Números 19
Warren Wiersbe · Citado em PreceptAustin
Números 19
Wiersbe adds "In their daily lives, the Jewish people had to be sensitive to what was “clean” and what was “unclean,” for this determined their relationship to the Lord and the other people in the camp. God’s rule was, “You shall be holy for I am holy,” a statement found eight times in the Bible (Lev. 11:44–45; 19:2; 20:7, 26; 21:8; 1 Peter 1:15–16). The regulations about “clean and unclean” are spelled out in detail in Leviticus 11–15, telling the Israelites what they could eat, how they should deal with bodily discharges and infections, and what to do about dead bodies. Certainly there was a hygienic purpose behind these laws, but there was also a spiritual purpose: to teach the Jews the difference between holiness and sin and encourage them to walk in holiness." (Be Counted) Then the LORD spoke to Moses and Aaron, saying - In Numbers 18 Yahweh spoke to each separately but here to both together as the subject is of vital importance to both. Numbers 19:2 "This is the statute of the law which the LORD has commanded, saying, 'Speak to the sons of Israel that they bring you an unblemished red heifer in which is no defect, and on which a yoke has never been placed. This is the statute of the law: Nu 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 [athuton,] unfit to be sacrificed." 4. Without blemish. (See note on Lev 22:21.) 5. On which never came yoke: because an animal which had been used for a common purpose was deemed improper for sacrifice. Nu 19:6 Lev 14:6 Isa 1:18 Rev 1:5 unblemished : Ex 12:5 Lev 22:20-25 Mal 1:13,14 Lu 1:35 Heb 7:26 1Pe 1:19 1Pe 2:22 upon which: De 21:3 1Sa 6:7 La 1:14 Joh 10:17,18 Php 2:6-8 Numbers 19 Resources - Multiple Sermons and Commentaries THE UNBLEMISHED RED HEIFER Heifer is clearly a key word n Numbers 19 occurring 5x - Nu 19:2, Nu 19:5, Nu 19:6, Nu 19:9, Nu 19:10. This is the statute of the law which the LORD has commanded - Statute (chuqqah; Lxx = diastole) is an ordinance, anything prescribed (the root verb chaqaq has the primary meaning of engraving on a stone - Ezek 4:1, 23:14). Law (instruction, teaching) (08451) torah from yarah) is a feminine noun meaning instruction, direction, law, Torah, the whole Law. As discussed above yarah derives from a word that means to shoot an arrow, for a teacher aims to hit the target and achieve specific goals in the lives of the students. Torah refers to instructions from God to His people on how to live (cf Job 22:22), and this was to be a total way of life, permeating every decision, thought, deed, etc. Torah was given to make known the way we should walk. In Israel, parents (Pr. 1:8; 6:20) and wise persons (Pr 13:14; 28:4) were major sources of instruction for life. Rebels were not willing to accept God's instructions in any manner (Isa 30:8, 9). In a similar way, the scribes handled the torah deceitfully and falsely "“How can you say, ‘We are wise, And the law of the LORD is with us’? But behold, the lying pen of the scribes Has made it into a lie." (Jer. 8:8).Torah is often found paired with other words or phrases - "the word of the Holy One of Israel" (Isa. 5:24), "the word of the LORD" (Isa. 1:10); "To the law and to the testimony" (Isa. 8:20). Torah depict priestly instructions in general or as a whole. The Lord rejected the priests of Israel for they had disregarded it -- "those who handle the law did not know Me" (Jer 2:8) Saying, 'Speak to the sons of Israel that they bring you an unblemished red heifer in which is no defect, and on which a yoke has never been placed - Unblemished (tamim) means without physical defect and is translated in Lxx with amomos (a = without, not + momos = spot, blemish) the word used in a description of our redemption by the precious blood of "a lamb unblemished (amomos) and spotless, the blood of Christ." (1 Pe 1:19+) and because of His unblemished sacrifice "He has now reconciled you in His fleshly body through death, in order to present (us) before Him holy and blameless (amomos) and beyond reproach (Col 1:22+, Jude 1:24+). Hallelujah! Since defect also refers to blemish the emphasis by the Lord is on an absolutely spotless red heifer. A yoke (ol) was a wooden frame or a bar placed on the neck of work animals (Dt 21:3, 1 Sa 6:7) to harness them for labor. So the animal could not have been used as a work animal (non-sacred purpose) and could not have given birth to offspring. NET NOTE - 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. 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. 