(1) The Hebrew word be’er means “well” and occurs in compound names for key places, for instance, Beer Lahai Roi (“the well of the Living One who sees me” [Gen. 16:14]) and Beersheba (“well of the oath/seven” [Gen. 21:31]). In Israel’s wanderings, the nation came to Beer (Num. 21:16), north of the Arnon River. The name “Beer” commemorates the joyous occasion when God gave the people water in the desert. In celebration, the people sang the so-called Song of the Well (Num. 21:17–18). The site may be Wadi eth-Themed in northeastern Moab and possibly linked with Beer Elim (Isa. 15:8).

(2) An alcoholic beverage produced from grains, such as wheat or barley, through a fermentation process. Beer is mentioned in the Bible only a handful of times (in the NIV, see 1 Sam. 1:15; Prov. 20:1; 31:4, 6; Isa. 24:9; 28:7; 29:9; 56:12; Mic. 2:11; many other versions use terms such as “strong drink” or “liquor”), but it was prevalent in some ancient Near Eastern cultures, especially Egypt. See also Strong Drink.

The law warns against those who claim to speak for God but whose words are not from God. Such false prophets are exposed when their predictions go unfulfilled, but even a prophet who makes true predictions is false if he or she encourages idolatry. False prophets must be put to death (Deut. 13:1–5; 18:20–22).

During the monarchy, some false prophets blatantly promoted Baalism (1 Kings 18:19; Jer. 2:8; 23:13). Others seemed orthodox but, motivated by greed (Jer. 6:13; 8:10; Mic. 3:5, 11; cf. Luke 6:26), actually said whatever people wanted to hear (1 Kings 22:6; cf. 2 Chron. 18:5; 28; Isa. 30:10; Jer. 5:31; Ezek. 22:27–28). A frequent mark of these prophets was that they stressed God’s faithfulness to promises of blessing while ignoring his faithfulness to promises of judgment. According to them, Israel would never be defeated, however much the people sinned (Jer. 6:14; 8:11; 23:17; Ezek. 13:10, 16; Mic. 2:6); the false prophets themselves set an example of licentiousness (Isa. 28:7; Jer. 23:14–15). Ironically, the complacency that this engendered increased Israel’s danger (Jer. 14:13–16; 23:19–22; 27:9–18; Lam. 2:14; Ezek. 13:5).

Often direct confrontations took place between true and false prophets (e.g., 1 Kings 18; Neh. 6:14; Jer. 20:1–6; 26:8–11; 28–29; Mic. 2:6). The true prophets pleaded with Israel to reject false prophecy (Jer. 23:16; 29:8–9). They pronounced judgment on both the prophets and their followers (Isa. 9:14–15; Jer. 2:26; 4:9; 8:1; 13:13; 23:33–39; 50:36; Ezek. 13; Zeph. 3:4; Zech. 13:2–6). False prophets would become blind to the truth they denied and become unable to prophesy at all (Isa. 29:10; Ezek. 7:26; Mic. 3:6). Their false predictions would be frustrated (Isa. 44:25; Jer. 37:19), and in particular the exile that they said would never happen was now inevitable (Jer. 14:15–18).

False prophecy was as much a danger in the NT era as it was in the OT. Jesus warned that “wolves in sheep’s clothing” would continue to lead many astray. Some would either promote the worship of false messiahs or even pretend to be the Messiah (Matt. 24:23–24; Mark 13:21–22), but, as ever, they could be identified by their “fruit” (Matt. 7:15–23; 24:11).

Paul said that any so-called prophet who opposed his own teaching, or who taught error while claiming that the teaching came from Paul himself, was false (1 Cor. 14:37; 2 Thess. 2:2; cf. 2 Cor. 11:4; Gal. 1:8). Luke called Elymas the sorcerer, who opposed Paul, a false prophet (Acts 13:6–12). More generally, Peter saw all heretical teachers as direct successors of the false prophets of the OT, denying the Lord and exploiting the people for gain (2 Pet. 2:1). They replicate the error of Balaam (2 Pet. 2:15–16). For John, the particular mark of the false prophet was the denial that Jesus is the Christ (1 John 4:1–3). The third figure in the bestial false trinity in John’s Revelation is called “the false prophet” (Rev. 16:13; 19:20; 20:10) and entices men and women to worship the dragon rather than Jesus.

