Leviticus 11:1–47

As a rule, God's messages in Leviticus came to Moses. Sometimes (Lev. 11:1, 13:1, 14:33, 15:1) they came to Aaron as well. At times a message came through Moses but was meant especially for Aaron (Lev. 16:2, 21:17)... But whenever laws were given, they came through the Mediator to the people they especially concerned.

The chapter before said that the priests were to tell the difference between the holy and the unholy, and between the unclean and the clean. Here the details are pointed out among living creatures of every kind, and first among the animals on the earth. Those whose standing privilege was to draw near to God were to decide by God's word.

In Leviticus, after the priests are consecrated, everything that raised the question of clean or unclean is presented together. They were the ones who had to know how to tell clean from unclean. The priesthood had to discern everything. And this belongs to the Christian too — not as one who fears that sin will be charged against him (though he does have a responsibility), but because God has anointed him to tell good from evil, according to the holiness of the service of God.

Eating, here as elsewhere, is a picture of communion. A person makes his own what he takes in. But sin has entered, with all the disorder that follows, so God gives His people His gracious and wise direction. He does not leave them to themselves and to the changing whims of independent judgment.

The point was not to give information about what is healthy or unhealthy; a moral aim is everywhere the chief thing. The LORD wanted Israel to trust Him and His choice for them as a people set apart and consecrated to Him. No doubt He chose what was good — in fact, the best. His restrictions carried the discerning insight of the One who made each creature.

Chewing the cud pictures the natural process of "inwardly digesting" what one eats. The divided hoof shows the character of one's outward walk. As we know, the two are closely connected in the Christian life. Some feed on the green pastures of the Word of God and digest inwardly what they take in; they are able to combine calm meditation with prayerful study. Without doubt they will show that outward walk which praises Him who has graciously given us His word to form our habits and govern our ways.

Since it was Jehovah who brought them up out of the land of Egypt to be their God, they were to be holy, for He was holy (Lev. 11:45). The privilege of being God's people, which was great, entailed on them responsibilities which were not to be neglected. So it always must be.

How strange it must have looked to a man taught from childhood in the rules of Moses: a vessel comes down from heaven, holding four-footed animals, wild animals, creeping things and birds, and a voice says, "Rise, Peter; kill and eat." How wonderful. No examination of hoofs or habits! There was no need of it. The vessel and its contents had come from heaven... But the tide of divine grace was rising in majesty above all such fences. It rose to gather in "all manner" of things and carry them up to heaven, by the power and on the authority of those precious words: "What God has made clean, do not call common." It did not matter what was in the vessel, if God had cleansed it.

Eating here as elsewhere is emblematic of communion. One appropriates what is thus taken in. But sin has entered, with all the disorders that follow. So God gives His people His gracious and wise direction. He does not leave them to themselves and to the changing whims of independent judgment.

Spiritually, our food declares our character, as it also forms it. He who eats Christ shall not only live by Him, but His life will be practically shaped to His also. So in what is here permitted to be the food of the people of God, we find pictured the spiritual life of the people of God... Still, the matter of health is never brought forward. The law does not deal with what is wholesome or unwholesome, but with what is clean or unclean.

The chewing of the cud expresses the natural process of inwardly digesting what one eats. The divided hoof sets out the character of one's outward walk. The one who feeds on the green pastures of the Word of God and inwardly digests what he takes in — the one who is enabled to combine calm meditation with prayerful study — will without doubt show that character of outward walk. It is to the praise of Him who has graciously given us His word to form our habits and govern our ways.

When an animal had both marks it was clean and could be eaten. If only one of them was found, it had to be rejected completely, however attractive it might otherwise seem... Both these were strikingly and perfectly set out in Jesus the Son of God. His fellowship with God knew not a moment's interruption until He was made sin and a sacrifice for us on the cross... From these clean beasts, then, we are taught to gather up spiritual food. We are also taught to go over it, portion by portion, in meditation, so that it may be effective for present comfort and strength in the walk.

Since the flood God has never commanded man to be a vegetarian. After the flood He told Noah, "Every moving thing that lives shall be food for you" (Gen. 9:3)... However, under law, and under law only, God put strict limits on what animals, birds or water creatures Israel could eat. He never laid these laws on the Gentiles, but only on Israel. He forbade some of them only because of a spiritual significance, not because there was any evil in the creature itself. We see this in Acts 10:9-15 and Acts 10:28... the sacrifice of Christ cleanses all who trust Him as Saviour, whether Jews or Gentiles. So God has removed the barrier between clean and unclean animals, and "everything created by God is good, and nothing is to be rejected if it is received with thanksgiving" (1 Tim. 4:4).

The law not only places man at a distance from God and makes him aware of it. It is also meant to teach him the great difference between standing on the ground of keeping the law and standing on the ground of grace.

We have seen how God has in grace associated us with His dear Son. So we belong to the priestly family, and God has brought us near. Fellowship with Him must then mean separation from all that is contrary to His mind and will. Linked with God on the one side, we cannot on the other link Him with what would dishonour Him. So our associations are of the most vital importance to our highest interests here.

About beasts, two things were needed to make them clean: they should chew the cud and divide the hoof. "Whatever parts the hoof and is cloven-footed and chews the cud, among the animals, you may eat." Either mark on its own was not enough to make an animal ceremonially clean. The two should go together. These two marks were quite enough to guide an Israelite about whether an animal was clean or unclean. He did not have to ask why the marks were given, or what they meant. Yet the Christian may look into the spiritual truth wrapped up in these ceremonial rules.

I fear that many who read the Bible do not digest the word. The two things are very different. One may read chapter after chapter, book after book, and not digest so much as a single line. We may read the Bible as part of a dull, useless routine. But if we lack the power to chew it over again — the digestive organs — we gain no profit at all. This deserves a close look. The cattle grazing on the grass can teach us a healthy lesson. They first gather up the fresh pasture with care, and then lie down quietly to chew the cud.

We are told that animals which chew the cud have two stomachs. When the animal eats, the food goes into the first stomach. After a time it comes back up into its mouth by some process, and gets a second, careful chewing. Then it goes down into the second stomach, and the animal takes it in fully. Chewing the cud stands for full assimilation.

Among the animals there were two marks that would make one suitable for eating: (1) if it has a divided hoof, and (2) if it chewed the cud (v. 3). The divided hoof enables the animal to walk through miry land without being bogged down in it. So our fellowship is not to be with people whose walk is tangled up in the affairs of this life. It is to be with those who depend on divine grace to carry them through the world. The number 2 (the divided hoof) speaks of dependence, not the self-sufficiency that number 1 might suggest.

A man may claim to love and feed on the Word of God — to study and think it over — as the pasture of his soul. But if his footprints along the path of life are not what the Word needs, he is not clean. On the other hand, a man may appear to walk with blameless correctness. But if his walk does not come out of the hidden life, it is worse than worthless. The divine principle must be there inside him, feeding on and digesting the rich pasture of God's Word. Without it, the mark of his footstep counts for nothing. The value of each depends on its inseparable connection with the other.

It was not the point to give information about what was wholesome or unwholesome; a moral end is everywhere uppermost. Jehovah would have Israel trust Him and His choice for them as a special and consecrated people. No doubt He chose what was good — in fact, the best. His restrictions came from the discerning insight of the One who made each creature. He had called out His people to live under His righteous government, and He looked on to a heavenly family who would gather His mind by the Spirit, since it lay hidden under these outward shadows.

In general, clean beasts were those that both chewed the cud and divided the hoof. Whatever really feeds us must combine both: what stirs the inner life, and what shapes the outward walk. Christ alone shows this in perfection, and it is as we feed on Him that these marks are reproduced in us.

Chewing the cud pictures the natural process of "inwardly digesting" what one eats. The divided hoof shows the character of one's outward walk. There is, as we know, a close connection between the two in the Christian life. Think of the person who feeds on the green pastures of the Word of God and digests what he takes in. He combines calm meditation with prayerful study. Without doubt he will show the outward walk that praises God, who has given us His word to form our habits and govern our ways.

Now that the priests were consecrated, the details follow. Israel must have no fellowship where the outward walk was not firm and joined to the inward work of full digestion. Among the land animals God marks two requirements here. The hoofs must not be partly cloven, but split right open. The animal must chew, or bring up, the cud. One alone is not enough. Both must exist together to meet His mind for His people. So the cases are explained from animals they knew well.

Verses 4 to 8 insist that both of these things must be present or the animal was unclean. The camel chewed the cud but did not divide the hoof. So there are those who make a show of honouring God while their walk is fouled in the mire of the world. Many false religions are the same in essence, and the believer is to have no part with such things.

Look at the exceptions: of the truly ruminating animals only one — the camel. He is no racer, and he travels with a burden. He was made for the desert, not for the pasture-lands. He is clumsy, bad-tempered, unlike the rest of his class. May he not remind us of the many Christians who seem to be always learning the things of God, yet still go through the world weighed down, as if the desert were all they had? The camel-Christian may indeed be a real one, as his representative is a ruminant, and yet what a poor bungled copy he seems! The cares of this world weigh him down. He is earthly-heavenly: according to the Word of God, "unclean."

Remember: chewing the cud must never be separated from the divided hoof. Suppose someone knew the priest's guide book only in part. He might see an animal chewing the cud and quickly call it clean. This would have been a serious error. A closer look at God's own directory would show him at once what to do. He must mark the animal's walk. He must note the print left by each movement. He must look for the result of the divided hoof.

Eating here as elsewhere is a picture of communion. One takes as one's own what is received in this way. But sin has entered, with all the disorders that follow. So God gives His people His gracious and wise direction. He does not leave them to themselves and the changing whims of independent judgment. As a general principle the difference between clean and unclean was known in early days. God directed Noah to take clean animals into the ark by sevens, but only two of those that were not clean.

The "divided hoof" clearly suggests walk, and "chewing the cud" meditation on the word of God. Both marks were set out perfectly in Jesus the Son of God. His fellowship with God was never interrupted for a moment, until He was made sin and a sacrifice for us on the cross. We know that He did not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of scoffers. His delight was in the law of the LORD, and on His law He meditated day and night.

In both examples the counterfeit does one thing: it separates what God has joined together — receiving His word, and walking like Christ.

The rabbit, which is only another name for coney, is not known in Palestine. The Hebrew word shaphan is thought to mean the Syrian hyrax. It is about the size of a rabbit, but it does not chew the cud. When at rest it keeps rubbing its teeth together, so it looks like it is chewing. It makes a wholesome meal, so the Jewish ritual law had to name it.

Chewing the cud pictures the inward digesting of what one eats. The divided hoof shows the character of one's outward walk. There is, as we know, a close connection between the two in the Christian life. Someone who feeds on the green pastures of the Word of God digests what he takes in. He is able to combine calm meditation with prayerful study. Without doubt he will show the outward walk that praises God. God has kindly given us His word to form our habits and govern our ways.

But remember: never separate the chewing of the cud from the divided hoof. Suppose a man knew the priest's guide book only in part and was untrained in God's rules for worship. If he saw an animal chewing the cud, he might quickly call it clean. This would have been a serious error. A closer look at God's directory would show him at once what else to do. He must mark the animal's walk. He must note the impression made by each movement. He must look for the result of the divided hoof.

Many have wondered that the hare and the coney — the hyrax — should be counted among the animals that chew the cud. But it has been well argued that these are practical directions for simple people, not studies in natural history. To ordinary people the hare and the coney look as if they chew the cud, though they only grind their teeth. They claim to chew the cud without the reality. God takes them here as He takes men according to what they claim: but that cannot make them clean.

What does the animal that chewed the cud, but did not divide the hoof, stand for? There are people who are true Christians. They have taken in the word of God and made it their own, at least far enough to receive Christ as their Saviour. Yet they are so worldly that it is hard to tell whether they belong to the Lord.

The law of the Spirit of life in Christ set people free from the law of sin and death. For those it set free, a walk by the Spirit and not by the flesh is essential. The Spirit of God dwells in the Christian, and this is a great and sure truth. It is also the very ground on which he is to glorify God in his body. Scripture urges us to cleanse ourselves from every pollution of flesh and spirit, perfecting holiness in the fear of God.

God made no such distinctions in Noah's day — see Genesis 9:2-3. This fact, we believe, lies behind Paul's words, "nothing is unclean in itself" (Romans 14:14). In Noah's day all men were in view. In Moses' day only Israel was in question. These special laws were meant to impress Israel with the holiness of God. They were also meant to keep Israel distinct and separate from the nations.

