The topic of clean and unclean animals recently arose during a pastoral meeting in Dallas, Texas, and a ministerial committee was established to review the Biblical mandate forbidding the eating of unclean meats in the light of the new covenant, and as it currently appears in the church’s doctrinal statements.
The question we perhaps can first ask, is why clean animals? Does the differentiation between clean and unclean possess any religious, theological or health values? The first record of clean animals is when Noah was instructed by God to take pairs of unclean animals aboard the ark, as in contrast to taking seven pairs of clean animals. Was this only about food or was it also about sacrifice?
A few generations later, we see that Abraham and Isaac were knowledgeable about what animal sacrifice was as they participated in it. We note that at the Moriah sacrifice event, a ram was conveniently caught in the ticket, and we take further note that it was a designated “clean animal”, and not for example a zebra, tortoise or pig. Moreover, we learn that Abraham was justified by faith, and yet was known to have kept all God’s commandments, judgments, laws and statutes. In other words he lived and practised what we understand to be the spirit and character of the new covenant. We too are justified by faith and receive the gift of righteousness by faith. We are saved by grace through faith – and not of works. James explains further that our works follow our faith. And, we cannot casually read over where Jesus chided those who claimed the name and power of Jesus as Lord, but continued to “practice lawlessness!”
The essence and spirit of the new covenant we have in Christ existed prior to the Siniatic covenant. In the broad brush strokes of Genesis we see Sabbath rest, sin and righteousness, sacrifice, clean and unclean, appointed times with Methuselah’s death as we do with Isaac’s birth. We see justification by faith. We also see covenantal participation of bread and wine as shared between Melchisadek and Abraham.
With the end of the old covenants as experienced through circumcision and animal substitionary sacrifices, and with all sin atoned for by Jesus Christ, we again return to “Eden” where the nature of what the new covenant is on clear display.
Long after Jesus ascended to heaven, we cannot but note that we see Peter, now as a participant and witness of the new covenant, on seeing and wondering about the merits and meaning of a confronting vision, expressing that he had never eaten anything unclean. The actual meaning of the vision soon became apparent to him.
The spirit and practice of the new covenant we have in Christ is a reiteration of the eternal covenant of holiness, truth, grace and righteousness that implicitly existed right from when God created man in His own image and likeness. And thus with the enablement of the breath of life, man entered into a relationship covenantal in nature with his Creator God.
Today it seems we still wrestle with what the new covenant looks like in practice and on paper. We know that it is God who separated light from dark, designated clean and unclean, divided sheep from goats, judges tares from wheat, and who gives life to the righteous and death to the wicked.
May we not over complicate or dilute the Biblical standard of faith and practice but live by every word that proceeds from the mouth of God.
