Text -- Numbers 19:12 (NET)

19:12 He must purify himself with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 19:12

With the water of separation.

Wesley: Num 19:12

To typify Christ's resurrection on that day by which we are cleansed or sanctified.

JFB: Num 19:12

The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offense which was punished by excommunication.

Clarke: Num 19:12

He shall purify himself with it - יתחטא בו yithchatta bo , literally, he shall sin himself with it. This Hebrew form of speech is common enough among us in other matters. Thus to fleece, to bark, and to skin, do not signify to add a fleece, another bark, or a skin, but to take one away; therefore, to sin himself, in the Hebrew idiom, is not to add sin, but to take it away, to purify. The verb חטא chata signifies to miss the mark, to sin, to purify from sin, and to make a sin-offering. See the note on Gen 13:13

The Hebrews generally sacrificed males, no matter of what color; but here a heifer, and a heifer of a red color, is ordered. The reason of these circumstances is not very well known

"The rabbins, with all their boldness,"says Calmet, "who stick at nothing when it is necessary to explain what they do not understand, declare that the cause of this law is entirely unknown; and that Solomon, with all his wisdom, could not find it out.

Several fathers, as well modern as ancient, profess to understand the whole clearly

1.    The red heifer with them signifies the flesh of our Lord, formed out of an earthly substance

2.    Being without spot, etc., the infinite holiness of Christ

3.    The sex of the animal, the infirmity of our flesh, with which he clothed himself

4.    The red color, his passion

5.    Being unyoked, his being righteous in all his conduct, and never under the yoke of sin

6.    Eleazar’ s sacrificing the heifer instead of Aaron, Gen 13:3, signifies the change of the priesthood from the family of Aaron, in order that a new and more perfect priesthood might take place

7.    The red heifer being taken without the camp (Gen 13:3) to be slain, points out the crucifixion of our Lord without the city

8.    The complete consuming of the heifer by fire, the complete offering of the whole body and soul of Christ as a sacrifice to God for the sin of man: for as the heifer was without blemish, the whole might be offered to God; and as Christ was immaculate, his whole body and soul were made a sacrifice for sin

9.    As the fire of this sacrifice ascended up to God, so it points out the resurrection and ascension of our blessed Lord

10.    And as the ashes of this victim communicated a legal purity to those who were defiled, so true repentance, signified by those ashes, is necessary for the expiation of the offenses committed after baptism

A great part of this is true in itself; but how little evidence is there that all these things were intended in the ordinance of the red heifer? See on Num 8:7 (note).

TSK: Num 19:12

He shall purify : Yithchatta , literally, ""he shall sin himself,""i.e., not add sin, but take it away, purify. So we say to fleece, and to skin, which do not signify to add a fleece, or a skin, but to take one away. Num 19:17, Num 19:18; Psa 51:7; Eze 36:25; Act 15:9; Rev 7:14

third day : Num 31:19; Exo 19:11, Exo 19:15; Lev 7:17; Hos 6:2; 1Co 15:3, 1Co 15:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 19:11-22

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.

Poole: Num 19:12

With it i.e. with the water of separation.

On the third day to typify Christ’ s resurrection on that day, by which we are cleansed or sanctified.

On the seventh day he shall be clean to teach us that our purification in this life is gradual, and not perfect till we come to that eternal sabbath, which the seventh day respected.

He shall not be clean but was first to purify himself, and four days after that to be clean.

Haydock: Num 19:12

Seventh. If he neglect to be sprinkled on the third day, his purification will be protracted till the 10th. As this was the only means of removing the legal uncleanness contracted by touching a dead body, some of the ashes must have been reserved in various parts of the country, after the Israelites were dispersed. (Calmet)

Gill: Num 19:12

He shall purify himself with it,.... That is, with the ashes of the water of purification made of them: and this was to be done first

on the third day; from the time of his touching the dead body. Aben Ezra intimates, that there is a secret or mystery in this and the following number seven; it may respect the third day of Christ's resurrection, who, as he shed his blood for the expiation and purification of sinners, so he rose again the third day for the justification of them:

and on the seventh day he shall be clean; which may denote the perfect state, or sabbath of rest, which remains for the people of God, when all Christ's purified and justified ones shall be clear of all sin, and be the spirits of just men made perfect:

but if he purify not himself the third day, then the seventh day he shall not be clean; whoever is not cleansed from his sins by the blood of Christ, shed for the remission of them, and is not justified from them by him that rose from the dead the third day, will never be cleansed in the world to come, or in the eternal sabbath; but it will then be said, "let him that is filthy be filthy still", Rev 22:11.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 19:12

¹ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

Geneva Bible: Num 19:12

He shall purify himself ^{( f )} with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.