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. Mattoon - Qualified, pure, red heifers were not in abundance. One white hair would disqualify the heifer. The Jewish Mishnah says only seven heifers have been offered in the history from Moses to the destruction of the Temple in 70 A.D. A heifer was offered right before the destruction of the Temple in 70 A.D., according to the Copper Scroll of the Dead Sea Scrolls. Wiersbe on why red? - The red color may point to the blood being shed, but perhaps the color speaks of the red earth out of which the first man was made (Gen. 2:7). The name “Adam” comes from the Hebrew word adamah which means “red earth.” FSB - Since red yarn is also added to the fire, the color may be specified due to its symbolic association with blood. Unblemished (without defect or blemish, perfect) (08549)(tamim rom the verb tamam = to be complete, entire or whole [literal sense in Lev 3:9, Ezek 15:5], refers to a action which is completed) has both physical (without defect) and spiritual (blameless, devout, upright) significance. Tamim has the fundamental idea of completeness or wholeness. Tamim deals primarily with a state of moral or ceremonial purity (e.g., animal sacrifices - 51x tamim refers to unblemished animals - Passover lamb in Ex 12:5+ picturing of course Christ sinless perfection - 1Cor 5:7, "knew no sin" = 2Cor 5:21+) Heifer (06510)(parah) refers to a female cow, and heifers have not yet borne a calf. Israel was called a "stubborn heifer." (Hos 4:16). Parah is also used derisively of the rich, egocentric women of Bashan who were called "cows of Bashan." (Amos 4:1) The parah was never used as a sacrificial animal in the OT with the exception of the red heifer although it was not slaughtered at the brazen altar. Joseph interpreted the Pharaoh's dream about the seven fat cows and the seven skinny cows (Ge 41:2-27). And Job complained that the cows of the wicked never seemed to miscarry (Job 21:10). The Septuagint word is damalis, a female cow (used in Heb 9:13). Gen. 32:15; Exod. 24:5; Exod. 29:1; Exod. 29:3; Exod. 29:10; Exod. 29:11; Exod. 29:12; Exod. 29:14; Exod. 29:36; Lev. 4:3; Lev. 4:4; Lev. 4:5; Lev. 4:7; Lev. 4:8; Lev. 4:11; Lev. 4:12; Lev. 4:14; Lev. 4:15; Lev. 4:16; Lev. 4:20; Lev. 4:21; Lev. 8:2; Lev. 8:14; Lev. 8:17; Lev. 16:3; Lev. 16:6; Lev. 16:11; Lev. 16:14; Lev. 16:15; Lev. 16:18; Lev. 16:27; Lev. 23:18; Num. 7:15; Num. 7:21; Num. 7:27; Num. 7:33; Num. 7:39; Num. 7:45; Num. 7:51; Num. 7:57; Num. 7:63; Num. 7:69; Num. 7:75; Num. 7:81; Num. 7:87; Num. 7:88; Num. 8:8; Num. 8:12; Num. 15:24; Num. 19:2; Num. 19:5; Num. 19:6; Num. 19:9; Num. 19:10; Num. 23:1; Num. 23:2; Num. 23:4; Num. 23:14; Num. 23:29; Num. 23:30; Num. 28:11; Num. 28:12; Num. 28:14; Num. 28:19; Num. 28:20; Num. 28:27; Num. 28:28; Num. 29:2; Num. 29:3; Num. 29:8; Num. 29:9; Num. 29:13; Num. 29:14; Num. 29:17; Num. 29:18; Num. 29:20; Num. 29:21; Num. 29:23; Num. 29:24; Num. 29:26; Num. 29:27; Num. 29:29; Num. 29:30; Num. 29:32; Num. 29:33; Num. 29:36; Num. 29:37; Jdg. 6:25; Jdg. 6:26; Jdg. 6:28; 1 Sam. 1:24; 1 Sam. 1:25; 1 Ki. 18:23; 1 Ki. 18:25; 1 Ki. 18:26; 1 Ki. 18:33; 1 Chr. 15:26; 1 Chr. 29:21; 2 Chr. 13:9; 2 Chr. 29:21; 2 Chr. 30:24; Ezr. 8:35; Job 42:8; Ps. 22:12; Ps. 50:9; Ps. 51:19; Ps. 69:31; Isa. 1:11; Isa. 34:7; Jer. 50:27; Ezek. 39:18; Ezek. 43:19; Ezek. 43:21; Ezek. 43:22; Ezek. 43:23; Ezek. 43:25; Ezek. 45:18; Ezek. 45:22; Ezek. 45:23; Ezek. 45:24; Ezek. 46:6; Ezek. 46:7; Ezek. 46:11; Hos. 4:16; Hos. 14:2 Defect (03971)(mum) means blemish and denotes physical defects - e.g. Daniel and friends "in whom was no defect" - Da 1:4+, and God's priest= "‘No man of your offspring throughout their generations who has a defect" - Lev 21:17, 18, 21, 23+). No moral defect (Job 31:7, 11:15, 32:5). Absalom was handsome and had "no defect" (1 Sa 14:25). The Shulamite woman was "beautiful...there is no defect." (Son 4:7). Walter Kaiser adds that "Animals offered as sacrifices to God had to be without spot or blemish (Lev 22:20, 21, 25+; Numbers 19:2; Deut. 15:21; Deut. 17:1). To offer anything less would be to disobey God and disregard the obvious teaching that man's substitute for his sins had itself to be totally blameless." (TWOT). The Septuagint translates defect here with the noun momos which meand blemish, defect, flaw and was used only one in the NT figuratively, of false teachers who mar the fellowship of believers (2Pe 2.13) Muum 19x in 17v - blemish(2), defect(14), injured*(1), injures*(1), insults(1). Lev. 