TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 11:20–42.
Here is the law, 1. Concerning flying insects, as flies, wasps, bees, etc.; these they might not eat (Lev 11:20), nor indeed are they fit to be eaten; but there were several sorts of locusts which in those countries were very good meat, and much used: John Baptist lived upon them in the desert, and they are here allowed them, Lev 11:21, Lev 11:22. 2. Concerning the creeping things on the earth; these were all forbidden (Lev 11:29, Lev 11:30, and again, Lev 11:41, Lev 11:42); for it was the curse of the serpent that upon his belly he should go, and therefore between him and man there was an enmity put (Gen 3:15), which was preserved by this law. Dust is the meat of the creeping things, and therefore they are not fit to be man's meat. 3. Concerning the dead carcasses of all these unclean animals. (1.) Every one that touched them was to be unclean until the evening, Lev 11:24-28. This law is often repeated, to possess them with a dread of every thing that was prohibited, though no particular reason for the prohibition did appear, but only the will of the Law-maker. Not that they were to be looked upon as defiling to the conscience, or that it was a sin against God to touch them, unless done in contempt of the law: in many cases, somebody must of necessity touch them, to remove them; but it was a ceremonial uncleanness they contracted, which for the time forbade them to come into the tabernacle, or to eat of any of the holy things, or so much as to converse familiarly with their neighbours. But the uncleanness continued only till the evening, to signify that all ceremonial pollutions were to come to an end by the death of Christ in the evening of the world. And we must learn, by daily renewing our repentance every night for the sins of the day, to cleanse ourselves from the pollution we contract by them, that we may not lie down in our uncleanness. Even unclean animals they might touch while they were alive without contracting any ceremonial uncleanness by it, as horses and dogs, because they were allowed to use them for service; but they might not touch them when they were dead, because they might not eat their flesh; and what must not be eaten must not be touched, Gen 3:3. (2.) Even the vessels, or other things they fell upon, were thereby made unclean until the evening (Lev 11:32), and if they were earthen vessels they must be broken, Lev 11:33. This taught them carefully to avoid every thing that was polluting, even in their common actions. Not only the vessels of the sanctuary, but every pot in Jerusalem and Judah, must be holiness to the Lord, Zac 14:20, Zac 14:21. The laws in these cases are very critical, and the observance of them would be difficult, we should think, if every thing that a dead mouse or rat, for instance, falls upon must be unclean; and if it were an oven, or ranges for pots, they must all be broken down, Lev 11:35. The exceptions also are very nice, Lev 11:36, etc. All this was designed to exercise them to a constant care and exactness in their obedience, and to teach us, who by Christ are delivered from these burdensome observances, not to be less circumspect in the more weighty matters of the law. We ought as industriously to preserve our precious souls from the pollutions of sin, and as speedily to cleanse them when they are polluted, as they were to preserve and cleanse their bodies and household goods from those ceremonial pollutions.
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Summary
Leviticus 11:39 details a specific regulation within Israel's elaborate purity laws, stipulating that any individual touching the carcass of a clean animal that has died naturally becomes ritually unclean until evening. This instruction underscores the meticulous nature of God's commands concerning ritual purity and holiness, serving as a constant reminder of the pervasive defilement associated with death and the necessity of maintaining a set-apart life in the presence of a holy God.
Context
Literary Context
Leviticus 11:39 is strategically placed within Leviticus chapter 11, a pivotal section that outlines the comprehensive dietary laws distinguishing between clean and unclean animals permissible or forbidden for consumption. The chapter systematically categorizes animals, beginning with land animals (Leviticus 11:2-8), then aquatic life (Leviticus 11:9-12), and finally birds (Leviticus 11:13-19). Following these dietary distinctions, the chapter transitions to an equally crucial aspect of purity: ritual impurity arising from contact with the carcasses of these animals. Verses 24-28 address defilement from unclean animal carcasses, while verses 31-38 focus on the impurity caused by dead creeping things. Leviticus 11:39-40 specifically addresses the unique case of a clean animal that dies naturally, emphasizing that even an otherwise permissible animal can be a source of ritual impurity if its death is not through ritual slaughter. This progression highlights that purity extended beyond diet to encompass all forms of contact, particularly with death, which was fundamentally antithetical to God's life-giving presence.
