Teks -- Numbers 19:1-22 (NET)

The Red Heifer Ritual

19:1 The Lord spoke to Moses and Aaron: 19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct the Israelites to bring you a red heifer without blemish, which has no defect and has never carried a yoke. 19:3 You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him. 19:4 Eleazar the priest is to take some of its blood with his finger, and sprinkle some of the blood seven times directly in front of the tent of meeting. 19:5 Then the heifer must be burned in his sight– its skin, its flesh, its blood, and its offal is to be burned. 19:6 And the priest must take cedar wood, hyssop, and scarlet wool and throw them into the midst of the fire where the heifer is burning. 19:7 Then the priest must wash his clothes and bathe himself in water, and afterward he may come into the camp, but the priest will be ceremonially unclean until evening. 19:8 The one who burns it must wash his clothes in water and bathe himself in water. He will be ceremonially unclean until evening. 19:9 “‘Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept for the community of the Israelites for use in the water of purification– it is a purification for sin. 19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them.

Purification from Uncleanness

19:11 “‘Whoever touches the corpse of any person will be ceremonially unclean seven days. 19:12 He must purify himself with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean. 19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him. 19:14 “‘This is the law: When a man dies in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days. 19:15 And every open container that has no covering fastened on it is unclean. 19:16 And whoever touches the body of someone killed with a sword in the open fields, or the body of someone who died of natural causes, or a human bone, or a grave, will be unclean seven days. 19:17 “‘For a ceremonially unclean person you must take some of the ashes of the heifer burnt for purification from sin and pour fresh running water over them in a vessel. 19:18 Then a ceremonially clean person must take hyssop, dip it in the water, and sprinkle it on the tent, on all its furnishings, and on the people who were there, or on the one who touched a bone, or one killed, or one who died, or a grave. 19:19 And the clean person must sprinkle the unclean on the third day and on the seventh day; and on the seventh day he must purify him, and then he must wash his clothes, and bathe in water, and he will be clean in the evening. 19:20 But the man who is unclean and does not purify himself, that person must be cut off from among the community, because he has polluted the sanctuary of the Lord; the water of purification was not sprinkled on him, so he is unclean. 19:21 “‘So this will be a perpetual ordinance for them: The one who sprinkles the water of purification must wash his clothes, and the one who touches the water of purification will be unclean until evening. 19:22 And whatever the unclean person touches will be unclean, and the person who touches it will be unclean until evening.’”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Num 19:2 - Red

A fit colour to shadow forth the bloody nature of sin, and the blood of Christ, from which this water and all other rites had their purifying virtue.

Wesley: Num 19:2 - No blemish

A fit type of Christ.

Wesley: Num 19:2 - Upon which never came yoke

Whereby may be signified, either that Christ in himself was free from all the yoke or obligation of God's command, till for our sakes he put himself under the law; or that Christ was not forced to undertake our burden and cross, but did voluntarily chuse it. He was bound and held with no other cords but those of his own love.

Wesley: Num 19:3 - 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.

Wesley: Num 19:3 - 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.

Wesley: Num 19:4 - Before the tabernacle

Or, towards the tabernacle, standing at a good distance from it, even without the camp, yet turning and looking towards it. For here is no intimation that he went into the camp before this work was done, but rather the contrary is implied, Num 19:7. And because being defiled by this work he could not come near the tabernacle, it was sufficient for him to turn and look towards it. This signified his presenting this blood before the Lord by way of atonement for his and the people's sins, and his expectation of acceptance and pardon only from God, and from his mercy - seat in the tabernacle. And this typified the satisfaction that was made to God, by the death of Christ, who by the eternal Spirit offered himself without spot to God, and did as it were sprinkle his own blood before the sanctuary, when he said, Into thy hands I commend my spirit!

Wesley: Num 19:5 - Burn the heifer

To signify the sharp and grievous sufferings of Christ for our sins.

Wesley: Num 19:5 - Her blood

All of it, but what was spent in sprinkling.

Wesley: Num 19:6 - Cedar

wood, hyssop, scarlet - All which are here burnt, and as it were offered to God, that they might be sanctified to this holy use for the future; for of these kinds of things was the sprinkle made wherewith the unclean were sprinkled, Lev 14:4.

Wesley: Num 19:7 - Shall be unclean

Partly to teach us the imperfection of the Levitical priesthood, in which the priest himself was defiled by some parts of his work, and partly to shew that Christ himself, though he had no sin of his own, yet was reputed by men, and judged by God, as a sinful person, by reason of our sins which were laid upon him.

Wesley: Num 19:9 - For a water

Or, to the water, that is, to be put to the water, or mixed with it.

Wesley: Num 19:9 - Of separation

Appointed for the cleansing of them that are in a state of separation, who for their uncleanness are separated from the congregation.

Wesley: Num 19:9 - It is a purification for sin

Heb. a sin, that is, an offering for sin, or rather a mean for expiation or cleansing of sin. And this was a type of that purification for sin, which our Lord Jesus made by his death.

Wesley: Num 19:10 - The stranger

A proselyte.

Wesley: Num 19:12 - With it

With the water of separation.

Wesley: Num 19:12 - On the third day

To typify Christ's resurrection on that day by which we are cleansed or sanctified.

Wesley: Num 19:13 - Whosoever toucheth

If this transgression be done presumptuously; for if it was done ignorantly, he was only to offer sacrifice.

Wesley: Num 19:13 - Defiled

By approaching to it in his uncleanness: for holy things or places were ceremonially defiled with the touch of any unclean person or thing.

Wesley: Num 19:13 - Is upon him

He continues in his guilt, not now to be washed away by this water, but to be punished by cutting off.

Wesley: Num 19:16 - With a sword

Or by any other violent way.

Wesley: Num 19:17 - Running water

Waters flowing from a spring or river, which are the purest. These manifestly signify God's spirit, which is oft compared to water, and by which alone true purification is obtained. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the influence of his spirit, do but deceive themselves; for they cannot be purified by the ashes, otherwise than in the running water.

Wesley: Num 19:20 - That shall not purify himself

Shall contemptuously refuse to submit to this way of purification.

Wesley: Num 19:21 - Shall wash his clothes

Because he is unclean. It is strange, that the same water should cleanse one person, and defile another. But God would have it so, to teach us that it did not cleanse by any virtue in itself, or in the work done, but only by virtue of God's appointment: to mind the laws of the imperfection of their priesthood, and their ritual purifications and expiations, and consequently of the necessity of a better priest and sacrifice and way of purifying; and to shew that the efficacy of God's ordinances doth not depend upon the person or quality of his ministers, because the same person who, was polluted himself could and did cleanse others.

Wesley: Num 19:21 - He that toucheth the water

Either by sprinkling of it, or by being sprinkled with it; for even he that was cleansed by it, was not fully cleansed as soon as he was sprinkled, but only at the even of that day.

Wesley: Num 19:22 - The unclean person

Not he who is so only by touching the water of separation, Num 19:21, but he who is so by the greater sort of uncleanness, which lasted seven days, and which was not removed without the use of this water of purification.

JFB: Num 19:2 - This is the ordinance of the law

An institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community.

JFB: Num 19:2 - Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.

This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.

JFB: Num 19:3-6 - ye shall give her unto Eleazar the priest that he may bring her forth without the camp

He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Christ (Heb 13:12; also Lev 24:14). The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the tabernacle (Lev 4:17), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of God, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers (Lev 14:4-7). It was a water of separation--that is, of "sanctification" for the people of Israel.

JFB: Num 19:7 - the priest shall be unclean until the even

The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Christ when expiating our sins (2Co 5:21).|| 04301||1||12||0||@He that toucheth the dead body of any man shall be unclean==--This law is noticed here to show the uses to which the water of separation [Num 19:9] was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.

JFB: Num 19:12 - He shall purify himself . . . the third day

The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offense which was punished by excommunication.

JFB: Num 19:14 - when a man dieth in a tent, &c.

The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept in their houses the mummied remains of their ancestors, it ensured a speedy interment to all, thus not only keeping burial places at a distance, but removing from the habitations of the living the corpses of persons who died from infectious disorders, and from the open field the unburied remains of strangers and foreigners who fell in battle.

JFB: Num 19:21 - he that sprinkleth . . . ; and he that toucheth the water of separation shall be unclean until even

The opposite effects ascribed to the water of separation--of cleansing one person and defiling another--are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of God communicated thereby.

Clarke: Num 19:2 - Speak unto the children of Israel that they bring thee, etc.

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 tauro

Ducit, et intacta totidem cervice juveneas

"- From his herd he cull

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.

Clarke: Num 19:9 - For a water of separation

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.

Clarke: Num 19:11 - He that toucheth the dead body of any man shall be unclean seven days

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!

Clarke: Num 19:12 - He shall purify himself with it

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).

Calvin: Num 19:2 - This is the ordinance of the law

2.This is the ordinance of the law Because it could not but occur that, whilst the faithful were engaged in the world, they should often contract some pollution by their contact with its many impurities, the composition of the water is here described, by the sprinkling of which they might wash away, and expiate their uncleanness: and then certain kinds of pollution are specified, whereof the purification is required. God commands that a red heifer should be slain, which had never been subjected to the yoke; and that it should be burnt without the camp, together with its skin and dung; that the ashes should be gathered by a man that was clean, and laid up without the camp for the common use of the people. But, in order that the water, which was mixed with these ashes, should have the power of reconciliation, God at the same time commands that the blood should be sprinkled seven times before the altar by the finger of the priest. The object of this ceremony was twofold: for God would awaken the attention of the people to reflect more closely upon their impurity; and, although they might be pure within, still would have them carefully look around them, lest they should be polluted from without; and also taught them that, as often as they were infected by any pollution, expiation was to be sought for from elsewhere, viz., from sacrifice and sprinkling; and thus admonish them that men inquire in vain in themselves for the remedies demanded for their purification, because purity can only proceed from the sanctuary. Those, who speculate subtilty on the details, advance some questionable matters. I leave them, therefore, to the enjoyment of their conceits; let it suffice for us to consider generally what God referred to in this ceremony, and what advantage accrued from it to the people. By the red color, they suppose that sin is signified. Meanwhile, lest they should run into a manifest contradiction, they are obliged absurdly to interpret what follows, that He required a heifer perfect and without blemish, as if it were said that there should be no difference of color in her hair; whereas God demands the same thing as in the other sacrifices, which were rejected as faulty if any mark of deformity existed in them. And in this sense it is added that she should never have borne a yoke. Therefore I make no doubt but that God enjoined that a pure heifer, neither mutilated nor lame, should be chosen; and, that her perfectness might be more apparent, as yet unbroken to the yoke. What, then, is the meaning of the red color? First of all, I prefer confessing my ignorance to advancing anything doubtful; but it may be conjectured that a common and ordinary color was rather chosen, lest it should be too conspicuous, as it would have been, if either white or black. But this should be deemed sure, that a perfect heifer, and one free from every blemish, was to be offered, and one too, which had not been broken to bear the yoke by the hands of men, that the purification might have nothing of humanity about it.: But the command to offer her was given to the whole people; because, in order that we may be partakers of ablution, it is necessary that each of us should offer Christ to the Father. For, although He only, and that but once, has offered Himself, still a daily offering of Him, which is effected by faith and prayers, is enjoined to us, not such as ²² the Papists have invented, by whom in their impiety and perverseness, the Lord’s Supper has been mistakenly turned into a sacrifice, because they imagined that Christ must be daily slain, in order that His death might profit us. The offering, however, of faith and prayers, of which I speak, is very different, and by it alone we apply to ourselves the virtue and fruit of Christ’s death.

Calvin: Num 19:3 - And ye shall give her unto Eleazar

3.And ye shall give her unto Eleazar A clear distinction is here made between two offerings; for the people are not permitted to kill the heifer, but this is the peculiar office of the priest. Thus the people offered vicariously by the hand of the priest; and in this way also at present, although we set Christ before God’s face in order to propitiate Him, still it is necessary that Christ Himself should interpose, and exercise the office of a priest. Again, the heifer was to be taken outside the camp, as a sign that it was accursed, since it was an atonement. On which account, too, the atoning victims, whose blood was carried into the Holy of Holies, were burnt without the camp; the truth of which figure was accomplished in Christ, who therefore suffered outside the gates of the city, as the Apostle testifies. (Heb 13:11.) But, because this was a species of rejection, lest the heifer should be less accounted of, or lest the Israelites should think her polluted by the curse, God shews that her blood was sacred and of a sweet savor, by commanding that it should be sprinkled seven times upon the altar, which might not be profaned by anything unclean. The same thing is most clearly seen in Christ; for although He was made a curse for us, and is called “sin, ” because by bearing our accursed sins upon the cross, He was our atoning victim, yet nothing was thereby taken from His purity, so as to prevent His holiness from being the sanctification of the whole world. For He offered Himself through the Spirit, and by His own blood entered into the holy place, and His death is elsewhere called by Paul, “a sacrifice for a sweet-smelling savor.” (Heb 9:11; Eph 5:2; Phi 4:18).

Calvin: Num 19:6 - And the priest shall take cedar-wood

6.And the priest shall take cedar-wood That the sprinkling of the blood might be conjoined with that of the water, the cedar-wood, and hyssop, and scarlet, thread, with which the sprinkling was wont to be made, were cast into the fire; for, unless the Israelites had been admonished by this visible sign, they would not have so clearly known that they were not only washed with the water, but that by the offering of the sacrifice also their uncleanness was removed. But it was not enough that the blood should be poured forth, unless, as has been already seen, they were purified by its aspersion. But, for as much as the scent of cedar-wood is precious, and in hyssop there is a cleansing property, we gather from hence also that the victim was pure, although it bore their sins together with the curse and expiation. Peter teaches us how we are sprinkled with the blood of Christ, viz., through the Spirit, (1Pe 1:2;) nay, John shews us in his Canonical Epistle, that we find all the parts of this ceremony in Christ, where he writes that Christ “came by water and blood,” and “it is the Spirit that beareth witness, because the Spirit is truth.” (1Jo 5:6.)

