Leviticus 11:3

Lev 11:4-6 . Those to be reputed unclean also which, though they divide the hoof, do not chew the cud, Lev 11:7 . Whosoever eats their flesh, or touches their carcasses, shall be reputed unclean, Lev 11:8 . Of Fish, those are clean, and may be eaten which have fins and scales, Lev 11:9 . Those which have not fins and scales to be reputed unclean, Lev 11:10-12 . Of Fowls, those which are unclean, Lev 11:13-21 . Of Insects, the following may be eaten: the bald locust, beetle, and grasshopper, Lev 11:22 . All others are unclean and abominable, their flesh not to be eaten, nor their bodies touched, Lev 11:23-25 . Farther directions relative to unclean beasts, Lev 11:26-28 . Of Reptiles, and some small quadrupeds, those which are unclean, Lev 11:29 , Lev 11:39 . All that touch them shall be unclean, Lev 11:31 ; and the things touched by their dead carcasses are unclean also, Lev 11:32-35 . Large fountains, or pits of water, are not defiled by their carcasses, provided a part of the water be drawn out, Lev 11:36 . Nor do they defile seed by accidentally touching it, provided the water which has touched their flesh do not touch or moisten the seed, Lev 11:37 , Lev 11:38 . A beast that dieth of itself is unclean, and may not be touched or eaten, Lev 11:39 , Lev 11:40 . All creeping things are abominable, Lev 11:41-44 . The reason given for these laws, Lev 11:45-47 . Verse 1 And the Lord spake unto Moses - In the preceding chapter the priests are expressly forbidden to drink wine; and the reason for this law is given also, that they might be able at all times to distinguish between clean and unclean, and be qualified to teach the children of Israel all the statutes which the Lord had spoken, Lev 10:10 , Lev 10:11 ; for as inebriation unfits a person for the regular performance of every function of life, it must be especially sinful in those who minister in holy things, and to whom the teaching of the ignorant, and the cure of souls in general, are entrusted. Scheuchzer has remarked that no Christian state has made any civil law against drunkenness, (he must only mean the German states, for we have several acts of parliament against it in England), and that it is only punished by contempt. "Custom," says he, "that tyrant of the human race, not only permits it, but in some sort authorizes the practice, insomuch that we see priests and ministers of the Church ascend the pulpit in a state of intoxication, judges seat themselves upon the benches, physicians attend their patients, and others attempt to perform the different avocations of life, in the same disgraceful state." - Physic. Sacr., vol. iii., p. 64. This is a horrible picture of German manners; and while we deplore the extensive ravages made by this vice, and the disgrace with which its votaries are overwhelmed, we have reason to thank God that it very rarely has ever appeared in the pulpit, and perhaps was never once seen upon the bench, in our own country. Having delivered the law against drinking wine, Moses proceeds to deliver a series of ordinances, all well calculated to prevent the Israelites from mixing with the surrounding nations, and consequently from being contaminated by their idolatry. In Leviticus 11 he treats of unclean Meats. In Lev 12:1-8 , 13, 14, and 15, he treats of unclean Persons, Garments, and Dwellings. In Leviticus 16 he treats of the uncleanness of the Priests and the People, and prescribes the proper expiations and sacrifices for both. In Leviticus 17 he continues the subject, and gives particular directions concerning the mode of offering, etc. In Leviticus 18 he treats of unclean matrimonial connections. In Leviticus 19 he repeats sundry laws relative to these subjects, and introduces some new ones. In Leviticus 20 he mentions certain uncleannesses practiced among the idolatrous nations, and prohibits them on pain of death. In Leviticus 21 he treats of the mourning, marriages, and personal defects of the priests, which rendered them unclean. And in Leviticus 22 he speaks of unclean sacrifices, or such as should not be offered to the Lord. After this, to the close of the book, many important and excellent political and domestic regulations are enjoined, the whole forming an eccleslastico-political system superior to any thing the world ever saw. Bishop Wilson very properly observes that, "by these laws of clean and unclean animals, etc., God did keep this people separated from the idolatrous world: and this is a standing proof, even to the present day, of the Divine authority of these Scriptures; for no power or art of man could have obliged so great and turbulent a nation to submit to such troublesome precepts as the Jews always have submitted to, had they not been fully convinced, from the very first, that the command was from God, and that it was to be obeyed at the peril of their souls." Verse 3 Whatsoever parteth the hoof, and is cloven-footed - These two words mean the same thing - a divided hoof, such as that of the ox, where the