Praise the Lord Jesus Christ, please study this chapter and then answer all 69 questions at the end of this chapter.

Leviticus Chapter 11

Verses 1-47: This section contains further legislation on the consumption of animals. Abel’s offering hints at a “post-Fall/pre-Flood” diet of animals (Gen. 4:4). After the Noahic flood, God specifically had granted man permission to eat meat (Gen. 9:1-4), but here spelled out the specifics as covenant legislation. All of the reasons for the prohibitions are not specified. The major points were:

(1)  That Israel was to obey God’s absolute standard, regardless of the reason for it, or the lack of understanding of it; and

(2)  Such a unique diet was specified that Israel would find it difficult to eat with the idolatrous people around and among them.

Their dietary laws served as a barrier to easy socialization with idolatrous peoples. Dietary and hygienic benefits were real, but only secondary to the divine purposes of obedience and separation.

Verses 1-8: Of the four-legged animals, only those with a divided hoof that also chewed the cud were permissible to eat. This included cattle, sheep, goats, and deer and excluded camels, rabbits, and pigs. The prohibition against eating “their flesh” also meant not touching their “carcase”. Even the carcasses of clean animals were considered unclean (11:39-40; Deut. 14:3-8).

Leviticus 11:1 “And the LORD spake unto Moses and to Aaron, saying unto them,”

The one being the chief magistrate, and the other the high priest, and both concerned to see the following laws put into execution. According to Jarchi, the Lord spoke to Moses that he might speak to Aaron; but being now in office, and one part of his office being to distinguish between clean and unclean, the following discourse is directed equally to him as to Moses.

“Saying unto them”: As follows.

Leviticus 11:2 “Speak unto the children of Israel, saying, These [are] the beasts which ye shall eat among all the beasts that [are] on the earth.”

For to them only belong the following laws, and not unto the Gentiles, as Jarchi rightly observes. These were parts of the ceremonial law, which was peculiarly given to them, and lay, among other things, in meats and drinks.

“These are the beasts that ye shall eat among all the beasts that are on the earth”: They are not particularly mentioned here, but they are in (Deut. 14:4). And they are these ten: The ox, the sheep, and the goat, the hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois. Of all (see notes on Deut. 14:4-5). Here’s only some general things are observed to describe them by, as follow.

We will be studying in this lesson the dietary laws that God sent down to His chosen people. In the practice of the Mosaic law, it was very important what you ate and drank. Under grace all things are clean for the Christian, if they are prayed over before they are eaten.

1 Timothy 4:4-5 “For every creature of God [is] good, and nothing to be refused, if it be received with thanksgiving:” “For it is sanctified by the word of God and prayer.”

We also know about the sheet lowered from heaven, and Peter directed to kill and eat things that he had classified as unclean.

Acts 10:11-15 “And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:” “Wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air.” “And there came a voice to him, Rise, Peter; kill, and eat.” “But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.” “And the voice [spake] unto him again the second time, What God hath cleansed, [that] call not thou common.”

In giving this lesson on the dietary laws, I am not saying that we are to keep them today. I will, however, try to point out the obvious reasons God has given these ordinances.

Verses 3-23: This section is repeated in (Deut. 14:3-20), in almost exact wording. The subject matter includes animals (verses 3-8), water life (verses 9-12), birds (verses 13-19), and insects (verses 20-23).

Leviticus 11:3 “Whatsoever parteth the hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat.”

That is, whose hoof is parted and cloven quite through. For there are some creatures that have partitions in their feet, but not quite through, they are parted above, but underneath are joined together by a skin. Wherefore both these phrases are used to describe the beasts lawful to be eaten. For such are all horned cattle; nor are there any cattle horned forbidden to be eaten.

“And cheweth the cud among the beasts, that shall ye eat”: Who having no upper teeth cannot thoroughly chew their food at once, and therefore bring it up again out of their stomachs into their mouths and chew it over again, that it may be better prepared for digestion in the stomach, and so yield better nourishment. And this makes the flesh of such creatures fitter for food. And these creatures have more stomachs than one. The ventricles for rumination are four.

