What animals does the Bible say not to eat?

With Israel it was different. What animals were to be offered are distinctly specified, and what animals might be eaten as clean and what might not be eaten as unclean are given in detail. Of beasts the clean were those that divided the hoof and chewed the cud: those that had only one of these distinguishing marks were unclean. Of the fishes those only were to be eaten which had fins and scales. Of the fowls a list is given of those that must not be eaten, and of the winged crawling things, that go on all fours, only those 'which have legs above their feet to leap with' might be eaten. The locust, the bald locust, the beetle, and the grasshopper, each after his kind, might be eaten (probably four species of locust); but all other flying, creeping, or swarming things, which have four feet were unclean. 'Every creeping thing that creepeth upon the earth' was unclean whatsoever goeth upon the belly, and whatsoever goeth upon all fours, or hath a multitude of feet, among all creeping things, was unclean. These directions are respecting what might or might not be eaten. Those that were not to be eaten were to be regarded as an abomination, and if the dead bodies of any such fell upon any vessel or garment it rendered it unclean, and any one who touched their carcass must wash his clothes and be unclean until the evening. Lev. 11; Deut. 14:3-20. These animals in their habits and instincts were used of God to teach His people as to habits and ways of the flesh that were unclean in His sight.

We know from other scriptures that the animals described here as unclean are not really so, but good as creatures of God; yet they were by Israel to be regarded as unclean and an abomination. The unclean are mostly those that are flesh-eating.

The particulars given of the unclean have doubtless symbolical meanings. They are principally these:

The eleventh chapter consists in commandments concerning clean and unclean animals. In chapter 20:24-26, the reason for this distinction is given. "But I have said unto you: Ye shall inherit the land and I will give it unto you to possess it, a land that floweth with milk and honey; I am the LORD your God, which have separated you from other people. Ye shall therefore put a difference between clean beasts and unclean, and between unclean fowls and clean; and you shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean. And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine."

All those beasts were unclean which do not both chew the cud and divide the hoof (see also Deut. 14)--those fishes were unclean which have not both fins and scales--and those birds were unclean which are known as birds of prey, as well as insects (with the exception of certain locusts) and flying mammalia. The subject before us deserves a far deeper and more extended study than we can give it here. We are obliged to confine ourselves to but a few hints. We need not to devote much space to the wisdom revealed in these laws. As God is the author of them they must necessarily reveal His wisdom. It is interesting that all civilized races abstain from the use of the greater part of the animals, which this code prohibits. With the exception of a number of forbidden animals, civilized nations partake of only such which these laws permit. And those which are commonly eaten, such as the oysters, the hog and others, prohibited in this code, science has shown to be more or less responsible for certain diseases and therefore dangerous as a food. The discoveries made by science fully demonstrate the wisdom of these distinctions between the different animals. These laws in their literal meaning are, of course, no longer binding; the religious observance of them was not a permanent thing, and is done away with in the New Testament. The church has no such laws distinguishing between the clean and unclean animals. The clean typify the Jew and the unclean the Gentile. Peter's vision on the housetop of Joppa warrants this interpretation (Acts 10). The clean, the Jews, and the unclean, Gentiles, are, in believing, gathered into the one body. Read Colossians 2:16-17, where the fact is stated that Leviticus 11 is no longer in force. (While these laws have no longer a religious significance, it is wise to follow them as much as possible. Orthodox Jews who hold strictly to these dietary laws and keep them are far more free from certain diseases than Gentile races, which ignore these laws. It has also been shown by statistics that the mean duration of Jewish life averages much higher than that of others.)

To be a beast fit for an Israelite's table, it must have had both the above-mentioned distinguishing marks. The presence of the one without the other, whether real or apparent, would not suffice. We say real or apparent, because though neither the coney nor the hare chew the cud, yet they move their jaws in such a way that a common observer might class them as ruminants with the cow and the camel. So to instruct such as would never be naturalised, the law-giver uses language which is not scientifically correct. He spake in a manner that all could understand. This is often the way in Scripture. By the rules laid down, then, the camel, the coney, the hare, and the pig, were all excluded from the list of beasts fit for the people's food. Of their flesh they were not to eat, nor their carcases were they to touch. They were unclean to them. These directions, however, about clean and unclean, rested not here. All animated nature was thus classified, and in a very simple way. Beasts, fishes, birds, insects, and reptiles, were arranged by the Creator in one or other of these classes.

