Levítico 11

Levítico 11

Wiersbe comments… Whether a creature was “clean” or “unclean” had nothing to do with the quality of the beast; it all depended on what God said about the animal. When He gave these laws, no doubt the Lord had the health of His people in mind (Ex. 15:26; Dt. 7:15), but the main purpose of the dietary code was to remind the Israelites that they belonged to God and were obligated to keep themselves separated from everything that would defile them. “Be holy, for I am holy” (Lev. 11:44; see Dt 14:3–20 for a parallel list of clean and unclean foods). Nevertheless, the spiritual principle of separation from defilement applies to the people of God today. The fact that we know God must make a difference in every aspect of our lives. “For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s” (1 Cor. 6:20NKJV). “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God” (10:31NKJV). God hasn’t given His church a list of things that are clean and unclean, but He’s revealed enough to us in His Word to help us know what pleases Him and what grieves Him. (Be Holy) Leviticus 11:5 'Likewise, the shaphan (coney, rock badger), for though it chews cud, it does not divide the hoof, it is unclean to you; ]shaphan [coney, rock badger]: Ps 104:18 Pr 30:26) divide: Job 36:14 Mt 7:26 Ro 2:18-24 Php 3:18,19 2Ti 3:5 Titus 1:16 Leviticus 11:6 the rabbit also, for though it chews cud, it does not divide the hoof, it is unclean to you; Leviticus 11:7 and the pig, for though it divides the hoof, thus making a split hoof, it does not chew cud, it is unclean to you. Dt 14:8 Isa 65:4 66:3,17 Mt 7:6 Lk 8:33 15:15 2Pe 2:18-22 Leviticus 11:8 'You shall not eat of their flesh nor touch their carcasses; they are unclean to you. Leviticus 11:9 'These you may eat, whatever is in the water: all that have fins and scales, those in the water, in the seas or in the rivers, you may eat. Dt 14:9,10 Ac 20:21 Ga 5:6 Jas 2:18 1Jn 5:2-5 Leviticus 11:10 'But whatever is in the seas and in the rivers that does not have fins and scales among all the teeming life of the water, and among all the living creatures that are in the water, they are detestable things to you, they are: Lev 7:18 Dt 14:3 Ps 139:21,22 Pr 13:20 29:27 Rev 21:8) Detestable (08263) (sheqets/seqes) - 8x in Leviticus 11 (Lev 11:10, 11, 13, 20, 23, 41, 42, 43) Eugene Merrill notes that sheqets in Leviticus "always in reference to unclean or forbidden foods. In Lev. 11:10-12 the focus is on forbidden seafood, in Lev. 11:13 on unclean birds, in Lev. 11:20, 23 on winged insects, and inLev. 11:41-42 on animals that were especially close to the ground. The noun signifies abhorrence because of the contamination of the one who eats such foods. The normal adjective for unclean in connection with food, and one that is often juxtaposed to sheqets is tame' (e.g., Lev. 7:21; 11:43-44). However sheqets signifies a more repugnant nuance than does the latter (M. Grisanti, NIDOTTE, 4:243). In Lev. 11, to ignore the food laws makes a man sheqets, detestable, unclean, as specifically stated in Lev 11:11. Later in the Pentateuch the verb form (shaqats - 08262) is used to describe the abhorrence of ("utterly detest") an idol (Dt. 7:26). This denominative verb, which occurs only in the intensive (Piel) stem, is used only 7x in the OT (Lev 11:11, 13, 43; 20:25; Dt 7:26;Ps 22:24). In Leviticus it is used in Lev 11:11, 13, 43; 20:25. They all denote loathing or being loathed due to unclean food… Tragically, there is evidence of the Israelites' ignoring the stipulations to remain separate from such food that would make them unclean (Isa. 66:17; Ezek. 8:10)." (Bible Knowledge Word Study) Sheqets - 11v - Lev 7:21; 11:10-13, 20, 23, 41-42; Isa 66:17; Ezek 8:10 and is translated abhorrent(3), detestable(4), detestable thing(1), detestable things(3). Leviticus 11:11 and they shall be abhorrent to you; you may not eat of their flesh, and their carcasses you shall detest. ABHOR AND DETEST UNCLEAN THINGS Abhorrent (08263) (sheqets/seqes) The English word abhorrent means inspiring disgust and loathing; repugnant. The etymology is striking = from Latin abhorrent- ‘shuddering away from in horror.' A good description of what Israel was to do related to that which was unclean. THOUGHT - This verse reminds me of Peter's exhortation (combined with an admonition or warning) - "Beloved, I urge you as aliens and strangers to abstain (apechomai in the present tense = continually - Just try to obey this in your "own" power!!! Renounce your power and yield to the Spirit's enabling power! Do this before you encounter the temptation!!! And in the middle voice signifies we initiate the "pushing away" an attitude energized by the Spirit - Php 2:13NLT+) from fleshly lusts, which wage war (strateuomai in present tense = continually strategizes to defeat us = you are in a war the moment you open your eyes in the AM and really even when you are sleeping! No furloughs! Our furlough is called "Glory!") against the soul (And the enemy of your soul does not obey the Geneva Code but seeks to kill prisoners)." (1 Peter 2:11+) The Septuagint translates sheqets/seqes with bdelugma (from bdelusso [see word study] = emit foul odor, turn away thru loathing or disgust, abhor <> from bdeo = to stink) and describes that which is extremely hated or abhorred. Not surprisingly this word is used by Jesus of the Antichrist in Mt 24:15, the ultimate object of abject repugnance! And in the Book of Revelation bdelugma is used to describe those who will not be allowed into Heaven (Read Rev 21:25-27 "no one who practices abomination… shall ever come into it.") SHEQETS - 11X/11V - abhorrent(3), detestable(4), detestable thing(1), detestable things(3). Lev. 7:21; Lev. 11:10; Lev. 11:11; Lev. 11:12; Lev. 11:13; Lev. 11:20; Lev. 11:23; Lev. 11:41; Lev. 11:42; Isa. 66:17; Ezek. 8:10 Detest (08262) shaqats (from sheqets/seqes = detestable) means to dislike intensely. Synonyms would include abhor, hate, loathe, despise, shrink from, be unable to bear, find intolerable, dislike, disdain, have an aversion to;. Shaqats is always in the Piel (intensive) means to be filthy, abhorrent, and thus to make or consider something odious - idol (Dt 