hoof is divided into two toes, and each toe is cased with horn. Cheweth the cud - Ruminates; casts up the grass, etc., which had been taken into the stomach for the purpose of mastication. Animals which chew the cud, or ruminate, are provided with two, three or four stomachs. The ox has four: in the first or largest, called the ventriculus or paunch, the food is collected without being masticated, the grass, etc., being received into it as the beast crops it from the earth. The food, by the force of the muscular coats of this stomach, and the liquors poured in, is sufficiently macerated; after which, formed into small balls, it is thrown up by the esophagus into the mouth, where it is made very small by mastication or chewing, and then sent down into the second stomach, into which the esophagus or gullet opens, as well as into the first, ending exactly where the two stomachs meet. This is what is termed chewing the cud. The second stomach, which is called the reticulum, honeycomb, bonnet, or king's hood, has a great number of small shallow cells on its inward surface, of a pentagonal or five-sided form, exactly like the cells in a honey-comb; in this the food is farther macerated, and then pushed onward into the third stomach, called the omasum or many-plies, because its inward surface is covered with a great number of thin membranous partitions. From this the food passes into the fourth stomach, called the abomasum, or rede. In this stomach it is digested, and from the digested mass the chyle is formed, which, being absorbed by the lacteal vessels, is afterwards thrown into the mass of blood, and becomes the principle of nutrition to all the solids and fluids of the body. The intention of rumination, or chewing the cud, seems to be, that the food may be sufficiently comminuted, that, being more fully acted on by the stomachs, it may afford the greatest possible portion of nutritive juices. The word cud is probably not originally Saxon, though found in that language in the same signification in which it is still used. Junius, with great show of probability, derives it from the Cambro-British chwyd, a vomit, as it is the ball of food vomited, or thrown up, from the first stomach or paunch through the esophagus into the mouth, which is called by this name. Those who prefer a Saxon derivation may have it in the verb whence our word chew; and so cud might be considered a contraction of chewed, but this is not so likely as the preceding. Verse 5 The coney - שפן shaphan, not the rabbit, but rather a creature nearly resembling it, which abounds in Judea, Palestine, and Arabia, and is called by Dr. Shaw daman Israel, and by Mr. Bruce ashkoko. As this creature nearly resembles the rabbit, with which Spain anciently abounded, Bochart supposes that the Phoenicians might have given it the name of שפניה spaniah, from the multitude of שפנים shephanim (or spanim, as others pronounce it) which were found there. Hence the emblem of Spain is a woman sitting with a rabbit at her feet. See a coin of Hadrian in Scheuchzer. Verse 6 The hare - ארנבת arnebeth, as Bochart and others suppose, from ארה arah, to crop, and ניב nib, the produce of the ground, these animals being remarkable for destroying the fruits of the earth. That they are notorious for destroying the tender blade of the young corn, is well known. It is very likely that different species of these animals are included under the general terms שפן shaphan, and ארנבת arnebeth, for some travelers have observed that there are four or five sorts of these animals, which are used for food in the present day in those countries. See Harmer, vol. iii., p. 331, edit. 1808. Some think the mountain rat, marmot, squirrel, and hedgehog, may be intended under the word shaphan. Verse 7 And the swine - חזיר chazir, one of the most gluttonous, libidinous, and filthy quadrupeds in the universe; and, because of these qualities, sacred to the Venus of the Greeks and Romans, and the Friga of our Saxon ancestors; and perhaps on these accounts forbidden, as well as on account of its flesh being strong and difficult to digest, affording a very gross kind of aliment, apt to produce cutaneous, scorbutic, and scrofulous disorders, especially in hot climates. Verse 9 Whatsoever hath fins and scales - Because these, of all the fish tribe, are the most nourishing; the others which are without scales, or whose bodies are covered with a thick glutinous matter, being in general very difficult of digestion. Verse 13 And these - among the fowls - the eagle - נשר nesher, from nashar, to lacerate, cut, or tear to pieces; hence the eagle, a most rapacious bird of prey, from its tearing the flesh of the animals it feeds on; and for this purpose birds of prey have, in general, strong, crooked talons and a hooked beak. The eagle is a cruel bird, exceedingly ravenous, and almost insatiable. The ossifrage - Or bone-breaker, from os, a bone, and frango, I break, because it not only strips off the flesh, but breaks the bone in order