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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 22:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
Those that had a natural blemish, though they were forbidden to do the priests' work, were yet allowed to eat of the holy things: and the Jewish writers say that "to keep them from idleness they were employed in the wood-room, to pick out that which was worm-eaten, that it might not be used in the fire upon the altar; they might also be employed in the judgment of leprosy:" but,
I.Those that were under any ceremonial uncleanness, which possibly they contracted by their own fault, might no so much as eat of the holy things while they continued in their pollution.
1.Some pollutions were permanent, as a leprosy or a running issue, Lev 22:4. These separated the people from the sanctuary, and God would show that they were so far from being more excusable that really they were more abominable in a priest.
2.Others were more transient, as the touching of a dead body, or any thing else that was unclean, from which, after a certain time, a man was cleansed by bathing his flesh in water, Lev 22:6. But whoever was thus defiled might not eat of the holy things, under pain of God's highest displeasure, who said, and ratified the saying, That soul shall be cut off from my presence, Lev 22:3. Our being in the presence of God, and attending upon him, will be so far from securing us that it will but the more expose us to God's wrath, if we dare to draw nigh to him in our uncleanness. The destruction shall come from the presence of the Lord (Th2 1:9), as the fire by which Nadab and Abihu died came from before the Lord. Thus those who profane the holy word of God will be cut off by that word which they make so light of; it shall condemn them. They are again warned of their danger if they eat the holy thing in their uncleanness (Lev 22:9), lest they bear sin, and die therefore. Note,
(1.)Those contract great guilt who profane sacred things, by touching them with unhallowed hands. Eating the holy things signified an interest in the atonement; but, if they ate of them in their uncleanness, they were so far from lessening their guilt that they increased it: They shall bear sin.
(2.)Sin is a burden which, if infinite mercy prevent not, will certainly sink those that bear it: They shall die therefore. Even priests may be ruined by their pollutions and presumptions.
II.As to the design of this law we may observe,
1.This obliged the priests carefully to preserve their purity, and to dread every thing that would defile them. The holy things were their livelihood; if they might not eat of them, how must they subsist? The more we have to lose of comfort and honour by our defilement, the more careful we should be to preserve our purity.
2.This impressed the people with a reverence for the holy things, when they saw the priests themselves separated from them (as the expression is, Lev 22:2) so long as they were in their uncleanness. He is doubtless a God of infinite purity who kept his immediate attendants under so strict a discipline.
3.This teaches us carefully to watch against all moral pollutions, because by them we are unfitted to receive the comfort of God's sanctuary. Though we labour not under habitual deformities, yet actual defilements deprive us of the pleasure of communion with God; and therefore he that is washed needeth to wash his feet (Joh 13:10), to wash his hands, and so to compass the altar, Psa 26:6. Herein we have need to be jealous over ourselves, lest (as it is observably expressed here) we profane God's holy name in those things which we hallow unto him, Lev 22:2. If we affront God in those very performances wherein we pretend to honour him, and provoke him instead of pleasing him, we shall make up but a bad account shortly; yet thus we do if we profane God's name, by doing that in our uncleanness which pretends to be hallowed to him.
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Summary
Leviticus 22:5 delineates specific ritual purity regulations for the Aaronic priesthood, stipulating that a priest becomes ceremonially defiled upon touching any "creeping thing" or an individual already in a state of ritual uncleanness. This verse underscores the stringent requirements for priests to maintain a state of ceremonial cleanness, which was absolutely essential for them to partake of the holy offerings and minister effectively within the Tabernacle, thereby preserving the sanctity of God's presence and the integrity of Israel's worship.
Context
Literary Context
Leviticus 22 focuses intently on the laws governing the priests' consumption of holy offerings, building directly upon the broader themes of holiness and ritual purity established throughout the book of Leviticus. Chapter 21 meticulously outlines the personal holiness required of priests, including restrictions on marriage and contact with the dead. Chapter 22 then shifts its focus to their conduct regarding sacred food, emphasizing that only those who are ceremonially clean may eat of the Lord's dedicated portions. Verse 5 is an integral part of a detailed list (verses 4-6) specifying various sources of ritual impurity—such as bodily discharges, contact with a dead person, or touching an unclean "creeping thing"—that would temporarily disqualify a priest from partaking of holy food. This meticulous attention to the minutiae of purity highlights the profound reverence and careful preparation required when interacting with anything consecrated to the holy God of Israel.
