 2:14, Tit 3:5

TSK: Lev 11:33

ye shall break it : Lev 11:35, Lev 14:45; Jer 48:38; 2Co 5:1-8; Phi 3:21

TSK: Lev 11:34

Pro 15:8, Pro 21:4, Pro 21:27, Pro 28:8; Tit 1:15

TSK: Lev 11:35

they shall be : Lev 11:33, Lev 6:28, Lev 15:12; 2Co 5:1-7

TSK: Lev 11:36

a fountain : Zec 13:1; Joh 4:14

wherein there is plenty of water : Heb. a gathering together of waters

TSK: Lev 11:37

sowing seed : 1Co 15:37; 1Pe 1:23; 1Jo 3:9, 1Jo 5:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 11:29-30

The identification of "the creeping things"here named is not always certain. They are most likely those which were occasionally eaten. For the "Tortoise"read "the great lizard,"for the "ferret"the "gecko"(one of the lizard tribe), for the "chameleon"read the "frog"or the Nile lizard: by the word rendered "snail"is probably meant another kind of lizard, and by the "mole"the "chameleon."

Barnes: Lev 11:33

Earthen vessel - See the marginal references.

Barnes: Lev 11:35

See Lev 2:4. The word rendered "ranges for pots"has been conjectured to mean either an excavated fireplace, fitted to receive a pair of ovens, or a support like a pair of andirons.

Poole: Lev 11:34

That on which such water cometh: the meaning is, that flesh or herbs, or other food which is dressed in water, to wit, in a vessel so polluted, shall be unclean; not so, if it be food which is eaten dry, as bread, fruits, &c., the reason of which difference seems to be this, that the water did sooner receive the pollution in itself, and convey it to the food so dressed.

Poole: Lev 11:36

Wherein there is plenty of water of which no solid reason can be given, whilst such unclean things remain in them, but only the will of the Lawgiver, and his merciful condescension to men’ s necessities, water being scarce in those countries; and for the same reason God would have the ceremonial law of sacrifices to be offered to God, give place to the moral law of mercy towards men.

Poole: Lev 11:37

Partly because this was necessary provision for man; and partly because such seed would not be used for man’ s food till it had received many alterations in the earth, whereby such pollution was taken away. See Joh 12:24 1Co 15:36 .

Poole: Lev 11:38

The reason of the difference is, partly because wet seed doth sooner receive and longer retain any pollution; and partly because such seed was not fit to be sown presently; and therefore that necessity which justified the use of the dry seed, which was speedily to be sown, could not be pretended in this case.

Haydock: Lev 11:29

Weasel. Bochart understands the mole, in opposition to all the versions: choled, means indeed "to root up the earth." (Calmet)

Haydock: Lev 11:30

Chameleon, feeds upon air, and assumes various colours. (Pliny, viii. 33.) It resembles a lizard, as does the stellio, Pliny, xxix. 4. ---

Lizard. Protestant, "snail." (Haydock)

Haydock: Lev 11:33

Broken. See chap. vi. 28, where a similar injunction is given. (Menochius) ---

And (ver. 35,) ovens and pots, made of earthenware, according to Pollux are to be destroyed. (Tirinus)

Haydock: Lev 11:34

Water, unclean, or in a polluted vessel.

Haydock: Lev 11:36

Clean. They would be so difficult to purify, and water is so necessary.

Haydock: Lev 11:38

Defiled, and given to the beasts. (Menochius)

Gill: Lev 11:29

These also shall be unclean unto you among the creeping things that creep upon the earth,.... As distinguished from those creeping things that fly, these having no wings as they; and which were equally unclean, neither to be eaten nor touched, neither their blood, their skin, nor their flesh, as the Targum of Jonathan paraphrases it: and the Misnic doctors say ^d that the blood of a creeping thing and its flesh are joined together: and Maimonides ^e observes, that this is a fundamental thing with them, that the blood of a creeping thing is like its flesh; which in Siphre (an ancient book of theirs) is gathered from what is said in Lev 11:29 "these shall be unclean", &c. hence the wise men say, the blood of a creeping thing pollutes as its flesh: the creeping things intended are as follow:

the weasel, and the mouse, and the tortoise after his kind; the first of these, "the weasel", a creature well known; there are two sorts of it, as Pliny ^f says, the field weasel, and the house weasel; the former are called by the Jewish writers the weasel of the bushes ^g, and the latter the weasel that dwells in the foundations of houses ^h; and of the former there was a doubt among some of them whether it was a species of the eight reptiles in Lev 11:29 or whether it was a species of animals ⁱ; and which, Maimonides says, is a species of foxes like to weasels: Bochart ^k thinks the mole is intended; but the generality of interpreters understand it of the weasel; and so Jarchi and Kimchi, and Philip Aquinas ^l, interpret it by "mustela", the weasel: however, all agree the second is rightly interpreted "the mouse"; which has its name in Hebrew from its being a waster and destroyer of fields; an instance of which we have in 1Sa 6:5; see Gill on 1Sa 6:5; so that this sort may be chiefly intended, though it includes all others, who are distinguished by their colours, the black, the red, and the white, which are all mentioned by Jonathan in his paraphrase of the text: this animal, as a learned physician ^m expresses it, eats almost everything, gnaws whatever it meets with, and, among other things, is a great lover of swine's flesh, which was an abomination to the Jews; nor does it abstain from dung, and therefore it is no wonder it should be reckoned among impure creatures; and yet we find they were eaten by some people, see Isa 66:17 especially the dormouse; for which the old Romans made conveniences to keep them in, and feed them, and breed them for the table ⁿ: so rats in the West Indies are brought to market and sold for food, as a learned author ^o of undoubted credit assures us, who was an eyewitness of it: the last in this text, "the tortoise", means the land tortoise; it has its name from the shell with which it is covered, this word being sometimes used for a covered wagon, Num 7:3 there are various kinds of them, as Pliny ^p and other writers observe, and who, as Strabo ^q and Mela ^r also, speak of a people they call Chelonophagi, or tortoise eaters: a tortoise of the land kind is esteemed a very delicate dish: Dr. Shaw ^s, speaking of the land and water tortoises in Barbary, says, the former, which hides itself during the winter months, is very palatable food, but the latter is very unwholesome: the Septuagint version renders it, the "land crocodile", which, is approved of by Bochart ^t: and Leo Africanus says ^u, that many in Egypt eat the flesh of the crocodile, and affirm it to be of good savour; and so Benzon ^w says, its flesh is white and tender, and tastes like veal; though some among them, as Strabo ^x asserts, have a great antipathy and hatred to them; and others worship them as gods, and neither can be supposed to eat them; the land crocodiles are eaten by the Syrians, as Jerom ^y affirms, for those feeding on the sweetest flowers, as is said, their entrails are highly valued for their agreeable odour: Jarchi says, it is a creature like a frog; he means a toad; so Philip Aquinas and many render the word: Dr. Shaw takes the creature designed to be the sharp-scaled tailed lizard ^z.