^{( f )} With the sprinkling of water.

Commentary -- Verse Range Notes

TSK Synopsis: Num 19:1-22

1 The water of separation made of the ashes of a red heifer.

11 The law for the use of it in purification of the unclean.

MHCC: Num 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.

Matthew Henry: Num 19:11-22

Directions are here given concerning the use and application of the ashes which were prepared for purification. they were laid up to be laid out; and therefore, though now one place would serve to keep them in, while all Israel lay so closely encamped, yet it is probable that afterwards, when they came to Canaan, some of these ashes were kept in every town, for there would be daily use for them. Observe,

I. In what cases there needed a purification with these ashes. No other is mentioned here than the ceremonial uncleanness that was contracted by the touch of a dead body, or of the bone or grave of a dead man, or being in the tent or house where a dead body lay, Num 19:11, Num 19:14-16. This I look upon to have been one of the greatest burdens of the ceremonial law, and one of the most unaccountable. He that touched the carcase of an unclean beast, or any living man under the greatest ceremonial uncleanness, was made unclean by it only till the evening, and needed only common water to purify himself with; but he that came near the dead body of man, woman, or child, much bear the reproach of his uncleanness seven days, must twice be purified with the water of separation, which he could not obtain without trouble and charge, and till he was purified must not come near the sanctuary upon pain of death.

1. This was strange, considering, (1.) that whenever any died (and we are in deaths oft) several persons must unavoidable contract this pollution, the body must be stripped, washed, wound up, carried out, and buried, and this could not be done without many hands, and yet all defiled, which signifies that in our corrupt and fallen state there is none that lives and sins not; we cannot avoid being polluted by the defiling world we pass through, and we offend daily, yet the impossibility of our being sinless does not make sin the less polluting. (2.) that taking care of the dead, to see them decently buried, is not only necessary, but a very good office, and an act of kindness, both to the honour of the dead and the comfort of the living, and yet uncleanness was contracted by it, which intimates that the pollutions of sin mix with and cleave to our best services. There is not a just man upon earth that doeth good and sinneth not; we are apt some way or other to do amiss even in our doing good. (3.) That this pollution was contracted by what was done privately in their own houses, which intimates (as bishop Patrick observes) that God sees what is done in secret, and nothing can be concealed from the divine Majesty. (4.) This pollution might be contracted, and yet a man might never know it, as by the touch of a grave which appeared not, of which our Saviour says, Those that walk over it are not aware of it (Luk 11:44), which intimates the defilement of the conscience by sins of ignorance, and the cause we have to cry out, "Who can understand his errors?"and to pray, "Cleanse us from secret faults, faults which we ourselves do not see ourselves guilty of."

2. But why did the law make a dead corpse such a defiling thing? (1.) Because death is the wages of sin, entered into the world by it, and reigns by the power of it. Death to mankind is another thing from what it is to other creatures: it is a curse, it is the execution of the law, and therefore the defilement of death signifies the defilement of sin. (2.) Because the law could not conquer death, nor abolish it and alter the property of it, as the gospel does by bringing life and immortality to light, and so introducing a better hope. Since our Redeemer was dead and buried, death is no more destroying to the Israel of God, and therefore dead bodies are no more defiling; but while the church was under the law, to show that it made not the comers thereunto perfect, the pollution contracted by dead bodies could not but form in their minds melancholy and uncomfortable notions concerning death, while believers now through Christ can triumph over it. O grave! where is thy victory? Where is thy pollution?