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

Divine pronouncements given to humankind that are either unsolicited (Isa. 7:3–9; Hag. 1:2–11; Zech. 12:1) or a response to an inquiry (2 Kings 8:8). It was common practice throughout the ancient Near East to seek pronouncements from deities and to identify holy sites where sacred individuals could query the deities (e.g., the shrine of Apollo at Delphi). How much time elapsed between the transmission of an oracle and its inscription is uncertain. Inscriptions from the surrounding Near Eastern milieu attest that messages received from a deity often were transcribed immediately upon reception, with the prophet’s name attached.

Reception and Delivery of Oracles

The Hebrew word massa’ (derived from nasa’, “to lift, take, carry”), variously translated “oracle” (Isa. 17:1; 19:1; 21:1; 30:6), “burden” (Isa. 17:1 JPS, KJV), or “prophecy” (Prov. 30:1; 31:1 KJV), is used in this figurative sense primarily in prophetic speech (Prov. 30:1; 31:1 are the exceptions) to refer to threatening pronouncements against Israel (Hab. 1:1; Zech. 12:1; Mal. 1:1), its neighbors (Isa. 13:1; 14:28; 15:1; Nah. 1:1), or an individual (2 Kings 9:25; 2 Chron. 24:27). Although the word itself is used infrequently, the prophetic activity of delivering divine pronouncements was prevalent throughout Israel’s history, rising in prominence during the monarchy and ceasing at the beginning of the intertestamental period.

Priests, judges (Deut. 17:9), and prophets (1 Sam. 9:9) could be the recipients and deliverers of divine oracles, although as the duties of these offices became more differentiated over time, delivery of oracles became more the province of the prophet (2 Kings 22:11–14; Jer. 21:2). A few oracles found in the OT are attributed to non-Israelites (Balaam [Num. 22–24]; Agur [Prov. 30:1]; King Lemuel [Prov. 31:1]). The Israelites were commanded to seek Yahweh (Isa. 55:6; Hos. 10:12), and they (Isa. 9:13) and their leaders (Jer. 10:21) were condemned both for failure to do so and for their dismissive response to a prophetic oracle once it had been delivered, whether solicited (Ezek. 33:30–32) or not (Zech. 7:12).

Prophets were often sought to inquire about obtaining an oracle (1 Sam. 9:9; 2 Kings 3:11; 22:13) during times of crisis or need. Such oracles were for the benefit of either an individual (Exod. 18:15; 2 Kings 8:8) or the nation (1 Kings 22:5; 2 Kings 3:11; 2 Chron. 18:6) and were sought by commoners (Gen. 25:22; Exod. 18:15; Ezek. 33:30), elders (Ezek. 14:1–3; 20:1; see also 8:1), royalty (1 Kings 14:5; 22:5–8; 2 Kings 22:18; 2 Chron. 26:5), army officials (Jer. 42:1–3), and foreigners (2 Kings 8:7; Isa. 14:32). Prophetic response to oracular inquiry was not automatic. Deliverance of an oracle after an inquiry could be immediate (Jer. 37:17), delayed for an extended period of time (Jer. 42:7 [ten days]), or the prophet could refuse to deliver an oracle (Jer. 23:33; Ezek. 14:1). A previous oracle could be superseded (Isa. 38 [compare v. 1 with vv. 4–6]). Various commodities could be used for payment, including silver (1 Sam. 9:7–8), food (1 Kings 14:3), and foreign goods (2 Kings 8:7–9).

Oracles could be pronounced publicly in various places, including the palace (2 Kings 20:4–5), the temple (Jer. 7:2; 26:2), the city gates (1 Kings 22:10; 2 Chron. 18:9), the roadside (1 Kings 20:38–43), or privately to individuals, including royalty (Jer. 37:17), officials (Isa. 22:15), and foreigners (Jer. 39:15–17). There are several mentions in Scripture of oracles that are not part of the canonical record (e.g., 2 Chron. 24:27).

