L
E V I T I C U S
CHAP. XI.
The
ceremonial law is described by the apostle (Heb. ix. 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 (ver. 1-8), "another of fishes" (ver. 9-12),
"another of birds" (ver. 13-19), and "another of creeping
things," which are distinguished into two sorts, flying creeping things
(ver. 20-28) and creeping things upon the earth, ver. 29-43. And the law
concludes with the general rule of holiness, and reasons for it, ver. 44,
&c.
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Distinction
of Meats.
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B.
C. 1490.
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1 And the LORD
spake unto Moses and to Aaron, saying unto them, 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. 3 Whatsoever
parteth the hoof, and is clovenfooted, and cheweth the cud, among the
beasts, that shall ye eat. 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. 5 And the coney, because he cheweth the cud, but
divideth not the hoof; he is unclean unto you. 6 And the
hare, because he cheweth the cud, but divideth not the hoof; he is
unclean unto you. 7 And the swine, though he divide the hoof, and
be clovenfooted, yet he cheweth not the cud; he is unclean to
you. 8 Of their flesh shall ye not eat, and their carcase shall ye
not touch; they are unclean to you.
Now that Aaron was consecrated a high priest over the house of God, God spoke
to him with Moses, and appointed them both as joint-commissioners to deliver
his will to the people. He spoke both to Moses and to Aaron about this matter;
for it was particularly required of the priests that they should put a
difference between clean and unclean, and teach the people to do so. After the
flood, when God entered into covenant with Noah and his sons, he allowed them
to eat flesh (Gen. ix. 13), whereas before they were confined to the
productions of the earth. But the liberty allowed to the sons of Noah is here
limited to the sons of Israel. They might eat flesh, but not all kinds of
flesh; some they must look upon as unclean and forbidden to them, others as
clean and allowed them. The law in this matter is both very particular and
very strict. But what reason can be given for this law? Why may not God's
people have as free a use of all the creatures as other people? 1. It is
reason enough that God would have it so: his will, as it is law sufficient, so
it is reason sufficient; for his will is his wisdom. He saw good thus to try
and exercise the obedience of his people, not only in the solemnities of his
altar, but in matters of daily occurrence at their own table, that they might
remember they were under authority. Thus God had tried the obedience of man in
innocency, by forbidding him to eat of one particular tree. 2. Most of the
meats forbidden as unclean are such as were really unwholesome, and not fit to
be eaten; and those of them that we think wholesome enough, and use
accordingly, as the rabbit, the hare, and the swine, perhaps in those
countries, and to their bodies, might be hurtful. And then God in this law did
by them but as a wise and loving father does by his children, whom he
restrains from eating that which he knows will make them sick. Note, The Lord
is for the body, and it is not only folly, but sin against God, to prejudice
our health for the pleasing of our appetite. 3. God would thus teach his
people to distinguish themselves from other people, not only in their
religious worship, but in the common actions of life. Thus he would show them
that they must not be numbered among the nations. It should seem there had
been, before this, some difference between the Hebrews and other nations in
their food, kept up by tradition; for the Egyptians and they would not eat
together, Gen. xliii. 32. And even before the flood there was a distinction of
beasts into clean and not clean (Gen. vii. 2), which distinction was quite
lost, with many other instances of religion, among the Gentiles. But by this
law it is reduced to a certainty, and ordered to be kept up among the Jews,
that thus, by having a diet peculiar to themselves, they might be kept from
familiar conversation with their idolatrous neighbours, and might typify God's
spiritual Israel, who not in these little things, but in the temper of their
spirits, and the course of their lives, should be governed by a sober
singularity, and not be conformed to this world. The learned observe further,
That most of the creatures which by this law were to be abominated as unclean
were such as were had in high veneration among the heathen, not so much for
food as for divination and sacrifice to their gods; and therefore those are
here mentioned as unclean, and an abomination, which yet they would not be in
any temptation to eat, that they might keep up a religious loathing of that
for which the Gentiles had a superstitious value. The swine, with the later
Gentiles, was sacred to Venus, the owl to Minerva, the eagle to Jupiter, the
dog to Hecate, &c., and all these are here made unclean. As to the beasts,
there is a general rule laid down, that those which both part the hoof and
chew the cud were clean, and those only: these are particularly mentioned in
the repetition of this law (Deut. xiv. 4, 5), where it appears that the
Israelites had variety enough allowed them, and needed not to complain of the
confinement they were under. Those beasts that did not both chew the cud
and divide the hoof were unclean, by which rule the flesh of swine, and of
hares, and of rabbits, was prohibited to them, though commonly used among us.
