Levítico 11

Levítico 11

Chart from recommended resource Jensen's Survey of the OT - used by permission Another Overview Chart of Leviticus - Charles Swindoll A third Overview Chart of Leviticus LEVITICUS THE BOOK OF SANCTIFICATION AND WORSHIP Adapted and modified from C. Swindoll Leviticus 1-17 Leviticus 18-27 The Way to God Access The Walk with God Lifestyle The Approach: Offerings Practical Guidelines The Representative: Priest Chronological Observances The Laws: Cleansing Physically & Spiritually Severe Consequences Verbal promises Ritual for Worship Worshipping a Holy God Practical for Walking Living a Holy Life Location: Mt Sinai for one full year Theme: How sinful humanity can approach and worship a holy God Key Verses: Lev 17:11, 19:2, 20:7-8 Christ in Leviticus: In every sacrifice, every ritual, every feast Time: about 1446BC Leviticus 11:1 The LORD spoke again to Moses and to Aaron, saying to them, CLEAN AND UNCLEAN FOODS Leviticus 11-15 is the next section of this book and deals with various aspects of uncleanness and how to rectify ourselves if we become unclean. In short, this chapter shows the people how to be holy as God is holy. In Leviticus 7 we saw that "You are what you wear" describing the Priesthood (cp "Clothes Make the Man!") Here in Leviticus 11 we see that "You are what you eat." As you read and study this chapter, keep in mind that the dietary laws were given to Israel (not the church), that the laws were temporary (cp Col 2:14, Acts 15) and most importantly that keeping these laws did not guarantee that the person's character would be holy. Allen Ross says… Because Lev. 11 is a detailed classification of the animals for Israel’s food as either clean or unclean, it is unlikely that too many Christians will feel compelled to study the chapter in any detail. This is unfortunate, because this very remarkable chapter formed the basis of the daily dietary regulations for the Hebrews and served to reflect the holiness of God—and its message should not be missed… The principal design of laws like these enabled the Israelites to exist as a distinct people in the land of Canaan. The underlying motive was doubtless to prevent them from being influenced by the beliefs of the neighboring nations and to preserve them from the degrading defilements and vices of the Canaanites. The distinction in foods was of the greatest value in attaining this objective. Close, personal friendships are easily formed over a shared meal, but it is far more difficult to develop a relationship with people with whom one can neither eat nor drink. And if these people have an abhorrence of the food that one eats, then there is even a greater obstacle to a close relationship. (Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus) ><>><>><> TODAY IN THE WORD (Moody Bible) - Leviticus 11:1-47 - I am the Lord your God; consecrate yourselves and be holy, because I am holy. - Leviticus 11:44 Tea is the ubiquitous Chinese drink. In welcoming guests, chatting with friends, and celebrating special occasions, serving tea is a necessary social ritual. According to legend, tea was discovered when some leaves accidentally fell into an emperor’s cup. Since then, tea-drinking has become embedded as part of China’s cultural heritage. While Shanghai may have 25 Starbucks coffee stores, the city has 3,000 cafés specializing in tea! Recently, a museum and amusement park dedicated to tea were opened in Fujian Province, a region that grows China’s famous oolong tea. Just as drinking tea is quintessentially Chinese, so the food regulations in today’s reading outline dietary distinctives for God’s people, the Israelites. So far in our month’s study of Leviticus we have focused on the system of worship, including the sacrifices and the priests. We now move on to issues related to daily life and purity. In an outline which conveys a similar idea, Charles Ryrie has divided the book into two parts: the “Way to God” (Lev 1-10) and the “Walk with God” (Lev 11-27). The theme of holiness remains constant here, as illustrated by today’s verse and the fact that the word holy appears more times in Leviticus than in any other book of the Bible. We might think of the rules that we’ll be reading about as a means for protecting the holiness of God in the daily lives of the Israelites. The Law intertwined