As to fishes, the possession of both fins and scales were requisite for any of them to be reckoned clean. Of birds, all were clean, except certain kinds which are enumerated. Carnivorous, omnivorous, foul-feeding birds, and night birds were unclean. By this standard, eagles, vultures, ravens, hawks, and owls, were shut out, as well as the ostrich, translated "owl" in verse 16, the gull, translated "cuckoo," the ibis, perhaps translated "swan," and the lapwing or hoopoe. Everything, too, which crept, though it had wings, was forbidden, except such as had legs above their feet to leap withal upon the earth, which comprised, it would seem, four species of locusts, among which the beetle could never be classed, for the word chargol, translated beetle (verse 22), must be taken as the name of some kind of locust. Of creeping things that creep upon the earth, the weasel (or perhaps mole), the mouse, and different kinds of lizards, translated in the authorised version tortoise, ferret, chameleon, snail, and the mole (or perhaps the chameleon) are enumerated as unclean. Besides, however, being merely unclean everyone was to be an abomination to them, it was not to be eaten. "Whatsoever goeth upon the belly, and whatsoever goeth on all four, or whatsoever has more feet among all creeping things that creep upon the earth, them shall ye not eat, for they are an abomination" (verses 41, 42).

A list of the unclean birds is given in Lev. 11:13-20; Deut. 14:12-18. In the A.V. the unclean are called the Bat, Cormorant, Cuckoo, Eagle, Gier Eagle, Glede, Hawk, Heron, Kite, Lapwing, Night Hawk, Ospray, Ossifrage, Owl great and little, Pelican, Raven, Stork, Swan, Vulture, and 'fowls that creep, going upon all four.' This leaves for the clean birds the Bittern, Crane, Dove, Ostrich, Partridge, Peacock, Pigeon, Quail, Sparrow, and Swallow. Of these the Ostrich is supposed to be among the unclean under the name of Owl; the Peacock was not a native bird of Palestine; and the Bittern and Crane were inhabitants of the marshy ground among the reeds, and were probably classed with the unclean under some of the above names. We do not read of the ordinary domestic fowl in the O.T. See under each of the above names.

The next chapter (Lev. 11) gives in detail this very difference of clean and unclean, but here the multiplicity of minute points admonishes for this sketch no more than a passing survey. It was not the point to furnish information as to the wholesome or unwholesome; but a moral end is everywhere uppermost. Jehovah would have Israel confide in Him and His choice for them as a peculiar and consecrated people. Doubtless He chose what was good, nay, the best; and His restrictions were not without the discerning insight of One who made each creature and had called out His people to be under His righteous government, and looked onward to a heavenly family who would gather His mind by the Spirit couched under these outward shadows.

It may suffice for the present that these remarks be made as to it — that the essential condition in the land animals at any rate allowed for food consisted in this, that there should be a clean and firm walk, and along with it mature digestion. If there was failure in either, it was not fitting food for an Israelite (verses 2, 3). Hence the camel, the coney (or daman), the hare, and the swine, failing in one or other of these conditions could not be eaten nor their carcases touched without defilement (verses 4-8). Thus, if we apply this practically enough to show its bearing, let us suppose a person ever so clear in apprehending truth, but without conscience as to his ordinary walk, all is good for nothing; or again let us take a person ever so blameless in walk, but his walk in no way flowing from the truth, all is good for nothing. For what can be right that is not the effect of revealed truth received into the heart, and becoming a part of one's vital system by the Spirit's application of it to our souls? Only then surely will the walk be firm, conscientious, free, and holy; such as suits the communications of God. But it is plain that the two things, not merely one of the two, are absolutely necessary, and are the fruit of the Spirit's dealing savingly with the conscience. It is a miserable thing to deceive ourselves on one side or the other. Let none ever content himself with being hoped to be a Christian in what people call the judgment of charity. Let us look well to it that our hearts be open to the searchings of the word by the Holy Spirit, and let us not shrink from suffering the word of exhortation. Others will look for the resulting fruit day by day in our ways and spirit. But it is only where both these features are combined that there can be communion according to God. This seems to be the lesson for us typically couched under eating of that which was clean.

The fish must have fins and scales: the fins enable a fish to rise in the water, to direct its course, and to avoid danger, and the scales are its protection. To escape the pollutions of the world a circumspect walk is needed and also having on the protection which God has provided.

It is clear from scripture that the prohibition of certain creatures as unclean affected Israel only, and the vision given to Peter manifests that this restriction is done away in Christ. It is plainly declared that "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 as in [Gen. 9:3] and prayer." 1 Tim. 4:4-5.

In these days, when men's minds are so active in raising questions about almost everything, not a few have said a great deal about what should be eaten, and what should not be eaten. But concerning this we have the clearest instruction in the New Testament. The Christian, on the one hand, is told that "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." (1 Tim. 4:4-5.) On the other hand, "things strangled" and "blood" are as much prohibited now as ever. Before the deluge God gave men "the herb of the field" for food (Gen. 3:18); but after the deluge, and when the Lord smelled a sweet savour, or a savour of rest, in the clean beasts that had been sacrificed, and blessed Noah and his sons, He said, "Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. But flesh with the life thereof, which is the blood thereof, shall ye not eat." (Gen. 8:20 to 9:4.) Thus blood was prohibited by God in the days of Noah; and man, whether Jew or Gentile, infidel or Christian, has never from that time had liberty from God to eat blood. To believers in Christ who are brought into the liberty of children of God, it has been written by the apostles: "It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well." (Acts 15:28-29.) From this scripture it is clear, that, however literally this chapter in Leviticus called for an observance on the part of the children of Israel in daily food, to us it can have no such meaning; for the only prohibitions we have are "from things strangled," and "from blood."

