Numbers 19:16
Anyone in the open field who touches someone who has been killed by the sword or has died of natural causes, or anyone who touches a human bone or a grave, will be unclean for seven days.
Anyone in the open field
This phrase indicates a setting outside of a controlled or protected environment, such as a city or camp. In ancient Israel, fields were common places for battles and burials, making them sites of potential ritual impurity. The open field represents exposure to elements and situations that could lead to ceremonial defilement.

who touches someone who has been killed by the sword
Touching a corpse, especially one killed violently, was considered a source of impurity. This reflects the biblical principle that death is the ultimate result of sin (Romans 6:23). The sword signifies violence and conflict, often seen in Israel's history, such as battles against the Canaanites or other enemies.

or has died of natural causes
This expands the scope of impurity to include all forms of death, not just violent ones. It underscores the pervasive nature of death's defilement, regardless of how it occurs. This reflects the universality of death as a consequence of the Fall (Genesis 3).

or anyone who touches a human bone
Bones, as remnants of the dead, also convey impurity. Archaeological findings show that bones were often handled during secondary burials, a common practice in ancient cultures. This law would have necessitated careful handling and respect for the dead.

or a grave
Graves were considered unclean because they housed the dead. This is consistent with the Jewish understanding of graves as places of impurity, which is why they were often whitewashed to warn people (Matthew 23:27). The grave symbolizes the finality of death and separation from life.

will be unclean for seven days
The seven-day period of uncleanness reflects a complete cycle, often associated with creation and purification (Genesis 1, Leviticus 12:2). This period allowed for reflection and ritual cleansing, emphasizing the need for purification from death's defilement. The number seven often signifies completeness and divine order in Scripture.

Persons / Places / Events
1. The Israelites
The primary audience of the laws given in Numbers, including the laws of purification.

2. Moses
The leader of the Israelites who received and communicated God's laws to the people.

3. The Open Field
Represents any place outside the camp where one might encounter a dead body, emphasizing the unpredictability of encountering death.

4. The Dead
Refers to those who have died, either by violence (sword) or natural causes, highlighting the pervasive presence of death.

5. Purification Rituals
The context of this verse is part of the broader set of laws concerning ritual purity and the need for cleansing from defilement.
Teaching Points
The Seriousness of Sin and Death
The laws of purification underscore the seriousness with which God views sin and death. They serve as a reminder of the separation that sin causes between humanity and God.

The Necessity of Purification
Just as the Israelites needed physical purification, we need spiritual cleansing. This points us to the necessity of Christ's atoning work for our spiritual purification.

The Holiness of God
These laws reflect God's holiness and the requirement for His people to be set apart. We are called to live lives that reflect God's holiness in our conduct and interactions.

The Community Aspect of Purity
The laws were not just individual but communal, affecting the entire camp. Our actions and spiritual state can impact the broader community of believers.

The Symbolism of Death
Death is a symbol of the ultimate consequence of sin. The need for cleansing from contact with death points to the need for redemption from sin's power and penalty.
Bible Study Questions
1. How does the concept of ritual purity in Numbers 19:16 relate to our understanding of spiritual purity today?

2. In what ways does the requirement for purification after contact with death point us to the work of Christ?

3. How can we apply the principle of communal purity in our church or community settings?

4. What are some modern-day "unclean" influences that we need to be aware of, and how can we seek spiritual cleansing from them?

5. How does understanding the holiness of God as depicted in the Old Testament laws affect our daily walk with Christ?
Connections to Other Scriptures
Leviticus 11 and 15
These chapters also discuss laws of cleanliness and uncleanliness, providing a broader context for understanding the importance of purity in the Israelite community.

Hebrews 9
This New Testament passage discusses the limitations of the old covenant's purification rituals and points to Christ's ultimate sacrifice as the true means of cleansing.

Matthew 23:27
Jesus' reference to "whitewashed tombs" connects to the idea of external purity versus internal defilement, emphasizing the need for true spiritual cleanliness.
Purge Me with Hyssop, and I Shall be CleanW. Binnie Numbers 19:1-10, 17-19
Defilement from the DeadD. Young Numbers 19:1-22
The Law of the Red Heifer AppliedD. G. Watt, M. A.Numbers 19:1-22
The Ordinance of the Red HeiferW. Jones.Numbers 19:1-22
The Ordinance of the Red HeiferJ. M. Gibson, D. D.Numbers 19:1-22
The Red HeiferSpurgeon, Charles HaddonNumbers 19:1-22
The Red Heifer a Wilderness TypeC. H. Mackintosh.Numbers 19:1-22
The Red Heifer an Analogue of the ChristW. Jones.Numbers 19:1-22
The Water of Purification, and its LessonsE.S. Prout Numbers 19:1-22
People
Aaron, Eleazar, Israelites, Moses
Places
Wilderness of Paran
Topics
Anyone, Body, Bone, Dead, Death, Died, Field, Grave, Human, Killed, Natural, Open, Seven, Slain, Someone, Sword, Touches, Unclean
Dictionary of Bible Themes
Numbers 19:16

     5137   bones
     9030   dead bodies
     9040   grave, the
     9050   tombs

Numbers 19:1-22

     7340   clean and unclean

Numbers 19:10-20

     7416   purification

Numbers 19:11-16

     5194   touch

Numbers 19:11-21

     8325   purity, nature of

Library
Nor, in that the Law Orders a Man to be Purified Even after Intercourse...
23. Nor, in that the Law orders a man to be purified even after intercourse with a wife, doth it show it to be sin: unless it be that which is allowed by way of pardon, which also, being in excess, hinders prayers. But, as the Law sets [1999] many things in sacraments and shadows of things to come; a certain as it were material formless state of the seed, which having received form will hereafter produce the body of man, is set to signify a life formless, and untaught: from which formless state,
St. Augustine—On the Good of Marriage

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
Martin Luther—Epistle Sermons, Vol. II

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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