Numbers 19:3

Num 19:7, Num 19:8. Her ashes to be laid up for a water of purification, Num 19:9. How, and in what cases it is to be applied, Num 19:10-13. The law concerning him who dies in a tent, or who is killed in the open field, Num 19:14-16. How the persons, tent, and vessels are to be purified by the application of these ashes, Num 19:17-19. The unclean person who does not apply them, to be cut off from the congregation, Num 19:20. This is to be a perpetual statute, Num 19:21, Num 19:22. Verse 2 Speak unto the children of Israel that they bring thee, etc. - The ordinance of the red heifer was a sacrifice of general application. All the people were to have an interest in it, and therefore the people at large are to provide the sacrifice. This Jewish rite certainly had a reference to things done under the Gospel, as the author of the Epistle to the Hebrews has remarked: "For if," says he, "the blood of bulls and of goats," alluding, probably, to the sin-offerings and the scape-goat, "and the ashes of a heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God!" Heb 9:13, Heb 9:14. As the principal stress of the allusion here is to the ordinance of the red heifer, we may certainly conclude that it was designed to typify the sacrifice of our blessed Lord. We may remark several curious particulars in this ordinance. 1. A heifer was appointed for a sacrifice, probably, in opposition to the Egyptian superstition which held these sacred, and actually worshipped their great goddess Isis under this form; and this appears the more likely because males in general were preferred for sacrifice, yet here the female is chosen. 2. It was to be a red heifer, because red bulls were sacrificed to appease the evil demon Typhon, worshipped among the Egyptians. See Spencer. 3. The heifer was to be without spot - having no mixture of any other color. Plutarch remarks, De Iside et de Osiride, that if there was a single hair in the animal either white or black, it marred the sacrifice. See Calmet, and see the note on Num 8:7. 4. Without blemish - having no kind of imperfection in her body; the other, probably, applying to the hair or color. 5. On which never came yoke, because any animal which had been used for any common purpose was deemed improper to be offered in sacrifice to God. The heathens, who appear to have borrowed much from the Hebrews, were very scrupulous in this particular. Neither the Greeks nor Romans, nor indeed the Egyptians, would offer an animal in sacrifice that had been employed for agricultural purposes. Of this we have the most positive evidence from Homer, Porphyry, Virgil, and Macrobius. Just such a sacrifice as that prescribed here, does Diomede vow to offer to Pallas - Iliad, lib. x., ver. 291. Ὡς νυν μοι εθελουσα παριστασο, και με φυλασσε· Σοι δ' αυ εγω ῥεξω βουν ηνιν ευρυμετωπον, Αδμητην, ἡν ουπω ὑπο ζυγον ηγαγεν ανηρ· Την τοι εγω ῥεξω, χρυσον κερασιν περιχευας. "So now be present, O celestial maid; So still continue to the race thine aid; A yearling heifer falls beneath the stroke, Untamed, unconscious of the galling yoke, With ample forehead and with spreading horns, Whose tapering tops refulgent gold adorns." Altered from Pope. In the very same words Nestor, Odyss., lib. iii., ver. 382, promises a similar sacrifice to Pallas. The Romans had the same religion with the Greeks, and consequently the same kind of sacrifices; so Virgil, Georg. iv., ver. 550. Quatuor eximios praestanti corpore tauros Ducit, et intacta totidem cervice juveneas. " - From his herd he culls For slaughter four the fairest of his bulls; Four heifers from his female stock he took, All fair, and all unknowing of the yoke." Dryden. It is very likely that the Gentiles learnt their first sacrificial rites from the patriarchs; and on this account we need not wonder to find so many coincidences in the sacrificial system of the patriarchs and Jews, and all the neighboring nations. Verse 9 For a water of separation - That is, the ashes were to be kept, in order to be mixed with water, Num 19:17, and sprinkled on those who had contracted any legal defilement. Verse 11 He that toucheth the dead body of any man shall be unclean seven days - How low does this lay man! He who touched a dead beast was only unclean for one day, Lev 11:24, Lev 11:27, Lev 11:39; but he who touches a dead man is unclean for seven days. This was certainly designed to mark the peculiar impurity of man, and to show his sinfulness - seven times worse than the vilest animal! O thou son of the morning, how art thou fallen! Verse 12 He shall purify himself with it - יתחטא בו yithchatta bo, literally, he shall sin himself with it. This Hebrew form of speech is common enough among us in other matters. Thus to fleece, to bark, and to skin, do not signify to add a fleece, another bark, or a skin, but to take one away; therefore, to sin himself, in the Hebrew idiom, is not to add sin, but to take it away, to purify. The verb חטא chata signifies to miss the mark, to sin, to purify from sin, and to make a sin-offering. See the note on Gen 13:13. The Hebrews generally sacrificed males, no matter of what color; but here a heifer, and a heifer of a red color, is ordered. The reason of these circumstances is not very well known. "The rabbins, with all their boldness," says Calmet, "who stick at nothing when it is necessary to explain what they do not understand, declare that the cause of this law is entirely unknown; and that Solomon, with all his wisdom, could not find it out." Several fathers, as well modern as ancient, profess to understand the whole clearly. 1. The red heifer with them signifies the flesh of our Lord, formed out of an earthly substance. 