45. In the preceding passage (verses 23-50), the stories of some Prophets have been related as individuals, but in this verse all of them have been addressed together. However, it does not mean that they were present at one and the same place at the time of address. As a matter of fact, this way of address has been adopted to show that the message of all the Messengers, who came to different countries in different ages, was the same and they all belonged to one and the same community, (verse 52). Therefore the message to one Messenger was meant to be the message for each one of them. In this verse, they have been addressed together as if they were present at one and the same place in order to emphasize this same aspect of the matter. But it is an irony that some people of this age have concluded that this verse has been addressed to those messengers who were to come after Prophet Muhammad (peace be upon him). It is obvious that this interpretation cannot fit in the context in which the verse occurs.
46. “Pure things” implies that they should be wholesome and must have been earned in lawful ways. Here the instruction, “eat of the pure things”, is meant to refute the theory and practice of asceticism. The Quran teaches the middle way between the life of asceticism and that of licence. The fact that the instruction, “eat of the pure things”, precedes “do righteous deeds”, is meant to impress that righteous deeds are meaningless without eating lawful provisions. The Prophet (peace be upon him) impressed this very thing by saying: O people, Allah is pure and loves pure things. Then he recited this (verse 51) and said: A person makes a long pilgrimage in a disheveled condition and prays with raised hands, O my Lord, O my Lord, whereas he eats unlawful food, wears unlawful clothes and has been brought up on unlawful provisions. How can such a one expect that Allah will grant his prayer? (Related by Abu Hurairah).