ceremonial purity with spiritual purity, so by keeping these rules a person could cultivate the heart of a true worshiper. Some of the rules may have related to hygiene or avoidance of pagan religious practices, but it’s the purity or set-apartness of God’s people that is the deeper, underlying principle. TODAY ALONG THE WAY When the Pharisees challenged Jesus on the issue of ritual uncleanness, He responded by teaching them about the true spirit and purpose of the Law in this regard (see Matt. 15). Since we will encounter these concepts a number of times in Leviticus, it might be helpful if you review Matthew 15:18, 19, 20 in particular William MacDonald Notes on Leviticus 11 - The next five chapters deal with matters of ceremonial cleanness and uncleanness. For the Jews there were acts that were not morally wrong but nevertheless barred them from participating in the rituals of Judaism. Those who became defiled were ritually unfit until they were cleansed. A holy people must be holy in every area of life. God used even food to illustrate the difference between what is clean and unclean. A clean animal was one which had feet that were completely cloven and which chewed the cud (Lev 11:2-8). The expression “whatsoever parteth the hoof and is clovenfooted” seems to say the same thing in two different ways. But the words mean that the hoof must be completely divided. Clean animals were oxen, cattle, sheep, goats, deer, etc. Unclean animals were pigs, camels, rock badgers, rabbits, etc. The spiritual application is that Christians should meditate on the Word of God (chew the cud) and have a separated walk (the cloven hoof). A clean fish was one that had both fins and scales (Lev 11:9-12). Fish such as mackerel, eels, and shellfish were unclean. Scales are often taken to picture the Christian’s armor, protecting him in a hostile world, while the fins typify the divine power which enables him to navigate through the world without being overcome by it. Birds which preyed on other creatures were unclean—e.g., eagles, hawks, vultures (Lev 11:13-19). Lev 11:20-23 deal with certain forms of winged insects. Only those which had jointed legs above their feet were clean—namely, locusts, devastating locusts, crickets, and grasshoppers. Touching the carcass of any of the foregoing unclean creatures rendered a person unclean until the evening (Lev 11:24-28). Special mention is made of animals which walk on paws, such as cats, dogs, lions, tigers, bears, etc. Other creeping animals are described in Lev 11:29-38—the mole, the mouse, the great lizard, the gecko, the land crocodile, the lizard, the sand reptile, and the chameleon. A person touching their carcasses became unclean until the evening. If the dead body of one of these creatures fell on any utensil, the utensil had to be washed, and it was unclean until the evening, except that an earthen vessel had to be broken. Any food in the earthen vessel became unclean and could not be eaten. Two exceptions are given—a spring of running water did not become unclean through contact with the body of one of these animals, nor did seed used for sowing, if it had not been soaked in water. Human contact with the carcass of a clean animal which had died (rather than being slaughtered) or eating such meat unintentionally made a person unclean until the evening. His clothes had to be washed (Lev 11:39, 40). Lev 11: 41-43 refer to worms, snakes, rodents, and insects. They were not to be eaten. In Mark 7:18-19, the Lord Jesus declared all foods to be ceremonially clean. The Apostle Paul also taught that no food need be refused if it is received with thanksgiving (1 Tim. 4:1-5). In giving these laws concerning clean and unclean creatures, however, God was teaching lessons concerning His holiness and the necessity for His people to be holy as well (Lev 11:44-47). This legislation also embodied sound principles of medicine and hygiene. Leviticus 11:2 "Speak to the sons of Israel, saying, 'These are the creatures which you may eat from all the animals that are on the earth. Dt 14:3-8 Eze 4:14 Da 1:8 Mt 15:11 Mk 7:15-19 Ac 10:12,14 Ro 14:2,3,14,15 1Ti 4:4-6 Heb 9:10 13:9 To be sure these verses in Leviticus 11 are for most modern readers difficult to navigate, but that should not be viewed as giving one license to attach symbolic means (cf