Gill: Lev 11:30

And the ferret,.... Whatever creature is here meant, it has its name in Hebrew from the cry it makes; and so the ferret has but one note in its voice, which is a shrill, but small, whining cry: it is used to drive rabbits out of their holes: the Septuagint and Vulgate Latin versions render the word by "mygale", the weasel mouse, or "mus areneus" of the Latins, the shrew or shrew mouse: it has something of the mouse and weasel, from whence it has its name in Greek, being of the size of the one, and the colour of the other: but Bochart ^b is of opinion, that a sort of lizard called "stellio", an evet or newt, is meant; one sort of which, according to Pliny ^c, makes a bitter noise and screaking:

and the chameleon; this is a little creature like a lizard, but with a larger and longer head; it has four feet, and on each foot three claws; its tail is long; with this, as well as with its feet, it fastens itself to the branches of trees; its tail is flat, its nose long, and made in an obtuse point; its back is sharp, its skin plaited and jagged like a saw, from the neck to the last joint of the tail, and upon its head it hath something like a comb; in other respects it is made like a fish; that is to say, it has no neck ^d; what is said of its living on air, and changing colour according to what it is applied, are now reckoned vulgar mistakes: but whatever creature is here meant, it seems to have its name in Hebrew from its strength, wherefore Bochart ^e takes the "guaril" or "alwarlo" of the Arabs to be meant; which is the stoutest and strongest sort of lizard, and is superior in strength to serpents, and the land tortoise, with which it often contends:

and the lizard; so Jarchi interprets the word by a "lizard"; it has a larger letter than usual in it, that this creature might be taken notice of, and guarded against as very pernicious, and yet with some people it is eaten: Calmet says ^f, there are several sorts of lizards, which are well known: there are some in Arabia of a cubit long, but in the Indies there are some, they say, of twenty four feet in length: in America, where they are very good, they eat them: one lizard is enough to satisfy four men: and so in the West Indies, says Sir Hans Sloane ^g, I was somewhat surprised to see serpents, rats, and lizards sold for food, and that to understanding people, and of a very good and nice palate; and elsewhere ^h, he says, all nations inhabiting these parts of the world (the West Indies) do the same: "Guanes" or "lizards" are very common in Jamaica, and eaten there, and were of great use when the English first took this island, being, as I was assured, says he, commonly sold by the first planters for half a crown apiece: Dr. Shaw ⁱ says, that he was informed that more than 40,000 persons in Cairo, and in the neighbourhood, live upon no other food than lizards and serpents, though he thinks ^k, because the chameleon is called by the Arabs "taitah", which differs little in name from לטאה, "letaah", here; that therefore that, which is indeed a species of the lizard, might, with more propriety, be substituted for it:

and the snail; so the word is rendered by Jarchi, on the place, and by Kimchi, and Philip Aquinas, and David de Pomis, in their lexicons; and these creatures, though forbid to the Jews, yet are not only used for medicine, but also for food by many: snails of several kinds, we are told, are eaten with much satisfaction in Italy and France: in Silesia they make places for the breeding of them at this day, where they are fed with turnip tops, &c. and carefully preserved for the market; and the Romans took care of them in the same manner ^l: Bochart ^m thinks a kind of lizard is meant, which lies in sand, called by the Arabs "chulaca", or "luchaca", because the word here used signifies, in the Talmudic ⁿ language, sandy ground:

and the mole; and so it is interpreted by Onkelos and Jarchi here, and by David de Pomis, and Philip Aquinas, in their lexicons: the same word is used for a certain sort of fowl, which we translate the "swan"; Lev 11:18 but here of a creeping thing: whatever is intended by it, it seems to have its name from its breath; either in a contrary signification, if understood of the mole, which either holds its breath, or breathes not while under ground; or from its breathing more freely, wherefore Bochart ^o takes it to be the "chameleon"; which, as Pliny ^p says, is always gaping with its mouth for air; and it has been a vulgar notion, though a wrong one, that it lives upon it: the Targum of Jonathan interprets it by the "salamander"; now whoever ate any of the above eight creeping things, according to the Jewish canons, was to be beaten ^q.

Gill: Lev 11:31

These are unclean to you of all that creep,.... Unfit for food, and not to be touched, at least when dead, as in the next clause, that is, these eight sorts of creeping things before mentioned, as the Targum of Jonathan expresses it, and these only, as Maimonides says ^r:

whosoever doth touch them when they are dead shall be unclean until the even; for touching them while alive did not defile, only when dead; and this the Jews interpret, while they are in the case in which they died, that is, while they are moist; for, as Ben Gersom says, if they are so dry, as that they cannot return to their moisture, they do not defile; for which reason, neither the bones, nor nails, nor nerves, nor skin of these creeping things, defile; but, they say ^s, while the back bone is whole, and the bones cleave to it, then a creeping thing is reckoned moist, and while it is so it defiles.

Gill: Lev 11:32

And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean,.... Any of the above eight creeping things, that is, of their flesh, for as for their bones, nails, nerves, and skin, as before observed, being separated from them and dry, they do not defile:

whether it be any vessel of wood, or raiment, or skin, or sack; every wooden vessel, as the Targum of Jonathan; and all sorts of clothes, of woollen, linen, or silk, and all sorts of skins, excepting skins of sea beasts; for these, according to the Jews ^t, received no pollution; and also sacks or sackcloth, made of goats' hair, and the like:

whatsoever vessel it be, wherein any work is done; any tool or instrument made use of by any artificer in his trade, or any vessel wrought by him:

it must be put into water; dipped into it, even into forty seahs of water, according to the Targum of Jonathan; and which is to be understood, not of any working tool, or finished vessel only, but of any vessel of wood, raiment, skin, or sack, before mentioned:

it shall be unclean until the even; even though put into water and washed:

so it shall be cleansed; in the above manner, by being put or dipped into water; or "afterwards", as the Septuagint, when it has been dipped and the even is come, and not before.

