DISTINCTION OF MEATS - CLEAN AND UNCLEAN
DISTINCTION OF MEATS — CLEAN AND UNCLEAN
JT It is to be observed that the food in this chapter is not priestly food, as in the previous chapter. It is for the people, for the children of Israel. It is said, “Speak unto the children of Israel”, therefore, it would refer to us in our ordinary circumstances.
FL Yes; I was thinking that in this book you get an idea of a great system. The centre of it is the mercy-seat; God dwelling among men and everything takes character from this. Here we have prescribed the food that the people were to eat; it must be in suitability to the One who dwells amongst them.
JT Viewed as priests, we not only eat suitable food, but we have to eat it in a certain place, either the “holy place” or in a “clean place”. But viewed in our ordinary circumstances it is not a question of even a clean place but clean food, because, as a matter of fact, this chapter supposes us in an unclean place. The world is polluted, but we are to be sustained on earth, and this chapter furnishes us with instructions as to the kind of food we are to eat morally.
AFM Moses and Aaron are combined here when commanded to address the people. It would seem that the priestly element has a place in this chapter in regard of what is clean and what is unclean. In the previous chapter they were not to drink wine nor strong drink in order that they might be fit to put a difference between the holy and the unholy, and between clean and unclean. I suppose the “holy” refers to God, and the “unclean” to men.
JT Moses and Aaron are addressed together. Aaron’s sons are not in view here; therefore, Moses [p. 171] and Aaron being allied would set forth both, in type, the authority and the priesthood of Christ as concerned in regard of our associations, and what we eat morally. In this chapter the point is not where we eat, but what we eat.
BTF Would this imply what the mind is engaged with as well as our associations?
JT Yes, I suppose it would. So that it would imply that on which the mind feeds. Scripture speaks of “the pure mental milk of the word” by which we are to “grow up to salvation”, 1 Peter 2:2.
FL The Jew took this up literally, as far as the material thing is concerned. The sheet let down from heaven to Peter (Acts 10) clears us as to any obligation regarding the material thing, so we come back to the moral and spiritual bent of it all.
JT In Deuteronomy the instruction corresponding to this is based on what is suitable to the people as being “sons of Jehovah your God ... . For thou art a holy people unto Jehovah thy God, and thee hath Jehovah chosen for a people of possession unto himself”, Deuteronomy 14:1 - 2. Here it is, “These are the animals which ye shall eat of all the beasts that are on the earth”. In Leviticus it is a question of what is suitable to God. In Deuteronomy it is what is suitable to the people.
FL I was thinking that what is suitable to God is left more to discernment, and what is suitable to man is specifically expressed. In Deuteronomy you may eat this, that, and the other, but in Leviticus you are told to eat, or not to eat, certain animals which have certain characteristics. It needs spiritual discernment to tell whether or not they have these characteristics.
ANW Why are the instructions confined to the animal kingdom?
JT The animal kingdom is a convenient means by which to convey the thoughts of God as to food.
Being used by men since Noah’s time for food, animals are spoken of in this way to suggest what is clean and unclean in a spiritual sense.
ANW I was thinking that the animal kingdom may be regarded as standing rather more in relation to God than the vegetable kingdom. Life belongs to God, and God seems to use His prerogative in that way, directing what His people should eat or should not eat of those animals.
JT There are well-known characteristics, both as regards what is clean and what is unclean. God uses the latter to call attention to what marked men as away from Him; the former suggests what marked men as converted to Him. For instance, chewing the cud is a characteristic of a certain species of animal that everyone is acquainted with. It is a simple way of calling attention to something, namely, the reception of what is of God and the careful assimilation of it. It is a very convenient figure for God to use to call attention to what a converted man is. His walk is regulated according to the light he receives; he divides the hoof, he discriminates between good and evil and cleaves to the good. Chewing the cud and dividing the hoof distinguishes, as clean, the first category of creatures. Of the second category, the fish, it is said, “Whatever hath fins and scales in waters ... these shall ye eat”. Those which have fins and scales are clean. The power of movement, along with power of resistance or protection, suggests those who do not “follow the multitude for evil”, Exodus 23:2.
