Part X1.1 - The Clean and the Unclean
CHAPTER XI. THE CLEAN AND THE UNCLEAN.
Leviticus 11:1. "The Lord spake unto Moses and to Aaron."
Aaron is now united with Moses in receiving from the Lord directions for the exercise of that holy discernment to which he had been called, the distinguishing " between holy and unholy, and between clean and unclean." The instances in this book in which Moses and Aaron are thus jointly addressed, are all of the same kind. They occur in Leviticus 13:1-59, which treats of the judgment of the priest concerning the plague of leprosy in man; in Leviticus 14:33, where the following directions have respect to leprosy in a house; and in Leviticus 15:1-33, the subject of which is the uncleanness of an issue in the flesh. The law for the purification of a recovered leper (Leviticus 14:1-32) is given to Moses alone, as are all the subsequent directions in this book.
Thus the part of Aaron in these matters seems to be the exercise of discerning judgment in the use and application of those things which are the subject of the commandments given to Moses.
Aaron had been instructed as to the portion of food for himself and his family out of the holy and most holy things, and knew that they must be eaten in the holy place, or, at least, in a clean place.
He had also been fully cautioned against the drinking of wine or strong drink, as that which would prevent his exercising a right judgment in discerning between holy and unholy, clean and unclean. He is now called to give directions to the children of Israel as to the animals of which they were permitted to eat. And the permission is not a general one with some exceptions, but, out of the whole animal kingdom, only the creatures mentioned might be used as food. " These are the beasts which ye shall eat among all the beasts that are on the earth."
Living creatures were not given to Adam for food at all; to him it was said," Of every tree of the garden thou mayest freely eat " (Genesis 2:16-17). To Noah the animals were given for food; and to him the permission was, " Every moving thing that liveth shall be meat for you ; even as the green herb have I given you all things " (Genesis 9:3). To the Church it is said, " Every creature of God is good and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer" (1 Timothy 4:4-5). And making a distinction of meats is rebuked as an evil. But the ordinance in Leviticus occupies a middle place between the two. In the case of Noah, God intended a fresh trial of man, and, therefore, left him entirely free to choose for himself, except that he was commanded to abstain from the blood which is the life.
During the time that God winked at the ignorance of man as to his true condition, and suffered all nations to walk in their own ways, there was no intimation given of uncleanness. But when He called out from among the nations a people to be holy to Himself, among whom He would manifest His own presence, and walk in the midst of them; then there was a necessity for acquainting them with that which defiled, in order that they might avoid it. And this is the reason here given for the ordinance of distinguishing between clean and unclean:-" Ye shall be holy ; for I am holy." The things here appointed to be eaten were not in themselves intrinsically more clean than the others ; but they were so to the Israelites because of the permission and commandment of God. It was not a question of the discernment of nature as to clean and unclean; but a revelation of the mind and command of God. He was showing, in this as at all times, that in the midst of sin and evil, He Himself is the only source of good and blessing. It was in the offerings through the medium of the priesthood that Israel knew, individually and collectively, the blessings of sin put away and acceptance with God, and the privilege of access in worship to Him. But we now come to the question of the practical sanctification, in their daily walk, of the holy people of the Lord. And in regard to this, they were instructed by the Word of God, Who spoke to them through the priest, and made known His mind concerning the distinction between clean and unclean.
Hence we may understand the important character of the prophetic part of the priest’s office, and the need of the warning previously given (Leviticus 10:9-11), that there should be nothing in them to hinder the holy discernment of the mind of God, which they were to communicate for the guidance of the people. In its application to the Church this chapter teaches those who are assured of their forgiveness and full acceptance that, in the power of Christ’s resurrection, they should walk in holy separation from evil, and that hey, too, have from God the power of discerning and understanding in what evil consists. For it is " all that is of the world," and its injury is that it causes us to mind earthly things. Thus, while for our use everything is sanctified, the very fact of our being in any way subject to ordinances-" touch not; taste not; handle not"-is a proof that we do not see our entire and total separation from all evil in the resurrection of Christ.
We may, then, learn much from the law given to Israel. For the principles upon which God acts, and which He sets before His people, are always identical. The exhibition of them may, indeed, vary with circumstances, yet they are in themselves ever the same, and that not only in their breadth and general character, but even in their minutest details.
Thus, in the present chapter, the particular characteristics mentioned of the animals, by which they were to be distinguished as clean or unclean, convey to us those moral principles of action by which we are to be guided, if we be children of God.
Leviticus 11:3. " Whatsoever parteth the hoof, and is cloven-footed and cheweth the cud, amonq the beasts, that shall ye eat."
These are the characteristics of those clean animals that are upon the earth. The great moral duty now taught seems to be separation from the world, which is also a most prominent commandment in the New Testament. The completely divided hoof is that which enables the animal, when treading in soft and miry places, to withdraw the sunken foot with more facility. In Psalms 69:1-36, where also the figure of sinking in deep mire is used (Psalms 69:31), the Psalmist, in speaking of his thanksgiving, says: "This also shall please the Lord better than an ox or bullock that hath horns and hoofs;" or rather, " showing horns and dividing the hoof." The first of these qualities marks the creature as being at least three years old, and, therefore, of the proper age for sacrifice; the second proves it to belong to the class of clean fourfooted animals according to this ordinance.
Hence the divided hoof of the bullock used in the burnt offering makes it a more appropriate type of Him Who was " holy, harmless, undefiled, and separate from sinners;" Who trod in the miry places of this world without being held by them, and without contracting defilement. He was in the world, but was not of the world, and it was in the world that He learned obedience by the things which He suffered, and was made perfect through sufferings. And He says, " As Thou hast sent Me into the world, even so I have sent them into the world." " They are not of the world, even as I am not of the world." " I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil." It is only while in the midst of evil that, by separation from it and obedience to God, we can learn what He is.
Thus, by the divided hoof, we are taught to maintain practically the power of detaching ourselves from evil, while we remain in it for our sanctification according to the purpose of God. (See Deuteronomy 8:1-20) But it was also required that the clean animal should "chew the cud," should belong to the class usually called "ruminating." That is, that it should be one of the creatures which bring up again the slightly chewed food, and quietly masticate and prepare it for digestion. So should we gather wisdom from the pastures of God’s word; and then, by meditating upon it day and night, appropriate it, and become conformed to it.
