Category: Uncleanness

Numbers 19

8/26/2024

          In this chapter, God revisits the topic of uncleanness due to contact with corpses. Because of the punishment for their disobedience in chapter 14, the Israelites would be burying many dead over the next four decades as they waited for all of the first generation to pass away before entering the promised land. Because of this, God graciously allows another way for someone to purify him/herself after coming into contact with a corpse. Leviticus 11 and 15 spell out the required rituals and sacrifices that must be done to cleanse one of uncleanness, but at the rate that the Israelites would be preparing and burying their loved ones over the next forty years those standard cleansing rituals and animals sacrifices would be very time consuming and costly for the people. Therefore, God creates a new addition to the laws of purity here in chapter 19.

            Verses 1-10: Once again, the Lord speaks to Moses and Aaron, telling them to speak to the people. (v.1-2) This new commandment, like all the others before it, is directly from the mouth of God. We can also infer from verse 1 that this conversation takes place immediately following the one in the previous chapter since both Moses and Aaron are being addressed.
            For this new cleansing ritual, the Israelite is to bring a red heifer, perfect in appearance and health (Leviticus 22:20), and which has never been yoked, to Aaron’s son, Eleazar. (v.2) (Deuteronomy 21:3, 1 Samuel 6:7) He is to take the heifer outside the camp to a predesignated spot where the animal is then slain in his witness by the one bringing it. (v.3) (Leviticus 4:12, 21, Hebrews 13:11-12) Note that comparison in Hebrews 13 between this act and the suffering of Christ on the cross outside Jerusalem as the ultimate and final sacrifice for the sins of all mankind. Also take note of the many similarities between this sacrifice and cleansing ritual and that of the sin offering described in Leviticus 4.
       Eleazar will then take some of the blood, return to the tabernacle, and sprinkle the blood seven times before the door. (v.4) (Leviticus 4:6, Hebrews 9:13) Afterwards, he returns to the site of the sacrifice where the animal in her entirety – skin, flesh, blood, and bone – is burned. (v.5) (Exodus 29:14, Leviticus 4:11-12, 9:11) Because there’s no mention of any altar here, we can safely presume that this slaying and burning is done either on a temporary altar constructed for this purpose or on the ground in some form of a fire pit. As the animal is being consumed by the fire, Eleazar will add to the blaze cedar wood, hyssop, and scarlet. (v.6) (Exodus 12:22, Leviticus 14:4, 6, 49, 1 Kings 4:33, Psalm 51:7) Afterwards, both he and the one that brought the animal will bathe themselves and wash their clothes, still outside the camp. (v.7-8) (Leviticus 11:25, 15:5, 16:26, 28) Both may return to camp but they will be unclean until sundown.
             Meanwhile, another “…man that is clean shall gather up the ashes of the heifer…”, storing them in a designated place outside the camp. (v.9) “The ashes were mixed with water to be used as water to remove impurity, that is, to symbolically purify from sin. The purification properties of this red bloodlike solution was reconstituted whenever water was added to these ashes and other agents, thus making a ‘ready-made’ mixture suitable for sprinkling purposes in this purification ritual.” (The Moody Bible Commentary) The one who gathers and stores the ashes must then also bathe himself and wash his clothes before returning to camp. (v.10) He, too, is unclean until sundown.
           The Believer’s Bible Commentary has this to say regarding the red heifer: “The one historical record of the use of the ashes of a heifer is in Numbers 31. Mantle says that: ‘… the ashes were regarded as a concentration of the essential properties of the sin offering, and could be resorted to at all times with comparatively little trouble and no loss of time. One red heifer availed for centuries. Only six are said to have been required during the whole of Jewish history; for the smallest quantity of the ashes availed to impart the cleansing virtue of the pure spring water.’ ”
            This new addendum to the purity law will remain in effect for all generations, for both the Israelite and the gentile that chooses to abide with them. (v.10) Curiously, there is no reason given in this chapter for why Eleazar is named specifically as the priest performing the sacrifice of the red heifer instead of Aaron. We know from the previous instructions in the law that any priest can perform any of the sacrifices and offerings. The only specific stipulation regarding the high priest is that he is the only one allowed in the holy of holies on the Day of Atonement. None of the other priests may perform that specific cleansing. So it seems especially odd here that God calls out Eleazar by name as the one who is to perform this specific sacrifice and ritual.
            The most logical explanation is that Eleazar is the oldest son of Aaron because of the deaths of Nadab and Abihu, and therefore he is next in line for the role of high priest after Aaron’s death. We also know from Numbers 33:38-39 that Aaron dies in the fortieth year of Israel’s wandering in the desert. He’s one hundred and twenty three years old, which means at the time of this instruction from the Lord in chapter 20 Aaron is approximately eighty-three. So perhaps Aaron has already begun to train his son for the role of high priest, and God takes this into account when giving this instruction regarding the sacrifice of the red heifer. Or perhaps Eleazar will be the one who is assisting Aaron the most with all these purification rituals due to the many deaths that will be occurring in the next forty years. Whatever the case, the text doesn’t give a reason for naming Eleazar and, ultimately, it doesn’t matter. What matters is the sacrifice and the ritual itself.

