These verses set forth the spiritual ground on which the distinction between clean and unclean is based. Compare the marginal references and Lev 10:10<\/span>; Lev 20:25-26<\/span>; 1Pe 1:15-16<\/span>.<\/P> The basis of the obligation to maintain the distinction was the call of the Hebrews to be the special people of Yahweh. It was to he something in their daily life to remind them of the covenant which distinguished them from the nations of the world. By Jesus Christ it was revealed Mat 15:11<\/span> to the elect people that they were no longer to he tied by the letter of the Law in regard to their food, but were to be left to the exercise of a regenerated judgment. They were to learn that the kingdom of God is not eating, or abstaining from, meats and drinks; but righteousness, and truth, and peace, and joy in the Holy Spirit (Rom 14:17<\/span>. Compare Act 10:15<\/span>; 1Ti 4:4<\/span>).<\/P> <\/p>\n Verse 44<\/span>. Ye shall – sanctify yourselves<\/B><\/I>] Ye shall keep yourselves separate<\/I> from all the people of the earth, that ye may<\/I> be holy; for I am holy<\/I>. And this was the grand design of God in all these prohibitions and commands; for these external sanctifications were only the emblems of the internal purity which the holiness of God requires here, and without which none can dwell with him in glory hereafter. See at the conclusion of this chapter.<\/P> <\/P> THE contents of this chapter must furnish many profitable reflections to a pious mind.<\/P> <\/P> 1. From the great difficulty of ascertaining what animals are meant in this part of the law, we may at once see that the law itself must be considered as abrogated; for there is not a Jew in the universe who knows what the animals are, a very few excepted, which are intended by these Hebrew words; and therefore he may be repeatedly breaking this law by touching and being touched either by the animals themselves or their produce, such as hair, wool, fur, skin, intestines, differently manufactured, c., c. It therefore appears that this people have as little law<\/I> as they have gospel<\/I>.<\/P> <\/P> 2. While God keeps the eternal interests<\/I> of man steadily in view, he does not forget his earthly comfort<\/I> he is at once solicitous both for the health of his body and his soul. He has not forbidden certain aliments because he is a Sovereign<\/I>, but because he knew they would be injurious to the health and morals of his people. The close connection that subsists between the body and the soul we cannot fully comprehend and as little can we comprehend the influence they have on each other. Many moral alterations take place in the mind in consequence of the influence of the bodily organs; and these latter are greatly influenced by the kind of ailment which the body receives. God knows what is in man, and he knows what is in all creatures; he has therefore graciously forbidden what would injure both body and mind, and commanded what is best calculated to be useful to both. Solid-footed<\/I> animals, such as the horse<\/I>, and many-toed<\/I> animals, such as the cat<\/I>, c., are here prohibited. Beasts which have bifid<\/I> or cloven hoofs, such as the ox<\/I> and sheep<\/I>, are considered as proper for food, and therefore commanded. The former are unclean<\/I>, i. e., unwholesome, affording a gross nutriment, often the parent of scorbutic and scrofulous disorders the latter clean<\/I>, i. e., affording a copious and wholesome nutriment, and not laying the foundation of any disease. Ruminating<\/I> animals, i. e., those which chew the cud<\/I>, concoct their food better than the others which swallow it with little mastication, and therefore their flesh contains more of the nutritious juices, and is more easy of digestion, and consequently of assimilation to the solids and fluids of the human body; on this account they are termed clean<\/I>, i. e., peculiarly wholesome, and fit for food. The animals which do not ruminate<\/I> do not concoct their food so well<\/I>, and hence they abound with gross animal juices, which yield a comparatively unwholesome nutriment to the human system. Even the animals which have bifid<\/I> hoofs but do not chew the cud, such as the swine, and those which chew the cud but are not bifid<\/I>, such as the hare<\/I> and rabbit<\/I>, are by Him who knows all things forbidden, because he knew them to be comparatively innutritive. In all this God shows himself as the tender Father of a numerous family, pointing out to his inexperienced, froward, and ignorant children, those kinds of aliments which he knows will be injurious to their health and domestic happiness, and prohibiting them on pain of his highest displeasure. On the same ground he forbade all fish<\/I> that have not both fins<\/I> and scales<\/I>, such as the conger, eel<\/I>, c., which abound in gross juices and fat which very few stomachs are able to digest. Who, for instance, that lives solely on swine’s<\/I> flesh, has pure blood and healthy juices? And is it not evident, in many cases, that the man<\/I> partakes considerably of the nature of the brute<\/I> on which he exclusively feeds<\/I>? I could pursue this inquiry much farther, and bring many proofs founded on indisputable facts, but I forbear for he who might stand most in need of caution<\/I>, would be the first to take offence<\/I>.