◄ Numbers 5:2 ►














Pulpit Commentary Homiletics
The Expulsion And Restoration Of The Unclean
Numbers 5:1-4
W. Binnie
The host has now been marshaled. The several tribes have taken the places allotted to them in relation to the tabernacle and to one another. They are about to set forth on the march from the wilderness of Sinai. Before the signal is given, certain final instructions for the regulation of the camp have yet to be delivered, and this about the removal of unclean persons is one of them. The general intention of it is intimated in the terms employed. The host is to be so ordered, both in the camp and on the march, as to make it a living picture of the Church, and the Church's relation to God. It is to be made manifest that he dwells and walks among the covenant people (Leviticus 26:11, 12), that he is of pure eyes, and cannot suffer evil to dwell with him. Accordingly, there must in no wise abide in the camp any man or woman that is unclean. Persons afflicted with uncleanness must be removed, and live outside of the sacred precinct. Such is the law here laid down.

I. IN ATTRIBUTING TO THIS LAW A RELIGIOUS INTENTION, I DO NOT FORGET THAT A LOWER AND MORE PROSAIC INTERPRETATION HAS SOMETIMES BEEN PUT ON IT. There are commentators who remind one of the man with the muck-rake in the "Pilgrim's Progress." They have no eye except for what is earthly. To them the removal of the unclean is simply a sanitary measure. I freely admit that there was a sanitary intention. The sequestering of lepers, the early and "extramural" burial of the dead - these are valuable sanitary provisions, and it is plain that this law would lead to them. But I need not wait to prove that the law looks higher, and that its paramount intention is moral and spiritual.

II. Passing on, therefore, to the RELIGIOUS INTENTION Of this law, observe who exactly are excluded by it from the camp. They are of three sorts, viz., lepers, persons affected with issues of various kinds, and persons who had come in contact with the dead. This does not by any means exhaust the catalogue of defilements noted in the Levitical law. But these were the gravest. Only these three disabled from residence in the camp. My reason for calling attention to this point you will understand when I mention that these three uncleannesses, so prominent in the law of Moses, received the same kind of prominence in the gracious ministry of Christ. Read the story of the leper (Mark 1:41); of the woman with the issue of blood (Mark 5:27-30); of the raising of Jairus' daughter and the widow's son at Nain (Mark 5:41 and Luke 7:14). In no one of these passages is the Levitical law named. Much the greater number of those who read or hear them fail to perceive that in Christ's mode of performing the miracles there was any reference to what the law had said about the defiling quality of the evils on which his gracious power was put forth. That there truly was a reference surely needs no proof. No Jew ever forgot what the penalty would be if he suffered himself to be in contact with a dead body, with a leper, with a person having an issue of blood. Certainly our Lord did not forget. Nor would it be doing justice to the truth to say that our Lord touched as he did, notwithstanding the defilement thereby contracted, and its troublesome consequences. He, of set purpose, sought occasion to put himself in contact with every one of the three causes of defilement noted in the law. Keeping this in mind, let us ask the meaning of the law.

1. The general intention. It was to be a memorial of the truth that our nature is deeply infected with sin, and that sin disables all in whom it is found for enjoying the fellowship of God here and hereafter. In this Levitical statute, I admit, the lesson is not taught explicitly. There was nothing morally wrong in any one of the three sources of defilement named. The teaching is by symbol - a kind of object lesson - and not the less impressive on that account.

2. The meaning of the several symbols.

(1) Defilement by the dead. Why is this? Because death is the wages of sin (Genesis 2:17; Genesis 3:19). Compare the representation of death which pervades Psalm 90 - "the prayer of Moses."

(2) Defilement by leprosy. A touching symbol. It admonishes us that sin, besides being blameworthy and deserving of death, is a vile thing, to be loathed and recoiled from, as men loathe and recoil from a leper; contagious also, and apt to spread.

(3) Of the third symbol I need say only this, that it reminds us that sin is an hereditary evil (Psalm 51:5).

3. The relation of this law to Christ and his work. That it has a relation has been already pointed out. The relation may be conceived of thus : - The law is the dark ground on which the redemptive work of Christ unfolds the brightness of its grace. Christ did not keep aloof from the evils which afflict our fallen nature, and which perpetually remind us how deep our fall has been. He took occasion to put himself in contact with them. He touched the leprous man. Not that leprosy was sweet to him; it was to him as loathsome as to any man in Palestine that day. Nevertheless, he touched the leprous man, and the leprosy fled before the power of that touch. Leprosy, wasting issues, death - these are the memorials and tokens of the sin that is the fatal heritage of our fallen race; and one who would know our need of redemption cannot do better than meditate on them as they are set forth in the Levitical law. Leprosy, wasting issues, death - these evils our blessed Lord went up to in his ministry; he touched them, and their flight the instant that they felt his touch gave, and continues still to give, assurance to men that he is indeed the Saviour. He can forgive sin; he can make us clean; he is the resurrection and the life. - B.