II. How the ashes were to be used and applied in these cases. 1. A small quantity of the ashes must be put into a cup of spring water, and mixed with the water, which thereby was made, as it is here called, a water of separation, because it was to be sprinkled on those who were separated or removed from the sanctuary by their uncleanness. 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 operation that the righteousness of Christ is applied to us for our cleansing. Hence we are said to be washed, that is, sanctified and justified, not only in the name of the Lord Jesus, but by the Spirit of our God, 1Co 6:11; 1Pe 1:2. Those that promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Spirit, do but deceive themselves, for we cannot put asunder what God has joined, nor be purified by the ashes otherwise than in the running water. 2. This water must be applied by a bunch of hyssop dipped in it, with which the person or thing to be cleansed must be sprinkled (Num 19:18), in allusion to which David prays, Purge me with hyssop. Faith is the bunch of hyssop wherewith the conscience is sprinkled and the heart purified. Many might be sprinkled at once, and the water with which the ashes were mingled might serve for many sprinklings, till it was all spent; and a very little lighting upon a man served to purify him, if done with that intention. In allusion to this application of the water of separation by sprinkling, the blood of Christ is said to be the blood of sprinkling (Heb 12:24), and with it were are said to be sprinkled from an evil conscience (Heb 10:22), that is, we are freed from the uneasiness that arises from a sense of our guilt. And it is foretold that Christ, by his baptism, shall sprinkle many nations, Isa 52:15. 3. The unclean person must be sprinkled with this water on the third day after his pollution, and on the seventh day, Num 19:12-19. The days were reckoned (we may suppose) from the last time of his touching or coming near the dead body; for he would not begin the days of his cleansing while he was still under a necessity of repeating the pollution; but when the dead body was buried, so that there was no further occasion of meddling with it, then he began to reckon his days. Then, and then only, we may with comfort apply Christ's merit to our souls, when we have forsaken sin, and cease all fellowship with the unfruitful works of death and darkness. The repetition of the sprinkling teaches us often to renew the actings of repentance and faith, wash as Naaman, seven times; we need to do that often which is so necessary to be well done. 4. Though the pollution contracted was only ceremonial, yet the neglect of the purification prescribed would turn into moral guilt: He that shall be unclean and shall not purify himself, that soul shall be cut off, Num 19:20. Note, It is a dangerous thing to contemn divine institutions, though they may seem minute. A slight wound, if neglected, may prove fatal; a sin we call little, if not repented of, will be our ruin, when great sinners that repent shall find mercy. Our uncleanness separates us from God, but it is our being unclean and not purifying ourselves that will separate us for ever from him: it is not the wound that is fatal, so much as the contempt of the remedy. 5. Even he that sprinkled the water of separation, or touched it, or touched the unclean person, must be unclean till the evening, that is, must not come near the sanctuary on that day, Num 19:21, Num 19:22. Thus God would show them the imperfection of those services, and their insufficiency to purify the conscience, that they might look for the Messiah, who in the fulness of time should by the eternal Spirit offer himself without spot unto God, and so purge our consciences from dead works (that is, from sin, which defiles like a dead body, and is therefore called a body of death ), that we may have liberty of access to the sanctuary, to serve the living God with living sacrifices.

Keil-Delitzsch: Num 19:10-22

Use of the Water of Purification . - The words in Num 19:10 , " And it shall be to the children of Israel, and to the stranger in the midst of them, for an everlasting statute, "relate to the preparation and application of the sprinkling water, and connect the foregoing instructions with those which follow. - Num 19:1-13 contain the general rules for the use of the water; Num 19:14-22 a more detailed description of the execution of those rules.

Num 19:11-13

Whoever touched a corpse, " with regard to all the souls of men, "i.e., the corpse of a person, of whatever age or sex, was unclean for seven days, and on the third and seventh day he was to cleanse himself ( התחטּא , as in Num 8:21) with the water ( בּו refers, so far as the sense is concerned, to the water of purification). If he neglected this cleansing, he did not become clean, and he defiled the dwelling of Jehovah (see at Lev 15:31). Such a man was to be cut off from Israel (vid., at Gen 17:14).

Num 19:14-16

Special instructions concerning the defilement. If a man died in a tent, every one who entered it, or who was there at the time, became unclean for seven days. So also did every " open vessel upon which there was not a covering, a string, "i.e., that had not a covering fastened by a string, to prevent the smell of the corpse from penetrating it. פּתיל , a string, is in apposition to צמיד , a band, or binding (see Ges. §113; Ewald , §287, e.). This also applied to any one in the open field, who touched a man who had either been slain by the sword or had died a natural death, or even a bone (skeleton), or a grave.