<\/P> <\/P> 3. As the body<\/I> exists only for the sake of the soul<\/I>, and God feeds and nourishes it through the day of probation, that the soul may here be prepared for the kingdom of heaven; therefore he shows in the conclusion of these ordinances, that the grand scope and design of all was that they might be a holy people<\/I>, and that they might resemble him who is a holy God. – GOD IS HOLY; and this is the eternal reason why all his people should be holy – should be purified from all filthiness<\/I> of the flesh<\/I> and spirit<\/I>, perfecting holiness in the fear of God. No faith in any particular creed<\/I>, no religious observance<\/I>, no acts of benevolence and charity<\/I>, no mortification, attrition<\/I>, or contrition<\/I>, can be a substitute<\/I> for this. We must be made partakers of the Divine nature. We must be saved from our sins – from the corruption that is in the world, and be made holy within<\/I> and righteous without<\/I>, or never see God. For this very purpose Jesus Christ lived, died, and revived, that he might purify us unto himself; that through faith in his blood our sins might be blotted out, and our souls restored to the image of God. – Reader, art thou hungering and thirsting after righteousness? Then blessed art thou, for thou shalt be filled.<\/P><\/p>\n Ye shall be holy; <\/B>by which he gives them to understand, that all these cautions and prohibitions about the eating or touching of these creatures was not for any real uncleanness in them, all being Gods good creatures, but only that by the diligent observation of these rules they might learn with greater care to avoid all moral pollutions, and to keep themselves from all filthiness of flesh and spirit, and particularly from all familiar and intimate converse with notorious sinners. <\/P> <\/p>\n For I [am] the Lord your God<\/strong>,…. Their Lord, and therefore had a right to enjoin them what laws he pleased concerning their food; and their God, their covenant God, and therefore would consult their good, and direct them to what was most proper, convenient, and wholesome for them:<\/p>\n ye shall therefore sanctify yourselves, and ye shall be holy, for I [am] holy<\/strong>; that is, separate themselves from all other people, and be distinct from them, by using a different diet from theirs, as their Lord and God was different from all others, so called; and thus by observing his commands, and living according to his will, and to his glory, they would be holy in a moral sense, as they ought to be, who were under the peculiar care and notice of a holy God, and so highly favoured by him; and particularly by attending to the above laws concerning food, they would be kept from mixing with, and having conversation with the Gentiles, and so be preserved from falling into idolatry, and continue a holy people, serving and worshipping the Lord their God, and him only; and which seems to be a principal view as to religion, in delivering out the above commands:<\/p>\n neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth<\/strong>; which is repeated to keep them at the utmost distance from these things, and to fill them with an aversion to them, that they might be careful to avoid them. There is no penalty annexed to these laws, but the breach of them making them unclean, thereby they were debarred the use of the sanctuary, and of holy things, and of the conversation of men, for that day; but, according to the Jewish writers, such transgressions were punishable with stripes. Jarchi observes out of the Talmud l, that he that eateth “putitha” (a small water reptile) was to be beaten four times, and if an ant or pismire five times, and if a wasp or hornet six times.<\/p>\n l T. Bab. Erubin, fol. 28. 1. Pesachim, fol. 24. 1. Maccot, fol. 16. 2.<\/p>\n c. HOLINESS DEMANDED OF THE PEOPLE OF GOD 11:4447 44<\/p>\n For I am Jehovah your God: sanctify yourselves therefore, and be ye holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that moveth upon the earth.<\/p>\n 45<\/p>\n For I am Jehovah that brought you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy.<\/p>\n 46<\/p>\n This is the law of the beast, and of the bird, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth;<\/p>\n 47<\/p>\n to make a distinction between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.<\/p>\n THOUGHT QUESTIONS 11:4447<\/strong><\/p>\n 224.<\/p>\n How is the word sanctity used here? How does it relate to holiness?<\/p>\n 225.<\/p>\n How does the character of God relate to our character?<\/p>\n 226.<\/p>\n How does the deliverance from Egypt relate to holiness?<\/p>\n 227.<\/p>\n God is interested in what we eat. Is this the message we should get from these verses? Discuss.<\/p>\n PARAPHRASE 11:4447<\/strong><\/p>\n I am the Lord your God. Keep yourselves pure concerning these things, and be holy, for I am holy; therefore do not defile yourselves by touching any of these things that crawl upon the earth. For I am the Lord who brought you out of the land of Egypt to be your God. You must therefore be holy, for I am holy. These are the laws concerning animals, birds, and whatever swims in the water or crawls upon the ground. These are the distinctions between what is ceremonially clean and may be eaten, and what is ceremonially defiled and may not be eaten, among all animal life upon the earth.