Man in innocence knew not evil, his very innocence was ignorance of evil; and in gaining the knowledge of good and evil, he became contaminated by the latter.
God alone is good in the knowledge of evil, that is, holy. And this is the knowledge to which He is bringing His children who know the evil, even to know His power in delivering them from it, that they should be " holy as He is holy." Such is the teaching of 2 Peter 1:4, where the result of God’s dealing with us is stated to be that we become " partakers of the divine nature, having escaped the corruption that is in the world through lust." And immediately the injunction follows, " Beside this, giving all diligence, add to your faith virtue," &c. This is the meditation referred to as " chewing the cud." And it is still more distinctly set forth in Php 4:8.
Psalms 1:1-6, in presenting to us the blessed man, marks him as uniting the two qualities of which we have been speaking. The first verse illustrates the characteristic of the divided hoof, the second that of chewing the cud. The result is that the man is blessed, while " the ungodly are not so."
Leviticus 11:4. " Nevertheless, these shall ye not eat of them that chew the cud, or of them that divide the hoof; as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you," fee. The end will not be attained by the one quality without the other.
There may be in some sense a feeding on the truth, but if there be not also the power of separation from evil, there will be no practical sanctification, no real growth in grace and the knowledge of the Lord, no becoming partakers of the divine nature. A solid and compact hoof would be much more suitable than a divided one for activity upon the hard and clean ground, but not for going through filth and miry pollution. And such are the places through which true service calls us, and where fruit is gathered, and holiness is learned. But here as ever the Lord Jesus Himself is the one thing that occupies the mind of the Spirit. " He eateth and drinketh with publicans and sinners,’ is what we are told of the place of His daily walk in this world. " He endured the contradiction of sinners against Himself," and " learned obedience by the things which He suffered." And though his feet sank in deep mire," He went onward, unstayed in His path of obedience.
There may be much of busy activity in the world, in the name of the Lord, without any separation from the evil: there may be hard work, while those who are doing it forget that to which they are specially called, to be separate. This fact may be exhibited in the instance of the "camel." Perhaps, too, in the " coney and hare," with a further reference to their peculiar characteristics of timidity and fearfulness, and of hiding themselves in the earth (Proverbs 30:26). " The swine " is also an exception, because, although he parts the hoof, he does not chew the cud. This is a separateness from the world without any regard for the truth. Such a course can avail nothing ; for mere natural feeling leads many to do this in some way or other. But true principles of holiness or obedience are the only ground on which separation is enjoined, or can be maintained. Sometimes, in the case of those who are represented by the swine, there may be at first a measure of true principle at work; but this, if not maintained, only makes the matter worse. So Peter teaches in his second epistle (2 Peter 2:20-22), where he speaks of those who return to the evil and pollutions of the world, like " the sow that was washed to her wallowing in the mire." And " the latter end " of such is said to be "worse than the beginning." The necessity for the total avoidance of such evil as is referred to in these instances, is shown by the injunction to abstain, not only from eating the flesh of the unclean animals, but even from touching their carcasses. " Every one that toucheth them shall be unclean " (Leviticus 11:26).
These, then, are the beasts that are " upon the earth."The general characteristic evils which they represent are, -"the lust of the flesh, the lust of the eye, and the pride of life;" " the corruption that is in the world through lust;" a cowardly fleeing from duty ; anxiety to provide a settled dwelling upon earth ; the minding earthly things ; the making a god of the belly; and the glorying in that which is shame. To such ends as these are the energies of men largely directed, while all their knowledge, acquired in evil, of the arts and sciences is made to minister to their desires and necessities, that they may better their condition upon the earth, that is, in a state of separation from God. In pursuit of such ends the Jew and the Greek alike manifest a unity of purpose, and an equal ardour of devotion; while with regard to the supreme good, the remedy which God presents for all evil, it is but folly to both of them. The one requires " a sign," and the other seeks after " wisdom."
It is the union of such principles which constitutes Babylon, the great centre of earthly greatness and grandeur. The power that is put forth in combined counsel and effort against the Lord and His Christ is that of the " Kings of the earth;" it is " the Kings of the earth " who receive power with " the beast," and who give their kingdom to the beast. " All the world " wonders after the beast; and it is they " that dwell upon the earth " who worship him. The beast, as described in the Apocalypse, seems to comprehend in itself the supremacy of all the evil against which we are here cautioned, whether to be found in the heaven, the earth, or the waters.
Leviticus 11:9. *’ These shall ye eat of all that are in the waters."
This, as in the previous instance, implies a prohibition as to all; the exceptions being only " whatsoever hath fins and scales." The waters here comprehend " the waters, the seas, and the rivers." The symbol of waters is explained (Leviticus 17:15) to mean, " peoples and multitudes and nations and tongues."