Oracular pronouncements could be brief (1 Kings 17:1) or lengthy (the books of Nahum and Malachi), and they consisted of a variety of genres, including satire (Isa. 44:9–20), parable (2 Sam. 12:1–14), and lament (Jer. 9:20; Ezek. 19; Amos 5:1), to produce the desired rhetorical effect. The prophetic introductory or concluding oracular formulas “thus says the Lord” and “declares the Lord” echo the messenger terminology of the broader culture, in which a similar introductory “thus says X” was used by messengers delivering public proclamations on behalf of the one who commissioned them (2 Chron. 36:23). In this way, the prophet presented an oracle as God’s message to the people, not his own.

Nominal Israel was condemned for seeking pronouncements from false gods (2 Kings 1:3–4, 6, 16; 2 Chron. 25:15; Hos. 4:12), necromancy (Isa. 8:19), and failure to inquire of the true God of Israel (Zeph. 1:6). False prophets could also claim to have received communication from God (Deut. 13:1–11; 18:20; Ezek. 13), but they were indicted for delivering their own message without divine sanction (Jer. 23:34–39; 28; Lam. 2:14; Ezek. 13), turning the people away from the true God to worship false gods (Deut. 13:1–11) and delivering oracular pronouncements in order to enjoy personal pleasure (Mic. 2:11) and gain (Jer. 6:13–15; 8:10–12).

Often Scripture simply notes that a prophet received a “word of the Lord” (Jer. 1:2; Hos. 1:1; Joel 1:1; cf. Isa. 14:28; Hab. 1:1) without explicitly stating the means by which the divine pronouncement was received. The prophetic witness mentions both seeing (Isa. 1:1; 13:1; Amos 8:1; Hab. 1:1) and hearing (Ezek. 1:24–25, 28) divine communication, but what actually happened to the prophet is not easily determined. The references to the Spirit coming upon an individual (Num. 11:25; 24:2; 1 Sam. 10:6, 10; Ezek. 8:1; 11:5; 37:1) point to some sort of divine intervention that seized the prophet’s consciousness in such a way as to prepare the prophet for a revelation from God.

Prophets were known to have ecstatic or visionary experiences that marked them as operating under divine influence. In addition, several of the prophets (Isa. 20; Jer. 13:1–11; Ezek. 5:1–4) acted out demonstrations (sign-acts) as part of their oracular ministry. These ecstatic experiences and peculiar actions offended many of their contemporaries (2 Kings 9:11; Jer. 29:26; Hos. 9:7). These phenomena were concentrated around the two great crises faced by Israel: the demise of the northern kingdom in 722 BC and of the southern kingdom in 586 BC. Having been given warning that national judgment was imminent, these prophets were led to augment their preaching with dramatizations in order to convey more persuasively to the audience the urgency of heeding their message (Ezek. 12:8–11).

Types of Oracles

Form critics have identified three main types of prophetic oracles: oracles of salvation, judgment, and repentance. The first is further divided into subcategories: individual salvation oracles (1 Kings 17:8–16) and community salvation oracles (1 Sam. 7:3–15). The prophets, however, were not tightly bound to the traditional forms, and they demonstrated great creativity in modifying the forms to fit their personal style and the situation before them.

These various types of oracles were not arbitrary pronouncements; they were founded on Israel’s covenantal relationship with Yahweh (Jer. 34:18). The prophets served as covenant prosecutors, and their oracles were part of the prosecution’s case on behalf of Yahweh against the people. Behavior, whether an individual’s or the nation’s, was evaluated in light of the demands of the covenant. So too, Yahweh’s response—judgment or salvation—was cast in terms of his faithfulness to the covenant(s) that he made with Israel.

Salvation oracles announced Yahweh’s glorious deliverance and restoration, mostly in response to the catastrophe of 586 BC (Ezek. 11:16–21; 36:24–38; 37:15–28; Amos 9:11–15; Zeph. 3:14–20), and they could include in the salvific pronouncement the destruction of the enemy (Zeph. 3:19). They often open with the formulaic “in that day” (Amos 9:11; Mic. 4:6), focusing Israel’s attention on a future time when all its enemies would be subdued and covenantal blessings would be established and enjoyed by the redeemed community.