This would probably be better understood, if we knew that clovenfooted meant a claw, or a split hoof. It also means to split or tear and fissure. I do not believe that God was restricting these animals for the reason most believe. I believe that God was telling His family which animals He made for food and which animals were on the earth for other purposes.

Leviticus 11:4 “Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: [as] the camel, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.”

The camel has a divided foot of two large parts, but the division is not complete and the two toes rest on an elastic pad.

The camel was obviously made by God for transportation for the desert people. The one thing that makes you know for sure that was God’s purpose for this animal, is the fact that the camel can go many days without water. This would be a tremendous advantage in the desert. We studied in the book of Genesis that animals were made for the use of man. In the first chapter of Genesis beginning at the verse 20 all the way to the end of the chapter, you will read why God made the animals, fowls etc. God prepared the earth and everything on the earth, and then made man, after He had prepared the earth and made it habitable for man.

“Verses 5-6: “Coney … hare”: While not true ruminating animals, the manner in which these animals processed their food gave the distinct appearance of “chewing the cud”.

Leviticus 11:5 “And the coney, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.”

“The coney”: The Old English name for a rabbit. It bears some resemblance to the guinea-pig or the marmot, and in its general appearance and habits (Prov. 30:26; Psalm 104:18). It might easily be taken for a rodent. But Cuvier discovered that it is, in its anatomy, a true pachyderm, allied to the rhinoceros and the tapir, inferior to them as it is in size.

“He cheweth the cud”: The Hyrax has the same habit as the hare, the rabbit, the guinea-pig, and some other rodents, of moving its jaws when it is at rest as if it were masticating. The rodents were familiarly spoken of as ruminating animals, just as the bat was reckoned among birds because it flies (see Lev. 11:19). And as whales and their congeners are spoken of as fish, when there is no occasion for scientific accuracy.

We would probably understand this a little better if we knew what the word coney means. This means a rock rabbit. A few years ago, many people learned the hard way why God had included this animal in the group of unclean. Rabbit fever became a threat to those who ate rabbit. Even today those who hunt rabbit, will not eat them at certain times of the year.

Leviticus 11:6 “And the hare, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.”

Or, “though he chews” it.

“But divideth not the hoof, he is unclean to you”: And so not to be eaten; so Plutarch says, that the Jews are said to abstain from the hare, disdaining it as a filthy and unclean animal. And yet was in the greatest esteem with the Romans of any four footed beast, as Martial says. Moses, as Bochart and other learned men observe, is the only writer that speaks of the hare as chewing the cud. Though they also observe, that Aristotle makes mention of that in common with those that do chew the cud, namely a “coagulum” in its stomach. His words are, “all that have many bellies have what is called a coagulum or runnet, and of them that have but one belly, the hare;” only that. This creature being prone to lust, may be an emblem of lustful persons, who give up themselves to lasciviousness, to work all uncleanness with greediness (Eph. 4:19). The “hare” in this verse may be an animal that is now is extinct but was alive at the time of Moses. Its only other mention is in (Deut. 14:7).

Leviticus 11:7 “And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he [is] unclean to you.”

“The swine”: Though he divide the hoof, and be clovenfooted. Here, again, the description is not according to anatomical analysis, but to ordinary appearance. The pig appears to be cloven-footed, and it would be misleading to give any other account of his foot in ordinary speech. But scientifically speaking, he has four toes. The prohibition of the use of swine’s flesh does not arise from the fear of trichinosis or other disease, but from the disgust caused by the carnivorous and filthy habits of the Eastern pig.

Pork is very dangerous to eat, if it is not thoroughly cooked. At the time these ordinances were given, there was not nearly as good a way to cook meat as we have today. There was no refrigeration at all. I am sure God took all of this into account when He said do not eat swine. The swine has always been thought of as dirty, not only on the outside, but because of the food it ate as well.

Leviticus 11:8 “Of their flesh shall ye not eat, and their carcase shall ye not touch; they [are] unclean to you.”

Meaning, not of swine only, but of the camel, coney, and hare.