Taking the figure generally, the sea is the congregated mass, and the rivers those which contribute to swell and to maintain it. When the whore (Revelation 17:1) is said to sit upon the waters, she is evidently in a place of power over masses of peoples by the influence of principles of some kind. In Ezekiel 29:1-21 and Ezekiel 32:1-32, the figure of waters, rivers, and seas, with their inhabitants from the " great dragon " to " all the fish," is used to describe Pharaoh, king of Egypt, and his multitude. He is rebuked for saying, "the river is mine and I have made it;" and because of his arrogance the Lord declares, "I am against thee and against thy rivers " (Ezekiel 29:9-10). In Jeremiah 46:1-28, the stretching forth of Egypt in power is described by the same figure, " Egypt riseth up like a flood, and his waters are moved like the rivers ; and he saith, I will go up, and will cover the earth; I will destroy the city, and the inhabitants thereof." In Isaiah 19:1-25, the same figure is again used with respect to Egypt, and there is a description of judgment. " The waters shall fail from the sea, and the river shall be wasted and dried up." This judgment includes, too, "the brooks of defence," " the reeds and flags," " and everything sown by the brooks;" " the fishers," " all they that cast angle," " and they that spread nets." (See also Isaiah 8:7; Isaiah 11:15; Isaiah 27:1, Isaiah 27:12, and many other passages.) But in Ezekiel 47:1-23, we have a river proceeding from the sanctuary of God, " which being brought forth into the sea, the waters shall be healed." And the result is, that every moving thing shall live, and there shall be a very great multitude of fish, the fishers shall spread forth, their nets, and " the fish shall be according to their kinds, as the fish of the great sea, exceeding many." The waters shall be healing, and on the banks of the river shall grow all trees for meat. (See also Revelation 22:1-2.) In Deuteronomy 8:7, the good land is spoken of as "a land of brooks of water, of fountains and depths that spring out of valleys and hills." In the description of the new heavens and earth in Revelation 21:1-27, it is said, " There was no more sea." In Psalms 105:41, we read, "He opened the rock, and the waters gushed out, they ran in the dry places like a river." And in 1 Corinthians 10:4, "That rock was Christ." In general, the dry and parched places of the earth signify the lack of the blessings which man needs, and the river of waters which proceeds from God indicates the supply of those blessings. But man has rivers of water of his own, and these rivers have swelled into seas. God’s river runs smoothly in its channel, and though increasing into a broad stream, it produces no sea with tumultuous and boisterous waves, but, on the contrary, it heals the waters of the sea (Ezekiel 47:1-23). In Revelation 22:1-21, it irrigates the trees which are for the healing of the nations. In the rivers of man, though they may have swelled into a sea, there is death. The river of God is a river of life, it heals the sea. The tide of blessing which is to flow from Him and His sanctuary will bring life to the nations. In Matthew 13:47, the kingdom of heaven is likened unto a net cast into the sea, and gathering of every kind, both good and bad.
Passing through divided waters dryshod is a type of death overcome in resurrection, as in the crossing of Jordan by the Israelites, and by Elijah and Elisha, and the passage of the Red Sea by the Israelites. In Paradise there was a river that watered the garden. But, when men began to multiply on the face of the earth, there came a flood of waters in destroying judgment. The streams of this flood came both from above and beneath ; " all the fountains of the great deep were broken up, and the windows of heaven were opened." In Revelation 8:8-11, there is a judgment upon the sea, and upon the rivers and fountains of waters. And in Revelation 9:13-19, the loosing of the angels bound in the great river Euphrates produces the army of 200,000,000 horsemen. In Revelation 16:1-21 the pouring out of the vial upon that river dries up its waters. The rivers in Scripture are spoken of as being polluted, corrupted, and troubled. The river of the water of life is pure, and clear as crystal. It seems, then, that the seas and the rivers of waters, with their inhabitants, present to us the multitudinous congregated masses of mankind. The true people of God are mixed up with the masses of death and evil, and the object of the net in Matthew 13:47 was to take out the good. But it has taken both good and bad; for there is a false as well asa true profession; and, therefore, a yet further separation is necessary. The waters of Noah’s flood seem to be typical of evil and death, coming, as they did, from above and beneath, until their overwhelming force had covered and destroyed everything but the ark of safety that floated above. And it is only when these waters have dried up entirely from the earth that the sea gives up its dead, and death and hell are cast into the lake of fire. For when the new heavens and the new earth appear, there is no more sea.
These are the heavens and the earth, of which those in Genesis are typical, with the mark of evil and death-the sea-for ever removed. In Genesis we hear of the Spirit of God moving upon the face of the waters. The light shines, and then the waters are divided. Part are taken up above the firmament of heaven, and part remain below constituting the sea, which in the new earth is to be no more. " At Thy rebuke they fled, at the voice of Thy thunder they hasted away" (Psalms 104:7; Psalms 65:7). [But of the upper waters we read, " Praise Him, ye heaven of heavens, and ye waters that be above the heavens" (Psalms 128:4).] In " this great and wide sea," there are " innumerable creeping things, both small and great beasts," "the ships," and " that leviathan whom Thou hast made to play therein " (Psalms 104:25-26).
Thus, under the figure of the sea and its inhabitants, a grand general principle is exhibited, viz., the working of evil in the production of its creatures, and the evil principles acting upon these creatures, and gaining strength by calling out the moral and physical force of that which they have themselves produced. This is the "course of this world," of which the devil, the great leviathan, is the head, and which is pressing forward, with ever-accumulating power and energy, to destroy, through the means of that very latent principle of mightier power by which it shall be ultimately destroyed-fire. But the inhabitants of the waters are here more immediately in question, and the prohibition of them as food is general, with the exception of those having " fins and scales." The scales of a fish are for defence, the fins for motion. The latter are not mentioned in Scripture, excepting in this ordinance.
We have here no caution, as previously with regard to the dividing the hoof and chewing the cud, that some fish may have one characteristic without the other; and may therefore conclude that fins and scales are always found together. If this be so, it will follow that whatever the scales represent as fixed for defence, the fins must signify the same in activity. In the description of leviathan (Job 41:1-34.) it is said;-"his scales (strong pieces of shield, marg.) are his pride, shut up together as with a close seal. One is so near the other that no air can come between them." In Isaiah 27:1, we are told that " the Lord with His sore and great and strong sword shall punish Leviathan." For God is able to pierce through that defence which the monster in his pride deems impenetrable. And in Ephesians 6:16, we learn of that part of the armour of God which is able to resist those fiery darts which the wicked one thinks irresistible. This is the shield of faith ; of faith which overcomes, which takes hold of God as being able, and is thus confident and at rest. And our faith being confidence, will sometimes resemble in its outward aspect the confidence of the children of this world. But the latter is pride, confidence in self; the former is faith, confidence in God; yet both are confidence. In Job 41:15; Job 41:34, it is said that " his scales are his pride," and that " he is king over all the children of pride." And so in Ezekiel 29:4, where we have the destruction of the " great dragon, and the fish of his rivers,’ the prophet declares, "all the fish of thy rivers shall stick unto thy scales." The judgment comes on account of pride; because he boasted, " My river is mine own, and I have made it for myself." And in Ezekiel 29:4, we have also an answer to the questions asked in Job 41:2, " Canst thou put a hook in his nose ? or bore his jaw through with a thorn ?" For God says, " I will put hooks in thy jaws," &c. In these passages compared with Ephesians 4:1-32, the Lord shows us that Himself can overcome the great enemy, and that He alone is able to give power to His people to withstand, and quench the fiery darts which are hurled at them. And what He gives is faith, which enables us to take the power that is God’s and use it both for action and for defence.