The inward life and the outward walk must go together. A man may claim to love the Word of God and feed on it — to study it and think it over, the pasture of the soul. But if his footprints along the path of life are not what the Word calls for, he is not clean. On the other hand, a man may seem to walk with the blamelessness of a Pharisee. But if his walk does not come out of the hidden life, it is worse than worthless.

We have been told that animals that chew the cud have two stomachs. When they eat, the food goes into the first stomach. After a time, by some process, it comes back up to the animal's mouth, and the animal chews it a second time with care. Then it goes down into the second stomach, and the animal absorbs it. Chewing the cud stands for full assimilation... if we are to please the Lord we must not only read the Word of God. We must meditate on it, make it our own, absorb it, take it into our spiritual beings.

The swine did not chew the cud. It gulped its food down, though it had cloven hoofs and feet quite split open. It was to be unclean to them. They must neither eat the flesh nor touch the carcass.

The last animal here is very different from the rest, and the very type of uncleanness. The swine made no pretence of chewing the cud, but it had the cloven foot. If you looked only at that, the swine would seem clean. It pictures people who openly slight faith and the Word of God and plead their good conduct instead: "He can't be wrong whose life is in the right." In fact the life is not right. The swine loves the mud and roots up the ground; it is a destroyer by nature. God does not judge as man judges, but His judgment alone is true.

There are some who make a loud case for works. They argue for an upright, conscientious walk. Their constant cry is, "Give and do."... They are something like the clean animal in one point: they have a divided hoof and leave a certain track in the walk. Yet they are as unclean as the swine, because they do not chew the cud. They ignore the testimony of God about man's utter ruin as a sinner, and about eternal redemption accomplished by Christ Jesus for all who believe in His name — the foundation of all true Christianity.

Some people seem able to walk in the right way. They concentrate on moral uprightness, yet have no heart for learning the Word of God, and so never meditate on the person of Christ who sits at the right hand of God. They may have feet that could carry them through the mud of the world. But instead, though they may even be washed (not saved, but cleaned up on the outside), they prefer to return to wallowing in the mud (2 Peter 2:22). The believer is warned not to have any fellowship with such people.

So it is as pointless to rest on inward meditation alone as on outward self-denial alone. By itself either one is only self, an empty boast in the flesh, in total ignorance of both God and man. But His grace meets man — unclean, wilful and proud — in and by His own Son. That Man without sin came to die for him and to suffer for his sins. In resurrection a new condition begins. There He gives those who believe to live by His life and to receive the Spirit of God, so that we may walk accordingly.

The divided hoof was not enough on its own, without the chewing of the cud. The pig parts the hoof but does not chew the cud, so it is unclean to you (v. 7). In a word, the two things were inseparable in every clean animal. The spiritual application matters enormously in practice. The inward life and the outward walk must go together. A man may claim to love and feed on the Word of God — to study it and turn it over, the pasture of the soul. But if his footprints along the path of life are not what the Word calls for, he is not clean. On the other hand, a man may seem to walk with a Pharisee's blamelessness. But if his walk does not come from the hidden life, it is worse than worthless.

Among animals only those were clean that had the two marks: chewing the cud and the cloven hoof. Animals that chew the cud are classed as "ruminants," and to "ruminate" has picked up "meditate" as a second meaning. The animals with a cloven hoof are sure-footed and often light-footed too. If the word of God is hidden in our hearts by meditation, and if it shapes our outward walk in this way, our path will be clean in God's sight.

There is reason to fear that many who read the Bible do not digest the word. The two things are widely different. One may read chapter after chapter, book after book, and not digest so much as a single line... The cattle grazing on the grass can teach us a healthy lesson. First they gather up the refreshing pasture, then they calmly lie down to chew the cud.

The clean, as we have seen, foreshadow Christ. They were marked by two distinguishing features — parting the hoof and chewing the cud... The "divided hoof" clearly points to walk, and "chewing the cud" points to meditation on the word of God. Jesus the Son of God displayed both marks in a striking and perfect way. His fellowship with God went on without a moment's interruption, until He was made sin and a sacrifice for us on the cross.

They were not their own, and so they were not to do as they pleased. They belonged to Jehovah; His name was called on them; they were identified with Him. His word was to be their great regulating standard in every case... God's Word was to be their only guide. Other nations might eat what they pleased; but Israel had the high privilege of eating only what pleased Jehovah.

The care God took over His people went further than eating what was unclean. Bare contact was forbidden too. (See v. 8, 24, 26-28, 31-41.) It was impossible for a member of the Israel of God to touch what was unclean without picking up defilement... Jehovah would have His people holy in all things. They were neither to eat nor touch anything unclean.

One other thing we may note about this chapter: these distinctions were not made in Noah's day — see Genesis 9:2-3. This fact, we believe, lies behind Paul's statement, "nothing is unclean in itself" (Rom. 14:14); and again, "All things are lawful" (1 Cor. 10:23). In Noah's day all men were in view. In Moses' day only Israel was in question. These special laws had two aims: to impress them with the holiness of God, and to help keep them distinct and separate from the nations.

In a vision the Lord told Peter to eat all kinds of animals. Peter objected, but the Lord insisted. Then he realised that the unclean animals stood for people — that is, Gentiles. In Acts 10:28 Peter says that God had shown him he should not call any man unclean... God has removed the barrier between clean and unclean animals. So "everything created by God is good, and nothing is to be rejected if it is received with thanksgiving" (1 Tim. 4:4).

Two things were needed to make a fish clean under the law: "fins and scales." These marks clearly show a fitness for the place and the element in which the creature had to move.

The fin and the scale show us two things we especially need: spiritual energy to move on through the element that surrounds us, and the power to keep that element from acting on us. It is no use having the ability to get on through the world if we are not proof against the world's influence. And though we may seem able to keep the world out, if we have no driving power we are defective. The "fins" would not do without the "scales," nor the "scales" without the "fins."

The fins let it swim against the stream. On the Columbia River you can stand and watch great fish leap up rapids, or small falls, several feet high. In the same way God has given you and me a power to "swim against the stream." But sometimes a fish must swim through filthy water. To protect it, God has given it scales... And fitted with this armour, the fish can pass in safety through the filth. So God has made a way for His own to pass unharmed through all the filth around us. He also gives the power to go against the stream.

What was clean here had fins and scales — means of movement and defence. But water is a denser element than the ones before it, and its resistance turns movement itself into a fight. Here the "fin" is the weapon of attack, and the "scale" the weapon of defence. So we are reminded that the life of faith is a warfare too, and no one is excused from it. We cannot stay out of the fight and be clean. To go unarmed is to be overcome. Every step forward must be a victory.

The fins were the organs that directed and balanced the fish's movements, and we can readily see what having them, or lacking them, means for us. It is not enough to be born of God, or even to be justified by faith. Beyond question, we must have a new nature from God, and we must be freed from the weight of a conscience burdened by sin. We also need a living and constant power of direction, so that we may know and do His will — moving where He wants us to move, or holding back when He tells us... Only by submitting to His word do we become obedient, as the Lord Jesus was, and the Holy Spirit sanctifies us for that obedience.

The lack of balance shows when the worker's communion with God falls behind his public gospel service. Much sail with little ballast capsizes the boat... A creature with no "fins" (the driving power) and no "scales" (the protecting power) was to be an "abomination" (Lev. 11)... I know that this lack of balance between communion with God and public service is a danger. Every servant of Christ has to be on guard against it.

Scripture makes it clear that the ban on certain creatures as unclean applied to Israel only. The vision God gave to Peter shows that this restriction is done away in Christ. Scripture states plainly: "everything created by God is good, and nothing is to be rejected if it is received with thanksgiving, for it is made holy by the word of God and prayer."

Here we have to learn about food — what is clean and what is unclean… Spiritually, our food declares our character, as it also forms it. Whoever eats Christ will not only live by Him; his life will in practice grow like His too. So the food God allows His people here pictures the spiritual life of God's people… Health is never the point. The law does not deal with what is wholesome or unwholesome, but with what is clean or unclean.

But what believer doubts that a deeper bearing lay under what is written? As the apostle asked in 1 Corinthians 9, Is it for the oxen that God cares, or does He say it altogether for our sakes? Surely for our sakes was it written.

A fish needs a "fin" to move through the water and "scales" to resist it. In the same way the believer needs the spiritual power to move on through the world around him and, at the same time, to resist its influence — to keep it out… It is no use having the power to get on through the world, if we are not proof against the world's influence; and though we may seem to be able to keep the world out, yet if we have not the motive power, we are defective.

The fins were the organs that directed and balanced the fish's movements. So we can easily see what it means spiritually to have what matches them, or to lack it… it is not enough to be born of God, nor even to be justified by faith… We also need a living, constant power of direction so that we may know and do His will, to move where He desires or hold back when He says. Only in subjection to His word can we find ourselves obedient, as the Lord Jesus was… "How can a young man keep his way pure? By guarding it according to your word."

"Fins" show that the creature has power to go down, or rise high, or to swim against the stream; and the scales that wrap it completely picture the covering or armour that the true servants of God have… The stream carries a dead fish along, and it only turns with the windings of the river. Not so the way of faith. It looks only to the Lord. It finds direction in His word… A fish with "no fins" enjoys burrowing in the mud and is at home in what is unclean, with the current of circumstances alone to direct it. A fish with "no scales" has no covering, so every influence around it gets at it. So it is with many who call themselves Christians. They are at home in the world — its trade, politics, pleasures, or religion — and they make no stand for Christ's name and honour.

These creatures live where movement is hard, since water is much heavier than air. This speaks of the conflict of believers, who must spend energy to make any progress at all. For this conflict we need fins, the means of movement, which is in effect our weapon of attack, while the scales are for protection or defence. All true Christians are enlisted in God's army, so one who has no spiritual defence and no spiritual energy is not a fit companion for a believer. How can we have spiritual fellowship with one who has no spiritual qualities? These are in fact called an "abomination," so they are to be repulsive to a believer.

As Israel was not to eat every sea or river fish, the believer is again taught what he ought to avoid. Two marks are specified, and without them he was forbidden to eat. If they had not fins and scales, he must not make them his own. Both divine direction and divine protection are required in all things and at every step.

They show us, in ceremonial dress, two things we especially need. One is spiritual energy to move onward through the element around us. The other is the power to keep us safe from its action. The one will not do without the other. It is no use being able to get on through the world if we are not proof against the world's influence. And though we may seem able to keep the world out, if we have not the motive power, we are defective. The "fins" would not do without the "scales," nor the "scales" without the "fins."

What many really mean by the guidance of providence is often only the opening up of circumstances, apart from the mind of God. But the principle is "unclean." A dead fish is carried down the stream, and only turns according to the windings of the river. Not so the way of faith. It looks only to the Lord. It finds direction in His word... A fish that has "no fins" finds its pleasure in burrowing in the mud. Its element is what is unclean, and only the current of circumstances directs it. A fish that has "no scales" is naked, and so exposed to every influence around it.

To feed on anything that leaves Christ out, to do without His direction and preserving care, is and ought to be an abomination to our souls. So the Israelite was to shun the finless and scaleless creatures that moved in the waters. Alive or dead, he must hold them in abomination. If they lacked the normal guidance and protection that these two marks represent, he was not just to leave them uneaten. He was to hold them in horror. But all that had divine direction and protection he could freely use and take without fear.

For this conflict we need fins, the means of movement, which is in effect our offensive weapon. The scales are for protection, or defence. All true Christians are enlisted in God's army (2 Tim. 2:3-4), therefore one who has no spiritual defence and no spiritual energy is not a fit companion for a believer. How can we have spiritual fellowship with one who has no spiritual qualities?

These distinctions were not made in Noah's day — see Genesis 9:2-3. This fact, we believe, lies behind Paul's statement, "there is nothing unclean of itself" (Rom. 14:14); and again, "all things are lawful for me" (1 Cor. 10:23). In Noah's day all men were in view. In Moses' day reason

The Hebrew word is ayyah. There are several kinds of kite, and they feed on small birds, mice, reptiles and fish. God forbade the Israelites to eat it (Lev. 11:14; Deut. 14:13). The same Hebrew word is translated 'vulture' in Job 28:7 and 'falcon' in the Revised Version. Scripture marks it out for one thing only, its sharp eyesight, and many different birds share that.

Of course the translation is only approximate in many cases, since some of the names appear nowhere else. There is no attempt at scientific naming here. This is practical direction for the Lord's people, and it carries a moral application for faith today.