Therefore, particularly at the eating of any of these, we should give thanks
for the liberty granted us in this matter by the gospel, which teaches us that
every creature of God is good, and we are to call nothing common or
unclean. Some observe a significancy in the rule here laid down for them
to distinguish by, or at least think it may be alluded to. Meditation, and
other acts of devotion done by the hidden man of the heart, may be signified
by the chewing of the cud, digesting our spiritual food; justice and charity
towards men, and the acts of a good conversation, may be signified by the dividing
of the hoof. Now either of these without the other will not serve to
recommend us to God, but both must go together, good affections in the heart
and good works in the life: if either be wanting, we are not clean, surely we
are not clean. Of all the creatures here forbidden as unclean, none has been
more dreaded and detested by the pious Jews than swine's flesh. Many were put
to death by Antiochus because they would not eat it. This, probably, they were
most in danger of being tempted to, and therefore possessed themselves and
their children with a particular antipathy to it, calling it not by its proper
name, but a strange thing. It should seem the Gentiles used it
superstitiously (Isa. lxv. 4), they eat swine's flesh; and therefore
God forbids all use of it to his people, lest they should learn of their
neighbours to make that ill use of it. Some suggest that the prohibition of
these beasts as unclean was intended to be a caution to the people against the
bad qualities of these creatures. We must not be filthy nor wallow in the mire
as swine, nor be timorous and faint-hearted as hares, nor dwell in the earth
as rabbits; let not man that is in honour make himself like these beasts that
perish. The law forbade, not only the eating of them, but the very touching of
them; for those that would be kept from any sin must be careful to avoid all
temptations to it, and every thing that looks towards it or leads to it.
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. 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: 11 They shall be
even an abomination unto you; ye shall not eat of their flesh, but ye shall
have their carcases in abomination. 12 Whatsoever hath no fins nor
scales in the waters, that shall be an abomination unto you.
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, 14 And the vulture, and the kite
after his kind; 15 Every raven after his kind; 16 And
the owl, and the night hawk, and the cuckow, and the hawk after his
kind, 17 And the little owl, and the cormorant, and the great
owl, 18 And the swan, and the pelican, and the gier eagle,
19 And the stork, the heron after her kind, and the lapwing, and the bat.
Here is, 1. A general rule concerning fishes, which were clean and which not.
All that had fins and scales they might eat, and only those odd sorts of
water-animals that have not were forbidden, v. 9, 10. The ancients
accounted fish the most delicate food (so far were they from allowing it on
fasting-days, or making it an instance of mortification to eat fish);
therefore God did not lay much restraint upon his people in them; for he is a
Master that allows his servants not only for necessity but for delight.
Concerning the prohibited fish it is said, They shall be an abomination to
you (v. 10-12), that is, "You shall count them unclean, and
not only not eat of them, but keep at a distance from them." Note,
Whatever is unclean should be to us an abomination; touch not the unclean
thing. But observe, It was to be an abomination only to Jews; the
neighbouring nations were under none of these obligations, nor are these
things to be an abomination to us Christians. The Jews were honoured with
peculiar privileges, and therefore, lest they should be proud of those, Transeunt
cum onere--They were likewise laid under peculiar restraints. Thus God's
spiritual Israel, as they are dignified above others by the gospel-covenant of
adoption and friendship, so they must be mortified more than others by the
gospel-commands of self-denial and bearing the cross. 2. Concerning fowls here
is no general rule given, but a particular enumeration of those fowls that
they must abstain from as unclean, which implies an allowance of all others.
The critics here have their hands full to find out what is the true
signification of the Hebrew words here used, some of which still remain
uncertain, some sorts of fowls being peculiar to some countries. Were the law
in force now, we should be concerned to know with certainty what are
prohibited by it; and perhaps if we did, and were better acquainted with the
nature of the fowls here mentioned, we should admire the knowledge of Adam, in
giving them names expressive of their natures, Gen. ii. 20. But the law being
repealed, and the learning in a great measure lost, it is sufficient for us to
observe that of the fowls here forbidden, (1.) Some are birds of prey, as the
eagle, vulture, &c., and God would have his people to abhor every thing
that is barbarous and cruel, and not to live by blood and rapine. Doves that
are preyed upon were fit to be food for man and offerings to God; but kites
and hawks that prey upon them must be looked upon as an abomination to God and
man; for the condition of those that are persecuted for righteousness' sake
appears to an eye of faith every way better than that of their persecutors.
