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Commentary on Numbers 19 verses 11–22
Directions are here given concerning the use and application of the ashes which were prepared for purification. they were laid up to be laid out; and therefore, though now one place would serve to keep them in, while all Israel lay so closely encamped, yet it is probable that afterwards, when they came to Canaan, some of these ashes were kept in every town, for there would be daily use for them. Observe,
I. In what cases there needed a purification with these ashes. No other is mentioned here than the ceremonial uncleanness that was contracted by the touch of a dead body, or of the bone or grave of a dead man, or being in the tent or house where a dead body lay, Num 19:11, Num 19:14-16. This I look upon to have been one of the greatest burdens of the ceremonial law, and one of the most unaccountable. He that touched the carcase of an unclean beast, or any living man under the greatest ceremonial uncleanness, was made unclean by it only till the evening, and needed only common water to purify himself with; but he that came near the dead body of man, woman, or child, much bear the reproach of his uncleanness seven days, must twice be purified with the water of separation, which he could not obtain without trouble and charge, and till he was purified must not come near the sanctuary upon pain of death.
1.This was strange, considering, (1.) that whenever any died (and we are in deaths oft) several persons must unavoidable contract this pollution, the body must be stripped, washed, wound up, carried out, and buried, and this could not be done without many hands, and yet all defiled, which signifies that in our corrupt and fallen state there is none that lives and sins not; we cannot avoid being polluted by the defiling world we pass through, and we offend daily, yet the impossibility of our being sinless does not make sin the less polluting. (2.) that taking care of the dead, to see them decently buried, is not only necessary, but a very good office, and an act of kindness, both to the honour of the dead and the comfort of the living, and yet uncleanness was contracted by it, which intimates that the pollutions of sin mix with and cleave to our best services. There is not a just man upon earth that doeth good and sinneth not; we are apt some way or other to do amiss even in our doing good. (3.) That this pollution was contracted by what was done privately in their own houses, which intimates (as bishop Patrick observes) that God sees what is done in secret, and nothing can be concealed from the divine Majesty. (4.) This pollution might be contracted, and yet a man might never know it, as by the touch of a grave which appeared not, of which our Saviour says, Those that walk over it are not aware of it (Luk 11:44), which intimates the defilement of the conscience by sins of ignorance, and the cause we have to cry out, "Who can understand his errors?" and to pray, "Cleanse us from secret faults, faults which we ourselves do not see ourselves guilty of."
2.But why did the law make a dead corpse such a defiling thing? (1.) Because death is the wages of sin, entered into the world by it, and reigns by the power of it. Death to mankind is another thing from what it is to other creatures: it is a curse, it is the execution of the law, and therefore the defilement of death signifies the defilement of sin. (2.) Because the law could not conquer death, nor abolish it and alter the property of it, as the gospel does by bringing life and immortality to light, and so introducing a better hope. Since our Redeemer was dead and buried, death is no more destroying to the Israel of God, and therefore dead bodies are no more defiling; but while the church was under the law, to show that it made not the comers thereunto perfect, the pollution contracted by dead bodies could not but form in their minds melancholy and uncomfortable notions concerning death, while believers now through Christ can triumph over it. O grave! where is thy victory? Where is thy pollution?
II. How the ashes were to be used and applied in these cases. 1. A small quantity of the ashes must be put into a cup of spring water, and mixed with the water, which thereby was made, as it is here called, a water of separation, because it was to be sprinkled on those who were separated or removed from the sanctuary by their uncleanness. As the ashes of the heifer signified the merit of Christ, so the running water signified the power and grace of the blessed Spirit, who is compared to rivers of living water; and it is by his operation that the righteousness of Christ is applied to us for our cleansing. Hence we are said to be washed, that is, sanctified and justified, not only in the name of the Lord Jesus, but by the Spirit of our God, Co1 6:11; Pe1 1:2. Those that promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Spirit, do but deceive themselves, for we cannot put asunder what God has joined, nor be purified by the ashes otherwise than in the running water. 2. This water must be applied by a bunch of hyssop dipped in it, with which the person or thing to be cleansed must be sprinkled (Num 19:18), in allusion to which David prays, Purge me with hyssop. Faith is the bunch of hyssop wherewith the conscience is sprinkled and the heart purified. Many might be sprinkled at once, and the water with which the ashes were mingled might serve for many sprinklings, till it was all spent; and a very little lighting upon a man served to purify him, if done with that intention. In allusion to this application of the water of separation by sprinkling, the blood of Christ is said to be the blood of sprinkling (Heb 12:24), and with it were are said to be sprinkled from an evil conscience (Heb 10:22), that is, we are freed from the uneasiness that arises from a sense of our guilt. And it is foretold that Christ, by his baptism, shall sprinkle many nations, Isa 52:15. 3. The unclean person must be sprinkled with this water on the third day after his pollution, and on the seventh day, Num 19:12-19. The days were reckoned (we may suppose) from the last time of his touching or coming near the dead body; for he would not begin the days of his cleansing while he was still under a necessity of repeating the pollution; but when the dead body was buried, so that there was no further occasion of meddling with it, then he began to reckon his days. Then, and then only, we may with comfort apply Christ's merit to our souls, when we have forsaken sin, and cease all fellowship with the unfruitful works of death and darkness. The repetition of the sprinkling teaches us often to renew the actings of repentance and faith, wash as Naaman, seven times; we need to do that often which is so necessary to be well done. 4. Though the pollution contracted was only ceremonial, yet the neglect of the purification prescribed would turn into moral guilt: He that shall be unclean and shall not purify himself, that soul shall be cut off, Num 19:20. Note, It is a dangerous thing to contemn divine institutions, though they may seem minute. A slight wound, if neglected, may prove fatal; a sin we call little, if not repented of, will be our ruin, when great sinners that repent shall find mercy. Our uncleanness separates us from God, but it is our being unclean and not purifying ourselves that will separate us for ever from him: it is not the wound that is fatal, so much as the contempt of the remedy. 5. Even he that sprinkled the water of separation, or touched it, or touched the unclean person, must be unclean till the evening, that is, must not come near the sanctuary on that day, Num 19:21, Num 19:22. Thus God would show them the imperfection of those services, and their insufficiency to purify the conscience, that they might look for the Messiah, who in the fulness of time should by the eternal Spirit offer himself without spot unto God, and so purge our consciences from dead works (that is, from sin, which defiles like a dead body, and is therefore called a body of death), that we may have liberty of access to the sanctuary, to serve the living God with living sacrifices.