7:26), non-kosher food (Lev 11:11, 13). Shaqats in the causative "make abominable," "contaminate" (Leviticus 11:43; Leviticus 20:25) which describe the one eating the abominable foods as making himself abominable in God's sight. On the other hand Yahweh would never have this attitude toward the affliction of the afflicted (Ps 22:24). Shaqats abhorred(1), detest(2), make...detestable(1), render...detestable(1), utterly detest(1). - 3x in Leviticus 11 (Lev 11:11, 12, 13). Elsewhere only in Dt 7:26 and Ps 22:24. Leviticus 11:12 'Whatever in the water does not have fins and scales is abhorrent to you. Leviticus 11:13 'These, moreover, you shall detest among the birds; they are abhorrent, not to be eaten: the eagle and the vulture and the buzzard, Dt 14:12-20 Job 28:7 38:41 39:27-30 Jer 4:13,22 48:40 La 4:19 Ho 8:1 Hab 1:8 Mt 24:28 Ro 1:28-32 3:13-17 Titus 3:3 Leviticus 11:14 and the kite and the falcon in its kind, ( Leviticus 11:15 every raven in its kind, Ge 8:7 1Ki 17:4,6 Pr 30:17 Luke 12:24 Leviticus 11:16 and the ostrich and the owl and the sea gull and the hawk in its kind, Deut 14:15-18 Ps 102:6 Isa 13:21,22 34:11-15 John 3:19-21 Eph 2:2,3 4:18,19 5:7-11 Php 3:18,19 1Th 5:5-7 Rev 18:2 Leviticus 11:17 and the little owl and the cormorant and the great owl, Leviticus 11:18 and the white owl and the pelican and the carrion vulture, Leviticus 11:19 and the stork, the heron in its kinds, and the hoopoe, and the bat. ( Isa 2:20 Isa 66:17 Leviticus 11:20 'All the winged insects that walk on all fours are detestable to you. Lev 11:23,27 Dt 14:19 2Ki 17:28-41 Ps 17:14 Mt 6:24 Php 3:18,19 2Ti 4:10 1Jn 2:15-17 Jude 1:10,19 Leviticus 11:21 'Yet these you may eat among all the winged insects which walk on all fours: those which have above their feet jointed legs with which to jump on the earth. Leviticus 11:22 'These of them you may eat: the locust in its kinds, and the devastating locust in its kinds, and the cricket in its kinds, and the grasshopper in its kinds. Ex 10:4,5 Isa 35:3 Mt 3:4 Mk 1:6 Ro 14:1 Ro 15:1 Heb 5:11 Heb 12:12,13 Leviticus 11:23 'But all other winged insects which are four-footed are detestable to you. Leviticus 11:24 'By these, moreover, you will be made unclean : whoever touches their carcasses becomes unclean until evening, Lev 11:8,27,28,31,38-40 Lev 17:15,16 Isa 22:14 1Co 15:33 2Co 6:17 Eph 2:1-3 5:11 Col 2:16,17,20 Heb 9:26 1Jn 1:7 Touches - The instructions changed from eating to touching. Carcasses - This speaks of the body of a dead animal. In Lev 11:24-43 we see God's laws for avoiding defilement that results from touching a dead bodies (of both clean and unclean and unclean animals). Clearly this law has some health related benefits, for touching dead bodies could potentially expose one to infectious agents. However, the main purpose was to cause the Jews to recognize something dead as unclean and to make the choice to turn away from it or to "separate" from it, which is the root sense of the word holy. Made unclean (verb) (02930)(tame) means to become unclean or make unclean. To become ceremonially unclean. To defile oneself (Hos 5:3, 6:10, Ezek 20:30). A wife defiles herself by adultery (Nu 5:13, Jer 2:23 = speaks of Israel as God's wife who had defiled herself by her spiritual adultery with idols!, Ezek 23:13 = refers to Judah and in context to the 10 Northern tribes - both had defiled themselves). To defile (violate) a girl (Ge 34:5), a woman (Ezek 18:6) Qal: To become (cultically or ceremonially) unclean: a) men Lev.11:24-39 Lev.5:3 Lev 13:14, 14:46, 15:5, 17:15, 22:6, Nu 19:7, Hag 2:13 b) things Lev.11:32-38' so that uncleanness arises Eze.22:3 <> Nif.: defile, pollute oneself Hos.5:3 by Lev.11:43 <> Piel: Lev.13:441. dishonor: ravish (a girl) Ge 34:5; profane Eze.43:7 2. defile, profane: tabernacle Lev.15:31, land Lev.18:28 3. (cultically) defile: oneself Lev.11:44, a nazîr Nu 6:9, altar 2Ki.23:16, house of Yahweh Jer.7:30 4. declare unclean Lev.13:8-59 <> Pual: be defiled Eze.4:14 <> Hitp.: incur uncleanness, become unclean Lev.11:24 <> Hotpaal: be touched by uncleanness Deut 24:4 The Septuagint (Lxx) translates tame in Lev 11:24, 43, 44 with the verb miaino, means literally to dye with another color. As used in the NT figuratively miaino describes a mind and conscience that is morally contaminated, corrupted, tainted, tinged and polluted (Titus 1:15-note = "defiled and unbelieving"). In a ceremonial or cultic sense miaino means to defile, profane, desecrate, make unclean or to become unacceptable. To defile something is to sully (damage the purity or integrity of), mar (impair the appearance of; disfigure) or spoil it. Jude uses miaino in a physical and a moral sense of the one's flesh defiled by licentiousness and so to corrupt morally. (Jude 1:8-note) Tame (noun) - 141x in NAS - Note that 71 of the 141 uses of tame are in Leviticus! - Gen 34:5, 13, 27; Lev 5:3; 11:24ff, 31ff, 39f, 43f; 12:2, 5; 13:3, 8, 11, 14f, 20, 22, 25, 27, 30, 44, 46, 59; 14:36, 46; 15:4ff, 16ff, 27, 31f; 17:15; 18:20, 23ff, 27f, 30; 19:31; 20:3, 25; 21:1, 3f, 11; 22:5f, 8; Nu 5:3, 13f, 20, 27ff; 6:7, 9, 12; 19:7f, 10f, 13f, 16, 20, 21, 22; 35:34; Deut 21:23; 24:4; 2 Kgs 23:8, 10, 13, 16; 2 Chr 36:14 = defiled the Temple; Ps 79:1; 106:39; Isa 30:22; Jer 2:7, 23; 7:30; 32:34; Ezek 4:14; 5:11; 9:7; 14:11; 18:6, 11, 15; 20:7, 18, 26, 30f, 43; 22:3f, 11; 23:7, 13, 17, 30, 38; 33:26; 36:17f; 37:23; 43:7f; 44:25; Hos 5:3; 6:10; 9:4; Hag 2:13 2Chr 36:14 Furthermore, all the officials of the priests (addressing the southern nation - Judah) and the people were very unfaithful following all the abominations (toebah) of the nations; and they defiled (tame) the house of the LORD (watch the Shekinah glory depart the defiled House = Ezek 8:4-6, 9-11, Ezek 8:14-15,16-17, Ezek 10:4, 18-19, Ezek 11:23) which He had sanctified in Jerusalem. Comment: This description is in the final "verdict" and decree of Judah's punishment - read 2Chr 36:15-20. God is serious about spiritual/moral uncleanness beloved. We have lost that fear of the LORD in our modern society. We are exposed to so many defiling words and pictures, that our hearts have become somewhat hardened. We need to confess and repent and ask God to