Steve Conover: Thank you for joining us today for The Friends of Israel Today. I'm Steve Conover, executive director of the Friends of Israel, and with me is our host and teacher, Chris Katulka.

Chris Katulka: Steve, we're wrapping up a two-part series on a very important verse from the book of Leviticus. It's Leviticus 10:10-11, where God actually shows the Israelite priests what they were supposed to do. Actually, he provides for them this matrix of how they were supposed to not only lead the Israelites into worship, but teach them how to worship, to be able to distinguish between the things that were holy and common. And today we're going to be seeing the things that are clean and unclean.

Steve Conover: We look forward to it. But first in the news, in an unprecedented move, Israel's Mossad offered telemedicine services to Iranian citizens via a tweet written in Farsi. The message expressed solidarity with the Iranian people following the ceasefire, noting that their regime prioritizes its elites over its citizens. Mossad announced the formation of a medical team to provide remote support in areas such as cardiology, diabetes, oncology, infectious diseases, and mental health.

Chris Katulka: Steve, well, here's my take. Two mantras can be heard from the Middle East today, “Death to Israel” from Iran, and “The People of Israel Live”—Am Yisrael Chai—from Israel. One promotes death, while the other promotes life. Life even for their enemies. 

Chris Katulka: We are wrapping up our two-part series on Leviticus chapter 10:10-11. When we open our Bibles to Leviticus, it can feel like we’re stepping into a completely different world—one that’s filled with sacrifices, priestly garments, strange skin conditions, and laws about, yeah, bodily fluids. But if we slow down and really listen, we discover that Leviticus is one of the most profound theological books in the Bible. It teaches us what it means for a holy God to dwell among His holy people—and what it looks like for those people to live in response.

A pivotal moment in the book comes in Leviticus 10:10–11, where God speaks directly to Aaron, the high priest, following a very tragic event. Actually a tragic event for Aaron himself. His sons, Nadab and Abihu, had offered “unauthorized fire” earlier on in Leviticus chapter 10. This unauthorized fire was presented to the Lord and it was wrong, and as a result they were consumed by God’s divine fire. In the aftermath, God clarifies what it means to serve in His presence. And He says this:

“You are to distinguish between the holy and the common, between the unclean and the clean, and you are to teach the Israelites all the statutes that the Lord has given them through Moses.”

This short command does more than assign duties to Aaron and the priests. It lays out a complete worldview—one in which life is evaluated through a matrix of holiness: holy and common, clean and unclean. These categories shaped Israel’s understanding of God, of worship, and how they should live day by day.

Let’s focus for a few moments on that second pairing: clean and unclean. What does it mean to be “unclean” in the Old Testament? Does uncleanness mean someone has sinned? And what does any of this mean for us today as followers of Jesus?

These are important questions—especially because the concept of clean and unclean is so often misunderstood. Many assume that to be unclean was to be guilty or morally impure. But that’s not really how the system worked. In most cases, being ritually unclean was the result of ordinary human experiences—things like childbirth, menstruation, or even burying a loved one. These weren’t sins—they were part of the reality of living in a fallen world. The key issue was not the uncleanliness itself, but how a person responded to it. Would they follow God’s instructions for restoration? That was the test of obedience.

Now last week, we looked at the first pairing in Leviticus 10:10—holy and common. We talked about the priest’s role, not just in leading worship through sacrifices, but also in teaching the people of Israel how to distinguish what was holy and what was common.

If you missed that program, I want to invite you to go to foiradio.org, and there you can find that episode and over ten years of rich biblical teaching all available on demand. Again, that’s foiradio.org.

Let’s continue by diving into the second part of this priestly matrix: the clean and unclean. In ancient Israel, life was arranged around these categories. You could picture them like concentric circles—like a dartboard. At the center is holiness, the bullseye. That’s where God’s presence dwelled—in the Most Holy Place, the Holy of Holies in the tabernacle. Only what was clean and made holy could ever draw near. The next ring out was the realm of the clean and common—ordinary life, acceptable and appropriate. But even further out was the realm of the unclean—things and people temporarily unfit to enter God’s presence.

Now here’s where we have to be very careful—and please, listen closely: To be unclean didn’t necessarily mean you had sinned. More often than not, it meant that something in your body or your life had made you temporarily unfit to approach a holy God.

