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 15:1–18.
We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (Lev 15:2) the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience. And what fruit has the sinner then of those things whereof he has so much reason to be ashamed? Rom 6:21. As modesty is an ornament of grace to the head and chains about the neck, so chastity is health to the navel and marrow to the bones; but uncleanness is a wound and dishonour, the consumption of the flesh and the body, and a sin which is often its own punishment more than any other. It was also sometimes inflicted by the righteous hand of God for other sins, as appears by David's imprecation of a curse upon the family of Joab, for the murder of Abner. Sa2 3:29, Let there not fail from the house of Joab one that hath an issue, or is a leper. A vile disease for vile deserts. Now whoever had this disease upon him, 1. He was himself unclean, Lev 15:2. He must not dare to come near the sanctuary, it was at his peril if he did, nor might he eat of the holy things. This signified the filthiness of sin, and of all the productions of our corrupt nature, which render us odious to God's holiness, and utterly unfit for communion with him. Out of a pure heart well kept are the issues of life (Pro 4:23), but out of an unclean heart comes that which is defiling, Mat 12:34, Mat 12:35. 2. He made every person and thing unclean that he touched, or that touched him, Lev 15:4-12. His bed, and his chair, and his saddle, and every thing that belonged to him, could not be touched without a ceremonial uncleanness contracted, which a man must remain conscious to himself of till sunset, and from which he could not be cleansed without washing his clothes, and bathing his flesh in water. This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this untoward generation. 3. When he was cured of the disease, yet he could not be cleansed from the pollution without a sacrifice, for which he was to prepare himself by seven days' expectation after he was perfectly clear from his distemper, and by bathing in spring water, Lev 15:13-15. This signified the great gospel duties of faith and repentance, and the great gospel privileges of the application of Christ's blood to our souls for our justification and his grace for our sanctification. God has promised to sprinkle clean water upon us, and to cleanse us from all our filthiness, and has appointed us by repentance to wash and make ourselves clean: he has also provided a sacrifice of atonement, and requires us by faith to interest ourselves in that sacrifice; for it is the blood of Christ his Son that cleanses us from all sin, and by which atonement is made for us, that we may have admission into God's presence and may partake of his favour.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The washing which is common to all persons is that of the baths, which usually cleanses away the filth of the body. There is also the washing of the Jews, which is more solemn than that of the baths but much inferior to the bath of grace. While this [baptismal] bath cleanses bodily filth, it does not merely remove the uncleanness of the body but also that which clings to a weak conscience.
For from the beginning “the spirit of God moved over the waters,” and over and again Scripture testifies to the fact that water is purifying. It was with water that God washed away the sin of the world in the time of Noah. It was with water that every one who was unclean was purified in accordance with the law, and even their garments were washed with water.
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Summary
Leviticus 15:5 delineates a specific regulation within Israel's intricate purity laws, addressing the transmission of ritual impurity through secondary contact. It mandates that any individual who touches the bed of a person experiencing a bodily discharge (who is ritually unclean) also becomes ritually defiled. To regain a state of purity, the affected person must meticulously wash their clothes, bathe themselves thoroughly in water, and remain in this state of ritual uncleanness until sunset, at which point they are considered clean. This statute profoundly underscores the pervasive nature of ritual impurity and the meticulous care required to maintain holiness within the covenant community, particularly in the presence of a supremely holy God.
Context
Literary Context
Leviticus 15:5 is an integral part of a larger legislative corpus within the book of Leviticus (chapters 11-15) that elaborates on various sources of ritual impurity and the divine protocols for purification. Specifically, chapter 15 meticulously details impurities arising from bodily discharges, covering male discharges (e.g., seminal emissions in Leviticus 15:1-15) and female discharges (e.g., menstruation and irregular flows in Leviticus 15:19-30). The chapter not only defines the primary impurity of the person with the discharge but also meticulously outlines how this impurity could be transmitted to objects (such as beds, chairs, and garments) and, consequently, to other individuals who touched these contaminated items. Verse 5 specifically addresses the scenario of touching the "bed" of an unclean person, highlighting the ease with which impurity could spread through daily contact and the meticulousness required to contain it within the camp of Israel. The recurring phrase "unclean until the even" (found throughout Leviticus 15) emphasizes the temporary nature of this ritual state and the clear divine provision for its resolution.