Historical & Cultural Context
In ancient Israelite society, the concept of ritual purity (or impurity) was a pervasive and foundational element that governed daily life, especially in relation to worship. The Tabernacle, as the tangible dwelling place of God among His people, served as the epicenter of Israel's spiritual life, and its sanctity was of paramount importance. Priests functioned as crucial intermediaries between God and the people, and their ritual status directly impacted their ability to perform their sacred duties and consume the holy food that sustained them. Contact with "creeping things" (such as rodents, reptiles, or insects, many of which were explicitly declared unclean in Leviticus 11) or with individuals who were ritually unclean (due to various bodily emissions, disease, or contact with death, as exhaustively detailed in Leviticus 12-15) was considered defiling. This defilement was not inherently a moral failing but a temporary ritual state that necessitated specific purification rites (e.g., washing, waiting until evening) before one could re-engage in sacred activities. These laws profoundly impressed upon the Israelites the absolute holiness of God and the non-negotiable necessity of approaching Him with utmost reverence and careful preparation.
Key Themes
This verse contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and His demand for a separated people, particularly those in sacred service. The laws of purity, including those in Leviticus 11 and Leviticus 12-15, serve to distinguish Israel from surrounding nations and to impress upon them the gravity of God's presence. Another key theme is Access to God, illustrating that proximity to the divine presence requires a specific, ritually clean state. The defilement described in Leviticus 22:5 highlights the barriers that uncleanness creates, preventing priests from performing their duties and partaking of holy food. Finally, the verse underscores the Contagious Nature of Impurity, showing how defilement can be transmitted through contact, a concept that foreshadows the pervasive and corrupting power of sin in the spiritual realm.
Exposition and Analysis
Key Word Analysis
This primitive root signifies not merely a light touch, but often a laying of the hand upon for various purposes, or even to reach, strike, or make contact. In the context of ritual law, it denotes the act of physical contact that results in the transmission of impurity. The verb implies an intentional or unintentional physical interaction that is sufficient to impart defilement, underscoring the sensitivity of the purity laws.
Derived from a root meaning "to swarm," this term refers to a category of small, swarming, or creeping creatures, encompassing various insects, reptiles, and rodents. As detailed in Leviticus 11, many of these creatures were explicitly declared unclean, and contact with their carcasses was a common source of ritual impurity. The inclusion of "creeping thing" here highlights a mundane, everyday source of defilement that priests needed to diligently avoid.
This primitive root signifies being foul or contaminated, particularly in a ceremonial or moral sense. In the context of Leviticus 22:5, it describes the state of ritual impurity. It is crucial to understand that being ṭâmêʼ did not inherently mean one had sinned or was morally corrupt. Instead, it denoted a temporary ceremonial status that rendered a person unfit for participation in sacred activities, such as entering the Tabernacle or eating holy food. This state required specific purification rituals to restore one to a state of ṭâhôr (clean/pure).
Verse Breakdown
"Or whosoever toucheth any creeping thing"
This initial clause identifies one specific and common source of ritual impurity. The act of touching the carcass of a "creeping thing" (as defined in Leviticus 11) was sufficient to render a person, including a priest, ceremonially defiled. This underscores the meticulous and comprehensive nature of the purity laws, covering even seemingly minor contacts.
"whereby he may be made unclean"
This phrase clarifies the direct consequence of touching the creeping thing: the individual becomes ritually defiled (ṭâmêʼ). It emphasizes the passive nature of becoming unclean through contact, indicating that the impurity is transmitted to the person, rather than being a result of a deliberate sinful act on their part.
"or a man of whom he may take uncleanness"
This clause introduces a second, distinct source of impurity: contact with another human being who is already in a state of ritual uncleanness. This highlights the contagious nature of ceremonial defilement, which could be transmitted from person to person, emphasizing the need for separation and careful interaction within the community.
"whatsoever uncleanness he hath;"
This concluding phrase serves as a comprehensive catch-all, indicating that any form of ritual uncleanness possessed by the other person, regardless of its specific origin or severity, would be transferred upon contact. It reinforces the seriousness of avoiding all potential sources of defilement for priests, ensuring their constant state of readiness for sacred service.
Literary Devices
Leviticus 22:5 employs several literary devices to convey its precise regulations. Categorization is evident in its clear delineation of distinct sources of impurity: contact with unclean animals ("creeping thing") and contact with unclean persons ("a man of whom he may take uncleanness"). This method provides clarity and helps to define the boundaries of ritual purity for the priests. Emphasis is achieved through the repetition of the concept of "uncleanness" (using both the verb/adjective ṭâmêʼ and the noun tumʼâh), underscoring its central role in the priestly regulations and highlighting the pervasive nature of defilement. Furthermore, there is a subtle use of Metonymy, where the "creeping thing" and "a man" stand in for the state of impurity they transmit. They are not merely objects or persons, but conduits of defilement, highlighting the contagious and pervasive nature of ritual uncleanness that must be meticulously avoided by those dedicated to sacred service.