Think of it this way: if God represents life, and wholeness, and order, then anything connected to death, disorder, or decay moves us away from Him. That’s why many sources of uncleanliness—like bleeding, disease, or touching a corpse—were considered impure. They didn’t represent sin; they represented the brokenness of life in a fallen world. And here’s the beautiful part: God didn’t reject people for being unclean—He provided them a way back into a relationship with a holy God.

That’s grace.

Let me pause here for a minute and let me remind you: at the end of the book of Exodus, just before we turn the page into Leviticus, something astonishing happens. A holy God comes down from heaven and dwells among the Israelites—a common and unclean people. I always like to say it’s a recipe for disaster. God is holy, and his people are not. That’s like trying to push two magnets together with the same pole—they’ll constantly repel each other. In the same way, God is always clean, and there are things we do in ordinary life that render us unclean or unfit to be near Him.

Let’s take a closer look. A woman who had just given birth would be considered unclean for a period of time, as described in Leviticus 12. Was childbirth sinful? Absolutely not. In fact, it was a blessing and a command from God to be fruitful and multiply. But because childbirth involves loss of blood and even a brush with mortality, the woman would be temporarily considered unclean. No one had sinned—this was about ritual purity.

The same was true for someone who cared for a dead body. Life and death are very much a part of life— it’s everyday reality. Caring for the dead was a respectful and necessary act, yet it made the person unclean for several days. They would need to bathe and offer sacrifices before returning to the community. You can read all about that process in Numbers 19.

So the real issue wasn’t becoming unclean—it was refusing to follow God’s process for becoming clean again. Ignoring the purification process or defiantly entering a sacred space while still unclean—that’s where sin crept in. Rebellion. Rebellion wasn’t the state of impurity itself. Rebellion was saying, “I don’t care about God’s instructions to become clean again.”

And here’s why that matters: uncleanliness wasn’t just personal—think about this for a minute, it was contagious. It could spread, and if left unchecked, it could even reach the tabernacle or the temple, the holy place and the holy space where God’s presence dwelled. That’s why the priests had to take great care when offering sacrifices. They would sprinkle or splash blood on the altar. Why? Because the blood acted like a spiritual detergent, wiping away the impurity that had built up and clung onto the holy things.

That’s also why God instituted a very special day for the people of Israel called the Day of Atonement, Yom Kippur in Leviticus 16. It wasn’t just for the forgiveness of Israel’s sins—it was also to purify the tabernacle and the temple itself, even the Holy of Holies. The blood cleansed what had become defiled by the people’s presence.

I like to think of it like this: I have four kids. My wife and I clean the house every week—we vacuum, we scrub, we wipe, we Windex. But as soon as we’re done, one of the kids comes up and smudges their dirty hands on the clean glass door. That’s what happened in the tabernacle. The people, just by living their daily lives, would inevitably leave behind impurity—even when they didn’t mean to.

So the clean/unclean system in Leviticus wasn’t a punishment, it was a discipleship tool. It taught the people of Israel to take seriously the boundaries between life and death, order and disorder, sacred and common. It shaped their habits and helped them view holiness as something woven into every part of daily life—what they ate, what they touched, how they worshiped, how they lived with one another.

That’s what God was getting at in Leviticus 10:10–11. The priests had two jobs: to distinguish and to teach. First, they had to know the difference between clean and unclean, holy and common. They had to be discerning, spiritually aware, and alert to the boundaries God had set. They were the guardians of order. Second, they were to teach. They weren’t just ritual experts; they were spiritual educators. Their role was to help people understand what God required, why it mattered, and how to live in obedience. Teaching the people the difference between clean and unclean wasn’t about being legalistic—it was about spiritual formation. It was about shaping a people who could live in covenant relationship with a holy God.

And one of the most beautiful things about this whole system is how gracious it is. We tend to look at all the laws and sacrifices and see them as a burden. But if we step into the shoes of an ancient Israelite, we might actually see it differently.

Imagine you’ve just buried your father. In doing so, you’ve become ritually unclean. But God has told you what to do: wash, wait the appropriate number of days, and offer a sacrifice. Not as a punishment. Not as an apology for grieving. But as a sign of restoration. You’ve walked through the valley of the shadow of death, and God welcomes you back into His presence.