Gill: Lev 11:33

And every earthen vessel, whereinto any of them falleth,.... Any of the above eight reptiles, should they by chance fall into the midst an earthen vessel:

whatsoever is in it shall be unclean; if it only by falling touched the outside of it, it was not unclean; but if it fell into it, then whatever was contained in it was unclean; for, as Jarchi says, an earthen vessel does not pollute or receive pollution, but from the air of it ^u, from its inside:

and ye shall break it; other vessels might be put into water and rinsed, and so be cleansed, but earthen vessels, being of no great value, were to be broken in pieces: an emblem this, as Ainsworth suggests, of the dissolution of our bodies, which are as earthen vessels, and of the destruction of sin thereby, and of the entire removal of it by death.

Gill: Lev 11:34

Of all meat which may be eaten,.... Which otherwise is lawful to eat and fit for food, whether herbs, or whether the flesh of clean creatures:

that on which such water cometh shall be unclean; that is, such water as is put into an unclean vessel, become so by the fall of any unclean reptile into it; wherefore such water poured out upon any sort of food, clean and fit to eat, or that is put into such water, to be dressed, it becomes unclean and unfit to eat; for the vessel, being unclean, defiles the water, and the water defiles the food: Jarchi interprets this of water in general, which coming upon anything eatable, prepares it for uncleanness; "we learn (says he) that no food is fit and prepared to receive defilement until water comes upon it once; and after it is come upon it once, it receives defilement for ever, even though it becomes dry;'' but the former seems to be the true sense:

and all drink that may be drank in every such vessel shall be unclean; whatever otherwise might be lawfully drank, yet being put into such a vessel, into which any unclean reptile was fallen, or being in it when it fell into it, became unclean and not fit to be drank; and those liquors which receive uncleanness, and make meats unclean by coming on them, according to the Misnic doctors ^w, are these seven, dew, water, wine, oil, blood, milk, and honey.

Gill: Lev 11:35

And everything whereupon any part of their carcass falleth shall be unclean,.... Before the Scripture seems to speak of anyone of the reptiles perfect, that falling upon anything should pollute it; but here of any part of them, though ever so small, which should, through any accident, fall and light upon anything, even that would render it unclean and unfit for use:

whether it be oven, or ranges of pots; the one to bake bread in, and the other to boil flesh in, as Aben Ezra observes:

they shall be broken down; and no more made use of for baking and boiling:

for they are unclean, and shall be unclean to you; were made hereby unfit for use, and should not be used: the Jewish writers ^x explain the phrase, "to you", to your necessity, that which they had need of, but now should not use nor receive advantage from; even "to you"; all men, women, and children, as Hiskuni interprets it: all this was ordered to create in them an abhorrence of these creatures, and to make them cautious of eating and touching them, and careful that they come not nigh, or touched, or fell upon anything, since it would give them so much trouble, as well as occasion loss.

Gill: Lev 11:36

Nevertheless, a fountain or pit, wherein there is plenty of water,.... Or, "a fountain or pit, a collection of waters", the copulative being wanting, as some observe, Aben Ezra takes notice of; or it may be by way of apposition, and so may explain what fountain or pit is meant, even such an one where there is a large continence of water, into which, if any carcass of a creeping thing fell, or any part of it, yet it

shall be clean: and fit for use, either because of the abundance of water in it, which could not be affected with the fall of such a creature into it as where there is but a small quantity; or rather this exception was made, because pools of water were of considerable value in these countries, and frequently in use for bathings, &c. and therefore for the good of men, and that they might not suffer so great a loss by such an accident, they are declared notwithstanding to be clean and free for use: hence you may learn, says Jarchi, that he that dips in them is pure from his uncleanness; that a man might lawfully make use of them for a bath on account of any uncleanness, notwithstanding the carcass of a creeping thing had fallen into it; as a mouse, or rat, or any such creature:

but that which toucheth their carcass shall be unclean; not the waters which touch the carcass, as Aben Ezra interprets it, for then the whole would be defiled, and unfit for use; but either the man that touched the carcass, laid hold upon it to pluck it out of the fountain or pit, or that which he made use of to get it out, or both these, were unclean in a ceremonial sense: the Targum of Jonathan is, "but he that toucheth their carcasses in the midst of these waters shall be unclean.''

Gill: Lev 11:37

And if any part of their carcass fall upon any sowing seed that is to be sown,.... That which is selected from the other seed in order to be sown, and which is laid by and laid up for that purpose; should the carcass, or any part of the carcass of a creeping thing fall upon an heap of it, into a vessel in which it was put, as a dead mouse or the like:

yet it shall be clean; be fit for use and sown in the earth; because being cast into the earth, and dying and quickening there, and then springing up again in stalk and ear, it would go through various changes before it became the food of man: the Targum of Jonathan describes it, such as is sown in its dryness, or being dry; for if it was wetted it was unfit for use, as follows.

Gill: Lev 11:38

But if any water be put upon the seed,.... Either accidentally or on purpose; whether on sowing seed, and with water with which they water the field, as Aben Ezra interprets it; or on seed used for food, by steeping it in water, as sometimes wheat is, and boiled; and whether it is water or the rest of the liquors, and whether they are put on the seed, or the seed falls into them, it matters not, as Jarchi says:

and any part of their carcass fall thereon; that is, on the seed, though Aben Ezra observes, some say upon the water: the Targum of Jonathan adds, in its moisture, or while it is wet; and so may be thought to be more susceptible of impurity from the touch of a dead reptile, or any part of it, and which would render it unfit for sowing or eating, until it was dried and cleansed; yea, Jarchi says, if it falls thereon, even after it is dried:

it shall be unclean unto you; unfit for use.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 11:29

¹ tn For zoological analyses of the list of creatures in vv. 29-30, see J. Milgrom, Leviticus (AB), 1:671-72; and J. E. Hartley, Leviticus (WBC), 161-62.

NET Notes: Lev 11:32

¹ tn Heb “And all which it shall fall on it from them.”

² tn Heb “in water it shall be brought.”

NET Notes: Lev 11:33

¹ tn Heb “And any earthenware vessel which shall fall from them into its midst.”

² tn Heb “all which is in its midst.”

NET Notes: Lev 11:34

¹ tn Heb “which water comes on it.”

² tn Heb “any drink which may be drunk”; NASB “any liquid which may be drunk”; NLT “any beverage that is in such an unclean container.”

³ tn This half of the verse assumes that the unclean carcass has fallen into the food or drink (cf. v. 33 and also vv. 35-38).

NET Notes: Lev 11:35

¹ tn Heb “be unclean.”

