Why did the time period of being unclean end in the evening?

The hindrances to communion which we have been gathering from Scripture thus far, have been defilements contracted from without, by the influence of unclean things, or dead things. We have gone over several varieties, but they have all been from what is outside us; for the cleansing of which, God graciously made provision according to the nature of the cases, and suited to His presence who was dwelling among them. Thus a man who touched a dead dog, or even the carcase of a clean animal, or creeping thing, was unclean only till even, and needed only to wash his clothes; whereas, the man who touched "a bone of a man" was unclean for no less than seven days, and it necessitated his having the water of purification sprinkled upon him, both on the third day and on the seventh day. Moreover, on the seventh day it is said he shall "wash his clothes, and bathe himself in water, and shall be clean at even." (Lev. 11:28; Num. 19:19.) Now why this difference? Because by man came sin, and death by sin.

But the directions in this chapter, not only defined what was suited for an Israelite's table, they also taught him in what light he was to view the creature when dead. If a clean beast died of itself, contact with its carcase communicated defilement, and the one who had touched it had to wash his clothes, and to be unclean until the evening, i.e., until the close of that period of time. For death is an unclean thing, being for man the fruit of sin, and Israel were always to remember that. Hence any man who eat of such a carcase was thereby rendered unclean, as well as the man who might have carried it, and both of them had to wash their clothes in water, and to wait till eventide to be clean (verses 39, 40). How easily defilement was contracted. Unwittingly, the Israelite might have touched the carcase, or perhaps necessity may have required it, yet, no matter from what cause, the effect was the same, the man was thereby rendered unclean. Suppose a festive occasion, on which the family and household were about to partake of their portion of a peace offering, any one among them who had touched the carcase of a clean beast that had died of itself, would on that account be shut out from having fellowship with the others. All the rest would be feasting on the peace offering, but he would be excluded from any part of it. Necessity might have brought him into contact with the carcase; nevertheless he was rendered unclean, and as such, shut out from the feast. How hard on him some might have thought, but that was not the real question. Jehovah his God was holy, and He could not allow anyone in uncleanness to have fellowship with Him.

Aaron and his sons were always in close proximity to those things that had been separated for sacred purposes. They were therefore to be careful as to their contact with these things, lest they should profane the name of the Lord. If one had contacted any uncleanness, he must be cleansed from this before touching the holy things. A number of things are listed as to what would make one unclean.

This was only ceremonial uncleanness, but is, as we have seen before, symbolical of moral or spiritual uncleanness. Cleansing would not be complete until evening. In cases of leprosy, the time was longer, with offerings being made (Lev. 14). But in all cases one was to bathe and wash his clothes, as we find elsewhere (Lev. 15), and in some cases the time for cleansing was longer than in others.

Aaron and his sons were always in close proximity to those things that had been separated for sacred purposes. They were therefore to be careful as to their contact with these things, lest they should profane the name of the Lord. If one had contacted any uncleanness, he must be cleansed from this before touching the holy things. A number of things are listed as to what would make one unclean.

This was only ceremonial uncleanness, but is, as we have seen before, symbolical of moral or spiritual uncleanness. Cleansing would not be complete until evening. In cases of leprosy, the time was longer, with offerings being made (Lev. 14). But in all cases one was to bathe and wash his clothes, as we find elsewhere (Lev. 15), and in some cases the time for cleansing was longer than in others.

Israel's camp was to be kept clean. Even if some occurrence took place in the night by which a person became unclean, he was to go outside the camp until he was cleansed by the washing of water in the evening (vs.10-11). Also, having no plumbing facilities, a place was to be provided outside the camp where people could go to dispose of their body wastes. They must bring with them some implement with which to cover the waste with earth afterwards (vs.12-13). Thus we are reminded that whatever spiritual good there may be in our lives, there are excesses that must be disposed of. See Philippians 3:8. for God was in the camp, and in His presence there is no place for uncleanness.

Even if a man touched the carcase of a clean animal that had died, he was unclean until the evening (Lev. 11:39). It is one of the exceptional cases where cleansing of some kind was not demanded. Another exception is that mentioned in Leviticus 15:11, "And whomsoever he toucheth who hath the flux and hath not rinsed his hands in water he shall wash his garments, and bathe in water, and be unclean until the even." In the former case, the animal was "Clean," and in the latter the hands were clean. The washing of garments and the bathing of the flesh do not require the help of another; the sprinkling of the water of separation demanded the service of "A clean person"; the cleansing of the leper, and the other ceremonies which had a sacrifice, required the service of a priest.

Though not dealing with the same subject, verses 39 and 40 are inserted here concerning clean animals. If one of these were to die (not therefore slaughtered for meat), then a person who touched its carcass would be unclean until evening, or if one ate of its carcass, he must wash his clothes and be unclean until evening. Even what is clean may fall into the corruption of death.

Though not dealing with the same subject, verses 39 and 40 are inserted here concerning clean animals. If one of these were to die (not therefore slaughtered for meat), then a person who touched its carcass would be unclean until evening, or if one ate of its carcass, he must wash his clothes and be unclean until evening. Even what is clean may fall into the corruption of death.

None of these were to be eaten, and if any had died, a person who even touched the dead body would be unclean until evening (v. 31). Or if such a dead body fell on any article of wood or clothing or skin or sack, or whatever was used to work with, the article was to be put in water and be unclean until evening, when it would again be clean (v. 32)

None of these were to be eaten, and if any had died, a person who even touched the dead body would be unclean until evening (v. 31). Or if such a dead body fell on any article of wood or clothing or skin or sack, or whatever was used to work with, the article was to be put in water and be unclean until evening, when it would again be clean (v. 32)