Historical & Cultural Context
In ancient Israel, the concepts of "clean" and "unclean" were foundational to their covenant relationship with Yahweh, who was understood as supremely holy and distinct from all defilement. Unlike modern notions of hygiene, ritual uncleanness did not inherently imply moral sin or physical dirtiness; rather, it signified a temporary state that rendered an individual unfit to participate in communal worship or enter the sacred space of the Tabernacle. These laws served a profound pedagogical purpose, impressing upon the Israelites the absolute holiness of God and the necessity of approaching Him in a state of purity. The detailed regulations concerning the spread of impurity, even through secondary contact with common household items like a bed, underscored the pervasive nature of anything that compromised holiness and the need for constant vigilance in maintaining a distinct, set-apart community. The prescribed washing and bathing, followed by waiting "until the even," were common purification rites, symbolizing a complete break from the state of impurity and a return to full communal and religious participation with the setting of the sun and the dawn of a new, ritually clean day. This intricate system ensured that the Israelites, as a people called to be holy, were continually mindful of God's presence in their midst and the purity required for His dwelling among them, as articulated in Leviticus 11:44-45.
Key Themes
Leviticus 15:5 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The most prominent theme is the Holiness of God and the corresponding call for His people to be holy (Leviticus 19:2). The meticulous purity laws, including those for secondary contamination, illustrate God's absolute separation from all defilement and His demand for a pure people to dwell in His presence. Another key theme is the Pervasiveness of Impurity, demonstrating how easily defilement could spread throughout the community, affecting individuals and objects alike. This highlights the fragility of human purity and the constant need for divine intervention and prescribed rituals. Furthermore, the theme of Atonement and Purification is central, as the laws provide specific, divinely ordained means for individuals to move from a state of uncleanness back to ritual purity, allowing them to re-engage fully with the community and its worship. This foreshadows the ultimate, once-for-all purification found in Christ. Finally, the laws foster a sense of Community Responsibility, as the purity of each individual impacted the purity of the entire camp, especially given God's dwelling in their midst (Numbers 5:3).
Exposition and Analysis
Key Word Analysis
This verb signifies direct physical contact, ranging from a light touch to a strong grasp or even a violent strike. In the context of purity laws, nâgaʻ is crucial as it denotes the precise mechanism by which ritual impurity is transmitted. It highlights the pervasive and easily transferable nature of uncleanness, emphasizing that even incidental contact with a contaminated object could render a person impure. This underscores the meticulousness required to maintain ritual boundaries and the contagious nature of defilement within the Israelite camp.
This adjective describes a state of ritual impurity, which is distinct from moral defilement or sin. Being ṭâmêʼ meant one was temporarily separated from the sacred realm and restricted from participating in certain religious activities, such as entering the Tabernacle or offering sacrifices. It was a temporary, often unavoidable, condition that required specific purification rites to be resolved. The concept of ṭâmêʼ served to teach Israel about the absolute holiness of God and the need for separation from anything that could compromise His presence.
This noun refers to dusk or evening, marking the end of the current day and the beginning of a new one according to the Israelite calendar. In the context of purity laws, this temporal boundary was significant, indicating that the state of uncleanness was not permanent but temporary and divinely ordained to cease. It symbolized a complete cycle of impurity and purification, allowing the individual to be restored to full ritual purity with the arrival of the new day, ready to re-engage with the community and sacred activities.