As to birds, those that cling to the earth, although they have means for rising from it, are unclean, they do not rise from the earth, they cling to it. That would point to those, perhaps, who have power, but do not use it to rise from the earth; and in that sense they are not clean.
FL Man’s food was exclusively from the vegetable [p. 173] kingdom before sin came into the world, and even before the flood; but then there comes in another line of things which always involves the sacrifice of life. It is a question of the prerogative of God, which never would have come up in that way if sin had not come into the earth.
AAT Noah had instructions to take “clean beasts” without designating what the clean beasts were.
JT He evidently understood what clean beasts were. I suppose he had sacrifice especially in view, for he took of everyclean beast, and of every clean fowl for sacrifice after he reached the dry land. And, as was remarked, God ordained that he should have the lower animals for food after that.
AAT You mean it was not God’s original intention to feed man with meat.
JT The food which He gave man in Genesis 1 was “Every herb producing seed ... . and every tree in which is the fruit of a tree producing seed”, Genesis 1:29. Then in chapter 8 it is said, “Noah built an altar to Jehovah; and took of every clean animal, and of all clean fowl, and offered up burnt offerings on the altar. And Jehovah smelled the sweet odour”, Genesis 8:20 - 21. Then in chapter 9, “let the fear of you and the dread of you be upon every animal of the earth, and upon all fowl of the heavens: upon all that moveth [on] the ground; and upon all the fishes of the sea: into your hand are they delivered”, Genesis 9:2. So, clearly, the whole animal kingdom is subservient to man, and to be used by him now.
BTF Would a very practical point be, that what should characterise a Christian is found in the features of clean animals ,J.T. Christians are typically in view in these Scriptures. We are not so much concerned with the letter, “for the letter kills, but the spirit quickens”, 2 Corinthians 3:6.
[p. 174] We are engaged with the spirit of the thing, therefore it becomes a question as to what the creature represents who chews the cud, and does not have the divided hoof. It seems to me, that such an animal represents a person who professes to be a Christian, who seems to care for the things of God, but who does not use discrimination in regard of his walk.
FL If you follow it through you will see that there are certain characteristics. With some there is no character; the coney and the hare, and the like. Then, those that feed on carrion, or corruption. Then, those marked by violence, that would set forth man in another aspect. With others, pride, soaring into the heavens. Others are mean, crawling upon the earth. These bring in the need of discrimination. With whom should we associate?
We are set up as Christians in relation to a system of things in which God dwells, and we are to be in accord with that, with His holiness. It is not only that I am right personally as to coming to meetings, and enjoying them, and so on; it becomes a question as to the persons I am associated with and whose company I keep. It was said to Jehoshaphat, “Shouldest thou help the ungodly, and love them that hate Jehovah?”, 2 Chronicles 19:2. And the Psalmist says, “Do not I hate them, O Jehovah, that hate thee?”, Psalm 139:21.
PHP The great point is, it seems to me, that we should discriminate in regard to the food we eat morally. People are apt to be fastidious as to their material food, this ought to mark us in regard to spiritual food.
ANW You mean we are critical about what we eat. We get poisoned by the food if it is poisonous.
JT I think this chapter is one of the most important because of that very thing. It enters into everyday life, because you are viewed here as in your public capacity, in a defiled scene, where [p. 175] what these creatures set forth is, and it is a question as to whether you use discernment.
FL In the idea of food is absorption, and we absorb from two sources.
JT One source is those with whom we associate; and the other what we read.
FL In other words, our minds and our affections are fed.
ANW The instruction seems to rest upon the fact that the people had been brought out of the land of Egypt.