NET Notes: Lev 11:36

¹ tn Heb “a spring and a cistern collection of water”; NAB, NIV “for collecting water.”

NET Notes: Lev 11:37

¹ tn Heb “And if there falls from their carcass on any seed of sowing which shall be sown.”

Geneva Bible: Lev 11:29

These also [shall be] unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the ^{( g )} tortoise after his kind,

^{( g )} The green frog that sits on the bushes.

Geneva Bible: Lev 11:32

And upon whatsoever [any] of them, when they are dead, doth fall, it shall be unclean; whether [it be] any vessel of wood, or raiment, or ^{( i )} skin, or sack, whatsoever vessel [it be], wherein [any] work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.

^{( i )} As a bottle or bag.

Geneva Bible: Lev 11:36

Nevertheless a fountain or pit, [wherein there is] plenty of water, shall be clean: but that which ^{( k )} toucheth their carcase shall be unclean.

^{( k )} So much of the water as touched it.

Geneva Bible: Lev 11:38

But if [any] ^{( l )} water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you.

^{( l )} He speaks of seed that is laid to sleep before it is sown.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 11:1-47

1 What beasts may;

4 and what may not be eaten.

9 What fishes.

13 What fowls.

29 The creeping things which are unclean.

MHCC: Lev 11:1-47

These laws seem to have been intended, 1. As a test of the people's obedience, as Adam was forbidden to eat of the tree of knowledge; and to teach them self-denial, and the government of their appetites. 2. To keep the Israelites distinct from other nations. Many also of these forbidden animals were objects of superstition and idolatry to the heathen. 3. The people were taught to make distinctions between the holy and unholy in their companions and intimate connexions. 4. The law forbad, not only the eating of the unclean beasts, but the touching of them. Those who would be kept from any sin, must be careful to avoid all temptations to it, or coming near it. The exceptions are very minute, and all were designed to call forth constant care and exactness in their obedience; and to teach us to obey. Whilst we enjoy our Christian liberty, and are free from such burdensome observances, we must be careful not to abuse our liberty. For the Lord hath redeemed and called his people, that they may be holy, even as he is holy. We must come out, and be separate from the world; we must leave the company of the ungodly, and all needless connexions with those who are dead in sin; we must be zealous of good works devoted followers of God, and companions of his people.

Matthew Henry: Lev 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, Zec 14:20, Zec 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.

Keil-Delitzsch: Lev 11:29-38

To these there are attached analogous instructions concerning defilement through contact with the smaller creeping animals ( Sherez ), which formed the fourth class of the animal kingdom; though the prohibition against eating these animals is not introduced till Lev 11:41, Lev 11:42, as none of these were usually eaten. Sherez , the swarm, refers to animals which swarm together in great numbers (see at Gen 1:21), and is synonymous with remes (cf. Gen 7:14 and Gen 7:21), "the creeping;"it denotes the smaller land animals which move without feet, or with feet that are hardly perceptible (see at Gen 1:24). Eight of the creeping animals are named, as defiling not only the men with whom they might come in contact, but any domestic utensils and food upon which they might fall; they were generally found in houses, therefore, or in the abodes of men. חלד is not the mole (according to Saad. Ar. Abys. , etc.), although the Arabs still call this chuld , but the weasel (lxx, Onk ., etc.), which is common in Syria and Palestine, and is frequently mentioned by the Talmudists in the feminine form חוּלדה , as an animal which caught birds ( Mishn. Cholin iii. 4), which would run over the wave-loaves with a sherez in its mouth ( Mishn. Tohor . iv. 2), and which could drink water out of a vessel ( Mishn. Para ix. 3). עכבּר is the mouse (according to the ancient versions and the Talmud), and in 1Sa 6:5 the field-mouse , the scourge of the fields, not the jerboa, as Knobel supposes; for this animal lives in holes in the ground, is very shy, and does not frequent houses as is assumed to be the case with the animals mentioned here. צב is a kind of lizard, but whether the thav or dsabb , a harmless yellow lizard of 18 inches in length, which is described by Seetzen , iii. pp. 436ff., also by Hasselquist under the name of lacerta Aegyptia , or the waral , as Knobel supposes, a large land lizard reaching as much as four feet in length, which is also met with in Palestine (Robinson, ii. 160) and is called el worran by Seetzen , cannot be determined.

Lev 11:30

The early translators tell us nothing certain as to the three following names, and it is still undecided how they should be rendered. אנקה is translated μυγάλη by the lxx, i.e., shrew-mouse; but the oriental versions render it by various names for a lizard. Bochart supposes it to be a species of lizard with a sharp groaning voice, because אנק signifies to breathe deeply, or groan. Rosenmüller refers it to the lacerta Gecko , which is common in Egypt, and utters a peculiar cry resembling the croaking of frogs, especially in the night. Leyrer imagines it to denote the whole family of monitores ; and Knobel , the large and powerful river lizard, the water-waral of the Arabs, called lacerta Nilotica in Hasselquist , pp. 361ff., though he has failed to observe, that Moses could hardly have supposed it possible that an animal four feet long, resembling a crocodile, could drop down dead into either pots or dishes. כּוח is not the chameleon (lxx), for this is called tinshemeth , but the chardaun ( Arab .), a lizard which is found in old walls in Natolia, Syria, and Palestine, lacerta stellio , or lacerta coslordilos ( Hasselquist , pp. 351-2). Knobel supposes it to be the frog, because coach seems to point to the crying or croaking of frogs, to which the Arabs apply the term kuk , the Greeks κοάξ , the Romans coaxare . But this is very improbable, and the frog would be quite out of place in the midst of simple lizards. לטאה , according to the ancient versions, is also a lizard. Leyrer supposes it to be the nocturnal, salamander-like family of beckons ; Knobel , on the contrary, imagines it to be the tortoise, which creeps upon the earth ( terrae adhaeret ), because the Arabic verb signifies terrae adhaesit . This is very improbable, however. חמט (lxx), σαῦρα , Vulg . lacerta , probably the true lizard , or, as Leyrer conjectures, the anguis ( Luth. Blindschleiche , blind-worm), or zygnis , which forms the link between lizards and snakes. The rendering "snail"( Sam. Rashi, etc.) is not so probable, as this is called שׁבלוּל in Psa 58:9; although the purple snail and all the marine species are eaten in Egypt and Palestine. Lastly, תּנשׁמת , the self-inflating animal (see at Lev 11:18), is no doubt the chameleon , which frequently inflates its belly, for example, when enraged, and remains in this state for several hours, when it gradually empties itself and becomes quite thin again. Its flesh was either cooked, or dried and reduced to powder, and used as a specific for corpulence, or a cure for fevers, or as a general medicine for sick children ( Plin. h. n. 28, 29). The flesh of many of the lizards is also eaten by the Arabs ( Leyrer , pp. 603, 604).