            Verses 11-16: This section of the passage is a reminder and review of the previous laws regarding uncleanness. Anyone that touches a dead body is unclean for seven days. (v.11) (Leviticus 21:1, 11, Numbers 5:2, 6:6, 9:6, 10, 31:19, Lamentations 4:14, Haggai 2:13) He must purify himself on the third day, for if he doesn’t then he’s not considered clean on the seventh day, even if he isolated himself away from the camp. (v.12) The one who doesn’t follow this command will be guilty of defiling the tabernacle and, by extension, the holiness of God. That person shall be cut off from the community. (v.13) (Leviticus 22:3)
            Anyone that enters a tent where someone has died will be considered unclean and must undergo the prescribed cleansing ritual. (v.14) Any open vessels within the tent are also labeled as unclean. (v.15) (Leviticus 11:32, Numbers 31:20) Anyone that touches a corpse on the battlefield or assists in the burial of a body will be considered unclean. (v.16) (Numbers 31:19)

            Verses 17-22: The mixture of water and the ashes of the heifer are to be used to purify the tent where the death occurred. (v.17) Anyone who is clean may perform this ritual of sprinkling the water, not just a priest. (v.18) The tent, any contaminated vessels within it, as well as anyone else that was in the tent at the time of death are all to be sprinkled with the water of purification. The water is also to be used to purify the ones who assist in the burial of the corpse. The clean person will then sprinkle the water on the those that are unclean on the third day of their isolation away from camp. (v.19) On the seventh day the unclean will bathe themselves and wash their clothes. (Leviticus 14:9) After sundown they are considered clean and may return to camp.
            The one who sprinkles the water is to use hyssop to do the actual dipping and sprinkling, for to touch the water itself will cause that person to become unclean until sundown. (v.21) He, too, must wash his clothes. Anything and anyone that is touched by an unclean person immediately becomes defiled and is considered unclean until sundown. (v.22) (Leviticus 15:5) Anyone that refuses to undergo the proper ritual for cleansing “…shall be cut off from among the congregation, because he hath defiled the sanctuary of the Lord…”. (v.20)

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Numbers 5-6

7/13/2024

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CHAPTER 5:
         Chapter 5 is a review of the need for purity within the camp due to the presence of God among His people. As was emphasized throughout the book of Leviticus, the need for physical and moral purity in the presence of God is absolute and unconditional. God is holy and pure, and those with whom He dwells must also strive for holiness and purity, both within and without. This chapter begins with instruction for outward, visible defilement and ends with that sin that is visible to God alone: the uncleanness of one’s heart.

          Verses 1-4: God reminds Moses here of those with diseases such as leprosy or symptoms of other diseases that manifest as a discharge of bodily fluid, primarily from the sex organs. (v.2) All of those, along with anyone that has touched a corpse, are to be put out of the camp. (v.3) The laws regarding this were dictated in Leviticus 13 and 15, and God repeats His reason for this command: “…that they defile not their camps, in the midst whereof I dwell.” (v.3) (Leviticus 26:11-12, Numbers 35:34, 2 Corinthians 6:16) Moses and the children of Israel obey the word of the Lord. (v.4)