The passage now turns to birds. It names only the birds that were forbidden, and gives no rule for telling clean from unclean. Yet all the unclean ones clearly feed on flesh or on other living creatures. These unclean birds of the air picture what is satanic (Matt. 13:4 and 19), for Satan is "the prince of the power of the air." How many people everywhere follow Satan's example and consume others instead of being a blessing to them!

Many birds of the sky are marked by qualities God hates in the people He brings into relationship with Himself. Others are not fit food for people. What could be more opposed to His character than savage greed toward the living and endless hunger for the dead? … The Israelite was forbidden to eat such birds. In the same way the Christian is to have no fellowship with ways that match them morally, but to avoid them and speak against them. … Some of these birds hunt their prey boldly by day; others find their pleasure in the dark of night. … But all of them stand for traits we should have nothing to do with. Christ is to be our food.

The birds of prey are shut out — "the kite, the falcon of any kind … every raven of any kind." These feed not only on death, as meat-eating animals do, but on decay. This is the nature that delights in dwelling on what is not only dead but foul and rotten, and in taking it in.

A built-in habit of fault-finding is one of the best known marks of this nature, and one of the quickest to grow. It does not hunt for faults in order to correct them. It has a natural knack for finding them, and it looks in every direction — except inward. It loves to pick up scraps of evil from every side. It shakes its head over them and seems to condemn them, while it quietly slips them into its mouth, chews them, and chews them over again.

Many of these birds of prey remind us of the selfishness of man in the flesh. They keep themselves alive by making victims of others. Man's motto is, "Mind yourself." … Jesus was not like this, for "Christ did not please Himself." He went about doing good. He set His heart on blessing others. … And how many people build a pedestal for themselves out of the ruin of others!

We are not to eat these birds, and we are not even to touch their dead bodies. … We should hate the quiet, unnoticed workings of the flesh as much as the ones that are openly filthy and corrupt. We should detest the hidden, polished forms of selfishness as much as the ones that are open and godless. To the Christian, Christ is the perfect model.

It was not the point to give information about what was wholesome or unwholesome; a moral end is everywhere uppermost. The LORD would have Israel trust Him and His choice for them as a people set apart and consecrated to Him.

In many cases the translation is only approximate, since some of the names occur nowhere else. There is no aim at scientific terms here. This is practical direction for the LORD's people, with a moral application now for faith.

The word oreb comes from a root meaning 'to be black.' It seems to cover not only the common raven, but birds of the same family, such as the crow and the rook. That is why we read that "every raven of any kind" is unclean.

The birds of prey are excluded, and the raven is among them. They feed not only on death, as flesh-eating animals do, but on corruption. This is the nature that delights in dwelling on what is dead, foul and rotten, and in making it its own.

What can be more opposed to His character than fierce greed toward the living, and endless appetite toward the dead?

One was a raven, and one was a dove. One had an unclean nature with a very depraved taste, loving nothing better than carrion. The other, a bird of a very different order, found nothing attractive in the raven's food. The raven soon found something to satisfy its taste and did not come back. The dove found nothing till dry land began to appear. The flesh in us is like the raven, and feeds on carrion. What is born of God is like the dove, feeding only on what is pure.

Built-in fault-finding is one of the best known features of this nature, and one of the quickest to develop. But it finds faults less from a desire to correct them than from natural aptitude. It looks for them in every direction — except inward. It loves to pick up scraps of evil from all sides. It shakes its head over them and seems to condemn them, and all the while it puts them in its mouth, chews them and turns them over.

Not only are we not to eat, but not even to touch their dead bodies. Their carcass is to be loathsome to us... We are to hate the unnoticed and silent activities of the flesh as much as those which are openly filthy and corrupt. We are to hold the secret and refined ways of selfishness in abomination as much as those which are open and profane.

Even the ravens, unclean birds, wholly unfitted to work at storing up for the future, are yet fed by God. They have no worry about providing for the future, but find provision as the need arises.

Now God teaches him directly. He finds these beasts, birds and creeping things to be pictures of people completely unclean in themselves. Yet by divine grace the precious blood of Jesus can cleanse them.

In Leviticus 11:17 and Deuteronomy 14:17 the Hebrew word is shalak. Translators rightly render it Cormorant, a large bird that lives on fish. It dives down on its prey, and can follow it into the water or dive deeper after it. Scripture mentions it only as an unclean bird.

Of course the rendering in many cases is only approximate, and some of the names occur nowhere else. Nor is there any aim at scientific terminology, but a practical direction for Jehovah's people, with a moral application now for faith.

Many birds of the sky have qualities that God hates in those He takes into relationship with Himself... What could be more opposed to His character than fierce, greedy attacks on the living, and endless appetite for the dead?... God forbade the Israelite to eat such birds. In the same way, the Christian is to have no fellowship with ways morally like them, but to avoid and reprove them. Some of these birds hunt their prey openly by day. Others do their natural work in the dark of night... But all symbolise traits with which we should avoid all fellowship. Christ is to be our food.

The night birds bring out the ungodliness and deceit of the flesh. They are eager to devour others. In the stillness of the night, when no one suspects them, they quietly seize what their greedy appetite wants. The owls and other birds hide themselves for most of the day. Their night vision is remarkable. Their victims have no idea of their danger, and these birds seize them suddenly, almost without a sound, in a deadly grip. What a striking picture of practical ungodliness and deceit!

No bird among them looks as impressive as the owl — at least to those who do not know him. His all-knowing look covers only his own small patch. His air of grave, fair-minded rebuke is only the fear of committing himself. He prefers twilight, not because he loves quiet thought — he is only dozing when he looks so thoughtful — but because daylight always confuses him. His calm disapproval does not mean at all that he is holier than everyone else. It only means that he thinks he is.

Not only are we not to eat, but not even to touch their dead bodies... We must hate the unnoticed, silent works of the flesh as much as the ones that are openly filthy and corrupt. We must treat the secret, refined ways of selfishness as an abomination, just as much as the ways that are open and profane.

Up to that time he seems to have taken only a literal meaning from this eleventh chapter of Leviticus... But now God teaches him directly. He finds that these beasts, birds, and creeping things stand for people who are completely unclean in themselves. Yet by divine grace the precious blood of Jesus can cleanse them.

Of course the rendering in many cases is only approximate, since some of the names occur nowhere else. Nor is there any attempt at scientific terminology. It is a practical direction for Jehovah's people, with a moral application now for faith.

The Hebrew word is tanshemeth, and it is named among the unclean birds. People have seen the swan in Palestine, but it is rare, and it feeds on plants, so some think another bird is meant... The bird is probably some kind of water fowl. The purple waterhen would have to be counted unclean, because it feeds on reptiles as well as birds.

Spiritually, our food declares our character, and it also forms it. Whoever eats Christ will not only live by Him; his life will also be made like His in practice... It would be no surprise if these foods were healthy too, since everything around us carries such symbolism. That which is fullest in meaning is also truest in fact. Still, health is never the point. The law does not deal with what is healthy or unhealthy, but with what is clean or unclean.

What can be more opposed to His character than fierce rapacity toward the living, and insatiable greed toward the dead? ... The Israelite was forbidden to eat such birds. In the same way, the Christian is to have no fellowship with ways that are morally like them, and is to avoid them and speak against them... Christ is to be our food.

They are eager to devour others. In the stillness of the night, when no one suspects them, they quietly get what their greedy appetite wants. The owls and other birds hide during the day. Their night vision is remarkable. Their victims do not know their danger, and the birds seize them in a sudden, almost silent, fatal grip. What a striking illustration of practical ungodliness and deceit!

The Psalmist said, "I am like a pelican of the wilderness," which refers to the bird sitting alone for hours as it digests its stock of fish. It was an unclean bird. Lev. 11:18; Deut. 14:17; Ps. 102:6.

The pelican is a water bird, but here it is out of its proper home. The Lord Jesus was used to the refreshing joy of the Father's presence in heaven. So He found it a foreign experience to be in a wilderness world, so contrary to His rightful place of perfect circumstances. The mention of an owl of the desert in the same verse speaks of loneliness where there is no provision.

Not only are we not to eat, we are not even to touch their carcasses... We are to hate the quiet, unnoticed workings of the flesh as much as those that are plainly filthy and corrupt. We are to hold the secret and polished ways of selfishness in abomination as much as those that are open and godless.

Of course the rendering in many cases is only approximate, and some of the names occur nowhere else. The aim here is not scientific naming. It is practical direction for the Lord's people, with a moral application now for faith.

The word means 'night bird,' and refers to the animal well known as the bat. The law forbade it as food. Bats live in tombs and caves, and are at home in darkness. Where there are many of them the smell is very foul. Their home becomes a fitting emblem of darkness and offensiveness. It is a place where people will throw their idols of gold and silver when the Lord rises to deal with the earth.

Look at the bat. It dreads the light. It hides by day in filthy and deserted places. At dawn and dusk it flies on soft wings that make no sound, and it quickly devours the insects in its path with its sharp teeth. How unlike Jesus all this is.

The word chasidah is close to the word translated 'merciful.' The bird is famous for its tender care, not only of its young but of the aged. Leviticus lists it among the unclean birds. That is what we might expect, since it feeds on mice, snakes and other reptiles.

Some birds are as remarkable for lack of family affection as others are for loving care. But in a person, what is even that worth without the fear of God? Some are of towering pride. Others are full of a disgusting appetite for what is unclean. Some have plain looks, others attractive beauty. Some have quiet habits and natural kindness. Others are noisy, tricky, or offensive in other ways. But all of them stand for traits we should have no fellowship with. Christ is to be our food.

This is generally thought to refer to the hoopoe. It feeds on all sorts of insects, and its nest has a very unpleasant smell. Either fact would be reason enough to class it among the unclean birds. It has a conspicuous crest on its head, which it seems proud to display.

These unclean birds of the air are typical of what is satanic (Matthew 13:4 and 19), for Satan is "the prince of the power of the air." How many there are everywhere who follow Satan's example of consuming others rather than being a blessing to them. … Sometimes a person can be so deceptive as to appear to be a believer, so as to get in among God's people and destroy them. This is satanic deceit. So we must be on our guard not to have fellowship with what is unclean or questionable.

The birds speak to us of the heavenly character that belongs to us as Christians. Yet even in what claims to be heavenly, something unclean can come in — and then we have what is worst of all. Here no rule is given for telling which birds are clean. Certainly each one has meaning, and only the name is given — probably the name is enough. … The list consists almost entirely of birds that feed on flesh, in whole or in part. … "Such a person is called to refuse everything of a carnal nature. He cannot feed on everything that comes before him. He must 'try the things that differ.' He must 'take heed what he hears.' He must exercise a discerning mind, a spiritual judgment, a heavenly taste. Finally, he must use his wings."

Everything that crawled was forbidden, even if it had wings. The only exception was creatures with legs above their feet for leaping on the ground. This seems to have covered four kinds of locust.

Here we have a brief prohibition of winged creatures that crawl. It is so comprehensive that the only need is to specify the few exceptions of which the Israelite might eat: all the rest were regarded as abominable for them.

The "flying creeping things" seem to be unclean because they belong to two spheres at once. The exceptions were those that moved by leaping, and the leap is perhaps a pushing away from the earth. Grouping them this way shows that a moral symbolism governs the list. Otherwise no order can be seen.

Some creatures could soar into the heavens, yet they still grovelled on the earth. They were unclean… In the habits of these three classes of bird we can trace the right ground for calling them unclean. We can also see in them a striking display of what, in nature, every true Christian must firmly guard against. Such a person is called to refuse everything of a carnal nature. He cannot eat anything and everything that comes in front of him. He must test the things that differ. He must take care what he hears. He must use a discerning mind, a spiritual judgement, a heavenly taste. Finally, he must use his wings. He must rise on the wings of faith and find his place in the heavenly sphere where he belongs.

Flying creeping things picture people who claim what is heavenly but mix it with a mind set on earth. Their lives therefore contradict themselves. Philippians 3:18-19 tells us of these — the many who "walk," that is, who claim a heavenly character, but who in fact set their minds on earthly things. The believer is not to have fellowship with these. Yet if the flying insect had jointed legs for jumping on the ground, it was allowed as food. Though it touched the earth, it could leap above the earth's level. This pictures the faith that rises above circumstances. So locusts, crickets and grasshoppers might be eaten.