Lev 11:31

The words, " these are unclean to you among all swarming creatures, "are neither to be understood as meaning, that the eight species mentioned were the only swarming animals that were unclean and not allowed to be eaten, nor that they possessed and communicated a larger amount of uncleanness; but when taken in connection with the instructions which follow, they can only mean, that such animals would even defile domestic utensils, clothes, etc., if they fell down dead upon them. Not that they were more unclean than others, since all the unclean animals would defile not only persons, but even the clothes of those who carried their dead bodies (Lev 11:25, Lev 11:28); but there was more fear in their case than in that of others, of their falling dead upon objects in common use, and therefore domestic utensils, clothes, and so forth, could be much more easily defiled by them than by the larger quadrupeds, by water animals, or by birds. " When they be dead, "lit., " in their dying; "i.e., not only if they were already dead, but if they died at the time when they fell upon any object.

Lev 11:32

In either case, anything upon which one of these animals fell became unclean, "whether a vessel of wood, or raiment, or skin." Every vessel ( כּלי in the widest sense, as in Exo 22:6), " wherein any work is done, "i.e., that was an article of common use, was to be unclean till the evening, and then placed in water, that it might become clean again.

Lev 11:33

Every earthen vessel, into which (lit., into the midst of which) one of them fell, became unclean, together with the whole of its contents, and was to be broken, i.e., destroyed, because the uncleanness as absorbed by the vessel, and could not be entirely removed by washing (see at Lev 6:21). Of course the contents of such a vessel, supposing there were any, were not to be used.

Lev 11:34

" Every edible food ( מן before כּל partitive, as in Lev 4:2) upon which water comes, "- that is to say, which was prepared with water, - and " every drink that is drunk...becomes unclean in every vessel, "sc., if such an animal should fall dead upon the food, or into the drink. The traditional rendering of Lev 11:34 , " every food upon which water out of such a vessel comes, "is untenable; because מים without an article cannot mean such water, or this water.

Lev 11:35

Every vessel also became unclean, upon which the body of such an animal fell: such as תּנּוּר , the earthen baking-pot (see Lev 2:4), and כּירים , the covered pan or pot . כּיר , a boiling or roasting vessel (1Sa 2:14), can only signify, when used in the dual, a vessel consisting of two parts, i.e., a pan or pot with a lid .

Lev 11:36

Springs and wells were not defiled, because the uncleanness would be removed at once by the fresh supply of water. But whoever touched the body of the animal, to remove it, became unclean.

Lev 11:37-38

All seed-corn that was intended to be sown remained clean, namely, because the uncleanness attaching to it externally would be absorbed by the earth. But if water had been put upon the seed, i.e., if the grain had been softened by water, it was to be unclean, because in that case the uncleanness would penetrate the softened grains and defile the substance of the seed, which would therefore produce uncleanness in the fruit.

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 11:1--15:33

C. Laws relating to ritual cleanliness chs. 11-15

A change of subject matter indicates another major division in Leviticus. We move now from narrative to more legislation. These five chapters pick up the idea introduced in 10:10: ". . . make a distinction between the holy and the profane, and between the unclean and the clean." This section of legislation culminates in chapter 16, the cleansing of the nation on the Day of Atonement. These chapters help explain what uncleanness means.

"The regulations of the sacrifices and institution of the priesthood, by which Jehovah opened up to His people the way of access to His grace and the way to sanctification of life in fellowship with Him, were followed by instructions concerning the various things which hindered and disturbed this living fellowship with God the Holy One, as being manifestations and results of sin, and by certain rules for avoiding and removing these obstructions."⁹⁹

The rationale behind the order of these various laws seems to be the length of time for uncleanness. Violation of dietary laws (ch. 11) resulted in uncleanness for hours, childbirth uncleanness (ch. 12) left the woman unclean for months, and skin and covering uncleanness (chs. 13-14) could mean uncleanness for years. Genital discharges (ch. 15) resulted in uncleanness for hours, weeks, or years.¹⁰⁰

Constable: Lev 11:1-47

1. Uncleanness due to contact with certain animals ch. 11

"This chapter contains a selected list of creatures that divides each type of creature into various classes of purity. According to the final verse in the chapter, the decisive question was whether a class of animals was unclean or clean. The goal of the distinctions was to determine whether an animal could be eaten. The notion of uncleanness and cleanness is specifically applied in this chapter to the question of holiness. Violating any of the regulations relating to clean and unclean animals rendered one unclean (i.e., profane or common, 11:44-45), and thus unable to enter into community worship (12:4). The purpose of the chapter is to tie the concept of holiness to God's own example of holiness (11:45)."¹⁰¹

Uncleanness was not all the same under the Old Covenant; there were degrees of uncleanness. The uncleanness that certain defiling things caused required simple purification, for example, washing and waiting a short time. The uncleanness that other defiling things caused required more involved rites.

The reason or reasons for the distinction between a clean and an unclean animal are still somewhat unclear. Even the identity of some of the animals is obscure.¹⁰²

"Many attempts have been made by scholars and expositors over the centuries to interpret the catalogue of abominable creatures in the book of Leviticus, but with uncertain results."¹⁰³

Many ancient nations and religions observed lists of clean and unclean foods. These lists differed from one another but undoubtedly had their origin in the clean unclean distinction that God specified at the Flood (cf. Gen. 7:2-3). The presence of this distinction in the ancient Near East points to a common recognition of the inadvisability of eating certain foods. This recognition shows that the Fall has affected the whole creation, not just humankind (Rom. 8:19-22).

There have been at least six major different explanations for the distinction between clean and unclean animals in the Mosaic Law.¹⁰⁴ Some of these views have very ancient pedigrees.

1. The distinction is arbitrary. The rationale was known only to God. God simply told the Israelites what to do to test their obedience (cf. Gen. 2:16-17). They had no idea what the reasons for these distinctions were.¹⁰⁵ The problem with this approach is that it is negative; it offers no explanation that human beings can understand.

2. The distinction is cultic. The reason the Israelites where to regard some animals as unclean was that the pagans used them in their worship and or associated them with their deities. Avoidance of these unclean animals then was a mark of the Israelites' fidelity to the Mosaic Covenant.¹⁰⁶ The problem with this view is that it explains very little of the evidence. The Israelites may have associated certain unclean animals with pagan cultic practices, but scholars have not been able to explain all the prohibitions on this basis alone.

