Leviticus 11:36
Nevertheless, a spring or cistern containing water will remain clean, but one who touches a carcass in it will be unclean.
Nevertheless
This word serves as a transition, indicating an exception to the preceding rules about uncleanness. In the Hebrew text, the word is "אַךְ" (akh), which often introduces a contrast or exception. It highlights God's provision for purity even amidst impurity, emphasizing His grace and the possibility of maintaining holiness in a fallen world.

a spring or cistern
The Hebrew words here are "מַעְיָן" (ma'yan) for spring and "בּוֹר" (bor) for cistern. Springs are natural sources of flowing water, symbolizing life and purity in biblical literature. Cisterns, on the other hand, are man-made reservoirs for collecting water. Both are essential for survival in the arid climate of the ancient Near East, representing God's provision and the sustenance He offers His people.

that collects water
This phrase underscores the function of springs and cisterns as sources of life-giving water. Water is a powerful biblical symbol of cleansing and renewal. In the Hebrew context, water is often associated with God's Spirit and His ability to purify and sustain His people, as seen in passages like Isaiah 44:3 and John 4:14.

will remain clean
The Hebrew word for clean is "טָהוֹר" (tahor), which signifies ritual purity. Despite the potential for contamination, the water in these sources remains clean, illustrating God's power to preserve purity. This reflects the broader biblical theme that God can maintain holiness and purity even in a world tainted by sin.

but one who touches a carcass in it
The term "carcass" in Hebrew is "נְבֵלָה" (nevelah), referring to a dead body, which is a source of ritual impurity. The act of touching signifies a direct contact with death, which is contrary to the life-giving nature of God. This highlights the biblical principle that sin and death contaminate, and contact with them requires purification.

will be unclean
The Hebrew word for unclean is "טָמֵא" (tamei), indicating a state of ritual impurity. This impurity is not just physical but also spiritual, necessitating a process of cleansing. It serves as a reminder of the pervasive nature of sin and the need for atonement and purification, pointing ultimately to the redemptive work of Christ, who cleanses us from all unrighteousness (1 John 1:9).

Persons / Places / Events
1. Moses
The author of Leviticus, who received the laws from God to instruct the Israelites on how to live a holy life.

2. Israelites
The recipients of the Levitical laws, including the laws of cleanliness and uncleanliness.

3. Springs and Cisterns
Natural and man-made sources of water that are considered clean despite contact with unclean things.

4. Carcass
The dead body of an animal, which is considered unclean and can transmit impurity.

5. Priests
The mediators of the law who would have been responsible for teaching and enforcing these cleanliness laws.
Teaching Points
Understanding Cleanliness
The distinction between clean and unclean in Leviticus highlights God's holiness and the need for His people to be set apart. This calls us to examine our own lives for spiritual purity.

Symbolism of Water
Water is a powerful symbol of cleansing and life throughout Scripture. Just as physical water cleanses, we are called to seek spiritual cleansing through Christ, the living water.

Holiness in Daily Life
The laws of cleanliness remind us that holiness should permeate every aspect of our lives, not just our religious practices. We are called to live in a way that reflects God's purity.

Community Responsibility
The laws were given to the community of Israel, emphasizing that holiness is a communal responsibility. We are called to support one another in living lives that honor God.

Spiritual Renewal
Just as water sources were to remain clean, we are reminded of the need for continual spiritual renewal through prayer, Scripture, and fellowship with believers.
Bible Study Questions
1. How does the concept of cleanliness in Leviticus 11:36 relate to our understanding of spiritual purity today?

2. In what ways can we apply the principle of being set apart for God in our daily lives?

3. How does the symbolism of water in the Bible enhance our understanding of spiritual cleansing and renewal?

4. What role does community play in helping us maintain spiritual purity, and how can we support one another in this?

5. How can we ensure that our spiritual "springs and cisterns" remain clean and life-giving in our walk with Christ?
Connections to Other Scriptures
Numbers 19:15
Discusses the laws of purification, emphasizing the importance of cleanliness and the procedures for purification.

John 4:10-14
Jesus speaks of living water, symbolizing spiritual purity and eternal life, contrasting with the physical purity laws of the Old Testament.

Psalm 1:3
Describes a righteous person as a tree planted by streams of water, symbolizing spiritual nourishment and purity.

Ezekiel 36:25-27
God promises to cleanse His people with clean water, symbolizing spiritual renewal and purity.