to extract the marrow. In Hebrew it is called פרס peres, from paras, to break or divide in two, and probably signifies that species of the eagle anciently known by the name of ossifraga, and which we render ossifrage. Ospray - עזניה ozniyah, from עזן azan, to be strong, vigorous; generally supposed to mean the black eagle, such as that described by Homer, Iliad. lib. xxi., ver. 252. Αιετου οιματ' εχων μελανος, του θηρητηρος, Ὁς θ' αμα καρτιστος τε και ωκιστος πετεηνων. "Having the rapidity of the black eagle, that bird of prey, at once the swiftest and the strongest of the feathered race." Among the Greeks and Romans the eagle was held sacred, and is represented as carrying the thunderbolts of Jupiter. This occurs so frequently, and is so well known, that references are almost needless. See Scheuchzer. Verse 14 The vulture - דאה daah, from the root to fly, and therefore more probably the kite or glede, from its remarkable property of gliding or sailing with expanded wings through the air. The דאה daah is a different bird from the דיה daiyah, which signifies the vulture. See Bochart, vol. iii., col. 195. The kite - איה aiyah, thought by some to be the vulture, by others the merlin. Parkhurst thinks it has its name from the root אוה avah, to covet, because of its rapaciousness; some contend that the kite is meant. That it is a species of the hawk, most learned men allow. See Bochart, vol. iii., col.. Verse 15 Every raven - ערב oreb, a general term comprehending the raven, crow, rook, jackdaw, and magpie. Verse 16 The owl - בת היענה bath haiyaanah, the daughter of vociferation, the female ostrich, probably so called from the noise they make. "In the lonesome part of the night," says Dr. Shaw, "the ostriches frequently make a very doleful and hideous noise, sometimes resembling the roar of the lion; at other times, the hoarser voice of the bull or ox." He adds, "I have heard them groan as if in the deepest agonies." - Travels, 4th edition, p. 455. The ostrich is a very unclean animal, and eats its own ordure as soon as it voids it, and of this Dr. Shaw observes, (see above), it is remarkably fond! This is a sufficient reason, were others wanting, why such a fowl should be reputed to be unclean, and its use as an article of diet prohibited. The night hawk - תחמס tachmas, from חמס chamas, to force away, act violently and unjustly; supposed by Bochart and Scheuchzer to signify the male ostrich, from its cruelty towards its young; (see Job 39:13-18 ); but others, with more reason, suppose it to be the bird described by Hasselquist, which he calls the strix Orientalis, or Oriental owl. "It is of the size of the common owl, living in the ruins and old deserted houses of Egypt and Syria; and sometimes in inhabited houses. The Arabs in Egypt call it Massasa, the Syrians Bana. It is very ravenous in Syria, and in the evenings, if the windows be left open, it flies into the house and kills infants, unless they are carefully watched; wherefore the women are much afraid of it." - Travels, p. 196. If this is the fowl intended, this is a sufficient reason why it should be considered an abomination. The cuckoo - שחף shachaph, supposed rather to mean the sea mew; called shachaph, from שחפת shachepheth, a wasting distemper, or atrophy, (mentioned Lev 26:16 ; Deu 28:22 ), because its body is the leanest, in proportion to its bones and feathers, of most other birds, always appearing as if under the influence of a wasting distemper. A fowl which, from its natural constitution or manner of life, is incapable of becoming plump or fleshy, must always be unwholesome; and this is reason sufficient why such should be prohibited. And the hawk - נץ nets, from the root נצה natsah, to shoot forth or spring forward, because of the rapidity and length of its flight, the hawk being remarkable for both. As this is a bird of prey, it is forbidden, and all others of its kind. Verse 17 The little owl - כוס cos, the bittern, night-raven or night-owl, according to most interpreters. Some think the onocrotalus or pelican may be intended; for as the word כוס cos signifies a cup in Hebrew, and the pelican is remarkable for a pouch or bag under the lower jaw, it might have had its Hebrew name from this circumstance; but the kaath in the following verse is rather supposed to mean this fowl, and the cos some species of the bubo or owl. See Bochart, vol. iii., col. 272. The cormorant - שלך shalach, from the root which signifies to cast down; hence the Septuagint καταρρακτης, the cataract, or bird which falls precipitately down upon its prey. It probably signifies the plungeon or diver, a sea fowl, which I have seen at sea dart down as swift as an arrow into the water, and seize the fish which it had discovered while even flying, or rather soaring, at a very great height. The great owl - ינשוף yanshuph, according to the Septuagint and the Vulgate, signifies the ibis, a bird well known and held sacred in Egypt. Some critics, with our translation, think it means a species of owl