JT “I am Jehovah thy God that brought you up out of the land of Egypt”: In Psalm 81, there is added to this, “open thy mouth wide, and I will fill it”, Psalm 81:10. It is further said there, “He would have fed them with the finest of wheat; yea, with honey out of the rock would I have satisfied thee”, Psalm 81:16. The passage in 1 Peter 2 helps: “as newborn babes desire earnestly the pure mental milk of the word, that by it ye may grow”, 1 Peter 2:2. It refers to what the mind feeds on as it enters on everyday life, as to what your mind will be occupied with. Books, it seems to me, have become a vehicle of evil influence more than anything. Bad books are most pernicious.
AFM “Solid food belongs to full-grown men, who, on account of habit, have their senses exercised for distinguishing both good and evil”, Hebrews 5:14. If we read bad books and keep bad associations we shall not “grow up to salvation”, 1 Peter 2:2. Besides, we shall be unclean.
FL We really become characterised by what we eat. If we absorb corrupt things, our minds become corrupt. If we mix with violent men, strong, heady, self-willed men, we absorb that character, and become marked by it. If we go with those who are mean, and degenerate, we become like them. It is very easy to show the opposite effect if we go with the godly and spiritually [p. 176] minded.
JT The New Translation of verses 29, 30 reads, “And these shall be unclean unto you among the crawling things which crawl on the earth: the mole, and the field-mouse, and the lizard, after its kind; and the groaning lizard, and the great red lizard, and the climbing lizard, and the chomet, and the chameleon”. I thought particularly of the different kinds of lizards. The little creatures are often kept as pets.
ANW The chameleon changes its colour constantly, according to its environment.
JT I was greatly struck with the variety of the lizard family. Evidently they represent a large class, who although they have not salient features of evil, are yet unclean. They may be congenial and interesting, but they are unclean. The verses read suggest a class of people who are not violent, nor unclean in an exaggerated way, like the swine; but they are unclean. They represent, no doubt, the people who like a show: those who climb; those who groan; but they are all alike unclean. I think a very large class of people are in a way covered in these verses, people who are “nice”, congenial, interesting; but the Spirit of God stamps them as unclean. That is the solemn part.
ANW The chameleon, which changes its colour is often very attractive.
JT Among Christians he might be nice, and seem to participate in what they enjoy, while at the same time he would be free to take part in certain of the world’s pleasures.
ANW ‘Shall be unclean unto you‘ Sometimes we form a judgment of a person by his standing in the world. He may pass very well in the world; but be utterly unclean unto Christians.
JT Yes. You are not to be governed by the world’s judgment of him; you are to estimate a man according to the divine standard. We come [p. 177] now to the creatures in the waters, verses 9 to 12. It is said, “Whatever hath fins and scales in waters, in seas, and in rivers, these shall ye eat; but all that have not fins and scales in seas, and in rivers, of all that swarm in the waters, and of every living soul which is in the waters — they shall be an abomination unto you”. Then it says further, “Whatever in the waters hath no fins and scales, that shall be an abomination unto you”.
BTF What is your thought about the fins?
JT They suggest power to go against the stream.
BTF The scales suggest protection.
Ques What does it mean ‘ye shall not touch them?’ Under certain circumstances you cannot avoid coming in contact with what is said to be unclean.
JT We have here in type God’s requirements from His people in the wilderness. Neglect on our part must not be excused. What is suitable must be maintained. It is a question of what is suitable to God.
AFM Jeremiah helps us; he says, “Thy words were found, and I did eat them; and thy words were unto me the joy and rejoicing of my heart; for I am called by thy name, O Jehovah, God of hosts”, Jeremiah 15:16. That is the idea of assimilating. And again, “I sat not in the assembly of the mockers, nor exulted: I sat alone”, Jeremiah 15:17. There is instruction. He would not touch what was unclean.
PHP “Shall be unclean until the even”. I was thinking, that it is a great relief to us, after passing through the world, to be able to cast all off before God at night. So we begin the day afresh, clean.
AAT I. thought the evening was the beginning of the day.
JT It is so from the side of our experience.