Historical & Cultural Context
In ancient Israel, the concept of ritual purity was foundational to their covenant relationship with Yahweh, deeply embedded in their daily lives and religious practices. These laws were not primarily for modern hygiene, but rather served to maintain a state of ritual readiness for approaching a holy God and participating in the community's sacred life. Death, in particular, was universally viewed as the ultimate antithesis of life, and thus, a profound source of defilement. This perspective was rooted in the understanding that God is the sole source of all life, and anything associated with death, decay, or the grave was inherently impure in a ritual sense. Touching a dead body, whether human or animal, rendered an individual ritually unclean, temporarily separating them from the community's worship and access to the Tabernacle. This was not a moral failing but a temporary, ritual state requiring specific actions (like washing and waiting "until the even") to regain purity. This meticulous attention to purity served to constantly remind the Israelites of God's absolute holiness and their call to be a "holy nation" set apart for Him, as explicitly stated in Leviticus 11:44-45.
Key Themes
Leviticus 11:39 contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute separateness and His demand for His people to reflect His character. The distinction between clean and unclean, particularly concerning contact with death, teaches the pervasive nature of defilement and the necessity of ritual separation to maintain fellowship with a holy God. This verse also highlights the theme of Life and Death, portraying death as the ultimate defiling agent, standing in stark contrast to God, who is the author and sustainer of all life. The temporary nature of the impurity, resolved "until the even," points to the theme of Provisional Atonement and Cleansing within the Old Covenant, where repeated rituals were necessary to manage the constant incursions of impurity. This system served as a pedagogical tool, preparing Israel for a future, more complete and permanent cleansing from sin and its ultimate consequence, death.
Exposition and Analysis
Key Word Analysis
This term refers to a "dumb beast" or any large quadruped or animal, often collectively. In this context, it specifies a clean land animal that is otherwise permissible for consumption (as indicated by "of which ye may eat"). The defilement arises not from the type of animal, but from the manner of its death—it died naturally, rather than being ritually slaughtered.
This primitive root means "to die" (literally or figuratively) or, causatively, "to kill." Here, it specifically refers to an animal that has died of natural causes or an accident, rather than being slaughtered for food. This distinction is crucial, as a ritually slaughtered clean animal was permissible for consumption and did not cause the same level of ritual impurity upon contact. The natural death signifies a loss of life outside the prescribed, controlled means, and thus, a greater association with the defiling power of death itself.
This primitive root means "to be foul," especially in a ceremonial or moral sense, denoting contamination or defilement. This is a central term in Levitical law, signifying a state of ritual impurity. It is distinct from moral sin, though it can be a consequence or symbol of it. A person or object that is ṭâmêʼ is unfit for sacred duties, for entering the Tabernacle, or for partaking in holy offerings. The state is temporary, requiring specific purification rituals—in this case, washing and waiting "until the even" (sunset)—to restore ritual purity. This concept underscores the meticulous care required to maintain a holy environment suitable for God's dwelling among His people.
Verse Breakdown
"And if any beast, of which ye may eat, die;"
This clause establishes the specific condition for incurring ritual defilement. The animal in question is identified as a "clean" animal, one that is normally permissible for consumption according to the dietary laws outlined earlier in Leviticus 11. The critical factor, however, is that the animal "die" naturally, rather than being ritually slaughtered. This distinction highlights that the source of impurity is not the animal itself, but the state of death and decay, which is inherently antithetical to God's life-giving holiness.
"he that toucheth the carcase thereof"
This specifies the action that incurs impurity: direct physical contact with the dead body. The "carcase" (Hebrew, nᵉbêlâh) refers specifically to an animal that has died naturally, emphasizing its status as a source of defilement. This contact could be accidental or intentional, but the consequence of ritual uncleanness remained, necessitating a prescribed response.
"shall be unclean until the even."
This final clause defines the duration and nature of the impurity. "Unclean" (Hebrew, ṭâmêʼ) signifies a temporary state of ritual defilement, not a permanent moral stain. The phrase "until the even" means the impurity lasted only until sunset of the same day. This temporary nature implies that the individual would need to wash their clothes and body (as specified in Leviticus 11:40) and then wait for the day to end, after which they would be ritually clean again and able to participate fully in community life and worship.
Literary Devices
Leviticus 11:39 employs several literary devices to convey its profound theological message. Legal Language is paramount, as the verse is structured as a casuistic law ("if...then"), a common feature of ancient Near Eastern legal codes. This precise, conditional phrasing leaves no ambiguity regarding the circumstances and consequences of the action, emphasizing the divine authority behind the command. Symbolism is central; death itself is a profound symbol of impurity and separation from God, the ultimate source of life. Even the death of a clean animal, normally associated with life-sustaining food, becomes a source of defilement, underscoring the pervasive nature of death's antithetical relationship with holiness. The "carcass" functions as a Metonymy for the state of death and its inherent defiling power, representing the broader concept of decay and separation from life. Finally, the phrase "unclean until the even" serves as a subtle Foreshadowing of the temporary and provisional nature of Old Covenant purification, hinting at a future, more complete and permanent cleansing that would transcend the limitations of daily ritual.