typology) to every detail. Here is an example of such typically interpretation which is simply not what the text teaches… Typically, animals which part the hoof and chew the cud represent persons who make a distinction between good and evil and who meditate upon God’s word (these are regenerated persons). A ceremonially clean animal represents a morally clean person… Typically, water animals which had both fins and scales represent persons who have the spiritual ability to move rapidly through the defiling elements of this world and not be morally affected by them (these are regenerated persons). A ceremonially clean fish represents a morally clean person. (Gingrich, Roy E., The Book of Leviticus) This genre of interpretation opens one up to say just about anything they want to say about these passages and inaccurate interpretation always makes one vulnerable to inappropriate application. We do best to avoid too much speculation on symbolic meanings of these animals and other specific details, unless we can support such interpretations from other Scripture. Creatures which you may eat - Relegating certain animals to the category of unclean and abhorrent (abominable) may in a number of instances involve considerations of health. However the main consideration is that, whatever the reason or however much or little it was understandable to the Israelites, God clearly declared certain foods were forbidden and regarded as detested. This makes one think of God's command to Adam in the Garden of Eden… And the LORD God commanded the man, saying, "From any tree of the garden you may eat freely but from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you shall surely die. (Ge 2:16-17) And so whether Israel (or us as modern commentators) could understand why one animal was declared unclean and another clean, that was God's instruction. Israel's response was to be "trust and obey." In other words, God's Word was to be received and accepted on the simple basis of trust (faith) which showed itself in obedience. Warren Wiersbe amplifies this point writing that… What God says is unclean must be an abomination in our eyes. “Woe to those who call evil good and good evil, who put darkness for light and light for darkness” (Isa. 5:20, NIV). The first step toward disobedience is often “reclassifying” sin and making it look acceptable instead of abominable. For example, God said that the tree in the midst of the garden was off-limits to the man and woman, but Eve “saw that the tree was good for food” (Gen. 3:6) and took the fruit. God said that all the spoil of Jericho was under divine restriction and not to be touched by the Jewish soldiers (Josh. 6:16–19), but Achan revised that classification and took some of the spoil (7:16–26). It cost him his life. Samuel told King Saul to slay all the Amalekites and their flocks and herds, but the king kept Agag alive and kept “the best of the sheep and of the oxen” to give to the Lord (1 Sam. 15:15). Saul reclassified what God had said was abominable and thought this would make it acceptable, but his folly caused him to lose his kingdom. Today, we live in a society that rejects moral absolutes and promotes a “fluid” morality that isn’t morality at all. Like the people described in the Book of Judges, everybody is doing what is right in their own eyes (Jud. 21:25). But society’s reclassifying of sin hasn’t changed anything; God still calls sin an abomination and still judges it. (Be Holy) Spurgeon introduces his sermon on this section with these words… THE MOSAIC LAW ATTACHED great importance to meats and drinks: the Christian religion attaches none. The apostle Peter was shown by the vision of a sheet let down from heaven, not only that all nations were now to receive the gospel message, but that all kinds of food were now clean, and that all the prohibitions which had formerly been laid upon them for legal purposes were now once for all withdrawn. A Christian may, if he pleases, put himself under restrictions as to these matters. You will remember that the apostle Paul says, "I know and am persuaded of the Lord Jesus that there is nothing unclean of itself, but to him that esteems anything to be unclean, to him it is unclean." (Ro 14:14-note) I wot (Old word = "know" in the present tense ="continually know") our apostle was tender of weak