3. The distinction is hygienic. Those who hold this view believe that the unclean animals were unfit to eat because they carried diseases or were unhealthful.¹⁰⁷ This view has gained popularity in recent times as many readers have become increasingly concerned about health care and medical science.¹⁰⁸

"In general it can be said that the laws protected Israel from bad diet, dangerous vermin, and communicable diseases. Only in very recent days have better laws of health been possible with the advance of medicine. These were rule-of-thumb laws that God gave in his wisdom to a people who could not know the reason for the provision."¹⁰⁹

There are good reasons, however, for believing that the Israelites did not view these provisions as hygienic. First, hygiene can explain only some of the distinctions. Second, there is no hint in the Old Testament that God regarded the animals He proscribed as dangerous to health. Third, this view fails to explain why God did not forbid poisonous plants as well as dangerous animals. Fourth, if these animals were dangerous to eat, why did Jesus Christ pronounce them good later (Mark 7:19)?

4. The distinction is symbolical. This view sees the behavior and habits of the clean animals as illustrating how the Israelites were to behave. The unclean animals represented sinful people.¹¹⁰ Some commentators have adopted this view but have applied the criterion subjectively, without careful regard to the text of the whole Mosaic Law. However when one views the data in the Mosaic Law comprehensively and seeks to understand the distinctions on that basis, this view seems to make the most sense.

5. The distinction is aesthetic, based on the animal's appearance.¹¹¹ This view seems entirely subjective.

6. The distinction is ethical. The animals chosen taught reverence for life.¹¹² This view also seems highly subjective and impossible to prove.¹¹³

Probably a combination of these reasons is best. The basic idea underlying holiness and cleanness seems to have been wholeness and normalcy.¹¹⁴ God seems to have regarded imperfection or abnormality in the animal world as unclean.

"Holiness requires that individuals shall conform to the class to which they belong."¹¹⁵

This does not explain all the cases, however. For example, why did God declare sheep and goats clean but pigs and camels unclean? One explanation is that sheep and goats conform to the norms of behavior that are typical of pastoral animals (chewing their cud and or having cloven feet). Pigs and camels do not.¹¹⁶

"Further analysis demonstrates that each sphere of the animal realm is similarly structured. Water creatures divide into the clean and the unclean, but land and air creatures further subdivide into clean animals that may be eaten and clean animals that may be sacrificed as well as eaten. This threefold division of animals--unclean, clean, and sacrificial--parallels the divisions of mankind, the unclean, i.e., those excluded from the camp of Israel, the clean, i.e., the majority of ordinary Israelites, and those who offer sacrifice, i.e., the priests. This tripartite division of both the animal world and the human realm is no coincidence, as is demonstrated by various laws in the Pentateuch, which apply similar principles to man and beast (Gen. 1:29-30; Exod. 13:2, 13; 20:10; 21:28ff.; 22:28-29 [Eng. 29-30]; Lev. 26:22). Once it is admitted that the animals symbolize the human world, the uncleanness of the birds of prey becomes intelligible: they are detestable because they eat carrion and flesh from which the blood has not been drained properly, acts that make men unclean (Lev. 11:13-19; cf. 11:40 and 17:10ff.)."¹¹⁷

As late as New Testament times the Jews appear to have regarded their food laws as symbolic of the division between themselves and Gentiles. The abolition of these laws under the New Covenant illustrates the fact that Christ has broken down the wall of partition that separated Jews and Gentiles for so long.

Constable: Lev 11:24-47

Pollution by animals and its treatment 11:24-47

The rest of this chapter addresses questions arising from human contact with unclean animals. Only dead animals polluted human beings (vv. 24, 27, 31, 39). No living unclean animal did. Death is an abnormal condition, and it caused pollution.

11:24-28 In this section Moses passed along more specific directions concerning defilement from carrion (animal carcasses). Walking on paws, which look like hands, appears unnatural. Consequently land animals that move that way were unclean.

11:29-38 These verses deal with swarming creatures and the pollution they create. Swarming may have been regarded as an unnatural, chaotic means of locomotion. The norm would have been orderly progress. Anything on which a swarming insect fell became polluted (unclean, v. 32). Those objects that water would cleanse could be reused, but those that water would not cleanse could not. However if one of these creatures fell into a spring or cistern, an exception was made. Neither the container nor the water became impure, only the person who fished the dead animal out would be. God may have granted this exception since declaring water supplies and large containers unclean would have had drastic consequences in the arid regions where the Israelites lived. There was also apparently a distinction between seed for sowing and seed for eating (vv. 37-38).

11:39-47 God gave further directions about the polluting effect of even clean animals that died (vv. 39-40). In a concluding exhortation (vv. 41-45) He called on His people to be holy as He is holy (vv. 44, 45; cf. 19:2; 20:7, 26). Our highest duty is to imitate our creator.

"The solemn statement I am the LORD' occurs forty-six times throughout Leviticus [vv. 44, 45, passim], identifying Israel's God as the ever living, ever present One. Every aspect of daily life was affected by the reality of the presence of God."¹²²

A final summary states the purpose of these laws: to distinguish between the unclean and the clean (vv. 46-47).

"The NT teaches that the OT food laws are no longer binding on the Christian. These laws symbolized God's choice of Israel. They served as constant reminders of God's electing grace. As he had limited his choice among the nations to Israel, so they for their part had to restrict their diet to certain animals."¹²³

Guzik: Lev 11:1-47

Leviticus 11 - Clean and Unclean Animals

A. Laws regarding eating animals of land, sea, and air.

1. (1-8) Eating mammals.

