New European Commentary

 

About | PDFs | Mobile formats | Word formats | Other languages | Contact Us | What is the Gospel? | Support the work | Carelinks Ministries | | The Real Christ | The Real Devil | "Bible Companion" Daily Bible reading plan


Deeper Commentary

 

Num 19:1 Yahweh spoke to Moses and to Aaron, saying-
This sacrifice was to provide purification from death through its ashes, which were to be mixed with water (:9), perhaps the running water from the rock, which water followed them through the wilderness- for what other source of “running [Heb. ‘springing’] water” (:17) could they have had in the wilderness? It speaks very clearly of Christ’s death; for He was without blemish and never came under the yoke of sin; He too was killed outside the camp of Israel (:3 cp. Heb. 13:12). Heb. 9:13 specifically alludes to how the ashes of this heifer were typical of Christ’s sacrifice.


Num 19:2 This is the statute of the law which Yahweh has commanded: Speak to the children of Israel, that they bring you a red heifer without spot, in which is no blemish, and which was never yoked-

No animal actually is without blemish. God recognizes that we will not attain perfection in this life, but we are to do our best towards it; and His love imputes righteousness to us, counting us as unblemished because of our status in Christ. For only Christ was the sacrifice totally without moral blemish (1 Pet. 1:19).

This looked ahead to the unblemished character of the Lord Jesus. The offering of sacrifices "without blemish" uses a word which is used about Abraham and Noah being "without blemish" (AV "perfect") before God (Gen. 6:9; 17:1). Although the word is used about the sacrifices, it is really more appropriate to persons- "you shall be perfect with Yahweh your God" (Dt. 18:13), "serve Him in sincerity (s.w. "without blemish")" (Josh. 24:14). The idea, therefore, was that the offerer was invited to see the animal as representative of himself. Our lives too are to be as "living sacrifices" (Rom. 12:1). And yet in practical terms, no animal is without blemish. They were to give the best they could, and God would count it as without blemish; as He does with us. David frequently uses the term in the Psalms about himself and the "upright", even though he was far from unblemished in moral terms.


Num 19:3 You shall give her to Eleazar the priest, and he shall bring her forth outside of the camp, and one shall kill her before his face-

The Red Heifer was to be slain before the face of the priest, "as he watches" (Num. 19:3-5 NIV), pointing forward to the Lord's slaughter in the personal presence of the Father.


Num 19:4 Eleazar the priest shall take of her blood with his finger, and sprinkle her blood toward the front of the Tent of Meeting seven times.
Num 19:5 One shall burn the heifer in his sight: her skin, and her flesh, and her blood, with her dung, shall he burn;
Num 19:6 and the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer-
All associated with the crucifixion of Christ. The Lord was intensely intellectually conscious throughout His sufferings. His mind was evidently full of the word, He would have seen the symbolism of everything far more than we can, from the thorns in His mock crown, to the hyssop being associated with Him at the very end (the hyssop was the fulfilment of types in Ex. 12:8,22; Lev. 14:4,6,49-52; Num. 19:6,18).


Num 19:7 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 evening.
Num 19:8 He who burns her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the evening.
Num 19:9 A man who is clean shall gather up the ashes of the heifer, and lay them up outside of the camp in a clean place; and it shall be kept for the congregation of the children of Israel for a water for impurity. It is a sin offering.
Num 19:10 He who gathers the ashes of the heifer shall wash his clothes, and be unclean until the evening. It shall be to the children of Israel, and to the stranger who lives as a foreigner among them, for a statute forever.
Num 19:11 He who touches the dead body of any man shall be unclean seven days.
Num 19:12 The same shall purify himself with water on the third day, and on the seventh day he shall be clean; but if he doesn’t purify himself the third day, then the seventh day he shall not be clean.
Num 19:13 Whoever touches a dead person, the body of a man who has died, and doesn’t purify himself, defiles the tent of Yahweh; and that soul shall be cut off from Israel. Because the water for impurity was not sprinkled on him, he shall be unclean; his uncleanness is yet on him-
The sacrifice of the red heifer, like that of Christ, became meaningful and effective for the individual when mixed with water, which could suggest our need to appropriate the sacrifice of Christ to ourselves through baptism.