Num 19:17-20

Ceremony of purification . They were to take for the unclean person some of the dust of the burning of the cow, i.e., some of the ashes obtained by burning the cow, and put living, i.e., fresh water (see Lev 14:5), upon it in a vessel. A clean man was then to take a bunch of hyssop (see Exo 12:22), on account of its inherent purifying power, and dip it in the water, on the third and seventh day after the defilement had taken place, and to sprinkle the tent, with the vessels and persons in it, as well as every one who had touched a corpse, whether a person slain, or one who had died a natural death, or a grave; after which the persons were to wash their clothes and bathe, that they might be clean in the evening. As the uncleanness in question is held up as the highest grade of uncleanness, by its duration being fixed at seven days, i.e., an entire week, so the appointment of a double purification with the sprinkling water shows the force of the uncleanness to be removed; whilst the selection of the third and seventh days was simply determined by the significance of the numbers themselves. In Num 19:20, the threat of punishment for the neglect of purification is repeated from Num 19:13, for the purpose of making it most emphatic.

Num 19:21-22

This also was to be an everlasting statute, that he who sprinkled the water of purification, or even touched it (see at Num 19:7.), and he who was touched by a person defiled (by a corpse), and also the person who touched him, should be unclean till the evening, - a rule which also applied to other forms of uncleanness.

Constable: Num 11:1--20:29

1. The cycle of rebellion, atonement, and death chs. 11-20

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 15:1--19:22

Laws given during the 38 years of discipline chs. 15-19

Moses recorded few events during the years of Israel's wandering in the wilderness, but those he did preserve have instructive value. Most important among them is the rebellion of Korah's group against Moses and Aaron, and God's confirmation of the Aaronic priesthood that followed (chs. 16-18).

The section that follows contains more regulations that look back to Kadesh and forward to Canaan. Their revelation is a confirmation that God had not cast off His people but would bring them into the Promised Land eventually.

Constable: Num 19:1-22

The law of purification from the uncleanness of death ch. 19

God gave this law so the nation might maintain purity as the older generation died off in the wilderness. Its purpose was not to remove sin itself but to remove the uncleanness that death represented because of its connection with sin. It was especially appropriate that God gave this law after the death of the approximately 15,000 who died as a result of Korah's rebellion (ch. 16). Special provisions for cleansing were necessary in view of the large number of corpses.

19:1-10 The Israelites burned the red heifer to obtain ashes that they would add to the water of purification to make it more effective ritually as a cleansing agent. A heifer is a young female cow older than a calf. The priest killed it as a sin offering (vv. 9, 17). Probably God required a female because the female was the bearer of life, and continued life is what this sacrifice provided. The Lord may have intended the red color to emphasize sin or perhaps the vitality of the heifer's life. The animal was in its full strength having never borne a yoke. Of course, it was to be without a blemish (v. 2).

The Israelites were to slay the animal outside the camp because of its connection with sin and death. The high priest was to observe the slaying making sure the person in charge did it properly. This was a very important sacrifice.

The sprinkling of the blood shows that this slaying was a sin offering. The animal died for the sin of the congregation (v. 4).

The offerers burned every sin offering for the whole congregation, including this one, outside the camp (v. 5). This one provided cleansing from the contamination of death that the nation had contracted through the death of its people. The heifer represented the Israelites who had died as a result of sin.

Cedar wood was not as subject to decay as most other woods and represented the continuance of life. It was also aromatic and was the best and most expensive wood known.¹⁶⁰ Hyssop stood for purification from corruption, and the priests used it to apply blood, as in the Passover ritual. Scarlet wool symbolized the strong vital energy connected with blood (cf. Lev. 14:6). All of these elements combined to signify all that strengthened life. The person in charge added these elements to the heifer ashes as the heifer was burning.

The priest collected and kept the ashes of the heifer for this offering. He combined them with the cleansing water as needed (v. 9) for the purification of unclean individuals in the nation. The sacrifice symbolically strengthened the life of the living Israelites and removed the uncleanness caused by contact with their dead brethren. Ashes, which normally defiled the clean, in this case purified the unclean. God, who is sovereign, has the authority to abrogate what is normal.

19:11-22 Verses 11-13 explain the general rules for the use of this water. Verses 14-22 give a more specific description of the application of the general rules. Verses 17-19 record the ceremony of purification.

"Animals are clean and unclean, not because they necessarily will or will not make a person sick if they are used as food; they are clean and unclean primarily because God desired his people to live in a world of discrimination (see esp. Lev 11:44-47). We may look back from a twentieth-century understanding of infection and disease and remark, How kind it was of God that some of the animals he declared to be unclean to Israel are foods that might be conveyers of disease.' But the principal issue is distinction, discrimination, the marking out of that which is different from something else."¹⁶¹

Nonetheless we should not discount God's care for His people's physical welfare even though that may have been His secondary reason for legislating as He did.