consciences; but he could expostulate with the brethren somewhat thus, "If ye be dead with Christ from the rudiments of the world, why, as though living in the world, do ye dogmatize—touch not this, taste not that, handle not the other—and all about things which perish with the using?" The doctrine of the New Testament is expressly laid down, "Every creature of God is good and nothing to be refused, if it be received with thanksgiving." And as for the practice enjoined upon believers, "All things are lawful, but all things are not expedient." In the example of Paul we have full liberty; he would put no embargo upon the conscience. But in his example we have also fervent charity; he would put no stumbling-block in his brother's way. "If meat make my brother to offend, I will eat no flesh while the world stands." The Levitical law enjoined many precepts as to meats and drinks; but those carnal ordinances were imposed until the time of reformation. Since then, this Mosaic institution was not designed to be perpetual, we feel certain that it must have had some use at the time when it was first established, and during the time in which it was sustained. As that was peculiarly a typical dispensation, we feel persuaded that we shall not exaggerate the uses of the text if we show that there was something instructive to us and something typical of the better covenant in the command that the people were to eat no creatures but those which divided the hoof and those which chewed the cud. (To read Spurgeon's entire message click The Clean and the Unclean) Leviticus 11:3 'Whatever divides a hoof, thus making split hoofs, and chews the cud, among the animals, that you may eat. Divides: Ps 1:1 Pr 9:6 2Co 6:17 Chews: Dt 6:6,7 16:3-8 Ps 1:2 Pr 2:1,2,10 Ac 17:11 1Ti 4:15) F B Meyer (Our Daily Homily) Leviticus 11:3 Whatsoever parteth the hoof and cheweth the cud. (r.v.) The animals, in which these two characteristics met, were reckoned clean, and therefore fit for food. It is certain that the minute particularity of these words has some further reference than to the diet of Israel, important though that was, or to accentuate with every meal the necessity of their being a separate people. We, at least, may gather this lesson, that in our daily experience we must combine meditation and separation. Meditation. — The cattle do not simply browse on the pastures, but they lie down to chew the cud. It is not enough to peruse our allotted Scripture portion; we must ruminate upon it, comparing spiritual things with spiritual, and scripture with scripture. The Holy Ghost will take of the things of Christ and show them unto us, and He will bring all things to our remembrance. Separation. — “Whosoever doeth not righteousness is not of God.” “The Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.” We have not meditated to good purpose unless we have felt its keen edge. Detachment from the world must follow on true attachment to Christ. Love to Naomi will draw Ruth from Moab across the Jordan. The two must be combined. — The swine divideth the hoof, but cheweth not the cud, and was therefore unclean. A man may profess to love his Bible, but the supreme test is his daily separation from evil. On the other hand, our daily life ought to emanate, not from without, which is Pharisaism, but from within, where we chew the cud of holy meditation. Leviticus 11:4 'Nevertheless, you are not to eat of these, among those which chew the cud, or among those which divide the hoof: the camel, for though it chews cud, it does not divide the hoof, it is unclean to you. Ge 7:1,2 Dt 14:1-29 Isa 52:11 1Co 8:13 1Th 5:22 1Jn 3:4 Unclean (adjective) (02931) (tame) describes that which is (ceremonially) defiled or impure, ritually impure and unfit for use or consumption. It describes that which is not cleansed in a ceremonial sense and that which must be abstained from according to the Levitical law, lest impurity be contracted. Tame (used 78x in OT - see below) and its derivatives occur 279 times, about 64% in Lev and Num, and 15%in Ezekiel. Vine writes that… The usage of tame in the Old Testament resembles that of tahor, “pure.” First, uncleanness is a state of being. The leper was compelled to announce his uncleanness wherever he went (Lev 13:45); however, even here there is a religious overtone, in that his