The Israelite was not to partake of each animal which he might meet with. What was monstrous in one way or another was forbidden; what was according to divine order was lawful to him. Thus animals in the waters without fins and scales; winged insects without springing hind legs distinct from their four legs; the ravenous and nocturnal among birds; the carnivorous among beasts were of course excluded; but there were others also in divine wisdom and with a typical regard. When dead too, their touch defiled, even to a vessel or raiment, etc. (verses 9-35.) Not so a fountain or pit, or gathering of water, which cleansed instead of contracting uncleanness (ver. 36); not so sowing seed (ver. 37). The power and life of the Spirit are incontaminate. Reptiles which did not fly or leap were all unclean. Jehovah laid all this on His people, who were to be holy because He was.

To chew the cud, and to be cloven footed, marked the clean beast. To ponder over the truth we receive, and to walk firmly, and after the pattern of the Lord Jesus, should characterise Christians. "Let this mind be in you which was also in Christ Jesus." "Be ye followers of me as even I also am of Christ." "Walk so as ye have us for an ensample" (Phil. 2:5; 1 Cor. 11:1; Phil. 3:17). These, and kindred exhortations, treat of uniformity in walk. To have fins and scales characterised clean fishes. Motive power, and guidance to go even against the stream, and to pass through the surrounding element without being hindered by it; such features should be seen in Christians who are exhorted to overcome (Rev. 2; 3), and to resist the snares and attractions of the world (1 John 2:5; 5:6; James 4:4). Carrion eating, foul feeding, omnivorous, and night birds, as well as everything that crept upon the earth, locusts excepted, which had legs above their feet to leap withal upon the earth, were unclean to the Israelite. So the loving of darkness rather than light must be foreign to a Christian; and the having fellowship with the unfruitful works of darkness must be wholly eschewed (John 3:19; Eph. 5:11). Carnality, too, is to be avoided (Gal. 5:19-21, Eph. 5:3-4; Col. 3:5) and that lack of discrimination as to teaching, so common in these days, with the imbibing of any and every form of doctrine, is to be carefully guarded against (1 John 2:20-27; 2 Tim. 4:3-4), and all grovelling propensities are to be avoided (Phil. 3:19). Further, it should be noticed that, whereas the beasts which did not chew the cud, nor were cloven footed, were simply called unclean; the fish, the birds, and the reptiles that were forbidden the people are written of by the law-giver as abominations. Now, whatever the Israelite might have thought of this difference in terms, to us who get moral instruction from this subject, the distinction is intelligible. The absence of the characteristic features of the clean beast in any Christian would indicate something lacking in that person, whereas the presence in any one of such features as characterised the unclean fish, etc., would be manifested by ways and habits which should be wholly foreign to every one who fears the name of Christ.

But the directions in this chapter, not only defined what was suited for an Israelite's table, they also taught him in what light he was to view the creature when dead. If a clean beast died of itself, contact with its carcase communicated defilement, and the one who had touched it had to wash his clothes, and to be unclean until the evening, i.e., until the close of that period of time. For death is an unclean thing, being for man the fruit of sin, and Israel were always to remember that. Hence any man who eat of such a carcase was thereby rendered unclean, as well as the man who might have carried it, and both of them had to wash their clothes in water, and to wait till eventide to be clean (verses 39, 40). How easily defilement was contracted. Unwittingly, the Israelite might have touched the carcase, or perhaps necessity may have required it, yet, no matter from what cause, the effect was the same, the man was thereby rendered unclean. Suppose a festive occasion, on which the family and household were about to partake of their portion of a peace offering, any one among them who had touched the carcase of a clean beast that had died of itself, would on that account be shut out from having fellowship with the others. All the rest would be feasting on the peace offering, but he would be excluded from any part of it. Necessity might have brought him into contact with the carcase; nevertheless he was rendered unclean, and as such, shut out from the feast. How hard on him some might have thought, but that was not the real question. Jehovah his God was holy, and He could not allow anyone in uncleanness to have fellowship with Him.

Leviticus 11 has before laid down laws concerning this subject, and these verses reinforce them. A number of animals are listed as being clean and therefore fit for meat for Israel (vs.4-5). These included animals that had cloven hooves and also chewed the cud. Any animal that lacked one of these were not fit for Israel's consumption (v.6). A list of some of these is found in verses 7 and 8.