“And their carcass shall ye not touch”: Which must not be understood of touching them in any sense. For then it would have been unlawful for a Jew to have rode upon a camel, or to take out and make use of hog’s lard in medicine. But of touching them in order to kill them, and prepare them for food, and eat them. And indeed, all unnecessary touching of them is forbidden, lest it should bring them to the eating of them. Though perhaps it may chiefly respect the touching of them dead.

“They are unclean to you”: One and all of them. For as this was said of each of them in particular, so now of all of them together. And which holds good of all wild creatures not named, to whom the description above belongs, and which used to be eaten by other nations.

The carcase of any dead animal should not be touched, because you have no idea what killed it, and many diseases can be spread by carelessly touching them. A swine wallows in the mud and from the physical point would certainly be unclean. This however, is speaking more of a defilement than a physical touch.

Leviticus 11:9 “These shall ye eat of all that [are] in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.”

“Fins … scales”: Much like the cud and hoof characteristics, the “no fins and scales” guidelines ruled out a segment of water life commonly consumed by ancient people.

Leviticus 11:10 “And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which [is] in the waters, they [shall be] an abomination unto you:”

Such as eels, lampreys, etc.

“Of all that move in the waters, and of any living thing which is in the waters”: The former of these are interpreted by Aben Ezra and Ben Gersom of little fishes that have but a small body, and such as are created out of the waters. And the latter, of such as are produced of a male and female; or, as Maimonides explains it, the one signifies the lesser creatures, such as worms and horse leeches. The other greater ones, sea beasts, as sea dogs, etc.

“They shall be an abomination to you”: Not only unclean, and so unfit to eat, but to be had in abhorrence and detestation, as being exceeding disagreeable and unwholesome. And, as a learned man observes, to these prohibited in general belong all those animals in lakes, rivers, or seas, which are of a slow motion. And which, because of the slow motion of their bodies, do not so well digest their food. And for that may be compared with four footed beasts that have but one belly, and so unwholesome as they.

Fish, such as bass and crappie (which have scales), prefer live bait when you are trying to catch them. On the other hand, catfish are scavengers and will eat anything. The slick skin fish, all are the fish who eat the garbage in the waters. I believe God made each fish for its own purpose. Now there are fish farms, where catfish are raised just for food and they are fed well and do not have to live like a scavenger. Perhaps in the restrictions of animals, fish, and fowl that God said was okay to eat, was so that we would not be eating things that would make us sick.

Leviticus 11:11 “They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination.”

This is repeated again and again, to deter from the eating of such fishes, lest there should be any desire after them.

“Ye shall not eat of their flesh”: Here mention is made of the flesh of fishes, as is by the apostle (1 Cor. 15:39). Aben Ezra observes, that their wise men say, this is according to the usage of words in those ages.

“But you shall have their carcasses in abomination”: Not only abstain from eating them and touching them, but to express the utmost aversion to them.

Leviticus 11:12 “Whatsoever hath no fins nor scales in the waters, that [shall be] an abomination unto you.”

Which is repeated that they might take particular notice of this law, and be careful to observe it, this being the only sign given.

“That shall be an abomination unto you”: The Targum of Jonathan says, that not only the flesh of such fish, but the broth, and pickles made of them, were to be an abomination. This law of the Jews is taken notice of by Porphyry, who says, it is forbidden all the Jews to eat horse flesh, or fishes that lack scales, or any animal that has but one hoof.

I am thoroughly convinced that this is because they will eat just anything, and you might take a disease because of their practices of being a scavenger.

Leviticus 11:13 “And these [are they which] ye shall have in abomination among the fowls; they shall not be eaten, they [are] an abomination: the eagle, and the ossifrage, and the ospray,”

“Among the fowls”: Rather than unifying characteristics as in the hoof-cud and no fin-scales descriptions, the forbidden birds were simply named.

The ossifrage here, is a bird of the eagle or vulture species. The ospray was a sea eagle. All of these eat dead things.

