Leviticus 11:2 - Coke's Commentary on the Holy Bible

These are the beasts which ye shall eat— It is extraordinary, that any objections should have been raised against the Jewish law and its divine Author, from that careful distinction made in it between meats clean and unclean; since this distinction is evidently founded on nature and reason, and, most probably, prevailed from the beginning of the world: at least, we find it was observed in the time of Noah; see note on Genesis 7:8. Whence we may reasonably conclude (as no mention is there made of this being then a novel distinction) that it was received from the beginning of the creation: an opinion the more probable, as this distinction, we have observed, is founded in nature and reason; it being undeniable, that same creatures are as improper for food as others are proper; and accordingly we find that this has prevailed more or less at all times, and among all people; who have as universally agreed to feed upon some, as to abstain from others of the animal creation. It is true, this matter has varied a little in different nations, same of which have fed upon creatures which others have refused; but this difference has never been material, nor can in any degree affect the main argument. The God who created the animals, &c. is certainly the properest judge which of them is best adapted to the support of the human frame in different climates. A late ingenious and able physician has endeavoured with great shew of reason to prove, that God consulted in a particular manner the health of the Hebrews, by prohibiting them the use of such creatures, as, he avers, are unwholesome to the animal frame in so warm a climate as that of Judea. Though we cannot help being, in a great measure, of this opinion, (for a full account of which we refer the reader to Dr. James's Medicinal Dictionary, under the word Alkali,) yet we apprehend that there were other substantial reasons for this distinction, besides the health of the people: in particular, we conclude with Bishop Warburton, that another great end was to keep up the separation of the Hebrews. "Would objectors to this distinction between clean and unclean reflect," says the learned Bishop, "that the purpose of separating one people front the contagion of universal idolatry, and this in order to facilitate a still greater good, was a design not unworthy the Governor of the universe, they would see this part of the Jewish ritual in a different light: they would see the brightest marks of Divine wisdom in an injunction, which took away the very grounds of all commerce with foreign nations: for those who can neither eat nor drink together, are never likely to become intimate. This will open to us the admirable method of Divine Providence in Peter's vision. The time was now come, that the apostle should be instructed in God's purpose of calling the Gentiles into the church: at the hour of repast, therefore, he had a scenical representation of all kinds of meats, clean and unclean; of which he was bid to take and eat indifferently, and without discrimination, Acts 10:10; Acts 10:48. The primary design of this vision, as appears by the context, was to inform him that the partition-wall was now broken down, and that Gentiles were to be received into the church of CHRIST. But besides its figurative meaning, it had a literal; and signified, that the distinction of meats, as well as of men, was now to be abolished." It appears from ch. Leviticus 20:24-26 that this was the true reason of the distinction, which was intended not only to preserve the Hebrews a separate people from the idolatrous nations, but also to remind them of that moral purity and separation from all uncleanness, which, as such a holy people, they were expected to preserve: which too is particularly specified at the end of this chapter; see note on Leviticus 11:44.