or night bird, because the word may be derived from נשף nesheph, which signifies the twilight, the time in which owls chiefly fly about. See Bochart, vol. iii., col. 281. Verse 18 The swan - תנשמת tinshemeth. The Septuagint translate the word by πορφυριωνα, the porphyrion, purple or scarlet bird. Could we depend on this translation, we might suppose the flamingo or some such bird to be intended. Some suppose the goose to be meant, but this is by no means likely, as it cannot be classed either among ravenous or unclean fowls. Bochart thinks the owl is meant. The pelican - קאת kaath. As קאת kaah signifies to vomit up, the name is supposed to be descriptive of the pelican, who receives its food into the pouch under its lower jaw, and, by pressing it on its breast with its bill, throws it up for the nourishment of its young. Hence the fable which represents the pelican wounding her breast with her bill, that she might feed her young with her own blood; a fiction which has no foundation but in the above circumstance. Bochart thinks the bittern is meant, vol. iii., col. 292. The gier eagle - רחם racham. As the root of this word signifies tenderness and affection, it is supposed to refer to some bird remarkable for its attachment to its young; hence some have thought that the pelican is to be understood. Bochart endeavors to prove that it means the vulture, probably that species called the golden vulture - Bochart, vol. iii., col. 303. Verse 19 The stork - חסידה chasidah, from חסד chasad, which signifies to be abundant in kindness, or exuberant in acts of beneficence; hence applied to the stork, because of its affection to its young, and its kindness in tending and feeding its parents when old; facts attested by the best informed and most judicious of the Greek and Latin natural historians. See Bochart, Scheuchzer, and Parkhurst, under the word חסד chasad. It is remarkable for destroying and eating serpents, and on this account might be reckoned by Moses among unclean birds. The heron - אנפה anaphah. This word has been variously understood: some have rendered it the kite, others the woodcock, others the curlew, some the peacock, others the parrot, and others the crane. The root אנף anaph, signifies to breathe short through the nostrils, to snuff, as in anger; hence to be angry: and it is supposed that the word is sufficiently descriptive of the heron, from its very irritable disposition. It will attack even a man in defense of its nest; and I have known a case where a man was in danger of losing his life by the stroke of a heron's bill, near the eye, who had climbed up into a high tree to take its nest. Bochart supposes a species of the eagle to be meant, vol. iii., col. 335. The lapwing - דוכיפת duchiphath, the upupa, hoopoe, or hoop, a crested bird, with beautiful plumage, but very unclean. See Bochart, and Scheuchzer. Concerning the genuine meaning of the original, there is little agreement among interpreters. The bat - עטלף atalleph, so called, according to Parkhurst, from עט at, to fly, and עלף alaph, darkness or obscurity, because it flies about in the dusk of the evening, and in the night: so the Septuagint νυκτερις, from νυξ, the night; and the Vulgate vespertilio, from vesper, the evening. This being a sort of monster partaking of the nature of both a bird and beast, it might well be classed among unclean animals, or animals the use of which in food should be avoided. Verse 20 All fowls that creep - Such as the bat, already mentioned, which has claws attached to its leathern wings, and which serve in place of feet to crawl by, the feet and legs not being distinct; but this may also include all the different kinds of insects, with the exceptions in the following verse. Going upon all four - May signify no more than walking regularly or progressively, foot after foot as quadrupeds do; for it cannot be applied to insects literally, as they have in general six feet, many of them more, some reputed to have a hundred, hence called centipedes; and some a thousand, hence called millipedes; words which often signify no more than that such insects have a great number of feet. Verse 21 Which have legs above their feet - This appears to refer to the different kinds of locusts and grasshoppers, which have very remarkable hind legs, long, and with high joints, projecting above their backs, by which they are enabled to spring up from the ground, and leap high and far. Verse 22 The locust - ארבה arbeh, either from ארב arab, to lie in wait or in ambush, because often immense flights of them suddenly alight upon the fields, vineyards, etc., and destroy all the produce of the earth; or from רבה rabah, he multiplied, because of their prodigious swarms. See a particular account of these insects in the notes on Exo 10:4 (note). The bald locust - סלעם solam, compounded, says Mr. Parkhurst, from סלע sala, to cut, break, and עם am, contiguity; a kind of locust, probably so called from its rugged, craggy form. See the first of Scheuchzer's