Leviticus 11:14 “And the vulture, and the kite after his kind;”

Perhaps it might be better if the version was inverted, and the words be read, “and the kite, and the vulture, after his kind”. And the last word is by us rendered the vulture in (Job 28:7). And very rightly, since the kite is not remarkable for its sight, any other than all rapacious creatures are. Whereas the vulture is to a proverb. And besides, of the vulture there are two sorts, as Aristotle says, the one lesser and whiter, the other larger and more of an ash color. And there are some that are of the eagle kind, whereas there is but one sort of kites. Though Ainsworth makes mention of two, the greater of a ruddy color, common in England. And the lesser of a blacker color, known in Germany, but produces no authority for it. However, these are both ravenous creatures. And of vultures he reports, that they will watch a dying man, and follow armies going to battle, expecting prey (see notes on Matt. 24:28).

Leviticus 11:15 “Every raven after his kind;”

The red raven, night raven, the water raven, river raven, wood raven, etc. This also includes crows, rooks, pies, jays, and jackdaws. The raven was with the Heathens sacred to Apollo, is a voracious creature, and so reckoned among unclean ones, and unfit for food. Nor does the care that God takes of these creatures, or the use he has made of them, contradict this (see Job 38:41).

Leviticus 11:16 “And the owl, and the night hawk, and the cuckoo, and the hawk after his kind,”

It is generally supposed the ostrich is denoted by the original word.

“The nighthawk”: A very small bird, with which, from its nocturnal habits, many superstitious ideas were associated.

“The cuckoo”: Evidently some other bird is meant by the original term, from its being ranged among rapacious birds. Dr. Shaw thinks it is the safsaf; but that, being a grass eater and gregarious bird, is equally objectionable. Others think that the sea mew, or some of the small sea fowl, is intended.

“The hawk”: The Hebrew word includes every variety of the falcon family. As the goshawk, the jerhawk, the sparrow hawk, etc. Several species of hawks are found in Western Asia and Egypt, where they find inexhaustible prey in the immense numbers of pigeons and turtledoves that abound in those quarters. The hawk was held pre-eminently sacred among the Egyptians. And this, besides its rapacious disposition and gross habits, might have been a strong reason for its prohibition as an article of food to the Israelites.

Leviticus 11:17 “And the little owl, and the cormorant, and the great owl,”

Or horned owl, as some render it. The common barn owl, which is well known in the East. It is the only bird of its kind here referred to, although the word is thrice mentioned in our version.

“cormorant”: Supposed to be the gull. (see on Deut. 14:17).

“The great owl”: According to some, the Ibis of the Egyptians. It was well known to the Israelites, and so rendered by the Septuagint (Deut. 14:16; Isa 34:11). According to Parkhurst, the bittern, but not determined.

Leviticus 11:18 “And the swan, and the pelican, and the gier eagle,”

Found in great numbers in all the countries of the Levant. It frequents marshy places, the vicinity of rivers and lakes. It was held sacred by the Egyptians, and kept tame within the precincts of heathen temples. It was probably on this account chiefly that its use as food was prohibited. Michaelis considers it the goose.

“The pelican”: Remarkable for the bag or pouch under its lower jaw which serves not only as a net to catch, but also as a receptacle of food. It is solitary in its habits and, like other large aquatic birds, often flies to a great distance from its favorite haunts.

“The gier eagle”: Being here associated with waterfowl, it has been questioned whether any species of eagle is referred to. Some think, as the original name racham denotes “tenderness,” “affection,” the halcyon or kingfisher is intended. Others think that it is the bird now called the rachami, a kind of Egyptian vulture. Abundant in the streets of Cairo and popularly called “Pharaoh’s fowl”. It is white in color, The size like a raven, and feeds on carrion. It is one of the foulest and filthiest birds in the world. (see on Deut. 14:17).

Leviticus 11:19 “And the stork, the heron after her kind, and the lapwing, and the bat.”

A bird of benevolent temper and held in the highest estimation in all Eastern countries. It was declared unclean, probably, from its feeding on serpents and other venomous reptiles, as well as rearing its young on the same food.

