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주석[매튜 헨리] — 레위기 11장 · 정결한 짐승

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1~8절 카드 ↗

Distinction of Meats. . 1 And the LORD spake unto Moses and to Aaron, saying unto them, 2 Speak unto the children of Israel, saying, These are the beasts which ye shall eat among all the beasts that are on the earth. 3 Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat. 4 Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. 5 And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. 6 And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. 7 And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. 8 Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you. Now that Aaron was consecrated a high priest over the house of God, God spoke to him with Moses, and appointed them both as joint-commissioners to deliver his will to the people. He spoke both to Moses and to Aaron about this matter; for it was particularly required of the priests that they should put a difference between clean and unclean, and teach the people to do so. After the flood, when God entered into covenant with Noah and his sons, he allowed them to eat flesh ( Genesis 9:13 ), whereas before they were confined to the productions of the earth. But the liberty allowed to the sons of Noah is here limited to the sons of Israel. They might eat flesh, but not all kinds of flesh; some they must look upon as unclean and forbidden to them, others as clean and allowed them. The law in this matter is both very particular and very strict. But what reason can be given for this law? Why may not God's people have as free a use of all the creatures as other people? 1. It is reason enough that God would have it so: his will, as it is law sufficient, so it is reason sufficient; for his will is his wisdom. He saw good thus to try and exercise the obedience of his people, not only in the solemnities of his altar, but in matters of daily occurrence at their own table, that they might remember they were under authority. Thus God had tried the obedience of man in innocency, by forbidding him to eat of one particular tree. 2. Most of the meats forbidden as unclean are such as were really unwholesome, and not fit to be eaten; and those of them that we think wholesome enough, and use accordingly, as the rabbit, the hare, and the swine, perhaps in those countries, and to their bodies, might be hurtful. And then God in this law did by them but as a wise and loving father does by his children, whom he restrains from eating that which he knows will make them sick. Note, The Lord is for the body, and it is not only folly, but sin against God, to prejudice our health for the pleasing of our appetite. 3. God would thus teach his people to distinguish themselves from other people, not only in their religious worship, but in the common actions of life. Thus he would show them that they must not be numbered among the nations. It should seem there had been, before this, some difference between the Hebrews and other nations in their food, kept up by tradition; for the Egyptians and they would not eat together, Genesis 43:32 . And even before the flood there was a distinction of beasts into clean and not clean ( Genesis 7:2 ), which distinction was quite lost, with many other instances of religion, among the Gentiles. But by this law it is reduced to a certainty, and ordered to be kept up among the Jews, that thus, by having a diet peculiar to themselves, they might be kept from familiar conversation with their idolatrous neighbours, and might typify God's spiritual Israel, who not in these little things, but in the temper of their spirits, and the course of their lives, should be governed by a sober singularity, and not be conformed to this world. The learned observe further, That most of the creatures which by this law were to be abominated as unclean were such as were had in high veneration among the heathen, not so much for food as for divination and sacrifice to their gods; and therefore those are here mentioned as unclean, and an abomination, which yet they would not be in any temptation to eat, that they might keep up a religious loathing of that for which the Gentiles had a superstitious value. The swine, with the later Gentiles, was sacred to Venus, the owl to Minerva, the eagle to Jupiter, the dog to Hecate, c., and all these are here made unclean. As to the beasts, there is a general rule laid down, that those which both part the hoof and chew the cud were clean, and those only: these are particularly mentioned in the repetition of this law ( Deuteronomy 14:4 ; Deuteronomy 14:5 ), where it appears that the Israelites had variety enough allowed them, and needed not to complain of the confinement they were under. Those beasts that did not both chew the cud and divide the hoof were unclean, by which rule the flesh of swine, and of hares, and of rabbits, was prohibited to them, though commonly used among us. Therefore, particularly at the eating of any of these, we should give thanks for the liberty granted us in this matter by the gospel, which teaches us that every creature of God is good, and we are to call nothing common or unclean. Some observe a significancy in the rule here laid down for them to distinguish by, or at least think it may be alluded to. Meditation, and other acts of devotion done by the hidden man of the heart, may be signified by the chewing of the cud, digesting our spiritual food; justice and charity towards men, and the acts of a good conversation, may be signified by the dividing of the hoof. Now either of these without the other will not serve to recommend us to God, but both must go together, good affections in the heart and good works in the life: if either be wanting, we are not clean, surely we are not clean. Of all the creatures here forbidden as unclean, none has been more dreaded and detested by the pious Jews than swine's flesh. Many were put to death by Antiochus because they would not eat it. This, probably, they were most in danger of being tempted to, and therefore possessed themselves and their children with a particular antipathy to it, calling it not by its proper name, but a strange thing. It should seem the Gentiles used it superstitiously ( Isaiah 65:4 ), they eat swine's flesh; and therefore God forbids all use of it to his people, lest they should learn of their neighbours to make that ill use of it. Some suggest that the prohibition of these beasts as unclean was intended to be a caution to the people against the bad qualities of these creatures. We must not be filthy nor wallow in the mire as swine, nor be timorous and faint-hearted as hares, nor dwell in the earth as rabbits; let not man that is in honour make himself like these beasts that perish. The law forbade, not only the eating of them, but the very touching of them; for those that would be kept from any sin must be careful to avoid all temptations to it, and every thing that looks towards it or leads to it. return to ' Top of Page ' <a name="verses-9-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lev-11-1, bible-text/lev-11-2, bible-text/lev-11-3, bible-text/lev-11-4, bible-text/lev-11-5, bible-text/lev-11-6, bible-text/lev-11-7, bible-text/lev-11-8

Source

여호와께서 모세와 아론에게 말씀하시어 이스라엘 자손에게 이를 전하도록 하셨다. 아론이 하나님의 집의 대제사장으로 임직된 이후, 하나님께서는 모세와 아론 둘 모두에게 말씀하시어 그들을 공동으로 당신의 뜻을 백성에게 전달하는 사람으로 세우셨다. 특히 제사장들은 정결한 것과 부정한 것을 구별하고 그것을 백성에게 가르쳐야 했으므로, 하나님께서는 이 문제를 모세와 아론 두 사람에게 함께 말씀하셨다.