"God recognized that the incubation period for most bacteria is within seven days. This means that after exposure to a disease, a person will know within seven days whether the disease is contracted. . . .

". . . the unclean' provision of seven days was practical for most acute, bacterial diseases fatal in that day.

"Hand washing and clothes washing with proper drying were prescribed in Numbers 19:19 . . . Verse 21 notes that anyone who touches the water of cleansing will be unclean till evening.' These provisions recognize that not only is washing important in mechanically cleansing one from microbes, but drying (until evening') is also essential. Pathogenic microbes can live in moisture that remains on skin, dying when the skin is eventually dried. Furthermore Numbers 19:13, 18-21 refers to the provision of sprinkling' the water, which indicates the need for running water, not stagnant water. Again this is a more effective means of cleansing, though more cumbersome.

"Did the average Israelite understand the significance of this preventive medical standard God imposed? No doubt he did not. However, God knew and in His wisdom cared for His people."¹⁶²

This sacrifice, then, was a kind of instant sin offering and provided for the cleansing of those who had become ceremonially unclean through contact with a corpse. The unclean person who refused to purify himself would suffer death (vv. 13, 20). To refuse cleansing was to repudiate the divine revelation concerning the relationship of sin and death. This sacrifice kept the Israelites free from the defilement that would hinder their fellowship with God (cf. 1 John 1:7-9; Heb. 9:13-14).¹⁶³

"This chapter provides an alternative remedy which marked the seriousness of the pollution caused by death, yet dealt with it without the cost and inconvenience of sacrifice. Instead, those who have come in contact with the dead can be treated with a concoction of water that contains all the ingredients of a sin offering."¹⁶⁴

"The writer's concern for the ritual of the red heifer at this point in the narrative . . . finds its roots in the earliest narratives of Genesis where death itself is viewed as the ultimate defilement of God's good creation. As such his point appears to be to show that just as in the beginning, so now among God's covenant people, death is the arch enemy."¹⁶⁵

Guzik: Num 19:1-22

Numbers 19 - Laws of Purification

A. Provision for purification - the ashes from the sacrifice of a red heifer.

1. (1-2) The taking of a red heifer.

Now the LORD spoke to Moses and Aaron, saying, "This is the ordinance of the law which the LORD has commanded, saying: 'Speak to the children of Israel, that they bring you a red heifer without blemish, in which there is no defect and on which a yoke has never come."

a. That they bring you a red heifer: A heifer is a cow which has never been pregnant, and thus cannot yet give milk. They had to find one with a red color - which, of course, would be somewhat rare.

i. "Normally the animal's colour did not matter. This one had to be red to resemble blood." (Wenham)

b. Without blemish, in which there is no defect and on which a yoke has never come: These requirements made this particular animal even rarer. This red heifer, therefore, would be valuable, rare, and pure (because she had not yet been impregnated).

2. (3-10) The sacrifice, burning, and gathering of ashes from the red heifer.

You shall give it to Eleazar the priest, that he may take it outside the camp, and it shall be slaughtered before him; and Eleazar the priest shall take some of its blood with his finger, and sprinkle some of its blood seven times directly in front of the tabernacle of meeting. Then the heifer shall be burned in his sight: its hide, its flesh, its blood, and its offal shall be burned. And the priest shall take cedar wood and hyssop and scarlet, and cast them into the midst of the fire burning the heifer. Then the priest shall wash his clothes, he shall bathe in water, and afterward he shall come into the camp; the priest shall be unclean until evening. And the one who burns it shall wash his clothes in water, bathe in water, and shall be unclean until evening. Then a man who is clean shall gather up the ashes of the heifer, and store them outside the camp in a clean place; and they shall be kept for the congregation of the children of Israel for the water of purification; it is for purifying from sin. And the one who gathers the ashes of the heifer shall wash his clothes, and be unclean until evening. It shall be a statute forever to the children of Israel and to the stranger who dwells among them.

a. Then the heifer shall be burned in his sight: its hide, its flesh, its blood, and its offal shall be burned: The red heifer would be sacrificed in the customary fashion, with a bit of blood being sprinkled on the altar. Yet, the complete carcass of the animal was burnt and the ashes gathered by one observing the cleansing ceremonies before and after the gathering of ashes.