“The heron”: The word so translated only occurs in the prohibited list of food and has been variously rendered; the crane, the plover, the woodcock, and the parrot. In this great diversity of opinion nothing certain can be affirmed regarding it. Judging from the group with which it is classified, it must be an aquatic bird that is meant. It may as well be the heron as any other bird, the more especially as herons abound in Egypt and in the Hauran of Palestine.

“The lapwing, or hoopoe. Found in warm regions, a very pretty but filthy species of bird. It was considered unclean, probably from its feeding on insects, worms, and snails.

“The bat”: The great or Ternat bat, known in the East, noted for its voracity and filthiness.

If I would closely investigate, I would probably say that perhaps no civilized peoples of the earth eat these fowls. These are all in the class of the vulture in their choice of food. God thought of everything when He made the earth, and He made some of these fowl to eat the dead animals on the highway. They are our clean-up crew if you will. We always try to see the spiritual lesson in all the verses we read. I see in this, that God wants His people to abstain from any and everything that might connect them with worldliness in any way. We all want to live in divine health and these Israelites were no different from us on this point. They were to be a separated people. One of the things that set them apart, was the fact that they rigidly conformed to the wishes of God on the matter of clean and unclean. They never questioned why. God said it was an abomination, so they left it alone. We believers in Christ need to have that type of separation to our LORD today. If Jesus said don’t do it, don’t. We want to know the reason for everything. True faith in Jesus Christ is when we learn to trust the Lord in everything, even if we do not understand why right now.

Leviticus 11:20 “All fowls that creep, going upon [all] four, [shall be] an abomination unto you.”

Or rather “every creeping thing that flies”. For what are designed are not properly fowls, but, as the Jewish writers interpret them, flies, fleas, bees, wasps, hornets, locusts, etc. So the Targum of Jonathan, Jarchi, Ben Gersom, and Maimonides.

“Going upon all four”: That is, upon their four feet, when they walk or creep.

“These shall be an abomination to you”: Not used as food, but detested as such.

Leviticus 11:21 “Yet these may ye eat of every flying creeping thing that goeth upon [all] four, which have legs above their feet, to leap withal upon the earth;”

This describes the locust (verse 22), which was allowed for food.

Which are after described and named.

“Of every flying creeping thing that goeth upon all four”: Even though it is a creeping thing that flies and goes upon four feet, provided they are such.

“Which have legs above their feet, to leap withal upon the earth”: There is a double reading of this clause. The textual reading is, “which have not legs”.

The main thing we need to learn from this, is that all of this was under the Mosaic law. All things are clean for Christians, if we pray over the food before we eat it. Some of the things in this lesson are not too good for your health. We need to take care of our body. Our flesh should be controlled by our spirit. If we would study these laws, and watch our diet and take care of the body God gave us for our use on this earth, we could do much more for God. We need to realize that we are not our own. We have been bought with a price (Jesus’ blood). Our body is the temple of the Holy Ghost.

1 Corinthians 6:19 “What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and ye are not your own?”

Leviticus 11:21 “Yet these may ye eat of every flying creeping thing that goeth upon [all] four, which have legs above their feet, to leap withal upon the earth;” (This has been purposely repeated).

Leviticus 11:22 “[Even] these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.”

The four following ones, which seem to be no other than four sorts of locusts.

“The locust after his kind”: This is the common locust, called by the name of Arbeh, from the great multiplication and vast multitudes of them. The phrase, “after his kind”, and which also is used in all the following instances, signifies the whole entire species of them, which might be eaten.

“And the bald locust after his kind”: Which in the Hebrew text is Soleam, and has its name, as Aben Ezra suggests, from its ascending rocks. But since locusts do not climb rocks, or have any peculiar regard for them, rather this kind of locust may be so called, from their devouring and consuming all that come in their way. From the Chaldee word which signifies to swallow, devour, and consume. But why we should call it the bald locust is not so clear, though it seems there were such, since the Jews describe some that have no baldness, which the gloss explains, whose head is not bald.

“And the beetle after his kind; which is another sort of locust called Chargol, and should not be rendered a beetle, for no sort of beetles are eatable. Nor have legs to leap withal, and so come not under the general description given of such flying, creeping things, fit to eat.

