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Commentary on Leviticus 11 verses 43–47
Here is, I. The exposition of this law, or a key to let us into the meaning of it. It was not intended merely for a bill of fare, or as the directions of a physician about their diet, but God would hereby teach them to sanctify themselves and to be holy, Lev 11:44. That is, 1. They must hereby learn to put a difference between good and evil, and to reckon that it could not be all alike what they did, when it was not all alike what they ate. 2. To maintain a constant observance of the divine law, and to govern themselves by that in all their actions, even those that are common, which ought to be performed after a godly sort, Jo3 1:6. Even eating and drinking must be by rule, and to the glory of God, Co1 10:31. 3. To distinguish themselves from all their neighbours, as a people set apart for God, and obliged not to walk as the Gentiles: and all this is holiness. Thus these rudiments of the world were their tutors and governors (Gal 4:2, Gal 4:3), to bring them to that which is the revival of our first state in Adam and the earnest of our best state with Christ, that is, holiness, without which no man shall see the Lord. This is indeed the great design of all the ordinances, that by them we may sanctify ourselves and learn to be holy. Even This law concerning their food, which seemed to stoop so very low, aimed thus high, for it was the statute-law of heaven, under the Old Testament as well as the New, that without holiness no man shall see the Lord. The caution therefore (Lev 11:43) is, You shall not make yourselves abominable. Note, By having fellowship with sin, which is abominable, we make ourselves abominable. That man is truly miserable who is in the sight of God abominable; and none are so but those that make themselves so. The Jewish writers themselves suggest that the intention of this law was to forbid them all communion by marriage, or otherwise, with the heathen, Deu 7:2, Deu 7:3. And thus the moral of it is obligatory on us, forbidding us to have fellowship with the unfruitful works of darkness; and, without this real holiness of the heart and life, he that offereth an oblation is as if he offered swine's blood (Isa 66:3); and, if it was such a provocation for a man to eat swine's flesh himself, much more it must be so to offer swine's blood at God's altar; see Pro 15:8.
II. The reasons of this law; and they are all taken from the Law-maker himself, to whom we must have respect in all acts of obedience. 1. I am the Lord your God, Lev 11:44. "Therefore you are bound to do thus, in pure obedience." God's sovereignty over us, and propriety in us, oblige us to do whatever he commands us, how much soever it crosses our inclinations. 2. I am holy, Lev 11:44, and again, Lev 11:45. If God be holy, we must be so, else we cannot expect to be accepted of him. His holiness is his glory (Exo 15:11), and therefore it becomes his house for ever, Psa 93:5. This great precept, thus enforced, though it comes in here in the midst of abrogated laws, is quoted and stamped for a gospel precept, Pe1 1:16, where it is intimated that all these ceremonial restraints were designed to teach us that we must not fashion ourselves according to our former lusts in our ignorance, Lev 11:14. 3. I am the Lord that bringeth you out of the land of Egypt, Lev 11:45. This was a reason why they should cheerfully submit to distinguishing laws, having of late been so wonderfully dignified with distinguishing favours. He that had done more for them than for any other people might justly expect more from them.
III. The conclusion of this statute: This is the law of the beasts, and of the fowl, etc., Lev 11:46, Lev 11:47. This law was to them a statute for ever, that is, as long as that economy lasted; but under the gospel we find it expressly repealed by a voice from heaven to Peter (Act 10:15), as it had before been virtually set aside by the death of Christ, with the other ordinances that perished in the using: Touch not, taste not, handle not, Col 2:21, Col 2:22. And now we are sure that meat commends us not to God (Co1 8:8), and that nothing is unclean of itself (Rom 14:14), nor does that defile a man which goes into his mouth, but that which comes out from the heart, Mat 15:11. Let us therefore, 1. Give thanks to God that we are not under this yoke, but that to us every creature of God is allowed as good, and nothing to be refused. 2. Stand fast in the liberty wherewith Christ has made us free, and take heed of those doctrines which command to abstain from meats, and so would revive Moses again, Ti1 4:3, Ti1 4:4. 3. Be strictly and conscientiously temperate in the use of the good creatures God has allowed us. If God's law has given us liberty, let us lay restraints upon ourselves, and never feed ourselves without fear, lest our table be a snare. Set a knife to thy throat, if thou be a man given to appetite; and be not desirous of dainties or varieties, Pro 23:2, Pro 23:3. Nature is content with little, grace with less, but lust with nothing.