uncleanness was ritual. Hence, it is more appropriate to recognize that the second usage is most basic. Tame in the religio-cultic sense is a technical term denoting a state of being ceremonially unfit. Lawrence Richards explains that tame "designates ceremonial (ritual) uncleanness in the early books. Later the prophets use the term primarily of moral impurity. In the early books of the OT, cleanness and uncleanness are ritual issues. That is, calling a person or thing “unclean” was not a moral judgment. “Unclean” meant simply that a person or thing was unable to participate in Israel’s worship of Yahweh. During the time of ceremonial uncleanness, one could not attend any worship ceremony or eat meat that had been offered in sacrifice (Nu 5:1-4; 9:6-12). Under certain circumstances an unclean person must be isolated from others in the community (Lev 13:45-46)… The rules concerning the clean and the unclean seem to draw attention to central issues in human experience—to birth, death, sex, health, and food. In so doing, these ritual issues graphically demonstrated God’s concern for everything in His people’s earthly life… What we conclude is that Israel’s God sets apart what he chooses for his people, and he sets them apart from whatever he rejects. Israel is God’s people. Everything in their daily life is to testify to their exclusive commitment to the Lord… Ceremonial and ritual uncleanness cut off an individual from participation in worship of the Lord. The lesson is clear: one must be clean to approach a holy God. (New International Encyclopedia of Bible Words) (Bolding added for emphasis) Tame - 78x in the OT - defiled(1), ill(1), unclean(83), unclean thing(1), unclean woman(1), who was unclean(1). Note the first use of tame is in Leviticus which also has 38 of the 78 uses. - Lev 5:2; 7:19, 21; 10:10; 11:4, 5, 6, 7, 8, 26, 27, 28, 29, 31, 35, 38, 47; 13:11, 15, 36, 44, 45, 46, 51, 55; 14:40, 41, 44, 45, 57; 15:2, 25f, 33; 20:25; 22:4; 27:11, 27; Nu 5:2; 9:6f, 10; 18:15; 19:13, 15, 17, 19f, 22; Deut 12:15, 22; 14:7f, 10, 19; 15:22; 26:14; Josh 22:19; Jdg 13:4; 2Chr 23:19; Job 14:4; Eccl 9:2; Isa 6:5; 35:8; 52:1, 11; 64:6; Jer 19:13; Lam 4:15; Ezek 4:13; 22:5, 10, 26; 44:23; Hos 9:3; Amos 7:17; Hag 2:13f. Here are some representative uses of tame… Isaiah 6:5 Then I said, “Woe is me, for I am ruined! Because I am a man of unclean (tame; Lxx = akathartos) lips, And I live among a people of unclean (tame; Lxx = akathartos) lips; For my eyes have seen the King, the LORD of hosts.” Isaiah 52:11 Depart, depart (commands are in red), go out from there, Touch nothing unclean (tame; Lxx = akathartos); Go out of the midst of her, purify yourselves, You who carry the vessels of the LORD. Isaiah 64:6 For all of us have become like one who is unclean (tame; Lxx = akathartos), And all our righteous deeds are like a filthy garment; And all of us wither like a leaf, And our iniquities, like the wind, take us away. NAS translates tame as - defiled(1), ill(1), unclean(83), unclean thing(1), unclean woman(1), who was unclean(1). The Septuagint translates tame with akathartos - word study - in fact of the 154 uses of akathartos in all of Scripture, 31 are found in Leviticus 11! In the NT akathartos clearly has an ethical meaning as shown by Paul's use in Ephesians… For this you know with certainty, that no immoral or impure (KJV = "unclean" = akathartos) person or covetous man, who is an idolater (Note that coveting is equated with idolatry! Woe! Same association is seen between greed and idolatry in Col 3:5-note), has an inheritance in the kingdom of Christ and God (In other words, they are not regenerate, not born again - in other words their practices or deeds are evidence that they have not been “washed,” “sanctified,” “justified” as described in 1Cor 6:9-11. Yes, believers will still covet, and can still commit immoral acts, but such things are never their lifestyle. They cannot continually practice these things for the Spirit of God is in them and makes them miserable when they sin, so that they are led to confess and repent of their sins). (Ephesian 5:2-note) As noted a key word in this chapter is "unclean," but this is not the first time this distinction between clean and unclean is made in Scripture. For example, Noah was aware of clean and unclean animals in Genesis 7:1-10.