plates, vol. iii., p. 100. The beetle - חרגל chargol. "The Hebrew name seems a derivative from חרג charag, to shake, and רגל regel, the foot; and so to denote the nimbleness of its motions. Thus in English we call an animal of the locust kind a grasshopper; the French name of which is souterelle, from the verb sauter, to leap" - Parkhurst. This word occurs only in this place. The beetle never can be intended here, as that insect never was eaten by man, perhaps, in any country of the universe. The grasshopper - חגב chagab. Bochart supposes that this species of locust has its name from the Arabic verb hajaba to veil; because when they fly, as they often do, in great swarms, they eclipse even the light of the sun. See the notes on Exo 10:4 , and the description of ten kinds of locusts in Bochart, vol. iii., col. 441. And see the figures in Scheuchzer, in whose plates 20 different species are represented, vol. iii., p. 100. And see Dr. Shaw on the animals mentioned in this chapter. Travels, p. 419, etc., 4th. edition; and when all these are consulted, the reader will see how little dependence can be placed on the most learned conjectures relative to these and the other animals mentioned in Scripture. One thing however is fully evident, viz., that the locust was eaten, not only in those ancient times, in the time of John Baptist, Mat 3:4 , but also in the present day. Dr. Shaw ate of them in Barbary "fried and salted," and tells us that "they tasted very like crayfish." They have been eaten in Africa, Greece, Syria, Persia, and throughout Asia; and whole tribes seem to have lived on them, and were hence called acridophagoi, or locust-eaters by the Greeks. See Strabo lib. xvi., and Pliny, Hist. Nat., lib. xvii., c. 30. Verse 27 Whatsoever goeth upon his paws - כפיו cappaiv, his palms or hands, probably referring to those animals whose feet resemble the hands and feet of the human being, such as apes, monkeys, and all creatures of that genus; together with bears, frogs, etc. Verse 29 The weasel - חלד choled, from chalad, Syr., to creep in. Bochart conjectures, with great propriety, that the mole, not the weasel, is intended by the Hebrew word: its property of digging into the earth, and creeping or burrowing under the surface, is well known. The mouse - עחבר achbar. Probably the large field rat, or what is called by the Germans the hamster, though every species of the mus genus may be here prohibited. The tortoise - צב tsab. Most critics allow that the tortoise is not intended here, but rather the crocodile, the frog, or the toad. The frog is most probably the animal meant, and all other creatures of its kind. Verse 30 The ferret - אנקה anakah, from אנק anak, to groan, to cry out: a species of lizard, which derives its name from its piercing, doleful cry. See Bochart, vol. ii., col. 1066. The chameleon - כח coach. Bochart contends that this is the waril or guaril, another species of lizard, which derives its name from its remarkable strength and vigor in destroying serpents, the Hebrew כח cach signifying to be strong, firm, vigorous: it is probably the same with the mongoose, a creature still well known in India, where it is often domesticated in order to keep the houses free from snakes, rats, mice, etc. The lizard - לטאה letaah. Bochart contends that this also is a species of lizard, called by the Arabs wahara, which creeps close to the ground, and is poisonous. The snail - חמט chomet, another species of lizard, according to Bochart, called huluka by the Arabians, which lives chiefly in the sand - Vol. ii., col. 1075. The mole - תנשמת tinshameth, from נשם nasham, to breathe. Bochart seems to have proved that this is the chameleon, which has its Hebrew name from its wide gaping mouth, very large lungs, and its deriving its nourishment from small animals which float in the air, so that it has been conjectured by some to feed on the air itself - Vol. iii., col. 1073. A bird of the same name is mentioned Lev 11:18 , which Bochart supposes to be the night-owl - Vol. iii., col. 286. Verse 32 Any vessel of wood - Such as the wooden bowls still in use among the Arabs. Or raiment, or skin - any trunks or baskets covered with skins, another part of the furniture of an Arab tent; the goat-skins, in which they churn their milk, may be also intended. Or sack - any hair-cloth used for the purpose of transporting goods from place to place. Verse 33 And every earthen vessel - Such pitchers as are commonly used for drinking out of, and for holding liquids. M. De la Roque observes that hair-sacks, trunks, and baskets, covered with skin, are used among the travelling Arabs to carry their household utensils in, which are kettles or pots, great wooden bowls, hand-mills, and pitchers. It is very likely that these are nearly the same with those used by the Israelites in their journeyings in the wilderness, for the customs of these people do not change. Verse 35 Ranges for pots - To understand this, we must observe that the Arabs dig a hole in their tent, about a