Calvin: Num 19:7 - Then the priest shall wash his clothes

7.Then the priest shall wash his clothes At first sight there seems to be a discrepancy in the facts, that the heifer was sacred to God, and pure, and still that the priest was polluted by touching it; yet they accord very well with each other. But that both the priest as well as the minister who made the burning, were unclean until the evening, ought to have forcibly struck the people, and taught them the more to abominate sin. And, since it was not permitted to any but a man that was clean to gather the ashes, not that they should be laid anywhere but in a clean place, it was manifested by this sign that there was no impurity in the sacrifice itself, but that from an extraneous and adventitious pollution; because it was destined to purge away uncleanness, it was accounted in a certain sense unclean. Whence too the water, into which the ashes were thrown, was called the water of separation, as well as the expiation ²³ For this translation which I have given is the right one; and others improperly render it “for waters of separation, and for expiation.” The old interpreter has not given the sense amiss, as far as regards this word, “ because the heifer is burnt for sin.” But since in Hebrew the word, חטאה chateah ²⁴ means not only wickedness or sin, but also the sacrifice on which the curse is imposed; what Moses intended to convey is better expressed by the word “ expiation. ” But the expression “separation” has reference to the men, whose personal uncleanness excluded them from the holy congregation. But the question arises, why this ordinance is pronounced to be common to the strangers who sojourned in the land of Israel, as well as to the natives; because it was by no means reasonable that the uncircumcised should be purified. The reply is easy, that such strangers are not adverted to as were altogether aliens from the people, but those who, although born of heathen parentage, had embraced the Law. These God equalizes with the children of Abraham in the sacrifices and other religious services; for if their condition were different, the-church, into the body of which they were ingrafted, would be rent asunder.

Calvin: Num 19:11 - He that toucheth the dead body

11.He that toucheth the dead body He now recites certain forms of pollution in which the washing was necessary; all of them, however, come to the point, that men are defiled by the touch of a corpse or, bones, or a grave. Nor is there here any distinction between the body of a person who is slain, or of one who has died in bed; whence it follows that death is here set forth as a mirror of God’s curse: And assuredly, if we consider its origin and cause, the corruption of nature, whereby the image of God is defaced, presents itself in every, dead man; for, unless we were altogether corrupt, we should not be born to perish But God also taught His people by another mode of signifying it, that uncleanness is contracted by our communication with the unfruitful works of darkness. For the Apostle (Heb 6:1) calls them “dead works,” either from their consequences, or because, as faith is the life of the soul, so unbelief keeps it in death. Since, then, the corpse the bones, the grave, designate whatever we bring from the womb, because, until we are born again, and God quickens us by His Spirit and faith, we are dead while we live; there is no question but that the children of Israel were reminded, that in order to keep themselves pure before God, they must abstain from all corruption; inasmuch as, if they were rendered unclean by their contact with a dead man, they must immediately have recourse to ablution. In fine, the ceremony had no other object than that they should serve God in pureness from the sins of the flesh; and exercise themselves in constant thoughts of repentance, whilst, if they fell from their purity, they should labor to obtain reconciliation with God, by means of sacrifice and ablution.

Calvin: Num 19:13 - Whosoever toucheth the dead body

13.Whosoever toucheth the dead body The severity of. the capital punishment shews how very pleasing to God is purity. If any one bad forgotten to sprinkle himself on the third or the seventh day, he might redeem his negligence by a prolongation of the term, because he only postponed his purification to another day; but it was a capital crime to enter the sanctuary in his uncleanness, since thus holy and profane things would be mixed together, nay, the altar would have been polluted as well as the whole service of God. But indeed the act of touching a dead body was of slight importance, nor was it to be deemed an atrocious crime; but here the external defilement is not regarded in itself, as if God were wroth on account of a stain contracted by the performance of a pious duty. ²⁵ Rather must the object of the ceremony be considered, for God designed by these rudiments to teach the Israelites, like children, that if any one should pollute sacred things by his impurity, he would by no means be tolerated in this audacity. In this then consisted the religious import of the transaction, that the worship of God was too precious for the Israelites to be permitted to contaminate it with impunity. Whence we gather that the punishment was denounced as against sacrilege. In sum, it comes to this, that God is not duly worshipped except with a sincere heart and pure hands; and that if any pollution be contracted, there is need of expiation before a free access is re-opened to holy things. But it must be remarked as to the contact, that it was accounted the same thing, whether the corpse lay in a field or a house; whilst, if any one died in a tent, men were polluted by merely entering it, and likewise vessels without covers thus became unclean.

Calvin: Num 19:22 - And whatsoever the unclean person toucheth

22.And whatsoever the unclean person toucheth Others translate it, — “Whosoever toucheth an unclean thing shall be unclean.” for, since the Hebrew is without a neuter gender, ²⁶ the relative אשר , asher, and the noun הטמא , hattame, may be either masculine or neuter; and either sense would not be unsuitable; except that we gather from the second clause, that reference is rather made here to the contagion with which unclean persons infect either men or garments, or other articles. For those who had touched a dead body, or bones, or a grave, were not only unclean until the evening, but for seven entire days. But it appears that this was added in conclusion, lest the Jews should murmur at the severity of the punishment, as if God would inflict the penalty of death for a trifling sin. In this way, then, Moses shews how great is the guilt incurred by those who, being unclean, intrude into the sanctuary; because, as far as in them lies, they pollute the holiness of God, and not without intolerable impertinence. Hence appears to be taken the reproof of the Prophet, when he reproaches the Jews with having done nothing but defile the worship of God with their sacrifices; for he proposes this question to the priests, — “If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy?” After they have replied in the negative, he asks again, “If one that is unclean by a dead body touch any of these, shall it be unclean?” and they answer, “It shall be unclean.” Whence the Prophet infers:

"So is this people, and so is this nation before me, saith the Lord, and so is the work of their hands; and that which they offer there is unclean.” (Hag 2:12.)

This passage shews us the legitimate use of the ceremony, that corrupt and perverse worshippers ²⁷ bring disgrace rather than honor on God, whilst they mix up His holy name with their profanations.

Defender: Num 19:17 - burnt heifer

This offering of the "red heifer" (Num 19:2) and the sprinkling of the ashes is understood as a type of the sacrifice of Christ in Heb 9:13, Heb 9:14."

TSK: Num 19:2 - the ordinance // a red heifer // no blemish // upon which

the ordinance : Num 31:21; Heb 9:10

a red heifer : The following curious particulars have been remarked in this ordinance:

1.    A heifer was appointed for sacrifice, in opposition to the Egyptian superstition, which held these sacred, and worshipped their goddess Isis under this form; and this appears the more likely, because males only were chosen for sacrifice. So Herodotus says, they sacrifice males, both old and young; but it is not lawful for them to offer females.

2.    It was to be a red heifer, because the Egyptians sacrificed red bulls to the evil demon Typhon.

3.    It was to be without spot, having no mixture of any other colour. Plutarch says, the Egyptians ""sacrifice red bulls, and select them with such scrupulous attention, that if the animal has a single black or white hair, they reckon it αθυτον , unfit to be sacrificed."

4.    Without blemish. (See note on Lev 22:21.)

5.    On which never came yokecaps1 . bcaps0 ecause an animal which had been used for a common purpose was deemed improper for sacrifice. Num 19:6; Lev 14:6; Isa 1:18; Rev 1:5

no blemish : Exo 12:5; Lev 22:20-25; Mal 1:13, Mal 1:14; Luk 1:35; Heb 7:26; 1Pe 1:19; 1Pe 2:22

upon which : Deu 21:3; 1Sa 6:7; Lam 1:14; Joh 10:17, Joh 10:18; Phi 2:6-8

TSK: Num 19:3 - without the camp

without the camp : Num 5:2, Num 15:36; Lev 4:12, Lev 4:21, Lev 13:45, Lev 13:46, Lev 16:27, Lev 24:14; Heb 13:11-13

TSK: Num 19:4 - sprinkle

sprinkle : Lev 4:6, Lev 4:17, Lev 16:14, Lev 16:19; Heb 9:13, Heb 9:14, Heb 12:24; 1Pe 1:2

TSK: Num 19:5

Exo 29:14; Lev 4:11, Lev 4:12, Lev 4:21; Psa 22:14; Isa 53:10

TSK: Num 19:6

Lev 14:4, Lev 14:6, Lev 14:49; Psa 51:7; Isa 1:18; Heb 9:19-23

TSK: Num 19:7

Num 19:8, Num 19:19; Lev 11:25, Lev 11:40, Lev 14:8, Lev 14:9, Lev 15:5, Lev 16:26-28

TSK: Num 19:9 - clean // lay them up // a water of separation

clean : Num 19:18, Num 9:13; 2Co 5:21; Heb 7:26, Heb 9:13

lay them up : Num 19:17

a water of separation : That is, water prepared by being mixed with the ashes of the heifer, and set apart for the special purpose of being sprinkled on those who had contracted any legal defilement. To this rite the apostle Paul, in his epistle to the Hebrews. (Heb 9:13, Heb 9:14), pointedly alludes: ""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 unto God, purge your conscience from dead works to serve the living God.""Num 19:13, Num 19:20, Num 19:21, Num 6:12, Num 31:23, Num 31:24; Lev 15:20; Zec 13:1; 2Co 7:1

TSK: Num 19:10 - wash his // it shall be

wash his : Num 19:7, Num 19:8, Num 19:19

it shall be : Num 15:15, Num 15:16; Exo 12:49; Rom 3:29, Rom 3:30; Col 3:11

TSK: Num 19:11 - toucheth the dead // man

toucheth the dead : He who touched a dead beast was only unclean for one day (Lev 11:12, Lev 11:27, Lev 11:39); but he who touches a dead man is unclean for seven days. This was certainly designed to show the peculiar impurity and sinfulness of man, and the hatefulness of sin, seven times worse than the vilest animal! Num 19:16, Num 5:2, Num 9:6, Num 9:10, Num 31:19; Lev 11:31, Lev 21:1, Lev 21:11; Lam 4:14; Hag 2:13; Rom 5:12; 2Co 6:17; Eph 2:1; Heb 9:14

man : Heb. soul of man

TSK: Num 19:12 - He shall purify // third day

He shall purify : Yithchatta , literally, ""he shall sin himself,""i.e., not add sin, but take it away, purify. So we say to fleece, and to skin, which do not signify to add a fleece, or a skin, but to take one away. Num 19:17, Num 19:18; Psa 51:7; Eze 36:25; Act 15:9; Rev 7:14

third day : Num 31:19; Exo 19:11, Exo 19:15; Lev 7:17; Hos 6:2; 1Co 15:3, 1Co 15:4

TSK: Num 19:13 - purifieth // the water // his uncleanness

purifieth : Num 15:30; Lev 5:3, Lev 5:6, Lev 5:17, Lev 15:31; Heb 2:2, Heb 2:3, Heb 10:29; Rev 21:8, Rev 22:11, Rev 22:15

the water : Num 19:9, Num 19:18, Num 8:7

his uncleanness : Lev 7:20, Lev 22:3; Pro 14:32; Joh 8:24

TSK: Num 19:15

Num 31:20; Lev 11:32, Lev 14:36

TSK: Num 19:16 - toucheth // a bone // a grave

toucheth : Num 19:11, Num 31:19

a bone : Eze 39:11-16

a grave : Mat 23:27; Luk 11:44

TSK: Num 19:17 - ashes // running water shall be put thereto

ashes : Heb. dust, Num 19:9

running water shall be put thereto : Heb. living waters shall be given, Gen 26:19 *marg. Son 4:15; Joh 4:10, Joh 4:11, Joh 7:38; Rev 7:17

TSK: Num 19:18

Num 19:9; Psa 51:7; Eze 36:25-27; Joh 15:2, Joh 15:3, Joh 17:17, Joh 17:19; 1Co 1:30; Heb 9:14

TSK: Num 19:19 - shall sprinkle // on the seventh day he

shall sprinkle : Eph 5:25-27; Tit 2:14, Tit 3:3-5; 1Jo 1:7, 1Jo 2:1, 1Jo 2:2; Jud 1:23; Rev 1:5, Rev 1:6

on the seventh day he : Num 19:12, Num 31:19; Gen 2:2; Lev 14:9

TSK: Num 19:20 - shall not

shall not : Num 19:13, Num 15:30; Gen 17:14; Mar 16:16; Act 13:39-41; Rom 2:4, Rom 2:5; 2Pe 3:14; Rev 22:11

TSK: Num 19:21

Lev 11:25, Lev 11:40, Lev 16:26-28; Heb 7:19, Heb 9:10, Heb 9:13, Heb 9:14, Heb 10:4

TSK: Num 19:22 - whatsoever // the soul

whatsoever : Lev 7:19; Hag 2:13

the soul : Lev 15:5; Mat 15:19, Mat 15:20; Mar 7:21-23

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Num 19:2 - The ordinance of the law, or, the constitution of the law // That they bring thee // Wherein is no blemish // Upon which never came yoke

The ordinance of the law, or, the constitution of the law i.e. that which God hath ordained or established by law.

That they bring thee at their common charge, because it was for the common good. Red ; a fit colour to shadow forth both the bloody nature and complexion of sin, Isa 1:8 , and the human nature, and especially the blood, of Christ, from which this water and all other rites had their purifying virtue.

Wherein is no blemish a fit type of Christ, who was such, Heb 7:26 1Pe 1:19 .

Upon which never came yoke whereby may be signified, either that Christ in himself was free from all the yoke or obligation of God’ s command, till for our sakes he took up our yoke, and put himself under the law; or that Christ was not drawn or forced to undertake our burden and cross, but that lie did voluntarily choose it. See Joh 10:17,18 .