But there is no doubt whatever that the locust is edible… They have been and are esteemed a delicacy in the East. So the plain meaning of the text is vindicated beyond legitimate doubt. The believer needs no confirming proof beyond Matthew 3:4 and Mark 1:6. Rapacious as they were, their food was vegetable. They were not unclean; whereas the other members of the insect realm that flew and crawled on their feet were unfit for food, and an abomination for Israel.

The point was not to give information about what is healthy or unhealthy. A moral end is everywhere uppermost. The LORD wanted Israel to trust Him and His choice for them, as a people set apart and consecrated to Him. No doubt He chose what was good — indeed the best. His restrictions showed the discerning insight of the One who made each creature, who had called out His people to live under His righteous government, and who looked on to a heavenly family. They would gather His mind by the Spirit from these outward pictures.

First, then, what we have to learn here about food is what is clean and what is unclean… Spiritually, our food shows our character, and it also forms it. Whoever eats Christ will not only live by Him but will also be made like Him in practice. So in the food allowed here to the people of God, we see a picture of their spiritual life… Still, health is never brought forward. The law does not deal with what is wholesome or unwholesome, but with what is clean or unclean.

Here we have a short ban on winged creatures that crawl. It covers so much that the only thing left is to name the few exceptions an Israelite could eat. Everything else counted as detestable for them.

The "flying creeping things" seem to be unclean because they belong to two spheres at once. The exceptions were the ones that moved by leaping, the leap being perhaps a push away from the earth… Sorting them this way shows clearly that a moral symbolism governs it. Otherwise there is no order to see.

Flying creeping things stand for people who claim what is heavenly but mix that claim with a mind set on earth. Their lives contradict themselves. Philippians 3:18-19 tells us of these, the many who "walk," that is, who claim a heavenly character, but who set their minds on earthly things. The believer is not to have fellowship with these. Yet if the flying insect had jointed legs for jumping on the ground, it was allowed as food. Though it touched the earth, it could leap above the earth's level. This pictures the faith that rises above circumstances. So locusts, crickets and grasshoppers might be eaten.

In general, all creeping things — every crawling, low, grovelling nature — are rejected. But if, like the locusts, they had "jointed legs above their feet, with which to hop on the ground," they were accepted. These had a built-in power that could leap over the earthly obstacles that stop a nature which can only crawl.

"Locust" and "bald locust" are not a satisfactory naming either, if there is good ground to believe that all four named here are kinds of locust, which we do not know enough to tell apart with confidence… The first, "arbeh," is the more ordinary name, taken from their great numbers. The second is named from its greed, for it means "devourer." The third is named from its leaping, for it means "hopper." The last seems to be named from the way it veils the sun's light.

It is not so easy to say what spiritual lesson lies under this permission to eat at least some kinds of locust… But eating is certainly a figure of communion, so here too it can mean nothing else. God used these creatures as a scourge… May we not read the eating of these locusts in this way? We are called to patient grace in our own walk across a world wholly and incurably opposed to God. Yet from time to time we may also have fellowship with the blows He sends, in rebuke of bold self-will and its hostility to the name of the Lord, to His word, and to His followers.

The point was not to give information about what was healthy or unhealthy. A moral purpose is uppermost everywhere. The Lord wanted Israel to trust Him and His choice for them as a people who were His own and set apart. No doubt He chose what was good, indeed the best. His restrictions carried the discerning insight of One who made each creature, who had called out His people to live under His righteous government, and who looked on to a heavenly family that would gather His mind by the Spirit hidden under these outward shadows.

We may safely dismiss "the beetle" of the A.V. and "the cricket" of the R.V. from verse 22. Beetles must not be mixed up with the leaping locust family. Nor are "locust" and "bald locust" a satisfactory description, if there is good ground to believe that all four named here are kinds of locust that we do not know enough to tell apart with confidence. So, as in many places in the Old Testament, it seems safer to keep the Hebrew names. The first, "arbeh," is the more ordinary name, taken from their great numbers. The second is named from its greed, for it means "devourer." The third is named from its leaping, for it means "hopper." The last seems to be named from the way it veils the light of the sun.

Flying creeping things stand for people who claim to be heavenly, but mix this with a mind set on earthly things: their lives are therefore contradictory… Yet if the flying insect had jointed legs with which to jump on the earth, it could be eaten. Though it touched the earth, it could leap above the earth's level, picturing the faith that rises above circumstances.

In general all creeping things — all crawling, grovelling natures — are rejected. But if they had "jointed legs above their feet, with which to hop on the ground" like the locusts, they were accepted. They had an inherent power to leap over the earthly obstacles that stop a creature which never leaves the ground.

There is no doubt whatever that the locust is edible, whatever people in Palestine imagined in their effort to put the fruit of the carob tree in its place. In the East people have counted them a delicacy, and still do… So the plain sense of the text stands beyond reasonable doubt. The believer needs no further proof than Matthew 3:4 and Mark 1:6. Greedy as they were, they fed on plants. They were not unclean, unlike the other insects that flew and crawled on their feet, which were unfit for food.

In general the creeping things were forbidden, though in verses 21 and 22 there are certain exceptions. So when John the Baptist made locusts his food he was strictly within the law.

The spiritual lesson hidden under the permission to eat at least some kinds of the locust named here is not so easy to state… But since eating certainly pictures communion, it can mean nothing else here either. God used these creatures as a scourge. He sent them not only against His enemies, as we see in Egypt, but to chasten His own people, ungrateful and rebellious as they too often were. So may we not read the eating of these locusts like this? We are called to patient grace in our own walk across a world wholly and incurably opposed to God. Yet at times we may share His mind in His judgments, in reproof of bold self-will and its hostility to the name of the Lord, to His word, and to His followers.

Here we have a short ban on winged creatures that crawl. It covers so much ground that the only thing left to do is name the few exceptions the Israelite could eat. All the rest counted as detestable for them.

The "flying creeping things" seem to be unclean because they belong to two spheres at once. The ones that moved by leaping were the exception, the leap being perhaps a pushing off from the earth. This taint of earth explains why laws about death come in at this point, since even touching the dead bodies of unclean creatures made a person unclean... Classifying them this way shows clearly that a moral symbolism governs it. Otherwise no order appears.

All those which were given the power to soar into the heavens, yet would still crawl along the ground, were unclean... The Christian must use his wings. He must rise on the wings of faith and find his place in the heavenly sphere he belongs to. In short, there must be nothing grovelling, nothing indiscriminate, nothing unclean, for the Christian.

Flying creeping things stand for people who claim a heavenly character but water it down with a mind set on earthly things. Their lives are therefore contradictory... The believer is not to have fellowship with these. Yet if the flying insect had jointed legs with which to jump on the earth, this was permitted as food. For though it touched the earth, it could leap above the level of the earth. It pictures the faith that rises above circumstances.

First, then, we have to learn here as to food, what is clean and what is unclean... Spiritually, our food declares our character, as it also forms it. Whoever eats Christ will not only live by Him; that person's life will be shaped to His as well. So in what God allows His people to eat here, we find a picture of their spiritual life... Still, the matter of health is never brought forward. The law does not deal with what is healthy or unhealthy, but with what is clean or unclean.

But there is no doubt whatever that the locust is edible... The believer needs no further proof than Matthew 3:4 and Mark 1:6. Greedy as they were, their food was vegetable. They were not unclean, while the other members of the insect world that flew and crawled on their feet were unfit for food, and detestable for Israel... The spiritual lesson hidden under this permission to eat some kinds of locust is not so easy to state... But since eating certainly pictures communion, it can mean nothing else here either.

How wonderful to think of the condescending grace of Jehovah! He could stoop to give directions about a crawling reptile. He would not leave His people at a loss about the most trivial matter... They were not their own, and so they were not to do as they pleased. They belonged to Jehovah; His name was called upon them; they were identified with Him. His word was to be their great regulating standard in every case... They were not to think their own thoughts, use their own reasoning, or follow their own imagination in such matters... Jehovah would have His people holy in all things. They were neither to eat nor touch anything that was unclean.

They were not their own, and so they were not to do as they pleased. They belonged to the Lord; His name was called on them; they were identified with Him… It was not only in the matter of eating anything unclean that the people of God were so carefully guarded. Bare contact was forbidden. It was impossible for a member of the Israel of God to touch what was unclean without contracting defilement… The Lord would have His people holy in all things.

If a clean beast died of itself, contact with its carcass communicated defilement. The one who had touched it had to wash his clothes and be unclean until the evening — that is, 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.

Death came through sin, and the Lord would have it felt by His people. Heathen feeling sought to hide it under flowers; but Israel were taught its defiling effect.

These verses told the Israelite plainly that a touch of those carcasses unfitted him for his usual communion of privilege under the law. No contact could be passed over without penalty. "Bearing a carcass" might be to remove it out of the way, without any wish to use it for gain or any other selfish end. Even so the bearer must take the place of defilement, wash his clothes, and be himself unclean till evening. The requirement was inflexible.

How could they avoid this? you say. I reply — will God lower His standard of holiness because man would excuse himself under the plea that he could not avoid it? Never, my friend. He provides the way in which you shall be restored; but He will not declare you clean when it is not so.

Suppose a festive occasion, when the family and household were about to share their portion of a peace offering. Anyone among them who had touched the carcass of a clean beast that had died of itself would be shut out from fellowship with the others. Some might have thought this hard on him, but that was not the real question. The Lord his God was holy, and He could not allow anyone in uncleanness to have fellowship with Him.

God graciously provided a remedy for those who made themselves unclean by touching the carcasses of unclean things. In every instance the instruction is to "wash his clothes." To us this pictures bringing our immediate surroundings under the cleansing action of the word of God. In it there is both the acknowledgment of defilement and its removal according to God's mind.

"Do not handle, do not taste, do not touch" are legal rules. Colossians 2:21 quotes them so that the apostle can deny flatly that we are under such commands… So restrictions of touch, taste and the like have passed away for us. By faith we stand on the resurrection side of Christ's grave. Yet all the more we are urged to cleanse ourselves, as God's children here below, from all defilement of flesh and spirit, perfecting holiness in the fear of God.

There was no moral uncleanness in the dead body itself. But it pictured the uncleanness believers today may pick up by associating with what is morally or spiritually unclean. There was very real reason behind the instruction to Timothy: "Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure" (1 Timothy 5:22). In disobeying this we might be virtually handling a dead carcass.

There is no obscurity about what defiles (verses 24, 25). Touching the carcass made a person unclean till evening. Carrying any of it meant he had to wash his clothes and be unclean till then. Death came through sin, and the Lord would have His people feel it. Pagan culture tried to hide death under flowers, but Israel learned how defiling it is.

No one who only touched escaped the consequence. No contact went without penalty. "Carrying a carcass" might be to move it out of the way, with no wish to use it for gain or any other selfish end. Even so, the one who carried it had to take the place of defilement, wash his clothes, and be unclean himself till evening. The requirement did not bend.

Everything unclean to Israel was not only forbidden as food. Anyone who had contact with the dead body of one of them became unclean himself. He had to wash his clothes and be unclean until the evening. Again, we must stress that there was no moral uncleanness in the dead body itself. It stood for the uncleanness believers today may pick up by associating with what is morally or spiritually unclean. There is very real reason behind the instruction to Timothy: "Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure" (1 Tim. 5:22). If we disobey this, we might in effect be handling a dead carcass. The person may be guilty of serious sins we do not suspect, and by associating with him we would tie ourselves to his sins. In other words, we must take time to know a person before we identify ourselves with him.

The touching of the things named in these verses pictures many kinds and degrees of uncleanness. In a world that has forfeited life, the defilement of death lies heavy over the whole area ruled by the one who holds the power of death. We cannot be close friends with those who belong to this world. If we make companions of them and walk with them, it makes us unclean.

Before we leave this chapter, notice the remedy God graciously provided for those who made themselves unclean by touching the carcasses of unclean things. Several times we read that he "shall wash his clothes and be unclean until the evening." In every case the instruction is to "wash his clothes." To us this is a picture of bringing our immediate surroundings under the cleansing action of the word of God. It is both an admission of defilement and the removal of it according to God's mind.

If we have had such contact with uncleanness, whether willingly or not, there is to be real self-judgment about it, a washing of our clothes (our habits), and then restoration.

What, then, are we to learn from those two features in a clean animal? The chewing of the cud pictures the natural process of "inwardly digesting" what one eats. The divided hoof sets out the character of one's outward walk. There is, as we know, a close connection between the two in the Christian life. The one who feeds on the green pastures of the Word of God and digests what he takes in — the one who can combine calm meditation with prayerful study — will without doubt show an outward walk that praises Him. He has graciously given us His word to form our habits and govern our ways.