Theological and Thematic Connections
Leviticus 11:39, though a specific ceremonial law, profoundly illustrates core theological principles concerning God's absolute holiness and His demand for a set-apart people. The meticulous nature of these purity laws served as a constant pedagogical tool, teaching Israel the pervasive nature of defilement and the necessity of purification to dwell in the presence of a holy God. Contact with death, even of a clean animal, powerfully symbolized the defiling power of sin, which ultimately leads to spiritual death and separation from God. The temporary nature of this uncleanness ("until the even") and the prescribed rituals of washing pointed to the need for ongoing cleansing and the provisional nature of Old Covenant atonement, which could only cover, not permanently remove, sin. This system meticulously prepared the people for the coming of the ultimate sacrifice, which would provide complete and eternal purification, addressing the root cause of all defilement.
Reflection and Application
While the specific ceremonial laws of Leviticus are not directly binding on New Covenant believers, the underlying spiritual principles remain eternally relevant. Leviticus 11:39 serves as a vivid illustration that anything touched by death, even indirectly, is rendered impure in the eyes of a life-giving God. This physical uncleanness powerfully symbolizes the spiritual defilement that sin brings into our lives. Just as touching a dead carcass made an Israelite unfit for sacred duties, so too does sin separate us from God's holy presence and render us spiritually unfit for true worship and communion. The temporary nature of the Old Testament cleansing, "until the even," underscores the ongoing need for purification and points to the ultimate, once-for-all cleansing provided by Jesus Christ. For us, application means recognizing the pervasive nature of sin's defilement in our world and in our hearts, and actively pursuing spiritual holiness. This pursuit is not through external rituals, but through reliance on Christ's atoning work and the sanctifying power of the Holy Spirit. It calls us to be mindful of what we allow to "touch" our lives—influences, thoughts, actions, and relationships—that might defile our spiritual walk and hinder our fellowship with God, striving always for purity of heart and life.
Questions for Reflection
FAQ
Why was touching a dead clean animal defiling if it was permissible to eat?
The distinction lies not in the animal's inherent "cleanliness" for consumption, but in the state of death itself. While a clean animal was permissible to eat if it was ritually slaughtered, an animal that "died" naturally (e.g., from disease, accident, or old age) was considered a "carcass" (Hebrew, nᵉbêlâh), which was a source of ritual impurity. This is because death is the antithesis of life, and God is the ultimate source of life. Anything associated with death, decay, or the grave was ritually defiling in the Old Covenant system. It was a symbolic representation of the separation from God that sin brings, as sin ultimately leads to death (Romans 6:23). The defilement was not about the animal's dietary status, but about contact with a life that had ceased outside of the divinely prescribed means, thus representing the pervasive nature of defilement in a fallen world.
What did "unclean until the even" entail for an Israelite?
Being "unclean until the even" meant that the individual was in a temporary state of ritual impurity that lasted until sunset of the day they became defiled. During this period, they were restricted from participating in certain sacred activities, such as entering the Tabernacle (and later the Temple) or partaking in holy offerings. To become clean, the individual typically had to wash their clothes and bathe their body in water, as specified in Leviticus 11:40. After completing these actions and waiting for the sun to set, they would be considered ritually pure again and could resume full participation in the community's religious life. This was a ritual state, not a moral judgment, designed to teach the Israelites about the pervasive nature of defilement and the constant need for purification to dwell in God's holy presence.
Christ-Centered Fulfillment
Leviticus 11:39, with its emphasis on the defiling nature of death and the need for temporary purification, finds its profound fulfillment in Jesus Christ. The Old Covenant system, with its daily washings and sacrifices, constantly highlighted the pervasive defilement of a fallen world and humanity's inability to achieve lasting purity. Death, the ultimate consequence of sin, rendered everything it touched unclean. However, in Christ, this paradigm is radically reversed. Jesus, the Lamb of God who takes away the sin of the world, did not become defiled by touching death; rather, He conquered it. He willingly became "sin for us" (2 Corinthians 5:21), absorbing the full defilement of humanity's rebellion on the cross. His death, unlike the natural death of an animal, was a redemptive, atoning sacrifice that cleanses rather than defiles. Through His resurrection (Philippians 3:10), He definitively triumphed over death, rendering its power to defile null and void for those who are in Him. We are no longer made "unclean until the even," but are eternally cleansed and made righteous by His precious blood (Revelation 1:5), enabling us to stand holy and blameless in the very presence of a perfectly holy God.