Being "cut off from Israel" may not mean that the person must be slain. For then the phrase "cut off from the earth" would have been used (as in Prov. 2:22 and often). The idea is that the person who ate leaven (Ex. 12:15) or was not circumcised (Gen. 17:14) was excluded from the community of God's people because they had broken or despised the covenant which made them His people. But there is no record of Israel keeping a list of 'cut off from Israel' Israelites and excluding them from keeping the feasts. So we conclude this means that God would consider such persons as cut off from His people. He would do the cutting off, and not men. In His book, they were "cut off". But there was no legal nor practical mechanism provided to Israel to manage the 'cutting off from Israel' of those who despised the covenant. The cutting off was done in God's eyes, in Heaven's record, and the Israelites were intended to continue to fellowship with such persons at the feasts. This is a strong argument for an open table, and for not seeking to make church excommunication the equivalent of this cutting off of the disobedient from the people of Israel. This explains why being "cut off from Israel" is the punishment stated for doing things which man could not see and judge- secretly breaking the Sabbath (Ex. 31:14), eating peace offerings whilst being unclean (Lev. 7:20- for how were others to know whether someone had touched the unclean, or was experiencing an unclean bodily emission), eating meat with blood still in it (Lev. 17:10,14), not adequately humbling the soul (Lev. 23:29), not keeping Passover (Num. 9:13), being presumptuous (Num. 15:30,31- only God can judge that), not washing after touching a dead body (Num. 19:13,20). This is why Lev. 20:6 makes it explicit that "I [Yahweh personally] will set My face against that person, and will cut him off from among his people". It is Yahweh who does the cutting off and not men (also 1 Sam. 2:33).


Num 19:14 This is the law when a man dies in a tent: everyone who comes into the tent, and everyone who is in the tent, shall be unclean seven days.
Num 19:15 Every open vessel, which has no covering bound on it, is unclean.
Num 19:16 Whoever in the open field touches one who is slain with a sword, or a dead body, or a bone of a man, or a grave, shall be unclean seven days-
The enigmatic Jn. 7:38 alludes here: "He that believeth on me, as the scripture hath said, out of his belly ("innermost being", NIV) shall flow rivers of living (Gk. spring) water". What "scripture" did the Lord have in mind? Perhaps the references to spring water being used to cleanse men from leprosy and death (Lev. 14:5; 15:13; Num. 19:16). Out of the innermost being of the true believer, the spring(ing) water of the Gospel will  naturally spring up and go out to heal men, both now and more fully in the Kingdom, aided then by the Spirit gifts. The believer, every  believer, whoever  believes, will preach the word to others from his innermost being, both now and in the Kingdom - without the need for preaching committees or special efforts (not that in themselves I'm decrying them). The tendency is to delegate our responsibilities to these committees. There is no essential difference between faith and works. If we believe, we will do the works of witness, quite spontaneously. And note how the water that sprung out of the Lord’s smitten side is to be compared with the bride that came out of the smitten side of Adam. We, the bride, are the water; thanks to the inspiration of the cross, we go forth in witness, the water of life to this hard land in which we walk.


Num 19:17 For the unclean they shall take of the ashes of the burning of the sin offering; and running water shall be put thereto in a vessel:
Num 19:18 and a clean person shall take hyssop, and dip it in the water, and sprinkle it on the tent, and on all the vessels, and on the persons who were there, and on him who touched the bone, or the slain, or the dead, or the grave-

We note the association of hyssop with the Lord's death on the cross (Jn. 19:29). That hyssop had been dipped in red wine, representing blood, and the Lord surely saw the relevance to Himself. "I am that hyssop", He would have thought. On the cross, He was the door (Jn. 10:9), and He experiened hyssop with red wine (representing blood) brushed against Him. Just as the doors at Passover had blood brushed onto them using a hyssop plant, and this was the basis of Israel's salvation.    


Num 19:19 The clean person shall sprinkle on the unclean on the third day, and on the seventh day, and on the seventh day he shall purify him; and he shall wash his clothes, and bathe himself in water, and shall be clean at evening.
Num 19:20 But the man who shall be unclean, and shall not purify himself, that soul shall be cut off from the midst of the assembly, because he has defiled the sanctuary of Yahweh. The water for impurity has not been sprinkled on him: he is unclean.
Num 19:21 It shall be a perpetual statute to them. He who sprinkles the water for impurity shall wash his clothes, and he who touches the water for impurity shall be unclean until evening-
The implication is that this process of cleansing from the results of death was to be permanent; but the whole style of the command for Eleazar to kill the red heifer in :2,3 sounds as if only one red heifer was killed for all time. There is no command as to continuing to kill a red heifer, nor by whom or how often it should be done. The record may be framed to present the result of the red heifer’s sacrifice as if it were eternal, clearly typifying Christ’s sacrifice. Another option is that this entire ritual is to be understood in the context of the death of so many Israelites in the rebellion described in chapter 16. Chapters 17 and 18 provide the answer to the peoples’ concerns arising out of that incident, and chapter 19 may also be in that context- describing how to avoid defilement by all the dead bodies which died in the plague.


Num 19:22 Whatever the unclean person touches shall be unclean; and the soul that touches it shall be unclean until evening.