Judgment oracles typically were introduced with an interjection, often translated into English as “woe,” followed by a formal address and accusation accompanied by an announcement of the punishment to be inflicted (Isa. 1:4; 5:8, 11, 18, 20, 21, 22; Jer. 22:13; Ezek. 34:2). These oracles could take the form of a lawsuit. In Isa. 1:2 “heaven and earth” are summoned as witnesses, harking back to Deut. 30:19; 31:28; 32:1, where these elements of nature were invoked by Moses to be witnesses of God’s covenant with Israel. Some oracles state explicitly that a case has been brought against the people (Isa. 3:13; Jer. 2:9; Hos. 4:1; 12:2; Mic. 6:1–2).

Repentance oracles specifically summon the addressee to repentance and a recommitment to the covenant in order to avoid destruction (Isa. 31:6; Jer. 4:1; Hos. 12:6).

Means of Oracles

Various objects were sanctioned for use in discerning God’s will. Scripture is silent on many of the details regarding the manipulation of these objects, but the validity of their use for discerning the divine will is not questioned. The mysterious Urim and Thummim, two stonelike objects kept in the high priest’s breastpiece, appear to have operated to give a “yes or no” response (Exod. 28:30; Lev. 8:8; Deut. 33:8; 1 Sam. 14:41), though sometimes there is no response at all (1 Sam. 28:6). The ephod, some sort of two-piece linen apron or loin cloth worn by priests under the breastpiece (Exod. 28:4, 6; 1 Sam. 23:9–12; 1 Sam. 30:7–8; but note that Samuel was wearing one as he assisted the high priest Eli [1 Sam. 2:18], and David, as he led the procession returning the ark of the covenant to Jerusalem [2 Sam. 6:14]), was also pressed into service for discerning God’s will. Another method, the casting of lots, is shrouded in mystery. This method was used to determine the scapegoat on the Day of Atonement (Lev. 16:8–10), the guilty party in the loss at Ai (Josh. 7:14), land allotment in Canaan (Josh. 14–19; 21), priestly assignments in the temple (1 Chron. 24:5; 25:8; 26:13), residency in Jerusalem in the postexilic community (Neh. 11:1), the day to massacre the Jews in Persia as plotted by Haman (Esther 3:7; 9:24), and dividing the Messiah’s clothing (Ps. 22:18; cf. John 19:24).

Oracles against the Foreign Nations

A special group of oracles are those addressed to Israel’s historic enemies, commonly referred to as “oracles against the [foreign] nations.” Blocks of these oracles are found in Amos 1–2; Isa. 13–23; Jer. 46–51; Ezek. 25–32 and the entire books of Nahum and Obadiah. These oracles were addressed to a specific foreign nation (the putative audience) but were heard by Israel. During a time when most people’s conception of deity was tied to a specific land, these oracles maintained that Yahweh was sovereign over the whole earth, and that his purposes included all humankind. All the nations do his bidding. These oracles were to be understood against the backdrop of Israel’s infidelity to Yahweh and its futile reliance on the support of foreign nations. The oracles demonstrated that Yahweh would bring down all that was haughty and would order events so that he alone would be high and exalted in the day of his coming. Those nations that cursed Israel would themselves be cursed (Gen. 12:1–3; 27:29).

New Testament Usage

In the NT, “oracle” (Gk. logion) occurs four times, always in the plural (logia [NIV: “words”]). It refers to the Mosaic law (Acts 7:38) and unspecified portions of revelation (Rom. 3:2; Heb. 5:12; 1 Pet. 4:11).

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.

A holy God wants a holy people. He had described the nation of Israel as holy (cf. Exod. 19:5–6) but also wanted them to live holy lives and grow increasingly holy. Holiness came, in part, by keeping the law; an important part of the law was the concept of cleanness.