Revelation 22:1
Describes the river of the water of life, clear as crystal, flowing from the throne of God, symbolizing ultimate purity and life.
HolinessS.R. Aldridge Leviticus 11:1-47
The Religious Use of NatureR.M. Edgar Leviticus 11:1-47
Answers to Objections Respecting These RegulationsS. H. Kellogg, D. D.Leviticus 11:2-47
Apologetic Value of This LawS. H. Kellogg, D. D.Leviticus 11:2-47
Bodily HolinessS. H. Kellogg, D. D.Leviticus 11:2-47
Clean and Unclean AnimalsS. H. Kellogg, D. D.Leviticus 11:2-47
Clean and Unclean FishA. A. Bonar.Leviticus 11:2-47
Clean and Unclean InsectsA. A. Bonar.Leviticus 11:2-47
Distinguishing the Precious from the VileW. H. Jellie.Leviticus 11:2-47
LessonsA. Willet, D. D.Leviticus 11:2-47
Lessons from the FowlsA. A. Bonar.Leviticus 11:2-47
Minute EnactmentsJ. Cumming, D. D.Leviticus 11:2-47
The Bat as a TypeA. F. Forrest.Leviticus 11:2-47
The Clean and the UncleanSpurgeon, Charles HaddonLeviticus 11:2-47
The Clean and the UncleanC. H. Mackintosh.Leviticus 11:2-47
The Clean and UncleanJ. A. Seiss, D. D.Leviticus 11:2-47
The Coney UncleanSpurgeon, Charles HaddonLeviticus 11:2-47
The Eagle as a TypeA. F. Forrest.Leviticus 11:2-47
The Hare UncleanSpurgeon, Charles HaddonLeviticus 11:2-47
The Kite as a TypeA. F. Forrest.Leviticus 11:2-47
The Osprey as a TypeA. F. Forrest.Leviticus 11:2-47
The Owl as a TypeA. F. Forrest.Leviticus 11:2-47
The Raven as a TypeA. F. Forrest.Leviticus 11:2-47
The Right Use of ThingsJ. Parker, D. D.Leviticus 11:2-47
The Vulture as a TypeA. F. Forrest.Leviticus 11:2-47
Types of ManhoodA. Willet, D. D.Leviticus 11:2-47
Clean and Unclean - a Lesson on SinW. Clarkson Leviticus 11:4-47
Clean and Unclean - Three Side TruthsW. Clarkson Leviticus 11:4-47
The Significance of DeathW. Clarkson Leviticus 11:24-28, 39, 40
Unclean, Creeping, and Dead ThingsJ.A. Macdonald Leviticus 11:26-47
People
Aaron, Hen, Moses, Shaphan
Places
Egypt, Teman
Topics
Anyone, Bodies, Carcase, Carcass, Carcasses, Cistern, Clean, Collecting, Collection, Dead, Fountain, Gathered, Gathering, Holding, However, Nevertheless, Pit, Plenty, Quantity, Remains, Spring, Stored, Though, Touches, Toucheth, Touching, Unclean, Whatever, Wherein
Dictionary of Bible Themes
Leviticus 11:36

     4293   water

Leviticus 11:1-47

     4438   eating
     5773   abstinence, discipline
     7525   exclusiveness

Leviticus 11:24-40

     5194   touch

Leviticus 11:31-40

     8269   holiness, separation from worldly

Library
Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy
Andrew Murray—Holy in Christ

The Clean and the Unclean
I. It is our firm belief that these distinctions of meats were laid down on purpose TO KEEP THE JEWS AS A DISTINCT PEOPLE, and that herein they might be a type of the people of God, who are also, throughout all ages, to be a distinct and separate people--not of the world, even as Christ was not of the world. You that are conversant with the old Levitical rule, well know that it was quite impossible for the Hebrews to mix with any other nation, without violating the statutes they were commanded to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Sanctification is a Mystery.
"Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of. God." --2 Cor. vii. 1. Sanctification belongs to the mysteries of faith; hence it can not be confessed but as a dogma. By this statement we intend to cut off at once every representation which makes "sanctification" to consist of the human effort to make oneself holy or holier. To become more holy is undoubtedly the duty which rests upon every man. God has condemned all unholiness, as an accursed
Abraham Kuyper—The Work of the Holy Spirit

Fifth Day. Holiness and Redemption.
Sanctify unto me all the first-born.'--Ex. xiii. 2. 'All the first-born are mine; for on the day I smote all the first-born in the land of Egypt I sanctified unto me all the first-born in Israel: mine they shall be: I am the Lord.'--Num. iii. 13, viii. 17. 'For I am the Lord your God that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy.'--Lev. xi. 45. 'I have redeemed thee; thou art mine.'--Isa. xliii. 1. At Horeb we saw how the
Andrew Murray—Holy in Christ

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1]
John Bunyan—The Works of John Bunyan Volumes 1-3

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon
Andrew Murray—With Christ in the School of Prayer

The Destruction of Jerusalem
[Illustration: (drop cap G) Ruins of a Synagogue] God had given to His people a Book foretelling the coming of the Christ--or Messiah, as the word is written in Hebrew--so that they might be prepared and ready for His appearance. Yet when He came they did not receive Him. They were looking for an earthly king, and the beautiful words spoken by the ancient prophets had no meaning to them. When Jesus Christ was born in Bethlehem, the Jews were under the iron rule of the Roman Empire, of which they
Mildred Duff—The Bible in its Making

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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