21:17; Lev. 21:18; Lev. 21:21; Lev. 21:23; Lev. 22:20; Lev. 22:21; Lev. 22:25; Lev. 24:19; Lev. 24:20; Num. 19:2; Deut. 15:21; Deut. 17:1; Deut. 32:5; 2 Sam. 14:25; Job 11:15; Prov. 9:7; Cant. 4:7 Rod Mattoon - This sacrifice was unique. It was the only one where the animal was required to be one color and where the animal was slain outside of the camp. The mature red heifer(at least 3 years old), was taken out the Eastern gate, across the bridge that spanned the Kidron Valley and was slain on an altar on the western side of the Mount of Olives. The priest would be able to view the Temple entrance when this took place and sprinkled the blood toward the Temple seven times. It was also the only sacrifice that was burned with cedar, hyssop, and scarlet wood. Its ashes then were preserved in a stone jar after the sacrifice was burned. Stone does not transmit ritual impurity. Some of these ashes were taken and mixed with water in a large cistern and the water was sprinkled with hyssop upon a person to cleanse them. David refers to this in Psalm 51. Psalm 51:7—Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow. How a person is "cleansed" is a mystery. Solomon himself did not understand the mysteries of the red heifer. The sacrifice of the red heifer was the only one that made others pure, but made the person doing the sacrifice impure himself. It purifies the impure and renders impure the pure. The ritual points to the heart of the Gospel. The sinner must be cleansed in order to enter the presence of a holy God. The red heifer points us to the Lord Jesus Christ. Hebrews 9:13-14—For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: [14] 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? 1 Peter 1:19—But with the precious blood of Christ, as of a lamb without blemish and without spot: The red heifer was killed on the outside of the camp on an altar of wood. Christ was slain on the outside of Jerusalem on an altar of wood, the cross. The red heifer had no yoke placed upon it. Christ did not have to be restrained and controlled. He willingly gave His life for us. The blood of the red heifer was sprinkled toward the door of the tabernacle indicating that the offering was made to the Lord. The red heifer reminds us of the importance of the blood. Hebrews 9:22—And almost all things are by the law purged with blood; and without shedding of blood is no remission. 1 John 1:7—But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. The one who did the cleansing to make others pure became impure. What a picture of Christ who became sin for us. 2 Corinthians 5:21—For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. Rabbi Richman said, "In truth, the fate of the entire world depends on the red heifer. For God has ordained that its ashes alone are the single missing ingredient for the re-enstatement of Biblical purity and thereafter, the rebuilding of the Holy Temple." It is interesting to note that in the Koran, the Muslim Bible, the first book is called "Parah" which means "the calf." This book pertains to the ashes of the red heifer. The Muslims believe that whoever finds them will rule the world. UNIQUE FEATURE THE RED HEIFER RITUAL Animal was female not male Animal had to be a specific color (red), not any color as with Levitical sacrifices Animal slain outside camp,not at the brazen altar Animal slain by layman not the priest Animal's blood was not collected to be poured out on the altar, but was only sprinkled in part and primarily was burned with the carcass Ashes were mixed with water for waters of purification QUESTION - What is the significance of a red heifer in the Bible? Is a red heifer a sign of the end times? Answer: To meet the requirements of the Old Testament law, a red heifer was needed to help accomplish the purification from sin—specifically, the ashes of a red heifer were needed. The red heifer was a reddish-brown cow, probably at least two years old. It was to be “without defect or blemish” and to have never borne a yoke. The sacrifice of the red heifer was unique in the law in that it used a female animal, it was sacrificed away from the entrance to the tabernacle, and it was the only sacrifice in which the color of the animal was specified. The slaughtering of a red heifer is described in Numbers 19:1–10. Eleazar the priest was to oversee the ritual outside the camp of the Israelites. After the animal was killed, Eleazar was to sprinkle some of its blood toward the front of the tabernacle seven times (Nu 19:4). Then he left camp