<\/p>\n COMMENT 11:4447<\/strong><\/p>\n Lev. 11:44-47<\/span> These verses contain a reason and a summary. Israel had reasons for being different: (1) Be different because you accept God as Lord. I am the Lord your God, if I make distinctions, you will accept them. They are for your benefit, but whether you can see the benefit or not you accept the distinctions because you have accepted my Lordship. (2) Be different because your consecration demands it. You were set apart from other men who do not know Me. The ceremonies just concluded on the eighth day were to dramatically and publicly declare your distinctiveness. Commit yourself to your consecration or ordination. (3) Be different or holy for I am holy. There is nothing more desirable in life than to be like God; to share the nature of God in the ordinary affairs of life. If you carefully follow Gods choices of clean and uncleanthis will indeed separate you from those who do not make such distinctionsbut who is more important? Do you want to be like men or like God? Follow men or God? (4) Be different and follow Me, because I delivered you from slavery in Egypt. Do you appreciate my freedom? Then be different as I am different. To be different like God is different is to be beautiful, peaceful, joyful, for God is all of this and more! Our blessed Lord is the best example of holiness and its beauty. Cf. 1Pe. 1:15-16<\/span> for the same kind of direction.<\/p>\n FACT QUESTIONS 11:4447<\/strong><\/p>\n 276.<\/p>\n Why does our acceptance of the Lordship of Jesus necessarily make us different from other people?<\/p>\n 277.<\/p>\n Show how our baptism makes us distinctive.<\/p>\n 278.<\/p>\n To be like God is to be differentshow how.<\/p>\n 279.<\/p>\n Our deliverance makes us different. How so?<\/p>\n (44) For I am the Lord your God.<\/strong>As the Lord who is their God is Himself holy, His people, in order to enjoy perfect communion with Him, must also be holy. Hence they must abstain from all these objects of defilement which mar that holy communion. Appealing to this declaration, the Apostle Paul uses the same admonition: As he which hath called you is holy so be ye holy in all manner of conversation, because it is written, Be ye holy, for I am holy (1Pe. 1:15-16<\/span>).<\/p>\n Ye shall therefore sanctify yourselves, and ye shall be holy.<\/strong>Better, Sanctify yourselves therefore, and be ye holy, <\/em>as the Authorised Version renders exactly the same phrase in Lev. 20:6<\/span>.<\/p>\n 44<\/strong>. <\/strong> For I am the Lord your God <\/strong> All the obligations to purity are derived from the will of God, as written in nature and in revelation. <\/p>\n Sanctify yourselves <\/strong> Abstinence from every act which defileth is the human part of sanctification. 1Th 4:3<\/span>. To keep the evil tendencies of depraved nature from breaking out into open sin by the strenuous effort of the will, sustained by divine grace, is Old Testament sanctification. To kill and eradicate these depraved proclivities by the mighty inworking and abiding of the Sanctifier, applying the blood of Jesus Christ to the soul to cleanse it from all sin and keep it pure by the power of God through faith, is New Testament sanctification. In this sense we are to sanctify ourselves by availing ourselves of the office of the Sanctifier. <\/p>\n For I am holy <\/strong> The very character of God furnishes the motive and measure of holiness. Mat 5:48<\/span>. The revelation of Jehovah’s moral character is the proclamation of man’s duty to become assimilated thereto. All intelligent worship of the true God impresses his likeness upon the soul. Here is the secret of all enjoyment of God in time or in eternity. The misery of an unholy soul is as natural a consequence as the ache of a decayed tooth.<\/p>\n “For I am Yahweh your God. Sanctify yourselves therefore, and be you holy; for I am holy: neither shall you defile yourselves with any manner of creeping thing which moves on the earth.” <\/p>\n Let them consider with Whom they have to do. He is ‘Yahweh their God’. Compare Exo 20:2<\/span>. This is their covenant God speaking. Thus they are to sanctify themselves, to ‘make themselves holy’ by separating themselves to God. As His people they are to set themselves apart to God and His service and not be scrabbling among the unpleasant things of this world. His desire is that their thoughts may be positive and pleasant and not negative. <\/p>\n This is not forbidding the sensible study of such creatures, but forbidding a misuse of them by eating them without discrimination and being involved in what is low. <\/p>\n <\/p>\n <\/strong> A Strong Concluding Argument<\/p>\n v. 44. For I am the Lord, your God; ye shall therefore sanctify yourselves, and ye shall be holy,<\/strong> consecrated, holy persons, set aside for the service of God; for I am holy; neither shall ye defile