SEV Biblia, Chapter 11:1 Â¶ Y habló el SEÑOR a Moisés y a Aarón, diciéndoles:
Clarke's Bible Commentary - Leviticus 11:1 Verse 1. And the Lord spake unto Moses] In the preceding chapter the priests are expressly forbidden to drink wine; and the reason for this law is given also, that they might be able at all times to distinguish between clean and unclean, and be qualified to teach the children of Israel all the statutes which the Lord had spoken, chap. x. 10, 11; for as inebriation unfits a person for the regular performance of every function of life, it must be especially sinful in those who minister in holy things, and to whom the teaching of the ignorant, and the cure of souls in general, are intrusted.
Scheuchzer has remarked that no Christian state has made any civil law against drunkenness, (he must only mean the German states, for we have several acts of parliament against it in England,) and that it is only punished by contempt. "Custom," says he, "that tyrant of the human race, not only permits it, but in some sort authorizes the practice, insomuch that we see priests and ministers of the Church ascend the pulpit in a state of intoxication, judges seat themselves upon the benches, physicians attend their patients, and others attempt to perform the different avocations of life, in the same disgraceful state."-Physic. Sacr., vol. iii., p. 64. This is a horrible picture of German manners; and while we deplore the extensive ravages made by this vice, and the disgrace with which its votaries are overwhelmed, we have reason to thank God that it very rarely has ever appeared in the pulpit, and perhaps was never once seen upon the bench, in our own country. Having delivered the law against drinking wine, Moses proceeds to deliver a series of ordinances, all well calculated to prevent the Israelites from mixing with the surrounding nations, and consequently from being contaminated by their idolatry. In chap. 11. he treats of unclean MEATS. In chap. 12., 13., 14., and 15., he treats of unclean PERSONS, GARMENTS, and DWELLINGS. In chap. 16. he treats of the uncleanness of the PRIESTS and the PEOPLE, and prescribes the proper expiations and sacrifices for both. In chap. 17. he continues the subject, and gives particular directions concerning the mode of offering, &c.
In chap. 18. he treats of unclean matrimonial connections. In chap. 19. he repeats sundry laws relative to these subjects, and introduces some new ones. In chap. 20. he mentions certain uncleannesses practiced among the idolatrous nations, and prohibits them on pain of death. In chap. 21. he treats of the mourning, marriages, and personal defects of the priests, which rendered them unclean. And in chap. 22. he speaks of unclean sacrifices, or such as should not be offered to the Lord. After this, to the close of the book, many important and excellent political and domestic regulations are enjoined, the whole forming an eccleslastico- political system superior to any thing the world ever saw. Bishop Wilson very properly observes that, "by these laws of clean and unclean animals, &c., God did keep this people separated from the idolatrous world: and this is a standing proof, even to the present day, of the Divine authority of these Scriptures; for no power or art of man could have obliged so great and turbulent a nation to submit to such troublesome precepts as the Jews always have submitted to, had they not been fully convinced, from the very first, that the command was from God, and that it was to be obeyed at the peril of their souls."
John Gill's Bible Commentary Ver. 1. And the Lord spake unto Moses, and unto Aaron , etc.] The one being the chief magistrate, and the other the high priest, and both concerned to see the following laws put into execution; according to Jarchi, the Lord spoke to Moses that he might speak to Aaron; but being now in office, and one part of his office being to distinguish between clean and unclean, the following discourse is directed equally to him as to Moses: saying unto them ; as follows.
Matthew Henry Commentary What animals were clean and unclean.
--These laws seem to have been intended, 1. As a test of the people' obedience, as Adam was forbidden to eat of the tree of knowledge; an to teach them self-denial, and the government of their appetites. 2. To keep the Israelites distinct from other nations. Many also of thes forbidden animals were objects of superstition and idolatry to the heathen. 3. The people were taught to make distinctions between the holy and unholy in their companions and intimate connexions. 4. The la forbad, not only the eating of the unclean beasts, but the touching of them. Those who would be kept from any sin, must be careful to avoi all temptations to it, or coming near it. The exceptions are very minute, and all were designed to call forth constant care and exactnes in their obedience; and to teach us to obey. Whilst we enjoy ou Christian liberty, and are free from such burdensome observances, we must be careful not to abuse our liberty. For the Lord hath redeeme and called his people, that they may be holy, even as he is holy. We must come out, and be separate from the world; we must leave the company of the ungodly, and all needless connexions with those who ar dead in sin; we must be zealous of good works devoted followers of God and companions of his people.
--After the laws concerning clean and unclean food, come the law concerning clean and unclean persons. Man imparts his depraved natur to his offspring, so that, excepting as the atonement of Christ and the sanctification of the Spirit prevent, the original blessing, "Increas and multiply," Ge 1:28, is become to the fallen race a direful curse and communicates sin and misery. Let those women who have receive mercy from God in child-bearing, with all thankfulness own God' goodness to them; and this shall please the Lord better tha sacrifices __________________________________________________________________
Original Hebrew וידבר 1696 יהוה 3068 אל 413 משׁה 4872 ואל 413 אהרן 175 לאמר 559 אלהם׃ 413