Leviticus 11:1-47 And the LORD spoke to Moses and to Aaron, saying to them,… cf. Psalm 104, 107; Job 38-41; Matthew 13; 2 Samuel 22:34. We pass now to the relation in which the Lord's people are to stand to animated nature. So far from treating it with indifference, they were bound to regard certain animals as clean and certain others as unclean, and to regard their use of and contact with them as of religious importance. The temptation to use nature as something outside religious considerations was hereby avoided, and the Jew was led to regard every animal as having some religious significance to him. A literal watchfulness was thus inculcated of the most painstaking character. The Jew, wherever he went, was on his guard against the unclean, and was providing for his use only what was legally clean and pure. I. NATURE IS A REVELATION OF GOD IF WE ONLY HAD ITS KEY. It is too often forgotten that nature was the first revelation of God to his creatures. The Bible is the supplementary revelation necessitated by sin. To our first parents before the Fall, nature had a deeper meaning, most probably, than it has yet had to us. The interpretation of nature is most important, and there is no need that it should be "agnostic" or irreligious. Provided scientific fact be welcomed, there is no detriment, but rather there is gain, in looking at our surroundings in a religious spirit. Science is not bound to become a department of theology, and to be running up into theological statements; neither, on the other hand, is it bound to indulge in atheistic ones. The "argument of design" may not be a part of science, but it is just as true that the argument of chance, which is the only alternative, is no part of true science either. But while science is under no obligation to become theological, it is right that nature should be regarded religiously, Natural religion has its sphere just as well as supernatural religion. II. WE INSTINCTIVELY USE ANIMATED NATURE TO ILLUSTRATE THE CHARACTERISTICS OF MANKIND. The animals become our picture alphabet, by whose help we spell out character. Indeed, so close are the affinities between the lower animals and the successive stages of human character, that one ingenious foreign writer points out an analogy between the development in nature and the development in individual human nature Man passes still today, says M. Secretan, "through the form of the ape, and he passes through it visibly; the embryonic evolution continues itself in the transformations of the first age, the spiritual development allies itself to the corporeal evolution, it is regulated by the same laws. Just as the human body reproduces in summary form the whole history of organized nature, the spirit of a civilized person reproduces in abridgment the whole history of the human spirit, and the two histories are inseparable. The characteristic of the ape, imitation without intelligence, is also the characteristic of the child when he is put in possession of his organs. This phase is essential; the child would not learn to eat, he would not learn to walk, he would not learn especially to speak, and by consequence to think, were he not, during some period and in certain respects, a little parrot and a little ape, Simian imitation is the process by which the acquisitions of the species are appropriated by the individual. Simian imitation, by which I mean the reproduction of movements of which the intention is not comprehended, is the normal and desired transition between instinct and the reflective intelligence, which is the properly human condition." There seems, therefore, to be a reason in the very nature of things for the illustration of moral or immoral qualities from the animals. Amid other uses served by the lower creation, there is certainly this one of furnishing illustrations of character. Our Lord's parables embody the principle of the spiritual significance of nature in its broadest applications. III. BY THE DIVISION OF THE ANIMALS HERE PROPOSED IMPORTANT MORAL QUALITIES ARE COMMENDED AND IMMORAL ONES CONDEMNED. A scientific division was not needed for a religious purpose. A popular division, easily apprehended, would serve infinitely better. The distinctions drawn are such as may be seen at a glance. 