Thus, then, it appears that the only characteristics of the wicked in which we may participate are their boldness and confidence. But in their case the confidence is that of pride and indifference ; in ours that of faith. Man may not always be able to distinguish between them: but God knows and marks the distinction, although Satan does sometimes transform himself into an angel of light, and give an ungrounded Confidence which may wear a religious aspect. All that has been said of the scales will equally apply to the fins, the activity of the same principle; which, on the one hand, carries forward the masses headlong in their own false ways to destruction; and on the other, urges onward the children of the kingdom in the ways of God, to the attainment of everlasting life.
Leviticus 11:13. "And these are they which ye shall live in abomination among the fowls." The form of this ordinance differs from the two former.
It conveys universal permission to partake of the fowls, except those that are mentioned as an abomination. So in Deuteronomy 14:11; Deuteronomy 14:16, "Of all clean birds ye shall eat."
Thus the moral principles unfolded in this case are such as the holy people of God should cultivate and maintain. The exceptions present a caution against the false and evil application of sound principles.
We learn the natural and usual habits of birds in the account of their creation. " Fowl that may fly above the earth, in the open firmament of heaven " (Genesis 1:20). The application of this is plain. It points to the cherishing of that state of heart which we call heavenly-mindedness (TO. Hvo typovcire). The true holiness of the people of God consists in their separation, in spirit, from earth and earthly things, and their elevation to heaven and heavenly things. And the latter have always been their appointed sphere and portion from the beginning, before the foundation of the world. The minding of heavenly things is the living in the power of resurrection, in the knowledge of it as our state for blessing and safety. It is the natural habit of the bird to be soaring aloft. It finds enjoyment in so doing. And when disturbed and affrighted on earth, its wings afford it the means of escape. Of this the Psalmist was thinking when he sang:-" Oh that I had wings like a dove! for then would I fly away, and be at rest. Lo, then would I wander far off, and remain in the wilderness.
I would hasten my escape from the windy storm and tempest." So the complaint uttered in Psalms 102:6, is like that of one who has some knowledge of the power of resurrection, and is longing for its realization. " I am like a pelican of the wilderness ; I am like an owl of the desert. I watch, and am as a sparrow alone upon the house-top." He is, as it were, waiting for the moment of the full power of flight, that he may fly away and be at rest;.watching, like they that watch for the morning.
Thus the necessity of the power of resurrection and of the knowledge of, and communion with, heavenly things, seems to be the general truth here set before us. Our actual observation may furnish instances of birds which, from long habit of keeping to the earth, seem almost to have lost the power of flight. And, since nature quickly adapts itself to circumstances, many of these retain barely sufficient strength of wing to escape mischief, and are evidently strangers to the delight which other birds manifest in soaring upwards with a song of joy. In Matthew 10:28-29, our Lord, when enjoining upon His disciples not to "fear them that kill the body," refers evidently, though obscurely, to resurrection; and immediately afterwards speaks of birds, and says, " One of them shall not fall on the ground without your Father." In Luke 12:24, the Lord takes another illustration from the fowls to encourage His disciples to entire confidence in God: " Consider the ravens; for they neither sow nor reap; which neither have store-house nor barn; and God feedeth them. How much more are ye better than the fowls ! " In Matthew 6:26, He says, " Behold the fowls of the air," &c. His instruction is concerning the necessary things of food and raiment, and He concludes by bidding His disciples to take no thought, no anxiety, for the morrow in regard to such things ; but to seek first the kingdom of God and His righteousness, and that then all other things shall be added unto them. And He intimates that all such earthly cares are evil, for He says:- "Sufficient unto the day is the evil thereof."
He would have His own entirely at jest as regards all matters of present necessity, in order that they may be free to seek the kingdom of God; and the knowledge, the true knowledge, of that kingdom is only to be found in resurrection life. God provides that which is needed even for those inanimate things which by nature are bound to earth, whose end is to be burned; He provides also for the fowls which have the power to wing their way to a place of safety; and He says, " Are not ye much better than they ? "
Thus the Lord constantly uses natural things as a medium of instruction in the great lesson which He came to teach, that of life and immortality brought to light in resurrection. But the symbol of the fowls of heaven is also used in reference to angels, both good and bad. (Compare Job 28:21 with Matthew 24:36; and see Daniel 9:21; Revelation 14:6; Matthew 22:30; Ephesians 6:12 (marg.); Matthew 13:4; Matthew 13:19.) In Luke 20:36, the children of God are declared to be so as being the children of the resurrection ; and, for the same reason, they are equal to the angels. The holy angels of God are, like the Church, called elect angels. And the special phases of evil against which we are warned in the fallen angels are that they kept not their first estate, but left their own habitation ; and that they went after " strange flesh," like the cities of Sodom and Gomorrah. (Compare Jude 1:6-7, with
Genesis 6:2-4.) Their continuance in such evil seems marked. (See Matthew 13:32; Ezekiel 17:23.) That they for the present retain a place of power, though in darkness, is evident from such passages as Ephesians 6:12; Ephesians 2:2, &c. Yet some of them are in a different condition (Jude 1:6 ; 2 Peter 2:4). The fearful result of this evil is given as a warning to us who are in like circumstances. It is told that we, whose profession is of a heavenly portion and of separation from earth in resurrection life, may not forsake our first estate, and incur so appalling a judgment (Php 3:18-19). The exceptions to the general rule concerning all clean birds are given individually by name; not characteristically, as in the ordinance for the beasts, further than might be understood from a knowledge of the birds excepted and their habits, which would doubtless illustrate the character of the evil to be avoided. Our own knowledge and observation may teach us something, if we be aided by the Spirit of God. But we may gain the most certain information from references in Scripture to any of the birds mentioned, and by a right judgment of what the Lord says about them. For there is great difficulty in learning from our own experience, since we are by no means sure that we rightly interpret the names of some of the fowls excepted.