Poole: Num 19:3 - Unto Eleazar // One

Unto Eleazar who was the second priest, and, in some cases, the vicegerent or deputy of the high priest. To him, not to Aaron, because this service made him unclean for a season, Num 19:7 , 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, and constantly fit for his high and holy work. Without the camp; partly because it was reputed an unclean and accursed thing, being ceremoniously laden with the sins of all the people; and partly to signify that Christ should suffer without the camp, as he did, Heb 13:12 , in the place where malefactors suffered, Lev 24:14 .

One a person appointed by Eleazar for this work.

Poole: Num 19:4 - Directly before the tabernacle

Directly before the tabernacle or, towards or over against the tabernacle ; either,

1. Near to it; and so we must suppose that he took some of the blood in a basin, and carried it from without the camp to the tabernacle, and then returned to this place again; which might be done, though it be not here expressed. And this seems to agree best with other places, where this sprinkling seven times was performed in or near the tabernacle, as Lev 4:17 . Or,

2. Standing at a good distance from it, even without the camp, yet turning and looking towards it. For here is no intimation that he went into the camp before this work was done, but rather the contrary is implied, Num 19:7 . And because being defiled by this work he could not come near to the tabernacle, it was sufficient for him to turn and took towards it. Either way this posture signified his presenting of this blood before the Lord by way of atonement and satisfaction for his and the people’ s sins, and his expectation of acceptance and pardon only from God, and from his mercy-seat in the tabernacle.

Poole: Num 19:5 - Her blood

To signify the sharp and grievous sufferings of Christ for our sins.

Her blood all of it but what was spent in sprinkling.

Poole: Num 19:6

All which are here burnt, and as it were offered to God, that they might be sanctified to this holy use for the future; for of these kinds of things was the sprinkle made wherewith the unclean were sprinkled, Lev 14:4 .

Poole: Num 19:7

Partly to teach us the imperfection of the Levitical priesthood, in which the priest himself was defiled by some parts of his work, and the absolute necessity of a better and holier priesthood; and partly to show that Christ himself, though he had no sin of his own, yet was reputed by men, and judged by God, as an unclean and sinful person, by reason of our sins which were laid upon him, Isa 53:12 2Co 5:21 .

Poole: Num 19:9 - For the congregation of the children of Israel // For a water // Of separation // is a purification for sin

For the congregation of the children of Israel i.e. for their use, and therefore in a fit place or places, whence any of them might easily procure it.

For a water or, to the water , i.e. to be put to the water, or mixed with it.

Of separation i.e. appointed for the cleansing of them that are in a state of separation, who for their uncleanness separated from the congregation. Either the heifer thus managed, or the water thus made and sprinkled,

is a purification for sin Heb. a sin , i.e. a kind of an offering for sin, or rather a mean for the expiation or cleansing of sin. The name of sin is sometimes given to the punishment of sin, and sometimes to the sacrifice or offering for sin.

Poole: Num 19:10 - The stranger that sojourneth

The stranger that sojourneth to wit, a proselyte, not any stranger, as some understand it. For since it is confessed all the other ceremonial laws do not oblige them, and that where the name of stranger is put, as here it is, it generally speaks of a proselyte, it is more reasonable to take it so here, than without any reason or evidence to make this a particular exception from the general rule.

Poole: Num 19:11

Whereas the touch of a dead beast made a man unclean only till even, Lev 11:24 .

Poole: Num 19:12 - With it // On the third day // On the seventh day he shall be clean // He shall not be clean

With it i.e. with the water of separation.

On the third day to typify Christ’ s resurrection on that day, by which we are cleansed or sanctified.

On the seventh day he shall be clean to teach us that our purification in this life is gradual, and not perfect till we come to that eternal sabbath, which the seventh day respected.

He shall not be clean but was first to purify himself, and four days after that to be clean.

Poole: Num 19:13 - Whosoever toucheth // Defileth the tabernacle of the Lord // His uncleanness is yet upon him

Whosoever toucheth to wit, if this transgression be done presumptuously; for if it was done ignorantly, he was only to offer sacrifice, Lev 5:3,6,17 .

Defileth the tabernacle of the Lord by approaching to it in his uncleanness; for holy things or places were ceremonially defiled with the touch of any unclean person or thing. See Lev 15:31 16:16 Hag 2:13 .

His uncleanness is yet upon him he continues in his guilt and filth, not now to be washed away by this water, but to be punished by cutting off.

Poole: Num 19:15 - Every open vessel

Every open vessel because it receives the air of the tent, by which it is ceremonially polluted. Compare Lev 11:32,33 .

Poole: Num 19:16 - With a sword

With a sword or by any other violent way.

Poole: Num 19:17 - Running water // In a vessel

Running water i.e, waters flowing from a spring or river which are the purest. These manifestly signify God’ s Spirit, which is oft compared to water, Joh 7:38,39 , and by which alone true purification is obtained.

In a vessel where they were to be mixed, and then the water was to be strained out and kept for this use.

Poole: Num 19:18 - A clean person // Upon all the vessels

A clean person to wit, a priest; for to such the work of cleansing was appropriated. See Le 13 .

Upon all the vessels even those which were in part purified by the fire. See Num 31:23 .

Poole: Num 19:20 - Shall not purify himself

Shall not purify himself i.e, shall contemptuously refuse to submit to this way of purification.

Poole: Num 19:21 - Shall wash his clothes // He that toucheth the water of separation

Shall wash his clothes because he is unclean, as it here follows. It is strange that the same water should cleanse one person, and defile another; but God would have it so, partly, to teach us that it did not cleanse by any virtue in itself, or in the work done, but only by virtue of God’ s appointment; partly, to mind the Jews of the imperfection of their priesthood, and their ritual purifications and expiations, and consequently of the necessity of a better priest and sacrifice and way of purifying, which these outward rites did point at; and partly, to show that the efficacy of God’ s ordinances doth not depend upon the person or quality of his ministers, because the same person who was polluted himself could and did cleanse others.

He that toucheth the water of separation either by sprinkling of it, or by being sprinkled with it; for even he that was cleansed by it, was not fully cleansed as soon as he was sprinkled, but only at the even of that day, as is said here and above, Num 19:19 .

Poole: Num 19:22 - The unclean person // Shall be unclean // Until even

The unclean person not he who is so only by touching the water of separation, Num 19:21 , but he who is so by the greater sort of uncleanness, which lasted seven days, of which Num 19:11,16 , and which was not removed without the use of this water of purification, as is manifest from the context and other places of Scripture, and from the nature of the thing; for the lesser sort of uncleanness, mentioned in the foregoing verse, lasted only till even, and was cleansed by the sole washing of his clothes and flesh in water, Num 19:7 , without any use of this water of purification, which, if it had been necessary, must have been used on the third and on the seventh day, according to the rule, Num 19:12,19 , and so the uncleanness of one day had been made an uncleanness of seven days, which is a contradiction. Besides it is unreasonable, that he who immediately touched the defiling thing, should be no more and longer unclean than he who touched that person only; and it was contrary to other rules in like cases, as Le 15 , where the man or woman having an issue, are thereby made unclean for seven days, Lev 15:13,28 , but he who toucheth them is made unclean only till even, Le 15 7,27 . And therefore this cannot be meant of him who was unclean by touching this water, who himself was unclean only till even, Num 19:21 , as also he who toucheth him is in this place.

Shall be unclean to signify to us the very infectious nature of sin and of sinful company.

Until even because as his defilement was less, so it was fit the duration of it should be shorter.

Haydock: Num 19:2 - Observance // Victim // A red cow // Age // Yoke

Observance. Hebrew, "ceremony." Septuagint, "distinction, ( diastole, St. Augustine, q. 33,) or ordinance." (Calmet) ---

Victim. Hebrew, "the ordinance of the law." (Du Hamel) ---

A red cow, &c. This red cow, offered in sacrifice for sin, and consumed with fire without the camp, with the ashes of which, mingled with water, the unclean were to be expiated and purified; was a figure of the passion of Christ, by whose precious blood, applied to our souls in the holy sacraments, we are cleansed from our sins. (Challoner) ---

Age, three years old. Some translate, "entirely red." They suppose, that these regulations are in opposition to the customs of the Egyptians, who never sacrificed the cow, esteeming it sacred to Isis, or to the moon. Spencer (Rit. ii. 15) adds, that the red colour was formerly in the highest estimation; and this victim represented the death of Christ, who expiated our defilements. The Egyptians immolated bulls of a red colour, in hatred of Typhon, and to appease that dangerous god, whom they depicted perfectly red. Plut.[Plutarch?] (Isis) observes, that they hate all animals of that colour; and the Copths precipitated a red ass down a precipice. The ancient kings of Egypt sacrificed red men on the tomb of Osiris or Dyphon; (Diodorus, Bib. 1,) and Manetho assures us, that they scattered their ashes in the wind. If this custom prevailed in the days of Moses, we need not wonder that he teaches the Hebrews to have so little dread of Typhon, as even to chose a red cow in preference, to purify themselves. ---

Yoke. Such victims were generally chosen by the Romans, Greeks, and Egyptians, as more delicate and respectful. Intacta totidem cervice juvencus. (Georg. iv.; Bochart, anim. 2. 33.) St. Jerome (ep. 27,) says, that a red cow was sacrificed every year, as in reality one would be requisite for all the people, though the Rabbins pretend that only seven, or ten at most, were treated in this manner, from Moses till the destruction of the temple by Titus. (Drusius)

Haydock: Num 19:3 - Of all

Of all. Hebrew, "before his face." Septuagint, "they shall bring her out, slay and burn her before him," which must be referred to some other priests, who accompanied Eleazar on this occasion, ver. 8. (Calmet) ---

Aaron did not perform this office, as the sacrifice was not solemn, but sorrowful, and designed for purification. (Menochius) ---

The Rabbins say, however, that the high priest performed this ceremony ever after; and, since the building of the temple, they did it upon Mount Olivet. This is also marked by St. Jerome, ep. 27. It was thus a more lively figure of Jesus Christ sweating blood on that same ground; as the smoke might represent his ascension, Acts i. 10., and Luke xxii. 44. (Calmet) ---

He died out of Jerusalem, in full age, (ver. 2,) or 33 years old, being wounded in every part for our transgressions, (ver. 5,) setting us an example how to suffer, (ver. 6,) and by his blood communicating virtue to the sacraments, ver. 5. His body, derived from Adam, (or red earth, ver. 2,) was buried in a most clean place, (ver. 9,) and those who crucified him became more unclean; (ver. 8) while even those who were employed in burying him (ver. 9,) required to be cleansed by the grace of his passion, which must be communicated to them by baptism, in the name of the blessed Trinity, without which they cannot partake of any of the sacraments, chap. xii. The old law could bring nothing to perfection. Those who lived under that dispensation, were forced to wait till the evening, (ver. 7,) when in the last ages the new law commenced, that by faith in Christ they might obtain the remission of their sins. Thus we perceive the meaning of many things which to the Jews were veiled in shadows, Hebrews x. (St. Augustine, q. 33.; Theodoret, q. 36.) (Worthington) ---

The Fathers observe also, that the infirmity of our Saviour's flesh, and his liberty in giving and resuming his life, (John x. 18,) were denoted by the cow, which had never been yoked. (Calmet)

Haydock: Num 19:4 - And

And. Hebrew, "And Eleazar, the priest, shall take part of her blood with his finger." He looked from the pile of wood, where he was standing, towards the west, and sprinkled the blood, and wiping his fingers upon the skin of the cow, waiting till the fire was kindled, before he opened her belly; he then threw into the fire the cedar-wood, &c. (Drusius) ---

Others believe that this last ceremony was performed by some one else, (ver. 7,) as it is not clear that Eleazar became unclean. His being substituted instead of Aaron, might shew that Christ would institute a new priesthood.

Haydock: Num 19:6 - Dyed

Dyed. With which the cedar and hyssop were tied together, as being deemed most proper instruments of purifications, Leviticus xiv. 4, 49. St. Paul informs us (Hebrews ix. 19,) that Moses thus sprinkled the people and the book: and branches of this description were probably used when the people took this holy water, ver. 18. The ashes intimate that those who have sinned, may be purified by the sacrament of penance, ver. 9. (Calmet)

Haydock: Num 19:10 - Strangers

Strangers. Even those who had not embraced the Jewish religion. (Grotius) ---

Thus, the baptism of Christ brings salvation both to the Jews and to the Gentiles. (St. Augustine)

Haydock: Num 19:12 - Seventh

Seventh. If he neglect to be sprinkled on the third day, his purification will be protracted till the 10th. As this was the only means of removing the legal uncleanness contracted by touching a dead body, some of the ashes must have been reserved in various parts of the country, after the Israelites were dispersed. (Calmet)

Haydock: Num 19:13 - Upon him

Upon him, unless he be excused by ignorance, (Leviticus v. 3, 6,) he shall be slain.

Haydock: Num 19:14 - Days

Days. Almost all nations seem to have considered themselves defiled by the presence of a corpse. Virgin (Æneid, vi. 149,) writes, Præterea jacet exanimum tibi corpus amici---Heu nescis! totamque incestat funere classem.