give us tender, trembling hearts, hearts that are repulsed by any uncleanness! This call to prayer and confession and repentance is not a superficial or external "holier than thou" request, but a sincere request based on God's seriousness regarding moral uncleanness and our recognition of a continual propensity to wander from His holy standards and to drift along with the flow of the culture as it progressively declines! This is a subtle but real danger for every one of us. No exceptions. None of us are immune to the temptations of the passing pleasures of sin and the lusts of this world which is passing away!) Tame (verb) is translated in NAS - became unclean(1), become defiled(3), become unclean(6), becomes unclean(13), becoming unclean(1), been defiled(2), defile(25), defiled(38), defilement(1), defiles(5), defiling(2), made unclean(3), make himself unclean(1), make yourselves unclean(1), make… unclean(1), pronounce him unclean(9), pronounced them unclean(1), remain unclean(2), surely pronounce(1), surely pronounce him unclean(1), unclean(44). The first use in Scripture is instructive as it is in the context of sexual impropriety - the defilement of Dinah, Jacob's daughter… Gen 34:5 Now Jacob heard that he had defiled Dinah his daughter; but his sons were with his livestock in the field, so Jacob kept silent until they came in. Gen 34:13 But Jacob’s sons answered Shechem and his father Hamor, with deceit, and spoke to them, because he had defiled Dinah their sister. Gen 34:27 Jacob’s sons came upon the slain and looted the city, because they had defiled their sister. The clean and unclean animals and the dead bodies would have functioned as Israel's "pop tests" to teach them to respond as God had instructed, to give them opportunities to chose to remain separate. Ultimately a deeper lesson was to teach Israel to separate from (profane or common) things that the pagan (idolatrous) Gentiles around them considered to be acceptable for consumption. We see a parallel instruction by Paul to the Corinthians saints (immersed in a licentious, pagan, idol worshipping culture)… Do not be bound (present imperative with negative - stop doing this or do not let it begin) together with unbelievers; for (term of explanation) what partnership have righteousness and lawlessness, or what fellowship has light with darkness?15 Or what harmony (symphonesis - concord, gives us English "symphony") has Christ with Belial (Name for Satan), or what has a believer in common with an unbeliever?16 Or what agreement has the temple of God with idols (Temples for idol worship were common in the ancient world)? For (term of explanation) we are the temple of the living God; just as God said, “I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 17 “Therefore, COME OUT FROM (aorist imperative - "Just do it!" "Don't delay!" "Don't procrastinate!" But do it as you renounce self-reliance and rely on the Holy Spirit!) THEIR MIDST AND BE SEPARATE (aorist imperative - all these commands are contingent upon reliance on the enablement of the Spirit),” says the Lord. “AND DO NOT TOUCH (present imperative with a negative) WHAT IS UNCLEAN (akathartos - word study = adjective used in Septuagint of Leviticus 11 to translate "unclean"); And I will welcome you. 18 “And I will be a father to you, and you shall be sons and daughters to Me,” Says the Lord Almighty. (2 Co 6:14–18) Based on the incredible promises Paul has just recorded he exhorts them… THEREFORE, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. (2Cor 7:1-note) Leviticus 11:25 and whoever picks up any of their carcasses shall wash his clothes and be unclean until evening. Lev 11:28,40 14:8 15:5,7-11,13 16:28 Ex 19:10,14 Nu 19:8,10,19,21,22 Nu 31:24 Ps 51:2,7 Zec 13:1 John 13:8 Ac 22:16 Heb 9:10 10:22 1Pe 3:21 1Jn 1:7 Rev 7:14 Leviticus 11:26 'Concerning all the animals which divide the hoof but do not make a split hoof, or which do not chew cud, they are unclean to you: whoever touches them becomes unclean Leviticus 11:27 'Also whatever walks on its paws, among all the creatures that walk on all fours, are unclean to you; whoever touches their carcasses becomes unclean until evening, Lev 11:20,23 Leviticus 11:28 and the one who picks up their carcasses shall wash his clothes and be unclean until evening; they are unclean to you. Lev 11:24,25 wash: Lev 11:14 Leviticus 11:29 'Now these are to you the unclean among the swarming things which swarm on the earth: the mole, and the mouse, and the great lizard in its kinds, swarm: Lev 11:20,21,41,42 Ps 10:3 17:13,14 Hag 2:6 Luke 12:15 16:14 John 6:26 John 6:66 Eph 4:14 Php 3:19 Col 3:5 2Ti 3:2-5 Heb 13:5 Swarming things - These are not insects that buzz around your head. They are moles, mice, lizards. The mole is a weasel (from its gliding motion) Leviticus 11:30 and the gecko, and the crocodile, and the lizard, and the sand reptile, and the chameleon. Leviticus 11:31 'These are to you the unclean among all the swarming things; whoever touches them when they are dead becomes unclean until evening. Lev 11:8,24,25 Leviticus 11:32 'Also anything on which one of them may fall when they are dead becomes unclean , including any wooden article, or clothing, or a skin, or a sack--any article of which use is made--it shall be put in the water and be unclean until evening, then it becomes clean. water: Lev 6:28 15:12 Titus 2:14, 3:5 Leviticus 11:33 'As for any earthenware vessel into which one of them may fall, whatever is in it becomes unclean and you shall break the vessel. break: Lev 11:35 14:45 Jer 48:38 2Co 5:1-8 Php 3:21 Leviticus 11:34 'Any of the food which may be eaten, on which water comes, shall become unclean , and any liquid which may be drunk in every vessel shall become unclean . Pr 15:8 21:4,27 28:8 Titus 1:15 Leviticus 11:35 'Everything, moreover, on which part of their carcass may fall becomes unclean ; an oven or a stove shall be smashed; they are unclean and shall continue as unclean to you. Lev 11:33 Lev 6:28 Lev 15:12 2Co 5:1-7 Leviticus 11:36 'Nevertheless a spring or a cistern collecting water shall be clean, though the one who touches their carcass shall be unclean spring: Zec 13:1 John 4:14 Leviticus 11:37 'If