Now the LORD spoke to Moses and Aaron, saying to them, "Speak to the children of Israel, saying, 'These are the animals which you may eat among all the animals that are on the earth: Among the animals, whatever divides the hoof, having cloven hooves and chewing the cud; that you may eat. Nevertheless these you shall not eat among those that chew the cud or those that have cloven hooves: the camel, because it chews the cud but does not have cloven hooves, is unclean to you; the rock hyrax, because it chews the cud but does not have cloven hooves, is unclean to you; the hare, because it chews the cud but does not have cloven hooves, is unclean to you; and the swine, though it divides the hoof, having cloven hooves, yet does not chew the cud, is unclean to you. Their flesh you shall not eat, and their carcasses you shall not touch. They are unclean to you.'"

a. Among the animals, whatever divides the hoof, having cloven hooves and chewing the cud; that you may eat: The rule was simple. If an animal had a divided hoof (not a single hoof as a horse has), and chewed its cud, it could be eaten.

b. These you shall not eat among those that chew the cud or those that have cloven hooves: For example, the camel, the rock hyrax, and the hare all chew the cud, but do not have divided hooves - instead, they have paws - they are considered unkosher.

c. And the swine, though it divides the hoof, having cloven hooves, yet does not chew the cud, is unclean to you: Additionally, the swine has a divided hoof, but it does not chew the cud - so it is considered unkosher.

i. "It is now known that the pig is the intermediate host for several parasitic organisms, some of which can result in tapeworm infestation. One of these worms, the Taenia solium, grows to about 2.5 m in length, and is found in poorly cooked pork." (Harrison)

d. Their flesh you shall not eat, and their carcasses you shall not touch: If an animal was considered unclean, one obviously could not eat it. Yet additionally, one could not touch an unclean animal, whether living or dead.

i. God was not making up new rules for Israel. Noah knew about clean and unclean animals (Genesis 7:2, 8:20). God simply codified what was already in the traditions of Israel.

2. (9-12) Water animals.

"These you may eat of all that are in the water: whatever in the water has fins and scales, whether in the seas or in the rivers; that you may eat. But all in the seas or in the rivers that do not have fins and scales, all that move in the water or any living thing which is in the water, they are an abomination to you. They shall be an abomination to you; you shall not eat their flesh, but you shall regard their carcasses as an abomination. Whatever in the water does not have fins or scales; that shall be an abomination to you."

a. These you may eat of all that are in the water: The rule again was simple: Any water creature having both fins and scales was kosher and could be eaten.

b. Whatever in the water has fins and scales, whether in the seas or in the rivers; that you may eat: On this principle, most fishes were considered clean - except a fish like the catfish, which has no scales. Shellfish would be unclean, because clams, crabs, oysters, and lobster all do not have fins and scales.

3. (13-19) Birds.

"And these you shall regard as an abomination among the birds; they shall not be eaten, they are an abomination: the eagle, the vulture, the buzzard, the kite, and the falcon after its kind; every raven after its kind, the ostrich, the short-eared owl, the sea gull, and the hawk after its kind; the little owl, the fisher owl, and the screech owl; the white owl, the jackdaw, and the carrion vulture; the stork, the heron after its kind, the hoopoe, and the bat."

a. These you shall regard as an abomination among the birds: There is no rule given to determine if a bird is clean or unclean; only specific birds (twenty in all) are mentioned as being unclean.

b. The eagle, the vulture, the buzzard . . .: The common thread through most of these birds is that they are either predators or scavengers; these were considered unclean.

4. (20-23) Insects.

"All flying insects that creep on all fours shall be an abomination to you. Yet these you may eat of every flying insect that creeps on all fours: those which have jointed legs above their feet with which to leap on the earth. These you may eat: the locust after its kind, the destroying locust after its kind, the cricket after its kind, and the grasshopper after its kind. But all other flying insects which have four feet shall be an abomination to you."

a. All flying insects that creep on all fours shall be an abomination to you: Among insects, any creeping insect was unkosher (such as ants or grubs). Yet if there were a flying insect with legs jointed above their feet, these could be eaten. Good examples of kosher insects include the locust, the cricket, and the grasshopper.

b. On all fours: Some people think that means Moses was uninformed and thought that Moses had. "This phrase can hardly describe insects as having four legs, since the Insectae as a class normally have six legs. The reference is evidently to their movements, which resemble the creeping or running of the four-footed animal." (Harrison)

B. More on clean and unclean animals.

1. (24-28) Disposal of the carcasses of unclean animals.

"By these you shall become unclean; whoever touches the carcass of any of them shall be unclean until evening; whoever carries part of the carcass of any of them shall wash his clothes and be unclean until evening: The carcass of any animal which divides the foot, but is not cloven-hoofed or does not chew the cud, is unclean to you. Everyone who touches it shall be unclean. And whatever goes on its paws, among all kinds of animals that go on all fours, those are unclean to you. Whoever touches any such carcass shall be unclean until evening. Whoever carries any such carcass shall wash his clothes and be unclean until evening. It is unclean to you."

a. Whoever touches the carcass of any of them shall be unclean until evening: Unclean animals, when dead, couldn't just be left in the community to rot; they had to be disposed of. But the people who disposed of the unclean animals had to remedy their uncleanness by washing and a brief (until evening) quarantine.

i. This means that if a dead rat was found in an Israelite village, it would be carefully and promptly disposed of, and the one disposing of it would wash afterward. This would help prevent disease in a significant way; after all, the Black Death - bubonic plague - killed one quarter of Europe's population around 1350, but Jewish communities were largely spared because they followed these hygienic regulations. Sadly, because they were often largely preserved, they were often accused and punished for being "masterminds" behind the plague.

b. Whoever carries any such carcass shall wash his clothes and be unclean until evening: This shows that ceremonial uncleanness was not the same as being in a state of sin. No sacrifice was required to remedy the condition of ceremonial uncleanness. It was a state of ceremonial impurity that needed to be addressed.

2. (29-30) More unclean animals: Reptiles and other creeping things.

"These also shall be unclean to you among the creeping things that creep on the earth: the mole, the mouse, and the large lizard after its kind; the gecko, the monitor lizard, the sand reptile, the sand lizard, and the chameleon."

3. (31-38) The transmission of uncleanness from unclean animals.

"These are unclean to you among all that creep. Whoever touches them when they are dead shall be unclean until evening. Anything on which any of them falls, when they are dead shall be unclean, whether it is any item of wood or clothing or skin or sack, whatever item it is, in which any work is done, it must be put in water. And it shall be unclean until evening; then it shall be clean. Any earthen vessel into which any of them falls you shall break; and whatever is in it shall be unclean: in such a vessel, any edible food upon which water falls becomes unclean, and any drink that may be drunk from it becomes unclean. And everything on which a part of any such carcass falls shall be unclean; whether it is an oven or cooking stove, it shall be broken down; for they are unclean, and shall be unclean to you. Nevertheless a spring or a cistern, in which there is plenty of water, shall be clean, but whatever touches any such carcass becomes unclean. And if a part of any such carcass falls on any planting seed which is to be sown, it remains clean. But if water is put on the seed, and if a part of any such carcass falls on it, it becomes unclean to you."

a. These are unclean to you among all that creep: From a hygienic standpoint, these laws were very important. They required, for example, that if a rodent crawled inside a bowl, the bowl had to be broken. Therefore any disease the rodent carried (such as bubonic plague) could not be passed on to the one who would use the bowl.

b. Everything on which a part of any such carcass falls shall be unclean: These laws also promoted a general state of cleanliness inside the Hebrew home. This certainly promoted the health and the welfare of the family.

