The Biblical Definition of Clean

What is a Clean?

The biblical concept of 'clean' intertwines ritual purity, moral integrity, and spiritual renewal, reflecting a dynamic evolution from the Old to the New Testament.

In the Old Testament, 'clean' primarily denotes ritual purity, as seen in Leviticus 11:44-45, where God commands Israel to distinguish between clean and unclean animals, emphasizing holiness as a reflection of divine character. This system governed dietary laws and ceremonial practices, framing purity as a boundary between the sacred and the profane. However, such regulations were provisional, pointing toward a deeper spiritual reality.

Jesus redefines 'clean' in Mark 7:15, declaring that true defilement originates not from external actions but from the heart’s moral condition. By invalidating ritual handwashing as a substitute for inner righteousness, He shifts the focus from legalistic purity to ethical transformation. This marks a theological pivot: the New Testament frames 'clean' as spiritual renewal through faith in Christ, who fulfills the law and offers cleansing from sin (Hebrews 9:14). The shift underscores that God’s ultimate concern is not ceremonial adherence but the cultivation of a heart aligned with His holiness.

This progression invites readers to see 'clean' as a journey—from outward conformity to an inward revolution. While Levitical codes provided a tangible structure for communal worship, the New Testament reveals that true cleanness is a gift of grace, made possible by Christ’s sacrifice. As such, 'clean' becomes a metaphor for the believer’s union with God, where moral and spiritual purity are nurtured through the Holy Spirit’s transformative work.

Old Testament Foundations of Clean and Unclean

The Levitical system established rigorous distinctions between clean and unclean, codified in Leviticus 11 and 15 to regulate Israel’s ritual life and communal identity.

Leviticus 11:44–45 commands Israel to avoid unclean animals (e.g., those without cloven hooves or that do not chew cud) as a reminder of their covenantal obligation to reflect God’s holiness, while Leviticus 15 outlines bodily emissions and conditions that temporarily rendered individuals unclean, emphasizing that physical uncleanness required ceremonial cleansing before re-entering sacred spaces.

These laws functioned as both practical boundaries and theological symbols, distinguishing Israel from surrounding nations and preparing them for temple worship by teaching that holiness involves separation to God. By framing cleanness as a prerequisite for approaching the divine, they underscored the seriousness of maintaining a sanctified covenant community.

The Levitical code’s emphasis on ritual purity also foreshadowed the need for a deeper, enduring holiness—a reality fulfilled in Christ, who transcends ceremonial law to offer spiritual cleansing through his sacrifice.

New Testament Reinterpretation of Clean

Jesus redefines 'clean' in Mark 7:15-23 by rejecting external rituals as substitutes for moral integrity.

In Mark 7:15-23, Jesus declares that defilement arises from the heart—evil thoughts, deceit, and greed—not from dietary laws or ceremonial washings. By invalidating the Pharisaic tradition of handwashing (Mark 7:1-13), He dismantles the legalistic framework of Levitical purity, asserting that true cleanness stems from inner righteousness. This teaching reframes holiness as a matter of the heart rather than ritual compliance, aligning with His broader mission to fulfill the law’s deeper spiritual intent (Matthew 5:17). His argument challenges the reduction of God’s holiness to external markers, emphasizing instead ethical transformation as the foundation of purity.

Paul’s theology in Hebrews 10:10-14 expands this redefinition by anchoring spiritual cleansing in Christ’s singular sacrifice. Hebrews 10:10-14 states that Jesus, through His once-for-all offering, sanctifies believers permanently, rendering obsolete the Levitical system of repetitive sacrifices. Unlike the temporary cleansing of ceremonial laws (Hebrews 10:1), Christ’s sacrifice addresses the root of human uncleanness—sin—through a new covenant that writes God’s law on hearts (Hebrews 8:10). This underscores that New Covenant purity is not a human achievement but a divine gift, accessible through faith.

Together, Jesus’ and Paul’s teachings reorient 'clean' from ritual performance to spiritual renewal. Jesus’ focus on internal morality and Paul’s emphasis on Christ’s redemptive work reveal a unified vision: true cleanness is a heart transformed by grace. This redefinition invites believers to pursue holiness not through legalism but through union with Christ, whose sacrifice alone makes them spiritually clean. The next section will explore how this theological shift reshapes communal identity in the early church.

How to Read 'Clean' Correctly

To interpret 'clean' biblically, it is essential to discern its ritual and moral dimensions across different covenantal contexts.

In Levitical law (Leviticus 11:44–45), 'clean' denotes ritual purity as a boundary for covenantal identity, whereas in Mark 7:15–23, Jesus redefines it as moral purity originating from the heart. Hebrews 10:10–14 clarifies that Christ’s sacrifice fulfills the Levitical system, replacing temporary ceremonial cleanness with permanent spiritual sanctification. Confusing these contexts risks misapplying Old Testament rituals to New Testament ethics.

Theological progression from Leviticus to Hebrews shows that ritual purity was always provisional, pointing to Christ’s redemptive work. This distinction safeguards against anachronistically imposing New Covenant categories onto Old Covenant practices.

Going Deeper

In Acts 10:9-16, Peter’s vision of clean and unclean animals challenges traditional purity codes, illustrating early Christian communities’ evolving understanding of God’s inclusivity.

This event redefines holiness as ethical openness to all people, not dietary restrictions, urging modern believers to prioritize compassion over legalism, reflecting Jesus’ heart for marginalized communities.