Leviticus 11:38
but if water has been put on the seed and a carcass falls on it, it is unclean for you.
but if water has been put on the seed
This phrase highlights the condition under which the seed becomes susceptible to impurity. In the Hebrew context, water often symbolizes life and purification. However, in this instance, the water makes the seed vulnerable to becoming unclean. The Hebrew word for "water" is "מַיִם" (mayim), which is a fundamental element in Jewish ritual purity. The act of water being put on the seed suggests a transition from a dormant state to one of potential growth, symbolizing readiness and openness. This readiness, however, also opens the seed to contamination, illustrating the delicate balance between life and impurity in the ancient Israelite understanding.

and a carcass falls on it
The term "carcass" refers to the dead body of an animal, which in Levitical law is a source of impurity. The Hebrew word for "carcass" is "נְבֵלָה" (nevelah), which denotes something that is lifeless and thus ritually impure. The imagery of a carcass falling on the seed conveys a sudden and unintentional defilement. Historically, this reflects the Israelites' need to maintain ritual purity in their daily lives, as contact with death was seen as a disruption of the divine order. The falling of the carcass signifies an external force of impurity that can affect one's spiritual and communal standing.

it is unclean for you
The declaration of uncleanness is a significant aspect of Levitical law, emphasizing the separation between the holy and the profane. The Hebrew word for "unclean" is "טָמֵא" (tamei), which indicates a state of impurity that requires purification rituals to restore holiness. This phrase underscores the importance of vigilance and awareness in maintaining purity. For the Israelites, being "unclean" meant a temporary exclusion from communal worship and activities, highlighting the communal and spiritual implications of personal actions. The phrase serves as a reminder of the constant need for discernment and the pursuit of holiness in the believer's life, reflecting a broader theological principle of separation from sin and dedication to God.

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

2. Israelites
The recipients of the Levitical laws, including dietary and purity laws, as they journeyed through the wilderness.

3. The Wilderness
The setting where the Israelites received the law, emphasizing their need for guidance and holiness.

4. Seed
Represents potential food and sustenance, crucial for the survival and prosperity of the Israelites.

5. Carcass
Symbolizes impurity and death, which contaminates what it touches according to the law.
Teaching Points
Holiness and Separation
The laws in Leviticus emphasize the need for the Israelites to be distinct and holy, set apart for God. This principle remains relevant as Christians are called to live lives that reflect God's holiness.

Understanding Purity
While the specific dietary laws may not apply to Christians today, the underlying principle of purity and avoiding spiritual contamination is timeless. Believers are encouraged to examine what influences their hearts and minds.

Symbolism of Seeds
Seeds represent potential and growth. Just as physical seeds can be contaminated, so can the seeds of our thoughts and actions. We must guard what we allow to take root in our lives.

Spiritual Discernment
The passage calls for discernment in distinguishing between clean and unclean. Christians are to seek wisdom and guidance from the Holy Spirit in making choices that honor God.

New Covenant Perspective
Through Christ, the focus shifts from external adherence to laws to internal transformation. Believers are encouraged to pursue a heart that seeks purity and righteousness.
Bible Study Questions
1. How does the concept of holiness in Leviticus 11:38 apply to our daily lives as Christians today?

2. In what ways can we ensure that the "seeds" in our lives remain pure and untainted by spiritual "carcasses"?

3. How do Jesus' teachings in the New Testament reshape our understanding of purity and defilement?

4. What practical steps can we take to discern and avoid spiritual contamination in our modern context?

5. How can we balance the freedom we have in Christ with the call to live a life that is set apart and holy?
Connections to Other Scriptures
Genesis 1:29
Discusses the provision of seed-bearing plants for food, highlighting the importance of seeds in God's creation.

Deuteronomy 14:3-21
Expands on dietary laws, reinforcing the theme of holiness and separation from impurity.

Matthew 15:11
Jesus teaches about what truly defiles a person, offering a deeper understanding of purity beyond physical contamination.

Acts 10:9-16
Peter's vision challenges traditional views on clean and unclean, pointing to a new covenant understanding.

1 Corinthians 10:31
Encourages believers to do everything for the glory of God, including how they approach food and purity.
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
Aught, Body, Carcase, Carcass, Dead, Fall, Fallen, Falls, Gets, Seed, Thereon, Though, Unclean
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 11:37-38

     4506   seed

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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