Doubtless each one thus particularized presents some character or aspect of evil at variance with the general character of birds. They seem to be mostly, if not altogether, birds of prey.
"The eagle." This creature is pre-eminent among the birds of prey, and is consequently often used as a figure in Scripture. In Luke 17:37, the Lord says, " Wheresoever the body is, thither will the eagles be gathered together." This, perhaps, refers to Job 39:28 -" She dwelleth and abideth on the rock, upon the crag of the rock, and the strong place. From thence she seeketh the prey, and her eyes behold afar off. Her young ones also suck up blood; and where the slain are, there is she." In Deuteronomy 28:49, the Lord speaks of bringing a heathen nation against His people to destroy them, "from far, from the end of the earth, as swift as the eagle flieth." In Ezekiel 17:1-24, the King of Babylon is compared to a great eagle."
Here we have a creature feeding upon death and corruption with voracity ; the exercise of great intelligence and power directed solely by the desire of sensual gratification. The eagle soars to the greatest height, but always in search of prey, which is either something that is dead, or some feeble and helpless animal unable to resist. The towering pride of Edom is rebuked by the Lord under the figure of the eagle (Jeremiah 49:16),-" Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that boldest the height of the hill: though thou shouldst make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord." See the whole context, and compare Ezekiel 1:10 with Daniel 7:14 and Revelation 4:7. In Exodus 19:4 and Deuteronomy 32:11, there is a power implied which the Lord alone can rightly use, or give when needed. In Revelation 12:1-17 and Revelation 13:1-18, we find the power of eagle flight, which was characteristic of the beast in Daniel, no longer there. The leopard, the bear, and the lion, still remain; but the eagle’s wings are given to the woman. In Obadiah 1:4 we have the eagle as the symbol of exalted pride. In Micah 1:16, we have another eagle characteristic-" Make thee bald, and poll thee for thy delicate children ; enlarge thy baldness as the eagle; for they are gone into captivity from thee." The eagle characteristics are used by God in judgment, and Satan’s power displays them. But we must not partake of them. Nevertheless God gives eagle strength to His own when it is needed, and exercises it on their behalf. " The vulture: " Job says (Job 18:7), when speaking of "wisdom and understanding;" " There is a path which no fowl knoweth, and which the vulture’s eye hath not seen: the lion’s whelps have not trodden it, nor the fierce lion passed by it." And in Leviticus 11:20; "Whence, then, cometh wisdom ? and where is the place of understanding ? seeing it is hid from the eyes of all living, and kept close from the fowls of the air."
All true wisdom, knowledge, and understanding, is not of our own attainment, but is the gift of God. And both the communication and the power to receive it are alike from Him. Thus in 1 Corinthians 2:9 :-" Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. But God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God." " The things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit Which is of God."
Thus far, the evil against which we are here cautioned seems to be the pride of self-exaltation, self-confidence through the conscious possession of power, or the use of power in ministering to self-gratification. The true exaltation of the people of God, in the power of resurrection life, will always be productive of humility (Ephesians 4:1-2). " The raven." In Genesis 8:1-22, we have a comparison between the raven and the dove. The raven, which Noah first sent out from the ark, " went forth to and fro, until the waters were dried up from the earth." The dove, finding no rest for the sole of her foot, came back to the ark ; and when again sent forth, returned with an olive leaf in her mouth. The raven’s characteristics are self-confidence and self-seeking. Careless of a place of safety she trusted to her own power to continue until the waters were abated. This exhibited contrariety to the Spirit of God, Which descended upon the Lord Jesus "like a dove." In Job 38:41, and Psalms 147:9, we have a general characteristic of ravens, viz. " crying for food." This is their one solicitude, how they may obtain food for themselves; and against such an anxiety we are warned in Matthew 6:34. When the Lord tells Elijah that He has commanded the ravens to feed him, He is teaching the prophet to trust in Himself, and thus uses the birds whose habits are altogether contrary to the ministry appointed for them ; but He says, "have commanded." So in Luke 12:24, God feeds the ravens, though to eat is the end of their desire. How much more, then, will He feed those whose desires are to do His will, and to seek His kingdom and righteousness! Anxiety in regard to earthly necessities is, then, another evil against which we are cautioned in this instance. In Isaiah 34:11-15, ravens, together with other birds spoken of in these exceptions, are mentioned as dwelling in the midst of devastation and ruin; and in Proverbs 30:17, as associated with the eagle in doing the work of God’s judgment. In Song of Solomon 5:11, we are told of One Who possesses a quality of this bird; for " His locks are bushy, and black as a raven." But here the beauty is in its place; the blackness covers not all, but is in beautiful harmony with the " white and ruddy," and " the most fine gold." And yet this beauty is appropriated from an unclean bird. So is the one talent taken away from the slothful servant, and given to him that has ten (Luke 19:24-26). "The owl." The general characteristic of the owl appears to be doleful mourning (Job 30:29; Psalms 102:6). And this is at variance with that which we have seen to be characteristic of "birds of wing." (See Php 3:1, Php 3:3; Php 4:1, Php 4:4.) take no thought for your life," &c. Thus does the great teacher point out the traits by which we may distinguish the bat character in professing Christians.
Leviticus 11:20. " AII fowls that creep, going upon all four, shall be an abomination unto you." This ordinance varies from the others, in that it commences with a distinct and universal prohibition. The principles previously set forth in the unclean birds lead to the characteristics of this class : and so the bat comes last, and immediately before the creeping fowls. These have wings ; but they have also four legs, and creep upon the earth. The persons represented by them are fully and awfully described in Php 3:18-19.
We must make no terms with earthly-mindedness in any of its forms; it must be an utter abomination.