(2.) Others of them are solitary birds, that abide in dark and desolate
places, as the owl and the pelican (Ps. cii. 6), and the cormorant and raven (Isa.
xxxiv. 11); for God's Israel should not be a melancholy people, nor affect
sadness and constant solitude. (3.) Others of them feed upon that which is
impure, as the stork on serpents, others of them on worms; and we must not
only abstain from all impurity ourselves, but from communion with those that
allow themselves in it. (4.) Others of them were used by the Egyptians and
other Gentiles in their divinations. Some birds were reckoned fortunate,
others ominous; and their soothsayers had great regard to the flights of these
birds, all which therefore must be an abomination to God's people, who must
not learn the way of the heathen.
20 All fowls that creep,
going upon all four, shall be an abomination unto you.
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;
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. 23 But all other flying creeping things,
which have four feet, shall be an abomination unto you. 24
And for these ye shall be unclean: whosoever toucheth the carcase of them
shall be unclean until the even. 25 And whosoever beareth ought
of the carcase of them shall wash his clothes, and be unclean until the
even. 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. 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. 28 And he that beareth the carcase of them
shall wash his clothes, and be unclean until the even: they are unclean
unto you. 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, 30 And the ferret, and the chameleon, and
the lizard, and the snail, and the mole. 31 These are
unclean to you among all that creep: whosoever doth touch them, when they be
dead, shall be unclean until the even. 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. 33 And every
earthen vessel, whereinto any of them falleth, whatsoever is in
it shall be unclean; and ye shall break it. 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. 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. 36 Nevertheless a fountain or pit, wherein
there is plenty of water, shall be clean: but that which toucheth their
carcase shall be unclean. 37 And if any part of their
carcase fall upon any sowing seed which is to be sown, it shall be
clean. 38 But if any water be put upon the seed, and any
part of their carcase fall thereon, it shall be unclean unto
you. 39 And if any beast, of which ye may eat, die; he that
toucheth the carcase thereof shall be unclean until the even. 40
And he that eateth of the carcase of it shall wash his clothes, and be unclean
until the even: he also that beareth the carcase of it shall wash his clothes,
and be unclean until the even. 41 And every creeping thing that
creepeth upon the earth shall be an abomination; it shall not be
eaten. 42 Whatsoever goeth upon the belly, and whatsoever goeth
upon all four, or whatsoever hath more feet among all creeping things
that creep upon the earth, them ye shall not eat; for they are an
abomination.
Here is the law, 1. Concerning flying insects, as flies, wasps, bees, &c.;
these they might not eat (v. 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, v. 21, 22. 2. Concerning the creeping things on
the earth; these were all forbidden (v. 29, 30, and again, v.
41, 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. iii.
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, v. 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. iii. 3. (2.)
Even the vessels, or other things they fell upon, were thereby made unclean
until the evening (v. 32), and if they were earthen vessels they must
be broken, v. 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, Zech. xiv. 20, 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, v. 35.
The exceptions also are very nice, v. 36, &c. 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.
43 Ye shall not make
yourselves abominable with any creeping thing that creepeth, neither shall ye
make yourselves unclean with them, that ye should be defiled thereby.
44 For I am the LORD
your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am
holy: neither shall ye defile yourselves with any manner of creeping thing
that creepeth upon the earth. 45 For I am the LORD
that bringeth you up out of the land of Egypt, to be your God: ye shall
therefore be holy, for I am holy. 46 This is the law
of the beasts, and of the fowl, and of every living creature that moveth in
the waters, and of every creature that creepeth upon the earth: 47
To make a difference between the unclean and the clean, and between the beast
that may be eaten and the beast that may not be eaten.
