Numbers 19:15
and any open container without a lid fastened on it is unclean.
And any open container
The phrase "open container" in the Hebrew text refers to any vessel that is not sealed. In ancient Israel, containers were often made of clay or pottery, and their openness symbolized vulnerability to external impurities. The concept of an "open container" can be seen as a metaphor for the human heart or mind, which, when left unguarded, is susceptible to spiritual contamination. This imagery encourages believers to guard their hearts and minds against influences that may lead them away from God's holiness.

without a lid fastened on it
The "lid fastened on it" signifies protection and separation from external defilement. In the ancient Near Eastern context, a lid would prevent dust, insects, or other impurities from entering the container. Spiritually, this can be interpreted as the need for discernment and vigilance in one's spiritual life. Just as a lid protects the contents of a vessel, so too should believers protect their faith and purity by adhering to God's commandments and seeking His guidance.

is unclean
The term "unclean" in Hebrew is "tamei," which denotes a state of ritual impurity. In the context of the Old Testament, being unclean was not merely a physical state but also a spiritual condition that required purification. This concept underscores the importance of holiness and the need for constant vigilance to maintain purity before God. It serves as a reminder that believers are called to be set apart, living lives that reflect God's holiness and righteousness.

Persons / Places / Events
1. Moses
The leader of the Israelites who received the laws from God, including the laws of purification.

2. Aaron
The brother of Moses and the first high priest, who would have been responsible for overseeing the implementation of these laws.

3. Israelites
The people to whom these laws were given, as they journeyed through the wilderness towards the Promised Land.

4. Tabernacle
The dwelling place of God among the Israelites, where purity laws were especially significant.

5. Wilderness
The setting where the Israelites received these laws, emphasizing their need for holiness and separation from impurity.
Teaching Points
Understanding Purity
The law about open vessels teaches the importance of maintaining purity in all aspects of life. Just as an uncovered vessel becomes unclean, so can our lives if we are not vigilant.

Holiness in Daily Life
This verse reminds us that holiness is not just about major religious acts but also about everyday actions and objects. We are called to be mindful of what we allow into our lives.

Symbolism of Covering
The covering of a vessel symbolizes protection and separation from impurity. In our spiritual lives, we must be covered by the righteousness of Christ to remain pure.

Community Responsibility
The laws of purity were given to the community of Israel, highlighting the collective responsibility to uphold God’s standards. As believers, we are part of a community that should encourage and support one another in living holy lives.

Spiritual Vigilance
Just as the Israelites had to be vigilant about physical purity, we must be vigilant about spiritual purity, guarding our hearts and minds against anything that could defile us.
Bible Study Questions
1. How does the concept of an "open vessel" relate to our spiritual lives today, and what steps can we take to ensure we are "covered"?

2. In what ways do the Old Testament laws of purity inform our understanding of holiness in the New Testament?

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

4. What are some modern-day "unclean" influences that we need to be vigilant about, and how can we guard against them?

5. How does the symbolism of covering in Numbers 19:15 point us to the work of Christ in the New Testament?
Connections to Other Scriptures
Leviticus 11
Discusses the laws of clean and unclean animals, providing a broader context for understanding purity laws.

2 Corinthians 6:17
Paul’s exhortation to be separate from unclean things, echoing the call to holiness found in the Old Testament.

Hebrews 9:13-14
Compares the purification rites of the Old Testament with the cleansing power of Christ’s sacrifice.

Matthew 23:25-26
Jesus’ teaching on inner purity, which can be related to the external purity laws of the Old Testament.

1 Peter 1:15-16
Calls believers to be holy in all conduct, reflecting the holiness required by the Old Testament laws.
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
Bound, Close-bound, Container, Cover, Covering, Fastened, Fixed, Lid, Open, Thread, Tied, Unclean, Vessel
Dictionary of Bible Themes
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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