[p. 178] This may be learned in Genesis 1. The morning refers to what Christ is. The evening undoubtedly refers to judging the thing, a certain process which the soul goes through. I suppose that in our soul’s history it is a question of days, and things are to be settled in the evening. “Let not the sun set upon your wrath”, Ephesians 4:26. Things must be adjusted then. Do not let anything go over to the morning. The soul’s history is composed of days, I think.
BTF Where are you applying the days in this chapter?
JT “Shall be unclean until the even” is frequently repeated. This chapter is so important as to the regulation of our souls in the outside world. Chapter 10 is somewhat more simple, if we understand priesthood, because the food is provided, and the place in which to eat is designated; but outside we are face to face with all kinds of people, and it is a question whether or not we have spiritual power for discrimination. I think one of the simplest things, and yet one of the most important, is “Cease to do evil; learn to do well”, Isaiah 1:17. We ought not to be discouraged, “learn to do well”; it is a matter of education. And learning comes about, and develops, as we habituate ourselves to discriminate evil and to cleave to that which is good. Scripture speaks of “A lover of goodness”, Titus 1:8. It is a wholesome word to young people especially.
FL This fits in as a part of a great scheme. When there is discrimination as to what is good everything must be taken up in reference to God. The light we get here may be connected with 1 Corinthians 10:31, “Whether therefore ye eat, or drink, or whatever ye do, do all things to God’s glory”.
JT The Lord’s table, which implies fellowship, should be the great central feature in this respect. Can I enjoy partaking in that which is inconsistent [p. 179] with it?
AFM Paul, for example, answers to the fishes with fins and scales. I am thinking of the energy that marked him, and the resisting power.
JT Then as to the birds. You will notice a discrimination made in favour of a certain class of creatures, “which have legs above their feet with which to leap upon the earth”. There is some power to get away from the earth.
AFM The earth is not spoken of in a good sense here.
JT It is in the sense which James speaks of it: “Earthly, natural, devilish”, James 3:15. Colossians speaks of it in contrast to heaven.
AFM Certain flying creatures are clean.
JT And some are not clean. A winged creature, a bird, is a type of power to rise above the earth. The Spirit of God makes the Christian independent of the world. He can rise above earthly people, he is far above them, in the power of the Spirit of God. A man who has worldly means, and position, has power to rise above others; but he is unclean.
FL “Whatever goeth on its paws”, I think they are animals of violence and are to be avoided.
PHP The point of the “sowing-seed” in verse 37 is interesting. What would you say about it?
JT You will notice in verse 36, “Nevertheless, a spring or a well, a quantity of water, shall be clean. But he that toucheth their carcase shall be unclean. And if any part of their carcase fall upon any sowing-seed which is to be sown, it shall be clean”; First of all, you have a fountain, plenty of water. Would it not suggest that where there is the energy of the Spirit things are thrown off. The assembly normally, for instance. The presence of an unconverted person would not defile the whole company. Even at Corinth the whole company was not defiled. “As ye are unleavened” (1 Corinthians 5:7) and yet they [p. 180] were to put away the man. I suppose the seed to be sown would be the germ of life.
FL In Genesis 1 it was the only kind of food to be eaten, “Every herb producing seed ... and every tree in which is the fruit of a tree producing seed”, Genesis 1:29. The water in a spring or well suggests the energy of life in the Spirit; but, perhaps, the water which was put on the seed simply made a point of contact between the corruption of the carcase and the seed. While, if that were not there, there was no contact.
ANW Does the water cause it to germinate?
JT The passage reads, “but if water have been put on the seed, and any part of their carcase fall thereon, it shall be unclean unto you”. The water here is no doubt a type of the word, applied in connection with the death of the Lord; the application of it to the soul as applied to the Christian involves responsibility; he is rendered unclean if he touches any evil thing. Job said, speaking of a tree cut down, that “through the scent of water it will bud”, Job 14:9. Budding is the evidence of life, and this involves responsibility. The apostle says in 1 Corinthians 6:11, “Ye have been washed”, on this account they were responsible.