Here is, I. The exposition of this law, or a key to let us into the meaning of
it. It was not intended merely for a bill of fare, or as the directions of a
physician about their diet, but God would hereby teach them to sanctify
themselves and to be holy, v. 44. That is, 1. They must hereby learn to
put a difference between good and evil, and to reckon that it could not be all
alike what they did, when it was not all alike what they ate. 2. To maintain a
constant observance of the divine law, and to govern themselves by that in all
their actions, even those that are common, which ought to be performed after
a godly sort, 3 John 6. Even eating and drinking must be by rule, and to
the glory of God, 1 Cor. x. 31. 3. To distinguish themselves from all
their neighbours, as a people set apart for God, and obliged not to walk as
the Gentiles: and all this is holiness. Thus these rudiments of the world
were their tutors and governors (Gal. iv. 2, 3), to bring them to that which
is the revival of our first state in Adam and the earnest of our best state
with Christ, that is, holiness, without which no man shall see the
Lord. This is indeed the great design of all the ordinances, that by them we
may sanctify ourselves and learn to be holy. Even This law concerning their
food, which seemed to stoop so very low, aimed thus high, for it was the
statute-law of heaven, under the Old Testament as well as the New, that without
holiness no man shall see the Lord. The caution therefore (v. 43)
is, You shall not make yourselves abominable. Note, By having
fellowship with sin, which is abominable, we make ourselves abominable. That
man is truly miserable who is in the sight of God abominable; and none are so
but those that make themselves so. The Jewish writers themselves suggest that
the intention of this law was to forbid them all communion by marriage, or
otherwise, with the heathen, Deut. vii. 2, 3. And thus the moral of it is
obligatory on us, forbidding us to have fellowship with the unfruitful
works of darkness; and, without this real holiness of the heart and life, he
that offereth an oblation is as if he offered swine's blood (Isa.
lxvi. 3); and, if it was such a provocation for a man to eat swine's flesh
himself, much more it must be so to offer swine's blood at God's altar; see
Prov. xv. 8.
II. The reasons of this law; and they are all taken from the Law-maker
himself, to whom we must have respect in all acts of obedience. 1. I am the
Lord your God, v. 44. "Therefore you are bound to do thus, in
pure obedience." God's sovereignty over us, and propriety in us, oblige
us to do whatever he commands us, how much soever it crosses our inclinations.
2. I am holy, v. 44, and again, v. 45. If God be holy, we
must be so, else we cannot expect to be accepted of him. His holiness is his
glory (Exod. xv. 11), and therefore it becomes his house for ever, Ps.
xciii. 5. This great precept, thus enforced, though it comes in here in the
midst of abrogated laws, is quoted and stamped for a gospel precept, 1 Pet. i.
16, where it is intimated that all these ceremonial restraints were designed
to teach us that we must not fashion ourselves according to our former
lusts in our ignorance, v. 14. 3. I am the Lord that bringeth
you out of the land of Egypt, v. 45. This was a reason why they
should cheerfully submit to distinguishing laws, having of late been so
wonderfully dignified with distinguishing favours. He that had done more for
them than for any other people might justly expect more from them.
III. The conclusion of this statute: This is the law of the beasts, and of
the fowl, &c., v. 46, 47. This law was to them a statute for
ever, that is, as long as that economy lasted; but under the gospel we find it
expressly repealed by a voice from heaven to Peter (Acts x. 15), as it had
before been virtually set aside by the death of Christ, with the other
ordinances that perished in the using: Touch not, taste not, handle not,
Col. ii. 21, 22. And now we are sure that meat commends us not to God
(1 Cor. viii. 8), and that nothing is unclean of itself (Rom. xiv. 14),
nor does that defile a man which goes into his mouth, but that which comes out
from the heart, Matt. xv. 11. Let us therefore, 1. Give thanks to God that we
are not under this yoke, but that to us every creature of God is allowed as
good, and nothing to be refused. 2. Stand fast in the liberty wherewith
Christ has made us free, and take heed of those doctrines which command
to abstain from meats, and so would revive Moses again, 1 Tim. iv. 3, 4.
3. Be strictly and conscientiously temperate in the use of the good creatures
God has allowed us. If God's law has given us liberty, let us lay restraints
upon ourselves, and never feed ourselves without fear, lest our table be a
snare. Set a knife to thy throat, if thou be a man given to appetite;
and be not desirous of dainties or varieties, Prov. xxiii. 2, 3. Nature
is content with little, grace with less, but lust with nothing.
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