“And the grasshopper after his kind”: This is another, and the fourth kind of the locust that might be eaten”: Its name is Chagab, from the Arabic word Chaguba, “to vail”, locusts vailing the light of the sun.

The difference between these several sorts is with them this: The Chagab has a tail, but no bunch; Arbeh neither bunch nor tail; and Soleam has a bunch, but not a tail; and Chargol has both bunch and tail. Maimonides reckons up eight sorts of them fit to eat; and these creatures were not only eaten by the Jews, but by several other nations.

I repeated verse 21 from the last lesson, to make a complete statement here. In the part of the world, where the Israelites lived, beetle, locust, and grasshopper were eaten regularly. These were not only eaten when they were in desperate situations, but were actually thought of as a delicacy. Personally, I have never eaten anything like this, but in many parts of the world today these are still served as a delicacy.

Leviticus 11:23 “But all [other] flying creeping things, which have four feet, [shall be] an abomination unto you.”

Excepting the four sorts before mentioned, wherefore we rightly supply the word “other”.

“Which have four feet; or more; the Vulgate Latin version adds, “only”, but wrongly; for those that have more are unclean, and forbidden to be eaten, excepting those in the preceding verse. And most creeping things that fly have six feet, as the locusts themselves, reckoning their leaping legs into the number. Though it may be observed, that those creatures that have six feet have but four equal ones, on which they walk or creep. And the two foremost, which are longer, are as hands to them to wipe their eyes with, and protect them from anything that may fall into them and hurt them. They not being able to see clearly because of the hardness of their eyes, as Aristotle observes, and particularly it may be remarked of the fly, as it is by Lucian, that though it has six feet it only goes on four, using the other two foremost as hands. And therefore, you may see it walking on four feet, with something eatable in its hands. Now all such creatures that have four feet or more, excepting the above, shall be an abomination unto you; abhorred as food, and abstained from.

Verses 24-43: A person could also become “unclean” by touching a “carcase”, or reptiles, or anything on which a reptile might fall. Cleansing was accomplished by washing in water, although some unclean items had to be broken. To be only “unclean until the even” (as against a week, as with Miriam (in Num. chapter 12), suggests a lighter offense.

This section deals with separation from other defiling things.

Leviticus 11:24 “And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even.”

That is, for eating them; or should they eat them they would be unclean.

“Whosoever toucheth the carcass of them shall be unclean until the even”: Not only he was unclean that ate them, but he that even touched their dead bodies was reckoned unclean. They might not go into the tabernacle, nor have conversation with men, nor eat of the holy things, which were forbiddeen men in any uncleanness. And though there is no mention of his washing himself, it may be understood, this being a short or concise way of speaking, as Aben Ezra observes. Who adds, that it was necessary that he should wash himself in water. Which was typical of washing and cleansing by the grace and blood of Christ, without which a man cannot be cleansed from the least sin, and pollution by it. And may signify that during the legal dispensation there was no proper cleansing from sin, until the evening of the world, when Christ came and shed his blood for the cleansing of it.

It seems that out of all the insects that fly and walk, just the ones of the locust family were permitted to be eaten. Come to think of it, who would want to eat a fly, or mosquito, or any of the other flying pests we spray to get rid of? There is nothing dirtier, in my opinion, than a roach. We could understand with no problem God restricting them in use for the table.

Leviticus 11:25 “And whosoever beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even.”

That carries them from one place to another, out of the camp, city, village, or house or field where they may lie. And though this is done with a good design, as being offensive or infectious, yet such a one;

“Shall wash his clothes, and be unclean until the even”: From whence both Jarchi and Aben Ezra infer, that the pollution by hearing or carrying is greater than that by touching. Since such a man, so defiled, was obliged to wash his clothes as well as his body. So saints, that have contracted pollution by any manner of sin, are to wash their garments and make them white in the blood of the Lamb (Rev. 7:14).

Mosquitoes carry malaria, among other things, and you can see it would not be good to touch them. These ordinances are just good common sense rules that God has made to help man. We watch out for our children and try to keep them safe. God cares more for us than we do for our children. Why would He not give these ordinances to protect us from destroying ourselves?