Haydock: Num 19:15 - Cover

Cover. Samaritan, "neither chains nor bands." Formerly boxes were tied down. (Homer, Odyssey viii.) If the covering of any hollow vessel was off, when a corpse was present, it became unclean. (Calmet)

Haydock: Num 19:16 - Grave

Grave. The Hebrews buried it at a distance from towns, and set up some mark to apprise all people, that they might not be defiled for seven days. (Calmet)

Haydock: Num 19:17 - Burning

Burning of the red cow, which was also a sin-offering, ver. 9. (Haydock) ---

Upon the ashes they poured some running or spring water. The pagans generally preferred the water of the sea; or if they could not procure any, they mixed salt with common water. Ovid (Fast iv,) mentions a lustration made with the ashes of a calf, mixed with horse blood; and another, which was used in honour of Pales, the goddess of harvests, by the oldest virgins present, who sprinkled the ashes of calves, populos purget ut ille cinis. Athenæus (ix. 18,) observes that a stick was taken from the fire of the altar, was extinguished in water for the purification of the unclean; and the ancient Romans, who had been at a funeral, sprinkled themselves with water, and jumped over fire for the same purpose; as the Greeks were accustomed to place a vessel full of water, at the doors where a corpse was lying, that all might purify themselves when they came out. (Calmet)

Haydock: Num 19:20 - Church

Church, or assembly of the people. (Haydock) ---

He shall be put to death by the judges, or by God. (Menochius)

Haydock: Num 19:21 - Evening

Evening. The victims which were appointed for the expiation of sin, communicated a legal uncleanness to those who were employed about them. They were looked upon as so holy, that the most pure were guilty of a sort of irreverence by touching them. (Calmet)

Haydock: Num 19:22 - Is unclean

Is unclean, by touching the dead, must remain defiled seven days. But those whom he touches, as well as all who may have communication with them in infinitum, may be purified in the evening. (Calmet)

Gill: Num 19:1 - And the Lord spake unto Moses, and unto Aaron // saying

And the Lord spake unto Moses, and unto Aaron,.... Not at this time, after the business of the spies, and the affair of Korah, but before the children of Israel departed from Sinai; and so Aben Ezra observes, that this was spoken in the wilderness of Sinai, when the Lord commanded to put unclean persons out of the camp, and when some were defiled with a dead body, and unfit for the passover, Num 5:2; and mention is made of the "water of purifying", Num 8:7,

saying; as follows.

Gill: Num 19:2 - 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

This is the ordinance of the law which the Lord hath commanded,.... By which it appears, that this law was not of the moral, but of the ceremonial kind, being called an ordinance, a statute, a decree of God, the King of kings; and which was founded not on any clear plain reason in the thing itself, but in the will of God, who intended it as a type and shadow of the blood and sacrifice of Christ, and of the efficacy of that to cleanse from sin; and it also appears by this, that it was not a new law now made, but which had been made already: "which the Lord hath commanded": as is plain from what has been observed; see Gill on Num 19:1; and the Jews ^q say, that the red heifer was slain by Eleazar the day after the tabernacle was erected, even on the second day of the first month of Israel's coming out of Egypt; and it was now repeated both on account of the priests and people, because of the priest to whom it belonged, as Aben Ezra observes, Aaron being now established in the priesthood; and because of the people, who were afraid they should die if they came near the tabernacle; now hereby they are put in mind of a provision made for the purification of them, when under any uncleanness, which made them unfit for coming to it:

saying, speak unto the children of Israel; whom this law concerned, and for whose purification it was designed; and it was at the expense not of a private person, but of the whole congregation, that the water of purifying was made; and that, as the Jews say ^r, that the priests might have no personal profit from it:

that they bring thee a red heifer; or "young cow", for so the word properly signifies; one of two years old, as the Targum of Jonathan, and so says the Misnah ^s; though some of the Rabbins say one of three years, or of four years, or even one of five years old, would do. This instance, with others, where females are ordered to be slain, see Lev 3:1; confutes the notion of such, who think the laws of Moses were made in conformity to the customs of the Egyptians, this being directly contrary to them; if they were the same in the times of Moses, they were in the times of Herodotus, who expressly says ^t, male oxen the Egyptians sacrifice; but it is not lawful for them to sacrifice females, for they are sacred to Isis. Indeed, according to Plutarch ^u and Diodorus Siculus ^w, the Egyptians in their times sacrificed red bullocks to Typhon, who they supposed was of the same colour, and to whom they had an aversion, accounting him the god of evil; and because red oxen were odious to them, they offered them to him; as red-haired men also were slain by them for the same reason, at the tomb of Osiris, who they say was murdered by the red-haired Typhon; but these were superstitions that obtained among them after the times of Moses, and could not be retorted to by him; a better reason is to be given why this heifer or cow was to be of a red colour:

without spot, wherein is no blemish; the first of these, without spot, the Jews understand of colour, that it should have no spots in it of any other colour, black or white, nor indeed so much as an hair, at least not two of another colour; and so the Targum of Jonathan, in which there is no spot or mark of a white hair; and Jarchi more particularly,"which is perfect in redness; for if there were in it (he says) two black hairs, it was unfit;''and so Ben Gersom, with which agrees the Misnah ^x; if there were in it two hairs, black or white, in one part, it was rejected; if there was one in the head, and another in the tail, it was rejected; if there were two hairs in it, the root or bottom of which were black, and the head or top red, and so on the contrary; all depended on the sight: and it must be owned, the same exactness was observed in the red oxen sacrificed by the Egyptians, as Plutarch relates ^y; for if the ox had but one hair black or white, they reckoned it was not fit to be sacrificed; in which perhaps they imitated the Jews: it being without blemish was what was common to all sacrifices, such as are described in Lev 22:22,

and upon which never came yoke; and so among the Heathens in later times, very probably in imitation of this, they used to offer to their deities oxen that never had bore any yoke; as appears from Homer, Horace, Virgil, Ovid, and Seneca, out of whom instances are produced by Bochart ^z. Now, though this red cow was not properly a sacrifice for sin, yet it was analogous to one, and was a type of our Lord Jesus Christ, in whom all these characters meet, and are significant. It being a female may denote the infirmities of Christ's human nature, to which it was subject, though sinless ones; he was encompassed with, and took on him, our infirmities; and may have some respect to the woman, by whom the transgression came, which brought impurity on all human nature, which made a purification for sin necessary; and the red colour of it may point at the flesh and blood of Christ he partook of, and the sins of his people, which were laid upon him, and were as crimson and as scarlet, and the bloody sufferings he endured to make satisfaction for them; and its being without spot and blemish may denote the perfection of Christ in his person, obedience, and sufferings, and the purity and holiness of his nature; and having never had any yoke upon it may signify, that though he was made under the law, and had commands enjoined him by his father as man, yet was free from the yoke of human traditions, and from the servitude of sin, and most willingly engaged, and not by force and compulsion, in the business of our redemption and salvation.

Gill: Num 19:3 - 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

And ye shall give her unto Eleazar the priest,.... The son of Aaron; the Sagan of the priests, as the Targum of Jonathan calls him, the second or deputy priest; it was not to be given to Aaron, that he might not be defiled, though but for a small time, that so he might not be hindered in his office at all; but to Eleazar, to inure him to his office, and to confirm him in it:

that he may bring her forth without the camp; without the camp of Israel; Jarchi says, without the three camps, as afterwards without Jerusalem; it used in later times to be burnt on the mount of Olives; it was brought forth as impure, and was a type of Christ, having the sins of his people on him, and who in conformity to this type suffered without the gates of Jerusalem, see Heb 13:11,

and one shall slay her before his face; the Targum of Jonathan says, another priest; but it was not necessary that it should be slain by a priest, any man might do it. Jarchi says, a stranger slew, and Eleazar looked on; though it was not slain by him, yet it was slain before him, that it might look like a sacrifice, though not offered on the altar; and slaying of it denotes the putting of Christ to death, which was done in the presence, and with the approbation, of the priests and elders of the people.

Gill: Num 19:4 - 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

And Eleazar the priest shall take of her blood with his finger,.... He took the blood in his left hand, and sprinkled it with the finger of his right hand, as Maimonides says ^a; and so the Targum of Jonathan, which says, he did not receive it into a vessel, but into the palm of his hand, and from thence sprinkled it with his finger ^b: which Ainsworth thinks signified the Spirit of Christ, our high priest, called "the finger of God", Luk 11:20; who takes the blood of Christ, and sprinkles it on the hearts of his people, whereby they are freed from an evil conscience:

and sprinkle of her blood directly before the tabernacle of the congregation seven times; or "towards the tabernacle", so Noldius ^c; as sprinkling of the blood was the principal action in sacrifices, this was to be done directly before the tabernacle, from whence its purifying virtue was expected, though it was not shed in it, that it might have all the appearance of a sacrifice it could have; and being done seven times, denotes the perfection of it: the priest, when he sprinkled, stood on the east side, with his face to the west. When the temple was built at Jerusalem, this affair was transacted on the mount of Olives, which was east of Jerusalem. Jarchi says, the priest stood in the east of Jerusalem, and placed himself so that he might see the door of the temple at the time of sprinkling the blood. Now it appears, as Maimonides says ^d, that the floor of the temple was higher than the floor of the eastern gate of the mountain of the house twenty two cubits, and the height of the gate of the mountain of the house was twenty cubits; wherefore one that stood over against the eastern gate could not see the door of the temple, therefore they made the wall, which was over the top of this gate (the battlement of it), low, so that he (the priest), that stood on the mount of Olives, might see the door of the temple, at the time he sprinkled the blood of the cow over against the temple; otherwise he could only have seen the eighth step of the porch of the temple, as the same writer observes ^e, with which agrees the Misnah ^f, that all the walls there (about the mountain of the house) were high, except the eastern wall, that so the priest that burnt the cow might stand on the top of the mount of Olives, and look and behold the door of the temple, when he sprinkled the blood.

Gill: Num 19:5 - And one shall burn the heifer in his sight // her skin, and her flesh, and her blood, with her dung, shall he burn

And one shall burn the heifer in his sight,.... Another priest, as the Targum of Jonathan, Eleazar looking on, as that expresses it; the Jews say ^g, that when the priest came to the mount of Olives, accompanied by the elders of Israel, before he burnt the cow, he dipped himself in a dipping place there; and the wood being laid there in order, wood of cedar, ash, fir, and fig trees, made in the form of a tower, with holes opened in it (to put in the fire, and that it might burn the quicker), and its aspect being to the west, he bound the cow, and laid her upon the pile, with her head to the south, and her face to the west; and then having slain it, and sprinkled its blood, as before related, he set fire to it by the help of some small wood: the burning of it may signify the dolorous sufferings of Christ, when the wrath of God was poured forth like fire upon him; the same was signified by roasting the passover lamb:

her skin, and her flesh, and her blood, with her dung, shall he burn; which may denote the extent of Christ's sufferings, reaching to all parts of his body, skin, flesh, and blood, and the shame and reproach that attended them, signified by dung; as well as how impure and accursed he was accounted when he was made sin for his people, bore their sins and suffered for them, even not in body only, but in his soul also; for his soul as well as his body were made an offering for sin.

Gill: 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

And the priest shall take cedar wood, and hyssop, and scarlet,.... Another priest, according to the Targum of Jonathan; but it seems to design Eleazar the priest, and so, in later times, the same priest that burnt the cow took these things; the Jews say ^h, when he took them he said, is this cedar wood? is this hyssop? is this scarlet? so he said three times for everyone of them, and he was answered, yes, three times to each of them: these were the same that were used at the cleansing of the leper, Lev 14:4,

and cast it into the midst of the burning of the heifer; these were rolled or bound up together, as the Jews say ⁱ, and made one bundle of, that they might the more easily be cast into the fire; the hyssop was wrapped about the cedar wood with the scarlet wool: the true reason of the use of these, Maimonides says ^k, was never clear to him; but the cedar wood, being durable, may denote the continued efficacy of Christ's sufferings; the hyssop, being purgative and of a good smell, the purging nature of Christ's sacrifice, who by himself purged away our sins, and the sweet odour thereof ascended to the Lord; and the scarlet, the sins of his people destroyed thereby.

Gill: 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 even

Then the priest shall wash his clothes,.... The Targum of Jonathan has it,"he that slew the cow,''and Aben Ezra, the priest that burnt it; but it seems to mean Eleazar, the priest that sprinkled the blood, and by touching that was defiled and needed washing; and so the Jews ^l say, all that were employed about it, from the beginning to the end, were defiled in their garments; not only he that slew it, and burnt it, and sprinkled its blood, but he that took and cast in the cedar wood, &c. as we find also he that gathered the ashes of it as well as burnt it: this creature was reckoned so impure, though its ashes were for purifying, that whoever had anything to do with it was unclean, as the scapegoat, which had the sins of all Israel on it; and this as that was typical of Christ, made sin for his people, that he might cleanse them from sin: it may point at the sin of the priests and people of Israel, in putting Christ to death, and yet there was cleansing from that sin, in the precious blood of Christ, as well as from all others:

and he shall bathe his flesh in water; in forty seahs of water, as the Targum of Jonathan; not his clothes only, but his body was to be dipped in water:

and afterward he shall come into the camp: when his clothes and flesh are washed, but not before:

and the priest shall be unclean until the even; though washed, and therefore, though he is said to go into the camp upon washing, this is to be understood, after the evening is come: so Jarchi directs to interpret the passage, transpose it, says he, and so explain it; and he shall be unclean until the evening, and after that he may come into the camp, not only the camp of Israel, but the camp of the Shechinah, as the same writer.

Gill: Num 19:8 - And he that burneth her shall wash his clothes in water // and bathe his flesh in water // and shall be unclean until the even

And he that burneth her shall wash his clothes in water,.... In forty seahs of water, as the Targum of Jonathan: this shows that one different from this is designed in Num 19:7; and that this is one distinct from him that sprinkled the blood, Num 19:4,

and bathe his flesh in water: in a like quantity, as the above Targum:

and shall be unclean until the even: and, though washed, might not go into the camp until that time: this may signify, as before, that though the crucifixion of Christ was a very great sin, and done by wicked hands, yet was pardonable through the very blood that was shed by them, Act 2:23.