i. Its blood . . . shall be burned: Unlike every other sacrifice in the Old Testament, the blood of the red heifer is burnt along with the sacrifice, instead of being completely drained out at the jugular. Blood was to be part of the ashes that would come forth from the burning of the carcass of the red heifer.

b. And the priest shall take cedar wood and hyssop and scarlet, and cast them into the midst of the fire burning the heifer: When the heifer was burnt, the priest would also put cedar wood and hyssop and scarlet into the fire.

i. In Leviticus 14:4-6, each of these three items are used in the cleansing ceremony for a leper. Each of these items has a special significance.

ii. Cedar is extremely resistant to disease and rot, and is well known for its quality and preciousness. These properties may be the reason for including it here - as well as a symbolic reference to the wood of the cross. Some even think the cross Jesus was crucified on was made of cedar.

iii. Hyssop was used not only with the cleansing ceremony for lepers, but also Jesus was offered drink from a hyssop branch on the cross (Matthew 27:48), and when David said purge me with hyssop in Psalm 51:7, he was admitted he was a bad as a leper.

iv. Scarlet, the color of blood, pictures the cleansing blood of Jesus on the cross. Scarlet was used in the veil and curtains of the tabernacle (Exodus 26:31), in the garments of the high priest (Exodus 28:5-6), the covering for the table of showbread (Numbers 4:8), the sign of Rahab's salvation (Joshua 2:21), and the color of the mocking "king's robe" put on Jesus at His torture by the soldiers (Matthew 27:28).

c. They shall be kept for the congregation of the children of Israel for the water of purification; it is for purifying from sin: The residue from the burning of the carcass, the cedar, the hyssop, and the scarlet fabric together would produce a lot of ash, and the ash was to be gathered and sprinkled in water bit by bit to make water fit for purification.

B. Other laws of purification.

1. (11-13) Touching dead bodies makes one ceremonially unclean.

He who touches the dead body of anyone shall be unclean seven days. He shall purify himself with the water on the third day and on the seventh day; then he will be clean. But if he does not purify himself on the third day and on the seventh day, he will not be clean. Whoever touches the body of anyone who has died, and does not purify himself, defiles the tabernacle of the LORD. That person shall be cut off from Israel. He shall be unclean, because the water of purification was not sprinkled on him; his uncleanness is still on him.

a. He who touches the dead body of anyone shall be unclean seven days: To be ceremonially unclean was not "sin," as we might think of it; it meant that one was barred from their regular fellowship with and worship of God, and their fellowship with God's people, until they were made clean.

b. I he does not purify himself . . . that person shall be cut off: One who was unclean needed purification, and could not ignore their condition, but was still part of the nation - unless they refused to correct their unclean condition.

i. A wonderful parallel is found in John 13:5-11; if we are "bathed" by Jesus, we need only to have our feet washed, as they become unclean in the normal practice of life. Yet, if we do not let Jesus "wash" us, we have no part with Him. We must receive the beautiful once-for-all cleansing Jesus brings to us when we are born again; yet continually come to Him to be cleansed of the "day-to-day" things.

c. Defiles the tabernacle of the LORD: These laws were relevant to all in Israel, but especially to priests, who had the potential to defile the tabernacle of the LORD. Under the New Covenant, the Christian also has a special call to purity, because we can also defile the dwelling place of God (1 Corinthians 6:19-20).

2. (14-16) How to handle a dead body.

This is the law when a man dies in a tent: All who come into the tent and all who are in the tent shall be unclean seven days; and every open vessel, which has no cover fastened on it, is unclean. Whoever in the open field touches one who is slain by a sword or who has died, or a bone of a man, or a grave, shall be unclean seven days.

a. This is the law when a man dies in a tent: The practice of quarantining all those who come into contact with a dead body was a wonderful public health measure as well. Those potentially contaminated would be set aside until it could be seen if they contracted a disease from the dead body.

b. Every open vessel, which has no cover fastened on it, is unclean: In fact, this principle extended to every open vessel - which could potentially harbor disease causing organisms. If near a dead body, those vessels would be declared unclean and thus destroyed, reducing the danger of communicable disease.

c. Shall be unclean: What was inherently unclean about a dead body? Simply that death is the result and positive proof of sin (Genesis 2:15-17, Romans 5:12). Death is like sin made visible.

i. In someone touched the carcass of a dead animal, he was unclean for less than one day (Leviticus 11:24, 27, 39). But if one touched a dead human, he was unclean for seven days! Man is indeed greater than the animals - especially greater in sin.

ii. Our contact with a dead body also makes us unclean. In Romans 7:24, Paul cries out in frustration of defeat in sin: Who will deliver me from this body of death? We can only be delivered from the body of death if we receive and walk in the precious work of Jesus on our behalf.

