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The ceremonial law is described by the apostle (Heb 9:9, Heb 9:10) to consist, not only "in gifts and sacrifices," which hitherto have been treated of in this book, but "in meats, and drinks, and divers washings" from ceremonial uncleanness, the laws concerning which begin with this chapter, which puts a difference between some sorts of flesh-meat and others, allowing some to be eaten as clean and forbidding others as unclean. "There is one kind of flesh of men." Nature startles at the thought of eating this, and none do it but such as have arrived at the highest degree of barbarity, and become but one remove from brutes; therefore there needed no law against it. But there is "another kind of flesh of beasts," concerning which the law directs here (Lev 11:1-8), "another of fishes" (Lev 11:9-12), "another of birds" (Lev 11:13-19), and "another of creeping things," which are distinguished into two sorts, flying creeping things (Lev 11:20-28) and creeping things upon the earth (Lev 11:29-43). And the law concludes with the general rule of holiness, and reasons for it (Lev 11:44, etc.).

INTRODUCTION TO LEVITICUS 11 This chapter treats of creatures clean and unclean, as fit or not fit to be eaten; and first of beasts, whose signs are given, Lev 11:1 then of fishes, which are likewise described, Lev 11:9 after that of fowls, and those that are not to be eaten are particularly named, Lev 11:13 next of creeping things, which are distinguished into two sorts, as flying creeping things, of which those that are unclean, their carcasses are not even to be touched, as neither the carcasses of unclean beasts, Lev 11:20 and creeping things on the earth, which defile by touching, as well as eating, and make everything unclean, upon which, being dead, they fall, Lev 11:29 and these laws are enforced from the holiness and goodness of God, Lev 11:44 and the chapter is concluded with a recapitulation of them, Lev 11:46.

Nevertheless, these shall ye not eat,.... To whom one of these descriptive characters may agree but not the other: of them that chew the cud, or of them that divide the hoof: there being some that chewed the cud but did not divide the hoof; others that divided the hoof but did not chew the cud, of which instances are given as follow: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you; and not to be eaten, whether male or female; or rather, "though he cheweth the cud"; and this account agrees with what naturalists give of it; so Aristotle (z) says it has not both rows of teeth, but wants its upper teeth, and chews as horned cattle do, and has bellies like theirs; for they have more bellies than one, as the sheep, and goat, and hart, and others; since the service of the mouth is not sufficient to grind the food for want of teeth, this is supplied by the bellies, which receive the food one after another; in the first it is undigested, in the second somewhat more digested, in the third more fully, in the fourth completely: and so many bellies the camel has, as a very learned searcher (a) into these things observes; the first is the biggest, the second very small, the third much greater than the second, and the fourth equal to the second; in the second belly between the tunics, he says, seem to be the hydrophylacia, in which the water they drink is kept, very commodious for these animals passing through sandy deserts, so that they can long bear thirst: Pliny (b) says four days: Leo Africanus (c) relates a method used by travellers in the deserts of Lybia, who being in extreme want of water kill one of their camels, out of whose intestines they press out water; this they drink, this they carry about till they find a well, or must die with thirst: and the account also which is given of the feet of these creatures agrees; it parts the hoof, but not thoroughly, it is not cleft quite through, and so comes not up to Moses's descriptive character of clean creatures; its hoof is divided in two, but so divided, as Aristotle (d) observes, that it is but little divided on the back part unto the second joint of the toes; the fore part is very little divided, to the first joint of the toes, and there is something between the parts, as in the feet of geese: and so Pliny says (e) it has two hoofs, but the lower part of the foot is but very little divided, so that it is not thoroughly cleft: but though the flesh of these creatures was forbidden the Jews, it was eaten by people of other nations; both Aristotle (f) and Pliny (g) commend the milk of camels; and by the former the flesh of them is said to be exceeding sweet; and Diodorus Siculus relates (h), that what with their milk and their flesh, which is eaten, as well as on account of their carrying burdens, they are very profitable unto men; and Strabo (i) says, the Nomades eat the flesh and milk of camels; and so the Africans, according to Leo Africanus (k); and a countryman of ours (l), who lived some time in Arabia, relates, that when a camel falls they kill it, and the poorer sort of the company eat it; and he says that he himself ate of camel's flesh, and that it was very sweet and nourishing: these creatures, in the mystic sense, may be an emblem of such persons, that carry their heads high, are proud and haughty, that boast of their riches, or trust in their righteousness. (z) De Part. Animal. l. 3. c. 14. (a) Scheuchzer. ib. p. 280. (b) Nat. Hist. l. 8. c. 18. (c) Descriptio Africae, l. 1. p. 75. (d) Hist. Animal. l. 2. c. 1. (e) L. 11. c. 45. (f) Hist. Animal. l. 6. c. 26. (g) Nat. Hist. l. 11. c. 41. (h) Bibliothec. l. 2. p. 137. (i) Geograph. l. 16. p. 535. (k) Descriptio Africae, l. 1. p. 48. l. 6. 617, 620. Arab. Geogr. Clim. 1. par. 1. 3. (l) Pitts's Account of the Mahometans, c. 8. p. 106. Vid. Hieron, adv. Jovinian. l. 2.