Gill: Num 19:9 - 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 a reserve for the congregation of Israel // for a water of separation // it is a purification for sin

And a man that is clean shall gather up the ashes of the heifer,.... A man, a clean priest, as the Targum of Jonathan; in later times great care was taken that the priest concerned in the burning of the red cow should be pure; he was separated from his own house seven days before the time, and every day he was sprinkled with the blood of all sin offerings then offered, that it might be sure he was free from any pollution by a grave, or a dead body; and for the same reason they made a causeway on double arches from the temple to the mount of Olives, over the valley of Kidron, lest any unseen grave should be in the way; and when he came thither he was obliged to wash or dip himself, as before observed ^m; and so he that gathered up the ashes was to be clean from all ceremonial pollution: the Jews say ⁿ, that they pounded the ashes; if there were any black coal in them or bone, they did not leave it in them, but sifted them in stone sieves; and not the ashes of the heifer only they took, but the ashes of the cedar wood, &c. mixed with them; and these they put, as the Targum of Jonathan says, into an earthen vessel enclosed in a covering of clay:

and lay them up without the camp in a clean place; they were divided into three parts, according to the Targum of Jonathan, one part was put in the Chel (or the enclosure of the court of the tabernacle), another in the mount of Olives, and the third part was divided among all the wards of the Levites, with which the Misnah ^o agrees; Jarchi makes mention of the same division, and of the use of each; that the wards had was without the court, that the citizens might take of it, and all that needed to be purified; that in the mount of Olives was for the priests, to sanctify other heifers with it; and that in the Chel was for a reserve:

and it shall be kept for a reserve for the congregation of Israel; as ashes may be kept a long time, if well taken care of, because they are not subject to any corruption or putrefaction; and so was, as Bishop Patrick observes from Dr. Jackson, a figure of the everlasting efficacy of Christ's blood: and, according to the Jews, these ashes of the first heifer must last more than a thousand years; for they say ^p the second that was burnt was in the time of Ezra, though they reckon seven more afterwards before the destruction of the second temple, in all nine; and the tenth they expect in the days of the Messiah, which are past; he, being come, has put an end to this type by fulfilling it in himself: and the use of them was

for a water of separation; being put into water, and mixed with it, was for the cleansing of such as were separated from others for their uncleanness, and was a purification of them for it, as follows:

it is a purification for sin: or "it is sin" ^q, not an offering for sin, properly speaking; the heifer, whose ashes they were, not being sacrificed in the tabernacle, nor on the altar, and wanted other rites; yet it answered the purposes of a sin offering, and its ashes in water were typical of the blood of Christ, which purges the conscience from dead works, when this only purified to the sanctifying of the flesh, Heb 9:13; and is the fountain set open for sin and uncleanness, Zec 13:1; where both the words are used which are here, and in the preceding clause: ashes are known to be of a cleansing nature, and so a fit emblem of spiritual purification by Christ; and the duration of them of the perpetuity of it.

Gill: Num 19:10 - 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

And he that gathereth the ashes of the heifer shall wash his clothes,.... Whom the Targum of Jonathan calls a priest, though it does not seem necessary he should be one:

and be unclean until the even; See Gill on Num 19:7,

and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever; until the Messiah came, whose sufferings and death are for the expiation of, and purification for the sins of Jews and Gentiles, of all the people of God throughout the world, signified by the burning of this heifer; see 1Jo 2:2.

Gill: Num 19:11 - He that toucheth the dead body of any man // shall be unclean seven days

He that toucheth the dead body of any man,.... A man and not a beast, as Aben Ezra observes; for he that touched the dead body of a beast was unclean only until evening, Lev 11:24; any man, Jew or Gentile, as the same writer notes: this is instanced in, as being the principal pollution, though not the only one, yet so some think, for which the water of purification made of the ashes of the burnt heifer was appointed:

shall be unclean seven days; the reason of which is, because death is the fruit of sin, which is of a defiling nature, and to show that all that are dead in sins are defiled and defiling, and are not to be touched, or to have communion and fellowship held with them but to be abstained from.

Gill: Num 19:12 - He shall purify himself with it // on the third day // and on the seventh day he shall be clean // but if he purify not himself the third day, then the seventh day he shall not be clean

He shall purify himself with it,.... That is, with the ashes of the water of purification made of them: and this was to be done first

on the third day; from the time of his touching the dead body. Aben Ezra intimates, that there is a secret or mystery in this and the following number seven; it may respect the third day of Christ's resurrection, who, as he shed his blood for the expiation and purification of sinners, so he rose again the third day for the justification of them:

and on the seventh day he shall be clean; which may denote the perfect state, or sabbath of rest, which remains for the people of God, when all Christ's purified and justified ones shall be clear of all sin, and be the spirits of just men made perfect:

but if he purify not himself the third day, then the seventh day he shall not be clean; whoever is not cleansed from his sins by the blood of Christ, shed for the remission of them, and is not justified from them by him that rose from the dead the third day, will never be cleansed in the world to come, or in the eternal sabbath; but it will then be said, "let him that is filthy be filthy still", Rev 22:11.

Gill: Num 19:13 - Whosoever toucheth the dead body of any man that is dead, and purifieth not himself // defileth the tabernacle of the Lord // and that soul shall be cut off from Israel // because the water of separation was not sprinkled upon him, he shall be unclean // his uncleanness is yet upon him

Whosoever toucheth the dead body of any man that is dead, and purifieth not himself,.... With the ashes of the heifer, or water of purification, and so neglects the means which God has appointed for his cleansing:

defileth the tabernacle of the Lord; that is, if he goes into it in his uncleanness, which it was not lawful for him to do: from the Jews the Assyrians seem to have borrowed some customs of theirs, as related by Lucian ^r, who upon burying a dead cock reckoned seven days, see Num 19:11; and then went into the temple, for before they might not go in, nor perform holy service; such laws they use, that if anyone sees a dead carcass, he may not go that day into the temple; but he goes in the day following, after he has purified himself:

and that soul shall be cut off from Israel; either be excommunicated from the church, or die by the hand of the civil magistrate, or by the immediate hand of God; that is, if he knew he had touched a dead body, and wilfully neglected the means of his purification, and so sinned presumptuously; otherwise, if all this was done ignorantly, an atonement was made for it, Lev 5:3.

because the water of separation was not sprinkled upon him, he shall be unclean; as all are who are not sprinkled with the blood of Christ:

his uncleanness is yet upon him; and will remain, nothing can remove it; as nothing can remove the stain and blot of sin but the blood of Christ; and where that is not applied it will remain marked before God, and will lie upon the sinner to his utter condemnation and ruin; see Jer 2:22.

Gill: Num 19:14 - This is the law when a man dieth in a tent // all that come into the tent, and all that is in the tent, shall be unclean seven days

This is the law when a man dieth in a tent,.... A tent is only mentioned, because the Israelites now dwelt in tents, as Aben Ezra remarks; otherwise the law holds equally good of an house as of a tent:

all that come into the tent, and all that is in the tent, shall be unclean seven days; the meaning of which is, that all persons that come into a tent or house where a dead body is are equally unclean as those that were in it when it died; and the same is to be supposed of all vessels brought into it, as well as those that are in it, that is, open ones, as appears by what follows.

Gill: Num 19:15 - And every open vessel // which hath no covering bound upon it // is unclean

And every open vessel,.... An earthen one, as the Targum of Jonathan; and so Jarchi interprets it; and Maimonides ^r observes, that this is only to be understood of an earthen vessel:

which hath no covering bound upon it; a linen or a woollen cloth wrapped and tied about it:

is unclean; the air of the house getting into it by its being uncovered.

Gill: Num 19:16 - And whosoever toucheth one that is slain with a sword in the open fields // or a bone off a man // or a grave // shall be unclean seven days

And whosoever toucheth one that is slain with a sword in the open fields,.... That is killed by another, that dies a violent death, either by the sword or other means; one that touched such an one was unclean, or that touched the sword with which he was slain, as the Targum of Jonathan adds: "or a dead body": that dies a natural death, or suddenly, or in any way:

or a bone off a man; dug out of a grave, and lying by itself:

or a grave; the Targum adds, either the covering or side of a grave:

shall be unclean seven days; all which has respect to the defiling nature of sin, which is the cause of death and the grave.

Gill: Num 19:17 - And for an unclean person // they shall take of the ashes of the burnt heifer of purification for sin // and running water shall be put thereto in a vessel

And for an unclean person,.... Defiled by any of the above means:

they shall take of the ashes of the burnt heifer of purification for sin; from the place where they were laid up for this use; See Gill on Num 19:9 and some have thought that they were laid up in various cities and places in the country, as well as at Jerusalem, that they might be come at easily upon occasion; otherwise they could not be had without great trouble and expense, and in some places not so soon as the law required for their purification, namely, on the third day after their defilement:

and running water shall be put thereto in a vessel; the Targum Jonathan is,"fountain water in the midst of earthen vessel;''for no water but fountain, spring, or river water, was made use of; and it should seem by what is said that ashes were first put into the vessel, and then the running water was put to them; and yet the Jewish writers say ^s, that if the ashes were put in first, and then the water, it was not right; and the meaning of what is said here is, that the water and ashes should be mixed together; for it is urged from the words: "running water in a vessel", that it is plain, that the water is put in the vessel and not to the ashes; and therefore that which is said, "shall be put thereto", is to caution the person, that after he has put the ashes upon the water, that he mixes them well with his finger, and cause the water below to rise above ^t.

Gill: Num 19:18 - And a clean person shall take hyssop, and dip it in the water // and sprinkle it upon the tent // and upon all the vessels // and upon the persons that were there // and upon him that touched a bone // or one slain, or one dead // or a grave

And a clean person shall take hyssop, and dip it in the water,.... Three stalks of hyssop bound together, as the Targum of Jonathan, and this man was to be a clean priest, according to the same; but it does not seem necessary that he should be a priest, but that anyone free from ceremonial pollution might do it:

and sprinkle it upon the tent; where there was a dead body: but this, we are told, is to be understood not of a tent made of wood, or stone, or clay, but made of anything woven, as linen: or of skins ^u:

and upon all the vessels; in such a tent, that is, open ones, as before observed:

and upon the persons that were there: when the man died in it, or came into it since, and while the dead body was in it:

and upon him that touched a bone; of a dead man, or, as the Targum of Jonathan, the bone of a living man that is separated from him:

or one slain, or one dead; slain with a sword, or dead of the pestilence, as the same Targum, or of any other disease, or in any other way:

or a grave; or the covering or side of one, as the same Targum adds.

Gill: Num 19:19 - And the clean person shall sprinkle upon the unclean // on the third day, and on the seventh day // and on the seventh day he shall purify himself // and wash his clothes, and bathe himself in water, and shall be clean at even

And the clean person shall sprinkle upon the unclean,.... The clean priest shall sprinkle upon the unclean man, as the Targum of Jonathan; that is, he shall sprinkle the water of purification upon him that is unclean in any of the above ways:

on the third day, and on the seventh day; See Gill on Num 19:12,

and on the seventh day he shall purify himself; either the unclean person, who shall perfect his purification, as Jarchi interprets it, that is, by doing what follows; or else the clean person, who becomes in some measure unclean, by sprinkling and touching the water of separation, as appears from Num 19:21 as the priest that sprinkled the blood of the heifer, and the man that burnt it and gathered its ashes, Num 19:7.

and wash his clothes, and bathe himself in water, and shall be clean at even; in like manner as the man that let go the goat into the wilderness, Lev 16:26.

Gill: Num 19:20 - But the man that shall be unclean // and shall not purify himself // that soul shall be cut off from among the congregation // because he hath defiled the sanctuary of the Lord // the water of separation hath not been sprinkled upon him, he is unclean

But the man that shall be unclean,.... By touching any dead body, bone, or grave:

and shall not purify himself; with the water of purification:

that soul shall be cut off from among the congregation: See Gill on Num 19:13.

because he hath defiled the sanctuary of the Lord: by going into it in his uncleanness:

the water of separation hath not been sprinkled upon him, he is unclean; and will remain so, for nothing else could purify him, see Num 19:13.

Gill: Num 19:21 - And it shall be a perpetual statute unto them // that he that sprinkleth the water of separation shall wash his clothes // and he that toucheth the water of separation shall be unclean until even

And it shall be a perpetual statute unto them,.... To the children of Israel, throughout their generations, unto the coming of the Messiah, when the ceremonial law, which stood in divers washings and purifications, was abolished:

that he that sprinkleth the water of separation shall wash his clothes; the priest that sprinkled, according to the Targum of Jonathan, or any other person that did it; so that the same purifying water, which made an unclean person clean, defiled a clean one; for though it was purifying, it had uncleanness in it; having the ashes not only of the cow itself, but of its skin, blood, and dung; and so a lye made of ashes is impure in itself, and yet serves to scour cloth: Ainsworth thinks this signifies the imperfection and insufficiency of legal rites, which, in their greatest virtue, only sanctified to the purifying of the flesh, and left the purifier himself in uncleanness he had not before; by consideration of which, the people might be led to Christ, and his Spirit, for cleansing, Heb 9:13 but it rather signifies, that the blood of Christ, which cleanses from all sin, and answers to this purifying water, that its cleansing virtue is owing to Christ being made sin for his people; and that some may be instruments of directing souls to the blood of Christ for cleansing, and yet be defiled themselves: it does not appear that this man, thus unclean, was to have the water of purification sprinkled on him, but was only to wash his clothes; see Rev 7:14.

and he that toucheth the water of separation shall be unclean until even: but was not clean until he had washed, as Aben Ezra observes, though not expressed; for if one that only sprinkled it had need to be washed, much more one that touched it, and which was unavoidable, if, when he mixed the water and ashes together, he stirred them with his finger; see Gill on Num 19:17, though Maimonides ^t understands this of sprinkling and touching the water when there was no necessity for it, when a person was not employed in doing the duty of this law.