홍수 이후 하나님께서 노아와 그 아들들과 언약을 맺으실 때, 이전에 땅의 소산물만 허용하셨던 것과 달리 고기를 먹는 것을 허락하셨다(창세기 9:13). 그러나 노아의 자손에게 허용된 그 자유가 이스라엘 자손에게는 제한된다. 그들은 고기를 먹을 수 있었지만, 모든 종류의 고기를 다 먹을 수는 없었다. 어떤 것은 부정한 것으로 여겨 금지되고, 어떤 것은 정결한 것으로 여겨 허용되었다. 이 문제에 관한 율법은 매우 상세하고 엄격하다.

그런데 이 율법에 어떤 이유가 있는가? 왜 하나님의 백성은 다른 백성들처럼 모든 피조물을 자유롭게 사용하지 못하는가?

첫째, 하나님께서 그렇게 원하신다는 것만으로도 충분한 이유가 된다. 하나님의 뜻은 충분한 법이자 충분한 이유이다. 왜냐하면 그분의 뜻이 곧 그분의 지혜이기 때문이다. 하나님께서는 제단의 엄숙한 예식뿐만 아니라 그들의 일상 식탁에서 날마다 일어나는 일들에서도 그분의 백성의 순종을 시험하고 훈련하기 원하셨다. 이를 통해 그들은 자신이 권위 아래 있음을 기억하게 된다. 이처럼 하나님께서는 에덴동산에서도 특정한 나무의 열매를 먹지 못하게 하심으로써 사람의 순종을 시험하셨다.

둘째, 금지된 대부분의 음식은 실제로 건강에 해롭고 먹기에 적합하지 않은 것들이다. 오늘날 우리가 건강에 무해하다고 여기며 즐겨 먹는 토끼, 산토끼, 돼지 등도 그 지역, 그 시대의 사람들에게는 해로웠을 수 있다. 그렇다면 하나님께서는 이 율법을 통해 자녀들이 해로운 것을 먹지 못하도록 막는 지혜롭고 사랑이 넘치는 아버지처럼 그들을 대하신 것이다. 주께서는 몸을 위한 분이시며, 식욕을 만족시키기 위해 건강을 해치는 것은 어리석을 뿐만 아니라 하나님 앞에 죄가 됨을 기억해야 한다.

셋째, 하나님께서는 이를 통해 그분의 백성이 종교적 예배뿐만 아니라 일상적인 삶의 행동에서도 다른 민족들과 구별되기를 원하셨다. 이로써 그들이 열방 가운데 포함되어서는 안 됨을 보이려 하셨다. 히브리인과 다른 민족들 사이에는 홍수 이전부터 음식에 관한 구별이 전통으로 전해져 내려온 것으로 보인다. 이집트 사람들은 히브리인과 함께 먹지 않았고(창세기 43:32), 홍수 이전에도 정결한 짐승과 부정한 짐승의 구분이 있었다(창세기 7:2). 그러나 이 구분은 이방 사람들 사이에서 종교적인 여러 관습과 함께 완전히 사라졌다. 이 율법으로 그 구분이 확고하게 정해지고 유대인들 사이에서 지켜지도록 명령되었다. 그들만의 독특한 식사 문화를 통해 우상을 섬기는 이웃들과 친밀한 교제를 하지 않도록 지키는 것이다. 이는 또한 영적 이스라엘의 표상이 되는데, 하나님의 영적 백성은 이러한 작은 일들이 아니라 심령의 태도와 삶의 방식에서 세상을 따르지 않는 절제된 특별함으로 살아가야 한다.

학식 있는 이들은 또한 이 율법에 의해 부정하다고 혐오해야 할 대부분의 피조물들이 이방인들 사이에서 음식이 아니라 신들에게 바치는 점복과 제사에 쓰이던 것들임을 주목한다. 따라서 이방인들이 미신적으로 소중히 여기던 것들이 여기서 부정하고 혐오스러운 것으로 선언된 것이다. 이방인들에게 돼지는 비너스에게, 올빼미는 미네르바에게, 독수리는 유피테르에게, 개는 헤카테에게 신성한 것이었는데, 이 모두가 여기서 부정한 것으로 규정되었다.

짐승에 관해서는 일반 원칙이 제시되어 있다. 굽이 갈라지고 새김질을 하는 것은 정결하고 먹을 수 있으며, 오직 그런 것들만 해당된다. 이 율법이 반복된 신명기 14:4-5에는 이스라엘 사람들에게 허용된 짐승의 종류가 충분히 많아 제한이 불만스러울 이유가 없음이 나온다. 새김질은 하되 굽이 갈라지지 않거나, 굽이 갈라지되 새김질을 하지 않는 짐승은 부정하다. 이 규정에 따라 돼지, 산토끼, 토끼의 고기는 금지되었는데, 오늘날 우리는 이것들을 일상적으로 먹고 있다. 그러므로 이런 음식을 먹을 때마다 복음으로 인해 이 문제에서 우리에게 주어진 자유, 곧 하나님의 모든 피조물이 선하며 아무것도 속되거나 부정하다고 여겨서는 안 된다는 자유에 감사해야 한다.

여기에 제시된 규정에는 더 깊은 의미가 있다고 보는 이들도 있다. 마음의 숨겨진 사람이 행하는 묵상과 다른 경건의 행위는 영적 양식을 소화하는 새김질에 비유할 수 있고, 사람들을 향한 정의와 사랑, 선한 행실은 굽을 갈라 나누는 것에 비유할 수 있다. 이 둘 중 어느 하나만으로는 하나님 앞에 설 수 없고, 마음속의 선한 감정과 삶 속의 선한 행위, 두 가지가 함께 있어야 한다. 어느 하나가 빠지면 우리는 정결하지 않다.