The cloven foot suits a light, firm tread and so gives speed. It also keeps the animal from sinking in soft ground. These opposed hoofs join to give stability. They may hint to us how the truths of the Word that seem most opposed to one another in fact only give balance and a firm tread to the one who rests on them. They certainly keep him from sinking in the very place where he feeds. The speed the foot is above all made for surely reminds us of this: where spiritual digestion is found in the believer, faith that looks at what is unseen turns the Christian's course into a race.

The two things were inseparable in every clean animal. The spiritual application matters greatly in practice. The inward life and the outward walk must go together. A man may claim to love the Word of God and feed on it — to study it and turn it over, the pasture of the soul. But if his footprints along the path of life are not what the Word calls for, he is not clean. On the other hand, a man may seem to walk with blameless correctness. But if his walk does not come out of the hidden life, it is worse than worthless.

Death was the great defiler — death as the wages of sin, the greatest defiler of all. Yet it was not left to a general principle. In these verses the Israelite was told plainly that a touch of those carcasses made him unfit for his usual communion of privilege under the law. No one who only touched escaped the consequence. No contact passed without result. The requirement was inflexible.

The unclean animals of Israel were not only forbidden as food. Anyone who touched the dead carcass of one of them became unclean himself. He had to wash his clothes and be unclean until the evening. Again, we must insist that there was no moral uncleanness in the dead body itself. It stood for the uncleanness that believers today may pick up by associating with what is morally or spiritually unclean. With very real reason Timothy was told, "Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure" (1 Tim. 5:22). If we disobey this, we may in effect be handling a dead carcass. The person may be guilty of serious sins we do not suspect, and by associating with him we would identify ourselves with his sins. In other words, we must take time to know a person before we identify ourselves with him.

It is not for the Christian a matter of eating or drinking. "Do not handle, Do not taste, Do not touch" are legal rules. The apostle quotes them in Colossians 2:21 in order to deny flatly that we are subject to such commands… Restrictions of touch, taste and the like have passed away for us. By faith we stand on the resurrection side of Christ's grave. Yet that makes the call stronger, not weaker. As God's children here below, we are urged to cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God (2 Cor. 7:1).

The stain of the earth in view here explains why rules about death come in, since even a touch of the carcasses of unclean animals defiled a person. From this same point of view this chapter also names as unclean the beasts that go on their "hands" — that is, those whose feet have no hoofs to protect them. Classifying them this way shows how a moral symbolism governs the list; otherwise there is no order to see.

We know from other scriptures that the animals described here as unclean are not really so, but are good as creatures of God. Yet Israel was to regard them as unclean and an abomination. The unclean are mostly those that eat flesh.

Dividing the hoof and chewing the cud may point to a steady, patient walk (like the camel or the ox), and to digesting or meditating on what is received.

The inward life and the outward walk must go together. A man may claim to love and feed on the Word of God — to study it and turn it over as the pasture of the soul — but if his footprints along the pathway of life are not what the Word requires, he is not clean. On the other hand, a man may seem to walk with the blamelessness of a Pharisee; but if his walk is not the result of the hidden life, it is worse than worthless.

Death was the great defiler — death as the wages of sin, the greatest defiler of all. Yet it was not left as a general principle. These verses tell the Israelite plainly that a touch of those carcasses made him unfit for the fellowship he normally enjoyed under the law. No one who so much as touched escaped the consequence. No contact could be passed over without penalty. "Bearing a carcass" might mean removing it out of the way, with no wish to use it for gain or any other selfish end. Even so, the bearer had to take the place of defilement, wash his clothes, and be unclean till evening. The requirement was inflexible.

It is worth noticing the remedy God graciously provided for those who made themselves unclean by touching the carcasses of unclean things. Several times we are told that he "shall wash his clothes and be unclean until the evening." In every case the instruction is to wash his clothes. For us this pictures bringing our immediate surroundings under the cleansing action of the word of God. In it there is both the admission of defilement and its removal according to God's mind.

It is not for the Christian a matter of eating or drinking. "Do not handle, Do not taste, Do not touch" are legal rules quoted in Colossians 2:21, so that the apostle can deny outright that we are under such commands... We died with Christ from the elements of the world... So restrictions of touch, taste and the like have passed away for us. By faith we stand on the resurrection side of Christ's grave. Even so — and all the more — we are urged, as God's children here below, to cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God (2 Corinthians 7:1).

To touch the carcass makes a person unclean till evening; to carry part of the carcass meant he had to wash his clothes and be unclean till then. Death came through sin, and the LORD would have His people feel it. Pagan feeling tried to hide death under flowers. But Israel learned how defiling death is. So Scripture urges us too to touch no unclean thing, and to come out and be separate to the Lord, in keeping with our new and near relationship to Him.

This was not left to a general principle. In these verses God told the Israelite plainly that a touch of those carcasses made him unfit for his usual share in the privileges of fellowship under the law. No one who merely touched it escaped the consequence; no contact went without penalty. "Carrying a carcass" might mean removing it out of the way, with no wish to profit by it or any other selfish end. Even so, the one who carried it had to take the place of defilement, wash his clothes, and be unclean till evening. The requirement did not bend.

There was no moral uncleanness in the dead body itself, but it symbolised the uncleanness believers today may pick up by associating with what is morally or spiritually unclean. There is very real reason behind Timothy's instruction, "Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure" (1 Tim. 5:22). In disobeying this we would in effect be handling a dead carcass. The person may be guilty of serious sins we do not suspect. By associating with him we would identify ourselves with his sins. In other words, we must take time to know a person before identifying ourselves with him.

These verses picture many kinds and degrees of uncleanness. In a world that has forfeited life, the defilement of death lies heavy over the whole realm ruled by the one who holds the power of death. We cannot be close friends with those who belong to this world, or make companions of them and walk with them, without being made unclean.

Suppose we have had such contact with uncleanness, willingly or not. Then there is to be true self-judgment about it, a washing of our clothes (our habits), and then restoration.

The clothes tell us of what touches us — our associations, what we have to do with, what the world around us sees connected with us. Perhaps people have been used to seeing us in the gambling halls, or in other evil places. All these associations and ways must be "washed." How do we wash our ways and associations? Psalm 119:9 answers that for us. It asks, "How can a young man keep his way pure?" Here is God's own answer: "By guarding it according to your word."

Being occupied with evil, however necessary, is defiling. It has effects on the mind until we return to what is our normal state — occupation with Christ and His Word. How seriously all this speaks to us! Having to do with evil defiles for a time. So we need to apply what God has written to ourselves — to examine our ways and circumstances in the light of God's truth.

"Do not handle, do not taste, do not touch" are legal ordinances quoted in Colossians 2:21 so that the apostle can deny outright that we are under such commands... By faith we stand on the resurrection side of Christ's grave. Yet we are urged all the more, as God's children here below, to cleanse ourselves from all defilement of flesh and spirit, bringing holiness to completion in the fear of God (2 Cor. 7:1).

This occurs only in Leviticus 11:29 as one of the unclean animals. The word is choled, and it occurs nowhere else. Gesenius translates it "weasel," a name taken from its swift gliding motion, or from the way it glides into holes. Others judge it to be the mole, whose Arabic name is chuld and Syriac chuldo. This second view is probably the right one.

tsab. One of the unclean animals. The Hebrew word is thought to refer to a lizard, but no one knows which species: perhaps the dhab of the Arabs, a large lizard. The Revised Version has "great lizard." The tortoise, however, is common in Palestine.

At first there seems to be no reason to name certain species here, since the whole class of creeping things is declared unclean soon after (v. 41). Commentators can only say this: these are named because they carried a special danger of defilement in the way described just afterwards — dropping into vessels and so on. They are usually found in houses or where people live.

This rule forbids creeping things without wings. The creatures that burrow were unclean for the people of old whom God had set apart. So were those that devoured and destroyed in the field. So were those that flitted in the sun, that hid in the sand, or that dived into rubbish they liked. They might not all grovel on the earth. But they were all alike to be unclean. Whoever touched them when dead would be unclean until evening.

Everything that creeps on the earth was unclean: the earth is under the curse because of sin, and there must be a moral rising above it.

So Israel had to learn how completely man's sin had defiled the creature. God taught Israel this. No other nation knew it, and not even the most thoughtful philosophers ever guessed it. Yet until we know it, everything before us is darkness, and man walks in a living lie among the defilements of death.

How wonderful to think of the grace of Jehovah, who bends so low! He could stoop to give directions about a crawling reptile. He would not leave His people at a loss about the most trivial matter. He wanted to keep His people free from the defilement that comes from touching, tasting, or handling anything unclean. They were not their own, so they could not do as they pleased. They belonged to Jehovah. They carried His name and were tied to Him. His word was to be the standard that ruled them in every case.

"Do not handle, do not taste, do not touch" are legal rules quoted in Colossians 2:21. The apostle quotes them in order to deny outright that we are under such commands... So restrictions about touch, taste and the like have passed away for us. By faith we stand on the resurrection side of Christ's grave. Yet we are still urged — and urged all the more — to cleanse ourselves, as God's children here below, from all defilement of flesh and spirit, perfecting holiness in the fear of God (2 Corinthians 7:1).

anaqah. One of the creeping things forbidden to be eaten. It is not at all certain what animal is meant, but it is judged not to have been what we now call the ferret. The Jewish translation by Leeser has "hedgehog"; others think the "shrew-mouse"; and others the "gecko," a wall-lizard. Lev. 11:30. The Revised Version has "gecko," and its margin says this name and the three that follow probably stand for four kinds of lizards.

tinshemeth. An animal classed among the unclean, but it is not known definitely what animal is meant by the Hebrew word. It is probably the chameleon, which is adopted in the R.V. It is placed with the lizard and the snail. Lev. 11:30. In two places the same word is translated "swan." Lev. 11:18; Deut. 14:16.

Commentators can only say that these creatures are named because they brought a special danger of defilement in the way described just after — dropping into vessels and the like — since they are usually found in houses, in people's homes. But we also see how differently they affect the things they touch — some things take in defilement more readily than others. Any wooden vessel, garment, skin or sack they fell on when dead had to be put in water, and it was clean by evening. An earthen vessel could only be broken.

In this regulation creeping things without wings are forbidden. The creatures that burrow were unclean for the people of old separated to God, as were those that devoured and destroyed in the field. So were the ones that darted about in the sun, silent or noisy, that hid in the sand, or that dived into rubbish that suited them. Some might enjoy the grass or the shrub or the tree, chasing their insect prey with quick movement and beautiful colour too. They did not all crawl in the dust. But they were all alike unclean. Whoever touched them when dead was unclean until evening.

Death was the great defiler, death as the wages of sin, the greatest defiler of all. Yet it was not left to a general principle. These verses told the Israelite plainly that touching those dead bodies made him unfit for the fellowship and privilege he normally enjoyed under the law. No one who only touched escaped the consequence; no contact could be passed over without penalty.

How wonderful to think of the grace of the Lord, who stoops so low! He could give directions about a crawling reptile. He would not leave His people in the dark about the smallest matter… In such matters they were not to think their own thoughts, use their own reasoning, or follow their own imaginations. God's Word was to be their sole guide.

Only some of the forbidden creeping things are named here, but verses 41-43 widen this to every kind of creeping thing. They stand for people of a repulsive, earthbound character. No doubt each one pictures some particular bad trait in such unbelievers, though we may not be able to interpret the details.

For the Christian it is not a matter of eating or drinking. "Do not handle, Do not taste, Do not touch" are legal rules quoted in Col. 2:21, and the apostle denies outright that we are under such commands… By faith we stand on the resurrection side of Christ's grave. Yet the call is stronger, not weaker: as God's children here below, we are urged to cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God (2 Cor. 7:1).

In this regulation creeping things without wings are forbidden. The creatures that burrow were unclean for the people of old who were separated to God, as were those that devoured and destroyed in the field. So were those that darted about in the sun, silent or crying, that hid in the sand, or that dived into rubbish they liked. Some too might enjoy the grass or the shrub or the tree, and not without lively activity after their insect prey, and with beautiful colouring as well. They did not all grovel on the earth. But they were all alike unclean. Whoever touched them when dead was to be unclean till evening.

Only some of the forbidden creeping things are named here. Verses 41-43 widen this to cover every kind of creeping thing. These picture people of a repulsive, earthbound character. No doubt each creature stands for some particular bad trait in such unbelievers, though we may not be able to interpret the details.