Thus the various shades of evil principles are carefully arranged, from the pride of the towering eagle to the indecision of heart manifested in the doubtful bat; and, still further, to the utter denial of all that the profession of Christianity implies, in the deformity and groveling nature of the winged reptiles. And in this last grade of all we are again reminded of the importance of the power specified in the first of these ordinances, that of detaching the feet from adhesion to the earth.
Even to this class there are exceptions: but we must mark that the full and entire prohibition comes first. In the case of the beasts it is different: for those which may be partaken of are first mentioned. So in that of the fowls, the permission is general and the exceptions are those which may not be eaten.
Here the exceptions are characterized as creatures, "which have legs above their feet, to leap icithal upon the earth." This contemplates a low state of the Church; the knowledge and power of resurrection, which is the wing, are not felt. But there is a quality, more connected indeed with the earth, yet having some power to detach from it. The death of Christ, as well as His resurrection, is separation from the world; but the latter marks it as already and entirely done, while it is only implied in the former.
Probably the Epistle to the Galatians is written to Christians of this class. Its object is to correct the error of departure from fundamental truth, the truth of a sinner’s justification by faith. The great separating truth of resurrection is only glanced at, inasmuch as the Galatians had departed from the more elementary truth on which that, as the result of the death of Christ, was built. But there is a general aspect of truth to which they are directed; " As many of you as have been baptized into Christ, have put on Christ:" and this implies all that Christ is. In this case Paul introduces his epistle with the statement that Christ " gave Himself for our sins, that He might deliver us from this present evil world." The soul may become darkened to the power and light of the great truth of resurrection as an entire separation from earth. But whatever inclines to promote that separation must be cherished and cultivated. And if a Christianity be found with no tendency to rise above the world, we are here taught to regard it as an abomination. But there are a few exceptions specified by name. "The locust." A general characteristic of the locust may be found in Psalms 109:23. There one complaining of present trouble and affliction from evil persons, but looking for their judgment and his own deliverance, says, " I am tossed up and down as the locust." In Proverbs 30:27, it is said, " The locusts have no king, yet go they forth all of them by bands." In Nahum 3:15, we have an allusion to their number:-" Make thyself many as the locusts." The first quotation marks an unquiet and unsettled state of soul; and this is always the result of low or indefinite views of the completeness and sufficiency of the work of Christ. In the second, we see that wanting which would produce absolute uniformity of action and obedience, making the locusts as one nation under one king. Yet they go forth united in bands, and have a certain measure of wisdom and understanding in action. In the Corinthian Church, there was much good, there was testimony for
Christ: yet there was no such acknowledgement of His headship and authority as to prevent the Church from being split into parties. And the case is similar among Christians of the present day. In the third instance, we learn that characters such as those represented by the locusts are numerous, and their principles largely recognized. In the New Testament John the Baptist is spoken of as eating " locusts and wild honey." Perhaps the first kind of food intimates the imperfect knowledge which he had of that life and immortality which Christ was about to bring to light; while the wild honey seems to hint that all hope of nature was not yet gone. The Lord says, that though there was no greater than John among those that were born of women, nevertheless the least in the kingdom of God was greater than he, that is, the least of those who are born of the Spirit into resurrection life. The grasshopper." This creature is mentioned in the following passages. In Numbers 13:33, the Israelites, comparing themselves with the giants that were in the land, say, " We were in our own sight as grasshoppers, and so we were in their sight." In Isaiah 40:22, men compared with God are as grasshoppers." In Job 39:20, their timidity is marked. " Canst thou make him afraid as a grasshopper?"
Judges 6:5 alludes to them as numerous. "They came as grasshoppers for multitude." See. Judges 7:12 ; Jeremiah 46:23. In Nahum 3:17, locusts and grasshoppers are thus mentioned together:-" Thy crowned are as the locusts, and thy captains as the great grasshoppers, which camp in the hedges in the cold day, but when the sun ariseth they flee away, and their place is not known where they are." In Ecclesiastes 12:5, where death and its circumstances are contemplated, it is said, among many other things, that "the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home." In the first passage we have grasshoppers used to express the feebleness and fear which God rebuked in the Israelites, as arising from their looking to themselves, and not to Him. And this is a failing in that power of resurrection which answers all fearful questionings. The second quotation also alludes to the timidity of grasshoppers; while the third refers to their numbers, as in the case of the locusts. In the fourth passage, we have the assumption of power by both locusts and grasshoppers, but only " in the cold day ;" when the sun arises, they all vanish, and are seen no more. Their condition is thus contrasted with that of the birds, who after their disappearance are flying joyfully in the midst of heaven. For nothing short of resurrection life will stand in the day of trial. And this truth is again enforced in the last instance (Ecclesiastes 12:5). The very feeble and dim apprehension of that which should be a full and glorious assurance, involving consequences which it is insufficient to sustain, becomes in itself a burden, and desire fails. " To him that is joined to all the living there is hope: for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten."
Leviticus 11:23. The injunction which commenced this paragraph is again repeated at its close ;-" But all other flying creeping things which have four feet, shall be an abomination unto you." By such types, then, does the Holy Spirit urge upon us the necessity of growing in power over, and separation from, flesh, nature, and the world ; of pressing forward to apprehend that for which we are apprehended, while we count all things but loss and dung, if by any means we may attain to the resurrection out of the dead.
Similarly we are commanded, " Be ye holy; for I am holy." And the Lord Jesus prays for us:-"Holy Father, keep through Thine own name those whom Thou hast given me." Nay, He has Himself left us an example that we should walk in His steps; and we are exhorted to let the same mind be in us which was also in Christ Jesus. The apostle, too, " the chief of sinners," after he had been translated from death unto life, tells us how he himself acted, and then says, " Be ye followers of me, and Their condition is thus contrasted with that of the birds, who after their disappearance are flying joyfully in the midst of heaven. For nothing short of resurrection life will stand in the day of trial. And this truth is again enforced in the last instance (Ecclesiastes 12:5). The very feeble and dim apprehension of that which should be a full and glorious assurance, involving consequences which it is insufficient to sustain, becomes in itself a burden, and desire fails. " To him that is joined to all the living there is hope: for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten."
