Numbers 19:20
But if a person who is unclean does not purify himself, he will be cut off from the assembly, because he has defiled the sanctuary of the LORD. The water of purification has not been sprinkled on him; he is unclean.
But the man who is unclean
The term "unclean" in Hebrew is "טָמֵא" (tamei), which refers to a state of ritual impurity. In the context of ancient Israel, being unclean was not merely a physical condition but a spiritual one that required purification. This concept underscores the holiness of God and the need for His people to approach Him with reverence and purity. The state of uncleanness could result from various causes, such as contact with a corpse, and it necessitated a process of cleansing to restore the individual to a state of ritual purity.

and does not purify himself
The act of purification was essential in maintaining one's relationship with God and the community. The Hebrew word for purify is "טָהֵר" (taher), which means to be clean or pure. This purification process often involved specific rituals, such as washing with water or offering sacrifices. The refusal or neglect to undergo purification was seen as a deliberate act of disobedience and rebellion against God's commandments, highlighting the importance of obedience and the seriousness of sin.

will be cut off from the assembly
To be "cut off" (Hebrew: "כָּרַת" - karat) from the assembly was a severe consequence, indicating exclusion from the community of Israel. This phrase implies both a social and spiritual separation, as the individual would be removed from the blessings and protection of the covenant community. It serves as a sobering reminder of the consequences of sin and the importance of maintaining holiness within the community of believers.

because he has defiled the sanctuary of the LORD
The sanctuary, or "מִקְדָּשׁ" (miqdash) in Hebrew, was the dwelling place of God's presence among His people. To defile the sanctuary was to bring impurity into the holy space, which was an affront to God's holiness. This phrase emphasizes the sanctity of the place where God chose to dwell and the responsibility of His people to uphold its purity. It reflects the broader biblical theme of God's holiness and the call for His people to be holy as He is holy.

The water of cleansing has not been sprinkled on him
The "water of cleansing" refers to the water mixed with the ashes of a red heifer, as described earlier in Numbers 19. This water was used in the purification rites to cleanse those who had become ritually unclean. The act of sprinkling this water symbolized the removal of impurity and the restoration of the individual to a state of holiness. This ritual points forward to the ultimate cleansing provided through Christ, who purifies believers from sin.

and he is unclean
The repetition of the state of uncleanness underscores the seriousness of the condition. Remaining in a state of impurity was not merely a personal issue but affected the entire community's relationship with God. This phrase serves as a warning of the dangers of neglecting God's provision for cleansing and the need for continual purification in the life of a believer. It calls Christians to seek spiritual cleansing through repentance and faith in Jesus Christ, who offers the ultimate purification from sin.

Persons / Places / Events
1. The Unclean Man
Represents any individual who has become ceremonially unclean and fails to undergo the prescribed purification process.

2. The Assembly
Refers to the community of Israel, the people of God, from whom the unclean person is to be cut off if they do not purify themselves.

3. The Sanctuary of the LORD
The holy place where God's presence dwells among His people, which must remain undefiled.

4. The Water of Cleansing
A special mixture used for purification, symbolizing the removal of impurity and sin.

5. The Act of Being Cut Off
A severe consequence for failing to adhere to God's commands regarding purity, signifying separation from the community and from God.
Teaching Points
The Seriousness of Sin and Impurity
Sin and impurity are not trivial matters; they separate us from God and His people. We must take them seriously and seek God's provision for cleansing.

The Necessity of Obedience
God's commands regarding purity were not optional. Obedience to His Word is crucial for maintaining fellowship with Him and His community.

The Provision of Cleansing
Just as the water of cleansing was provided for purification, God has provided Jesus Christ as the ultimate means of cleansing from sin.

The Consequences of Neglect
Ignoring God's provision for purification leads to separation from Him. We must not neglect the means of grace He has given us.

The Call to Holiness
As believers, we are called to live holy lives, set apart for God. This involves both external actions and internal heart attitudes.
Bible Study Questions
1. What does the requirement for purification in Numbers 19:20 teach us about the nature of sin and its impact on our relationship with God?

2. How does the concept of being "cut off" from the assembly relate to the New Testament teachings on church discipline and restoration?

3. In what ways does the provision of the water of cleansing in the Old Testament foreshadow the cleansing work of Jesus Christ?

4. How can we apply the principles of purification and holiness in our daily lives as believers today?

5. What steps can we take to ensure we are not neglecting the spiritual cleansing available to us through Christ?
Connections to Other Scriptures
Leviticus 15
Discusses various laws of cleanliness and the importance of purification, emphasizing the need for holiness among God's people.

Hebrews 9
Explains the limitations of the old covenant's purification rituals and points to Christ's ultimate sacrifice for true cleansing.

1 John 1:9
Highlights the spiritual cleansing available through confession and the forgiveness of sins in Christ.

Psalm 51
David's plea for purification and a clean heart, reflecting the deeper spiritual need for cleansing beyond ceremonial laws.
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
Assembly, Clean, Cleanse, Cleansing, Community, Congregation, Cut, Dashed, Defiled, Holy, Impurity, Meeting, Midst, Purify, Sanctuary, Separation, Soul, Sprinkled, Sprinkling, Thrown, Unclean, Uncleanness
Dictionary of Bible Themes
Numbers 19:20

     7348   defilement
     7438   sanctuary
     8269   holiness, separation from worldly
     8341   separation

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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