4. (39-40) Carcasses of clean animals.

"And if any animal which you may eat dies, he who touches its carcass shall be unclean until evening. He who eats of its carcass shall wash his clothes and be unclean until evening. He also who carries its carcass shall wash his clothes and be unclean until evening."

a. If any animal which you may eat dies: Seemingly, these laws apply to the natural death of clean animals, not to their butchering for food or death for sacrifice. Those handling such carcasses were ceremonially unclean and needed to be cleansed by washing and a brief quarantine.

5. (41-43) Creeping animals considered unclean.

"And every creeping thing that creeps on the earth shall be an abomination. It shall not be eaten. Whatever crawls on its belly, whatever goes on all fours, or whatever has many feet among all creeping things that creep on the earth; these you shall not eat, for they are an abomination. You shall not make yourselves abominable with any creeping thing that creeps; nor shall you make yourselves unclean with them, lest you be defiled by them."

6. (44-47) The purpose for God's dietary laws.

"For I am the LORD your God. You shall therefore consecrate yourselves, and you shall be holy; for I am holy. Neither shall you defile yourselves with any creeping thing that creeps on the earth. For I am the LORD who brings you up out of the land of Egypt, to be your God. You shall therefore be holy, for I am holy. This is the law of the animals and the birds and every living creature that moves in the waters, and of every creature that creeps on the earth, to distinguish between the unclean and the clean, and between the animal that may be eaten and the animal that may not be eaten."

a. For I am the LORD your God: God claims the right to speak to every area of our life, including what we eat. He had the right to tell Israel what to eat and what not to eat.

b. You shall therefore sanctify yourselves: One great purpose of the dietary laws of Israel was to sanctify - to set them apart - from other nations. It made fellowship with those who did not serve God far more difficult.

i. We see this sanctifying effect in Daniel 1, where Daniel and his friends refuse to eat the unkosher food at the king of Babylon's table - and God blesses them for being set apart for His righteousness.

c. Neither shall you defile yourselves: Not only did unclean animals defile one spiritually, but there was also a hygienic defilement, and Israel was spared many diseases and plagues because of their kosher diet.

i. Among the animals, most considered unclean fell into one of three categories: Predators (unclean because they ate both the flesh and the blood of animals), scavengers (unclean because they were carriers of disease, and they regularly contacted dead bodies), or potentially poisonous or dangerous foods such as shellfish and the like. Eliminating these from the diet of Israel no doubt had a healthy effect!

ii. "In general it can be said that the laws protected Israel from bad diet, dangerous vermin, and communicable diseases." (Harris)

d. For I am the LORD who brings you up out of Egypt: This was the second claim God had upon Israel. The first claim was connected to His role as Creator. This claim is connected to His role as redeemer. We are obligated to God on both claims.

i. Some Christians believe we are under obligation to observe a kosher diet today. Yet this issue was settled once and for all at the Jerusalem Council in Acts 15; where it was determined that obedience to Mosaic rituals was not required of the followers of Jesus.

ii. Paul pointed out that we have the full liberty to eat whatever we want to: Now the Spirit expressly says that in the latter times some will depart from the faith, giving heed to deceiving spirits and doctrine of demons . . . commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; for it is sanctified by the word of God and prayer. (1 Timothy 4:1, 3-5)

iii. Some are under subjugation to food, or to certain foods, and that is sin under the principle of 1 Corinthians 6:12: All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any. Certainly, many would benefit from the attitude of self-denial and bodily discipline Paul spoke of in 1 Corinthians 9:24-27.

iv. Yet, apart from these considerations, Christians are free to eat or not eat whatever they please - and no one should think themselves more right with God because they eat or don't eat certain things

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 11 (Chapter Introduction)

Overview

Lev 11:1, What beasts may; Lev 11:4, and what may not be eaten; Lev 11:9, What fishes; Lev 11:13, What fowls; Lev 11:29, The creeping things which are unclean.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 11 (Chapter Introduction)

CHAPTER 11

From the laws concerning the priests, he now comes to those which belong to all the people.

Beasts clean and unclean, Lev 11:1-8 . Of fishes, Lev 11:9-12 . Of fowls and creeping things, Lev 11:13-23 . In touching of a dead carcass, Lev 11:24-28 . Other creatures unclean, Lev 11:29-43 . They are exhorted to purity and holiness from the nature of God, and his goodness to them in taking them to be his people, Lev 11:44,45 . The whole repeated, Lev 11:46,47 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 11 (Chapter Introduction)

What animals were clean and unclean.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 11 (Chapter Introduction)

The ceremonial law is described by the apostle (Heb 9:9, Heb 9:10) to consist, not only " in gifts and sacrifices," which hitherto have been treated of in this book, but " in meats, and drinks, and divers washings" from ceremonial uncleanness, the laws concerning which begin with this chapter, which puts a difference between some sorts of flesh-meat and others, allowing some to be eaten as clean and forbidding others as unclean. " There is one kind of flesh of men." Nature startles at the thought of eating this, and none do it but such as have arrived at the highest degree of barbarity, and become but one remove from brutes; therefore there needed no law against it. But there is " another kind of flesh of beasts," concerning which the law directs here (Lev 11:1-8), " another of fishes" (Lev 11:9-12), " another of birds" (Lev 11:13-19), and " another of creeping things," which are distinguished into two sorts, flying creeping things (Lev 11:20-28) and creeping things upon the earth (Lev 11:29-43). And the law concludes with the general rule of holiness, and reasons for it (Lev 11:44, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 11 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 11

This chapter treats of creatures clean and unclean, as fit or not fit to be eaten; and first of beasts, whose signs are given, Lev 11:1 then of fishes, which are likewise described, Lev 11:9 after that of fowls, and those that are not to be eaten are particularly named, Lev 11:13 next of creeping things, which are distinguished into two sorts, as flying creeping things, of which those that are unclean, their carcasses are not even to be touched, as neither the carcasses of unclean beasts, Lev 11:20 and creeping things on the earth, which defile by touching, as well as eating, and make everything unclean, upon which, being dead, they fall, Lev 11:29 and these laws are enforced from the holiness and goodness of God, Lev 11:44 and the chapter is concluded with a recapitulation of them, Lev 11:46.