foot and a half deep; three-fourths of this, says Rauwolff, they lay about with stones, and the fourth part is left open for the purpose of throwing in their fuel. This little temporary building is probably what is here designed by ranges for pots; and this was to be broken down when any unclean thing had fallen upon it. See Harmer, vol. 1., p. 464. Verse 36 A fountain or pit, etc. - This must either refer to running water, the stream of which soon carries off all impurities, or to large reservoirs where the water soon purifies itself; the water in either which touched the unclean thing, being considered as impure, the rest of the water being clean. Verse 37 Any sowing seed - If any part of an impure carcass fall accidentally on seed about to be sown, it shall not on that account be deemed unclean; but if the water put to the seed to prepare it for being sown, shall be touched by such impure carcass, the seed shall be considered as unclean, Lev 11:38 . Probably this may be the meaning of these passages. Verse 42 Whatsoever goeth upon the belly - In the word גהון gahon, the vau holem, in most Hebrew Bibles, is much larger than the other letters; and a Masoretic note is added in the margin, which states that this is the middle letter of the law; and consequently this verse is the middle verse of the Pentateuch. Whatsoever hath more feet - Than four; that is, all many-footed reptiles, as well as those which go upon the belly having no feet, such as serpents; besides the four-footed smaller animals mentioned above. Verse 44 Ye shall - sanctify yourselves - Ye shall keep yourselves separate from all the people of the earth, that ye may be holy; for I am holy. And this was the grand design of God in all these prohibitions and commands; for these external sanctifications were only the emblems of the internal purity which the holiness of God requires here, and without which none can dwell with him in glory hereafter. See at the conclusion of this chapter. The contents of this chapter must furnish many profitable reflections to a pious mind. 1. From the great difficulty of ascertaining what animals are meant in this part of the law, we may at once see that the law itself must be considered as abrogated; for there is not a Jew in the universe who knows what the animals are, a very few excepted, which are intended by these Hebrew words; and therefore he may be repeatedly breaking this law by touching and being touched either by the animals themselves or their produce, such as hair, wool, fur, skin, intestines, differently manufactured, etc., etc. It therefore appears that this people have as little law as they have gospel. 2. While God keeps the eternal interests of man steadily in view, he does not forget his earthly comfort; he is at once solicitous both for the health of his body and his soul. He has not forbidden certain aliments because he is a Sovereign, but because he knew they would be injurious to the health and morals of his people. The close connection that subsists between the body and the soul we cannot fully comprehend; and as little can we comprehend the influence they have on each other. Many moral alterations take place in the mind in consequence of the influence of the bodily organs; and these latter are greatly influenced by the kind of ailment which the body receives. God knows what is in man, and he knows what is in all creatures; he has therefore graciously forbidden what would injure both body and mind, and commanded what is best calculated to be useful to both. Solid-footed animals, such as the horse, and many-toed animals, such as the cat, etc., are here prohibited. Beasts which have bifid or cloven hoofs, such as the ox and sheep, are considered as proper for food, and therefore commanded. The former are unclean, i. e., unwholesome, affording a gross nutriment, often the parent of scorbutic and scrofulous disorders; the latter clean, i. e., affording a copious and wholesome nutriment, and not laying the foundation of any disease. Ruminating animals, i. e., those which chew the cud, concoct their food better than the others which swallow it with little mastication, and therefore their flesh contains more of the nutritious juices, and is more easy of digestion, and consequently of assimilation to the solids and fluids of the human body; on this account they are termed clean, i. e., peculiarly wholesome, and fit for food. The animals which do not ruminate do not concoct their food so well, and hence they abound with gross animal juices, which yield a comparatively unwholesome nutriment to the human system. Even the animals which have bifid hoofs but do not chew the cud, such as the swine, and those which chew the cud but are not bifid, such as the hare and rabbit, are by Him who knows all things forbidden, because he knew them to be comparatively innutritive. In all this God shows himself as the tender Father of a numerous family, pointing out to his inexperienced, froward, and ignorant children, those kinds of aliments which he knows will be injurious to their health and domestic happiness, and prohibiting them on pain of his highest displeasure. On the same ground he forbade all fish that have not both fins and scales, such as the conger, eel, etc., which abound in gross juices and fat which very few stomachs are able to digest. Who, for instance, that lives solely on swine's flesh, has pure blood and healthy juices? And is it not evident, in many cases, that the man partakes considerably of the nature of the brute on which he exclusively feeds? I could pursue this inquiry much farther, and bring many proofs founded on indisputable facts, but I forbear; for he who might stand most in need of caution, would be the first to take offense. 