That’s not legalism. That’s mercy. A holy God that desires a relationship with a common, unclean people. That’s grace and mercy.

We see this pattern all throughout Leviticus: impurity, then leads to a response, which then leads to restoration. God always makes a way for His people to return.

Now, it’s also true that some forms of uncleanliness did come from moral sin. Sexual immorality, theft, murder—these weren’t just legal violations, they led to uncleanliness. They made someone unclean in a deeper, spiritual sense. But God still made a path for repentance and restoration.

When we return, we’ll explore how this idea of clean and unclean shows up in the New Testament. So stick around.

Steve Conover: Are you a new listener to our program? If you are, welcome. We're glad you're here. The Friends of Israel Gospel Ministry exists to fuel your passion for the Word which should overflow to a compassion for God's Chosen People, the Jewish people.

Chris Katulka: Whether you're new to our program or have listened for years, we want to encourage you with our resources to help you see why God called us to support the Jewish people in Israel and worldwide. We have a free download, a digital version of our booklet, Whose Land is it Anyway? that we'd like to send you free today. Whose Land is it Anyway? takes the Jewish and Arab claims to the land and helps make sense of the common arguments surrounding the struggle. Whose Land is it Anyway? is an easy-to-read apologetic that will give you a clear answer as you think about Israel's right to the land.

Steve Conover: To get your free digital copy of Whose Land is it Anyway?, visit foiradio.org. Again, that's foiradio.org.

Chris Katulka: Welcome back, everyone. We’re continuing our discussion on Leviticus 10:10–11, looking at the priestly role in teaching what’s holy and common, clean and unclean in the eyes of God.

We’ve seen how this system has worked in the Old Testament, but when we turn to the New Testament, some assume the clean/unclean system just disappears. But that’s not exactly true. Jesus doesn’t treat ritual impurity as irrelevant—He actually becomes the One who purifies the unclean.

Think about all the stories in the Gospels where Jesus touches the untouchable: a man with leprosy, a skin disease, in Mark 1, a woman with a chronic issue of blood in Mark 5, or even a dead girl whom He raises to life. In every case, Jesus does what no priest ever could do—He reverses the flow of impurity. Instead of becoming unclean Himself, His holiness makes the unclean clean.

That’s the gospel in action. Jesus accomplishes what the Law could only point toward—He restores people not just to ritual purity, but to wholeness of life.

The writer of Hebrews picks up on this in chapters 9 and 10, and he shows that Jesus is the ultimate High Priest. His sacrifice, once and for all, cleanses not just the body, but the conscience, and opens the way for us to draw near to God with boldness and to serve the living God. All of that wrapped up in the concept of clean and unclean from Leviticus chapter 10.

So these categories of clean and unclean aren’t abolished—they’re fulfilled. They were always pointing toward something greater, and now that reality has come in the person and work of Jesus Christ.

You know, Leviticus always reminds me of the doctrine of total depravity—that’s the doctrine that we are born sinful, we have a sinful nature. Even the normal parts of life—good things, necessary things—can still render us unclean before a holy God. Why? Because of our sin nature.

The image that comes to mind is Pigpen from the Peanuts cartoons—you know which guy I’m talking about? The kid with the cloud of dust always swirling around him? No matter where he goes, the dirt clings to him and spreads to everything he touches. But in one of the newer Peanuts movies that I was watching with my kids recently, there’s a scene where Pigpen gets a bath. The dust cloud disappears. He’s clean. And you know what’s funny? Nobody even recognizes him! That’s what the gospel does. Jesus makes us clean. Have you ever heard that before? Well that goes back to Leviticus 10:10-11, to be clean and unclean. Jesus makes us clean—and it transforms everything.

Leviticus 10:10–11 may seem like a minor note in the Torah, but it holds the key to understanding an entire biblical worldview. God doesn’t ignore impurity. He also doesn’t reject us because we’re impure. Instead, He offers us a way—a gracious, sometimes costly, but always accessible path to become clean again.

So let me ask you something: do you feel unclean? Because in this broken world, we all are at some point feeling unclean. But the real question is: will you trust God’s way of becoming clean again? Will you come to Him in humility and obedience? Because through Jesus, the invitation is clearer than ever.