a part of their carcass falls on any seed for sowing which is to be sown, it is clean. seed: 1Co 15:37 1Pe 1:23 1Jn 3:9 5:18 Leviticus 11:38 'Though if water is put on the seed and a part of their carcass falls on it, it is unclean to you. Leviticus 11: 39 'Also if one of the animals dies which you have for food, the one who touches its carcass becomes unclean until evening. Lev 11:24,28,31,40 Lev 15:5,7 Nu 19:11,16 Leviticus 11:40 'He too, who eats some of its carcass shall wash his clothes and be unclean until evening, and the one who picks up its carcass shall wash his clothes and be unclean until evening. eats: Lev 11:25 17:15,16 22:8 Ex 22:31 Dt 14:21 Isa 1:16 Eze 4:14 36:25 Eze 44:31 Zec 13:1 1Co 6:11 10:21 1Jn 1:7 wash: Lev 11:28 Lev 14:8,9 Lev 15:5-10,27 Lev 16:26,28 Nu 19:7,8,19 Leviticus 11: 41 'Now every swarming thing that swarms on the earth is detestable, not to be eaten. Lev 11:20,23,29 Swarming - This repeats the rule from Lev 11:29. Wenham comments that This single example stands for the whole set of food laws. To ignore them makes a man detestable, polluted, and unclean (Lev 11:43). This is incompatible with Israel's calling. Israel was chosen to be God's holy people (Ex 19:6). (Book of Leviticus - New International Commentary on the Old Testament - Gordon J. Wenham-highly recommended) Leviticus 11:42 'Whatever crawls on its belly, and whatever walks on all fours, whatever has many feet, in respect to every swarming thing that swarms on the earth, you shall not eat them, for they are detestable. belly: Ge 3:14,15 Isa 65:25 Mic 7:17 Mt 3:7 23:23 John 8:44 2Co 11:3,13 Titus 1:12 Leviticus 11:43 'Do not render yourselves detestable through any of the swarming things that swarm; and you shall not make yourselves unclean with them so that you become unclean. shall: Lev 11:41,42 Lev 20:25 DO NOT MAKE YOURSELF DETESTABLE OR UNCLEAN Do not (Lxx has a strong double negative = ou + me meaning absolutely do not) render yourselves detestable (shaqats) through any of the swarming things that swarm - "Swarm" brings to mind the picture of a deadly serpent crawling around ready to strike its hapless victim. The Septuagint translates detestable with the verb bdelusso which means to abhor, to treat with disgust. Bdelusso is fittingly derived from the verb bdéo meaning to stink or reek. Bdelusso means literally to emit a foul odor or to render foul and figuratively means to strongly detest something on the basis that it is abominable (as used in Rev 21:8+) (abominable = quite disagreeable, worthy of disgust, whatever is odious to the mind or offensive to the senses). In Greek usage bdelusso includes the idea of feeling nauseated or having a loathing for food and so came to be used of disgust in general. And so the verb bdelusso pictures one turning away from a stench as in disgust. Now with that vivid imagery, envision a thrice Holy God watching me render myself detestable with "swarming things!" THOUGHT - What is your "swarming thing" beloved disciple of Christ? For men iN a culture where you can find virtually anything to tempt you on the internet, this "serpent" is the genus and species known as pornography. Look out men, for the poison of this charming viper will make you detestable in the sight of God, Coram Deo, Before the Face of God. Don't be deceived. There is no such thing as "secret sin." Proverbs 15:3 says "The eyes of the LORD are in every place, Watching the evil and the good." You are Coram Deo, Before the Face of God. 24/7 whether you like it or not! Secret sin on earth is open scandal in heaven. And it is almost certain your secret will be discovered on earth! Numbers 32:23b+ says "be sure your sin will find you out!" Kill the venomous viper by the power provided by the Spirit. Romans 8:13+ says "if you are living according to the flesh, you must die; but if by the Spirit you are putting to death (present tense = speaking of direction, not perfection) the deeds of the body, you will live." (cf Col 3:5+) Be killing sin, lest it kill you! Unclean (Hebrew = tame; Lxx = akathartos - see below) - These complicated instructions at first seem redundant and boring, but to ancient Israel they were a constant reminder that they had been separated by God from all the peoples of the world (cf Ex 19:6). Why did He separate Israel? There was nothing in Israel that prompted or merited this separation. Israel's separation from the unholy world and these detailed rules to remain holy are evidence of God's amazing grace, His unmerited favor, motivated by His covenant lovingkindness. Akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt) (See study of related word akatharsia) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially especially sexual sin (cf Rev 17:4+) and the word foul is an excellent rendering. The idea is that which is morally indecent or filthy. It is notable that every use of akathartos in the Gospels (19x out of 30 total NT uses) is applied to filthy demonic spirits! As noted below, all of the uses of akathartos in the Gospels refer to unclean spirits or demons. In Acts 5:16+ Luke describes "those afflicted with unclean spirits" who were healed (see Acts 8:7). In Scripture, akathartos pertains to that which may not come into contact with that which is holy and set apart. (Acts 10:14, 28+, Acts 11:8+ - these passages refer to acting in accordance with the Levitical laws - see all the uses in Leviticus) In the Septuagint akathartos refers almost universally to ceremonial uncleanness or to whatever (or whomever) is ritually defiled . We see this theme of God's bestowal of unmerited favor on Israel in other places in the Pentateuch… For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. 7 “The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, 8 but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand, and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. (Deut. 7:6-8+) Wenham comments that these detailed laws "were perpetual reminders of God's grace to Israel. As the laws distinguished clean from unclean animals, so the people were reminded that God has distinguished them from all the other nations on earth to be his own possession. Leviticus 11:44 'For I am the LORD your God. Consecrate yourselves therefore, and be holy , for I am holy. And you shall not make yourselves unclean with any of the swarming things that swarm on the earth. I am the: Ex 20:2 shall: Lev 10:3 Lev 19:2 Lev 20:7,26 Ex 19:6 Dt 14:2 1Sa 6:20 Ps 99:5,9 Isa 6:3-5 Amos 3:3 Mt 5:48 1Th 4:7 1Pe 1:15,16 2:9 Rev 22:11 Related Passages: 1 Thessalonians 4:7 For God has not called us for the purpose of impurity, but in sanctification (hagiasmos holiness). 