yourselves with any manner of creeping thing that creepeth up on the earth,<\/strong> either by using such animals for food or by handling them needlessly. <\/p>\n v. 45. For I am the Lord that bringeth you up out of the land of Egypt,<\/strong> that was the mighty work in which He was then engaged, to be your God; ye shall therefore be holy, for I am holy. <\/p>\n v. 46. This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth up on the earth;<\/strong> <\/p>\n v. 47. to make a difference,<\/strong> to observe the distinction, between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten. <\/strong> Thus the regulating principle was laid down by which the children of Israel were to be governed in their selection of animals for food. We Christians of the New Testament are no longer bound by this Ceremonial Lair: for God has taught us not to regard anything as common and unclean. Act 10:15<\/span>. In abstaining from using as food most of the animals mentioned in the list we are merely following the rules of hygiene, in the spirit of Christian liberty. <\/p>\n Lev 11:44<\/span><\/em><\/strong>. <\/strong>Ye shall therefore sanctify yourselves<\/em><\/strong><\/strong> Here the moral reason of this separation between clean and unclean meats is given; it was to remind the Israelites of the internal purity required from them, in consequence of their separation to the service of a holy God. So the apostle: as he who hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy, for I am holy: <\/em>1Pe 1:15-16<\/span>. So that the plain meaning of the passage is, that the Jews, being a people peculiarly devoted to God, were to be distinguished by a peculiarity of diet; which, by reminding them of their immediate relation to God, served emblematically to figure, and, as a sign, to put them in mind of their obligation to study moral purity. Agreeably whereto, Maimonides thus concludes his treatise of unclean meats: “The purity of the body leadeth one unto the purity of the soul, and the purity of the soul is a means to make us like unto God; as it is written, Ye shall sanctify yourselves, and ye shall be holy, for I am holy.” <\/em>Which may be thus paraphrased: “Infinitely exalted by the excellence of my nature and the greatness of my perfections, above all those pretended gods whom the pagans worship, it is but reasonable I should have votaries, distinguished in their sight by a mode of living, which may remove from all commerce or familiarity with them. This is the design of my laws: I would have them serve as a barrier to prevent my people from ever inclining to those customs which might lead them to idolatry; I would have them contribute, even in the smallest matters, to display an image of my holiness, <\/p>\n The soul does not contract any pollution by the touch of any animal whatsoever: but to refrain from eating or touching an animal because I forbid it, is such a proof of obedience, as will testify hearts sanctified by that love and respect which they owe to me.” <\/p>\n Lev 11:44 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.<\/p>\n Ver. 44. Ye shall be holy; for I am holy.<\/strong> ] Great men look to be served like themselves: so the great God.<\/p>\n yourselves= your souls. Hebrew, plural of nephesh. App-13. <\/p>\n for I am holy. Compare 1Pe 1:15, 1Pe 1:16; and see ch. Lev 20:7, Lev 20:8. <\/p>\n I am the: Exo 20:2 <\/p>\n ye shall: Lev 10:3, Lev 19:2, Lev 20:7, Lev 20:26, Exo 19:6, Deu 14:2, 1Sa 6:20, Psa 99:5, Psa 99:9, Isa 6:3-5, Amo 3:3, Mat 5:48, 1Th 4:7, 1Pe 1:15, 1Pe 1:16, 1Pe 2:9, Rev 22:11 <\/p>\n Reciprocal: Exo 19:10 – sanctify Exo 29:46 – I am Lev 11:45 – be holy Lev 18:2 – General Lev 21:8 – for I Lev 22:5 – whosoever Num 15:40 – be holy Eze 20:7 – I am Heb 12:10 – partakers<\/p>\n Lev 11:44. Ye shall be holy By this he gives them to understand, that all these cautions about eating or touching these creatures was not for any real uncleanness in them, but only that by the diligent observation of these rules they might learn with greater care to avoid all moral pollutions, and to keep themselves from all filthiness of flesh and spirit, and from all familiar and intimate converse with notorious sinners.<\/p>\n 11:44 For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be {m} holy; for I [am] holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.<\/p>\n (m) He shows why God chose them to be his people, 1Pe 1:15.<\/p>\n 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. These verses set forth the spiritual ground on which the distinction between clean and unclean is based. Compare … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 11:44”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3050","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3050","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3050"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3050\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3050"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3050"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3050"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
TEXT 11:4447<\/strong><\/p>\nFuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"