Leviticus 11:23. The injunction which commenced this paragraph is again repeated at its close ;-" But all other flying creeping things which have four feet, shall be an abomination unto you." By such types, then, does the Holy Spirit urge upon us the necessity of growing in power over, and separation from, flesh, nature, and the world ; of pressing forward to apprehend that for which we are apprehended, while we count all things but loss and dung, if by any means we may attain to the resurrection out of the dead.
Similarly we are commanded, " Be ye holy; for I am holy." And the Lord Jesus prays for us:-"Holy Father, keep through Thine own name those whom Thou hast given me." Nay, He has Himself left us an example that we should walk in His steps; and we are exhorted to let the same mind be in us which was also in Christ Jesus. The apostle, too, " the chief of sinners," after he had been translated from death unto life, tells us how he himself acted, and then says, " Be ye followers of me, and mark them who walk so as ye have us for an ensample ; for our conversation is in heaven."
Again, these ordinances show how fully and accurately God marks out the path in which His children are to walk; He has left nothing undefined or uncertain, and has endowed us with understanding and power to keep His ways. For He " has not given us a spirit of fear; but of love, and of power, and of a sound mind." He has left us no excuse for the failure which we are so constantly confessing, and which is in fact nothing but disobedience. For it arises entirely from pride and self- sufficiency, although it often appears in the garb of humility. But true humility is obedience, and that not as having the power in ourselves, but in God Who is able to supply all our needs.
Leviticus 11:24. " And for these ye shall be unclean: whosoever toucheth the carcass of them shall be unclean until the even. And whosoever beareth ought of the carcass of them shall wash his clothes, and be unclean until the even." By " these " we must understand " every beast which divideth the hoof," &c. (Leviticus 11:26). It was before distinctly stated that these creatures were unclean and an abomination, but now that their uncleanness would be communicated to any who even touched them. Not only was the eating of the carcass forbidden, but even contact with it was declared to involve the pollution which results in death. So it is said (Romans 6:21), "What fruit had ye in those things whereof ye are now ashamed ? for the end of those things is death." And so in James 1:15, " When lust hath conceived, it bringeth forth sin, and sin, when it is finished, bringeth forth death." 1 Thessalonians 5:22 : " Abstain from all appearance (lit. ’ form ’ or ’ kind,’ cftow) of evil And the very God of peace sanctify you wholly." 2 Corinthians 6:17 : "Come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing." See Isaiah 52:11. 1 Corinthians 15:33 : "Be not deceived: evil communications corrupt good manners." Such passages as these convey the moral force of what we are here taught. There had been a previous warning against eating unclean animals ; that would be disobedience ; but now they must not even be touched. The same connection may be observed in Ephesians 5:1-33 : " For this ye know that no whoremonger, nor unclean person ..... bath any inheritance in the kingdom of Christ and of God ..... for because of these things cometh the wrath of God upon the children of disobedience " (Ephesians 5:5-6). " Be ye not therefore partakers with them " (Ephesians 5:7). " And have no fellowship with the unfruitful works of darkness, but rather reprove them " (Ephesians 5:11). " See then that ye walk circumspectly " (Ephesians 5:15). The uncleanness so contracted was to continue " until the evening" that is, until the season when man’s work and labour ceases (Psalms 104:23). At that time a daily sacrifice was appointed to be offered. See Hebrews 4:1-16 " We which have believed do enter into rest " (Hebrews 4:3). " He that is entered into his rest, he also hath ceased from his own works " (Hebrews 4:10). There is nothing said of any ordinance of purification in the case of eating the forbidden animals ; the case itself is not supposed ; for it would be a deliberate act of disobedience. But contact with a carcass might be accidental or involuntary, and was liable to occur frequently. Accordingly, for this there is an ordinance of purification. "He shall wash his clothes." In this passage there is no direct reference to the purification of the person; but it is mentioned later (Leviticus 22:1-33. (j). Here the law regards one who " beareth ought of the carcase of them." In Leviticus 22:1-33 it deals with " whosoever toucheth any creeping thing," and in this instance the person must wash his flesh. It is also a particular case having reference to the eating of holy things; but in Leviticus 11:1-47 the question is one of general uncleanness. The sanctification of the people of God extends to body, soul, and spirit. And it is needed; for we cannot pass through the defilement that is in the world without contracting some of its pollution. The clothes represent that which is most outward ; but uncleanness must not be allowed to remain even there ; it must be cleansed by that water which is mentioned in John 3:5, and Titus 3:5. In the evening, when this body is laid down to await the morning of actual resurrection, the uncleanness ceases; but not till then.
Leviticus 11:26. A similar uncleanness is now said to cleave to any who touch the carcases of the unclean beasts. Both the uncleanness and the purification are the same as that which has been mentioned above. But it was necessary to show how many and varied are the pollutions which must be avoided. Even a contact with that which merely wants the power of separation from earth is sufficient to communicate defilement. This shows the need of unceasing and minute watchfulness in the seemingly smallest matters.
Leviticus 11:26. A further characteristic of the beasts to be avoided is now added, as if to show the need of still more minute discrimination, seeing that uncleanness can be communicated even by a touch. " Every beast which divideth the hoof, and is not cloven-footed, nor cheweth the cud." We must take care not to be mistaken-there are cases in which we are likely to be-there are some animals which divide the hoof, but not entirely; so that they are not cloven-footed ; nor do they chew the cud. As an instance, we have mentioned, " Whatsoever goeth upon his paws, among all manner of beasts that go on all four." These would have still less facility for detaching themselves from earth, and even less power of activity upon it. Though they might divide the hoof, and have a great spreading foot, they were not cloven- footed, nor did they chew the cud.