Verse Breakdown
"And whosoever toucheth his bed"
This clause identifies the specific action and object that triggers the state of secondary impurity. "His bed" refers to the sleeping place of the person experiencing a primary bodily discharge (e.g., a "zav" or "zavah" from earlier in the chapter). The emphasis here is on the indirect transmission of uncleanness; even without direct contact with the unclean person themselves, touching an object they had contaminated was sufficient to impart impurity. This illustrates the highly contagious and pervasive nature of ritual defilement within the Israelite camp.
"shall wash his clothes, and bathe [himself] in water"
These are the prescribed purification rituals. "Washing his clothes" implies a thorough cleansing of external garments, while "bathe [himself] in water" (often understood as full immersion) signifies a comprehensive purification of the body. These actions were symbolic acts of cleansing, demonstrating a commitment to removing the imparted impurity and restoring oneself to a ritually acceptable state before God and the community. They were the physical means by which the individual participated in their own restoration to purity.
"and be unclean until the even"
This final clause specifies the duration of the impurity after the purification rites have been performed. Despite washing and bathing, the individual remained ritually unclean for the remainder of the day, until sunset. This waiting period emphasized the divine order and the temporary nature of the impurity, reinforcing that the cleansing was not instantaneous but part of a divinely appointed process, culminating in a complete return to purity with the arrival of the new day. It highlighted that purity was ultimately a divine declaration, not merely a human act.
Literary Devices
Leviticus 15:5 employs several literary devices characteristic of legal and instructional texts within the Pentateuch, designed for clarity and emphasis. Legal Prescription is immediately evident in the verse's precise, conditional "whosoever toucheth... shall wash... and be unclean." This formulaic language is typical of covenant law, leaving no ambiguity about the required actions and their consequences, ensuring adherence to divine standards. Symbolism is profoundly present, particularly with "water" representing purification and "until the even" symbolizing the completion of a cycle and the restoration of a new, clean state. The concept of impurity itself functions as a Metaphor, pointing beyond mere physical cleanliness to a deeper spiritual separation from God's absolute holiness, foreshadowing the need for spiritual cleansing from sin. Furthermore, the verse is part of a larger Pattern of Repetition found throughout Leviticus 11-15, where the sequence of impurity, contact, prescribed ritual, and temporal limitation (until the evening) is reiterated. This repetition reinforces the importance and pervasiveness of these purity laws in the daily life of ancient Israel, deeply embedding the principles of holiness and separation into the communal consciousness.
Theological and Thematic Connections
The meticulous laws concerning ritual impurity in Leviticus, including the secondary contamination described in verse 5, serve as profound theological object lessons. They underscore the absolute holiness of God and the pervasive nature of anything that compromises that holiness. While ritual uncleanness was not inherently sinful, it served as a constant reminder of the fallen world and humanity's inherent inability to stand perfectly pure before a holy God. The prescribed cleansing rituals, though temporary, pointed to the necessity of divine intervention to bridge the gap between human defilement and divine purity. These physical laws were a shadow, teaching Israel about the seriousness of spiritual impurity (sin) and the indispensable need for a complete and lasting purification that only God could provide.
Reflection and Application
While the specific ceremonial laws of Leviticus are not binding for believers under the New Covenant, the underlying spiritual principles remain profoundly relevant and offer rich insights for contemporary Christian living. Leviticus 15:5 reminds us that God is utterly holy, and anything that defiles, whether ritually or spiritually, creates a separation from His presence. Just as a physical touch could transmit impurity in ancient Israel, so too can our thoughts, words, and actions, or even our associations and influences, lead to spiritual defilement. This verse calls us to a heightened awareness of the pervasive nature of sin and its insidious capacity to compromise our walk with God and hinder our fellowship with Him. It teaches us the importance of actively seeking cleansing and purification when we encounter or succumb to spiritual impurity, not through external ritual washings, but through sincere repentance and a humble reliance on the ultimate, perfect cleansing provided by Christ's atoning work. Our deepest desire should be to live lives set apart for God, continually striving for spiritual purity in all areas, recognizing that our access to His holy presence is a precious privilege secured by His grace, not by our own merit.