Verses 26-27: These prohibited animals would include horses and donkeys, which have a single hoof, and lion and tigers, which have paws.

Leviticus 11:26 “[The carcases] of every beast which divideth the hoof, and [is] not clovenfooted, nor cheweth the cud, [are] unclean unto you: every one that toucheth them shall be unclean.”

As the camel.

“Nor cheweth the cud”: Though it may divide the hoof, as the swine. And on the other hand, such as may chew the cud, and yet not dividing the hoof, as the coney and hare. For the Scripture here, as Aben Ezra observes again, uses a short and concise way of speaking. These;

“Are unclean unto you”: To be reckoned by them such, and neither to be eaten nor touched.

“Everyone that toucheth them shall be unclean”: Until the evening; and obliged to washing, though not expressed. This is not to be understood of touching them while alive, as some Sadducees or Karaites’ understand it, according to Aben Ezra. For camels, horses, mules, etc. might be, and were rode upon, and so touched. But this is speaking of them when dead, or their carcases, as is rightly supplied in the beginning of the verse. And the Jewish writers understand this of the flesh of the carcass only, not of the bones, horns, and hoofs, which, they say, do not defile, only the flesh. This is repeated from (Lev. 11:8).

Leviticus 11:27 ” And whatsoever goeth upon his paws, among all manner of beasts that go on [all] four, those [are] unclean unto you: whoso toucheth their carcase shall be unclean until the even.”

Or “the palms” of his hands; meaning such creatures, whose feet are not divided into two parts. But into many, like the fingers of a hand, as apes, lions, bears, wolves, foxes, dogs, cats, etc.

“Among all manner of beasts that go on all four”: This is added, to distinguish them from fowl, such as are clean. Who walk but on two feet, though their feet are divided into fingers or talons, and may be called hands on which they walk.

“These are unclean unto you”: And as they might not be eaten, so neither touched, as follows:

“Whoso toucheth their carcass shall be unclean until the even” (see notes on Lev. 11:24).

Those animals that have paws, would be all animals from the cat family. This also includes dogs and wild animals like bear. These warnings just go into greater detail than those mentioned earlier. Some animals eat things like grass and do not eat flesh. Other animals do not eat anything but flesh. God made each animal for its specific use on this earth. We need to learn what God’s purpose was for each animal and use them for that purpose only.

Leviticus 11:28 “And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they [are] unclean unto you.”

Carries it upon any account, from place to place.

“Shall wash his clothes, and be unclean until the even”: As he that bore the carcasses of any of the flying creeping things (Lev. 11:25).

“They are unclean to you”: Even the carcasses of the one and of the other; and to all the Israelites, men, women, and children, as Aben Ezra observes.

As we said before, a carcase is the body of a dead animal. It died for some reason. You can catch a disease from an animal the same as from another human. This washing of the clothes is another common sense precaution. Any germs in the clothes probably would be lost after washing. In our day when so many dread diseases are around, we should be very careful to always wash our hands after coming in contact with animals, or even after we have shaken hands with a stranger. In the hospitals, nurses wear gloves when they are caring for patients to keep from catching the Aids virus and other dreaded diseases.

Leviticus 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 tortoise after his kind,”

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. 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 that the blood of a creeping thing and its flesh are joined together. And Maimonides 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”, etc., hence the wise men say, the blood of a creeping thing pollutes as its flesh. The creeping things intended are as follow:

The weasel: however, all agree 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 (1 Sam. 6:5; see notes). So that this sort may be chiefly intended, though it includes all others, who are distinguished by their colors, the black, the red, and the white. As a learned physician 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.

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 and other writers observe. A tortoise of the land kind is esteemed a very delicate dish. The Septuagint version renders it, the “land crocodile”, which, is approved of by Bochart: and Leo Africanus says that many in Egypt eat the flesh of the crocodile, and affirm it to be of good savor. Its flesh is white and tender, and tastes like veal.

Leviticus 11:30 “And the ferret, and the chameleon, and the lizard, and the snail, and the mole.”

