(26) The carcases of every beast.--The construction of this text constituted one of the differences between the Pharisees and the Sadducees during the second Temple. According to the Pharisees, or the National Church in the time of Christ, the phrase "that toucheth them" in the last part of this verse refers to "the carcases" of the unclean animals spoken of in the preceding verse. It was only when an unclean animal was dead, whether death was owing to natural causes, design, or accident, that contact with its body defiled (see Leviticus 11:8; Leviticus 11:31); but when alive, unclean animals were freely used. Hence camels, asses, horses, &c, were employed in daily life, though unclean (1 Chronicles 12:40; Zechariah 14:15; Matthew 21:2; Luke 13:15, &c.). The Authorised Version rightly expresses this sense by inserting "the carcases" in italics at the beginning of the verse, thus showing that "them" in the latter part of the verse refers to the bodies of unclean animals when dead. Indeed some MSS. have actually "that toucheth their carcases," instead of "that toucheth them." The Sadducees, however, took the expression "them" to refer to the living unclean animals, and hence maintained that touching the body of any animal described in this dietary list as unclean defiled. The difference which this interpretation of the text produced in the domestic life and social intercourse of the Jews can hardly be described, since, according to the doctrine of the Sadducees, it was exceedingly difficult to remain undefiled as soon as one of them stepped outside their dwellings.
11:1-47 What animals were clean and unclean. - These laws seem to have been intended, 1. As a test of the people's obedience, as Adam was forbidden to eat of the tree of knowledge; and to teach them self-denial, and the government of their appetites. 2. To keep the Israelites distinct from other nations. Many also of these 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 law 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 avoid all temptations to it, or coming near it. The exceptions are very minute, and all were designed to call forth constant care and exactness in their obedience; and to teach us to obey. Whilst we enjoy our Christian liberty, and are free from such burdensome observances, we must be careful not to abuse our liberty. For the Lord hath redeemed 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 are dead in sin; we must be zealous of good works devoted followers of God, and companions of his people. ]
The carcasses of every beast which divideth the hoof, and is not cloven footed,.... As the camel:
nor cheweth the cud; though it may divide the hoof, as the swine; and on the other hand, such as may chew the cud, and yet not dividing the hoof, as the coney and hare; for the Scripture here, as Aben Ezra observes again, uses a short and concise way of speaking: these
are unclean unto you; to be reckoned by them such, and neither to be eaten nor touched:
everyone that toucheth them shall be unclean; until the evening; and obliged to washing, though not expressed: this is not to be understood of touching them while alive, as some Sadducees or Karaites understand it, according to Aben Ezra; for camels, horses, mules, &c. might be, and were rode upon, and so touched; but of them when dead, or their carcases, as is rightly supplied in the beginning of the verse; and the Jewish writers (c) understand this of the flesh of the carcass only, not of the bones, horns, and hoofs, which, they say, do not defile, only the flesh: this is repeated from Leviticus 11:8.
(c) Misn. Edaiot, c. 6. sect. 3. & Maimon. & Bartenora in ib.
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nor cheweth the cud; though it may divide the hoof, as the swine; and on the other hand, such as may chew the cud, and yet not dividing the hoof, as the coney and hare; for the Scripture here, as Aben Ezra observes again, uses a short and concise way of speaking: these
are unclean unto you; to be reckoned by them such, and neither to be eaten nor touched:
everyone that toucheth them shall be unclean; until the evening; and obliged to washing, though not expressed: this is not to be understood of touching them while alive, as some Sadducees or Karaites understand it, according to Aben Ezra; for camels, horses, mules, &c. might be, and were rode upon, and so touched; but of them when dead, or their carcases, as is rightly supplied in the beginning of the verse; and the Jewish writers (c) understand this of the flesh of the carcass only, not of the bones, horns, and hoofs, which, they say, do not defile, only the flesh: this is repeated from Leviticus 11:8.
(c) Misn. Edaiot, c. 6. sect. 3. & Maimon. & Bartenora in ib.