He doesn’t just tell you how to be clean—He makes you clean. And then He sends you out to tell others that there’s a way home, through the cleansing blood of our Savior. Jesus makes us clean—and that changes everything.

Steve Conover: Now, Apples of Gold, a dramatic reading from the life and ministry of Holocaust survivor, Zvi Kalisher.

Mike Kellogg: I was recently called to the tax office for an audit. The man working that day was a very religious Jew. Upon checking my records, he found I did not owe anything more. 

He then gave me a slip of paper with the date on it. I said, “You are a religious Jew. Why do you use the date of the Christians?” 

The man laughed and said, “You are the first one who has ever told me this joke.”

“This is not a joke” I told him. “It is approximately 1,981 years since Jesus came. Why do we use this Christian date when we have our own date, 5741?”

“How do you know that?” the man asked. “I can never remember our date.”

I told him, “It is good then that I have reminded you of it. Without even knowing it, you are following after Christ each day. But we must follow after His way.”

My comments surprised him.

I continued, “Are you sure you are saved, that your sins are forgiven?”

He replied, “You speak too much. Our conversation was about taxes. Now you want to know all about me.”

“No,” I told him. “I only want to help you open your eyes so you will realize all is not taxes. We must also tell people how to be saved. If we are called before the Lord tomorrow, we must give an account of our lives.”

He then asked, “Do you think I called you here so you could preach to me?”

“Yes, I do,” I replied. “Maybe it was not your will, but it was His will.”

“How do you know this?” he asked.

I answered, “I owe nothing on my taxes. I must be here to give you my testimony about the Lord, our Savior.”

“But I am a religious Jew,” he said, “I know nothing about your Jesus. How can you speak about a new faith?”

I responded, “I have not come with anything new. As it is written, ‘there is nothing new under the sun’ [Eccl. 1:9].”

I then read Jeremiah 31:27–33, and he said, “This is good because it is written in our own Bible.”

One of the other clerks in the office came over and told him, “He will tell you that you must be baptized and become a Christian.”

They were surprised when I opened the Bible and showed them Ezekiel 36:25, where it says we are to be baptized in pure water.

I then told the second man, “If you want to be obedient to the Lord, you must be baptized.”

Then he asked, “Are you baptized?”

“Yes,” I answered. “How could I speak to you about the Lord if I myself was unclean? The Lord has promised those who come to Him, ‘I will put a new spirit within them, and take the stony heart out of their flesh, and give them a new heart.’ [Ezek 11:19]. The Lord is always ready to forgive.

“But sooner or later the end will come. You will not be able to say, ‘Lord, I never heard about You.’ No! The Lord warns you many times. If you will remove the dust from your eyes, you will be able to see the right way.”

Now that you know all this, do not be satisfied only to use His date, but start to follow in His footsteps.”

I can truly say they were glad to hear this.

Steve Conover: Thank you for joining us for today's episode of The Friends of Israel Today. Don't forget to get your free digital download of our popular booklet, Whose Land is it Anyway?, that's on our website, foiradio.org. Again, that's foiradio.org. Chris, where are we headed next week?

Chris Katulka: Yeah, so the Friends of Israel Today radio program, we are more than just a radio program. We are actually a global ministry, and so next week we're going to be looking at one of our ministries at the Friends of Israel, specifically ORIGINS. Our team was just in Israel, our ORIGINS team, as the war started. So our young adults that were serving in Israel faced the 12-Day War of the ballistic missiles that were coming over from Iran. And I want our listeners to hear about what our team did as those missiles rained down.

Steve Conover: As mentioned, our web address is foiradio.org. Again, that’s foiradio.org. Our mailing address is FOI Radio PO Box 914, Bellmawr, New Jersey 08099. Again, that's FOI Radio PO Box 914, Bellmawr, New Jersey 08099. You can call our listener line. That number is 888-343-6940. Again, that's 888-343-6940. Today's program was engineered by Bob Beebe. Edited by Jeremy Strong, who also composed and performs our theme music. Lisa Small is our executive producer. Sarah Fern is our associate producer. The late Mike Kellogg read Apples of Gold. Our host and teacher is Chris Katulka. And I'm Steve Conover, executive director of The Friends of Israel Gospel Ministry. The Friends of Israel Today is a production of The Friends of Israel Gospel Ministry. Passion for God's Word. Compassion for God's Chosen People.