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Commentary on Numbers 19 verses 1–10
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, Num 19:2. 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 (Num 19:8); 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 13:12.
2.Eleazar was to sprinkle the blood directly before the door of the tabernacle, and looking steadfastly towards it, Num 19:4. 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, Luk 11:20) 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, Num 19:5. 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 14:6, Lev 14:7), 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 (Num 19:9), 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, Jo1 1:7. (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 (Num 19:10); 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, Jo1 2:2. (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 Zac 13:1.
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, Num 19:7. He that burned the heifer was unclean (Num 19:8), and he that gathered up the ashes (Num 19:10); 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 (Act 2:23); 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, Co2 5:21.
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SUMMARY
Numbers 19:7 delineates a crucial aspect of the red heifer purification ritual, specifically detailing the temporary defilement of the priest who officiated the sacrifice. This verse powerfully illustrates a profound paradox within the Old Covenant's ceremonial laws: those tasked with facilitating the purification of others from the most severe ritual impurity—contact with death—themselves became ritually unclean for a prescribed period. It underscores the meticulous nature of God's demands for holiness, the pervasive impact of impurity, and the inherent limitations of a system that, even in its provisions for cleansing, could not fully escape the defiling touch of sin and death.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 19:7 employs several powerful literary devices to convey its profound theological message. Paradox is central to the verse, as the priest, performing a ritual designed to make others clean, himself becomes ritually unclean. This counter-intuitive outcome highlights the gravity of ritual impurity and the inherent limitations of the Old Covenant system, where even the agents of purification were affected by the very defilement they sought to address. Symbolism is evident in the repeated actions of washing clothes and bathing in water, which are universal symbols of cleansing, purification, and renewal. The setting of the sun, marked by the phrase "until the even," also functions symbolically, marking a divinely appointed boundary for the state of impurity and signifying a transition from defilement to purity, emphasizing the temporary nature of this ceremonial state. Furthermore, the entire ritual, including this specific verse, functions as Foreshadowing, subtly pointing to a future, more perfect High Priest and sacrifice who could deal with impurity definitively without Himself becoming defiled, thereby offering a permanent and internal cleansing that the Old Covenant could only anticipate.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 19:7 offers profound theological insights into the nature of sin, holiness, and the necessity of divine provision for cleansing. The temporary defilement of the priest, even in the act of facilitating purification for others, underscores the pervasive and contagious nature of impurity under the Old Covenant. It illustrates that human efforts, even those divinely commanded, were insufficient to fully overcome the defiling power of sin and death. The ritual, while effective for external, ceremonial purity, could not remove the deeper, spiritual defilement of sin. This limitation points to the need for a greater, more perfect sacrifice and a High Priest who could truly bear the defilement of sin without becoming defiled Himself, thereby providing a complete and permanent cleansing. The temporary nature of the priest's uncleanness ("until the even") emphasizes the cyclical and incomplete nature of Old Covenant atonement, which required repeated rituals and could only offer external, time-bound purity.
REFLECTION AND APPLICATION
Numbers 19:7, though describing an ancient ritual, offers timeless spiritual insights for believers today. It serves as a stark reminder of the pervasive nature of sin and its defiling effects, which, like contact with death, renders us unclean before a holy God. The temporary defilement of the priest underscores the profound truth that even our best efforts or religious rituals cannot truly purify us from the root defilement of sin; only a divine act can accomplish this. This verse should deepen our appreciation for the perfect and complete sacrifice of Jesus Christ, who, unlike the Old Testament priest, bore the full weight of our sin and its defilement without Himself becoming tainted. His work on the cross provides a permanent, internal cleansing that the red heifer ritual could only foreshadow. Furthermore, it calls us to humility in our service to God and others. Even as we participate in ministries that bring spiritual cleansing or healing to others, we must remember our own dependence on God's grace for our purity and standing before Him. Our ability to serve is not rooted in our own inherent cleanness but in the imputed righteousness of Christ.
Questions for Reflection
FAQ
Why did the priest become unclean if he was performing a holy ritual commanded by God?
Answer: The priest's temporary uncleanness was not a result of moral sin or disobedience, but a divinely ordained consequence of handling extreme ritual impurity, specifically that associated with death. In the Israelite worldview, death was the ultimate symbol of sin's consequence, and anything touching it, or even facilitating its cleansing, was considered defiled. This paradox highlighted the pervasive nature of impurity and the inherent limitations of the Old Covenant sacrificial system. It demonstrated that even the human agents of purification could not escape the defiling effects of sin and death, thereby pointing to the need for a perfect High Priest who could bear sin without becoming tainted, a role perfectly fulfilled by Jesus Christ.
What is the significance of "unclean until the even"?
Answer: The phrase "unclean until the even" (‘ad hā‘erev) signifies that the state of ritual impurity was temporary, lasting only until sunset. This was a common feature of many Old Testament purification laws (e.g., Leviticus 11:24). It meant that after washing his clothes and bathing, the priest would remain ritually defiled for the remainder of the day, but at sunset, he would be considered clean again and could fully reintegrate into the community and participate in sacred activities. This temporal limitation underscored that these were external, ceremonial purifications, not permanent spiritual transformations, and that they required repeated application. It also subtly pointed to the need for a cleansing that was not time-bound but eternal.
How does this Old Testament ritual relate to New Testament concepts of purity and sin?
Answer: Numbers 19:7, and the red heifer ritual as a whole, serves as a powerful foreshadowing of the New Testament's message of purification through Jesus Christ. The temporary, external, and costly nature of the Old Covenant cleansing, where even the priest became unclean, contrasts sharply with Christ's perfect and permanent work. In the New Testament, Jesus is presented as the ultimate sacrifice (as seen in Hebrews 9:12), whose blood cleanses us from all sin (as stated in 1 John 1:7). Unlike the Old Testament priest, Jesus, though He "became sin for us" (as in 2 Corinthians 5:21), did not become defiled by it. Instead, He triumphed over sin and death, offering a once-for-all purification that is internal, eternal, and complete. This comparison highlights the superiority of the New Covenant and the sufficiency of Christ's sacrifice to make us truly clean before God.
CHRIST-CENTERED FULFILLMENT
The seemingly paradoxical defilement of the priest in Numbers 19:7, who becomes unclean while facilitating purification for others, finds its profound Christ-centered fulfillment in the New Testament. This Old Covenant ritual, with its temporary and external cleansing, serves as a powerful type and shadow pointing to the singular, perfect, and eternal work of Jesus Christ. Unlike the Levitical priest who was rendered ritually unclean by handling the ashes of the red heifer, Jesus, our great High Priest, bore the full defilement of humanity's sin on the cross without Himself becoming tainted by sin. The Old Testament priest's uncleanness until the evening symbolized the limitations of a system that could only provide a temporary, external covering for sin, requiring continuous repetition. In stark contrast, Christ's sacrifice on Calvary was a once-for-all act, providing a complete and permanent cleansing for all who believe (as detailed in Hebrews 9:12). He did not merely touch impurity; He absorbed it, becoming "sin for us, who knew no sin, so that in him we might become the righteousness of God" (as beautifully articulated in 2 Corinthians 5:21). The red heifer's ashes, mixed with water, provided "water of separation" for ceremonial cleansing; Christ's shed blood, however, cleanses our consciences from dead works to serve the living God (as affirmed in Hebrews 9:14). Therefore, Numbers 19:7, with its poignant illustration of the cost and limitations of Old Covenant cleansing, magnifies the infinite efficacy and glorious perfection of the Lamb of God who takes away the sin of the world, who, by His own suffering outside the camp (as described in Hebrews 13:12), made us eternally clean and holy before God.