1. Quadrupeds. The clean are those who divide the hoof and chew the cud. In other words, the ruminants are to be regarded as the clean. All other quadrupeds are to be accounted unclean. That there may be no mistake, the camel, coney, hare, and swine are emphasized as unclean, because possessing only one of the required characteristics. The flesh of the ruminants is generally considered as more wholesome than that of the other quadrupeds; but this would scarcely determine the division. Let the fact, however, be noted that reflection finds its fitting illustration in the rumination of these animals, and that they are justly regarded as both sure-footed and cleanly; then we see a moral purpose in the distinction. If the Lord's people were to associate with these animals and use them for food, while the other quadrupeds were to be avoided, it was to teach them to reflect faithfully upon what God gave them, to be steadfast in running the race he sets before them, and to be pure in their walk and conversation. That such moral ideas were associated with the clean animals is corroborated by such passages as 2 Samuel 22:34; Psalm 18:33; Hebrews 3:19; with which may be compared 1 Samuel 2:9. 2. Fishes. Here, again, the clean ones are those which have both fins and scales. All that have not these two characteristics are to be deemed an abomination, such as sharks, eels, and the swarmers generally (שֶׁרֶצ). That moral characteristics are illustrated in fish as well as in quadrupeds is acknowledged by the common usage of language. Do we not call men of a rapacious disposition "sharks;" and say of men of uncertain and cunning ways that they "wriggle like eels"? It seems certain, therefore, that the distinction here made, while perhaps having some foundation in the quality of the flesh, is primarily to illustrate disposition, and to guard the Jews against the selfishness and rapacity associated with the unclean fishes. It could hardly be locomotion which is referred to in this animal kingdom, since some of the unclean fishes, for example, the sharks, are remarkable for their speed. Moreover, the fact of sharks and some other fishes having scales, though of almost microscopic character, is no argument against the fidelity of the record. The Law was given primarily to a people of simple and not scientific habits - not to microscopists. Its popular style and adaptation to common life are among its highest recommendations. 3. Birds. Here, again, when the words are looked carefully into, the distinction seems to be that clean birds are such as feed. on grain and grasses, while the carnivorous birds are excluded as unclean. In no more striking way could unholy appetites be illustrated and condemned. Restraint and purity were thus inculcated. 4. Reptiles. Of these permission is given to eat four kinds of locust, all of which are distinguished as leapers, and not runners. Locomotion in this case, rather than food, is the ground of the distinction. When besides, we remember the migratory character of these insects, there is conveyed an excellent illustration of the stranger spirit, which alights on earth only so far as is needful, and takes more kindly to the air. If God's people should be "strangers and pilgrims upon earth," if they should be setting their affections on things above, the locust tribes, which the Jews were allowed to eat, most admirably illustrated the required spirit. On the other hand, the mole, the mouse, the lizard (צָב, not "tortoise," as in English 'Version), gecko (אַגָקָה, not "the ferret," as in English Version), monitor (כֹחַ, from its great strength - not "the chameleon"), lizard and sand-lizard (חֹמֶט, from lying on the ground - not "snail," for they are eaten by Jews and Orientals, as not unclean), and. chameleon are to be regarded as unclean. Earthliness and ugliness - in one word, the repulsiveness of sin - seem indicated by this distinction. We have thus inculcated, by this easy, popular division of the animals, important moral qualities to be cultivated and immoral qualities to be avoided. Animated nature became thus a mirror for human nature. The living world around man was thus made to take up a parabolic language and promote his sanctification. IV. THE DEFILING CHARACTER OF DEATH THROUGH NATURAL CAUSES WAS TO BE CONSTANTLY RECOGNIZED. Even a clean animal which had died of itself was not to be eaten or touched with impunity. Defilement was the result of such contact. The lesson of mortality as the penalty of sin was thus illustrated. Men might devote an animal to death for sacrificial purposes or for their own use, but when death came as the debt of nature, at once its defiling character must be realized, and purification sought accordingly. The laws of this chapter entailed constant watchfulness. No careless living was possible under the Jewish regime. In the same spirit surely should we "watch and. pray, lest we enter into temptation." In the same spirit should we ask ourselves, What spiritual lessons is surrounding nature communicating to our spirits? Not in vain, and not for mere utility, has such an environment been thrown around us. - R.M.E. Parallel Verses KJV: And the LORD spake unto Moses and to Aaron, saying unto them, |
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