Questions for Reflection
FAQ
Was being "unclean" a sin in ancient Israel?
No, being ritually "unclean" was not inherently a sin. It was a temporary ritual state that resulted from various natural occurrences (like childbirth, menstruation, contact with a dead body, or certain skin diseases) or, as in Leviticus 15:5, from contact with something or someone already unclean. This state merely meant that an individual was temporarily separated from full participation in the community's worship and sacred activities, particularly from entering the Tabernacle or Temple. However, failing to follow the prescribed purification rituals after becoming unclean, or deliberately entering a sacred space while unclean, was considered a sin, as it demonstrated a blatant disregard for God's holiness and His covenant commands.
Why were these laws so detailed and seemingly strict?
These laws were detailed and strict for several crucial reasons, all stemming from God's character and His covenant with Israel. Primarily, they served to impress upon ancient Israel the absolute holiness of God and the seriousness of His presence dwelling among them in the Tabernacle. The meticulousness of the regulations taught the Israelites about the pervasive nature of impurity (both physical and spiritual) and the necessity of maintaining a distinct, holy environment for God's dwelling. They were pedagogical, designed to cultivate a deep reverence for God and to constantly remind His people of their unique identity as a holy nation set apart for Him. Furthermore, they foreshadowed the ultimate and perfect cleansing that would be provided through the Messiah, highlighting humanity's inherent inability to achieve lasting purity on its own. These laws were part of God's covenant instruction for His people, guiding their daily lives and their approach to Him.
Do these Levitical laws apply to Christians today?
No, the ceremonial and ritual laws of Leviticus, including those concerning ritual purity and impurity, are not directly binding upon Christians today in their literal application. The New Testament teaches that the Old Covenant, with its shadows and types, has been fulfilled in Jesus Christ. Hebrews 8:13 explicitly states that the old covenant has become obsolete. Jesus' perfect, once-for-all sacrifice on the cross provided a complete and eternal cleansing for sin, rendering the repetitive purification rituals unnecessary (Hebrews 10:1-10). However, while the literal application has ceased, the underlying spiritual principles behind these laws remain eternally relevant: God's unchanging holiness, the defiling nature of sin, and the absolute necessity of cleansing and separation unto God. Christians are called to pursue spiritual purity and holiness, not through external rituals, but through faith in Christ and the sanctifying work of the Holy Spirit (1 Peter 1:15-16), living lives that reflect the holiness of the God who has called them.
Christ-Centered Fulfillment
The Levitical laws concerning ritual impurity, such as the secondary contamination described in Leviticus 15:5, find their ultimate and perfect fulfillment in the person and work of Jesus Christ. The temporary nature of the Old Covenant cleansing rituals—washing and waiting "until the even"—underscored humanity's inherent inability to achieve lasting purity through self-effort or repeated animal sacrifices. These rituals were but a shadow, pointing forward to the one who would provide a complete and eternal cleansing. Jesus, as the perfect Lamb of God, is the ultimate source of purification. Unlike the Levitical system where impurity spread through touch, Jesus demonstrated His divine power over defilement by touching the unclean (e.g., lepers in Matthew 8:3 and the woman with a discharge in Mark 5:27-34) and making them clean, rather than becoming unclean Himself. His precious blood, shed on the cross, cleanses not merely external defilement but purifies our consciences from dead works to serve the living God (Hebrews 9:14). Through His perfect sacrifice, we are not just ritually clean until the evening, but we are declared perfectly righteous and perpetually pure in God's sight, granted direct and confident access to His holy presence (Hebrews 10:19-22). The pervasive nature of impurity under the Old Covenant finds its glorious counterpoint in the pervasive and all-sufficient grace of Christ, who truly "takes away the sin of the world!" (John 1:29). He is our ultimate purification, making us holy and blameless before God forever.