2. Being without spot, etc., the infinite holiness of Christ. 3. The sex of the animal, the infirmity of our flesh, with which he clothed himself. 4. The red color, his passion. 5. Being unyoked, his being righteous in all his conduct, and never under the yoke of sin. 6. Eleazar's sacrificing the heifer instead of Aaron, Gen 13:3, signifies the change of the priesthood from the family of Aaron, in order that a new and more perfect priesthood might take place. 7. The red heifer being taken without the camp ( Gen 13:3 ) to be slain, points out the crucifixion of our Lord without the city. 8. The complete consuming of the heifer by fire, the complete offering of the whole body and soul of Christ as a sacrifice to God for the sin of man: for as the heifer was without blemish, the whole might be offered to God; and as Christ was immaculate, his whole body and soul were made a sacrifice for sin. 9. As the fire of this sacrifice ascended up to God, so it points out the resurrection and ascension of our blessed Lord. 10. And as the ashes of this victim communicated a legal purity to those who were defiled, so true repentance, signified by those ashes, is necessary for the expiation of the offenses committed after baptism. A great part of this is true in itself; but how little evidence is there that all these things were intended in the ordinance of the red heifer? See on Num 8:7 (note). Introduction The Israelites come to Zin, and Miriam dies, Num 20:1. They murmur for want of water, Num 20:2-5. Moses and Aaron make supplication at the tabernacle, and the glory of the Lord appears, Num 20:6. He commands Moses to take his rod, gather the congregation together, and bring water out of the rock, Num 20:7, Num 20:8. Moses takes the rod, gathers the Israelites together, chides with them, and smites the rock twice, and the waters flow out plenteously, Num 20:9-11. The Lord is offended with

The Ashes of Purification. ( b. c. 1471.) 1 And the Lord spake unto Moses and unto Aaron, saying, 2 This is the ordinance of the law which the Lord hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke: 3 And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face: 4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times: 5 And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn: 6 And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer. 7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even. 8 And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even. 9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin. 10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever. We have here the divine appointment concerning the solemn burning of a red heifer to ashes, and the preserving of the ashes, that of them might be made, not a beautifying, but a purifying, water, for that was the utmost the law reached to; it offered not to adorn as the gospel does, but to cleanse only. This burning of the heifer, though it was not properly a sacrifice of expiation, being not performed at the altar, yet was typical of the death and sufferings of Christ, by which he intended, not only to satisfy God's justice, but to purify and pacify our consciences, that we may have peace with God and also peace in our own bosoms, to prepare for which Christ died, not only like the bulls and goats at the altar, but like the heifer without the camp. I. There was a great deal of care employed in the choice of the heifer that was to be burnt, much more than in the choice of any other offering, v. 2 . It must not only be without blemish, typifying the spotless purity and sinless perfection of the Lord Jesus, but it must a red heifer, because of the rarity of the colour, that it might be the more remarkable: the Jews say, "If but two hairs were black or white, it was unlawful." Christ, as man, was the Son of Adam, red earth, and we find him red in his apparel, red with his own blood, and red with the blood of his enemies. And it must be one on which never came yoke, which was not insisted on in other sacrifices, but thus was typified the voluntary offer of the Lord Jesus, when he said, Lo, I come, He was bound and held with no other cords than those of his own love. This heifer was to be provided at the expense of the congregation, because they were all to have a joint interest in it; and so all believers have in Christ. II. There was to be a great deal of ceremony in the burning of it. The care of doing it was committed to Eleazar, not to Aaron himself, because it was not fit that he should do any thing to render himself ceremonially unclean, no, not so much as till the evening ( v. 8 ); yet it being an affair of great concern especially in the significancy of it, it was to be performed by him that was next to Aaron in dignity. The chief priests of that time had the principal hand in the death of Christ. Now, 1. The heifer was to be slain without the camp, as an impure thing, which bespeaks the insufficiency of the methods prescribed by the ceremonial law to take away sin. So far were they from cleansing effectually that they were themselves unclean; as if the pollution that was laid upon them continued to cleave to them. Yet, to answer this type, our Lord Jesus, being made sin and a curse for us, suffered without the gate, Heb. xiii. 12 . 