이 법에서 금지된 피조물들 중 경건한 유대인들이 가장 두려워하고 혐오한 것은 돼지고기이다. 안티오코스 시대에는 돼지고기를 먹지 않으려다 죽임을 당한 이들이 많았다. 이스라엘 사람들은 이것을 먹도록 유혹받을 위험이 가장 컸기에, 그 본래 이름이 아닌 "이상한 것"이라 부르며 자신들과 자녀들에게 이것에 대한 특별한 혐오감을 심어주었다. 이방인들이 이것을 미신적으로 사용한 것 같고(이사야 65:4), 하나님께서는 이웃들의 그 잘못된 사용을 따라 배우지 않도록 그분의 백성에게 이것의 일체의 사용을 금하셨다. 어떤 이들은 이 짐승들에 대한 금지가 그 피조물들의 나쁜 성질을 경계하라는 경고이기도 하다고 제안한다. 돼지처럼 더럽게 살거나 진창에 뒹굴지 말 것이며, 산토끼처럼 겁쟁이가 되지 말 것이며, 토끼처럼 땅굴에 숨어 살지 말아야 한다. 존귀한 존재인 사람이 멸망하는 이 짐승들처럼 되어서는 안 된다.

율법은 먹는 것뿐만 아니라 심지어 만지는 것조차 금하였다. 어떤 죄에서 멀어지기 원하는 자는 그것으로 이끄는 모든 유혹, 그리고 그 죄를 향하거나 가까이 가게 하는 모든 것을 조심해야 한다.

원주석

1~47절 카드 ↗

L E V I T C U S CHAP. XI. The ceremonial law is described by the apostle ( Hebrews 9:9 ; Hebrews 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 ( Leviticus 11:1-8 ), "another of fishes" ( Leviticus 11:9-12 ), "another of birds" ( Leviticus 11:13-19 ), and "another of creeping things," which are distinguished into two sorts, flying creeping things ( Leviticus 11:20-28 ) and creeping things upon the earth, Leviticus 11:29-43 . And the law concludes with the general rule of holiness, and reasons for it, Leviticus 11:44-47 , &c. return to ' Top of Page ' <a name="verses-1-8" class="com-number"

Pericope (part_of)

절 (explains)

Source

레위기 11장. 사도는 의식법이 "예물과 제사"뿐만 아니라 "음식과 음료와 여러 가지 씻는 것", 곧 의식적 부정으로부터의 씻음으로도 이루어진다고 설명한다(히브리서 9:9-10). 이 책이 지금까지 다루어 온 것이 제사와 예물에 관한 것이었다면, 이 장에서부터는 의식적 부정에 관한 규례가 시작된다. 이 장은 육류 가운데 일부는 정결한 것으로 허용하고 나머지는 부정한 것으로 금하면서, 서로 다른 종류의 고기를 구별한다.

"사람의 살"이 있다. 이것을 먹는다는 생각은 본성적으로 몸서리쳐지는 일이며, 극도로 야만적이 되어 짐승과 다름없이 타락한 자들 외에는 그 누구도 그런 일을 하지 않는다. 따라서 이에 대한 금지 규정은 따로 필요하지 않았다. 그러나 "짐승의 살"에 대해서는 율법이 방향을 제시한다. 레위기 11:1-8은 육상 짐승에 관한 규정이고, 레위기 11:9-12는 물고기, 레위기 11:13-19는 새, 레위기 11:20-28은 날개 달린 기어 다니는 것, 레위기 11:29-43은 땅 위를 기어 다니는 것에 관한 규정이다. 마지막으로 레위기 11:44-47에는 거룩함에 관한 일반 원칙과 그 이유가 제시되어 있다.

원주석

9~19절 카드 ↗

9 These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat. 10 And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination unto you: 11 They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. 12 Whatsoever hath no fins nor scales in the waters, that shall be an abomination unto you. 13 And these are they which ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: the eagle, and the ossifrage, and the ospray, 14 And the vulture, and the kite after his kind; 15 Every raven after his kind; 16 And the owl, and the night hawk, and the cuckow, and the hawk after his kind, 17 And the little owl, and the cormorant, and the great owl, 18 And the swan, and the pelican, and the gier eagle, 19 And the stork, the heron after her kind, and the lapwing, and the bat. Here is, 1. A general rule concerning fishes, which were clean and which not. All that had fins and scales they might eat, and only those odd sorts of water-animals that have not were forbidden, Leviticus 11:9 ; Leviticus 11:10 . The ancients accounted fish the most delicate food (so far were they from allowing it on fasting-days, or making it an instance of mortification to eat fish); therefore God did not lay much restraint upon his people in them; for he is a Master that allows his servants not only for necessity but for delight. Concerning the prohibited fish it is said, They shall be an abomination to you ( Leviticus 11:10-12 ; Leviticus 11:10-12 ), that is, "You shall count them unclean, and not only not eat of them, but keep at a distance from them." Note, Whatever is unclean should be to us an abomination; touch not the unclean thing. But observe, It was to be an abomination only to Jews; the neighbouring nations were under none of these obligations, nor are these things to be an abomination to us Christians. The Jews were honoured with peculiar privileges, and therefore, lest they should be proud of those, Transeunt cum onere--They were likewise laid under peculiar restraints. Thus God's spiritual Israel, as they are dignified above others by the gospel-covenant of adoption and friendship, so they must be mortified more than others by the gospel-commands of self-denial and bearing the cross. 2. Concerning fowls here is no general rule given, but a particular enumeration of those fowls that they must abstain from as unclean, which implies an allowance of all others. The critics here have their hands full to find out what is the true signification of the Hebrew words here used, some of which still remain uncertain, some sorts of fowls being peculiar to some countries. Were the law in force now, we should be concerned to know with certainty what are prohibited by it; and perhaps if we did, and were better acquainted with the nature of the fowls here mentioned, we should admire the knowledge of Adam, in giving them names expressive of their natures, Genesis 2:20 . But the law being repealed, and the learning in a great measure lost, it is sufficient for us to observe that of the fowls here forbidden, (1.) Some are birds of prey, as the eagle, vulture, c., and God would have his people to abhor every thing that is barbarous and cruel, and not to live by blood and rapine. Doves that are preyed upon were fit to be food for man and offerings to God but kites and hawks that prey upon them must be looked upon as an abomination to God and man; for the condition of those that are persecuted for righteousness' sake appears to an eye of faith every way better than that of their persecutors. (2.) Others of them are solitary birds, that abide in dark and desolate places, as the owl and the pelican ( Psalms 102:6 ), and the cormorant and raven ( Isaiah 34:11 ); for God's Israel should not be a melancholy people, nor affect sadness and constant solitude. (3.) Others of them feed upon that which is impure, as the stork on serpents, others of them on worms; and we must not only abstain from all impurity ourselves, but from communion with those that allow themselves in it. (4.) Others of them were used by the Egyptians and other Gentiles in their divinations. Some birds were reckoned fortunate, others ominous; and their soothsayers had great regard to the flights of these birds, all which therefore must be an abomination to God's people, who must not learn the way of the heathen. return to ' Top of Page ' <a name="verses-20-42" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lev-11-9, bible-text/lev-11-10, bible-text/lev-11-11, bible-text/lev-11-12, bible-text/lev-11-13, bible-text/lev-11-14, bible-text/lev-11-15, bible-text/lev-11-16, bible-text/lev-11-17, bible-text/lev-11-18, bible-text/lev-11-19