          Verses 5-10: The rest of the chapter addresses uncleanness that is caused by sin. These six verses are a supplement to Leviticus 6:1-7. A sin committed against one’s neighbor is a sin against God Himself. (v.6) The guilty man or woman must confess their sin and repay those whom they wronged; and not just the principal of whatever was stolen or destroyed, but an additional twenty percent as well. (v.7) (Leviticus 5:5, 26:40-41, Joshua 7:19, Psalm 32:5, 1 John 1:9) But if there is no one to give the recompense to, the payment will be given to the priest, as well as the customary ram of atonement as prescribed in the Levitical law. (v.8) (Leviticus 5:15, 6:6-7, 7:7) As an example, this would be the case when the trespass resulted in the accidental death of someone and that person had no other living relatives who could receive the restitution from the murderer.
         Verses 9-10 are another reminder that all offerings and sacrifices brought to the priest belong to the priest and the Lord. (Exodus 29:28, Leviticus 6:17-18, 26, 7:6)

            Verses 11-28: The passage now turns to that secret sin which is known only to God. Adultery is a trespass that is willfully committed by two people which makes it a sin that is committed against the husband of the betraying wife as well as God Himself. This section describes the means whereby the truth of the matter is divinely revealed by God, and the punishment is dispensed accordingly upon the wife.
            If a husband suspects his wife of cheating on him with another man (v.12-13) but has no physical proof – such as catching the wife and her lover in the act (“…neither she be taken with the manner…”) or the testimony of two or three other witnesses (v.13) – he may bring her before the priest with the accusation. (v.15) He is to bring also a tenth part of barley for a grain offering except that no oil or frankincense is to be offered up with it because this is a jealousy offering. (v.15) The grain offering, remember, was one of thanksgiving, and this occasion is certainly not that. Instead, the picture given here at the end of verse 15 is that “…of memorial, bringing iniquity to remembrance.” (1 Kings 17:18, Ezekiel 29:16, Hebrews 10:3) In other words, the purpose of this offering and the ensuing ritual is to bring the secret sin – if, indeed, there is one – to light.
         The ritual begins with the priest setting the woman “…before the Lord…”. (v.16) To be in the tabernacle courtyard is to be in the presence of God who sees all and knows all. He will make known the truth by exposing every secret sin. Next, the priest mixes dust from the floor of the tabernacle with “holy water” in a clay vessel. (v.17) This is the only instance in the OT where that phrase is used. In the Bible, water represents life and fertility. (Psalm 1:3, Jeremiah 17:13) To “…uncover the woman’s head…” means loosing her hair and letting it fall naturally. (v.18) She will hold in her hands the barley for the grain offering.
          The priest will then pronounce “…an oath of cursing…”. (v.19-22) (Jeremiah 29:22) If the woman has remained faithful to her husband and is innocent of the charge of adultery, then she will not suffer in any way after drinking the water. But if she is guilty of sexual relations with a man other than her husband, then her abdomen will swell and her thigh will rot. (Psalm 109:18) It’s unclear, medically speaking, exactly what that latter symptom means, but it most likely refers to infertility. The Hebrew word, yârêk, which is translated into the word “thigh” in English, is the same word used in Genesis 24:2 and 47:29. According to Strong’s Concordance, this word is used often in the culture of the ANE as a euphemism for one’s sexual organs.
             After pronouncing the curse, the priest will write those words on a scroll and then wash off the ink into the vessel of holy water. This, along with the dust, is what will give the water its bitter taste. (v.23) The woman will literally be eating the curse. The priest will then perform a wave offering before the Lord with the grain before burning it on the altar (v.25) Then the woman is to drink the concoction of water, dust and ink. (v.24, 26) In a matter of weeks or months, it would become clear if she is guilty or innocent of the charge of adultery. If the latter, she will conceive and bear children. (v.28) If the former, her belly will swell, she will fail to conceive, and she will “…be a curse among her people.” (v.27)

            Verses 29-31: This is the law of jealousy whereby a wife may prove her innocence or be found guilty and suffer her punishment accordingly.

