Numbers 19:22
Anything the unclean person touches will become unclean, and anyone who touches it will be unclean until evening."
Anything that the unclean person touches
This phrase underscores the pervasive nature of ritual impurity in the ancient Israelite context. The Hebrew root for "unclean" is "טָמֵא" (tamei), which signifies a state of ceremonial impurity. In the historical context of the Israelites, maintaining purity was essential for communal worship and interaction with the divine. The concept of uncleanness extended beyond physical dirtiness to a spiritual or ritual state that required purification. This reflects the holiness code in Leviticus, emphasizing the separation between the sacred and the profane.

will become unclean
The transformation of objects or people into a state of uncleanness upon contact with an unclean person highlights the contagious nature of impurity. This principle served as a protective measure to preserve the sanctity of the community and the tabernacle. Theologically, it illustrates the pervasive impact of sin and the need for vigilance in maintaining holiness. The idea that impurity can spread so easily serves as a metaphor for the corrupting influence of sin, which can affect all aspects of life if not addressed.

and anyone who touches it
This phrase extends the concept of impurity to secondary contact, indicating that not only direct contact with an unclean person but also indirect contact through objects can transmit uncleanness. This reflects the comprehensive nature of the purity laws, which required the Israelites to be constantly aware of their interactions and surroundings. It serves as a reminder of the importance of personal responsibility in maintaining spiritual purity and the need for community awareness in upholding God's standards.

will be unclean until evening
The temporal aspect of uncleanness, lasting "until evening," suggests a period of reflection and purification. In the Hebrew calendar, the day begins at sunset, so evening marks the transition to a new day. This period allowed for the necessary rituals of purification, such as washing and waiting, to restore a person to a state of cleanliness. It symbolizes the hope of renewal and the possibility of restoration through adherence to God's commandments. Theologically, it points to the grace of God, who provides a means for cleansing and renewal, foreshadowing the ultimate purification through Christ.

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 played a role in the implementation of these laws.

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

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

5. The Red Heifer
The sacrifice used in the purification process described earlier in Numbers 19, which is contextually related to this verse.
Teaching Points
Understanding Ritual Purity
The laws of cleanliness in Numbers 19:22 highlight the importance of ritual purity in maintaining a relationship with God. They remind us of the holiness required to approach Him.

Symbolism of Cleanliness
The physical laws of cleanliness symbolize the spiritual purity God desires. They point to the need for inner transformation, not just outward compliance.

The Contagious Nature of Sin
Just as uncleanness could be transferred by touch, sin can spread and affect others. We must be vigilant in guarding our hearts and actions.

The Role of Christ in Purification
The Old Testament purification rituals foreshadow the ultimate cleansing through Jesus Christ. His sacrifice purifies us from all sin, making us clean before God.

Daily Spiritual Hygiene
Just as the Israelites had to be mindful of physical cleanliness, we should practice daily spiritual hygiene through prayer, confession, and repentance.
Bible Study Questions
1. How do the laws of cleanliness in Numbers 19:22 reflect God's holiness and the need for purity among His people?

2. In what ways do the purification rituals in the Old Testament point to the work of Christ in the New Testament?

3. How can we apply the principle of avoiding spiritual "contamination" in our daily lives?

4. What are some modern-day practices that can help us maintain spiritual cleanliness and purity?

5. How does understanding the concept of ritual purity enhance our appreciation for the forgiveness and cleansing offered through Jesus Christ?
Connections to Other Scriptures
Leviticus 11-15
These chapters provide additional laws on cleanliness and uncleanliness, offering a broader context for understanding the purity laws.

Hebrews 9:13-14
This passage in the New Testament discusses the purification rites and their fulfillment in Christ, connecting the Old Testament laws to the New Covenant.

Isaiah 64:6
This verse speaks to the concept of impurity and righteousness, highlighting the need for divine intervention for true cleanliness.

Mark 7:14-23
Jesus teaches about what truly defiles a person, offering a deeper understanding of purity beyond physical touch.

1 John 1:9
This verse emphasizes the spiritual cleansing available through confession and forgiveness in Christ.
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
Anyone, Anything, Becomes, Evening, Furthermore, Soul, Till, Touched, Touches, Toucheth, Touching, Unclean, Whatever, Whatsoever
Dictionary of Bible Themes
Numbers 19:1-22

     7340   clean and unclean

Numbers 19:21-22

     5194   touch

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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