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 color of the other.

“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. What is said of its living on air, and changing color 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 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, 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. Dr. Shaw says, that he was informed that more than 40,000 persons in Cairo, and in the neighborhood, live upon no other food than lizards and serpents. Though he thinks, because the chameleon is called by the Arabs “taitah”, which differs little in name from “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 forbidden 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, etc. And carefully preserved for the market. And the Romans took care of them in the same manner. Bochart 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 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 underground. Or from its breathing more freely, wherefore Bochart takes it to be the “chameleon”. Which, as Pliny 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.

The only visible difference in these and the unclean we read about in the previous verses, is that these go on their belly, they do not fly. Many of the things in this category, such as snail are eaten today. These are not forbidden to those who speak the Word and pray over everything they eat. Food is cleansed by the Word and prayer.

Leviticus 11:31 “These [are] unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even.”

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.

“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, 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.

Leviticus 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 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.”

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 woolen, linen, or silk, and all sorts of skins, excepting skins of sea beasts. For these, according to the Jews, 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.

As we have mentioned throughout these lessons, these instructions were given for the benefit of man. These things mentioned here, are just very good health practices. The Israelites were not as well learned on germs and how they are passed on, as our society today. I believe these laws were like (rules for living a healthy life).

Leviticus 11:33 “And every earthen vessel, whereinto [any] of them falleth, whatsoever [is] in it shall be unclean; and ye shall break it.”

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, 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.

An earthen vessel could not be properly washed and freed from germs. The only thing to do to get rid of the germs then, would be to break it.

Leviticus 11:34 “Of all meat which may be eaten, [that] on which [such] water cometh shall be unclean: and all drink that may be drunk in every [such] vessel shall be unclean.”

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, are these seven: dew, water, wine, oil, blood, milk, and honey.

This is speaking of the earthen vessel above. It is easy to see that anything in the earthen vessel that had been contaminated would also be contaminated, since you could not wash the earthen vessel and remove the germs.

Leviticus 11:35 “And every [thing] whereupon [any part] of their carcase falleth shall be unclean; [whether it be] oven, or ranges for pots, they shall be broken down: [for] they [are] unclean, and shall be unclean unto you.”

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 explain the phrase, “to you”, meaning 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.

This just shows how the germs can be carried from the carcase, and anything it touches would be contaminated. This is just stating again, that anything the dead body falls on, that cannot be washed up, has to be done away with. I remember when I was a child, if you went to see someone with a disease like typhoid, you had to go to a place away from everyone, take a bath and burn your old clothes you wore in the room where the patient was. There would be fresh clothes that had not been in contact with the disease to put on. I really believe this is what God is saying here. It has just been in the last few years, that Doctors and nurses wore masks in the operating room. Until modern cleanliness standards were incorporated into hospital regulations, many people died from infections, rather than the illness they were being doctored for.

Leviticus 11:36 “Nevertheless a fountain or pit, [wherein there is] plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.”

“A fountain or pit”: The movement and quantity of water determined the probability of actual contamination. Water was scare also, and it would have been a threat to the water supply if all water touched by these prohibited carcasses were forbidden for drinking.

You can easily see why running water would wash the contamination away. Just to sum up this lesson, I would say a loving God cared so much for His children that He not only gave them laws to preserve their soul, but gave them laws of cleanliness to help them live healthy lives here on earth.

Leviticus 11:37 “And if [any part] of their carcase fall upon any sowing seed which is to be sown, it [shall be] clean.”

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 a 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.

We know that when a seed falls into the ground, it dies. and the new plant which comes from the seed, can produce beautiful fresh products. It is amazing to me, that a seed can be planted in a place covered with fertilizer, and the fruit the plant brings forth is clean and sweet. There is a process of death and life here that mortal man does not understand. The reason the seed above is not unclean, is that it will never be eaten in its present form. The new seed that comes from this dead seed will be perfectly clean.

Leviticus 11:38 “But if [any] water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you.”

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.

If water got on the seed, it would probably cause it to sprout, and the contamination would be soaked into the seed.

Leviticus 11:39 “And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.”<