Gill: Num 19:22 - And whatsoever the unclean person toucheth shall be unclean // and the soul that toucheth it

And whatsoever the unclean person toucheth shall be unclean,.... Not the person unclean by sprinkling, or touching the water of purification, but the unclean person spoken of throughout the chapter, that was unclean by touching a dead body, bone, or grave; whatever that man touched, any vessel or thing, that was unclean also; or "whomsoever", any person, man or woman, for it respects both persons and things:

and the soul that toucheth it; that which the unclean person hath touched; or "him", the unclean person, whether the unclean person touched him, or he the unclean person, or touched anything he had touched, he was unclean; denoting the spreading and infectious nature of sin, and how much sin and sinners are to be avoided; see Lev 15:4.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Num 19:1

¹ sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

NET Notes: Num 19:2

¹ tn Heb “speak to.”

² tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.

³ tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

⁴ sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.

⁵ tn Heb “wherein there is no defect.”

NET Notes: Num 19:3

¹ tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.

NET Notes: Num 19:4

¹ tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.

² sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.

NET Notes: Num 19:5

¹ tn Again, the verb has no expressed subject, and so is given a passive translation.

² tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.

NET Notes: Num 19:6

¹ sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.

² sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).

NET Notes: Num 19:7

¹ tn The sequence continues with the perfect tense and vav (ו) consecutive.

² tn Heb “his flesh.”

³ tn This is the imperfect of permission.

NET Notes: Num 19:8

¹ sn Here the text makes clear that he had at least one assistant.

NET Notes: Num 19:9

¹ tn Heb “it will be.”

² tn The expression לְמֵי נִדָּה (lÿme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters – they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62-72).

³ sn The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community.

NET Notes: Num 19:11

¹ tn The form is the participle with the article functioning as a substantive: “the one who touches.”

² tn Heb “the dead.”

³ tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.

⁴ tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.

NET Notes: Num 19:12

¹ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

NET Notes: Num 19:13

¹ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

NET Notes: Num 19:14

¹ tn The word order gives the classification and then the condition: “a man, when he dies….”

NET Notes: Num 19:16

¹ tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.

² tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.

³ sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.

NET Notes: Num 19:17

¹ tn The verb is the perfect tense, third masculine plural, with a vav (ו) consecutive. The verb may be worded as a passive, “ashes must be taken,” but that may be too awkward for this sentence. It may be best to render it with a generic “you” to fit the instruction of the text.

² tn The word “heifer” is not in the Hebrew text, but it is implied.

³ tn Here too the verb is the perfect tense with vav (ו) consecutive; rather than make this passive, it is here left as a direct instruction to follow the preceding one. For the use of the verb נָתַן (natan) in the sense of “pour,” see S. C. Reif, “A Note on a Neglected Connotation of ntn,” VT 20 (1970): 114-16.

⁴ tn The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water.

NET Notes: Num 19:19

¹ tn The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix – “he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form.

NET Notes: Num 19:21

¹ tn The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be…that the one who sprinkles.”

² sn This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with – if one were willing to obey the Law.

Geneva Bible: Num 19:2

^{( a )} 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:

^{( a )} According to this law and ceremony you shall sacrifice the red cow.

Geneva Bible: Num 19:3

And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and ^{( b )} [one] shall slay her before his face:

^{( b )} Another priest.

Geneva Bible: Num 19:7

Then the ^{( c )} 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.

^{( c )} Meaning, Eleazar.

Geneva Bible: Num 19:8

And he that ^{( d )} burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.

^{( d )} The inferior priest who killed her, and burned her.

Geneva Bible: Num 19:9

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 ^{( e )} water of separation: it [is] a purification for sin.

^{( e )} Or, the water of separation because they that were separate due to their uncleanness, were sprinkled with it and made clean, (Num 8:7). It is also called holy water, because it was ordained for a holy use, (Num 1:17).

Geneva Bible: Num 19:12

He shall purify himself ^{( f )} with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.

^{( f )} With the sprinkling of water.

Geneva Bible: Num 19:13

Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be ^{( g )} cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness [is] yet upon him.

^{( g )} So that he should not be esteemed to be of the holy people, but as a polluted and excommunicated person.

Geneva Bible: Num 19:17

And for an unclean [person] they shall take of the ashes of the burnt heifer of purification for ^{( h )} sin, and ^{( i )} running water shall be put thereto in a vessel:

^{( h )} Of the red cow burnt for sin.

^{( i )} Water of the fountain or river.

Geneva Bible: Num 19:18

And a ^{( k )} clean person shall take hyssop, and dip [it] in the water, and sprinkle [it] upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave:

^{( k )} One of the priests who is clean.

Geneva Bible: Num 19:19

And the clean [person] shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and ^{( l )} wash his clothes, and bathe himself in water, and shall be clean at even.

^{( l )} Because he had been among them that were unclean: or else had touched the water as in (Num 19:21).

Geneva Bible: Num 19:22

And whatsoever the unclean [person] toucheth shall be unclean; and the soul that toucheth ^{( m )} [it] shall be unclean until even.

^{( m )} That is, unclean.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Num 19:1-10

The heifer was to be wholly burned. This typified the painful sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire, to satisfy God's justice for man's sin. These ashes are said to be laid up as a purification for sin, because, though they were only to purify from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. The blood of Christ is laid up for us in the word and sacraments, as a fountain of merit, to which by faith we may have constant recourse, for cleansing our consciences.

MHCC: Num 19:11-22

Why did the law make a corpse a defiling thing? Because death is the wages of sin, which entered into the world by it, and reigns by the power of it. The law could not conquer death, nor abolish it, as the gospel does, by bringing life and immortality to light, and so introducing a better hope. As the ashes of the heifer signified the merit of Christ, so the running water signified the power and grace of the blessed Spirit, who is compared to rivers of living water; and it is by his work that the righteousness of Christ is applied to us for our cleansing. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Holy Spirit, do but deceive themselves; we cannot be purified by the ashes, otherwise than in the running water. What use could there be in these appointments, if they do not refer to the doctrines concerning the sacrifice of Christ? But comparing them with the New Testament, the knowledge to be got from them is evident. The true state of fallen man is shown in these institutions. Here we learn the defiling nature of sin, and are warned to avoid evil communications.

Matthew Henry: Num 19:1-10

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, 1Jo 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, 1Jo 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 Zec 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, 2Co 5:21.

Matthew Henry: Num 19:11-22

Directions are here given concerning the use and application of the ashes which were prepared for purification. they were laid up to be laid out; and therefore, though now one place would serve to keep them in, while all Israel lay so closely encamped, yet it is probable that afterwards, when they came to Canaan, some of these ashes were kept in every town, for there would be daily use for them. Observe,

I. In what cases there needed a purification with these ashes. No other is mentioned here than the ceremonial uncleanness that was contracted by the touch of a dead body, or of the bone or grave of a dead man, or being in the tent or house where a dead body lay, Num 19:11, Num 19:14-16. This I look upon to have been one of the greatest burdens of the ceremonial law, and one of the most unaccountable. He that touched the carcase of an unclean beast, or any living man under the greatest ceremonial uncleanness, was made unclean by it only till the evening, and needed only common water to purify himself with; but he that came near the dead body of man, woman, or child, much bear the reproach of his uncleanness seven days, must twice be purified with the water of separation, which he could not obtain without trouble and charge, and till he was purified must not come near the sanctuary upon pain of death.

1. This was strange, considering, (1.) that whenever any died (and we are in deaths oft) several persons must unavoidable contract this pollution, the body must be stripped, washed, wound up, carried out, and buried, and this could not be done without many hands, and yet all defiled, which signifies that in our corrupt and fallen state there is none that lives and sins not; we cannot avoid being polluted by the defiling world we pass through, and we offend daily, yet the impossibility of our being sinless does not make sin the less polluting. (2.) that taking care of the dead, to see them decently buried, is not only necessary, but a very good office, and an act of kindness, both to the honour of the dead and the comfort of the living, and yet uncleanness was contracted by it, which intimates that the pollutions of sin mix with and cleave to our best services. There is not a just man upon earth that doeth good and sinneth not; we are apt some way or other to do amiss even in our doing good. (3.) That this pollution was contracted by what was done privately in their own houses, which intimates (as bishop Patrick observes) that God sees what is done in secret, and nothing can be concealed from the divine Majesty. (4.) This pollution might be contracted, and yet a man might never know it, as by the touch of a grave which appeared not, of which our Saviour says, Those that walk over it are not aware of it (Luk 11:44), which intimates the defilement of the conscience by sins of ignorance, and the cause we have to cry out, "Who can understand his errors?"and to pray, "Cleanse us from secret faults, faults which we ourselves do not see ourselves guilty of."

2. But why did the law make a dead corpse such a defiling thing? (1.) Because death is the wages of sin, entered into the world by it, and reigns by the power of it. Death to mankind is another thing from what it is to other creatures: it is a curse, it is the execution of the law, and therefore the defilement of death signifies the defilement of sin. (2.) Because the law could not conquer death, nor abolish it and alter the property of it, as the gospel does by bringing life and immortality to light, and so introducing a better hope. Since our Redeemer was dead and buried, death is no more destroying to the Israel of God, and therefore dead bodies are no more defiling; but while the church was under the law, to show that it made not the comers thereunto perfect, the pollution contracted by dead bodies could not but form in their minds melancholy and uncomfortable notions concerning death, while believers now through Christ can triumph over it. O grave! where is thy victory? Where is thy pollution?

II. How the ashes were to be used and applied in these cases. 1. A small quantity of the ashes must be put into a cup of spring water, and mixed with the water, which thereby was made, as it is here called, a water of separation, because it was to be sprinkled on those who were separated or removed from the sanctuary by their uncleanness. As the ashes of the heifer signified the merit of Christ, so the running water signified the power and grace of the blessed Spirit, who is compared to rivers of living water; and it is by his operation that the righteousness of Christ is applied to us for our cleansing. Hence we are said to be washed, that is, sanctified and justified, not only in the name of the Lord Jesus, but by the Spirit of our God, 1Co 6:11; 1Pe 1:2. Those that promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Spirit, do but deceive themselves, for we cannot put asunder what God has joined, nor be purified by the ashes otherwise than in the running water. 2. This water must be applied by a bunch of hyssop dipped in it, with which the person or thing to be cleansed must be sprinkled (Num 19:18), in allusion to which David prays, Purge me with hyssop. Faith is the bunch of hyssop wherewith the conscience is sprinkled and the heart purified. Many might be sprinkled at once, and the water with which the ashes were mingled might serve for many sprinklings, till it was all spent; and a very little lighting upon a man served to purify him, if done with that intention. In allusion to this application of the water of separation by sprinkling, the blood of Christ is said to be the blood of sprinkling (Heb 12:24), and with it were are said to be sprinkled from an evil conscience (Heb 10:22), that is, we are freed from the uneasiness that arises from a sense of our guilt. And it is foretold that Christ, by his baptism, shall sprinkle many nations, Isa 52:15. 3. The unclean person must be sprinkled with this water on the third day after his pollution, and on the seventh day, Num 19:12-19. The days were reckoned (we may suppose) from the last time of his touching or coming near the dead body; for he would not begin the days of his cleansing while he was still under a necessity of repeating the pollution; but when the dead body was buried, so that there was no further occasion of meddling with it, then he began to reckon his days. Then, and then only, we may with comfort apply Christ's merit to our souls, when we have forsaken sin, and cease all fellowship with the unfruitful works of death and darkness. The repetition of the sprinkling teaches us often to renew the actings of repentance and faith, wash as Naaman, seven times; we need to do that often which is so necessary to be well done. 4. Though the pollution contracted was only ceremonial, yet the neglect of the purification prescribed would turn into moral guilt: He that shall be unclean and shall not purify himself, that soul shall be cut off, Num 19:20. Note, It is a dangerous thing to contemn divine institutions, though they may seem minute. A slight wound, if neglected, may prove fatal; a sin we call little, if not repented of, will be our ruin, when great sinners that repent shall find mercy. Our uncleanness separates us from God, but it is our being unclean and not purifying ourselves that will separate us for ever from him: it is not the wound that is fatal, so much as the contempt of the remedy. 5. Even he that sprinkled the water of separation, or touched it, or touched the unclean person, must be unclean till the evening, that is, must not come near the sanctuary on that day, Num 19:21, Num 19:22. Thus God would show them the imperfection of those services, and their insufficiency to purify the conscience, that they might look for the Messiah, who in the fulness of time should by the eternal Spirit offer himself without spot unto God, and so purge our consciences from dead works (that is, from sin, which defiles like a dead body, and is therefore called a body of death ), that we may have liberty of access to the sanctuary, to serve the living God with living sacrifices.

Keil-Delitzsch: Num 19:1

In order that a consciousness of the continuance of the covenant relation might be kept alive during the dying out of the race that had fallen under the judgment of God, after the severe stroke with which the Lord had visited the whole nation in consequence of the rebellion of the company of Korah, He gave the law concerning purification from the uncleanness of death, in which first of all the preparation of a sprinkling water is commanded for the removal of this uncleanness ( Num 19:1-10 ); and then, secondly, the use of this purifying water enjoined as an eternal statute ( Num 19:10-22). The thought that death, and the putrefaction of death, as being the embodiment of sin, defiled and excluded from fellowship with the holy God, was a view of the fall and its consequences which had been handed down from the primeval age, and which was not only shared by the Israelites with many of the nations of antiquity,

(Note: Vid., Bähr, Symbolik, ii. pp. 466ff.; Sommer, bibl. Abhdll. pp. 271ff.; Knobel on this chapter, and Leyrer in Herzog's Cyclopaedia.)

but presupposed by the laws given on Sinai as a truth well known in Israel; and at the same time confirmed, both in the prohibition of the priests from defiling themselves with the dead, except in the case of their nearest blood-relations (Lev 21:1-6, Lev 21:10-12), and in the command, that every one who was defiled by a corpse should be removed out of the camp (Num 5:2-4). Now, so long as the mortality within the congregation did not exceed the natural limits, the traditional modes of purification would be quite sufficient. But when it prevailed to a hitherto unheard-of extent, in consequence of the sentence pronounced by God, the defilements would necessarily be so crowded together, that the whole congregation would be in danger of being infected with the defilement of death, and of forfeiting its vocation to be the holy nation of Jehovah, unless God provided it with the means of cleansing itself from this uncleanness, without losing the fellowship of His covenant of grace. The law which follows furnished the means. In Num 19:2 this law is called התּורה חקּת , a " statute of instruction, "or law-statute. This combination of the two words commonly used for law and statute, which is only met with again in Num 31:21, and there, as here, in connection with a rule relating to purification from the uncleanness of death, is probably intended to give emphasis to the design of the law about to be given, to point it out as one of great importance, but not as decretum absque ulla ratione , a decree without any reason, as the Rabbins suppose.