Old Testament

Since Israel could become holy only by being clean, it is no surprise that the law’s first mention of prohibited food is accompanied by a command to be God’s holy people (Exod. 22:31). Nor is it unexpected that when God explains the laws about clean and unclean food, he tells the Israelites twice to “be holy, because I am holy” (Lev. 11:44–47).

Cleanness (Heb. tahor) does not refer to good hygiene, nor is it synonymous with morality, since a person could be unclean and still righteous. Cleanness allowed the OT believer to live a holy life and enabled that person to be made increasingly holy by “Yahweh, your sanctifier” (NIV: “the Lord, who makes you holy,” Lev. 20:8; cf. 21:8, 15, 23; 22:9, 16, 32; 31:13). Before considering how ritual purity led to holiness, we should summarize the purity laws themselves.

Purity laws. Impurity traveled along four channels: sexuality (e.g., nocturnal emission, menstruation, childbirth), diet (e.g., eating certain types of animals), disease (e.g., skin diseases, mildew), and death (i.e., contact with animal or human corpses). Impurities occurring naturally and unavoidably in the course of life (e.g., menstruation) were tolerated, representing no danger to the person or community as long as they were promptly addressed. Other impurities had to be avoided at all costs or else grave consequences would result to the person and community.

Tolerated impurities. We can further divide tolerated impurities into minor and major. Minor impurities resulted from touching an animal carcass or touching someone with a major impurity. Minor impurities did not make one contagious and could be addressed simply. Major impurities resulted from touching a human corpse, having a skin disease, or experiencing a nocturnal emission or menstruation. With these, one became “contagious,” purification took longer, and a sacrifice was required.

In order to become clean, the contaminant must be removed, with removal occurring in different ways. Tolerated impurities were removed by washing (bathing, laundering clothes, and sprinkling with water). What could not be washed away must be physically taken away, whether through burial, burning, or removal from the camp (e.g., scapegoat; Lev. 16:20–22).

Cleansing took time; generally the more serious the impurity, the longer the time, from one day for those who touch a dead animal, up to eighty days following the birth of a female child. Some tolerated impurities required sacrifices, with the animal’s blood being sprinkled against the side of the altar and poured out at its base (Lev. 5).

Ritual actions might accompany the sacrifices. For example, a person who had been healed of a contagious skin disease was to bring two live, clean birds to the priest. One bird was to be killed and its blood mixed with water, which was then sprinkled on the person. The other bird was dipped into the blood/water mixture and released, symbolizing the removal of the uncleanness. In the ritual of the red heifer (Num. 19), a combination of water and ashes was used to purify those who had touched a corpse.

Impurities to be avoided. Unlike the tolerated impurities that could not be avoided, certain objects and actions were completely off-limits to the holy people of God. Intentional violation brought more serious consequences, even being “cut off” from the community. Although it is unclear exactly what it meant to be cut off—perhaps excommunication, capital punishment, vulnerability to an untimely death, loss of progeny, or separation from one’s ancestors after death—the threat was ominous.

One prohibited impurity arose from eating food declared off-limits by God. All meat had to be thoroughly bled before being eaten (Gen. 9:3–4; Lev. 17:10–14; Deut. 12:16, 23). Edible land animals must both have a completely divided hoof and chew the cud (Lev. 11:3; Deut. 14:6), while water creatures had to have both fins and scales (Lev. 11:9; Deut. 14:9). Most birds were acceptable for food (exceptions are given in Lev. 11:13–19; Deut. 14:11–18), as were most insects (Lev. 11:20–23; Deut. 14:19–20) and some crawling animals (Lev. 11:29–31, 41–42).

Other prohibited impurities included what might be more readily identified as sinful acts. Sexual immorality (Lev. 18:6–25), idolatry (20:2–5), consulting mediums (20:6), and murder (Num. 35:33–34) defiled people and land. If such offenses were not “cleansed,” God would judge, whether by natural disaster (Isa. 24:1–13) or exile (Isa. 64:6–7; Mic. 2:10).