Death was the great defiler, death as the wages of sin, the greatest defiler of all. Yet God did not leave this to a general principle. In these verses He told the Israelite plainly that a touch of those dead bodies made him unfit for the fellowship he normally enjoyed under the law. No one who only touched escaped the consequence. No contact went without penalty. "Bearing a carcass" might mean removing it out of the way, without any wish to use it for profit or any other selfish end. Even so, the bearer had to take the place of defilement, wash his clothes, and be unclean himself till evening. The requirement was inflexible.

God did not guard His people so carefully only about eating something unclean. Bare contact was forbidden too. (See verses 8, 24, 26-28, 31-41.) No member of the Israel of God could touch what was unclean without becoming defiled. Both the law and the prophets unfold this principle at length. "Thus says the Lord of hosts: Ask the priests about the law: 'If someone carries holy meat in the fold of his garment and touches with his fold bread or stew or wine or oil or any kind of food, does it become holy?'" The priests answered and said, "No." Then Haggai said, "If someone who is unclean by contact with a dead body touches any of these, does it become unclean?" The priests answered and said, "It does become unclean." (Haggai 2:11-13)

The principle is not "stand by yourself, I am holier than you." It is simply this: God is holy, so everyone He brings into association with Himself must be holy too... Suppose someone had asked an Israelite of old, "Why do you shrink back from that reptile crawling along the path?" He would have answered, "The Lord is holy, and I belong to Him. He has said, 'Do not touch.'" It is the same now. If someone asks a Christian why he walks apart from the ten thousand things the men of this world share in, his answer is simply to be, "My Father is holy."

There was something, then, that the carcass of the creeping thing could not make unclean. There is One who cannot be defiled: the Holy Spirit, whom the Word pictures as water. Though He is on earth, He is completely pure, while the whole world lies in the evil one, and sin dwells in those in whom He also dwells... the water in the spring or pit was not defiled, yet whoever touched the carcass that had fallen into it became unclean. What is man? A touch of the carcass defiled him. For there was only one Man who could touch what defiles without becoming unclean, for in Him there is no sin (1 John 3:5).

If we have had such contact with uncleanness, willingly or not, we are to judge the matter truly in ourselves. Then comes a washing of our clothes (our habits), and then restoration.

A dead mouse, or lizard, or other creeping thing could fall on a man, his food, his drink, his clothing, or vessels for household work. All would become unclean, and the stands for pots, or fire hearths, had to be broken down. Uncleanness spread easily.

Death came through sin, and the Lord would have it felt by His people. Heathen feeling sought to hide it under flowers, but Israel were taught its defiling effect. So we too are urged to touch no unclean thing, and to come out and be separate to the Lord according to our new and near relation to Him.

Before leaving this chapter, notice the remedy God graciously provided. It was for those who made themselves unclean by touching the carcasses of unclean things. Several times we are told he "shall wash his clothes and be unclean until the evening." In every case the instruction is to "wash his clothes." To us this pictures bringing our near surroundings under the cleansing action of the word of God. In it there is both the acknowledgment of defilement, and its removal according to God's mind.

Now look through this Book of Leviticus, and you will find every possible defilement must be washed by water. In the same way every possible defilement to the believer must be met by the washing of water by the Word of God.

If such a dead body fell on any article of wood or clothing or skin or sack, or whatever was used to work with, the article was to be put in water and be unclean until evening, when it would again be clean.

Commentators can say little more than this: these creatures are named because of the special danger of defilement from them in the way described here — dropping into vessels and so on. They are usually found in houses, or in the places where people live. But we also see how they affect different things in different ways. Some things take in defilement more readily than others. Every vessel of wood, every garment, skin or sack that they fell on when dead had to go into water, and it would be clean at evening. But the earthen vessel could only be broken.

Even accidental contact with these dead things defiled. So the vessels in verse 32 had to go into water for cleansing, and those in verse 33 had to be broken outright. The Rabbis do not tell us the truth about this law; the apostle Peter does. He called it a yoke that neither they nor their fathers were able to bear. Every form of service, and the means of living, contract pollution in a scene where death reigns.

If the body fell into an earthen vessel, anything inside the vessel was unclean, and the vessel had to be broken. Any food in such a vessel that water had touched was unclean, and so was any liquid in it (v. 34). Even an oven or a cooking stove, likely made of clay, became unclean if a carcass or part of one fell on it. It too had to be broken.

Suppose a dead mouse, or lizard, or other creeping thing had fallen on a man, his food, his drink, his clothing, or the vessels he used for housework. All of them became unclean. The stands for pots, or fire hearths, had to be broken down. Uncleanness spread with ease.

Verses 36 and 37 name two exceptions. First, a spring or well — a body of water — resisted this pollution. Still, whatever touched the carcass was unclean. Next, seed kept for sowing stayed clean if something dead fell on it. The cleansing of the word, and the life that gives life, were stronger than death. They picture what belongs to Christ and His own.

Suppose someone had asked an Israelite of old, "Why do you shrink back so from that reptile crawling along the path?" He would have replied, "Jehovah is holy, and I belong to Him. He has said, Touch not." The same holds now. If someone asks a Christian why he walks apart from the ten thousand things the men of this world share in, his answer is to be just this: "My Father is holy." That is the true foundation of personal holiness.

But if the body fell into a clay pot, they had to break the pot, and everything inside it was unclean. In such a pot, any food that had been made wet with water, or any liquid in it, would be unclean (v. 34). Even an oven or a cooking stove (likely made of clay) would become unclean if a dead body, or part of one, fell on it, and it too had to be broken.

A man, his food, his drink, his clothing, or the vessels he used for housework — all of them became unclean. The stands for pots, or the fire hearths, had to be broken down, if a dead mouse, or lizard, or other creeping thing had fallen on any of them. Uncleanness spread easily.

Even accidental contact with these dead things brought defilement. So the vessels described in verse 32 had to be put in water to be cleansed, and those in verse 33 had to be broken in pieces. Not the Rabbis, but the apostle Peter tells us the truth: it was a yoke that neither they nor their fathers were able to bear. Every kind of work, and the means of making a living, pick up pollution in a scene where death reigns.

But we also see how differently these creatures affect what they touch. Things are not equally open to defilement. Every vessel of wood, every garment, skin or sack they fell on when dead, had to be put into water, and it would be clean by evening. A clay pot could only be broken. A spring or a well could not be defiled at all, and neither could seed meant for sowing — but if that seed had been made wet with water, to be used for food, then it would be defiled.

Perhaps nothing has so much effect on people, for good or bad, as what they take in to feed the body, and what they take in to feed the soul. A people who eat foul things will be foul in body in most ways, and a man who thinks foul thoughts will be unclean in spirit in most ways. So everything the Jews took into the body by eating had to be clean, and everything a Christian takes into the soul should be pure.

He wanted to keep His people free from the defilement that came from touching, tasting, or handling anything unclean. They were not their own, so they were not to do as they pleased. They belonged to Jehovah; they were called by His name; they were identified with Him.

A Jew might hide behind the narrow fences of the Jewish ritual and cry, "By no means, Lord; for I have never eaten anything that is common or unclean." But the tide of God's grace was rising in majesty above all such fences, to take in every kind of object and carry it up to heaven, on the strength and authority of those precious words, "What God has made clean, do not call common." What was in the vessel did not matter, if God had cleansed it.

If the body fell into an earthen vessel, the vessel was to be broken and anything inside the vessel was unclean. In such a vessel any food that had been made wet with water or any liquid in the vessel would be unclean (v. 34). Even an oven or a cooking stove (likely made of earth) would be unclean through a dead carcass or part of it falling on it, and it was to be broken.

A man, his food, his drink, his clothing, or vessels used for housework would all be made unclean. The stands for pots, or fire hearths, had to be broken down if a dead mouse, or lizard, or other creeping thing had fallen on any of them. Uncleanness spread easily, and the dead body of an unclean creeping thing defiled everything that touched it — except a spring or a pit holding plenty of water, or seed meant for sowing that no water had yet touched.

Even accidental contact with these dead things defiled. The vessels described in verse 32 had to be put in water to be cleansed, and those in verse 33 had to be completely broken. Not the Rabbis, but the apostle Peter tells us the truth: it was a yoke which neither they nor their fathers were able to bear. Every form of service, and the means of living, contract pollution in a scene where death reigns.

Something that died on its own, though otherwise clean, became unclean — death in this way being a picture of what had come in through sin.

But we also see how differently they affect what they touch — some things take defilement more readily than others. Every vessel of wood, or garment, skin or sack on which they fell when dead had to go into water, and it would be clean by evening. But the earthen vessel could only be broken… Whether we can read these things or not, they plainly imply a different susceptibility to evil, and a difference in how the defiled thing was treated. That should be suggestive and important to us.

It was impossible for a member of the Israel of God to touch what was unclean without becoming defiled. Both the law and the prophets unfold this principle at length. "This is what the Lord of hosts says: Ask the priests about the law. If someone carries holy meat in the fold of his garment, and touches bread, stew, wine, oil or any food with that fold, does it become holy? The priests answered, No. Then Haggai said, If someone who is unclean from a dead body touches any of these, does it become unclean? The priests answered, It shall be unclean." (Hag. 2:11-13) The Lord would have His people holy in all things. They were neither to eat nor touch anything unclean.

The latter part of the chapter gives rules as to how unclean creatures might communicate defilement to other things or persons. Here we have foreshadowed what is plain in the New Testament. There is an infection or a contagion about what is evil, so that the Christian has to be on his guard as to his associations. Such scriptures as 1 Corinthians 5:11; 1 Thessalonians 5:22; 1 Timothy 5:22; 2 Timothy 2:19 are quite clear as to this.

The chapter names two exceptions, in verses 36 and 37. First, a fountain or well — a quantity of water — resisted pollution from this source. But whatever touched the carcass was unclean. Next, anything dead falling on seed meant for sowing did not defile it. The cleansing power of the word, and the life that gives life, stood above death. Both picture what belongs to Christ and His own. But if the seed was for another use, it became unclean.

When dead, their touch defiled, even a vessel or clothing, and so on (verses 9-35). Not so a fountain or pit, or gathering of water, which cleansed instead of contracting uncleanness (v. 36); not so sowing seed (v. 37). The power and life of the Spirit cannot be contaminated... Jehovah laid all this on His people, who were to be holy because He was.

On the other hand, the dead carcass could not defile a spring that produced plenty of water (v. 36). Typically this tells us that the word and Spirit of God are superior to death and cannot be defiled by it. For water speaks of the word of God and its flowing speaks of the energy of the Spirit of God in giving power to the word.

To an Israelite these exceptions might have looked like plain commands, with no reason given. To Christians they look like moral instructions, and the reasons are clear.

This whole scene shows moral uncleanness, caused by the presence of sin. Yet in the middle of it there is One who cannot be defiled: the Holy Spirit. The Word pictures Him as water (John 4; 7). The Israelite learnt that this water was undefiled. Undefiled too, we gladly own, is the Holy Spirit. That holds whether we think of Him as the Spirit of God coming from above, or as dwelling on earth in the assembly and in the saint... He cannot be defiled, though man can, and even the saint can. God never lets us forget that difference. Even this chapter teaches it. The water in the fountain or pit was not defiled. But the man who touched the carcass of the creeping thing that had fallen into that water became unclean. What is man? A touch of the carcass defiled him. Only one man could touch what defiled without becoming unclean, for in Him is no sin (1 John 3:5).

Sin is no trifle. God would have us "take no part in the unfruitful works of darkness," and not even touch the unclean thing. While we "hold fast to what is good," it equally suits us to "abhor what is evil." And when we know our fellowship has been broken off, we should at once turn to self-examination, self-judgment, and the confession of our sins. Then we have not only the assurance of forgiveness from His own word, but the sense of being fully cleansed... The Holy Spirit brings this home to us, applying the word to wash away the defilement.

The same principle of telling clean from unclean carries over into the everyday things of common life. These rules are past, and their letter no longer binds us. Yet they still hold a very clear lesson: be separate and distinct from the world in the habits of life. An idea you sometimes hear runs the other way: if the heart is right, we need not be careful about anything else. Put in its plainest form, that means that if we are saved we need not be careful about the testimony due to God. The minuteness of detail as to food is proof that God looks for holiness in the smallest things of life.

These directions are definite. But why give them? The holy people had to keep themselves from uncleanness. They had to separate clean from unclean, because the Lord their God was holy. Again and again they were reminded that on such matters man's opinion could carry no weight. These requirements rested on the character of God Himself, with whom they had to do as His redeemed people. Every human standard must therefore fall short of what God would set before them. So the Lord had to reveal what was required.

