Whosoever toucheth, <\/B>to wit, if this transgression be done presumptuously; for if it was done ignorantly, he was only to offer sacrifice, Lev 5:3<\/span>,6<\/span>,17<\/span>. <\/P> Defileth the tabernacle of the Lord, <\/B>by approaching to it in his uncleanness; for holy things or places were ceremonially defiled with the touch of any unclean person or thing. See Lev 15:31<\/span>; 16:16<\/span>; Hag 2:13<\/span>. <\/P> His uncleanness is yet upon him; <\/B>he continues in his guilt and filth, not now to be washed away by this water, but to be punished by cutting off. <\/P> <\/p>\n 11-22. He that toucheth the deadbody of any man shall be unclean<\/B>This law is noticed here toshow the uses to which the water of separation [Nu19:9<\/span>] was applied. The case of a death is one; and as in everyfamily which sustained a bereavement the members of the householdbecame defiled, so in an immense population, where instances ofmortality and other cases of uncleanness would be daily occurring,the water of separation must have been in constant requisition. Toafford the necessary supply of the cleansing mixture, the Jewishwriters say that a red heifer was sacrificed every year, and that theashes, mingled with the sprinkling ingredients, were distributedthrough all the cities and towns of Israel.<\/P><\/p>\n Whosoever toucheth the dead body of any man that is dead, and purifieth not himself<\/strong>,…. With the ashes of the heifer, or water of purification, and so neglects the means which God has appointed for his cleansing:<\/p>\n defileth the tabernacle of the Lord<\/strong>; that is, if he goes into it in his uncleanness, which it was not lawful for him to do: from the Jews the Assyrians seem to have borrowed some customs of theirs, as related by Lucian r, who upon burying a dead cock reckoned seven days, see<\/p>\n Nu 19:11<\/span>; and then went into the temple, for before they might not go in, nor perform holy service; such laws they use, that if anyone sees a dead carcass, he may not go that day into the temple; but he goes in the day following, after he has purified himself:<\/p>\n and that soul shall be cut off from Israel<\/strong>; either be excommunicated from the church, or die by the hand of the civil magistrate, or by the immediate hand of God; that is, if he knew he had touched a dead body, and wilfully neglected the means of his purification, and so sinned presumptuously; otherwise, if all this was done ignorantly, an atonement was made for it, Le 5:3<\/span><\/p>\n because the water of separation was not sprinkled upon him, he shall be unclean<\/strong>; as all are who are not sprinkled with the blood of Christ:<\/p>\n his uncleanness is yet upon him<\/strong>; and will remain, nothing can remove it; as nothing can remove the stain and blot of sin but the blood of Christ; and where that is not applied it will remain marked before God, and will lie upon the sinner to his utter condemnation and ruin; see Jer 2:22<\/span>.<\/p>\n r De Dea Syria.<\/p>\n 13. Whosoever toucheth the dead body. The severity of. the capital punishment shews how very pleasing to God is purity. If any one bad forgotten to sprinkle himself on the third or the seventh day, he might redeem his negligence by a prolongation of the term, because he only postponed his purification to another day; but it was a capital crime to enter the sanctuary in his uncleanness, since thus holy and profane things would be mixed together, nay, the altar would have been polluted as well as the whole service of God. But indeed the act of touching a dead body was of slight importance, nor was it to be deemed an atrocious crime; but here the external defilement is not regarded in itself, as if God were wroth on account of a stain contracted by the performance of a pious duty. (25) Rather must the object of the ceremony be considered, for God designed by these rudiments to teach the Israelites, like children, that if any one should pollute sacred things by his impurity, he would by no means be tolerated in this audacity. In this then consisted the religious import of the transaction, that the worship of God was too precious for the Israelites to be permitted to contaminate it with impunity. Whence we gather that the punishment was denounced as against sacrilege. In sum, it comes to this, that God is not duly worshipped except with a sincere heart and pure hands; and that if any pollution be contracted, there is need of expiation before a free access is re-opened to holy things. But it must be remarked as to the contact, that it was accounted the same thing, whether the corpse lay in a field or a house; whilst, if any one died in a tent, men were polluted by merely entering it, and likewise vessels without covers thus became unclean. <\/p>\n (25) “ Pour ensevelir son pere;” by burying his father — Fr. <\/p>\n 13<\/strong>. <\/strong> Purifieth not himself <\/strong> In the Old Testament, as in the New Testament, sanctification has a human as well as a divine side. 2Co 7:1<\/span>. God appoints the means, and man is required diligently to apply them. The culpability does not so much lie in fact <\/em> of impurity as in the wilful neglect <\/em> of the provisions for cleansing. The neglect to wrap up the furniture of the tabernacle insured the death of the Levite carrier who touched it. Num 4:18<\/span>, note. Neglect to love Jesus Christ renders one worthy of the divine anathema. 1Co 16:22<\/span>. There is no escape for him who simply neglects “so great salvation.” Heb 2:3<\/span>; Mat 25:41-42<\/span>. <\/p>\n Defileth the tabernacle <\/strong> This defilement took place not merely because an unclean man ventured to enter the sanctuary, but because uncleanness in those among whom Jehovah, the Holy One, has his dwelling-place was irreconcilable with the calling of Israel to be a holy nation. Lev 11:44<\/span>, note.<\/p>\n body = soul. Hebrew. nephesh. App-13. <\/p>\n tabernacle = habitation. Hebrew. mishkan. See App-40. <\/p>\n purifieth: Num 15:30, Lev 5:3, Lev 5:6, Lev 5:17, Lev 15:31, Heb 2:2, Heb 2:3, Heb 10:29, Rev 21:8, Rev 22:11, Rev 22:15 <\/p>\n the water: Num 19:9, Num 19:18, Num 8:7 <\/p>\n his uncleanness: Lev 7:20, Lev 22:3, Pro 14:32, Joh 8:24 <\/p>\n Reciprocal: Num 9:13 – forbeareth Num 19:20 – shall not 2Ch 30:19 – though he be not Eze 36:25 – will I Joh 13:10 – He<\/p>\n Num 19:13. Whosoever toucheth If this transgression be done presumptuously; for if it was done ignorantly, he was only to offer a sacrifice. Defileth the tabernacle By approaching to it in his uncleanness: for holy things or places were ceremonially defiled with the touch of any unclean person or thing. Is upon him He continues in his guilt, not now to be washed away by this water, but to be punished by cutting off.<\/p>\n 19:13 Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be {g} cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [is] yet upon him.<\/p>\n (g) So that he should not be esteemed to be of the holy people, but as a polluted and excommunicated person.<\/p>\n Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [is] yet upon him. Whosoever toucheth, to wit, if … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 19:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4311","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4311","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4311"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4311\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4311"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4311"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4311"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"