Biblical Illustrator
Put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead..
Numbers 5:2, 3
Where God dwells there must be purity
D. Lloyd.
I. GOD HIMSELF IS PURE, AND CANNOT ASSOCIATE WITH THE IMPURE. If discipline is lax, God departs. It is not the large church, or the intelligent or the wealthy one, that attracts Him, but the pure one. As the lightning passes by the polished marble and the carved wood to touch the iron or steel, because there it finds something akin to itself, so God passes by those to dwell with the pure, because in them He finds a character akin to His own.

II. GOD WILL NOT, BECAUSE HE CANNOT, DO ANY GOOD TO THE IMPURE. Any one tolerating sin would not appreciate the design of God and accept His blessing; and where He cannot bless, He will not come to dwell. Let us then "put out of the camp every leper," everything that defileth; for the presence of God in our midst is of the utmost importance to us as His Church and people. His presence is essential.

1. To our comfort as Churches and Christians. What the shining sun is in nature His presence is with us — our brightness, our joy, &c.

2. To our prosperity. God with His Church has been in all ages the secret of its power and success. His presence is the life of the ministry and of all Christian work

(D. Lloyd.)

The exclusion of the unclean
W. Jones.
I. AS A SANITARY MEASURE.

1. The universal application of the rule.

2. The sacred reason by which it was enforced. Impurity separates from God.

II. AS A SPIRITUAL PARABLE.

1. Sin is a defiling thing.

2. Sin is a deadly thing.

3. Sin is a separating thing.Where sin is cherished God will not dwell.(1) The openly and persistently wicked should be expelled from the Church on earth.(a) Because of their corrupt influence (1 Corinthians 5:6-13).(b) Because of the dishonour to God which their presence in the Church involves.(2) The wicked will be excluded from the city of God above.Conclusion:

1. He who demands this purity has provided the means whereby we may attain unto it. "The blood of Jesus Christ His Son cleanseth us from all sin."

2. Let us diligently use the means which He has provided. "Wash you, make you clean," &c.

(W. Jones.)

In the midst whereof I dwell
God ever present with His people
W. Attersoll.
This teaches us that God is evermore present with His people. This appeareth in the example of Joseph (Genesis 39:21, 23). I will propound a few reasons.

1. He will save those that are His. His presence is not a vain presence, neither is He an idle beholder of things that are done; but His presence is to prosper and to save (Jeremiah 30:11). We must not therefore dream of a presence that effecteth nothing, but rather willeth His people oftentimes to stand still, while He worketh all in all.

2. They have good success in their lawful labours, so that He maketh the works of their hands prosperous.Uses:

1. For the increase of a sound faith in God. He leaveth them not to themselves; He with-draweth not His strength from them; He delivereth them not to the lust and pleasure of their enemies. This is it which He telleth Joshua after the death of Moses (Judges 1:5).

2. This teacheth us this good duty, that we take heed we do not defile ourselves with the pollutions of sin. For how shall we dare to commit sin that is so highly displeasing in His sight, forasmuch as He is with us to behold us and all our actions?

(W. Attersoll.)

God dwelling with His people
W. Jones.
I. GOD IS PRESENT WITH HIS PEOPLE.

1. Influentially (Psalm 139:1, 10).

2. Sympathetically (Genesis 28:16, 17; John 14:16-26; 1 John 1:3).

II. GOD IS PRESENT IN THE MIDST OF HIS PEOPLE.

1. As to the centre of union.

2. As the source of blessing. Life, light, power, beauty, &c.

III. GOD'S PRESENCE IN THE MIDST OF HIS PEOPLE SHOULD EXERT A GREAT AND BLESSED INFLUENCE UPON THEM.

1. A restraint from sin.

2. An incentive to holiness.

3. An encouragement to duty.

4. An assurance of support in the toils and trials of life.

5. An assurance of victory in the conflicts of life.

6. An assurance of perfect salvation.

(W. Jones.)