The carcass of any creeping thing falling on seed about to be sown did not make it unclean. But if water had already fallen on that seed, contact with the carcass would defile it. The moistened seed, beginning to germinate, could not die again. But the dry seed, when sown, would die, so it did not count as unclean.

Next, seed for sowing was not defiled if something dead fell on it. The cleansing by the word, and the life that quickens, were superior to death — the picture of what is special to Christ and His own. But if the seed were for another use, it became unclean.

We also see how differently these creatures affect the things they touch — how much defilement each thing can take on. Any vessel of wood, garment, skin or sack on which they fell when dead had to go into water, and it would be clean at evening. But an earthen vessel they could only break. Nothing could defile the fountain or well, or seed meant for sowing. But if water had moistened that seed, for use as food, then it would be defiled. Whether we can read these things or not, it is clear that they imply two things: a different openness to evil, and a different treatment of what was defiled. Both should be suggestive and important to us.

It is by death, if he dies, that he gets free from the presence of sin within him. Nothing short of death can free him from that defiling thing: the old man, the flesh, which we get from Adam by the fall. When death comes in, freedom from it follows. Until then, unless caught up alive to meet the Lord, that cannot be enjoyed.

These directions are certainly definite. But why give them? The holy people had to keep themselves from uncleanness, and to separate between clean and unclean, for the Lord their God was holy. Again and again they were reminded that on such matters man's opinion could carry no weight. These requirements rested on the character of God — the God they dealt with as His redeemed people. Every human standard must therefore fall short of what God would set before them. So the Lord had to reveal what was required.

Seed about to be sown was not made unclean if the carcass of any creeping thing fell on it. But if water had already fallen on that seed, contact with the carcass would defile it. The moistened seed, beginning to germinate, could not die again. But the dry seed, when sown, would die, so it was not counted unclean. The Christian should be able to understand this, because it is by death, if he dies, that he gets free from the presence of sin within him. Nothing short of death can free him from that defiling thing, the old man, the flesh, which we get from Adam by the fall. … In this sense death acts as a cleanser from what defiled.

Next, seed for sowing was not defiled if something dead fell on it. The cleansing by the word, and the life that quickens, were superior to death — the figure of what is special to Christ and His own. But if the seed was for other use, it became unclean.

Nothing could defile the fountain or well, or seed meant to be sown. But if water had moistened the seed for use as food, then it became unclean. … Whether we can read these things or not, one thing is plain: different things take evil differently, and not all defiled things were treated alike. That should be suggestive and important to us.

Here we read the application of all three rules: handle not, nor taste, nor touch. The first of these goes even further. If any of them when dead fell on another thing, that thing became unclean: vessels of wood, clothing or sacks, and every vessel used for work, had to be put into water and stay unclean until evening. Even involuntary contact with these dead things defiled. … Not the Rabbis, but the apostle Peter tells us the truth: it was a yoke which neither they nor their fathers were able to bear. Every form of service, and the means of living, contract pollution in a scene where death reigns.

We now contract defilement, though the Spirit of God in us, and on earth, never can be defiled. But freedom from the presence of sin we await, and by death, if we die, it will be at once and for ever effected.

The forbidden creatures defiled, small as many of them are. But even those that could be eaten were defiling if they "died." The point is not an animal killed in the proper way, but one that dies on its own. The one who touched its carcass, the one who ate of it, and the one who carried it away were each unclean until evening (vv. 39, 40).

If a clean beast died on its own, contact with its carcass passed on defilement. The one who had touched it had to wash his clothes and be unclean until the evening, that is, 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... How easily a man became defiled. The Israelite might have touched the carcass without knowing it, or necessity may have required it. No matter what the cause, the effect was the same: the man was made unclean.

Verses 39 and 40 deal with a different subject. They are inserted here concerning clean animals. If one of these were to die (so not slaughtered for meat), a person who touched its carcass would be unclean until evening. If he ate of its carcass, he must wash his clothes and be unclean until evening. Even what is clean may fall into the corruption of death.

So we see that something may have been clean to us at one time, and the Spirit of God would lead us into happy fellowship with it. Later that same thing may show itself so corrupt and unclean that it calls for our withdrawal, and forbids us even to touch it.

Picture a feast day. The family and household are about to share their portion of a peace offering. Anyone there who had touched the carcass of a clean beast that had died on its own would be shut out from fellowship with the others. All the rest would feast on the peace offering, but he would have no part in it.

Even if a man touched the carcass of a clean animal that had died, he was unclean until the evening (Lev. 11:39). It is one of the exceptional cases where cleansing of some kind was not demanded.

If we have had such contact with uncleanness, whether unwillingly or not, there is to be true self-judgment of the matter, and a washing of our clothes (our habits). Then comes restoration.

Our purity has its source in Christ. He is not only life to us by faith; He also washes us by the word and purifies us by the hope of His coming.

An animal that died on its own also became unclean, even though it was otherwise clean. Death in this way is a picture of what had come in through sin.

Verses 39 and 40 do not deal with the same subject. They come in here about clean animals. Suppose one of these died on its own, and so was not slaughtered for meat. Then a person who touched its carcass would be unclean until evening. And if someone ate of its carcass, he had to wash his clothes and be unclean until evening. Even what is clean may fall into the corruption of death.

Death was the great defiler, death as the wages of sin, the greatest defiler of all... No one who so much as touched it escaped the consequence. No contact could go without penalty. "Bearing a carcass" might mean removing it out of the way, without any wish to use it for gain or any other selfish end. Even so, the bearer had to take the place of defilement, wash his clothes, and be himself unclean until evening. The requirement was inflexible.

If a clean animal died on its own, touching its carcass passed on defilement. The one who touched it had to wash his clothes and be unclean until the evening — that is, until the close of that period of time... So any man who ate of such a carcass became unclean, and so did the man who carried it. Both had to wash their clothes in water and wait until evening to be clean.

How easily a person picked up defilement. The Israelite might have touched the carcass without knowing. Or necessity may have required it. Yet whatever the cause, the effect was the same: the man became unclean. Suppose a feast day. The family and household were about to share their portion of a peace offering. Say one of them had touched the carcass of a clean animal that died on its own. He would for that reason be shut out from fellowship with the others... The LORD his God was holy, and He could not allow anyone in uncleanness to have fellowship with Him.

Clothes tell us of what touches us — our associations, what we have to do with, what the world around us sees as connected with us... All these associations and ways must be "washed." How do we wash our ways and associations? We get that question answered in Psalm 119:9 — "How can a young man keep his way pure?" That is the question. Here is God's own answer: "By guarding it according to your word."

Have we had such contact with uncleanness, willing or not? Then there must be true self-judgment of the matter, a washing of our clothes (our habits), and then restoration.

The law of Leviticus 17:15 may have had to do with finding a carcass in open country while hunting. Leviticus 11 deals with death among their flocks or herds. If that is so, in exceptional cases they could eat what had died on its own or had been torn by animals. They had to carry out the purification required. But once they entered the land, they could not eat what had died on its own (Deuteronomy 14:21).

Our purity has its source in Christ. He is not only life to us by faith. He also washes us by the word, and purifies us by the hope of His coming.

Here the things that crept on the earth are forbidden to be eaten. It is a lower level than in verse 2 and verse 9, for those creatures flew or hopped. The ones now before us crawled and went on their belly. And here we read not of touching, but of eating.

Only some of the forbidden creeping things are named here. Verses 41-43 widen this to include creeping things of every kind. These picture people of a repulsive, earthbound character.

How wonderful to think of the grace of Jehovah, stooping so low! He could stoop to give directions about a crawling reptile. He would not leave His people at a loss as to the smallest matter… They were not their own, so they were not to do as they pleased. They belonged to Jehovah. They bore His name. They were identified with Him. His word was to be their governing standard in every case… Other nations might eat what they pleased. Israel had the high privilege of eating only what pleased Jehovah.

Everything that creeps on the earth was unclean: the earth is under the curse because of sin, and there must be a moral rising above it.

Creeping things move quietly, steadily, and with apparent humility; but for the most part they burrow in the earth and know nothing higher. Jude traces the start of the great falling away back to certain men who crept in unnoticed. Because God's people were not watching, these men quietly and steadily pursued their purpose, and found a way into the assembly of God's people.

Spiritually, our food declares our character, and it also forms it. Anyone who eats Christ will not only live by Him; his life will be made like Christ's in practice. So the food God allows here to His people pictures the spiritual life of His people… Still, health is never brought forward. The law deals not with what is wholesome or unwholesome, but with what is clean or unclean.

Sin has corrupted man, and he is easily drawn to feed on what is disgusting. Jehovah takes note of the lowliest creatures, the things that crawl on the earth, and forbids them as food for His people… Nature has no power against the fall or its effects. The law has no power either, except to forbid, and to condemn when it is broken… But the law gave power no more than it gave life. Both are given only in Christ, received by faith.

These laws were never put upon Gentiles, but only on Israel. Some were forbidden only because of a spiritual meaning, not because there was any evil in the creature itself. Acts 10:9-15 and Acts 10:28 show this clearly. In a vision the Lord told Peter to eat all kinds of animals. Peter objected, but the Lord insisted. Then he realized that the unclean animals stood for people — that is, Gentiles. Before the cross, Israel stayed strictly separate from Gentiles, because they counted Gentiles unclean. But the sacrifice of Christ cleanses all who trust Him as Savior, whether Jews or Gentiles. So God has removed the barrier between clean and unclean animals, so that "everything created by God is good, and nothing is to be rejected if it is received with thanksgiving" (1 Tim. 4:4).

Here the things that crept on the earth are forbidden to be eaten. It is a lower grade than in verse 2 and verse 9, for these flew or hopped. Those which now come before us crawled and went on their belly. Nor is it touch we read of here, but eating.

Everything that creeps on the earth was unclean: the earth is under the curse because of sin, and there must be a moral rising above it.

Man depraved by sin is easily led to feed on the loathsome. The Lord takes note of the meanest creatures, such things as crawl on the earth, to prohibit them as food for His people. Creatures that go on the belly, or on all four, or with many feet, have their place and work in nature. But God denounces them for Israel's use... Nature has no power against the fall or its effects. The law has no power either, except to forbid, and to condemn when it is broken... But the law gave no power and no life. These are given only in Christ, received by faith.

Immense and fundamental is the change brought about by Him who came in love and went down to the dust of death for the guilty and lost... Peter was given to see heaven opened, and a great sheet let down to the earth, holding all the four-footed animals and creeping things of the earth, and birds of heaven. A voice told him to rise, kill and eat. Peter refused; he had never eaten anything common or unclean. A second time the voice told him not to call common what God had cleansed.

Only some of the forbidden creeping things are named earlier, yet verses 41-43 widen this to cover creeping things of every kind. They stand for people with a repulsive, earthbound character. No doubt each one pictures some special bad trait of such unbelievers, though we may not be able to work out all the details.

Creeping things move quietly and steadily, and they look humble. But most of them burrow in the earth, and know nothing higher. Jude traces the origin of the apostasy to certain men having crept in unawares. While the believers were not watching, these men pursued their purpose quietly and steadily, and found a way into the assembly of God's people... There are many who would refuse to eat, but do not hesitate to touch; many who reject certain doctrines and principles for themselves, yet mix happily with those who hold them.

How wonderful to think of the condescending grace of the Lord! He could stoop to give directions about a crawling reptile. He would not leave His people at a loss about even the smallest matter... He wanted to keep His people free from the defilement that comes from touching, tasting, or handling anything unclean. They were not their own, and so they were not to do as they pleased. They belonged to the Lord; His name was called upon them; they were identified with Him.

It is not on the principle of "stand by yourself, I am holier than you." It is simply this: "God is holy," and so everyone He brings into association with Him must be holy too... Suppose someone had asked an Israelite, "Why do you shrink back from that reptile crawling along the path?" He would have replied, "The Lord is holy, and I belong to Him. He has said, Touch not."

Creeping things move quietly, steadily, and with a look of humility. But most of them burrow in the earth and know nothing higher. Jude traces the start of the great falling away to certain men who crept in unnoticed. While the saints were not watching, these men quietly and steadily pursued their aim, and found a way into the assembly of God's people.

Everything that creeps on the earth was unclean: the earth is under the curse because of sin, and there must be a moral rising above it.

