2. The other class of uncleannesses until the even arose from the more or less intimate contact of the clean with persons or things that were unclean in the higher degree; or from other causes essentially similar in meaning. Defilements resulting from expiatory rites symbolized the putative guilt incurred by the Lord Jesus, in making atonement for us; while he ever remained, in himself, “holy, harmless, undefiled, separate from sinners.”—Heb. vii, 26. But the forms of uncleanness now under examination resulted from contact with things that were typical of the debasement, corruption, and depravity of the world. The uncleanness hence arising signified the spiritual defilement to which God’s people are liable from contact with evil. Hence, the grades of defilement, consequent upon the closeness and fellowship of the contact, and the nature of the uncleanness with which it took place. These were designed to teach the lesson with which James crowns his definition of pure religion and undefiled. “To _keep himself_ unspotted from the world.”—James i, 27. The same idea is presented by the beloved John. “We know that whosoever is born of God sinneth not; but he that is begotten of God _keepeth himself_, and that wicked one” (that “unclean spirit,” the representative and source of all moral evil) “toucheth him not” (to defile him, as would the touch of the leper or the unclean). “And we know that we are of God, and the whole world lieth in wickedness.” Literally,—“lieth in that wicked one,”—in his bosom, and the defilement of his contact and communion. (1 John v, 18, 19.) And, again, “Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him _purifieth_ himself, even as he is pure.”—1 John iii, 2, 3.