3. As the body exists only for the sake of the soul, and God feeds and nourishes it through the day of probation, that the soul may here be prepared for the kingdom of heaven; therefore he shows in the conclusion of these ordinances, that the grand scope and design of all was that they might be a holy people, and that they might resemble him who is a holy God - God Is Holy; and this is the eternal reason why all his people should be holy - should be purified from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. No faith in any particular creed, no religious observance, no acts of benevolence and charity, no mortification, attrition, or contrition, can be a substitute for this. We must be made partakers of the Divine nature. We must be saved from our sins - from the corruption that is in the world, and be made holy within and righteous without, or never see God. For this very purpose Jesus Christ lived, died, and revived, that he might purify us unto himself; that through faith in his blood our sins might be blotted out, and our souls restored to the image of God - Reader, art thou hungering and thirsting after righteousness? Then blessed art thou, for thou shalt be filled. Introduction Ordinances concerning the purification of women after child-birth, Lev 12:1 ; after the birth of a son, who is to be circumcised the eighth day, Lev 12:2 , Lev 12:3 . The mother to be considered unclean for forty days, Lev 12:4 . After the birth of a daughter, fourscore days, Lev 12:5 . When the days of her purifying were ended, she was to bring a lamb for a burnt-offering, and a young pigeon or a turtle-dove for a sin-offering

Distinction of Meats. ( b. c. 1490.) 1 And the Lord spake unto Moses and to Aaron, saying unto them, 2 Speak unto the children of Israel, saying, These are the beasts which ye shall eat among all the beasts that are on the earth. 3 Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat. 4 Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. 5 And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. 6 And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. 7 And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. 8 Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you. Now that Aaron was consecrated a high priest over the house of God, God spoke to him with Moses, and appointed them both as joint-commissioners to deliver his will to the people. He spoke both to Moses and to Aaron about this matter; for it was particularly required of the priests that they should put a difference between clean and unclean, and teach the people to do so. After the flood, when God entered into covenant with Noah and his sons, he allowed them to eat flesh ( Gen. ix. 13 ), whereas before they were confined to the productions of the earth. But the liberty allowed to the sons of Noah is here limited to the sons of Israel. They might eat flesh, but not all kinds of flesh; some they must look upon as unclean and forbidden to them, others as clean and allowed them. The law in this matter is both very particular and very strict. But what reason can be given for this law? Why may not God's people have as free a use of all the creatures as other people? 1. It is reason enough that God would have it so: his will, as it is law sufficient, so it is reason sufficient; for his will is his wisdom. He saw good thus to try and exercise the obedience of his people, not only in the solemnities of his altar, but in matters of daily occurrence at their own table, that they might remember they were under authority. Thus God had tried the obedience of man in innocency, by forbidding him to eat of one particular tree. 2. Most of the meats forbidden as unclean are such as were really unwholesome, and not fit to be eaten; and those of them that we think wholesome enough, and use accordingly, as the rabbit, the hare, and the swine, perhaps in those countries, and to their bodies, might be hurtful. And then God in this law did by them but as a wise and loving father does by his children, whom he restrains from eating that which he knows will make them sick. Note, The Lord is for the body, and it is not only folly, but sin against God, to prejudice our health for the pleasing of our appetite. 