The presence of God among His people demands holiness on their part
C. H. Mackintosh.
Redemption was the basis of God's dwelling in the midst of His people. But we must remember that discipline was essential to His continuance amongst them. He could not dwell where evil was deliberately sanctioned. It may, however, be said, in reply, "Does not God the Holy Ghost dwell in the individual believer, and yet there is much evil in him?" True, the Holy Ghost dwells in the believer, on the ground of accomplished redemption. He is there, not as the sanction of what is of nature, but as the seal of what is of Christ; and His presence and fellowship are enjoyed just in proportion as the evil in us is habitually judged. So also in reference to the assembly. No doubt, there is evil there — evil in each individual member, and therefore evil in the body corporate. But it must be judged; and, if judged, it is not allowed to act, it is rendered null. We are not to judge motives, but we are to judge ways. The very moment a man enters the assembly, he takes his place in that sphere where discipline is exercised upon ever, thing contrary to the holiness of the One who dwells there. And let not the reader suppose, for a moment, that the unity of the body is touched when the discipline of the house is maintained. We frequently hear it said of those who rightly seek to maintain the discipline of the house of God, that they are rending the body of Christ. There could hardly be a greater mistake. The fact is, the former is our bounden duty; the latter, an utter impossibility. The discipline of God's house must be carried out; but the unity of Christ's body can never be dissolved. And why, we may ask, was this separation demanded? Was it to uphold the reputation or respectability of the people? Nothing of the sort. What then? "That they defile not their camps in the midst whereof I dwell." And so is it now. We do not judge and put away bad doctrine, in order to maintain our orthodoxy; neither do we judge and put away moral evil, in order to maintain our reputation and respectability. The only ground of judgment and putting away is this, "Holiness becometh Thine house, O Lord, forever." God dwells in the midst of His people.

(C. H. Mackintosh.)

No Church ought to tolerate open offenders
W. Attersoll.
No Church ought to tolerate any filthy livers, or unclean persons, or notorious offenders among them (Deuteronomy 23:17; 1 Corinthians 5:1, 2; Ephesians 5:3-5). This truth may be further strengthened by many reasons.

1. For it is a comely thing for the saints of God to do so: that as they differ from heathen men, so they may differ from heathen meetings. Moses teacheth that they ought to put out evil from them, because they are an holy people (Deuteronomy 23:14).

2. For the neglect of this duty, the wrath of God falleth upon the sons of men. He is the God of order, and requireth that all things in the Church be done in order. Hence it is that the apostle saith (Colossians 3:6). And we have sundry examples of this in the people of Israel, who were diversely destroyed because of their sins (1 Corinthians 10:5).

3. We showed before that they were as unclean beasts, and should not be admitted to the fellowship of Christ's sheep which are clean, lest they defile them through their contagion, and tread down with their feet the residue of their pastures. The apostle saith (1 Corinthians 5:6). Sin therefore being infectious, the sinner is not to be tolerated in the assembly of the righteous.Uses:

1. It should minister great matter of much sorrow to every society of Christian men and women, when any of the congregation grow to be thus profane and defiled with the contagion of sin. Is it not a great grief to have any one member of the body cut off? This the apostle teacheth (1 Corinthians 5:2.)

2. It is a cause of great mercy and of a wonderful blessing from God, when such as transgress are resisted and punished. So long as sin is suffered, God is offended, and His wrath is extended over those places and persons. He hath a controversy against those that sin against Him.

3. Every congregation is bound to purge their own body from such excrements and filthiness as annoy it. We must have herein true zeal and godly courage in the cause of God and His truth. We must not stand in fear of the faces of men, though they be never so great and mighty. The censures of the Church must not be like the spider's web, which catcheth flies and gnats, whereas the bigger creatures break from it. This reproveth such as dare not deal with great men, rich men, and mighty men: they are afraid to touch them lest they purchase their displeasure.

4. Is no Church to tolerate any open offenders among them? Then they must use the censure of excommunication as an ordinance of God, not an invention of men; and not only know the nature and use of it, but practise it to the glory of God, and to the good of others. This is it which our Saviour Christ hath left and commanded to be executed among us (Matthew 18:17).

(W. Attersoll.)

People
Ephah, Israelites, Moses
Places
Sinai
Topics
Anyone, Body, Camp, Ceremonially, Command, Contact, Dead, Defiled, Discharge, Disease, Flow, Infectious, Israelites, Issue, Kind, Leper, Orders, Outside, Skin, Sons, Sort, Tent-circle, Touch, Unclean
Outline
1. The unclean are removed out of camp
5. Restitution is to be made in trespass
11. The trial of jealously

Dictionary of Bible Themes
Numbers 5:2

     5333   healing
     5390   leprosy
     7340   clean and unclean

Numbers 5:1-3

     5901   loneliness

Numbers 5:1-7

     5707   male and female

Numbers 5:2-3

     5182   skin

Numbers 5:2-4

     5244   camp

Library
Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments …
Lewis Bayly—The Practice of Piety

Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3

Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student …
Alfred Edersheim—Sketches of Jewish Social Life

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties …
J. W. McGarvey—The Four-Fold Gospel

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

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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