2 Corinthians 7:1+ Therefore, having these promises (2Cor 6:16-18+), beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. Hebrews 12:10+ For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that (term of purpose or result) we may share His holiness (hagiotes) Hebrews 12:14+ Pursue (present imperative see our need to depend on the Holy Spirit to obey) peace with all men, and the sanctification (hagiasmos = holiness). without which no one will see the Lord. 1 Peter 1:15+ but like the Holy (hagios) One Who called you, be (aorist imperative see our need to depend on the Holy Spirit to obey; passive voice indicates you must be willing to receive or accept the supernatural work of the Spirit. You can resist Him!) holy (hagios) yourselves also in all (HOW MUCH?) your behavior; 1 John 3:2-3+ Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. And everyone who has this hope (WHAT IS OUR BLESSED HOPE?) fixed on Him purifies (hagnizo - present tense = lifelong "project" = "works in progress!") himself, just as He is pure (hagnos). Revelation 22:11+ “Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy; and let the one who is righteous, still practice (aorist imperative) righteousness; and the one who is holy (hagios), still keep himself holy (hagiazo = aorist imperative see our need to depend on the Holy Spirit to obey; passive voice indicates you must be willing to receive or accept the supernatural work of the Spirit. You can resist Him!).” Exodus 19:6+ and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” Leviticus 20:7-8+ ‘You shall consecrate yourselves therefore and be holy, for I am the LORD your God. 8‘You shall keep My statutes and practice them; I am the LORD who sanctifies you. Cleanse Yourself from Unclean "Swarming" things! Especially those "little" sins (Song 2:15+)! So that you can be Holy as God is holy! JEHOVAH'S CHARGE TO EVERY FOLLOWER OF CHRIST For - Notice this term of explanation. What is Jehovah explaining? All the preceding instructions are given because Jehovah is Israel's God (and Israel is His possession). Since He is holy, and He is their God, they are to likewise be holy. Holiness implies moral purity, ritual cleanliness, and distinctiveness. Is your life and character distinct (not weird or bizarre) "in the midst of a crooked and perverse generation, among whom you appear as lights in the world" (Php 2:15+) Do you need to cleanse (confess and repent - 1Jn 1:9+, Pr 28:13+) your lantern (so to speak) of soot, so that your light shines brightly to the lost world? I am (Lxx = ego eimi - same phrase Jesus used in John - e.g., Jn 8:58+) the LORD (Jehovah; Lxx = kurios = Master, Owner!) your God - God is the starting point for everything! He is our Master and our Owner, in full control of our lives (cf Ecc 3:1+ Ecc 3:11+). Notice the phrase "YOUR God"! That is an amazing statement, for "your" is a possessive adjective signifying that something belongs to or is associated with the person being addressed. In this context that "something" is the Creator of the Universe! Meditate on this truth for a moment and let it humble you and motivate holy fear in your heart. Since He is their (your) God, they (your) are obligated to be different and distinctive. For believers, Paul says you are no longer your own, but you are His possession (1Cor 6:19, 20+; Titus 2:14+). Now we need to live out that truth by being holy as He is holy. Consecrate yourselves (qadash - “Set yourselves apart,";Lxx = hagiazo) therefore - Therefore is a term of conclusion. What is Moses concluding? In light of the fact that Yahweh is their God, the conclusion is two-fold - consecrate and be holy. Consecrate yourselves is a reflexive form, which Indicates a volitional act—God’s people must choose separation unto Him. And be holy (qāḏôšh; Lxx hagios), for (term of explanation) I am (Lxx = ego eimi) holy. Be holy - The highest charge and responsibility on the lives of the sons of Israel (and now in the New Covenant on every believer) is to imitate God, an instruction which Jesus slightly rephrased in His famous Sermon on the Mount… Therefore (conclusion based on Mt 5:47) you are to be perfect (teleios),as your heavenly Father is perfect. (Mt 5:48+) Beloved, you cannot accomplish holy by yourself! You have an unholy flesh and only the Holy Spirit can subdue your rebellious flesh! Paul's command to the saints at Philippi is a great "template" for us to follow in order to be holy - So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out (present imperative see our need to depend on the Holy Spirit to obey) your salvation with fear and trembling; 13 for it is God (THE HOLY SPIRIT) Who is (present tense - continually) at work in you, both to will (GIVE YOU THE DESIRE TO BE HOLY) and to work (GIVE YOU THE POWER TO BE HOLY) for His good pleasure. (Php 2:12+, Php 2:13+) And you shall not make yourselves unclean with any of the swarming things that swarm on the earth - Refers to creeping animals, including insects, reptiles, amphibians—often associated with impurity. This is a literal picture symbolizing the way sins can "swarm" our heart and make it unclean, unholy! Holiness leads to fellowship with God, while impurity alienates. “Holiness is not an option—it is the family resemblance of those who belong to God.” In Leviticus 11:44, God is not merely giving a diet plan. He’s revealing His desire for relationship. He’s inviting us to live in such a way that we reflect His purity, His order, and His love. This verse is a call to intentional living, where everything—even what we eat or avoid—can reflect our devotion. Challenge: What “swarming things” are you allowing into your life that compromise holiness? 