Fish with rough scales are considered clean, just as persons with austere, rough, unpolished, steadfast and grave traits are commended. Fish without scales are considered unclean, just as loose, fickle, insincere and effeminate traits are censured. What does the law mean when it states, "You shall not eat the camel"? From the example of an animal, it censures an unruly life and one distorted by unpleasantness. What does the law mean when it forbids one to partake of the flesh of swine? It condemns, you can be sure, a foul and filthy life—one that delights in sordid vices by placing its supreme good not in nobility of spirit but in the flesh alone. What does the law want to indicate when it forbids the hare? It denounces nervous, effeminate men. Who would use as food the flesh of the weasel? In it the law condemns theft.Who would dare partake of the skink? The law abhors a capricious and fickle life. Who would eat the newt? The law detests aberrations of the mind. Who would dare partake of the hawk, the kite or the eagle? The law hates marauders and those who live by violence. Who does not loathe the vulture? The law execrates those who look for booty in someone else's death. Who would eat the crow? The law detests immoral and shady intentions. When the law prohibits ostrich, it disapproves of intemperance. When it condemns the nightjar, it hates those who shun the light of truth. When it bans the swan, it loathes stiff-necked pride. When it excludes the heron, it dislikes a garrulous and undisciplined tongue. When it detests the bat, it condemns those who seek out the darkness of error that is like night. The law execrates these and similar characteristics in animals. Since the animals, however, are born with such characteristics, they are without reproach. Conversely such qualities are reprehensible in humanity, which was not created with them but learns from them by comparison with contrary nature, through the exercise of their own error.

Laws concerning clean and unclean animals, Lev 11:1, Lev 11:2. Of Quadrupeds, those are clean which divide the hoof and chew the cud, Lev 11:3. Those to be reputed unclean which do not divide the hoof, though they chew the cud, Lev 11:4-6. Those to be reputed unclean also which, though they divide the hoof, do not chew the cud, Lev 11:7. Whosoever eats their flesh, or touches their carcasses, shall be reputed unclean, Lev 11:8. Of Fish, those are clean, and may be eaten which have fins and scales, Lev 11:9. Those which have not fins and scales to be reputed unclean, Lev 11:10-12. Of Fowls, those which are unclean, Lev 11:13-21. Of Insects, the following may be eaten: the bald locust, beetle, and grasshopper, Lev 11:22. All others are unclean and abominable, their flesh not to be eaten, nor their bodies touched, Lev 11:23-25. Farther directions relative to unclean beasts, Lev 11:26-28. Of Reptiles, and some small quadrupeds, those which are unclean, Lev 11:29, Lev 11:39. All that touch them shall be unclean, Lev 11:31; and the things touched by their dead carcasses are unclean also, Lev 11:32-35. Large fountains, or pits of water, are not defiled by their carcasses, provided a part of the water be drawn out, Lev 11:36. Nor do they defile seed by accidentally touching it, provided the water which has touched their flesh do not touch or moisten the seed, Lev 11:37, Lev 11:38. A beast that dieth of itself is unclean, and may not be touched or eaten, Lev 11:39, Lev 11:40. All creeping things are abominable, Lev 11:41-44. The reason given for these laws, Lev 11:45-47.

BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47) the Lord spake unto Moses and to Aaron--These laws, being addressed to both the civil and ecclesiastical rulers in Israel, may serve to indicate the twofold view that is to be taken of them. Undoubtedly the first and strongest reason for instituting a distinction among meats was to discourage the Israelites from spreading into other countries, and from general intercourse with the world--to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so as to fall into their idolatries or be contaminated with their vices: in short, to keep them a distinct and peculiar people. To this purpose, no difference of creed, no system of polity, no diversity of language or manner, was so subservient as a distinction of meats founded on religion; and hence the Jews, who were taught by education to abhor many articles of food freely partaken of by other people, never, even during periods of great degeneracy, could amalgamate with the nations among which they were dispersed. But although this was the principal foundation of these laws, dietetic reasons also had weight; for there is no doubt that the flesh of many of the animals here ranked as unclean, is everywhere, but especially in warm climates, less wholesome and adapted for food than those which were allowed to be eaten. These laws, therefore, being subservient to sanitary as well as religious ends, were addressed both to Moses and Aaron.

the camel--It does to a certain extent divide the hoof, for the foot consists of two large parts, but the division is not complete; the toes rest upon an elastic pad on which the animal goes; as a beast of burden its flesh is tough. An additional reason for its prohibition might be to keep the Israelites apart from the descendants of Ishmael.

Laws Relating to Clean and Unclean Animals - Leviticus 11 The regulation of the sacrifices and institution of the priesthood, by which Jehovah opened up to His people the way of access to His grace and the way to sanctification of life in fellowship with Him, were followed by instructions concerning the various things which hindered and disturbed this living fellowship with God the Holy One, as being manifestations and results of sin, and by certain rules for avoiding and removing these obstructions. For example, although sin has its origin and proper seat in the soul, it pervades the whole body as the organ of the soul, and shatters the life of the body, even to its complete dissolution in death and decomposition; whilst its effects have spread from man to the whole of the earthly creation, inasmuch as not only did man draw nature with him into the service of sin, in consequence of the dominion over it which was given him by God, but God Himself, according to a holy law of His wise and equitable government, made the irrational creature subject to "vanity" and "corruption" on account of the sin of man (Rom 8:20-21), so that not only did the field bring forth thorns and thistles, and the earth produce injurious and poisonous plants (see at Gen 3:18), but the animal kingdom in many of its forms and creatures bears the image of sin and death, and is constantly reminding man of the evil fruit of his fall from God. It is in this penetration of sin into the material creation that we may find the explanation of the fact, that from the very earliest times men have neither used every kind of herb nor every kind of animal as food; but that, whilst they have, as it were, instinctively avoided certain plants as injurious to health or destructive to life, they have also had a horror naturalis, i.e., an inexplicable disgust, at many of the animals, and have avoided their flesh as unclean. A similar horror must have been produced upon man from the very first, before his heart was altogether hardened, by death as the wages of sin, or rather by the effects of death, viz., the decomposition of the body; and different diseases and states of the body, that were connected with symptoms of corruption and decomposition, may also have been regarded as rendering unclean. Hence in all the nations and all the religions of antiquity we find that contrast between clean and unclean, which was developed in a dualistic form, it is true, in many of the religious systems, but had its primary root in the corruption that had entered the world through sin. This contrast was limited in the Mosaic law to the animal food of the Israelites, to contact with dead animals and human corpses, and to certain bodily conditions and diseases that are associated with the decomposition, pointing out most minutely the unclean objects and various defilements within these spheres, and prescribing the means for avoiding or removing them. The instructions in the chapter before us, concerning the clean and unclean animals, are introduced in the first place as laws of food (Lev 11:2); but they pass beyond these bounds by prohibiting at the same time all contact with animal carrion (Lev 11:8, Lev 11:11, Lev 11:24.), and show thereby that they are connected in principle and object with the subsequent laws of purification (ch. 12-15), to which they are to be regarded as a preparatory introduction.