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SUMMARY
Numbers 19:14 presents a foundational statute within the Mosaic Law, stipulating the ritual defilement incurred by death. It declares that when a person dies in a tent, not only the deceased but also every individual entering the tent and every object within it becomes ceremonially unclean for a period of seven days. This specific instruction underscores the pervasive nature of death's defiling power and the meticulous requirements for maintaining ritual purity within the Israelite community, especially in the presence of a holy God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 19:14 primarily functions as a Legal Statute, presenting a direct, authoritative decree from God regarding ritual purity. The language is prescriptive and unambiguous, characteristic of legal codes found throughout the Pentateuch, emphasizing divine authority and the binding nature of the command. There is also a clear element of Cause and Effect delineated: the cause is "a man dieth in a tent," and the effect is that "all that come into the tent, and all that [is] in the tent, shall be unclean seven days." This direct correlation underscores the immediate and unavoidable consequences of death within the holy community. Furthermore, the repetition and comprehensive scope implied by "all that come into the tent, and all that [is] in the tent" serve as a form of Emphasis, highlighting the pervasive and inescapable nature of the defilement associated with death. The tent itself, as a domestic space, takes on Symbolism, representing the ordinary life of the community that is profoundly impacted and rendered impure by the presence of death, a stark reminder of sin's ultimate consequence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 19:14 profoundly illustrates the stark contrast between God's absolute holiness and the pervasive defilement of death, which stands as the ultimate consequence of sin. This law, alongside the detailed purification rites of the red heifer, underscores that even passive exposure to death rendered one unfit for worship or participation in the holy community. It teaches that sin's reach is not confined to the individual but spreads, contaminating environments and relationships. The temporary nature of the uncleanness and the provision for cleansing point to God's gracious design for restoration, foreshadowing a deeper spiritual reality where humanity's pervasive spiritual defilement requires a perfect and permanent purification.
REFLECTION AND APPLICATION
While the specific ritual laws of Numbers 19 are no longer binding for New Testament believers, their spiritual significance remains profound. This law about death's defilement serves as a powerful visual aid for understanding the pervasive and contaminating nature of sin. Just as physical death rendered everything in its vicinity unclean, spiritual death—the consequence of sin—permeates every aspect of our being and our world, separating us from a holy God. It teaches us that our natural state is one of spiritual impurity, making us unfit to draw near to God without divine intervention. This realization should cultivate a deep humility and an acute awareness of our desperate need for cleansing and reconciliation, leading us to appreciate the immeasurable grace of God in providing a perfect solution.
Questions for Reflection
FAQ
What is the significance of "seven days" of uncleanness?
Answer: The period of "seven days" for ritual uncleanness is a recurring motif in the Mosaic Law, often signifying a complete cycle or period of time for separation and observation before purification can occur. It emphasizes the thoroughness of the defilement and the need for a full, divinely ordained period of separation. This duration is not arbitrary but part of the precise, God-given instructions for maintaining ritual purity within the Israelite camp, preparing the individual for the subsequent purification rites detailed in Numbers 19:19-20.
Did this law apply to all deaths, or just those in tents?
Answer: Numbers 19:14 specifically addresses death "in a tent," which was the primary dwelling during the wilderness journey. However, the broader context of Numbers 19 and other purity laws (e.g., Leviticus 21:1-4) indicate that contact with any dead body, or even a bone or grave, caused defilement. The tent scenario in verse 14 highlights the unique challenge of maintaining purity in confined living spaces where death might occur, emphasizing the pervasive nature of the impurity and the meticulousness required for its removal.
CHRIST-CENTERED FULFILLMENT
Numbers 19:14, with its stark portrayal of death's pervasive defilement, finds its ultimate fulfillment and profound reversal in Jesus Christ. The law declared that death contaminates all it touches, rendering the living unclean and separated from God's holy presence. Yet, Jesus, the very embodiment of life, repeatedly touched the dead—the daughter of Jairus (Matthew 9:25), the widow's son at Nain (Luke 7:15), and Lazarus (John 11:43-44)—and instead of becoming defiled, He imparted life and purity. His touch did not contract uncleanness; it conquered it. The ultimate demonstration of this victory came through His own death on the cross. By dying, Jesus, the sinless Lamb of God (John 1:29), absorbed the full defilement of sin and death for humanity. His resurrection (Romans 6:9) then declared His triumph over death's power, rendering it powerless to defile those who are in Him. Through His shed blood, we receive not a temporary ritual cleansing but a permanent spiritual purification from all sin and its defiling effects, enabling us to draw near to a holy God with confidence (Hebrews 10:19-22). He is the true "water of separation," making us clean and alive in Him.