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But 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. [Leviticus 11:44-45] And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
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SUMMARY
Leviticus 11:45 serves as the theological capstone for the preceding dietary laws, grounding Israel's call to holiness in the very character and redemptive acts of God. It emphatically declares that because the LORD, who sovereignly delivered them from the bondage of Egypt, is intrinsically holy, His covenant people are likewise commanded to live a life set apart for Him. This divine imperative transcends mere ritual regulations, establishing a foundational principle for Israel's entire existence as God's chosen nation, reflecting His moral purity and distinctness from the defiled nations of the world.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 11:45 masterfully employs several literary devices to convey its profound and enduring message. The most prominent is Repetition, with the word "holy" (qâdôwsh) appearing twice, emphasizing its paramount importance both as God's inherent nature and as the required characteristic of His people. This repetition creates a powerful echo, reinforcing the idea that Israel's holiness is a direct reflection or imitation of God's own. The verse also utilizes potent Causal Conjunctions ("For" and "therefore") to establish a clear logical progression and theological argument. The initial "For I am the LORD... for I am holy" provides the divine basis and motivation, while "ye shall therefore be holy" presents the necessary human response, creating a tight cause-and-effect relationship between God's character/action and human obligation. This structure highlights the Divine Declaration or Self-Attestation ("I am the LORD"), asserting God's supreme authority and identity as the ultimate source of the command. Furthermore, the verse is steeped in Covenantal Language, recalling the foundational Exodus event ("that bringeth you up out of the land of Egypt") and the "I will be your God" formula, which is central to the covenant relationship established at Sinai. This dense use of theological and rhetorical elements makes Leviticus 11:45 a concise yet comprehensive summary of the book's core message regarding God's character and Israel's consecrated calling.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 11:45 encapsulates a foundational theological truth: the call to holiness for God's people is inextricably linked to the intrinsic holiness of God Himself and His prior redemptive acts. It establishes that holiness is not merely a set of rules or rituals, but a relational imperative flowing directly from God's character and His covenant relationship with humanity. Israel's distinctiveness was to be a mirror of God's own distinctness from all that is common, defiled, or profane. This profound principle transcends the specific dietary laws of the Old Covenant, becoming a universal truth for all who enter into covenant with the LORD, emphasizing that our conduct and character must reflect the nature of the God we serve, who has graciously delivered us from bondage and called us into His marvelous light.
REFLECTION AND APPLICATION
Leviticus 11:45, though rooted in ancient dietary laws and the specific context of Old Covenant Israel, resonates deeply with timeless truths about God's character and our response to His grace. It profoundly reminds us that our call to holiness is not a self-generated endeavor or a means to earn God's favor, but is a direct and grateful consequence of God's prior action in our lives—His bringing us "up out of the land of Egypt," which for believers today symbolizes our deliverance from the bondage of sin and death through the finished work of Christ. Our pursuit of holiness is therefore an obedient and loving response to His saving work and His desire for an intimate, transformative relationship with us. To be "holy" means to be set apart for God's exclusive purposes, distinguished from the values, practices, and defilements of a world alienated from Him. This requires intentional choices in our daily lives—what we consume (not just food, but media, thoughts, influences), how we speak, how we act, and how we interact with others. Our lives are to be a living, breathing testimony to the One who is perfectly holy and has called us into His marvelous light, reflecting His character in every sphere.
Questions for Reflection
FAQ
Does Leviticus 11:45 mean Christians must follow Old Testament dietary laws?
Answer: No, Leviticus 11:45 does not mean Christians must follow Old Testament dietary laws. While this verse provides the profound theological basis for the Old Testament dietary laws—that Israel was to be holy because God is holy—the specific regulations themselves are not binding on New Testament believers. The New Testament clarifies that all foods are clean (as taught by Jesus in Mark 7:19 and through Peter's vision in Acts 10:15). The underlying principle of holiness, however, remains profoundly relevant and binding for Christians. Believers are indeed called to be holy, not through adherence to external dietary codes, but through moral and spiritual purity, reflecting God's character in all aspects of life (see 1 Peter 1:15-16). The focus shifts from external ritual purity to internal transformation and ethical living, empowered by the Holy Spirit who indwells believers.
CHRIST-CENTERED FULFILLMENT
Leviticus 11:45, with its emphatic declaration of God's holiness and the resultant call for Israel to be holy, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the perfectly holy One, "set apart from sinners" and "exalted above the heavens" (Hebrews 7:26), who fully embodies the divine nature that Israel was commanded to reflect but consistently failed to achieve. The Old Covenant's elaborate system of purity laws, including dietary restrictions, served as a pedagogical shadow, pointing to the profound need for a radical, internal cleansing and a perfect mediator that only Christ could provide. Through His sinless life, His sacrificial death on the cross, and His glorious resurrection, Jesus "brought us up" from the spiritual bondage of sin and death, fulfilling the Exodus motif in a spiritual and eternal sense (Colossians 1:13-14). By His atoning work, believers are not merely declared righteous but are genuinely made "holy and blameless before him in love" (Ephesians 1:4). The New Covenant call to holiness, powerfully reiterated in passages like 1 Peter 1:15-16, is no longer based on external rituals or human effort, but on an internal transformation wrought by the indwelling Holy Spirit, enabling us to live lives that genuinely reflect the character of God, who is now our God in Christ Jesus, as we are progressively "being transformed into the same image from one degree of glory to another" (2 Corinthians 3:18).