3. God would thus teach his people to distinguish themselves from other people, not only in their religious worship, but in the common actions of life. Thus he would show them that they must not be numbered among the nations. It should seem there had been, before this, some difference between the Hebrews and other nations in their food, kept up by tradition; for the Egyptians and they would not eat together, Gen. xliii. 32 . And even before the flood there was a distinction of beasts into clean and not clean ( Gen. vii. 2 ), which distinction was quite lost, with many other instances of religion, among the Gentiles. But by this law it is reduced to a certainty, and ordered to be kept up among the Jews, that thus, by having a diet peculiar to themselves, they might be kept from familiar conversation with their idolatrous neighbours, and might typify God's spiritual Israel, who not in these little things, but in the temper of their spirits, and the course of their lives, should be governed by a sober singularity, and not be conformed to this world. The learned observe further, That most of the creatures which by this law were to be abominated as unclean were such as were had in high veneration among the heathen, not so much for food as for divination and sacrifice to their gods; and therefore those are here mentioned as unclean, and an abomination, which yet they would not be in any temptation to eat, that they might keep up a religious loathing of that for which the Gentiles had a superstitious value. The swine, with the later Gentiles, was sacred to Venus, the owl to Minerva, the eagle to Jupiter, the dog to Hecate, &c., and all these are here made unclean. As to the beasts, there is a general rule laid down, that those which both part the hoof and chew the cud were clean, and those only: these are particularly mentioned in the repetition of this law ( Deut. xiv. 4, 5 ), where it appears that the Israelites had variety enough allowed them, and needed not to complain of the confinement they were under. Those beasts that did not both chew the cud and divide the hoof were unclean, by which rule the flesh of swine, and of hares, and of rabbits, was prohibited to them, though commonly used among us. Therefore, particularly at the eating of any of these, we should give thanks for the liberty granted us in this matter by the gospel, which teaches us that every creature of God is good, and we are to call nothing common or unclean. Some observe a significancy in the rule here laid down for them to distinguish by, or at least think it may be alluded to. Meditation, and other acts of devotion done by the hidden man of the heart, may be signified by the chewing of the cud, digesting our spiritual food; justice and charity towards men, and the acts of a good conversation, may be signified by the dividing of the hoof. Now either of these without the other will not serve to recommend us to God, but both must go together, good affections in the heart and good works in the life: if either be wanting, we are not clean, surely we are not clean. Of all the creatures here forbidden as unclean, none has been more dreaded and detested by the pious Jews than swine's flesh. Many were put to death by Antiochus because they would not eat it. This, probably, they were most in danger of being tempted to, and therefore possessed themselves and their children with a particular antipathy to it, calling it not by its proper name, but a strange thing. It should seem the Gentiles used it superstitiously ( Isa. lxv. 4 ), they eat swine's flesh; and therefore God forbids all use of it to his people, lest they should learn of their neighbours to make that ill use of it. Some suggest that the prohibition of these beasts as unclean was intended to be a caution to the people against the bad qualities of these creatures. We must not be filthy nor wallow in the mire as swine, nor be timorous and faint-hearted as hares, nor dwell in the earth as rabbits; let not man that is in honour make himself like these beasts that perish. The law forbade, not only the eating of them, but the very touching of them; for those that would be kept from any sin must be careful to avoid all temptations to it, and every thing that looks towards it or leads to it.

Cloven - footed - That is, divided into two parts only: This clause is added to explain and limit the former, as appears from Lev 11:26 , for the feet of dogs, cats &c. are parted or cloven into many parts. And cheweth the cud - Heb. and bringeth up the cud, that is, the meat once chewed, out of the stomach in the mouth again, that it may be chewed a second time for better concoction. And this branch is to be joined with the former, both properties being necessary for the allowed beasts. But the reason hereof must be resolved into the will of the law - giver; though interpreters guess that God would hereby signify their duties, by the first, that of discerning between good and evil; and by the latter, that duty of recalling God's word to our minds and meditating upon it.