For the womb (abdomen) to swell meant that it became abnormal. For the thigh to waste away meant that the woman’s strength was decreasing. Such a dealing was surely miraculous.
For the womb (abdomen) to swell meant that it became abnormal. For the thigh to waste away meant that the woman’s strength was decreasing. Such a dealing was surely miraculous.
The waving of the meal offering signifies resurrection (see note Exo. 29:241). The handful of the meal offering that was burned on the altar was offered to God as a memorial portion (v. 26).
Deut. 27:15-26; Psa. 41:13; 72:19; 89:52; John 1:51; 3:3, 11; 5:24, 25; 6:53
A Hebrew adjective meaning firm, steadfast.
The letting of the woman’s hair go loose shows that she had not subjected herself to the headship (cf. 1 Cor. 11:10, 15).
The meal offering signifies Christ in His humanity offered to God that God’s people may be acceptable (see notes in Lev. 2). In this case, the meal offering was of barley meal (the resurrected Christ — see note John 6:92, par. 2) with no oil (the Holy Spirit) or frankincense (resurrection) upon it. Such a meal offering of jealousy brought iniquity to remembrance.
The priest here may signify Christ or someone who is very close to God.
The dealing with a wife over whom her husband was jealous typifies Christ’s jealousy over His believers and His church (2 Cor. 11:2-3). Christ’s fighting army is composed of His overcomers, who are a fighting wife to match Christ (Rev. 19:7-9, 11-14). In order to be a part of the Lord’s fighting army, we must be chaste toward Him. Our seeking and pursuing anything other than Christ is spiritual adultery in the eyes of God (cf. James 4:4). Those who commit spiritual adultery will be judged and cursed by God (1 Cor. 16:22) and will not be able to fight for God and serve God.
The ram of the expiation here typifies Christ as the propitiation for our sins (1 John 2:2; 4:10 see note Lev. 16:11). In dealing with the defilement of unrighteousness, first we confess our sin to God and then go to make restitution (see note Num. 5:71a). Afterward, we come back to God to offer Christ as our propitiatory sacrifice. This process shows how fine and detailed God is.
If the wronged one is deceased, then the restitution should go to his relative. If the deceased one has no relatives, the restitution becomes holy, like a holy portion given to God for the priest. In this case we may give the restitution to the church or to one who serves God as a priest and lives by faith.
To deal with the guilt of our sinning against God is to deal with the defilement of unrighteousness, of being guilty before man and condemned before God. After making a thorough confession of our sins to God (1 John 1:9), we should go to the one we have wronged to make restitution in full for our trespass, even adding something to what we owe (Luke 19:8b).
cf. Lev. 26:11-12
The three kinds of defilement dealt with in the camp of Israel typify all the uncleanness that needs to be dealt with in the church. Leprosy signifies the evil issues of the natural man, especially in rebellion (see note Lev. 13:21a). Spiritually, discharges are the excessive, abnormal, and unrestrained issues of the natural man, signifying one’s being without control, unbridled, in relation to one’s self, temper, preferences, likes, and dislikes (see note Lev. 15:21 and note Lev. 15:41). Uncleanness through contact with the dead signifies the defilement of spiritual deadness that issues from contacting those who are spiritually dead (see notes on Lev. 11:31). God is righteous, holy, and living. Thus, these three kinds of defilement cannot be allowed to remain in God’s dwelling place, army, and priesthood.