Sin has corrupted man, so he is easily led to feed on what is loathsome. Jehovah takes note of the lowest creatures, the things that crawl on the earth, and forbids them as food for His people… Nature has no power against the fall or its effects. The law has no power either, except to forbid, and to condemn if it is broken. This was Jehovah's attitude in putting Israel to the test by the law… But law gave power no more than it gave life, and both are given only in Christ, received by faith.

Spiritually, our food declares our character, as it also forms it. Whoever eats Christ will not only live by Him; his own life will in practice be made like Christ's. So the food allowed here to the people of God pictures the spiritual life of the people of God… Still, the question of health is never raised. The law does not deal with what is healthy or unhealthy, but with what is clean or unclean.

God did not guard His people only in the matter of eating what was unclean. Even bare contact was forbidden… No member of the Israel of God could touch what was unclean without being defiled by it. Both the law and the prophets unfold this principle widely… Jehovah would have His people holy in all things. They were neither to eat nor touch anything unclean.

If anyone pleads that there is no harm in touching a creeping thing when it is dead, or urges us to touch it because it has no power, we are told that it is still defiling… Many would refuse to eat, yet do not hesitate to touch; many reject certain teachings and principles for themselves, yet mix happily with those who hold them.

The principle is not "stand by yourself, I am holier than you." It is simply this: God is holy, so everyone He brings into association with Himself must be holy too… Suppose someone had asked an Israelite of old, "Why do you shrink back from that reptile crawling along the path?" He would have answered, "Jehovah is holy, and I belong to Him. He has said, Do not touch." So now, when someone asks a Christian why he walks apart from the ten thousand things the men of this world share in, his answer is simply to be, "My Father is holy."

It is well worth comparing this chapter with Acts 10:11-16. Think how strange it must have seemed to a man taught from his earliest days in the rules of Moses. He saw a vessel coming down from heaven, holding "all kinds of four-footed animals of the earth, and wild animals, and creeping things, and birds of the air." Then he heard a voice say, "Rise, Peter; kill and eat." How wonderful. No examination of hoofs or habits! There was no need of it. The vessel and its contents had come from heaven… It did not matter what was in the vessel, if God had cleansed it.

It is good to see where the personal holiness of God's people comes from. Their complete separation from every kind of uncleanness flows out of their relationship to Him. The principle is not "stand by yourself, I am holier than you." It is simply this: "God is holy," and therefore everyone God brings into association with Himself must be holy too. Suppose someone had asked an Israelite long ago, "Why do you shrink back from that reptile crawling along the path?" He would have answered, "The Lord is holy, and I belong to Him. He has said, Do not touch." The same holds now. If someone asks a Christian why he walks apart from the ten thousand things the men of this world share in, his answer is simply to be, "My Father is holy."

God is holy in Himself, holy by His very nature. He is pure, He is clean, and He is different from every other person. He is apart from all else and from all other persons, and we need to keep that in mind. Anything or anyone else that God counts holy must take on, in some measure, this particular characteristic that God Himself has completely. That thing or person must be clean, pure, and entirely apart from any pollution or contamination.

How wonderful to think of the condescending grace of the Lord! He could stoop to give directions about a crawling reptile. He would not leave His people at a loss about the most trivial matter. They were not their own, and so they were not to do as they pleased. They belonged to the Lord; His name was called on them. His word was to be their great regulating standard in every case. In such matters they were not to think their own thoughts, use their own reasoning, or follow their own imagination.

These instructions were given to Israel on the basis of the holiness of their God (vv. 44-45). God's name is to be set apart from everything inconsistent with His character. Because He is holy, Israel was commanded to be holy. For God had brought them out of the unclean bondage of Egypt so that they should belong to Him. They — and we — should therefore love what is good and hate what is evil.

By eating, in a spiritual sense, we understand communion. Our fellowship is with the Father and with His Son Jesus Christ, so we are occupied with the things that suit this fellowship. The Father loves the Son, and we love the Son. So in Scripture, looked at spiritually, what is "clean" must set forth Christ. What is "unclean" must be unlike this perfect model, who knew no sin, and no deceit was found in His mouth.

The apostle quotes the law to insist on holiness (Leviticus 11:44). God's way of dealing with people may change, but His nature cannot change. God is absolute in holiness. That was true under law, and it is still true under grace. So those in relationship with God, whether under law or grace, must be holy.

In His own person Christ brought in grace and truth, and redemption enables us to walk in the Spirit in keeping with them. It is now the children — not of the fathers, but of God the Father — whose standing is not in flesh, but in Christ. The holiness rises according to the place and the relationship.

Nature has no power against the fall or its effects. The law has no power either, except to forbid — and to condemn anyone who breaks it... But the law gave power no more than it gave life. Both come only in Christ, and faith receives them.

To be taken as a people, Israel is redeemed out of the world. Until that redemption there is no dwelling of God with man — not in paradise, not with Abraham. When redemption is even pictured in figure, it says (Ex. 29), "I have brought them out of the land of Egypt that I may dwell among them." So God's dwelling with man is never seen before that, and holiness is never spoken of till then. Redemption is necessary for man to be near God, and that nearness, morally understood, is holiness.

The personal holiness of God's people — their complete separation from every kind of uncleanness — flows out of their relationship to Him. It does not rest on the principle of "stand by yourself, I am holier than you." It is simply this: "God is holy," and everyone He brings into association with Himself must be holy too... Suppose someone asked an Israelite of old, "Why do you shrink back from that reptile crawling along the path?" He would have answered, "Jehovah is holy, and I belong to Him. He has said, 'Do not touch.'" In the same way now, a Christian may be asked why he walks apart from the ten thousand things the men of this world share in. His answer is simply to be, "My Father is holy."

After the flood, God gave man every moving living creature for food (Gen. 9:3). Here, under the law, He brings in restrictions. Were men, then, defiled in their souls by eating animal food freely? Was that a source of moral defilement? Demons would put that idea into man's mind. But the Lord has taught us (Matt. 15:18) where moral defilement comes from — out of the heart of man. So abstaining from foods will not produce true godliness... But why these restrictions? Because the law does two things. It puts man at a distance from God and makes him aware of it. It is also meant to teach him the great difference between standing on the ground of keeping the law and standing on the ground of grace.

It was not only about eating anything unclean that God's people were so carefully guarded. Bare contact was forbidden... It was impossible for a member of the Israel of God to touch what was unclean without contracting defilement... The Lord would have His people holy in all things. They were neither to eat nor to touch anything unclean.

The inward life and the outward walk must go together. A man may claim to love and feed on the Word of God, to study it and turn it over — the pasture of the soul; but if his footprints along the pathway of life are not what the Word requires, he is not clean. On the other hand, a man may seem to walk with a blamelessness no one can fault; but if his walk is not the result of the hidden life, it is worse than worthless.

Nature has no strength against the fall or its effects. The law has no power except to forbid, and to condemn anyone who breaks it... But the law gave power no more than it gave life. Christ alone gives both, and faith receives them. So it all came to nothing for unbelieving Israel, who were themselves the most unclean of all.

The change brought in by Him who came in love, and who went down to the dust of death for the guilty and lost, is vast and fundamental... God showed this to Peter in a vision, and it bore directly on the Gentiles. Peter saw heaven opened, and a great sheet let down to the earth, holding the animals and creeping things of the earth and the birds of heaven. A voice came to him: "Rise, Peter; kill and eat." But Peter said, "By no means, Lord; for I have never eaten anything that is common or unclean." And the voice said, "What God has made clean, do not call common."

The Bible speaks of a once-for-all sanctification — our position — which applies to all believers. It also speaks of practical sanctification, which applies to our walk... But God's desire is that we should match in practice what we are in position. "As obedient children, do not be conformed to the passions of your former ignorance, but as He who called you is holy, you also be holy in all your conduct, since it is written, 'You shall be holy, for I am holy'" (1 Pet. 1:14–16).

Here we find the Lord going into the most remarkable detail. He describes beasts, birds, fish and reptiles. He gives His people various marks by which they were to know what was clean and what was unclean. The two closing verses sum up this whole remarkable chapter.

No one can overestimate this privilege. God lets us go to His words and find the fullest guidance there for every detail of our faith and service, day by day. All that we need is a broken will, a humbled mind, a single eye.

Spiritually, our food declares our character, and it also forms it. The one who eats Christ will not only live by Him. In practice his life will be made like His. So the food God allows His people here pictures their spiritual life. This is the real and ultimate meaning of these divisions… health is never brought forward. The law does not deal with what is wholesome or unwholesome, but with what is clean or unclean.

Chewing the cud pictures the inward digesting of what one eats. The divided hoof pictures the character of one's outward walk. There is, as we know, a close connection between the two in the Christian life.

These opposed hoofs, joining to give stability in this way, may perhaps show us how the truths of the Word that seem most opposed to one another in fact only give balance and a firm step to the one who rests on them, while they certainly prevent being stuck in the very place of pasture.

The previous chapter announced the task of the priests. They were to tell the difference between the holy and the unholy, and between unclean and clean. Here we have the details among the living creatures of every sort, starting with the beasts on the earth. Those whose standing privilege was to draw near to God were to decide according to the divine word.

We have seen how God has in grace joined us to His dear Son. We belong to the priestly family, and God has brought us near. So fellowship with Him must mean separation from everything that is against His mind and will. Linked with God on the one side, we cannot on the other side link Him with what would dishonour Him.

Nature has no power against the fall or its effects. The law has no power either. It can only forbid, and condemn anyone who breaks it… But law gave power no more than it gave life. Christ alone gives both, to those who receive Him by faith.

In Noah's day all people were in view. In Moses' day only Israel was in question. These special laws had two purposes. They were to impress Israel with the holiness of God, and to help keep them distinct and separate from the nations.

Then he realised that the unclean animals stood for people, that is, Gentiles. Peter says in Acts 10:28 that God had shown him he should not call any man unclean… The sacrifice of Christ cleanses all who trust Him as Saviour, whether Jews or Gentiles. So God has removed the barrier between clean and unclean animals.

The ungodliness and deceitfulness of the flesh come out especially in the night birds. Eager to devour others, they quietly seize their prey in the stillness of the night, when least suspected… So God's dear children are to keep away entirely from the unclean principles we have been looking at. We are to hate the quiet, unnoticed activities of the flesh as much as those that are openly filthy and corrupt.

The previous chapter announced that the priests were to tell the holy from the unholy, and the unclean from the clean… Those who drew near to God as their standing privilege were to decide according to the divine word.

In Leviticus, after the consecration of the priests, everything to do with being clean or unclean comes together. It was the priests who were to know how to discern between the clean and the unclean. The priesthood had to discern everything. This also belongs to the Christian — not as one who fears having sin charged to him (though he has a responsibility), but because God has anointed him to distinguish between good and evil, according to the holiness of the service of God.

First, then, we have to learn here about food — what is clean and what is unclean… Spiritually, our food declares our character, and it also forms it. The one who eats Christ will not only live by Him; his life will also grow like Christ's own life in practice… Still, health is never brought forward. The law does not deal with what is wholesome or unwholesome, but with what is clean or unclean.

The chewing of the cud expresses the natural process of "inwardly digesting" what one eats. The divided hoof sets forth the character of one's outward walk. There is, as we know, a close connection between the two in the Christian life. Take the one who feeds on the green pastures of the Word of God and inwardly digests what he takes in — the one who is able to combine calm meditation with prayerful study. He will without doubt show that character of outward walk. It is to the praise of Him who has graciously given us His word to form our habits and govern our ways.

The personal holiness of God's people — their complete separation from every kind of uncleanness — flows out of their relationship to Him. It is not on the principle of "stand by yourself, I am holier than you." It is simply this: "God is holy," and therefore all whom He brings into association with Himself must be holy too… If anyone asks a Christian why he walks apart from the ten thousand things the men of this world share in, his answer is simply to be, "My Father is holy."… It took the eye and the heart of a disciple of God's law to discern what was clean and what was not. An outsider knew no difference.

Not only are we not to eat, but not even to touch their carcasses. Their carcass is to be loathsome to us… We are to hold the secret and refined ways of selfishness in abomination as much as those which are open and godless.

Before turning from Leviticus 11, my reader might compare it with Acts 10:11-16… The hand of sovereign grace has thrown open the door of the kingdom, but not to admit anything unclean… A cloven hoof was no longer the test, but "what God has made clean." When God cleanses a man, he must be clean… Peter had to learn that the standard for true cleanness was no longer fleshly, ceremonial and earthly, but spiritual, moral and heavenly.