Some, again, have held that the explanation of these laws was to be found simply in the design of God, by these restrictions, to give Israel a profitable moral discipline in self-restraint and control of the bodily appetites; or to impose, in this way, certain conditions and limitations upon their approach to Him, which should have the effect of deepening in them the sense of awe and reverence for the Divine majesty of God, as their King. Of this theory it may be said, as of the last-named, that there can be no doubt that in fact these laws did tend to secure these ends; but that yet, on the other hand, the explanation is still inadequate, inasmuch as it only would show why restrictions of some kind should have been ordered, and not, in the least, why the restrictions should have been such, in detail, as we have here. Quite different from any of these attempted explanations is that of many who have sought to explain the law allegorically. We are told by such that Israel was forbidden the flesh of certain animals, because they were regarded as typifying by their character certain sins and vices, as, on the other hand, those which were permitted as food were regarded as typifying certain moral virtues. Hence, it is supposed by such that the law tended to the holiness of Israel, in that it was, so to speak, a continual object-lesson, a perpetually acted allegory, which should continually remind them of the duty of abstaining from the typified sins and of practising the typified virtues. But, assuredly, this theory cannot be carried out. Animals are in this law prohibited as food whose symbolic meaning elsewhere in Scripture is not always bad, but sometimes good. The lion, for example, as having paws, is prohibited as food; and yet it is the symbol of our blessed Lord, "the Lion of the tribe of Judah." Nor is there the slightest evidence that the Hebrews ever attached any such allegorical significance to the various prescriptions of this chapter as the theory would require. Other expositors allegorise in a different but no more satisfactory manner. Thus a popular, and, it must be added, most spiritual and devout expositor, sets forth the spiritual meaning of the required conjunction of the two marks in clean animals of the chewing of the cud and the dividing of the hoof in this wise: "The two things were inseparable in the case of every clean animal. And, as to the spiritual application, it is of the very last importance in a practical point of view.... A man may profess to love and feed upon, to study and ruminate over, the Word of God--the pasture of the soul; but if his footprints along the pathway of life are not such as the Word requires, he is not clean." But it should be evident that such allegorising interpretation as this can carry with it no authority, and sets the door wide open to the most extravagant fancy in the exposition of Scripture.