Numbers 19:21
This is a permanent statute for the people: The one who sprinkles the water of purification must wash his clothes, and whoever touches the water of purification will be unclean until evening.
This is a permanent statute for the people:
This phrase emphasizes the enduring nature of the commandment given to the Israelites. In the context of the Mosaic Law, a "permanent statute" indicates a regulation that is to be observed throughout generations. This reflects the unchanging holiness of God and His requirements for purity among His people. The concept of a permanent statute is seen in other parts of the Torah, such as the observance of the Sabbath (Exodus 31:16) and the Passover (Exodus 12:14).

The one who sprinkles the water of purification must wash his clothes:
The water of purification, made with the ashes of a red heifer, was used for ceremonial cleansing, particularly from contact with a dead body. The requirement for the one who administers the water to wash his clothes underscores the pervasive nature of impurity and the need for continual cleansing. This act of washing symbolizes the removal of impurity and is a precursor to the New Testament concept of spiritual cleansing through Christ (Hebrews 9:13-14).

And whoever touches the water of purification will be unclean until evening:
This regulation highlights the paradox of the purification process: the water that cleanses also renders the one who touches it temporarily unclean. This reflects the seriousness with which God views sin and impurity. The temporary uncleanness until evening signifies a period of waiting and reflection, pointing to the ultimate purification through Jesus Christ, who cleanses believers from all sin (1 John 1:7). The evening marks a new day, symbolizing renewal and restoration.

Persons / Places / Events
1. Moses and Aaron
As leaders of the Israelites, they were responsible for conveying God's laws and statutes, including the laws of purification.

2. The Israelites
The community to whom the laws of purification were given, emphasizing their need for holiness and separation from impurity.

3. The Water of Cleansing
A mixture made from the ashes of a red heifer, used for purification from sin and ceremonial uncleanness.

4. The Tabernacle
The central place of worship and sacrifice for the Israelites, where the laws of purification were particularly relevant.

5. The Red Heifer
A unique sacrificial animal whose ashes were used in the water of cleansing, symbolizing purification and atonement.
Teaching Points
The Importance of Purity
God's statutes emphasize the need for purity in His people, both physically and spiritually. This calls us to examine our own lives for areas needing cleansing.

Symbolism of Cleansing
The water of cleansing symbolizes the deeper spiritual cleansing that is fulfilled in Christ. Believers are called to seek this cleansing through repentance and faith.

Obedience to God's Commands
The detailed instructions for purification highlight the importance of obedience to God's commands, reminding us to follow His Word diligently.

Community Responsibility
The communal aspect of purification rituals underscores the responsibility believers have to support one another in maintaining spiritual purity.

Temporary vs. Permanent Cleansing
The temporary nature of Old Testament purification points to the need for a permanent solution, found in Jesus Christ, who cleanses us from all sin.
Bible Study Questions
1. How does the concept of ceremonial uncleanness in Numbers 19:21 relate to our understanding of sin and purity today?

2. In what ways does the water of cleansing foreshadow the work of Christ as described in the New Testament?

3. How can we apply the principle of community responsibility for purity in our church or fellowship group?

4. What are some practical steps we can take to ensure we are living in obedience to God's commands, as emphasized in this passage?

5. How does understanding the temporary nature of Old Testament purification rituals enhance our appreciation for the permanent cleansing offered through Jesus?
Connections to Other Scriptures
Leviticus 16
Discusses the Day of Atonement, highlighting the importance of purification and atonement for sin, similar to the purpose of the water of cleansing.

Hebrews 9
Explains how the Old Testament purification rituals, including the use of the red heifer, foreshadow the ultimate cleansing through Christ's sacrifice.

Psalm 51
David's plea for purification and cleansing from sin, reflecting the spiritual need for what the water of cleansing symbolized.
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
Age-during, Anyone, Cleansing, Clothes, Clothing, Evening, Everlasting, Garments, Impurity, Law, Ordinance, Perpetual, Puts, Separation, Sprinkles, Sprinkleth, Sprinkling, Statute, Till, Touches, Toucheth, Touching, Unclean, Wash, Washed
Dictionary of Bible Themes
Numbers 19:21

     7342   cleanliness
     7404   ordinances

Numbers 19:1-22

     7340   clean and unclean

Numbers 19:11-21

     8325   purity, nature of

Numbers 19:17-21

     7426   ritual washing

Numbers 19:18-21

     7454   sprinkling

Numbers 19:21-22

     5194   touch

Library
Nor, in that the Law Orders a Man to be Purified Even after Intercourse...
23. Nor, in that the Law orders a man to be purified even after intercourse with a wife, doth it show it to be sin: unless it be that which is allowed by way of pardon, which also, being in excess, hinders prayers. But, as the Law sets [1999] many things in sacraments and shadows of things to come; a certain as it were material formless state of the seed, which having received form will hereafter produce the body of man, is set to signify a life formless, and untaught: from which formless state,
St. Augustine—On the Good of Marriage

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
Martin Luther—Epistle Sermons, Vol. II

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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