3. (17-19) The purpose for the ashes of the red heifer.

And for an unclean person they shall take some of the ashes of the heifer burnt for purification from sin, and running water shall be put on them in a vessel. A clean person shall take hyssop and dip it in the water, sprinkle it on the tent, on all the vessels, on the persons who were there, or on the one who touched a bone, the slain, the dead, or a grave. The clean person shall sprinkle the unclean on the third day and on the seventh day; and on the seventh day he shall purify himself, wash his clothes, and bathe in water; and at evening he shall be clean.

a. They shall take some of the ashes of the heifer: The ashes of the red heifer, described earlier in the chapter, were sprinkled in fresh water, and this water was used for purification.

b. And at evening he shall be clean: Thus, ashes of the red heifer (which the ingredients all speak of the work of Jesus on our behalf), combined with water (which speaks of the work of the Word of God and the Holy Spirit) combine together to bring cleansing. It can cleanse even the uncleanness brought about by death.

i. All this cleansing is a precious picture; but the reality is in Jesus: For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? (Hebrews 9:13-14)

4. (20-22) The nature of uncleanness.

But the man who is unclean and does not purify himself, that person shall be cut off from among the assembly, because he has defiled the sanctuary of the LORD. The water of purification has not been sprinkled on him; he is unclean. It shall be a perpetual statute for them. He who sprinkles the water of purification shall wash his clothes; and he who touches the water of purification shall be unclean until evening. Whatever the unclean person touches shall be unclean; and the person who touches it shall be unclean until evening.

a. The man who is unclean and does not purify himself: This shows that uncleanness cannot correct itself. The unclean man will not just become clean. He must do something, and he must do what God says must be done in order to be clean. His own plans or schemes for cleansing mean nothing.

b. He who sprinkles the water of purification: Those who help others to become clean must walk in cleanness themselves. The one who regards the water of cleansing as a common thing (he who touches the water of purification) will himself be regarded as unclean.

c. Whatever the unclean person touches shall be unclean: Uncleanness was easily transmitted, but cleanness had to be deliberately sought.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 19 (Chapter Introduction)

Overview

Num 19:1, The water of separation made of the ashes of a red heifer; Num 19:11, The law for the use of it in purification of the unclean.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 19 (Chapter Introduction)

CHAPTER 19

The manner of making the water of separation, and of what, Num 19:1-10 . The use of it, wherewith the unclean are to be purged, Num 19:11-13 . Laws concerning despisers of cleansing, Num 19:14-22 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 19 (Chapter Introduction)

(Num 19:1-10) The ashes of a heifer.

(Num 19:11-22) Used to purify the unclean.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 19 (Chapter Introduction)

This chapter is only concerning the preparing and using of the ashes which were to impregnate the water of purification. The people had complained of the strictness of the law, which forbade their near approach to the tabernacle, Num 17:13. In answer to this complaint, they are here directed to purify themselves, so as that they might come as far as they had occasion without fear. Here is, I. The method of preparing these ashes, by the burning of a red heifer, with a great deal of ceremony (Num 19:1-10). II. The way of using them. 1. They were designed to purify persons from the pollution contracted by a dead body (Num 19:11-16). 2. They were to be put into running water (a small quantity of them), with which the person to be cleansed must be purified (Num 19:17-22). And that this ceremonial purification was a type and figure of the cleansing of the consciences of believers from the pollutions of sin appears by the apostle's discourse, Heb 9:13, Heb 9:14, where he compares the efficacy of the blood of Christ with the sanctifying virtue that was in " the ashes of a heifer sprinkling the unclean."

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

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_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 19 (Chapter Introduction)

INTRODUCTION TO NUMBERS 19

This chapter contains a law for making a water for purification for sin, the ingredients of which are the ashes of a red heifer burnt, about which many things are observed, Num 19:1; the use of the water made of them, to purify such as were unclean by the touch of a dead body, Num 19:11; some rules are given, by which it might be known who were unclean on account of a dead body, Num 19:14; the manner of purifying such persons, Num 19:17; and the punishment of those that should neglect purification, Num 19:20.