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물에 있는 것들 중 지느러미와 비늘이 있는 것, 곧 바다와 강에서 사는 것들은 먹을 수 있다(레위기 11:9-10). 옛 사람들은 생선을 가장 맛있는 음식으로 여겼다(그래서 그들은 생선 먹는 날을 금식일로 여기거나 절제의 표시로 삼지 않았다). 따라서 하나님께서는 이 문제에서 그분의 백성에게 그다지 많은 제한을 두지 않으셨다. 그분은 종들에게 필요한 것뿐만 아니라 즐거움을 위한 것도 허락하시는 주인이시기 때문이다. 금지된 물고기에 대해서는 "그것들이 너희에게 가증한 것이 될지니"라고 말씀하셨다(레위기 11:10-12). 즉, "그것들을 부정하게 여겨 먹지 말 뿐 아니라 멀리하라"는 것이다. 부정한 것은 무엇이든 우리에게 가증한 것이 되어야 한다. 부정한 것에 손대지 말라. 그러나 주목해야 할 것은, 그것이 오직 유대인들에게만 가증한 것이었다는 점이다. 이웃 나라들은 이런 의무 아래 있지 않았으며, 그리스도인인 우리에게도 이런 것들이 가증한 것이 되어서는 안 된다. 유대인들은 특별한 특권으로 존귀함을 얻었고, 교만하지 않도록 특별한 제한도 받았다. 이와 같이 하나님의 영적 이스라엘은 입양과 우정의 복음 언약으로 다른 이들보다 높임을 받은 만큼, 자기 부인과 십자가를 지는 복음의 명령으로 다른 이들보다 더 많이 죽어야 한다.

새들에 관해서는 일반 원칙이 제시되지 않고, 먹지 말아야 할 부정한 새들의 목록이 구체적으로 열거되어 있다. 이는 그 나머지는 모두 허용됨을 뜻한다. 비평가들은 여기 사용된 히브리어 단어들의 정확한 의미를 찾는 데 많은 노력을 기울였으나, 어떤 새들은 특정 지역에만 서식하기 때문에 일부는 여전히 불확실하다. 만약 이 율법이 지금도 효력이 있다면 우리는 정확히 어떤 새들이 금지되는지 알아야 할 것이다. 그리고 여기 언급된 새들의 성질을 더 잘 알았더라면, 아담이 그것들의 성질을 표현하는 이름을 지어 준 그 지혜에 감탄했을 것이다(창세기 2:20). 그러나 이 율법이 폐지되었고 그 학문도 대부분 사라진 이제, 우리에게 필요한 것은 여기서 금지된 새들의 특징을 살펴보는 것이다.

첫째, 독수리, 독수리 종류 등 맹금류들이다. 하나님께서는 그분의 백성이 잔인하고 포악한 모든 것을 혐오하고 피와 약탈로 살아가지 않기를 원하셨다. 사나운 새들에게 먹이가 되는 비둘기는 사람의 음식이자 하나님께 드리는 제물로 합당하지만, 비둘기를 잡아먹는 솔개와 매는 하나님과 사람 앞에 가증한 것으로 여겨야 한다. 믿음의 눈으로 볼 때, 의를 위해 핍박받는 자들의 처지는 핍박하는 자들보다 모든 면에서 낫기 때문이다.

둘째, 올빼미, 사막오리, 가마우지, 까마귀처럼 어두운 곳이나 황량한 곳에 홀로 사는 새들이다(시편 102:6, 이사야 34:11). 하나님의 이스라엘 백성은 우울한 사람들이 되어서는 안 되며, 슬픔과 끊임없는 고독을 즐겨서는 안 된다.

셋째, 황새처럼 뱀을, 다른 새들은 벌레를 먹듯이 부정한 것을 먹이로 삼는 새들이다. 우리는 스스로 모든 부정한 것을 멀리해야 할 뿐만 아니라, 그런 것 안에 머무는 자들과의 교제도 삼가야 한다.