again and oversaw the burning of the carcass of the red heifer (Nu 19:5). As the red heifer burned, the priest was commanded to add “some cedar wood, hyssop and scarlet wool” to the fire (Nu 19:6). The ashes of the red heifer were collected and stored “in a ceremonially clean place outside the camp.” The ashes were used “in the water of cleansing; it is for purification from sin” (Nu 19:9). The law goes on to detail when and how the ashes of the red heifer were used in purifying those who came into contact with a dead body: “Whoever touches a human corpse will be unclean for seven days. They must purify themselves with the water on the third day and on the seventh day; then they will be clean” (Nu 19:11–12). The purification process involved the ashes of the red heifer in this way: “Put some ashes from the burned purification offering into a jar and pour fresh water over them. Then a man who is ceremonially clean is to take some hyssop, dip it in the water and sprinkle . . . anyone who has touched a human bone or a grave or anyone who has been killed or anyone who has died a natural death” (Nu 19:17–18). The imagery of the red heifer is yet another foreshadowing of the sacrifice of Christ for believers’ sin. The Lord Jesus was “without blemish,” just as the red heifer was to be. As the heifer was sacrificed “outside the camp” (Numbers 19:3), Jesus was crucified outside of Jerusalem (Hebrews 13:11–12). And just as the ashes of the red heifer cleansed people from the contamination of death, so the sacrifice of Christ saves us from the penalty and corruption of death. The red heifer ritual was established in the Mosaic Law; in the interval since that time, Judaism has added many standards to what was originally a straightforward, rather simple set of instructions. Talmudic tradition speaks of the type of rope the red heifer was to be bound with, the direction it was to face when being slaughtered, the words spoken by the priest, the wearing of sandals during the ritual, etc. The rabbinical rules listed many things that would disqualify a red heifer from being sacrificed: if she had been ridden or leaned on, if she had a garment placed over her, if a bird had rested on her, and if she had two black or white hairs, among many other conditions. According to rabbinical tradition, there have been nine red heifers sacrificed since Moses’ time. Since the destruction of the second temple, no red heifers have been slaughtered. The rabbi Maimonides (1135—1204) taught that the tenth red heifer would be sacrificed by the Messiah Himself. Those who anticipate the construction of a third temple are eager to find a red heifer that meets all the conditions, because the red heifer ashes will be necessary to purify the new temple. Many consider that the appearance of a red heifer will herald the construction of the temple and the return of Christ. According to the Temple Institute, a group advocating the construction of a third temple, a flawless red heifer was born in August 2018 in Israel. According to the futurist timeline of eschatology, there will indeed be a third temple of God in Jerusalem. Jesus prophesied a desecration of the temple during the tribulation (Matthew 24:15; cf. 2 Thessalonians 2:4); for that to occur, there obviously will have to be a temple in Jerusalem to desecrate. Assuming that those who dedicate the end-times temple follow Jewish law, they will need the ashes of a red heifer, mixed with water, for the ceremonial cleansing. If a blemish-free red heifer has truly been born, it could be seen as one more piece falling into place leading up to the fulfillment of biblical prophecy.GotQuestions.org See also article in Wikipedia - water of lustration. John Bennett - BRING THEE A RED HEIFER As the Israelites wandered through the wilderness they could not avoid death. A whole generation would be wasted and their carcases would fall by the way. Contact with death defiled the people and there was constant need for cleansing. God’s answer was the red heifer. Our attention is drawn to the animal, vv. 1–3, the anguish, vv. 4–7, and the ashes, vv. 8–10. The animal was unique, and, of course, it speaks of our Lord Jesus. It was red—the Hebrew word comes from the root adam, reminding us of the true manhood of the last Adam. It was ‘without spot’, lit., perfect, complete, and had no blemish. Nothing good was absent and nothing bad was present. It had never been under yoke. Truly our Lord Jesus is the only Man who had never known the bondage of sin’s yoke. He was