Numbers 19:11
He that touches the dead body of any man shall be unclean seven days.
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(11) He that toucheth the dead body . . . —The defilement caused by touching the dead body of a beast lasted only until the evening (Leviticus 11:24). The death of man was the wages of sin; and hence contact with the dead body of a man was attended by ceremonial defilement of longer duration.

19:11-22 Why did the law make a corpse a defiling thing? Because death is the wages of sin, which entered into the world by it, and reigns by the power of it. The law could not conquer death, nor abolish it, as the gospel does, by bringing life and immortality to light, and so introducing a better hope. 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 work that the righteousness of Christ is applied to us for our cleansing. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Holy Spirit, do but deceive themselves; we cannot be purified by the ashes, otherwise than in the running water. What use could there be in these appointments, if they do not refer to the doctrines concerning the sacrifice of Christ? But comparing them with the New Testament, the knowledge to be got from them is evident. The true state of fallen man is shown in these institutions. Here we learn the defiling nature of sin, and are warned to avoid evil communications.One practical effect of attaching defilement to a dead body, and to all that touched it, etc., would be to insure early burial, and to correct a practice not uncommon in the East, of leaving the deal to be devoured by the wild beasts. 11-22. He that toucheth the dead body of any man shall be unclean—This law is noticed here to show the uses to which the water of separation [Nu 19:9] was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel. Whereas the touch of a dead beast made a man unclean only till even, Leviticus 11:24. He that toucheth the dead body of any man,.... A man and not a beast, as Aben Ezra observes; for he that touched the dead body of a beast was unclean only until evening, Leviticus 11:24; any man, Jew or Gentile, as the same writer notes: this is instanced in, as being the principal pollution, though not the only one, yet so some think, for which the water of purification made of the ashes of the burnt heifer was appointed:

shall be unclean seven days; the reason of which is, because death is the fruit of sin, which is of a defiling nature, and to show that all that are dead in sins are defiled and defiling, and are not to be touched, or to have communion and fellowship held with them but to be abstained from.

He that toucheth the dead body of any man shall be unclean seven days.
Verse 11. - Shall be unclean seven days. The fact of defilement by contact with the dead had been mentioned before (Leviticus 21:1; Numbers 5:2; Numbers 6:6; Numbers 9:6), and had no doubt been recognized as a religious pollution from ancient times; but the exact period of consequent uncleanness is here definitely fixed. After this (Numbers 19:5, Numbers 19:6), they were to burn the cow, with the skin, flesh, blood, and dung, before his (Eleazar's) eyes, and he was to throw cedar-wood, hyssop, and scarlet wool into the fire. The burning of the sacrificial animal outside the camp took place in the case of every sin-offering for the whole congregation, for the reasons expounded on Leviticus 4:11-12. But in the case before us, the whole of the sacrificial act had to be performed outside the camp, i.e., outside the sphere of the theocracy; because the design of this sin-offering was not that the congregation might thereby be received through the expiation of its sin into the fellowship of the God and Lord who was present at the altar and in the sanctuary, but simply that an antidote to the infection of death might be provided for the congregation, which had become infected through fellowship with death; and consequently, the victim was to represent, not the living congregation as still associated with the God who was present in His earthly kingdom, but those members of the congregation who had fallen victims to temporal death as the wages of sin, and, as such, were separated from the earthly theocracy (see my Archaeology, i. p. 283). In this sacrifice, the blood, which was generally poured out at the foot of the altar, was burned along with the rest, and the ashes to be obtained were impregnated with the substance thereof. But in order still further to increase the strength of these ashes, which were already well fitted to serve as a powerful antidote to the corruption of death, as being the incorruptible residuum of the sin-offering which had not been destroyed by the fire, cedar-wood was thrown into the fire, as the symbol of the incorruptible continuance of life; and hyssop, as the symbol of purification from the corruption of death; and scarlet wool, the deep red of which shadowed forth the strongest vital energy (see at Leviticus 14:6), - so that the ashes might be regarded "as the quintessence of all that purified and strengthened life, refined and sublimated by the fire" (Leyrer).
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