넷째, 이집트 사람들과 다른 이방 사람들이 점을 치는 데 사용했던 새들이다. 어떤 새는 길조로, 어떤 새는 불길한 조짐으로 여겨졌으며, 점쟁이들은 이 새들의 비행에 큰 의미를 부여했다. 따라서 이런 것들은 모두 하나님의 백성에게 가증한 것이 되어야 하며, 이방 사람들의 방식을 따라 배워서는 안 된다.

원주석

20~42절 카드 ↗

20 All fowls that creep, going upon all four, shall be an abomination unto you. 21 Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth; 22 Even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind. 23 But all other flying creeping things, which have four feet, shall be an abomination unto you. 24 And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even. 25 And whosoever beareth ought of the carcase of them shall wash his clothes, and be unclean until the even. 26 The carcases of every beast which divideth the hoof, and is not clovenfooted, nor cheweth the cud, are unclean unto you: every one that toucheth them shall be unclean. 27 And whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcase shall be unclean until the even. 28 And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you. 29 These also shall be unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind, 30 And the ferret, and the chameleon, and the lizard, and the snail, and the mole. 31 These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even. 32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed. 33 And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean; and ye shall break it. 34 Of all meat which may be eaten, that on which such water cometh shall be unclean: and all drink that may be drunk in every such vessel shall be unclean. 35 And every thing whereupon any part of their carcase falleth shall be unclean; whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you. 36 Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean. 37 And if any part of their carcase fall upon any sowing seed which is to be sown, it shall be clean. 38 But if any water be put upon the seed, and any part of their carcase fall thereon, it shall be unclean unto you. 39 And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even. 40 And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even. 41 And every creeping thing that creepeth upon the earth shall be an abomination; it shall not be eaten. 42 Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination. Here is the law, 1. Concerning flying insects, as flies, wasps, bees, c. these they might not eat ( Leviticus 11:20 ; Leviticus 11:20 ), nor indeed are they fit to be eaten; but there were several sorts of locusts which in those countries were very good meat, and much used: John Baptist lived upon them in the desert, and they are here allowed them, Leviticus 11:21 ; Leviticus 11:22 . 2. Concerning the creeping things on the earth; these were all forbidden ( Leviticus 11:29 ; Leviticus 11:30 , and again, Leviticus 11:41 ; Leviticus 11:42 ); for it was the curse of the serpent that upon his belly he should go, and therefore between him and man there was an enmity put ( Genesis 3:15 ), which was preserved by this law. Dust is the meat of the creeping things, and therefore they are not fit to be man's meat. 3. Concerning the dead carcasses of all these unclean animals. (1.) Every one that touched them was to be unclean until the evening, Leviticus 11:24-28 ; Leviticus 11:24-28 . This law is often repeated, to possess them with a dread of every thing that was prohibited, though no particular reason for the prohibition did appear, but only the will of the Law-maker. Not that they were to be looked upon as defiling to the conscience, or that it was a sin against God to touch them, unless done in contempt of the law: in many cases, somebody must of necessity touch them, to remove them; but it was a ceremonial uncleanness they contracted, which for the time forbade them to come into the tabernacle, or to eat of any of the holy things, or so much as to converse familiarly with their neighbours. But the uncleanness continued only till the evening, to signify that all ceremonial pollutions were to come to an end by the death of Christ in the evening of the world. And we must learn, by daily renewing our repentance every night for the sins of the day, to cleanse ourselves from the pollution we contract by them, that we may not lie down in our uncleanness. Even unclean animals they might touch while they were alive without contracting any ceremonial uncleanness by it, as horses and dogs, because they were allowed to use them for service; but they might not touch them when they were dead, because they might not eat their flesh; and what must not be eaten must not be touched, Genesis 3:3 . (2.) Even the vessels, or other things they fell upon, were thereby made unclean until the evening ( Leviticus 11:32 ; Leviticus 11:32 ), and if they were earthen vessels they must be broken, Leviticus 11:33 ; Leviticus 11:33 . This taught them carefully to avoid every thing that was polluting, even in their common actions. Not only the vessels of the sanctuary, but every pot in Jerusalem and Judah, must be holiness to the Lord, Zechariah 14:20 ; Zechariah 14:21 . The laws in these cases are very critical, and the observance of them would be difficult, we should think, if every thing that a dead mouse or rat, for instance, falls upon must be unclean; and if it were an oven, or ranges for pots, they must all be broken down, Leviticus 11:35 ; Leviticus 11:35 . The exceptions also are very nice, Leviticus 11:36 ; Leviticus 11:36 , &c. All this was designed to exercise them to a constant care and exactness in their obedience, and to teach us, who by Christ are delivered from these burdensome observances, not to be less circumspect in the more weighty matters of the law. We ought as industriously to preserve our precious souls from the pollutions of sin, and as speedily to cleanse them when they are polluted, as they were to preserve and cleanse their bodies and household goods from those ceremonial pollutions. return to ' Top of Page ' <a name="verses-43-47" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/lev-11-20, bible-text/lev-11-21, bible-text/lev-11-22, bible-text/lev-11-23, bible-text/lev-11-24, bible-text/lev-11-25, bible-text/lev-11-26, bible-text/lev-11-27, bible-text/lev-11-28, bible-text/lev-11-29, bible-text/lev-11-30, bible-text/lev-11-31, bible-text/lev-11-32, bible-text/lev-11-33, bible-text/lev-11-34, bible-text/lev-11-35, bible-text/lev-11-36, bible-text/lev-11-37, bible-text/lev-11-38, bible-text/lev-11-39, bible-text/lev-11-40, bible-text/lev-11-41, bible-text/lev-11-42

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날아다니는 곤충들, 예를 들어 파리, 말벌, 벌 등은 먹지 못한다(레위기 11:20). 이런 것들은 사실 먹기에 적합하지 않다. 그러나 그 지역에서 매우 좋은 식재료로 쓰였던 여러 종류의 메뚜기는 여기서 허용되었다(레위기 11:21-22). 세례 요한도 광야에서 메뚜기를 먹으며 살았다.