Leviticus 11:29. Next follows an enumeration of certain unclean animals, which in some respects belong to the class of beasts; but their habits determine them to be "creeping things ;" for they " creep upon the earth." They do, indeed, neither chew the cud, nor are they cloven-footed; but, in their case, these are not the points to be noticed. The special characteristic by which they are marked is " creeping upon the earth." And this in itself is a sufficient indication that they are to be avoided. Specific instances are given, and it is said, " These are unclean to you among all that creep." But there is no mention of any which were not unclean, and subsequently it is stated more fully (Leviticus 11:41), "Every creeping thing that creepeth upon the earth shall be an abomination." " The mouse " is spoken of, in Psalms 66:17, as being eaten by evil persons upon whom judgment was coming. "The snail," as melting in the sun (Psalms 58:8). " The mole," as being the companion of the bat (Isaiah 2:20). The general law in regard to contact with these creatures is the same as before. But their great unclean- ness is still more especially marked :-" And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean." Then follows an enumeration of cjr- tain things which may be thus contaminated, and the processes to which they must be subjected. " Whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even ; so shall it be cleansed." Death has polluted everything, and while it remains all is unclean. To Adam, when he had come under its power, God said, " Cursed is the ground for thy sake." It is in the knowledge of life, of the curse removed, that anything is clean to us. And accordingly, the vessels, raiment, &c., were to be " put into water," the sign of regeneration. They would thus be immediately clean; but were to be left immersed until the evening, to show that we must live in the cleansing power of resurrection, and regard all things from its point of view, until the day of life has come to its close. If we fail to do this, we may sometimes be debarred from things which are really lawful. For although there is nothing unclean of itself, and we are told not to call that unclean which God has cleansed, yet " to him that esteemeth anything to be unclean, to him it is unclean;" but he is thereby proved to be " weak in the faith." The real source of defilement is not in implements, raiment, or even food; but, as our Lord has declared, "out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies, these are the things which defile a man." The great sheet filled with unclean things which God bad cleansed, and let down to the earth before Peter, seems to indicate resurrection purity; for it came down from heaven, and was taken up thither again. In 1 Timothy 4:4-5, we read, " Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer " (or rather, " intercession "). Now the word of God is the power of resurrection; for it is the incorruptible seed by which we are born again. And the intercession is that of the Lord Jesus Christ, Who is raised from the dead, and, standing in the presence of God in heaven, has thus taken hold of blessing for us, the blessing which shall soon be manifested, and is even now apprehended by faith, so as to make all things clean to us. A specification of things to be purified is mentioned in Numbers 31:20, in the account of the return of the Israelites from the slaughter of the Midianites. It includes " all raiment, and all that is made of skins (instruments, or vessels, of skins, marg.), and all work of goats’ hair, and all things made of wood." But there is also mention of gold, silver, and other metals. These were to pass through the fire for their purification; and the general command is added: "Everything that may abide the fire, ye shall make it go through the fire, and it shall be clean; nevertheless it shall be purified with the water of separation; and all that abideth not the fire ye shall make go through the water." The purification by water was absolutely necessary, and without it the articles could not be brought into the camp. But to return to the text we are considering, we find in it "whatsoever vessel it be, wherein any work is done."
Here is evidently a reference to the daily occupations of this life, which are ever subject to pollution from the carcasses of earth-creeping reptiles. We can only take them up in the purity of resurrection power. This is shown plainly in Colossians 3:1-25, where it is said: " Seeing that ye have put off the old man with his deeds, and have put on the new man. . . . Whatsoever ye do ... do all in the name of the Lord Jesus ... do it heartily, as to the Lord, and not unto men."
Vessels of wood are spoken of in 2 Timothy 2:20, in connection with the denial of the resurrection. The point in question there is service. "
Study to show thyself approved unto God, a workman that needeth not to be ashamed." " If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master’s use, and prepared unto every good work."
Raiment is that wherein we ordinarily appear before the eyes of the world. In this we must show that our motives, feelings, desires, and objects, are different from those of other men, in that they are not polluted with death, and do not find their end in earthly purpose, or carnal gratification. We must do everything as unto the Lord; as having purified our raiment in the daily practice of putting off the old man with the deceitful lusts.
Leviticus 11:33. " And every earthen vessel whereinto any of them falleth, whatsoever is in it shall be unclean; and ye shall break it" This shows that there is no compromise to be made with nature in ourselves; .it is altogether polluted, and all that is in it is unclean: for "out of the heart proceed evil thoughts," &c.
It must be broken; the flesh must be crucified (Leviticus 6:20).
Leviticus 11:34 "Of all meat which may be eaten," &c. For the question here is not whether anything be in itself simply right . Nay, it may even be needful, and yet if it be done in nature, to the gratification of self, and not unto the Lord, it is unclean.
Leviticus 11:35. "And everything whereupon any part of their carcass falleth shall be unclean; whether it be oven, or ranges for pots, they shall be broken down."
Whatsoever we are unable to use without coming in contact with this deadly pollution must be avoided. There is no room allowed for plea or excuse; there must be no temporizing: it is not a question of expediency, but of cleanness or uncleanness in the sight of God.
" They are unclean, and shall be unclean unto you."
Leviticus 11:37-38. The Lord uses the figures of seed for the Word of God, the communication of the principles of divine truth, the gospel When the knowledge of this is low and confined, there may be much of ignorant contact with defilement and yet no uncleanness, because the understanding of the true principles of action is indistinct. But when there is a knowledge of resurrection, and, consequently, of the state and power of separation, all contact with pollution must be avoided.
Leviticus 11:39-40. "If any beast, of which ye may eat, die," &c.
These verses refer to the great principle of evil against which we have already been variously warned. We must shun the contamination of death wherever we may find it. And so universally prevalent is it that even in the very principles upon which we are rightly acting wrought, and is completing, in bringing His people, aftertheir rescue from Egypt, into likeness and conformity toHimself.
Leviticus 11:46. " This is the law of the beasts, &c to make a difference between the clean and the unclean."
God has fully and distinctly marked the path of sanctification in which His people are to walk; He has left nothing uncertain or indefinite. There is no excuse for the consciousness of remaining uncleanness, nor does it admit of any palliation; for it is nothing less than disobedience. It is the duty of God’s people, while on earth, to make distinction between unclean and clean, and He has given them full and specific directions.
We may note that the cleansing in this chapter is not by means of an offering, or through the medium of the priest. Every individual was to do what was needed for himself. The priest merely communicated the instruction which was to be obeyed.