Leviticus 11:1-471. The Uncleanness Which Comes From Participating in Certain Kinds of Food and the Coming Into Contact With Unclean Bodies (Leviticus 11:1-47) Unclean beasts (Leviticus 11:1-8), fishes (Leviticus 11:9-12), birds (Leviticus 11:13-19), creeping things (Leviticus 11:20-29) that are unfit for food are enumerated. Uncleanness which comes from contact with dead bodies or the handling of utensils which render one unclean is dealt with in Leviticus 11:41-45. The Meaning of these Laws to Israel Unquestionably, the regulation regarding prohibited foods is related to the holiness of God. This is clear from Leviticus 11:43-45 -“ Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. For I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. For I am the Lord that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.” The habits of the unclean animals specified were typical and suggestive of moral vices that were to be avoided by those who would live a holy life. A vital connection between the soul and body (Leviticus 11:44) is intimated by these laws of clean and unclean. The food eaten by an animal determines its nature. We know the nature of animals when we know whether they eat herbs or meat. So there is a relation between the soul and body of man. Certain kinds of food affect a man’ s moral nature. That is probably the reason why meat is forbidden in Lenten season by some religious people. There are certain sins which cannot be cast out “ except by prayer and fasting,” or, in other words, by change of diet, or refraining from certain foods. The laws of clean and unclean undoubtedly had for their purpose the separation of the nation of Israel from the heathen peoples surrounding them (Leviticus 20:24-25). Hospitality towards their neighbors would be an impossible thing without participation with them in their food, and Israel could not, by virtue of these divine laws, partake of much of the food offered them by the people of the surrounding nations. Consequently free intercourse and hospitality between them was impossible. This was true in the case of Abraham, Joseph, and Daniel (cf. Daniel 1:8-16). So Israel could not partake of heathen feasts on that account. These laws were doubtless to cultivate self-denial and restraint on the part of God’ s people. Such discipline and restraint are necessary to the existence of a holy people. That God had certain hygienic and sanitary reasons for the promulgation of these laws is, we think, unquestionable. Animals that are unclean in their method of eating breed disease and death. Those animals, therefore, that live on the flesh of others or that are parasites surely breed disease and militate against longevity. We know that the flesh of certain animals conveys disease and that certain forms of sickness are communicated to man by animals. We know, too, that the Hebrews, who, to some extent, obey these laws, are the healthiest and longest-lived people on earth. The Meaning of these Laws to Us Today They unquestionably are not binding upon Christians (cf. Colossians 2:16; Colossians 2:20; Colossians 2:23). They do, however, impress upon us the necessary relationship between a man’ s diet and his morality. We judge of the grade of the civilization of a people very largely by what they eat. The nations that eat the forbidden and creeping things mentioned in this chapter are, we know, in a low state of morality, mentality, and civilization. The higher in the scale of civilization any nation attains, and the more cultured it becomes, the more does it follow the laws of clean foods as here set forth. These laws impress upon the believer today the fact that the religious requirements of God have to do with the body as well as with the soul, with eating and drinking as well as with singing and praying. The body of the believer is redeemed and is the temple of God (Romans 12:1; 1 Corinthians 3:16-17; 1 Corinthians 6:19-20). The Christian’ s eating and drinking must be in accordance with God’ s law (1 Corinthians 10:31; Leviticus 8:1-36; Romans 14:1-23). Therefore, the Christian who persists in eating and drinking certain foods which he knows injure his health or defile his body, is not only breaking the law of hygiene but also the law of holiness, and is committing a sin which needs atonement (cf. Romans 14:21-23). Of course, no man can follow out such a régime and it not cost him something to do it. For this reason, in case of defilement, certain vessels were to be broken (Leviticus 11:33), stoves to be destroyed (Leviticus 11:35), and even seed (Leviticus 11:37) demolished when tainted. Nor could an Israelite be clean without much care and trouble, for frequent washings and offerings were called for; but then these were covenant people just as believers are Christian people, and such people will do many things which the world sees no necessity for doing (cf. Matthew 5:47). These laws of clean and unclean are, it seems to us, the best way to deal with such questions as the habit of smoking, liquor, theatergoing, and other habits that many claim are defiling in their nature. “ Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor. If a man therefore purge himself from these, he shall be a vessel unto honor, sanctified, and meet for the master’ s use, and prepared unto every good work” (2 Timothy 2:19-21).