🙏 THOUGHT - A GOOD PRAYER TO PRAY - Augustine prayed this prayer: "Breathe in me O Holy Spirit, that my thoughts may all be holy; Act in me O Holy Spirit, that my work, too, may be holy; Draw my heart O Holy Spirit, that I love but what is holy; Strengthen me O Holy Spirit, to defend all that is holy; Guard me, then, O Holy Spirit, that I always may be holy. Amen." Consecrate (06942) (qadash; Lxx = hagiazo) means to be set apart for a specific use by some agency, to consecrate, to separate, set apart a person or thing from all common or secular purposes to some religious use. Everything consecrated to God was separated from all profane use Qadash signifies an act or a state in which people or things are set aside for use in the worship of God, i.e., they are consecrated or made sacred for that purpose. They must be withheld from ordinary (secular) use and treated with special care as something which belongs to God (Ex 29:21). Otherwise, defilement makes the sanctified object unusable (cf. Dt 22:9; Eze 44:19; 46:20). Qadash is used with various objects: people of Israel - Ex 19:10, 14; Joshua 7:13 altar in the Temple - Ex 29:36; 1Ki 8:64 priests - Ex 28:41; 29:1;1Sa 7:1 mountain - Ex 19:23 Sabbath - Ge 2:3; Ex 20:8 new building - Neh 3:1 fast - Joel 1:14; 2:15 The root sense of this word group (see cognates below) describes an act of setting something apart from profane or ordinary use. For example in Ex 29:21 we see Jehovah set apart Aaron (and his sons) from the common laity of Israel, in effect consecrating them for His (holy) purposes. In another example, the special anointing oil was to be applied to the Tabernacle, the ark, the table of showbread, the altar of burnt offering, etc, so they were consecrated, made holy and whoever touched them was made holy (see Ex 30:26-29 - don't misinterpret this touching something holy as conferring "transferable divine energy," but that the person "entered into a state of holiness in the sense of becoming subject to cultic restrictions." Thomas McComiskey, TWOT) Qadash - 152x - Ge 2:3; Ex 13:2; 19:10, 14, 22f; 20:8, 11; 28:3, 38, 41; 29:1, 21, 27, 33, 36f, 43f; 30:29f; 31:13; 40:9ff, 13; Lev 6:18, 27; 8:10ff, 15, 30; 10:3; 11:44; 16:19; 20:7f; 21:8, 15, 23; 22:2f, 9, 16, 32; 25:10; 27:14ff, 22, 26; Nu 3:13; 6:11; 7:1; 8:17; 11:18; 16:37f; 20:12f; 27:14; Deut 5:12; 15:19; 22:9; 32:51; Josh 3:5; 7:13; 20:7; Jdg 17:3; 1 Sam 7:1; 16:5; 2Sa 8:11; 11:4; 1 Kgs 8:64; 9:3, 7; 2 Kgs 10:20; 12:18; 1 Chr 15:12, 14; 18:11; 23:13; 26:26ff; 2Chr 2:4; 5:11; 7:7, 16, 20; 26:18; 29:5, 15, 17, 19, 34; 30:3, 8, 15, 17, 24; 31:6, 18; 35:6; 36:14; Ezra 3:5; Neh 3:1; 12:47; 13:22; Job 1:5; Isa 5:16; 8:13; 13:3; 29:23; 30:29; 65:5; 66:17; Jer 1:5; 6:4; 12:3; 17:22, 24, 27; 22:7; 51:27f; Ezek 7:24; 20:12, 20, 41; 28:22, 25; 36:23; 37:28; 38:16, 23; 39:27; 44:19, 24; 46:20; 48:11; Joel 1:14; 2:15f; 3:9; Mic 3:5; Zeph 1:7; Hag 2:12. NAS = become consecrated(2), become defiled(1), become holy(1), consecrate(43), consecrated(37), consecrates(7), consecration(2), declare holy(1), dedicate(2), dedicated(8), dedicating(1), holier(1), holy(5), keep(1), keep holy(5), made holy(1), manifest(2), prepare(2), prove holy(2), proved holy(1), purified(1), regard as holy(1), sanctified(9), sanctifies(10), sanctify(12), set apart(5), show holy(1), transmit(2), treat as holy(3), treated as holy(1), vindicate(1), wholly dedicate(1). Holy (06918)(קָדוֹשׁ qāḏôšh Lxx usually hagios) means sacred, pure, holy, consecrated, pious, sanctuary, Holy One. Qadosh pertains to being unique and pure in the sense of superior moral qualities and possessing certain essential divine qualities in contrast with what is human Holy things and holy people are not to be used for common or sinful, idolatrous purposes. Three times in the OT God’s Spirit is called the Holy Spirit (Ps. 51:11; Isa. 63:10f). God is holy and speaks and swears on the basis of his holiness (cf. Ps 60:6; 89:35). This means that He acts consistently with his moral character. His acts, flowing from his nature, define what goodness and purity are. Holiness really sums up all of what God is as separate from his creation and from all evil; He is awesome and wonderfully good (Ps. 97:12). God’s people should worship Him “in the beauty of holiness” (Ps. 29:2), which may refer to the LORD himself or to what worshipers are to wear when approaching Him. An adjective meaning sacred, holy. It is used to denote someone or something that is inherently sacred or has been designated as sacred by divine rite or cultic ceremony. It designates that which is the opposite of common or profane. It could be said the qāḏôš is a positive term regarding the character of its referent, where common is a neutral term and profane a very negative term. This word is often used to refer to God as being inherently holy, sacred, and set apart (Ps. 22:3[4]; Isa. 6:3; 57:15); and as being free from the attributes of fallen humanity (Hos. 11:9). Therefore, in the Old Testament, God is accorded the title “The Holy One of Israel” (2 Kgs. 19:22; Ps. 78:41; Isa. 17:7; Jer. 50:29). As such, God instructed that humanity should be holy because He is holy (Lev. 11:44, 45; 19:2). In addition to its divine references, this word can also modify places, like the court of the Tabernacle (Ex. 29:31); the camp of Israel (Deut. 23:14[15]); Jerusalem (Eccl. 8:10); heaven (Isa. 57:15); people, like the priests (Lev. 21:7, 8); a Nazirite (Num. 6:5, 8); the prophet Elisha (2 Kgs. 4:9); Levites (2 Chr. 35:3); saints [angels] (Job 5:1; 15:15; Dan. 8:13); water (Num. 5:17); time (Neh. 8:9–11; Isa. 58:13). (Word Study Dictionary - OT) Vine - qādôš (קָדוֹשׁ, 6918), “holy.” The Semitic languages have two separate original forms of the root. The one signifies “pure” and “devoted,” as in Akkadian qadistu and in Hebrew qadec, “holy.” The word describes something or someone. The other signifies “holiness” as a situation or as an abstract, as in Arabic al-qaddus “the most holy or most pure.” In Hebrew the verb qadash and the word qadesh combine both elements: the descriptive and the static. The traditional understanding of “separated” is only a derived meaning, and not the primary. Qādôš is prominent in the Pentateuch, poetic and prophetic writings, and