The unclean person; <\/B>not he who is so only by touching the water of separation, Num 19:21<\/span>, but he who is so by the greater sort of uncleanness, which lasted seven days, of which Num 19:11<\/span>,16<\/span>, and which was not removed without the use of this water of purification, as is manifest from the context and other places of Scripture, and from the nature of the thing; for the lesser sort of uncleanness, mentioned in the foregoing verse, lasted only till even, and was cleansed by the sole washing of his clothes and flesh in water, Num 19:7<\/span>, without any use of this water of purification, which, if it had been necessary, must have been used on the third and on the seventh day, according to the rule, Num 19:12<\/span>,19<\/span>, and so the uncleanness of one day had been made an uncleanness of seven days, which is a contradiction. Besides it is unreasonable, that he who immediately touched the defiling thing, should be no more and longer unclean than he who touched that person only; and it was contrary to other rules in like cases, as Le 15<\/span>, where the man or woman having an issue, are thereby made unclean for seven days, Lev 15:13<\/span>,28<\/span>, but he who toucheth them is made unclean only till even, Le 15:7<\/span>,27<\/span>. And therefore this cannot be meant of him who was unclean by touching this water, who himself was unclean only till even, Num 19:21<\/span>, as also he who toucheth him is in this place. <\/P> Shall be unclean, <\/B>to signify to us the very infectious nature of sin and of sinful company. <\/P> Until even, <\/B>because as his defilement was less, so it was fit the duration of it should be shorter. <\/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 And whatsoever the unclean person toucheth shall be unclean<\/strong>,…. Not the person unclean by sprinkling, or touching the water of purification, but the unclean person spoken of throughout the chapter, that was unclean by touching a dead body, bone, or grave; whatever that man touched, any vessel or thing, that was unclean also; or “whomsoever”, any person, man or woman, for it respects both persons and things:<\/p>\n and the soul that toucheth it<\/strong>; that which the unclean person hath touched; or “him”, the unclean person, whether the unclean person touched him, or he the unclean person, or touched anything he had touched, he was unclean; denoting the spreading and infectious nature of sin, and how much sin and sinners are to be avoided; see<\/p>\n Le 15:4<\/span>.<\/p>\n 22. And whatsoever the unclean person toucheth. Others translate it, — “Whosoever toucheth an unclean thing shall be unclean.” for, since the Hebrew is without a neuter gender, (26) the relative אשר, asher, and the noun הטמא , hattame, may be either masculine or neuter; and either sense would not be unsuitable; except that we gather from the second clause, that reference is rather made here to the contagion with which unclean persons infect either men or garments, or other articles. For those who had touched a dead body, or bones, or a grave, were not only unclean until the evening, but for seven entire days. But it appears that this was added in conclusion, lest the Jews should murmur at the severity of the punishment, as if God would inflict the penalty of death for a trifling sin. In this way, then, Moses shews how great is the guilt incurred by those who, being unclean, intrude into the sanctuary; because, as far as in them lies, they pollute the holiness of God, and not without intolerable impertinence. Hence appears to be taken the reproof of the Prophet, when he reproaches the Jews with having done nothing but defile the worship of God with their sacrifices; for he proposes this question to the priests, — “If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy?” After they have replied in the negative, he asks again, “If one that is unclean by a dead body touch any of these, shall it be unclean?” and they answer, “It shall be unclean.” Whence the Prophet infers: <\/p>\n “So is this people, and so is this nation before me, saith the Lord, and so is the work of their hands; and that which they offer there is unclean.” (Hag 2:12<\/span>.) <\/p>\n This passage shews us the legitimate use of the ceremony, that corrupt and perverse worshippers (27) bring disgrace rather than honor on God, whilst they mix up His holy name with their profanations. <\/p>\n (26) S.M. had used the words cited by C. “ Quicunque tetigerit immundum;” but C. appears to have overlooked his note upon this clause, viz., “ Hoc est, qui tetigerit hominem, qui super mortuo est immundus;” or else he would have seen that immundum was not meant for a neuter. — W. <\/p>\n (27) “ Ceux qui servent a Dieu sans droite affection, and par hypocrisie;” those who serve God without right affections, and in hypocrisy. — Fr. <\/p>\n REFLECTIONS<\/p>\n<\/p>\n ONCE more, my soul, contemplate the gracious condescension of thy GOD, in thus manifesting the infinite work of thy divine Redeemer, by shadowing forth the outlines of his great salvation in continued type and figure! everything I view in the Old Testament scripture, in relation to sacrifices and offerings, doth but the more point out the infinite love of the FATHER, in giving his SON; and the infinite love of the SON, in coming as a propitiation for the sin of his people. And oh! thou ever-blessed, ever-precious JESUS, thou, who like the red heifer, wert offered without spot or blemish to GOD, for the sins of thy people, and didst suffer without the gate, as the heifer was appointed; oh, enable me by the influences of thy blessed SPIRIT, to go forth unto thee without the camp, bearing thy reproach. Thanks be to GOD, that his people are now brought under that mild dispensation that though we are all in ourselves polluted, both by the death of our friends, and the dying state of ourselves, yet in the LORD JESUS, we are washed, we are sanctified, we are justified, by the SPIRIT of our GOD. Lead me to see, O LORD, in consecrated ashes, the incorruptible and everlasting efficacy of the righteousness of GOD my Saviour; and in the running water, the preciousness of that all-cleansing grace of the HOLY GHOST, the streams of which river makes glad the city of our GOD. May it be my portion, thus, to be cleansed daily from all filthiness of flesh and spirit, that I may perfect holiness in the fear of GOD.<\/p>\n whatsoever: Lev 7:19, Hag 2:13 <\/p>\n the soul: Lev 15:5, Mat 15:19, Mat 15:20, Mar 7:21-23 <\/p>\n Reciprocal: Lev 11:25 – and be unclean Lev 14:46 – shall be unclean Num 5:3 – defile not Num 31:20 – raiment<\/p>\n 19:22 And whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth {m} [it] shall be unclean until even.<\/p>\n (m) That is, unclean.<\/p>\n And whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth [it] shall be unclean until even. The unclean person; not he who is so only by touching the water of separation, Num 19:21, but he who is so by the greater sort of uncleanness, which lasted seven days, of which Num … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 19:22”<\/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-4320","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4320","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=4320"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4320\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4320"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4320"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4320"}],"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: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"