땅 위를 기어 다니는 것들은 모두 금지되었다(레위기 11:29-30, 41-42). 뱀은 배로 기어 다니는 저주를 받았고, 뱀과 사람 사이에 적개심이 생겼다(창세기 3:15). 이 율법은 그 적개심을 유지시켰다. 먼지가 기어 다니는 것들의 먹이이므로, 그것들은 사람의 먹이로 적합하지 않다.

이 부정한 짐승들의 죽은 시체에 관한 규정도 있다. 첫째, 시체를 만진 자는 누구든지 저녁까지 부정하다(레위기 11:24-28). 이 규정은 여러 번 반복되는데, 이는 특별한 이유가 보이지 않더라도 금지된 모든 것에 대한 두려움을 그들 안에 심어주기 위함이다. 단지 하나님의 뜻이기 때문이다. 이것이 양심을 더럽히거나 금지를 업신여기지 않는 한 하나님께 죄가 된다는 뜻은 아니다. 많은 경우 어떤 이는 불가피하게 시체를 치워야 한다. 그러나 이것은 의식적 부정함이 생기는 것으로, 그 시간 동안 성막 가까이 가거나 거룩한 것들을 먹거나 이웃과 자유롭게 교제하는 것을 금한다. 그런데 부정함은 저녁까지만 지속된다. 이는 모든 의식적 오염이 세상의 저녁 무렵인 그리스도의 죽음으로 끝날 것을 나타낸다. 또한 우리는 밤마다 그날의 죄에 대한 회개를 새롭게 하여 스스로를 깨끗하게 하고, 부정한 채로 눕지 않도록 배워야 한다. 살아 있는 부정한 짐승, 예를 들어 말이나 개 등은 만져도 의식적 부정함이 생기지 않았다. 그것들을 부리는 데 사용이 허용되었기 때문이다. 그러나 죽은 후에는 만지지 못하게 했다. 고기를 먹어서는 안 되는 것이니 만져서도 안 된다(창세기 3:3).

둘째, 그것들이 떨어진 그릇이나 다른 물건들도 저녁까지 부정해졌다(레위기 11:32). 토기는 깨뜨려야 했다(레위기 11:33). 이것은 일상적인 행동에서도 오염시키는 모든 것을 조심스럽게 피하도록 가르쳤다. 성소의 그릇들뿐만 아니라 예루살렘과 유다의 모든 솥이 여호와께 거룩해야 한다(스가랴 14:20-21). 이 경우들에 관한 규정은 매우 세세한데, 죽은 쥐 한 마리가 떨어진 것이라도 부정해진다니, 그 준수가 어려웠을 것이다. 화덕이나 가마 받침이라도 깨뜨려야 했다(레위기 11:35). 예외 규정도 세세하다(레위기 11:36 이하). 이 모든 것은 그들이 순종에 있어 끊임없이 주의를 기울이고 정확하도록 훈련시키고, 이 무거운 규정들로부터 그리스도로 말미암아 자유롭게 된 우리가 율법의 더 중요한 일들에서 덜 엄격하지 않도록 가르치기 위함이다. 우리는 귀한 우리의 영혼을 죄의 오염으로부터 지키고, 오염되었을 때 깨끗하게 하는 데 있어 그들이 몸과 가재도구를 의식적 오염으로부터 지키고 깨끗하게 하는 데 기울인 것 이상으로 부지런해야 한다.

