Leviticus 11:34
Any food coming into contact with water from that pot will be unclean, and any drink in such a container will be unclean.
Any food coming into contact with water from such a vessel
This phrase emphasizes the concept of ritual purity central to Levitical law. The Hebrew word for "unclean" is "טָמֵא" (tamei), which signifies a state of impurity that is not necessarily sinful but requires purification. The ancient Israelites lived in a world where cleanliness was not only a matter of physical health but also spiritual sanctity. The vessel mentioned here likely refers to earthenware, which, once contaminated, could not be purified by washing. This reflects the broader biblical principle that holiness and purity are paramount in maintaining a relationship with God. The water, a symbol of life and cleansing, paradoxically becomes a medium of impurity when associated with a contaminated vessel, illustrating the pervasive nature of impurity and the need for vigilance in maintaining holiness.

will be unclean
The declaration that the food "will be unclean" underscores the seriousness with which God views the separation between the holy and the profane. In the Hebrew context, "unclean" does not merely imply physical dirtiness but a state that disqualifies one from participating in communal worship and requires a process of purification. This reflects the broader theological theme that God is holy, and His people must strive to reflect that holiness in every aspect of their lives, including their dietary practices. The Israelites were called to be distinct from the surrounding nations, and adherence to these laws was a tangible expression of their covenant relationship with God.

and any drink in such a container will be unclean
This phrase extends the principle of contamination to liquids, reinforcing the comprehensive nature of the purity laws. The Hebrew culture placed significant emphasis on the vessels used for food and drink, as they were integral to daily life and worship. The contamination of a drink signifies a broader spiritual truth: impurity can permeate all aspects of life if not carefully guarded against. This serves as a metaphor for the believer's life, where vigilance is required to prevent spiritual contamination. The container, once defiled, symbolizes the human heart, which must be kept pure to maintain fellowship with God. This teaching encourages believers to be mindful of their spiritual environment and the influences they allow into their lives, striving always for purity and holiness in accordance with God's standards.

Persons / Places / Events
1. Moses
The primary human author of Leviticus, who received the laws from God to instruct the Israelites.

2. Israelites
The recipients of the Levitical laws, who were called to be a holy nation set apart for God.

3. The Tabernacle
The central place of worship for the Israelites, where purity laws were especially significant.

4. Clean and Unclean
A central theme in Leviticus, referring to the state of being acceptable or unacceptable for worship and community life.

5. The Wilderness
The setting where the Israelites received the law, emphasizing their journey and dependence on God.
Teaching Points
Understanding Holiness
The laws in Leviticus, including dietary restrictions, were given to teach the Israelites about God's holiness and their need to be set apart.

Symbolism of Purity
The distinction between clean and unclean foods symbolizes the broader spiritual truth of purity and impurity in one's relationship with God.

Practical Obedience
While the specific dietary laws are not binding on Christians today, the principle of living a life that honors God remains relevant.

Spiritual Discernment
Believers are called to discern what is spiritually clean and unclean, focusing on the purity of heart and mind.

Community and Worship
The laws served to maintain the purity of the community and the sanctity of worship, reminding us of the importance of communal holiness.
Bible Study Questions
1. How does the concept of clean and unclean in Leviticus 11:34 relate to the broader theme of holiness in the book of Leviticus?

2. In what ways do the dietary laws in Leviticus point to the need for spiritual purity in the New Testament?

3. How can we apply the principle of distinguishing between clean and unclean in our daily lives today?

4. What does the transition from Old Testament dietary laws to New Testament teachings on purity teach us about God's unfolding plan of redemption?

5. How can understanding the historical and cultural context of Leviticus 11:34 enhance our appreciation for the call to holiness in 1 Peter 1?
Connections to Other Scriptures
Leviticus 10
Discusses the importance of distinguishing between the holy and the common, and between the unclean and the clean, which sets the context for understanding the purity laws in Leviticus 11.

Acts 10
Peter's vision of the sheet with unclean animals, which signifies the removal of dietary restrictions and the inclusion of Gentiles into the faith.

Mark 7
Jesus' teaching on what truly defiles a person, emphasizing the heart over external observance of dietary laws.

1 Peter 1
Calls believers to be holy as God is holy, echoing the call to holiness found in Leviticus.
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
Anything, Drank, Drink, Drunk, Eaten, Liquid, Meat, Pot, Therein, Unclean, Vessel
Dictionary of Bible Themes
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

Leviticus 11:33-35

     5445   potters and pottery

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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