Clean and Unclean in Torah
In my former life as a member of Herbert Armstrong's Worldwide Church of God, I believed that I was obligated to follow the clean and unclean animal designations found in Torah. Prior to my baptism into that church, I had enjoyed ham, pork chops, bacon, lobster, and shrimp. Moreover, at the time of my baptism, I was still living with my very Southern grandparents (I was a seventeen-year-old teenager), both of whom were NOT members of the church. Even so, out of love for me, my grandmother drastically changed the way that she prepared meals to accommodate my religious views. I look back on that time now, and I cringe. What a self-centered, self-righteous little sh-t I was!
After reading COG Catholic's
How the Bible Brought Me to Bacon at Banned by HWA, the memories of my own experience in this regard came flooding back to me. In that article, the author makes the point that the dietary laws of the eleventh chapter of Leviticus were given to underscore Israel's designation as a people set apart by God. Indeed, this point coincided with the thesis of many of the posts on this blog about the relevance/purpose of that entire body of legislation (in other words, all of the 613 commandments of Torah). Nevertheless, in addition to this very important point, there are a number of other considerations which pertain to the principle of clean and unclean in Scripture.
Interestingly, from the perspective of Scripture, the concept of clean and unclean is always associated with the sacrificial and ceremonial system outlined in Torah. In fact, the first time this distinction between clean and unclean is mentioned in Scripture is in the story of Noah and the flood. We read there that God instructed Noah: "You shall take with you seven each of every clean animal, a male and his female; two each of animals that are unclean, a male and his female..." (Genesis 7:2, NKJV) Later, after the waters of the flood had receded and Noah and his family had emerged from the ark, we read: "Then Noah built an altar to the Lord and took of every clean animal and of every clean bird and offered burnt offerings on the altar." (Genesis 8:20)
It is, however, in the books of Leviticus, Numbers, and Deuteronomy that the concept of clean and unclean is fully developed. In the fifth chapter of Leviticus, we read that any Israelite who touched any unclean thing (animal or human) was required to present an offering for the offense (verses 2-3). Likewise, in the seventh chapter of that same book, we are informed that any Israelite "who touches any unclean thing, such as human uncleanness, an unclean animal, or any abominable unclean thing, and who eats the flesh of the sacrifice of the peace offering that belongs to the Lord, that person shall be cut off from his people." (Verse 21) In the tenth chapter, we learn that God spoke directly to Aaron and told him: "Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die. It shall be a statute forever throughout your generations, that you may distinguish between holy and unholy, and between unclean and clean, and that you may teach the children of Israel all the statutes which the Lord has spoken to them by the hand of Moses." (Verses 9-11)
Then, the imperative to differentiate between that which was clean and that which was unclean was extended to that which the children of Israel were permitted to eat (Leviticus 11). As with other features of this legislation, the commandments were specifically addressed to the children of Israel (verse 2). Moreover, the conclusion of the chapter makes very clear just how important this concept of distinguishing between clean/unclean was to the overall covenant between God and Israel. We read: "This is the law of the animals and the birds and every living creature that moves in the waters, and of every creature that creeps on the earth, to distinguish between the unclean and the clean, and between the animal that may be eaten and the animal that may not be eaten." (Verses 46-47)
As we shall see, however, the principle of clean/unclean went far beyond what was acceptable/unacceptable to eat. In chapters 12-17 of Leviticus, we are informed that people, dwellings, and furnishings can also be unclean. Also, in the twenty-second chapter of the book, we see that a person could be made unclean just by touching or coming into contact with something that was unclean. In the book of Numbers, we learn that there were periods of time where someone or something could be designated as unclean. In the fourteenth chapter of Deuteronomy, the list of clean and unclean meats is reiterated, but in the twenty-third chapter we see that the entire camp of the Israelites was to be free of any unclean things. In all of these instances, it is interesting to note that the Hebrew word translated into English as "unclean" indicates something that has been fouled, defiled, or polluted in some way. This is the sense of the word in all of its manifestations in Torah. Moreover, once again, it is clear that this designation was intimately associated with the ritual, ceremonial, and sacrificial life of the community.
Even so, Torah also introduced the Israelites to the concept of clean and unclean as it related to the moral life of the community. In the sixteenth chapter of Leviticus, the rituals associated with the Day of Atonement are outlined, and it clearly pointed to the removal of the sins of the people. In describing the role of the High Priest, we read: "Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness." (Verses 15-16) Also, as part of the ceremony, Aaron was to take some of the blood of the sacrifice and sprinkle it on the altar to "cleanse it, and consecrate it from the uncleanness of the children of Israel." (Verse 19) Indeed, in the summary of the ceremony, we read: "For on that day the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the Lord." (Verse 30)
Interestingly, the concept is developed even further in the Prophets and Writings of the Hebrew Bible. In Isaiah, non-Israelites are characterized as being unclean (35:8 and 52:1). In the writings of Ezekiel, the Israelites and their leaders are taken to task for failing to differentiate between that which is clean and unclean (22:26 and 44:23). Moreover, just as we have seen with the description of the Day of Atonement, the Prophets and Writings talk about God's ability to cleanse the children of Israel from their moral uncleanness. We read: "I will cleanse them from all their iniquity by which they have sinned against Me, and I will pardon all their iniquities by which they have sinned against Me and by which they have transgressed against Me." (Jeremiah 33:8) In Ezekiel, we read: "Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols." (36:25) Likewise, in the 51st Psalm, we read: "Wash me thoroughly from my iniquity And cleanse me from my sin." (Verse 2) "Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow." (Verse7) "Create in me a clean heart, O God, And renew a steadfast spirit within me." (Verse 10)
Thus, we have seen how the concepts of clean and unclean were developed in Torah and the other Hebrew Scriptures, but the question for us is: How does all of this relate to the Christian? Herbert Armstrong's answer was that Christians should observe the Day of Atonement and the dietary laws. The New Testament, however, makes clear that we (Christians) are made clean by the blood of Jesus Christ - that all of that clean and unclean stuff (ritual/ceremonial, sacrificial, and moral) finds fulfillment in Jesus of Nazareth! Once again, according to Jesus and his apostles, the Hebrew Scriptures MUST be interpreted through the lens of Jesus Christ.