원주석

43~47절 카드 ↗

43 Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. 44 For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. 45 For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy. 46 This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth: 47 To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten. 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, Leviticus 11:44 ; Leviticus 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, 3 John 1:6 . Even eating and drinking must be by rule, and to the glory of God, 1 Corinthians 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 ( Galatians 4:2 ; Galatians 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 ( Leviticus 11:43 ; Leviticus 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, Deuteronomy 7:2 ; Deuteronomy 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 ( Isaiah 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 Proverbs 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, Leviticus 11:44 ; Leviticus 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, Leviticus 11:44 ; Leviticus 11:44 , and again, Leviticus 11:45 ; Leviticus 11:45 . If God be holy, we must be so, else we cannot expect to be accepted of him. His holiness is his glory ( Exodus 15:11 ), and therefore it becomes his house for ever, Psalms 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, 1 Peter 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, Leviticus 11:14 ; Leviticus 11:14 . 3. I am the Lord that bringeth you out of the land of Egypt, Leviticus 11:45 ; Leviticus 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, c., Leviticus 11:46 ; Leviticus 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 ( Acts 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, Colossians 2:21 ; Colossians 2:22 . And now we are sure that meat commends us not to God ( 1 Corinthians 8:8 ), and that nothing is unclean of itself ( Romans 14:14 ), nor does that defile a man which goes into his mouth, but that which comes out from the heart, Matthew 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, 1 Timothy 4:3 ; 1 Timothy 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, Proverbs 23:2 ; Proverbs 23:3 . Nature is content with little, grace with less, but lust with nothing. return to ' Top of Page ' Leviticus Lev 10 Leviticus Lev Leviticus Lev 12 Footnotes: Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Bibliographical Information Henry, Matthew. "Complete Commentary on Leviticus 11". 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Solomon",url:"song-of-solomon",abbr:"Sng",sl:"so",ch:[1,2,3,4,5,6,7,8]},{num:22,name:"Isaiah",url:"isaiah",abbr:"Isa",sl:"isa",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50,51,52,53,54,55,56,57,58,59,60,61,62,63,64,65,66]},{num:23,name:"Jeremiah",url:"jeremiah",abbr:"Jer",sl:"jer",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48,49,50,51,52]},{num:24,name:"Lamentations",url:"lamentations",abbr:"Lam",sl:"la",ch:[1,2,3,4,5]},{num:25,name:"Ezekiel",url:"ezekiel",abbr:"Ezk",sl:"eze",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28,29,30,31,32,33,34,35,36,37,38,39,40,41,42,43,44,45,46,47,48]},{num:26,name:"Daniel",url:"daniel",abbr:"Dan",sl:"da",ch:[1,2,3,4,5,6,7,8,9,10,11,12]},{num:27,name:"Hosea",url:"hosea",abbr:"Hos",sl:"ho",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14]},{num:28,name:"Joel",url:"joel",abbr:"Joe",sl:"joe",ch:[1,2,3]},{num:29,name:"Amos",url:"amos",abbr:"Amo",sl:"am",ch:[1,2,3,4,5,6,7,8,9]},{num:30,name:"Obadiah",url:"obadiah",abbr:"Oba",sl:"ob",ch:[1]},{num:31,name:"Jonah",url:"jonah",abbr:"Jon",sl:"jon",ch:[1,2,3,4]},{num:32,name:"Micah",url:"micah",abbr:"Mic",sl:"mic",ch:[1,2,3,4,5,6,7]},{num:33,name:"Nahum",url:"nahum",abbr:"Nah",sl:"na",ch:[1,2,3]},{num:34,name:"Habakkuk",url:"habakkuk",abbr:"Hab",sl:"hab",ch:[1,2,3]},{num:35,name:"Zephaniah",url:"zephaniah",abbr:"Zep",sl:"zep",ch:[1,2,3]},{num:36,name:"Haggai",url:"haggai",abbr:"Hag",sl:"hag",ch:[1,2]},{num:37,name:"Zechariah",url:"zechariah",abbr:"Zec",sl:"zec",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14]},{num:38,name:"Malachi",url:"malachi",abbr:"Mal",sl:"mal",ch:[1,2,3,4]},{num:39,name:"Matthew",url:"matthew",abbr:"Mat",sl:"mt",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28]},{num:40,name:"Mark",url:"mark",abbr:"Mrk",sl:"mr",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:41,name:"Luke",url:"luke",abbr:"Luk",sl:"lu",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24]},{num:42,name:"John",url:"john",abbr:"Jhn",sl:"joh",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21]},{num:43,name:"Acts",url:"acts",abbr:"Act",sl:"ac",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16,17,18,19,20,21,22,23,24,25,26,27,28]},{num:44,name:"Romans",url:"romans",abbr:"Rom",sl:"ro",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:45,name:"1 Corinthians",url:"1-corinthians",abbr:"1Co",sl:"1co",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13,14,15,16]},{num:46,name:"2 Corinthians",url:"2-corinthians",abbr:"2Co",sl:"2co",ch:[1,2,3,4,5,6,7,8,9,10,11,12,13]},{num:47,name:"Galatians",url:"galatians",abbr:"Gal",sl:"ga",ch:[1,2,3,4,5,6]},{num:48,name:"Ephesians",url:"ephesians",abbr:"Eph",sl:"eph",ch:[1,2,3,4,5,6]},{num:49,name:"Philippians",url:"philippians",abbr:"Phi",sl:"php",ch:[1,2,3,4]},{num:50,name:"Colossians",url:"colossians",abbr:"Col",sl:"col",ch:[1,2,3,4]},{num:51,name:"1 Thessalonians",url:"1-thessalonians",abbr:"1Th",sl:"1th",ch:[1,2,3,4,5]},{num:52,name:"2 Thessalonians",url:"2-thessalonians",abbr:"2Th",sl:"2th",ch:[1,2,3]},{num:53,name:"1 Timothy",url:"1-timothy",abbr:"1Ti",sl:"1ti",ch:[1,2,3,4,5,6]},{num:54,name:"2 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0);}else{takesVerse=(parseInt(verse,10)>0);}if(takesVerse){translationSelector_menu('verse');}else{_ts_sendThemBack('reference-noverse');}}});}if(mode==='verse'){return _ts_el('div',{cls:'popupDiv-item clickable selector-chapter',data:{number:o},html:o,click:function(){_ts_removeOverlay();verse=parseInt(this.getAttribute('data-number'),10);_ts_sendThemBack('reference-verse');}});}if(mode==='language'){return _ts_el('div',{cls:'popupDiv-item clickable selector-languages',data:{'trans-lang':items[o].abbr},html:items[o].name,click:function(){_ts_removeOverlay();translang=this.getAttribute('data-trans-lang');translationSelector_menu('translation');}});}if(mode==='translation'){return _ts_el('div',{cls:'popupDiv-item clickable selector-translation',data:{'trans-abbr':items[o].trans},html:items[o].name,click:function(){_ts_removeOverlay();transabbr=this.getAttribute('data-trans-abbr');_ts_sendThemBack('translation');}});}} function _ts_sendThemBack(reason){var 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Pericope (part_of)

절 (explains)

bible-text/lev-11-43, bible-text/lev-11-44, bible-text/lev-11-45, bible-text/lev-11-46, bible-text/lev-11-47

Source

이 단락에는 두 가지 중요한 내용이 담겨 있다.

**I. 이 율법의 해설 — 그 의미를 이해하는 열쇠.** 이 율법은 단순히 식단표나 의사의 식이요법 지침이 아니었다. 하나님께서는 이를 통해 그들이 스스로를 거룩하게 하고 거룩한 존재가 되도록 가르치려 하셨다(레위기 11:44).

첫째, 그들은 이를 통해 선과 악을 구별하는 법을 배워야 했다. 무엇을 먹느냐에 따라 차이가 있었으니, 행동에서도 모든 것이 같지 않다는 것을 인식하게 해 주었다.

둘째, 하나님의 율법에 대한 끊임없는 순종을 유지하고, 일상적인 행동들조차 그 율법에 따라 경건하게 행하도록 스스로를 다스려야 했다(요한삼서 1:6). 먹고 마시는 것조차 규율에 따라, 하나님의 영광을 위해 행해져야 한다(고린도전서 10:31).

