Leviticus 15:11
If the man with the discharge touches anyone without first rinsing his hands with water, the one who was touched must wash his clothes and bathe with water, and he will be unclean until evening.
Anyone whom the man with the discharge touches
This phrase highlights the communal and relational aspect of purity laws in ancient Israel. The Hebrew word for "touches" is "נָגַע" (naga), which implies not just a casual contact but a significant interaction that could transfer impurity. In the ancient Near Eastern context, physical touch was a common part of daily life, making these laws particularly relevant. The emphasis here is on the responsibility of the community to maintain holiness and purity, reflecting God's desire for His people to be set apart.

without rinsing his hands with water
The act of rinsing hands is a symbolic gesture of purification. The Hebrew word for "rinsing" is "שָׁטַף" (shataf), which means to wash or cleanse. Water, in biblical symbolism, often represents purification and life. This requirement underscores the importance of intentional actions to maintain cleanliness and holiness. In a spiritual sense, it reminds believers of the need for continual cleansing from sin through repentance and the washing of the Word (Ephesians 5:26).

must wash his clothes and bathe with water
The dual requirement of washing clothes and bathing signifies a comprehensive cleansing process. The Hebrew word for "wash" is "כָּבַס" (kabas), which involves a thorough cleaning. This reflects the thoroughness required in dealing with impurity. Clothes, often representing one's external life and actions, must be cleansed, just as one's body, symbolizing the inner life, must be purified. This holistic approach to purity is a call for believers to seek both external and internal sanctification.

and he will be unclean until evening
The concept of being "unclean until evening" indicates a temporary state of impurity. The Hebrew word for "unclean" is "טָמֵא" (tame), which denotes a state of ritual impurity rather than moral sinfulness. The evening marks the beginning of a new day in the Hebrew calendar, symbolizing renewal and restoration. This temporal aspect of uncleanness serves as a reminder of God's grace and the opportunity for renewal. It points to the hope of restoration and the new beginnings available through God's mercy.

Persons / Places / Events
1. The Man with the Discharge
This refers to an individual experiencing a bodily discharge, which in the context of Leviticus, renders him ceremonially unclean.

2. The Person Touched
Anyone who comes into contact with the man with the discharge without proper cleansing becomes unclean.

3. Ritual Cleansing
The process of washing clothes and bathing in water to restore ceremonial cleanliness.

4. Uncleanness Until Evening
A period of time during which the person remains ceremonially unclean, emphasizing the temporary nature of this state.

5. The Israelite Community
The broader context involves the community of Israel, which is called to maintain holiness and purity.
Teaching Points
Holiness and Purity
The laws in Leviticus highlight God's call for His people to be holy and set apart. This extends beyond physical cleanliness to spiritual purity.

The Importance of Rituals
While the rituals themselves are not salvific, they point to a deeper spiritual truth about the need for cleansing from sin.

Community Responsibility
The laws emphasize the communal aspect of holiness, where individual actions can affect the entire community.

Temporary vs. Permanent Cleansing
The temporary nature of ritual uncleanness points to the need for a permanent solution, fulfilled in Christ.

Practical Application of Spiritual Truths
The physical act of washing symbolizes the spiritual cleansing that believers experience through repentance and faith in Jesus.
Bible Study Questions
1. How does the concept of ritual cleanliness in Leviticus 15:11 relate to the idea of spiritual purity in the New Testament?

2. In what ways can we apply the principles of community responsibility and holiness in our church today?

3. How does understanding the temporary nature of uncleanness in Leviticus help us appreciate the permanent cleansing offered through Christ?

4. What are some modern-day "rituals" or practices that can help us maintain spiritual purity and holiness?

5. How can we balance the importance of external actions with the need for internal purity in our daily walk with God?
Connections to Other Scriptures
Leviticus 11-15
These chapters provide a broader context for understanding the laws of cleanliness and uncleanliness, emphasizing the importance of purity in the Israelite community.

Mark 7:1-23
Jesus addresses the Pharisees' focus on ritual purity, highlighting the importance of inner purity over external rituals.

Hebrews 10:22
This verse speaks to the spiritual cleansing available through Christ, contrasting with the ritual cleansing of the Old Testament.
Personal PurityW. Clarkson Leviticus 15:1-33
Secret SinsR.M. Edgar Leviticus 15:1-33
UncleannessJ.A. Macdonald Leviticus 15:1-33
Atonement Required for Secret SinsA. A. Bonar.Leviticus 15:2-33
Beware of Contact with Sinful PersonsBiblioth. BiblLeviticus 15:2-33
Cleanliness a Religious DutC. Clemance, D. D.Leviticus 15:2-33
Human Nature UncleanC. H. Mackintosh.Leviticus 15:2-33
Impurity a Contagious EvilW. Clarkson.Leviticus 15:2-33
Plain Speaking on the Subject of PurityJ. M. Gibson, D. D.Leviticus 15:2-33
Purity RequiredJ. M. Gibson, D. D.Leviticus 15:2-33
Secret UncleannessJ. A. Seiss, D. D.Leviticus 15:2-33
The Secret Flow of Sin from the Natural HeartA. A. Bonar.Leviticus 15:2-33
People
Aaron, Israelites, Moses
Places
Teman
Topics
Anyone, Bathe, Bathed, Body, Clothes, Clothing, Discharge, Evening, Flux, Garments, Hands, Issue, Likewise, Puts, Rinsed, Rinsing, Till, Touches, Toucheth, Unclean, Wash, Washed, Washing, Whomever, Whomsoever
Dictionary of Bible Themes
Leviticus 15:1-15

     7416   purification

Leviticus 15:1-17

     7348   defilement

Leviticus 15:1-27

     5145   clothing

Leviticus 15:1-33

     5298   doctors

Leviticus 15:2-13

     7478   washing

Leviticus 15:4-11

     5129   bathing

Leviticus 15:4-13

     7426   ritual washing

Leviticus 15:5-12

     5194   touch

Leviticus 15:11-12

     4552   wood

Library
The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jairus' Daughter and the Invalid Woman.
(Capernaum, Same Day as Last.) ^A Matt. IX. 18-26; ^B Mark V. 22-43; ^C Luke VIII. 41-56. ^c 41 And ^a 18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, { ^b cometh} ^c a man named Jairus, { ^b Jairus by name;} ^c and he was a ruler { ^b one of the rulers} of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men--Matt. xix. 16-22; Luke xviii. 18-23], and seeing
J. W. McGarvey—The Four-Fold Gospel

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means
Leo the Great—Writings of Leo the Great

Memoir of John Bunyan
THE FIRST PERIOD. THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS AN AMIABLE, RELIGIOUS WIFE--HER DOWER. 'We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.'--2 Cor 4:7 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.'--Isaiah 55:8. 'Though ye have lien among the
John Bunyan—The Works of John Bunyan Volumes 1-3

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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