Christ told his disciples that they had been cleansed by hearing the message which he had given to them. (John 15:3) And, a central part of that message was about what defiles a person - what makes a person unclean. In the Gospel of Matthew, we read that the scribes and Pharisees confronted Christ about the fact that his disciples weren't following their rituals for ceremonial cleanliness. In response, we are told that Christ pointed out their hypocrisy - that they had completely abandoned what God actually expected/demanded of them to pursue their own notions about religious practice (15:1-9). Next, we are told that he turned to his disciples and said: "Hear and understand: Not what goes into the mouth defiles a man; but what comes out of the mouth, this defiles a man." (Verses 10-11) Then, Peter asked him what he meant by this "parable" (verse 15). Christ responded: "Are you also still without understanding? Do you not yet understand that whatever enters the mouth goes into the stomach and is eliminated? But those things which proceed out of the mouth come from the heart, and they defile a man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. These are the things which defile a man, but to eat with unwashed hands does not defile a man." (Verses 16-20) In other words, it isn't the observance of a ritual which makes a person clean/unclean - it's what's in that persons heart!
Likewise, in the first epistle of John, we read: "This is the message which we have heard from Him and declare to you, that God is light and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." (1:5-9)
In the epistle to the Hebrews, we read: "Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God?" (9:11-14) Likewise, in the following chapter, the author informed his audience that Christ had "sprinkled" their dirty consciences and washed their bodies clean (10:22).
In Paul's first letter to the saints at Corinth, he listed several unrighteous behaviors that make people unclean (6:9-10). He continued: "And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God." (Verse 11) In similar fashion, Paul wrote to Titus about "the washing of regeneration" (3:5), and to the Ephesians about Christ sanctifying the Church "having cleansed her by the washing of water." (5:26) In other words, it is Jesus Christ which makes the Christian clean before God!
Moreover, this message is reinforced in the book of Revelation. John said that he saw "a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands" (7:9). Continuing with the thought, John was told that "These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb." (7:14) Once again, the symbolism is clear - it is Christ who makes us clean before God!
To be sure, there are other passages which have been cited by both Armstrongists and more traditional Christians in connection with this topic of clean and unclean. Chief among them is the account of Peter's dream in the book of Acts. Unfortunately, both sides frequently ignore the context of this dream in trying to buttress their own arguments about clean/unclean. In the account, we are informed that an angel had instructed a Gentile named Cornelius to contact the Apostle Peter (for the purpose of becoming a Christian - see Acts 10:1-8). Prior to this time, Christ's original disciples had focused on evangelizing among the Jews of Judea and the surrounding territories - there had NOT been any effort to fulfill the Great Commission and carry the good news about Christ to the rest of the world (Acts 1-9).
Now, while all of that was going on with Cornelius, the angel, and Cornelius' emissaries, God had given Peter a dream. Continuing with the account, we read that Peter "became very hungry and wanted to eat; but while they made ready, he fell into a trance and saw heaven opened and an object like a great sheet bound at the four corners, descending to him and let down to the earth. In it were all kinds of four-footed animals of the earth, wild beasts, creeping things, and birds of the air. And a voice came to him, 'Rise, Peter; kill and eat.' But Peter said, 'Not so, Lord! For I have never eaten anything common or unclean.' And a voice spoke to him again the second time, 'What God has cleansed you must not call common.' This was done three times. And the object was taken up into heaven again." (10:10-16) Clearly, in this instance, God equated the concept of commanding Peter (a Torah observant Jew) to eat unclean meats with the acceptance of Gentiles into the Church. Indeed, later, Peter makes this connection himself (10:34-48). Yet again, the message is clear: Christ makes those who are unclean clean!
Another one of those passages that is often mentioned by both sides in this regard is the fourteenth chapter of Paul's epistle to the saints at Rome. In this passage, Paul described the situation among Christ's disciples in that city: "For one believes he may eat all things, but he who is weak eats only vegetables. Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him. Who are you to judge another’s servant? To his own master he stands or falls. Indeed, he will be made to stand, for God is able to make him stand." (14:2-4) He went on to say: "Do not destroy the work of God for the sake of food. All things indeed are pure, but it is evil for the man who eats with offense. It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak." (14:20-21) For me, this is a warning to both sides in this debate over the enforcement of the Levitical dietary laws and other religious notions related to diet. In other words, this stuff is peripheral - it's not that important - it's certainly NOT a matter of salvation!
Thus, in summary, we see that this distinction between clean and unclean was used by God to distinguish the children of Israel from the nations which surrounded them and to underscore the importance of the ceremonial and sacrificial systems which were an integral part of his covenant with that people. And, as with every other feature of Torah, Prophets, and Writings, for the Christian, this distinction between clean and unclean pointed to Jesus Christ and his work. In other words, the biblical concept of clean and unclean finds its fulfillment in Jesus. Moreover, because Christ makes us clean before God, the observance of the regulations surrounding clean and unclean meats is redundant and unnecessary - the substance/reality overwhelms the shadow/symbol! Finally, we have also demonstrated in our examination of what Scripture has to say on the subject, that NOTHING in those writings equates this principle with physical health (that is something which some of us have added to justify our practices). So, as Christians, let us shun the uncleanness of our former lives and wash away those sins in the blood of Jesus Christ!