셋째, 하나님을 위해 구별된 백성으로서, 이방 사람들처럼 살지 않도록 이웃의 모든 사람들과 자신을 구별해야 했다. 이 모든 것이 거룩함이다. 이처럼 세상의 초등학문들이 그들의 훈육자요 관리자가 되어(갈라디아서 4:2-3), 아담 안에서의 우리의 첫 상태를 회복하고 그리스도 안에서의 최선의 상태, 곧 주를 보는 데 거룩함 없이는 불가능한 그 상태를 향한 보증금이 되게 하는 것이다. 이것이야말로 모든 규정의 위대한 설계다. 이를 통해 우리는 스스로를 거룩하게 하고 거룩해지는 법을 배운다. 음식에 관한 이 율법도 아무리 낮은 곳에 내려앉은 것처럼 보여도 이렇게 높은 목표를 지향하고 있었다.

경계의 말씀은 이것이다(레위기 11:43). "너희는 스스로를 가증하게 만들지 말라." 가증한 죄와 교제함으로 우리는 스스로를 가증하게 만든다. 하나님 보시기에 가증한 자가 진정으로 비참한 자다. 그런 자가 되는 것은 스스로 그렇게 만드는 자들뿐이다. 유대 랍비들 자신도 이 율법의 의도가 이방인들과 혼인이나 다른 방식으로 교제하는 것을 금지하는 데 있다고 제안한다(신명기 7:2-3). 이렇게 볼 때 이 율법의 도덕적 의미는 우리에게도 구속력이 있어, 어둠의 열매 없는 일들과 교제하지 못하게 한다. 마음과 삶의 이 실제적 거룩함 없이는, 제물을 드리는 자가 돼지의 피를 드리는 것과 같다(이사야 66:3). 사람이 돼지고기를 직접 먹는 것도 그토록 큰 도발이었다면, 하나님의 제단에 돼지의 피를 드리는 것은 얼마나 더 그러하겠는가(잠언 15:8 참조).

**II. 이 율법의 이유들 — 모두 율법을 주신 분 자신에게서 취해지며, 모든 순종의 행위에서 그분을 바라보아야 한다.**

첫째, "나는 여호와 너희 하나님이다"(레위기 11:44). "그러므로 너희는 순수한 순종으로 이렇게 해야 한다." 하나님의 우리에 대한 주권과 소유권이 우리로 하여금 그분이 명령하시는 것은 무엇이든, 우리의 성향과 아무리 충돌하더라도 행하게 한다.

둘째, "나는 거룩하다"(레위기 11:44, 45). 하나님께서 거룩하시다면, 우리도 그래야 한다. 그렇지 않으면 그분께 받아들여지기를 기대할 수 없다. 그분의 거룩함이 그분의 영광이다(출애굽기 15:11). 그러므로 거룩함이 영원히 그분의 집에 어울린다(시편 93:5). 이 위대한 계명은 이렇게 강조되어 있는데, 비록 폐지된 율법들 한가운데 있으나 복음의 계명으로 인용되고 확인된다(베드로전서 1:16). 거기에는 이 모든 의식적 제한들이 우리로 하여금 이전의 무지 중에 있던 욕심대로 살지 않도록 가르치기 위해 설계된 것임이 암시되어 있다(레위기 11:14).

셋째, "나는 너희를 이집트 땅에서 인도하여 낸 여호와다"(레위기 11:45). 이것은 그들이 구별된 율법에 기꺼이 순복해야 하는 이유였다. 최근에 그토록 놀라운 구별된 은혜를 받은 자들이었으니 말이다. 다른 어떤 민족보다도 그들을 위해 더 많은 것을 행하신 분은, 다른 어떤 민족보다도 더 많은 것을 그들에게 요구하실 권리가 충분히 있으셨다.

**III. 이 율례의 결론.** "이는 짐승과 새와 물에서 움직이는 모든 생물과 땅에 기는 모든 생물에 관한 율법이니"(레위기 11:46-47). 이 율법은 그 경륜이 지속되는 한, 즉 구약 시대가 끝날 때까지 영원한 율례였다. 그러나 복음 아래에서 이것이 하늘에서 베드로에게 내려진 음성으로 명시적으로 폐지되었음을 알 수 있다(사도행전 10:15). 그보다 앞서 그리스도의 죽음으로 사용 중에 소멸하는 다른 규례들과 함께 사실상 효력을 잃었다. "잡지도 말고 맛보지도 말고 만지지도 말라"(골로새서 2:21-22). 이제 우리는 음식이 우리를 하나님께 인정받게 하지 않는다는 것을(고린도전서 8:8), 어떤 것도 그 자체로 부정한 것이 없으며(로마서 14:14), 입으로 들어가는 것이 사람을 더럽히는 것이 아니라 마음에서 나오는 것이 더럽힌다는 것을(마태복음 15:11) 확실히 안다.

그러므로 우리는 다음과 같이 해야 한다.

첫째, 우리가 이 멍에 아래 있지 않고 하나님의 모든 피조물이 우리에게 허락되어 선하며 아무것도 거절해서는 안 된다는 것에 대해 하나님께 감사해야 한다.

둘째, 그리스도께서 우리를 자유롭게 하신 그 자유 안에 굳건히 서야 한다. 음식을 삼가라고 명하여 모세를 다시 살리려는 가르침들을 경계해야 한다(디모데전서 4:3-4).

셋째, 하나님께서 허락하신 좋은 피조물들을 사용함에 있어 엄격하고 양심적으로 절제해야 한다. 하나님의 율법이 우리에게 자유를 주었다면, 우리 스스로 자신에게 제한을 두어야 한다. 두려움 없이 스스로를 먹이지 말아야 한다. 식욕에 이끌리는 자라면 목에 칼을 대어야 하고, 진수성찬과 다양함을 탐내지 말아야 한다(잠언 23:2-3). 자연은 조금으로 만족하고, 은혜는 더 조금으로 만족하지만, 욕심은 아무것으로도 만족하지 못한다.

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