Theological and Thematic Connections
Leviticus 22:5, like much of the Mosaic Law, profoundly communicates God's absolute holiness and His demand for separation from anything that defiles. While the specific rituals of purity were designed for the Old Covenant Tabernacle system, they served as powerful object lessons about the nature of sin and the necessity of purity to approach a holy God. The contagious nature of uncleanness foreshadows the pervasive and corrupting power of sin, which spreads through humanity and separates us from God. The meticulous requirements for priests underscored their unique role as mediators and the gravity of their access to the divine presence, teaching Israel that God is not to be approached casually or carelessly, but with utmost reverence and preparation. These laws, though ceremonial, pointed to a deeper spiritual reality: God is pure, and to be in His presence, His people must also be pure.
Reflection and Application
While the specific ritual laws of Leviticus 22:5 are not directly binding on New Covenant believers, the underlying principles of holiness, discernment, and reverence for God remain profoundly relevant for our spiritual walk today. We are called to a spiritual purity that transcends external rituals, recognizing that true defilement originates not from external contact but from within the human heart, as Jesus taught in Mark 7:21-23. Just as the ancient priests had to be vigilant about physical contamination to maintain their fitness for service, believers today are called to exercise spiritual discernment, actively avoiding anything that would hinder their relationship with God or compromise their witness to the world. This involves making conscious choices about our associations, the media we consume, our attitudes, and our actions, ensuring they align with God's holy character. Our lives, as temples of the Holy Spirit, are to reflect the purity and separation that God desires from His people, not out of fear of ritual defilement, but out of profound love and reverence for the One who has made us clean through Christ. This spiritual vigilance is our continuous act of worship and dedication.
Questions for Reflection
FAQ
What was the primary purpose of these purity laws for priests?
The primary purpose of these purity laws for priests was to maintain the sanctity of the Tabernacle and the holy things dedicated to the Lord, and to ensure that priests, who served as mediators between God and Israel, approached God in a state of ceremonial readiness. These laws underscored God's absolute holiness and the necessity of His people, especially those in sacred service, to reflect that holiness in their conduct and interactions. They were not primarily about moral sin, but about ritual fitness for divine presence and participation in sacred rites.
Does being "unclean" in Leviticus 22:5 mean a person had sinned?
No, in the context of Leviticus, "unclean" (Hebrew ṭâmêʼ) refers to a state of ritual impurity, not necessarily moral sin. Touching a "creeping thing" or an unclean person was not a sin in itself, but it rendered one temporarily unfit for sacred activities or contact with holy things. It was a ceremonial status that required specific purification rites to resolve, allowing the person to re-enter the community's full participation in worship. This distinction between ritual impurity and moral sin is crucial for understanding the Mosaic Law.
Are these specific purity laws from Leviticus still binding on Christians today?
No, the specific ritual purity laws regarding "creeping things" and other external defilements from the Old Covenant are not binding on Christians today. The New Testament teaches that Christ's perfect sacrifice has fulfilled these ceremonial laws, shifting the focus from external ritual purity to internal spiritual purity. As Acts 10:15 and Mark 7:18-23 illustrate, what truly defiles a person is not external contact but the sin that originates from within the heart. However, the underlying principles of God's holiness, the pervasive nature of sin, and the call to live a life separated unto Him remain eternally relevant for believers.
Christ-Centered Fulfillment
Leviticus 22:5, with its stringent demands for ritual purity, powerfully foreshadows the ultimate and perfect cleansing found in Jesus Christ. The Old Testament laws concerning "creeping things" and "unclean persons" highlighted the pervasive nature of defilement and humanity's inherent inability to achieve true, lasting purity through external rituals alone. These temporary, physical purifications pointed to a deeper, spiritual need for a radical transformation. Christ, as the Lamb of God who takes away the sin of the world, entered our defiled world, yet remained perfectly pure and undefiled by sin. He did not become unclean by touching the "unclean," but rather, by His divine power and holiness, He made the unclean clean, as seen when He touched a leper and instantly healed him (Mark 1:40-42). His perfect, once-for-all sacrifice on the cross serves as the ultimate purification, cleansing us not merely from ritual impurity but from the defilement of sin itself, purifying our consciences from dead works to serve the living God (Hebrews 9:13-14). Through faith in Him, believers are declared righteous and made spiritually clean, enabling us to approach God's holy presence with boldness and confidence, not based on our own efforts to avoid defilement, but on the finished work of our great High Priest (Hebrews 4:16). He is the true source of purity, making us a holy priesthood, fit to offer spiritual sacrifices acceptable to God through Him (1 Peter 2:9).