Reasons for the laws. Why did God declare certain things clean and others unclean? Some suggest that the distinction is arbitrary; the rules are given as a test of obedience. Others argue that the original audience knew of reasons now lost to us. Still others believe that God was protecting his people from disease. It is true that certain kinds of meat improperly prepared can transmit disease, but not all laws can be explained this way. Some believe that God identified things as clean because they represented a state of normalcy (e.g., fish normally propel themselves with fins, so those lacking fins are abnormal and thus unclean). A related view considers things as clean or unclean based on what they symbolized. So, for example, God identified objects as unclean if they were associated with death (e.g., vultures, corpses) because he is for life. Here again, it is difficult to explain all the laws by appeal to normalcy or symbolism.

Cleanness and holiness. While we may not know for certain why God chose these particular laws, we can see how they helped his people become holy.

First, these laws made possible access to the sanctuary, where holiness could be expressed and developed. The law of Moses contains repeated and stern reminders that those who are unclean may not “go to the sanctuary” (Lev. 10:10; 12:4; 15:31; Num. 19:13, 20). Only the clean could approach a holy God and participate in the rituals that demonstrated and developed their holiness.

Second, these rituals also fostered holiness by teaching the Israelites about impurity. Israel’s neighbors associated impurity with demons, but God indicated that it would be an Israelite’s uncleanness, not demonic activity, that kept that person from living a holy life.

Third, these purity laws taught the Israelites about the holy God, whom they were to imitate. If even innocent and otherwise good experiences prevented their association with him, God must be very holy indeed. These laws also reinforced God’s authority over every aspect of their lives. He determined when they could come to the sanctuary, but also what they could eat and when they could have sexual intercourse. These laws also reminded Israel that it was this same God who had provided a way to be clean and thereby holy. Cleansing was costly and humbling, but it was possible, coming as a gracious gift from God.

Fourth, a very practical consequence of these laws was to keep the Israelites separate from their neighbors. Not only were the Israelites to avoid pagan practices (e.g., rituals associated with mourning the dead; Lev. 19:27), but also they were to limit social contact with their pagan neighbors. Laws governing what could be eaten and how those animals must be slaughtered would help see to that. God was concerned that his people not be corrupted by their neighbors (cf. Deut. 7:1–6; 14:1–3).

New Testament

Ceremonial cleansing appears in the opening chapters of the Gospels. Mary underwent the required purification rituals after Jesus’ birth (Luke 2:22–24), and Jesus “cleansed” people from leprosy, instructing them to carry out the Mosaic purification rituals (Matt. 8:2–4; Mark 1:40–42; Luke 5:12–14; 17:11–19; cf. Matt. 10:8; 11:5; Luke 4:27; 7:22).

In one of his confrontations with the Pharisees, Jesus signaled a departure from how these laws had been practiced. He announced, “Nothing outside a person can defile them by going into them. Rather, it is what comes out of a person that defiles them” (Mark 7:15), to which Mark adds an explanation: “In saying this, Jesus declared all foods ‘clean’ ” (7:19). Peter’s rooftop vision in Acts 10 reflects this same perspective, as do the church’s decision regarding Gentile conversion (Acts 15) and Paul’s comments to the church at Rome (Rom. 14:14, 20–21).

The NT identifies the church as God’s holy people, called to be holy as he is holy (1 Pet. 1:16). Holiness still required purity, now manifested more ethically than physically. That is, one became unclean through sinful actions such as lying (1 Thess. 2:3) and licentiousness (Eph. 4:19) rather than by, for example, contact with a corpse. In the OT, all Israel was declared holy but was to live out that holiness in daily life. Purity came through ritual actions such as sacrifice and washing, with the assistance of a priest. So it is in the NT, though the sacrifice is now the once-for-all offering of Christ on the cross (Heb. 9:13–14; 1 John 1:7) as applied in the waters of baptism (Eph. 5:26; 1 Pet. 3:21) and assisted by Jesus the great high priest and by the priesthood of believers (2 Cor. 7:1; Heb. 4:14; James 4:8; 1 Pet. 1:22). Thus purified, believers can go on to live holy lives and become increasingly holy. Although the Testaments differ on the causes and solutions for uncleanness, they agree that a holy people has always been God’s goal, and that cleanness is a means to that end.