rare in the historical books. The first of its 116 occurrences is in Exod. 19:6: “And ye shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.” In the Old Testament qadosh has a strongly religious connotation. In one sense the word describes an object or place or day to be “holy” with the meaning of “devoted” or “dedicated” to a particular purpose: “And the priest shall take holy water in an earthen vessel …” (Num. 5:17). Particularly the sabbath day is “devoted” as a day of rest: “If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: Then shalt thou delight thyself in the Lord …” (Isa. 58:13–14). The prescription is based on Gen. 2:3 where the Lord “sanctified,” or “dedicated,” the sabbath. God has dedicated Israel as His people. They are “holy” by their relationship to the “holy” God. All of the people are in a sense “holy,” as members of the covenant community, irrespective of their faith and obedience: “And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?” (Num. 16:3). God’s intent was to use this “holy” nation as a “holy,” royal priesthood amongst the nations (Exod. 19:6). Based on the intimate nature of the relationship, God expected His people to live up to His “holy” expectations and, thus, to demonstrate that they were a “holy nation”: “And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine” (Lev. 20:26). The priests were chosen to officiate at the Holy Place of the tabernacle/temple. Because of their function as intermediaries between God and Israel and because of their proximity to the temple, they were dedicated by God to the office of priest: “They shall be holy unto their God, and not profane the name of their God: for the offerings of the Lord made by fire, and the bread of their God, they do offer: therefore they shall be holy. They shall not take a wife that is a whore, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the Lord, which sanctify you, am holy” (Lev. 21:6–8). Aaron as the high priest was “the holy one of the Lord (Ps. 106:16, NASB). The Old Testament clearly and emphatically teaches that God is “holy.” He is “the Holy One of Israel” (Isa. 1:4), the “holy God” (Isa. 5:16), and “the Holy One” (Isa. 40:25). His name is “Holy”: “For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isa. 57:15). The negative statement, “There is none holy as the Lord: for there is none besides thee: neither is there any rock like our God” (1 Sam. 2:2), explains that He is most “holy” and that no one is as “holy” as He is. Also the angels in the heavenly entourage are “holy”: “And the valley of my mountains shall be stopped up, for the valley of the mountains shall touch the side of it; and you shall flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the Lord your God will come, and all the holy ones [KJV, “saints”] with him” (Zech. 14:5, RSV). The seraphim proclaimed to each other the holiness of God: “And one cried unto another, and said, “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory” (Isa. 6:3). In the Septuagint the word hagios (“holy”) stands for the Hebrew qadosh. (Vine's Expository Dictionary of Old Testament and New Testament Words) Swanson - דוֹשׁ (qā·ḏôš): adj (1) holy, i.e., pertaining to being unique and pure in the sense of superior moral qualities and possessing certain essential divine qualities in contrast with what is human (Lev 11:44); 2. sacred, consecrated, i.e., pertaining to what is dedicated in service to God (Nu 6:8); 3. saints, God’s people, i.e., persons who belong to God, and as such constitute a religious entity (Ps 16:3; 34:10); 4. holy one, i.e., a supernatural being that is not God (Da 8:13); 5. Holy One, i.e., a title of God (Ps 22:4) Qadosh - 105x - Ex 19:6; 29:31; Lev 6:16, 26f; 7:6; 10:13; 11:44f; 16:24; 19:2; 20:26; 21:6ff; 24:9; Num 5:17; 6:5, 8; 15:40; 16:3, 5, 7; Deut 7:6; 14:2, 21; 23:14; 26:19; 28:9; 33:3; Josh 24:19; 1 Sam 2:2; 6:20; 2Kgs 4:9; 19:22; 2Chr 35:3; Neh 8:9ff; Job 5:1; 6:10; 15:15; Ps 16:3; 22:3; 34:9; 46:4; 65:4; 71:22; 78:41; 89:5, 7, 18; 99:3, 5, 9; 106:16; 111:9; Pr 9:10; 30:3; Eccl 8:10; Isa 1:4; 4:3; 5:16, 19, 24; 6:3; 10:17, 20; 12:6; 17:7; 29:19, 23; 30:11f, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14f; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 57:15; 58:13; 60:9, 14; Jer 50:29; 51:5; Ezek 39:7; 42:13; Dan 8:13, 24; Hos 11:9, 12; Hab 1:12; 3:3; Zech 14:5 NAS translates qadosh as consecrated(1), Holy(8), holy(50), Holy One(44), holy one(3), holy ones(6), one is holy(1), saints(2). Leviticus 11:45 'For I am the LORD Who brought you up from the land of Egypt to be your God; thus you shall be holy , for I am holy .'" brought: Ex 6:7 Ps 105:43-45 be holy: Lev 11:44 Ex 6:7 Ex 20:2 Ps 105:43-45 Hos 11:1 1Th 4:7 For - Notice this term of explanation. What is Jehovah explaining? I am the LORD Who brought you up from the land of Egypt - He is reminding them of His redemption of Israel from their bondage in slavery. The NT parallel is seen in several passages (see Mt 5:48 above)… For this is the will of God, your sanctification (holiness -hagiasmos); that is, that you abstain from sexual immorality… For God has not called us for the purpose of impurity, but in sanctification. (1Thess 4:3+, 1Thes 4:7+) As obedient children, do not be conformed (suschematizo in the present imperative with a negative = stop doing this or don't let it begin) to the former lusts (strong desires that emanate from our fallen flesh, seeking self gratification in one way or another) which were yours in your ignorance (before they were born again), 15 but (note the strong contrast - calling for a dramatic, radical life in the opposite direction from how we formerly lived when we were dead in our trespasses and sins!) like (term of comparison the Holy One who called you, be (this verb is not a suggestion but a command in the aorist imperative ~ "Just do it!" Don't delay [that's disobedience!] Don't procrastinate! But don't try this in the strength of your old nature! You will surely fail! Jettison self reliance and truth totally in the Spirit Who indwells you to give you both the desire and the power to be holy - cf Php 2:12+ = "work out what God works in" in the next verse > Php 2:13NLT+) holy (hagios) yourselves also in all your behavior; 16 because (and this truth should serve to motivate us to obey in love for) it is written, "YOU SHALL BE HOLY (think about the privilege this conveys and then the responsibility we have under grace not law), FOR I AM HOLY." (1Pe 1:14+, 1Pe 1:15-16+) Leviticus 11:46 This is the law regarding the animal and the bird, and every living thing that moves in the waters and everything that swarms on the earth, Lev 7:37 Lev 14:54 Lev 15:32 Eze 43:12 This is the law -- This phrase occurs 21x in 20 verses in the Bible, most often in Leviticus - (Lev 6:9, 14, 25; 7:1, 11, 37; 11:46; 12:7; 13:59; 14:32, 54, 57; 15:32; Num 5:29; 6:13, 21; 19:14; Deut 4:44; Ezek 43:12; Matt 7:12) It is a phrase which should always grab our attention as we recall that law is "holy, and the commandment is holy and righteous and good" (Ro 7:12-note) and "spiritual" (Ro 7:14-note) It should serve as reminder that "We can't (keep it), but He can (His Spirit living in us)!" And so we can live in the law of liberty, in the power of the Spirit, for the glory of the Lamb Who kept the Law perfectly! Leviticus 11:47 to make a distinction between the unclean and the clean, and between the edible creature and the creature which is not to be eaten. Lev 10:10 Eze 44:23 Mal 3:18 Ro 14:2,3,13-23 MAKING A DISTINCTION Make a distinction - This is one reason why the Law is "holy and righteous and good" as well as "spiritual!" It draws a line in the sand, on one side distinguishing the "things" our flesh desires, but on the other side demarcating that which is holy and which the Spirit in us desires. Our daily "job" (even that enabled by the Spirit) is to die to self, to die to our will and wants and to submit to the Spirit of Jesus, allowing Him to lead us into God honoring "green pastures" for His Name's sake. The English dictionary defines distinction as - (1) a difference or contrast between similar things or people. "there is a sharp distinction between domestic politics and international politics" (Which begs the question beloved saint -- does my life shine as a holy [supernaturally, Spirit energized] light in the midst of a crooked and perverse generation, which essentially has no "lines in the sand" but sees everything as "relative?") (2) excellence that sets someone or something apart from others. "a novelist of distinction" (Which also begs a similar question as above -- Am I living a supernatural life, a life of distinction, an aroma of life to those who are being saved, but an aroma of death to those who are perishing? Would my associates say now he or she is a "Christian of distinction?" Are you as convicted as I am?) The Christian Value of Leviticus 11 - The NT teaches that the OT food laws are no longer binding on the Christian. These laws symbolized God's choice of Israel. They served as constant reminders of God's electing grace. As He had limited His choice among the nations to Israel, so they for their part had to restrict their diet to certain animals. At every turn these laws reminded them of God's grace toward Israel. In the new era when salvation was open to all men, and Israel was no longer the only object of divine grace, the laws lost their particular significance. They could only serve to divide mankind into Jew and Gentile, whereas in the age which has now begun God's further purpose is revealed "in Christ … to unite all things in him" (Eph 1:10). The distinction between clean and unclean foods is as obsolete as the distinction between Jew and Gentile. This is not to say that these laws have nothing to teach the Christian. As we have seen, they were constant reminders to Israel that they were chosen to be a holy people, that they were called to imitate God, and that the laws were a reminder to give thanks for this calling. The NT believer is in a very similar position. The Church is now "a chosen race, a royal priesthood, a holy nation, God's own people" (1Pet. 2:9). They are bidden to set their "minds on things that are above, not on things that are on the earth" (Col. 3:2), to "give thanks in all circumstances" (1Th 5:18). Though the Christian is so much more privileged than ancient Israel, it is easy to take for granted the grace that has been given him and fail to acknowledge it. The ancient food laws were designed to curb such forgetfulness. These laws were not only reminders of Israel's redemption, they were "like signs which at every turn inspired meditation on the oneness, purity and completeness of God. By rules of avoidance, holiness was given a physical expression in every encounter with the animal kingdom and at every meal. Observance of the dietary rules would then have been a meaningful part of the great liturgical act of recognition and worship which culminated in the sacrifice of the temple."[39] Douglas, Purity and Danger, p. 57. Douglas has showed that there is a connection in biblical thinking between wholeness, holiness, and integrity. God demands integrity of character and wholeness of physical form in his worshippers. These rules were symbols of a moral order. Only the normal members of each sphere of creation, e.g., fishes with fins, counted as clean. This definition, which identified "perfect" members of the animal kingdom with purity, was a reminder that God looked for moral perfection in his people. Carrion-eating birds and carnivorous animals were unclean because they also typified a man's sinful, destructive, and murderous instincts. In a real sense, then, Jesus was drawing out the meaning of the symbolism of the Levitical laws in insisting that it was what comes out of man that defiles him, "evil thoughts, murder, adultery, etc." These rules in Leviticus served not only as reminders of redemption but of moral values. With the law of God written on his heart by the Spirit, the Christian ought not to need such tangible reminders of God's will and character. He also has ready access to the Bible, which holds up a mirror to his conduct. Let us follow James' advice to look into that perfect law, the law of liberty, and act (Jas. 1:25). (Book of Leviticus - New International Commentary on the Old Testament - Gordon J. Wenham-highly recommended) G Campbell