Keil-Delitzsch: Num 19:2-10

Preparation of the Purifying Water. - As water is the ordinary means by which all kinds of uncleanness are removed, it was also to be employed in the removal of the uncleanness of death. But as this uncleanness was the strongest of all religious defilements, fresh water alone was not sufficient to remove it; and consequently a certain kind of sprinkling-water was appointed, which was strengthened by the ashes of a sin-offering, and thus formed into a holy alkali. The main point in the law which follows, therefore, was the preparation of the ashes, and these had to be obtained by the sacrifice of a red heifer .

(Note: On this sacrifice, which is so rich in symbolical allusions, but the details of which are so difficult to explain, compare the rabbinical statutes in the talmudical tractate Para ( Mishnah, v. Surenh. vi. pp. 269ff.); Maimonides de vacca rufa; and Lundius jüd. Heiligth . pp. 680ff. Among modern treatises on this subject, are Bähr's Symbolik, ii. pp. 493ff.; Hengstenberg, Egypt and the Books of Moses , pp. 173ff.; Leyrer in Herzog's Cycl.; Kurtz in the Theol. Studien und Kritiken, 1846, pp. 629ff. (also Sacrificial Worship of the Old Testament, pp. 422ff., Eng. transl., Tr.); and my Archäologie , i. p. 58.)

Num 19:2

The sons of Israel were to bring to Moses a red heifer, entirely without blemish, and to give it to Eleazar the priest, that he might have it slaughtered in his presence outside the camp. פּרה is not a cow generally, but a young cow, a heifer, הב́לבכיע (lxx), juvenca , between the calf and the full-grown cow. אדמּה , of a red colour, is not to be connected with תמימה in the sense of "quite red,"as the Rabbins interpret it; but תמימה , integra , is to be taken by itself, and the words which follow, " wherein is no blemish, "to be regarded as defining it still more precisely (see Lev 22:19-20). The slaying of this heifer is called חטּאת , a sin-offering, in Num 19:9 and Num 19:17. To remind the congregation that death was the wages of sin, the antidote to the defilement of death was to be taken from a sin-offering. But as the object was not to remove and wipe away sin as such, but simply to cleanse the congregation from the uncleanness which proceeded from death, the curse of sin, it was necessary that the sin-offering should be modified in a peculiar manner to accord with this special design. The sacrificial animal was not to be a bullock, as in the case of the ordinary sin-offerings of the congregation (Lev 4:14), but a female, because the female sex is the bearer of life (Gen 3:20), a פּרה , i.e., lit., the fruit-bringing; and of a red colour, not because the blood-red colour points to sin (as Hengstenberg follows the Rabbins and earlier theologians in supposing), but as the colour of the most "intensive life,"which has its seat in the blood, and shows itself in the red colour of the face (the cheeks and lips); and one "upon which no yoke had ever come,"i.e., whose vital energy had not yet been crippled by labour under the yoke. Lastly, like all the sacrificial animals, it was to be uninjured, and free from faults, inasmuch as the idea of representation, which lay at the foundation of all the sacrifices, but more especially of the sin-offerings, demanded natural sinlessness and original purity, quite as much as imputed sin and transferred uncleanness. Whilst the last-mentioned prerequisite showed that the victim was well fitted for bearing sin, the other attributes indicated the fulness of life and power in their highest forms, and qualified it to form a powerful antidote to death. As thus appointed to furnish a reagent against death and mortal corruption, the sacrificial animal was to possess throughout, viz., in colour, in sex, and in the character of its body, the fulness of life in its greatest freshness and vigour.

Num 19:3-4

The sacrifice itself was to be superintended by Eleazar the priest, the eldest son of the high priest, and his presumptive successor in office; because Aaron, or the high priest, whose duty it was to present the sin-offerings for the congregation (Lev 4:16), could not, according to his official position, which required him to avoid all uncleanness of death (Lev 21:11-12), perform such an act as this, which stood in the closest relation to death and the uncleanness of death, and for that very reason had to be performed outside the camp. The subject, to " bring her forth "and " slay her, "is indefinite; since it was not the duty of the priest to slay the sacrificial animal, but of the offerer himself, or in the case before us, of the congregation, which would appoint one of its own number for the purpose. All that the priest had to do was to sprinkle the blood; at the same time the slaying was to take place לפניו , before him, i.e., before his eyes. Eleazar was to sprinkle some of the blood seven times"towards the opposite,"i.e., toward the front of the tabernacle ( seven times, as in Lev 4:17). Through this sprinkling of the blood the slaying became a sacrifice, being brought thereby into relation to Jehovah and the sanctuary; whilst the life, which was sacrificed for the sin of the congregation, was given up to the Lord, and offered up in the only way in which a sacrifice, prepared like this, outside the sanctuary, could possibly be offered.

Num 19:5-6

After this (Num 19:5, Num 19:6), they were to burn the cow, with the skin, flesh, blood, and dung, before his (Eleazar's) eyes, and he was to throw cedar-wood, hyssop, and scarlet wool into the fire. The burning of the sacrificial animal outside the camp took place in the case of every sin-offering for the whole congregation, for the reasons expounded on Lev 4:11-12. But in the case before us, the whole of the sacrificial act had to be performed outside the camp, i.e., outside the sphere of the theocracy; because the design of this sin-offering was not that the congregation might thereby be received through the expiation of its sin into the fellowship of the God and Lord who was present at the altar and in the sanctuary, but simply that an antidote to the infection of death might be provided for the congregation, which had become infected through fellowship with death; and consequently, the victim was to represent, not the living congregation as still associated with the God who was present in His earthly kingdom, but those members of the congregation who had fallen victims to temporal death as the wages of sin, and, as such, were separated from the earthly theocracy (see my Archaeology , i. p. 283). In this sacrifice, the blood, which was generally poured out at the foot of the altar, was burned along with the rest, and the ashes to be obtained were impregnated with the substance thereof. But in order still further to increase the strength of these ashes, which were already well fitted to serve as a powerful antidote to the corruption of death, as being the incorruptible residuum of the sin-offering which had not been destroyed by the fire, cedar-wood was thrown into the fire, as the symbol of the incorruptible continuance of life; and hyssop, as the symbol of purification from the corruption of death; and scarlet wool, the deep red of which shadowed forth the strongest vital energy (see at Lev 14:6), - so that the ashes might be regarded "as the quintessence of all that purified and strengthened life, refined and sublimated by the fire"( Leyrer ).

Num 19:7-10

The persons who took part in this - viz., the priest, the man who attended to the burning, and the clean man who gathered the ashes together, and deposited them in a clean place for subsequent use - became unclean till the evening in consequence; not from the fact that they had officiated for unclean persons, and, in a certain sense, had participated in their uncleanness ( Knobel ), but through the uncleanness of sin and death, which had passed over to the sin-offering; just as the man who led into the wilderness the goat which had been rendered unclean through the imposition of sin, became himself unclean in consequence (Lev 16:26). Even the sprinkling water prepared from the ashes defiled every one who touched it (Num 19:21). But when the ashes were regarded in relation to their appointment as the means of purification, they were to be treated as clean. Not only were they to be collected together by a clean man; but they were to be kept for use in a clean place, just as the ashes of the sacrifices that were taken away from the altar were to be carried to a clean place outside the camp (Lev 6:4). These defilements, like every other which only lasted till the evening, were to be removed by washing. The ashes thus collected were to serve the congregation נדּה למי , i.e., literally as water of uncleanness; in other words, as water by which uncleanness was to be removed. " Water of uncleanness "is analogous to " water of sin "in Num 8:7.

Keil-Delitzsch: Num 19:10-22

Use of the Water of Purification . - The words in Num 19:10 , " And it shall be to the children of Israel, and to the stranger in the midst of them, for an everlasting statute, "relate to the preparation and application of the sprinkling water, and connect the foregoing instructions with those which follow. - Num 19:1-13 contain the general rules for the use of the water; Num 19:14-22 a more detailed description of the execution of those rules.

Num 19:11-13

Whoever touched a corpse, " with regard to all the souls of men, "i.e., the corpse of a person, of whatever age or sex, was unclean for seven days, and on the third and seventh day he was to cleanse himself ( התחטּא , as in Num 8:21) with the water ( בּו refers, so far as the sense is concerned, to the water of purification). If he neglected this cleansing, he did not become clean, and he defiled the dwelling of Jehovah (see at Lev 15:31). Such a man was to be cut off from Israel (vid., at Gen 17:14).

Num 19:14-16

Special instructions concerning the defilement. If a man died in a tent, every one who entered it, or who was there at the time, became unclean for seven days. So also did every " open vessel upon which there was not a covering, a string, "i.e., that had not a covering fastened by a string, to prevent the smell of the corpse from penetrating it. פּתיל , a string, is in apposition to צמיד , a band, or binding (see Ges. §113; Ewald , §287, e.). This also applied to any one in the open field, who touched a man who had either been slain by the sword or had died a natural death, or even a bone (skeleton), or a grave.

Num 19:17-20

Ceremony of purification . They were to take for the unclean person some of the dust of the burning of the cow, i.e., some of the ashes obtained by burning the cow, and put living, i.e., fresh water (see Lev 14:5), upon it in a vessel. A clean man was then to take a bunch of hyssop (see Exo 12:22), on account of its inherent purifying power, and dip it in the water, on the third and seventh day after the defilement had taken place, and to sprinkle the tent, with the vessels and persons in it, as well as every one who had touched a corpse, whether a person slain, or one who had died a natural death, or a grave; after which the persons were to wash their clothes and bathe, that they might be clean in the evening. As the uncleanness in question is held up as the highest grade of uncleanness, by its duration being fixed at seven days, i.e., an entire week, so the appointment of a double purification with the sprinkling water shows the force of the uncleanness to be removed; whilst the selection of the third and seventh days was simply determined by the significance of the numbers themselves. In Num 19:20, the threat of punishment for the neglect of purification is repeated from Num 19:13, for the purpose of making it most emphatic.

Num 19:21-22

This also was to be an everlasting statute, that he who sprinkled the water of purification, or even touched it (see at Num 19:7.), and he who was touched by a person defiled (by a corpse), and also the person who touched him, should be unclean till the evening, - a rule which also applied to other forms of uncleanness.

Constable: Num 11:1--20:29

1. The cycle of rebellion, atonement, and death chs. 11-20

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 15:1--19:22

Laws given during the 38 years of discipline chs. 15-19

Moses recorded few events during the years of Israel's wandering in the wilderness, but those he did preserve have instructive value. Most important among them is the rebellion of Korah's group against Moses and Aaron, and God's confirmation of the Aaronic priesthood that followed (chs. 16-18).

The section that follows contains more regulations that look back to Kadesh and forward to Canaan. Their revelation is a confirmation that God had not cast off His people but would bring them into the Promised Land eventually.

Constable: Num 19:1-22

The law of purification from the uncleanness of death ch. 19

God gave this law so the nation might maintain purity as the older generation died off in the wilderness. Its purpose was not to remove sin itself but to remove the uncleanness that death represented because of its connection with sin. It was especially appropriate that God gave this law after the death of the approximately 15,000 who died as a result of Korah's rebellion (ch. 16). Special provisions for cleansing were necessary in view of the large number of corpses.

19:1-10 The Israelites burned the red heifer to obtain ashes that they would add to the water of purification to make it more effective ritually as a cleansing agent. A heifer is a young female cow older than a calf. The priest killed it as a sin offering (vv. 9, 17). Probably God required a female because the female was the bearer of life, and continued life is what this sacrifice provided. The Lord may have intended the red color to emphasize sin or perhaps the vitality of the heifer's life. The animal was in its full strength having never borne a yoke. Of course, it was to be without a blemish (v. 2).

The Israelites were to slay the animal outside the camp because of its connection with sin and death. The high priest was to observe the slaying making sure the person in charge did it properly. This was a very important sacrifice.

The sprinkling of the blood shows that this slaying was a sin offering. The animal died for the sin of the congregation (v. 4).

The offerers burned every sin offering for the whole congregation, including this one, outside the camp (v. 5). This one provided cleansing from the contamination of death that the nation had contracted through the death of its people. The heifer represented the Israelites who had died as a result of sin.

Cedar wood was not as subject to decay as most other woods and represented the continuance of life. It was also aromatic and was the best and most expensive wood known.¹⁶⁰ Hyssop stood for purification from corruption, and the priests used it to apply blood, as in the Passover ritual. Scarlet wool symbolized the strong vital energy connected with blood (cf. Lev. 14:6). All of these elements combined to signify all that strengthened life. The person in charge added these elements to the heifer ashes as the heifer was burning.

The priest collected and kept the ashes of the heifer for this offering. He combined them with the cleansing water as needed (v. 9) for the purification of unclean individuals in the nation. The sacrifice symbolically strengthened the life of the living Israelites and removed the uncleanness caused by contact with their dead brethren. Ashes, which normally defiled the clean, in this case purified the unclean. God, who is sovereign, has the authority to abrogate what is normal.

19:11-22 Verses 11-13 explain the general rules for the use of this water. Verses 14-22 give a more specific description of the application of the general rules. Verses 17-19 record the ceremony of purification.

