Numbers 19:19
The man who is ceremonially clean is to sprinkle the unclean person on the third day and on the seventh day. After he purifies the unclean person on the seventh day, the one being cleansed must wash his clothes and bathe in water, and that evening he will be clean.
The man who is ceremonially clean
In the context of Numbers 19, a ceremonially clean person is someone who has not been defiled by contact with a corpse or other sources of impurity. This requirement underscores the importance of maintaining ritual purity in the Israelite community, as outlined in Levitical law. The role of the clean person in the purification process highlights the communal responsibility for maintaining holiness, as seen in Leviticus 11-15.

is to sprinkle the unclean person
The act of sprinkling involves the use of water mixed with the ashes of a red heifer, as described earlier in Numbers 19. This ritual signifies the removal of impurity and is a physical representation of spiritual cleansing. The use of water in purification rites is a recurring theme in the Bible, symbolizing cleansing and renewal, as seen in Psalm 51:7 and Ezekiel 36:25.

on the third day and on the seventh day
The specific timing of the sprinkling on the third and seventh days emphasizes the completeness and thoroughness of the purification process. The number seven often represents completeness or perfection in the Bible, as seen in the creation account in Genesis 1. The third day is also significant in biblical typology, often associated with resurrection and new beginnings, as seen in Hosea 6:2 and the resurrection of Jesus Christ.

After he purifies the unclean person on the seventh day
The completion of the purification process on the seventh day signifies a return to a state of ritual purity. This reflects the broader biblical theme of restoration and reconciliation with God, as seen in the Day of Atonement rituals in Leviticus 16. The purification process foreshadows the ultimate cleansing from sin through Jesus Christ, as described in Hebrews 9:13-14.

the one being cleansed must wash his clothes and bathe in water
Washing clothes and bathing in water are tangible actions that symbolize the removal of impurity and the renewal of the individual. This practice is consistent with other purification rituals in the Old Testament, such as those in Leviticus 14 for cleansing from leprosy. The emphasis on external washing points to the need for internal spiritual cleansing, as later emphasized by Jesus in Matthew 23:25-26.

and that evening he will be clean
The declaration of cleanliness by evening marks the end of the purification process and the restoration of the individual to the community. This timing aligns with the Jewish understanding of a day beginning at sunset, as seen in Genesis 1:5. The transition from impurity to purity by evening reflects the hope of transformation and renewal, a theme echoed in the New Testament with the promise of new life in Christ, as seen in 2 Corinthians 5:17.

Persons / Places / Events
1. The Clean Man
This individual is ceremonially clean and responsible for performing the purification ritual. He represents those who are set apart for God's service and are able to assist others in their spiritual cleansing.

2. The Unclean Person
This person has become ceremonially unclean, often due to contact with a dead body, and requires purification to re-enter the community and worship.

3. The Third and Seventh Days
Specific days in the purification process that symbolize completeness and divine order, reflecting God's structured approach to holiness.

4. Purification Ritual
A process involving the sprinkling of water mixed with the ashes of a red heifer, symbolizing the removal of impurity and restoration to a state of holiness.

5. Evening
The time by which the unclean person is considered clean after following the prescribed rituals, marking a new beginning and restoration.
Teaching Points
The Importance of Ritual Purity
The Old Testament laws on cleanliness highlight God's holiness and the need for His people to be set apart. While we no longer follow these rituals, they remind us of the importance of spiritual purity in our lives.

Symbolism of Water and Cleansing
Water is a powerful symbol of cleansing and renewal. In the New Testament, baptism represents our spiritual cleansing and new life in Christ.

Community Responsibility
The clean man's role in the purification process underscores the importance of community in our spiritual journey. We are called to support and guide one another towards holiness.

The Role of Obedience
The detailed instructions for purification teach us the value of obedience to God's commands. Our willingness to follow God's guidance reflects our trust in His wisdom.

Spiritual Renewal
Just as the unclean person is restored by evening, we too can experience spiritual renewal and restoration through repentance and faith in Christ.
Bible Study Questions
1. How does the role of the clean man in Numbers 19:19 reflect our responsibility to help others in their spiritual journey today?

2. In what ways does the purification process in Numbers 19 point to the ultimate cleansing we receive through Jesus Christ?

3. How can we apply the principles of ritual purity and holiness in our daily lives, even though we no longer follow Old Testament purification laws?

4. What does the symbolism of water in the purification ritual teach us about the significance of baptism in the New Testament?

5. How can we ensure that our spiritual community supports one another in maintaining purity and holiness before God?
Connections to Other Scriptures
Leviticus 14
This chapter outlines the purification process for lepers, which also involves a series of rituals and days of waiting, emphasizing the importance of ritual purity in the Old Testament.

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

Psalm 51
David's plea for cleansing and a pure heart reflects the spiritual significance of purification beyond the physical rituals.
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
Bathe, Bathed, Bathing, Clean, Cleanse, Cleansed, Clothes, Clothing, Evening, Garments, Purify, Seventh, Sprinkle, Sprinkled, Third, Thus, Unclean, Uncleanness, Wash, Washed, Washing
Dictionary of Bible Themes
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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