            It is interesting to note here that there is no ritual for the husband if the wife suspects him of infidelity. This has been a point of speculation and debate among Biblical commentators and scholars. As noted earlier, this law only applies if there is no other evidence of adultery. If any man or woman is caught in the act of adultery, the punishment is death (Leviticus 20:10), so it’s unclear what might cause the husband’s “…spirit of jealousy…” (v.30) if there is no direct evidence such as witnesses or catching his wife in the midst of the act with another man.
            Commentators also make note of the use of barley in this ritual since the customary grain for the offerings is wheat that’s been ground into fine flour. Barley is not as expensive as wheat, and is often used by the poor as food and as fodder for animals. (Ruth 2:17) As I noted above, this may be because of the differences between the offering of thanksgiving and the jealousy offering, which is what this burnt sacrifice is. The other unusual element is the specific mention of the priest loosening the woman’s hair. The usual custom for this time is for the woman to keep her hair bound up. According to the Moody Bible Commentary, “…for it to be loosed in this location before the Lord suggests a loss of reputation, a symbol of mourning, a sign of her possible uncleanness, or a picture of her vulnerability and openness.”
          There is also the issue of what some see as a magical element to this ritual. God has already specifically commanded the Israelites to abstain from any form of witchcraft, sorcery, divination, etc., yet certain elements of this ritual seem to contradict that law, such as the writing and pronouncement of the curse and the use of “holy water”. However, because God Himself prescribed this trial by ordeal and ordained all of its steps and elements, it is He who is guiding all of it. He is the giver and taker of life, and He also sees all that is in the heart. His presence in this ritual is clearly manifest, especially in its outcome, and this law makes it clear that there is no such thing as a secret sin with God. There is nothing hid from Him, and what some may see as “magical” or “superstitious” about this ritual is merely the supernatural power of God at work in the lives of His chosen people.

CHAPTER 6:
         God allows for anyone – man or woman – to dedicate his/her life to the service of the Lord for a period of time of their choosing. This chapter gives instruction for the men and chapter 30 is for the women. For the men, this vow is known as the Nazarite Vow. That term, Nazarite, is derived from the Hebrew word nâzir, which means “consecrated or devoted one”, according to Strong’s Concordance and the Brown-Driver-Briggs Bible dictionary. (Leviticus 27:2, Lamentations 4:7, Amos 2:11-12, Acts 21:23, Romans 1:1) The most famous examples in scripture are Samson (Judges 13:5) and John the Baptist (Luke 1:15), though a lifetime of devoted service to God was rare. The typical Nazarite vow was only a few weeks or months, according to most Biblical scholars and commentators. Though it doesn’t say specifically in this passage, we know from the account of Samuel – as well as those of Samson and John the Baptist – that parents can also offer up their sons or daughters to the Lord for a lifetime of service and devotion.

           Verses 3-8: There are three rules of the Nazarite Vow: 1) no drinking of wine or eating of any food derived from the grapevine (v.3-4) (Refer to the cross references in the paragraph above); no cutting of the hair on his head (v.5) (Judges 16:17, 1 Samuel 1:11); and he could not touch a dead body or even be in the presence of one, not even that of an immediate family member (v.6-7) (Leviticus 21:1, 11, Numbers 19:11). The prohibition of wine is also a rule for the Levitical priesthood (Leviticus 10:9), and it’s easy to see why those who dedicate themselves to a period of service to God must follow this directive. The consumption of alcohol takes away one’s self control and sobriety, two key characteristics necessary for serving God full time. But whereas the priests could eat grapes or raisins, the Nazarite is forbidden to eat anything that is produced from the grapevine, as stated in verse 3.
            The grape was a dietary staple of the peoples of the ANE, so the prohibition of this food for the Nazarite was an outward display of his absolute obedience to God by denying his flesh. According to some Biblical commentaries, it was also customary in the culture of the ANE for the men to keep their hair trimmed at a respectable length. For a man to allow his hair to grow long like that of a woman’s was a sign of weakness. And to be unable to attend the funeral of one of his own family was not only a great insult to the rest of his family but also must have been a great pain and heartache for him as well. “Thus the Nazarite was, and is, an enigma to the children of this world. To be joyful, he withdrew from joy; to be strong, he became weak; and in order to love his relatives, he “hated” them (Luke 14:26).” (The Believer's Bible Commentary) For the entire time of his separation, the Nazarite is “..holy unto the Lord.” (v.8) (2 Corinthians 6:17-18)