"Animals are clean and unclean, not because they necessarily will or will not make a person sick if they are used as food; they are clean and unclean primarily because God desired his people to live in a world of discrimination (see esp. Lev 11:44-47). We may look back from a twentieth-century understanding of infection and disease and remark, How kind it was of God that some of the animals he declared to be unclean to Israel are foods that might be conveyers of disease.' But the principal issue is distinction, discrimination, the marking out of that which is different from something else."¹⁶¹

Nonetheless we should not discount God's care for His people's physical welfare even though that may have been His secondary reason for legislating as He did.

"God recognized that the incubation period for most bacteria is within seven days. This means that after exposure to a disease, a person will know within seven days whether the disease is contracted. . . .

". . . the unclean' provision of seven days was practical for most acute, bacterial diseases fatal in that day.

"Hand washing and clothes washing with proper drying were prescribed in Numbers 19:19 . . . Verse 21 notes that anyone who touches the water of cleansing will be unclean till evening.' These provisions recognize that not only is washing important in mechanically cleansing one from microbes, but drying (until evening') is also essential. Pathogenic microbes can live in moisture that remains on skin, dying when the skin is eventually dried. Furthermore Numbers 19:13, 18-21 refers to the provision of sprinkling' the water, which indicates the need for running water, not stagnant water. Again this is a more effective means of cleansing, though more cumbersome.

"Did the average Israelite understand the significance of this preventive medical standard God imposed? No doubt he did not. However, God knew and in His wisdom cared for His people."¹⁶²

This sacrifice, then, was a kind of instant sin offering and provided for the cleansing of those who had become ceremonially unclean through contact with a corpse. The unclean person who refused to purify himself would suffer death (vv. 13, 20). To refuse cleansing was to repudiate the divine revelation concerning the relationship of sin and death. This sacrifice kept the Israelites free from the defilement that would hinder their fellowship with God (cf. 1 John 1:7-9; Heb. 9:13-14).¹⁶³

"This chapter provides an alternative remedy which marked the seriousness of the pollution caused by death, yet dealt with it without the cost and inconvenience of sacrifice. Instead, those who have come in contact with the dead can be treated with a concoction of water that contains all the ingredients of a sin offering."¹⁶⁴

"The writer's concern for the ritual of the red heifer at this point in the narrative . . . finds its roots in the earliest narratives of Genesis where death itself is viewed as the ultimate defilement of God's good creation. As such his point appears to be to show that just as in the beginning, so now among God's covenant people, death is the arch enemy."¹⁶⁵

Guzik: Num 19:1-22 - Laws of Purification

Numbers 19 - Laws of Purification

A. Provision for purification - the ashes from the sacrifice of a red heifer.

1. (1-2) The taking of a red heifer.

Now the LORD spoke to Moses and Aaron, saying, "This is the ordinance of the law which the LORD has commanded, saying: 'Speak to the children of Israel, that they bring you a red heifer without blemish, in which there is no defect and on which a yoke has never come."

a. That they bring you a red heifer: A heifer is a cow which has never been pregnant, and thus cannot yet give milk. They had to find one with a red color - which, of course, would be somewhat rare.

i. "Normally the animal's colour did not matter. This one had to be red to resemble blood." (Wenham)

b. Without blemish, in which there is no defect and on which a yoke has never come: These requirements made this particular animal even rarer. This red heifer, therefore, would be valuable, rare, and pure (because she had not yet been impregnated).

2. (3-10) The sacrifice, burning, and gathering of ashes from the red heifer.

You shall give it to Eleazar the priest, that he may take it outside the camp, and it shall be slaughtered before him; and Eleazar the priest shall take some of its blood with his finger, and sprinkle some of its blood seven times directly in front of the tabernacle of meeting. Then the heifer shall be burned in his sight: its hide, its flesh, its blood, and its offal shall be burned. And the priest shall take cedar wood and hyssop and scarlet, and cast them into the midst of the fire burning the heifer. Then the priest shall wash his clothes, he shall bathe in water, and afterward he shall come into the camp; the priest shall be unclean until evening. And the one who burns it shall wash his clothes in water, bathe in water, and shall be unclean until evening. Then a man who is clean shall gather up the ashes of the heifer, and store them outside the camp in a clean place; and they shall be kept for the congregation of the children of Israel for the water of purification; it is for purifying from sin. And the one who gathers the ashes of the heifer shall wash his clothes, and be unclean until evening. It shall be a statute forever to the children of Israel and to the stranger who dwells among them.

a. Then the heifer shall be burned in his sight: its hide, its flesh, its blood, and its offal shall be burned: The red heifer would be sacrificed in the customary fashion, with a bit of blood being sprinkled on the altar. Yet, the complete carcass of the animal was burnt and the ashes gathered by one observing the cleansing ceremonies before and after the gathering of ashes.

i. Its blood . . . shall be burned: Unlike every other sacrifice in the Old Testament, the blood of the red heifer is burnt along with the sacrifice, instead of being completely drained out at the jugular. Blood was to be part of the ashes that would come forth from the burning of the carcass of the red heifer.

b. And the priest shall take cedar wood and hyssop and scarlet, and cast them into the midst of the fire burning the heifer: When the heifer was burnt, the priest would also put cedar wood and hyssop and scarlet into the fire.

i. In Leviticus 14:4-6, each of these three items are used in the cleansing ceremony for a leper. Each of these items has a special significance.

ii. Cedar is extremely resistant to disease and rot, and is well known for its quality and preciousness. These properties may be the reason for including it here - as well as a symbolic reference to the wood of the cross. Some even think the cross Jesus was crucified on was made of cedar.

iii. Hyssop was used not only with the cleansing ceremony for lepers, but also Jesus was offered drink from a hyssop branch on the cross (Matthew 27:48), and when David said purge me with hyssop in Psalm 51:7, he was admitted he was a bad as a leper.

iv. Scarlet, the color of blood, pictures the cleansing blood of Jesus on the cross. Scarlet was used in the veil and curtains of the tabernacle (Exodus 26:31), in the garments of the high priest (Exodus 28:5-6), the covering for the table of showbread (Numbers 4:8), the sign of Rahab's salvation (Joshua 2:21), and the color of the mocking "king's robe" put on Jesus at His torture by the soldiers (Matthew 27:28).

c. They shall be kept for the congregation of the children of Israel for the water of purification; it is for purifying from sin: The residue from the burning of the carcass, the cedar, the hyssop, and the scarlet fabric together would produce a lot of ash, and the ash was to be gathered and sprinkled in water bit by bit to make water fit for purification.

B. Other laws of purification.

1. (11-13) Touching dead bodies makes one ceremonially unclean.

He who touches the dead body of anyone shall be unclean seven days. He shall purify himself with the water on the third day and on the seventh day; then he will be clean. But if he does not purify himself on the third day and on the seventh day, he will not be clean. Whoever touches the body of anyone who has died, and does not purify himself, defiles the tabernacle of the LORD. That person shall be cut off from Israel. He shall be unclean, because the water of purification was not sprinkled on him; his uncleanness is still on him.

a. He who touches the dead body of anyone shall be unclean seven days: To be ceremonially unclean was not "sin," as we might think of it; it meant that one was barred from their regular fellowship with and worship of God, and their fellowship with God's people, until they were made clean.

b. I he does not purify himself . . . that person shall be cut off: One who was unclean needed purification, and could not ignore their condition, but was still part of the nation - unless they refused to correct their unclean condition.

i. A wonderful parallel is found in John 13:5-11; if we are "bathed" by Jesus, we need only to have our feet washed, as they become unclean in the normal practice of life. Yet, if we do not let Jesus "wash" us, we have no part with Him. We must receive the beautiful once-for-all cleansing Jesus brings to us when we are born again; yet continually come to Him to be cleansed of the "day-to-day" things.

c. Defiles the tabernacle of the LORD: These laws were relevant to all in Israel, but especially to priests, who had the potential to defile the tabernacle of the LORD. Under the New Covenant, the Christian also has a special call to purity, because we can also defile the dwelling place of God (1 Corinthians 6:19-20).

2. (14-16) How to handle a dead body.

This is the law when a man dies in a tent: All who come into the tent and all who are in the tent shall be unclean seven days; and every open vessel, which has no cover fastened on it, is unclean. Whoever in the open field touches one who is slain by a sword or who has died, or a bone of a man, or a grave, shall be unclean seven days.

a. This is the law when a man dies in a tent: The practice of quarantining all those who come into contact with a dead body was a wonderful public health measure as well. Those potentially contaminated would be set aside until it could be seen if they contracted a disease from the dead body.

b. Every open vessel, which has no cover fastened on it, is unclean: In fact, this principle extended to every open vessel - which could potentially harbor disease causing organisms. If near a dead body, those vessels would be declared unclean and thus destroyed, reducing the danger of communicable disease.

c. Shall be unclean: What was inherently unclean about a dead body? Simply that death is the result and positive proof of sin (Genesis 2:15-17, Romans 5:12). Death is like sin made visible.

i. In someone touched the carcass of a dead animal, he was unclean for less than one day (Leviticus 11:24, 27, 39). But if one touched a dead human, he was unclean for seven days! Man is indeed greater than the animals - especially greater in sin.

ii. Our contact with a dead body also makes us unclean. In Romans 7:24, Paul cries out in frustration of defeat in sin: Who will deliver me from this body of death? We can only be delivered from the body of death if we receive and walk in the precious work of Jesus on our behalf.

3. (17-19) The purpose for the ashes of the red heifer.

And for an unclean person they shall take some of the ashes of the heifer burnt for purification from sin, and running water shall be put on them in a vessel. A clean person shall take hyssop and dip it in the water, sprinkle it on the tent, on all the vessels, on the persons who were there, or on the one who touched a bone, the slain, the dead, or a grave. The clean person shall sprinkle the unclean on the third day and on the seventh day; and on the seventh day he shall purify himself, wash his clothes, and bathe in water; and at evening he shall be clean.

a. They shall take some of the ashes of the heifer: The ashes of the red heifer, described earlier in the chapter, were sprinkled in fresh water, and this water was used for purification.

b. And at evening he shall be clean: Thus, ashes of the red heifer (which the ingredients all speak of the work of Jesus on our behalf), combined with water (which speaks of the work of the Word of God and the Holy Spirit) combine together to bring cleansing. It can cleanse even the uncleanness brought about by death.

i. All this cleansing is a precious picture; but the reality is in Jesus: For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? (Hebrews 9:13-14)

4. (20-22) The nature of uncleanness.

But the man who is unclean and does not purify himself, that person shall be cut off from among the assembly, because he has defiled the sanctuary of the LORD. The water of purification has not been sprinkled on him; he is unclean. It shall be a perpetual statute for them. He who sprinkles the water of purification shall wash his clothes; and he who touches the water of purification shall be unclean until evening. Whatever the unclean person touches shall be unclean; and the person who touches it shall be unclean until evening.

a. The man who is unclean and does not purify himself: This shows that uncleanness cannot correct itself. The unclean man will not just become clean. He must do something, and he must do what God says must be done in order to be clean. His own plans or schemes for cleansing mean nothing.

b. He who sprinkles the water of purification: Those who help others to become clean must walk in cleanness themselves. The one who regards the water of cleansing as a common thing (he who touches the water of purification) will himself be regarded as unclean.

c. Whatever the unclean person touches shall be unclean: Uncleanness was easily transmitted, but cleanness had to be deliberately sought.

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Numbers (Pendahuluan Kitab)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Garis Besar)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Pendahuluan Kitab)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 19 (Pendahuluan Pasal)

Overview

Num 19:1, The water of separation made of the ashes of a red heifer; Num 19:11, The law for the use of it in purification of the unclean.

Poole: Numbers (Pendahuluan Kitab)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 19 (Pendahuluan Pasal)

CHAPTER 19

The manner of making the water of separation, and of what, Num 19:1-10 . The use of it, wherewith the unclean are to be purged, Num 19:11-13 . Laws concerning despisers of cleansing, Num 19:14-22 .

MHCC: Numbers (Pendahuluan Kitab)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 19 (Pendahuluan Pasal)

(Num 19:1-10) The ashes of a heifer.

(Num 19:11-22) Used to purify the unclean.

Matthew Henry: Numbers (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 19 (Pendahuluan Pasal)

This chapter is only concerning the preparing and using of the ashes which were to impregnate the water of purification. The people had complained of the strictness of the law, which forbade their near approach to the tabernacle, Num 17:13. In answer to this complaint, they are here directed to purify themselves, so as that they might come as far as they had occasion without fear. Here is, I. The method of preparing these ashes, by the burning of a red heifer, with a great deal of ceremony (Num 19:1-10). II. The way of using them. 1. They were designed to purify persons from the pollution contracted by a dead body (Num 19:11-16). 2. They were to be put into running water (a small quantity of them), with which the person to be cleansed must be purified (Num 19:17-22). And that this ceremonial purification was a type and figure of the cleansing of the consciences of believers from the pollutions of sin appears by the apostle's discourse, Heb 9:13, Heb 9:14, where he compares the efficacy of the blood of Christ with the sanctifying virtue that was in " the ashes of a heifer sprinkling the unclean."

Constable: Numbers (Pendahuluan Kitab)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Garis Besar)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

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_____. "The Wandering-Traditions from Kadesh-Barnea to Canaan: A Study in Biblical Historiography." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):175-84.

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Pendahuluan Kitab)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Pendahuluan Kitab)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 19 (Pendahuluan Pasal)

INTRODUCTION TO NUMBERS 19

This chapter contains a law for making a water for purification for sin, the ingredients of which are the ashes of a red heifer burnt, about which many things are observed, Num 19:1; the use of the water made of them, to purify such as were unclean by the touch of a dead body, Num 19:11; some rules are given, by which it might be known who were unclean on account of a dead body, Num 19:14; the manner of purifying such persons, Num 19:17; and the punishment of those that should neglect purification, Num 19:20.