2. Eleazar was to sprinkle the blood directly before the door of the tabernacle, and looking steadfastly towards it, v. 4 . This made it in some sort an expiation; for the sprinkling of the blood before the Lord was the chief solemnity in all the sacrifices of atonement; therefore, though this was not done at the altar, yet, being done towards the sanctuary, it was intimated that the virtue and validity of it depended upon the sanctuary, and were derived from it. This signified the satisfaction that was made to God by the death of Christ, our great high priest, who by the eternal Spirit (and the Spirit is called the finger of God, as Ainsworth observes, Luke xi. 20 ) offered himself without spot unto God; directly before the sanctuary, when he said, Father, into thy hands I commit my spirit. It also signifies how necessary it was to the purifying of our hearts that satisfaction should be made to divine justice. This sprinkling of the blood put virtue into the ashes. 3. The heifer was to be wholly burnt, v. 5 . This typified the extreme sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire. The priest was to cast into the fire, while it was burning, cedarwood, hyssop, and scarlet, which were used in the cleansing of lepers ( Lev. xiv. 6, 7 ), that the ashes of these might be mingled with the ashes of the heifer, because they were designed for purification. 4. The ashes of the heifer (separated as well as they could from the ashes of the wood wherewith it was burnt) were to be carefully gathered up by the hand of a clean person, and (as the Jews say) pounded and sifted, and so laid up for the use of the congregation, as there was occasion ( v. 9 ), not only for that generation, but for posterity; for the ashes of this one heifer were sufficient to season as many vessels of water as the people of Israel would need for many ages. The Jews say that this one served till the captivity, nearly 1000 years, and that there was never another heifer burnt till Ezra's time, after their return, to which tradition of theirs, grounded (I suppose) only upon the silence of their old records, I see no reason we have to give credit, since in the later times of their church, of which they had more full records, they find eight burnt between Ezra's time and the destruction of the second temple, which was about 500 years, These ashes are said to be laid up here as a purification for sin, because, though they were intended to purify only from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. Ashes mixed with water are used in scouring, but these had their virtue purely from the divine institution, and their accomplishment and perfection in Christ, who is the end of this law for righteousness. Now observe, (1.) That the water of purification was made so by the ashes of a heifer, whose blood was sprinkled before the sanctuary; so that which cleanses our consciences is the abiding virtue of the death of Christ; it is his blood that cleanses from all sin, 1 John i. 7 . (2.) That the ashes were sufficient for all the people. There needed not to be a fresh heifer slain for every person or family that had occasion to be purified, but this one was enough for all, even for the strangers that sojourned among them ( v. 10 ); so there is virtue enough in the blood of Christ for all that repent and believe the gospel, for every Israelite, and not for their sins only, but for the sins of the whole world, 1 John ii. 2 . (3.) That these ashes were capable of being preserved without waste to many ages. No bodily substance is so incorruptible as ashes are, which (says bishop Patrick) made these a very fit emblem of the everlasting efficacy of the sacrifice of Christ. He is able to save, and, in order to that, able to cleanse, to the uttermost, both of person and times. (4.) These ashes were laid up as a stock or treasure, for the constant purification of Israel from their pollutions; so the blood of Christ is laid up for us in the word and sacraments, as an inexhaustible fountain of merit, to which by faith we may have recourse daily for the purging of our consciences; see Zech. xiii. 1 . 5. All those that were employed in this service were made ceremonially unclean by it; even Eleazar himself, though he did but sprinkle the blood, v. 7 . He that burned the heifer was unclean ( v. 8 ), and he that gathered up the ashes ( v. 10 ); so all that had a hand in putting Christ to death contracted guilt by it: his betrayer, his prosecutors, his judge, his executioner, all did what they did with wicked hands, though it was by the determinate counsel and foreknowledge of God ( Acts ii. 23 ); yet some of them were, and all might have been cleansed by the virtue of that same blood which they had brought themselves under the guilt of. Some make this to signify the imperfection of the legal services, and their insufficiency to take away sin, inasmuch as those who prepared for the purifying of others were themselves polluted by the preparation. The Jews say, This is a mystery which Solomon himself did not understand, that the same thing should pollute those that were clean and purify those that were unclean. But (says bishop Patrick) it is not strange to those who consider that all the sacrifices which were offered for sin were therefore looked upon as impure, because the sins of men were laid upon them, as all our sins were upon Christ, who therefore is said to be made sin for us, 2 Cor. v. 21 .

Eleazar - Who was the second priest, and in some cases, the deputy of the high - priest. To him, not to Aaron, because this service made him unclean for a season, and consequently unfit for holy ministrations, whereas the high - priest was, as far as possibly he could, to be preserved from all sorts of defilement, fit for his high and holy work. Without the camp - Partly because it was reputed an unclean and accursed thing, being laden with the sins of all the people; and partly to signify that Christ should suffer without the camp, in the place where malefactors suffered.