          Verses 9-12: Because of the prohibition of even being in the near vicinity of a human corpse, it is possible that the Nazarite could have another person unexpectedly die in his presence. These verses prescribe the remedy for such a situation. The Nazarite will go into a week’s long isolation as prescribed by Levitical law, followed by a complete shave of his head on the seventh day. (v.9) (Leviticus 14:8-9, Acts 18:18, 21:24) The quarantine is not only for health reasons but also to ensure that, when he shaves off all his hair on the last day, the new growth will be completely clean and undefiled.
           On the eighth day he is to bring to the priest two turtledoves or two young pigeons (v.10) for a sin offering and a burnt offering (v.11). These sacrifices will atone for the sin of his defilement, and then he will consecrate the remaining days of his service to the Lord by also bringing to the priest a young lamb for the trespass offering. (v.12) (Leviticus 5:6) Verse 12 also makes it clear that the days before the defilement are void, and the period of service and dedication to God starts over. In his Bible commentary, John MacArthur has this note regarding the accidental defilement: “This is a good illustration of the fact that sin can become mingled with the best intentions, and is not always premeditated. When sin is mixed with the holiest actions, it calls for a renewed cleansing.”

           Verses 13-21: When the days of his separation and service to the Lord are completed, the Nazarite will bring to the priest all the necessary items for the burnt, sin, peace, grain, drink, and unleavened bread offerings. (v.14-17) (Exodus 29:2, Leviticus 2:4, 4:2, 27, 32, Numbers 15:5, 7, 10, Acts 21:26) After the first two offerings, the Nazarite will shave his head and offer some of the hair upon the altar alongside the peace offerings. (v.18) This is then followed by a wave offering unto the Lord of the ram’s shoulder, and one each of the unleavened cake and wafer, as well as the rest of the Nazarite’s shorn hair. (v.19-20) As is also customary, the priest may now eat of the breast and shoulder of the ram. (Exodus 29:27-28) After this, “…the Nazarite may drink wine.”

          Verses 22-27: This chapter concludes with what is probably the most famous blessing, or benediction, in all of scripture. God instructs Moses in verse 23 that Aaron and his sons are to bless the children of Israel. God is saying, in essence, “The children of Israel are now in a right and proper relationship with Me, and I am dwelling among them. Now is the time to give them My blessing.” Verse 27 makes it clear that by blessing the Israelites Aaron is putting the name of God upon His chosen people. (Deuteronomy 28:10, 2 Samuel 7:23, 2 Chronicles 7:14, Isaiah 43:7, Daniel 9:18-19) “The placement of this blessing here in the book stresses that a primary role of the priesthood was to bless the people. This blessing is at the end of a long legislative segment of the Pentateuch that began in Ex 20. This strategic position implies that if the people listen to and follow the instructions of the Lord, as they have so far in the book of Numbers, they could expect divine blessing and favor.” (Moody Bible Commentary) The note in my study Bible states that “In later Jewish tradition, the blessing was pronounced at the conclusion of the morning and evening sacrifices.”
        “The Lord bless thee, and keep thee;” (v.24) (Deuteronomy 28:3, Psalm 121:7) God had blessed Israel and chosen them and brought them safely out of bondage in Egypt. This line asks for God to continue that blessing and protection.
          “The Lord make His face shine upon thee, and be gracious unto thee:” (v.25) (Genesis 43:29, Exodus 33:19, Psalm 31:16, 67:1, 80:3, 7, 19, 119:135, Daniel 9:17, Malachi 1:9) God’s blessing is His “face” looking favorably upon His people. It also reflects His righteous character. His grace is beyond measure, and it will be exemplified when He brings the second generation into the promised land after this one rejects that gift.
            “The Lord lift up His countenance upon thee, and give thee peace.” (v.26) (Leviticus 26:6, Psalm 4:6, 89:15, Isaiah 26:3, 12, John 14:27, Philippians 4:7) God’s blessings, grace, and protection bring peace to those who love and obey Him and are called by His name.
              In the words of D.L. Moody, “Here is a benediction that can go all the world over, and can give all the time without being impoverished. Every heart may utter it: it is the speech of God: every letter may conclude with it; every day may begin with it; every night may be sanctified by it. Here is blessing—keeping—shining—the uplifting upon our poor life of all heaven’s glad morning. It is the Lord himself who brings this bar of music from heaven’s infinite anthems." (The Believer's Bible Commentary)

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The Book Of NUMBERS

Numbers 19

Numbers 5-6

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