Numbers 19:7
Then the priest must wash his clothes and bathe his body in water; after that he may enter the camp, but he will be ceremonially unclean until evening.
Then the priest
The role of the priest in ancient Israel was one of mediation between God and the people. The Hebrew word for priest, "kohen," signifies someone who is set apart for sacred duties. In the context of Numbers 19, the priest is involved in the purification process, highlighting the importance of spiritual leadership in maintaining the holiness of the community.

must wash his clothes
Washing clothes in the ancient Near Eastern context was a symbolic act of purification. The Hebrew word "kabas" means to wash or launder, indicating a thorough cleansing. This act represents the removal of impurity and sin, a theme that resonates throughout the Bible, emphasizing the need for external and internal purity.

and bathe himself with water
The act of bathing, or "rachats" in Hebrew, is a ritualistic cleansing that signifies purification from defilement. Water is a powerful symbol of cleansing and renewal in Scripture, often associated with spiritual rebirth and the washing away of sin. This requirement underscores the necessity of personal holiness for those serving in God's presence.

and afterward he may enter the camp
Re-entering the camp signifies restoration to the community and the resumption of normal duties. The camp represents the dwelling place of God's people, and the priest's return symbolizes reconciliation and the restoration of fellowship with both God and the community after a period of separation due to impurity.

but he will remain unclean until evening
The concept of remaining unclean until evening reflects the temporal nature of ritual impurity. The Hebrew word "tame" denotes a state of ceremonial uncleanness, which is not necessarily sinful but requires time and process to resolve. This waiting period emphasizes the seriousness of impurity and the need for patience and obedience in the purification process.

Persons / Places / Events
1. The Priest
The priest is the central figure in this verse, responsible for performing the purification rituals. His role is crucial in maintaining the holiness and cleanliness required by the law.

2. The Camp
This refers to the encampment of the Israelites during their wilderness journey. It symbolizes the community of God's people, where purity and holiness are essential.

3. Purification Ritual
The event described involves a specific ritual of washing and cleansing, highlighting the importance of ritual purity in the Israelite community.
Teaching Points
The Importance of Ritual Purity
The priest's need to wash and remain unclean until evening underscores the importance of ritual purity in approaching God. This reflects the holiness required of God's people.

Symbolism of Water in Cleansing
Water is a powerful symbol of cleansing and renewal. In the New Testament, baptism represents spiritual cleansing and new life in Christ.

Temporary vs. Permanent Cleansing
The temporary nature of the priest's uncleanness points to the limitations of the Old Covenant. In contrast, Christ offers a permanent cleansing from sin.

Community and Holiness
The requirement for the priest to remain outside the camp until evening highlights the communal aspect of holiness. Personal purity impacts the entire community.

Spiritual Preparation
Just as the priest prepared himself to re-enter the camp, believers are called to prepare their hearts and lives to enter God's presence through prayer and repentance.
Bible Study Questions
1. What does the requirement for the priest to wash and remain unclean until evening teach us about the nature of sin and purification?

2. How does the concept of ritual purity in Numbers 19:7 relate to the New Testament understanding of spiritual purity through Christ?

3. In what ways can we apply the principle of community holiness in our church or fellowship groups today?

4. How does the symbolism of water in this passage connect to the practice of baptism in the New Testament?

5. Reflect on a time when you needed to prepare your heart before approaching God. How can this passage guide you in future spiritual preparations?
Connections to Other Scriptures
Leviticus 16
This chapter also discusses purification rituals, particularly those related to the Day of Atonement, emphasizing the need for cleansing before entering God's presence.

Hebrews 9
This New Testament passage reflects on the Old Testament purification rituals and connects them to the ultimate purification through Christ's sacrifice.

Psalm 51
David's plea for cleansing and a pure heart echoes the theme of purification found in Numbers 19:7.
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
Afterward, Afterwards, Bathe, Bathed, Bathing, Body, Camp, Ceremonially, Clothes, Clothing, Evening, Flesh, Garments, Priest, Tent-circle, Till, Unclean, Wash, Washed, Washing
Dictionary of Bible Themes
Numbers 19:7

     7328   ceremonies

Numbers 19:1-8

     4552   wood

Numbers 19:1-9

     7416   purification

Numbers 19:1-10

     4470   hyssop

Numbers 19:1-13

     6648   expiation

Numbers 19:1-22

     7340   clean and unclean

Numbers 19:7-8

     4933   evening
     5129   bathing
     7426   ritual washing

Numbers 19:7-9

     4293   water

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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