Numbers 19:18
Then a man who is ceremonially clean is to take some hyssop, dip it in the water, and sprinkle the tent, all the furnishings, and the people who were there. He is also to sprinkle the one who touched a bone, a grave, or a person who has died or been slain.
Then a man who is ceremonially clean
In the context of the Old Testament, ceremonial cleanliness was crucial for participating in religious activities. This requirement underscores the importance of purity in worship and service to God. The man must be free from any defilement, highlighting the separation between the holy and the profane. This concept is echoed in the New Testament, where believers are called to be holy and set apart (1 Peter 1:16).

is to take some hyssop
Hyssop is a plant used in various purification rites in the Bible. It symbolizes cleansing and purification, as seen in Psalm 51:7, where David asks God to cleanse him with hyssop. The use of hyssop in this context connects to the Passover in Exodus 12:22, where it was used to apply the blood of the lamb, foreshadowing Christ's sacrificial death.

dip it in the water
The water here is mixed with the ashes of a red heifer, as described earlier in Numbers 19. This mixture was used for purification from sin and defilement. Water is a recurring symbol of cleansing and renewal throughout Scripture, seen in baptism and Jesus' conversation with Nicodemus about being born of water and the Spirit (John 3:5).

and sprinkle the tent, all the furnishings, and the people who were there
The act of sprinkling signifies the transfer of purity from the water to the objects and people, making them ceremonially clean. This practice reflects the pervasive nature of sin and the need for comprehensive cleansing. It parallels the New Testament teaching of sanctification, where believers are cleansed by the blood of Christ (Hebrews 9:13-14).

He is also to sprinkle the one who touched a bone, a grave, or a person who has died or been slain
Contact with death rendered a person unclean, emphasizing the separation between life and death in God's covenant community. This requirement highlights the seriousness of sin and death, which are overcome through Christ's resurrection. The cleansing ritual points to the ultimate purification from sin and death through Jesus, who conquered the grave (1 Corinthians 15:54-57).

Persons / Places / Events
1. The Clean Man
This refers to an individual who is ceremonially clean, meaning he has not been defiled by contact with a corpse or other sources of impurity. His role is crucial in the purification process.

2. Hyssop
A plant used in ancient purification rituals. It symbolizes cleansing and purification throughout the Bible.

3. The Tent and Furnishings
Represents the dwelling place and its contents, which must be purified if they have been in contact with death.

4. The People
Those who were present in the tent or who have come into contact with death, requiring purification to restore ceremonial cleanliness.

5. Human Bone, Grave, Deceased Person
These are sources of ceremonial impurity, according to the Mosaic Law, necessitating the purification process described.
Teaching Points
The Necessity of Purification
The ritual underscores the seriousness of sin and death, which defile and separate us from God. It reminds us of our need for spiritual cleansing.

Symbolism of Hyssop
Hyssop represents the means by which God provides purification. In the New Testament, this points to the cleansing power of Christ's sacrifice.

Community Responsibility
The clean man’s role in the purification process highlights the importance of community in maintaining spiritual purity and accountability.

The Holiness of God
The detailed purification process reflects God's holiness and the need for His people to approach Him with reverence and purity.

Christ as the Fulfillment
The Old Testament rituals foreshadow the complete and perfect cleansing available through Jesus Christ, who purifies us from all unrighteousness.
Bible Study Questions
1. How does the role of the clean man in Numbers 19:18 reflect our responsibility to help others in their spiritual walk today?

2. In what ways does the use of hyssop in the Old Testament connect to the New Testament understanding of purification through Christ?

3. How can we apply the principle of community responsibility for purity in our church or small group settings?

4. What does the detailed process of purification in Numbers 19:18 teach us about the nature of sin and its impact on our relationship with God?

5. How does understanding the Old Testament purification rituals enhance our appreciation for the sacrifice of Jesus as described in Hebrews 9:13-14?
Connections to Other Scriptures
Psalm 51:7
David's plea for purification with hyssop connects to the cleansing theme in Numbers 19:18, highlighting the spiritual need for cleansing from sin.

Hebrews 9:13-14
This passage contrasts the Old Testament purification rituals with the superior cleansing offered through the blood of Christ, emphasizing the fulfillment of the law in Jesus.

John 19:29
The use of hyssop at the crucifixion of Jesus symbolizes the ultimate purification and fulfillment of the Old Testament law.
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, Clean, Dead, Death, Died, Dip, Dipped, Dying, Furnishings, Grave, Human, Hyssop, Killed, Natural, Naturally, Persons, Pierced, Resting-place, Shaking, Slain, Someone, Sprinkle, Sprinkled, Sword, Tent, Touched, Utensils, Vessels
Dictionary of Bible Themes
Numbers 19:18

     5137   bones
     9040   grave, the

Numbers 19:1-22

     7340   clean and unclean

Numbers 19:10-20

     7416   purification

Numbers 19:11-21

     8325   purity, nature of

Numbers 19:17-20

     4470   hyssop

Numbers 19:17-21

     7426   ritual washing

Numbers 19:18-21

     7454   sprinkling

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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