never dominated. The ritual regarding its death pictures for us the anguish of Calvary, vv. 4–7. The blood is sprinkled towards the tabernacle. Approach to God must be on the basis of sacrifice. The body of the heifer is then incinerated entirely. Two words signify to burn in the Hebrew language; one means ‘to cause to ascend as incense’; the other indicates ‘to consume entirely’. The latter word is used here. This surely points to the intensity of divine wrath experienced by our Lord Jesus at the hand of God. Into the burning are cast cedar wood, hyssop and scarlet, symbols of His dignity, lowliness and glory. Such an One bore the judgement. This sacrifice was unique in that no part of it was placed on the altar. The ashes are evidence of judgement borne, and these are preserved for future use, vv. 8–10. They will be mixed with the water of separation and applied when the need arises for defilement to be removed. The death of Christ not only meets my need judicially but His death and judgement-bearing is the basis on which I find cleansing from defilement. We too are passing through a defiling world, but, by one sacrifice, provision has been made for our entire wilderness journey. (Day by Day) Torrey's Topic summarizing Red Heifer To be without spot or blemish Numbers 19:2 To ge given to Eleazar the second priest to offer Numbers 19:3 To be slain without the camp Numbers 19:3 Entire of, to be burned Numbers 19:5 Blood of, sprinkled seven times before the tabernacle Numbers 19:4 Cedar, hyssop, burned with Numbers 19:6 Ashes of, collected and mixed with water for purification Numbers 19:9,11-22 COMMUNICATED UNCLEANNESS TO The priest that offered her Numbers 19:7 The man who gathered the ashes Numbers 19:10 Could only purify the flesh Hebrews 9:13 Related Resources: Have any aspects of red heifer been fulfilled? Gotquestions Chabad Knowledge Base Red heifer Fausset Bible Dictionary Heifer, Red Holman Bible Dictionary Red Heifer Hastings' Dictionary of the Bible Red Heifer Morrish Bible Dictionary Red Heifer Heifer, Red Hawker's Poor Man's Dictionary Red heifer International Standard Bible Encyclopedia Heifer, Red Kitto Biblical Cyclopedia Heifer red McClintock and Strong's Bible Encyclopedia Red Heifer The Jewish Encyclopedia Red Heifer Wilson's Bible Types Heifer Numbers 19:3 'And you shall give it to Eleazar the priest, and it shall be brought outside the camp and be slaughtered in his presence. outside the camp: Nu 5:2 15:36 Lev 4:12,21 13:45,46 16:27 24:14 Heb 13:11-13 Numbers 19 Resources - Multiple Sermons and Commentaries ELEAZAR LEADS HEIFER OUT OF CAMP FOR SLAUGHTER And you shall give it to Eleazar the priest - Recall that "Eleazar was given the grisly job of sifting through the ashes to gather the censers the men had used to burn the incense. The censers were to be melted down, hammered into sheets, and used to overlay the altar in the tabernacle." (Gotquestions) Eleazar was also in charge of the transportation of the tabernacle (Nu 3:32; Nu 4:16). Eleazar in Numbers - 35x in 34v (Aaron 100x in 96v) - Nu 3:2; Nu 3:4; Nu 3:32; Nu 4:16; Nu 16:37; Nu 16:39; Nu 19:3; Nu 19:4; Nu 20:25; Nu 20:26; Nu 20:28; Nu 25:7; Nu 25:11; Nu 26:1; Nu 26:3; Nu 26:60; Nu 26:63; Nu 27:2; Nu 27:19; Nu 27:21; Nu 27:22; Nu 31:6; Nu 31:12; Nu 31:13; Nu 31:21; Nu 31:26; Nu 31:29; Nu 31:31; Nu 31:41; Nu 31:51; Nu 31:54; Nu 32:2; Nu 32:28; Nu 34:17 And it shall be brought outside the camp and be slaughtered in his presence - Slaughtered outside the camp whereas sin offering in Lev 4:12 was at the sacrificial altar. Both were burned outside the camp. The phrase be slaughtered in his presence implies it was not Eleazar who slaughtered the red heifer. Further the word for slaught here (shachat) is not the same as used for slaughter for sacrifice (zabach) and of course the brazen altar was not used for the slaughter. Phrase outside the camp - 28x in 27v - Ex 29:14; Exod. 33:7; Lev. 4:12; Lev. 4:21; Lev. 6:11; Lev. 8:17; Lev. 9:11; Lev. 13:46; Lev. 16:27; Lev. 17:3; Lev. 24:14; Lev. 24:23; Num. 5:3; Num. 5:4; Num. 12:14; Num. 12:15; Num. 15:35; Num. 15:36; Num. 19:3; Num. 19:9; Num. 31:13; Num. 31:19; Deut. 23:10; Deut. 23:12; Jos. 6:23; Heb. 13:11; Heb. 13:13 Slaughtered (slain, kill, offer) (07819)(shachat) means to slaughter, kill, slay and is used in both ancient and modern Hebrew. Swanson notes that shachat means "to take the life of a creature, implying the object being killed offers little or no resistance as in a battle or contest." Special uses of shachat refer to "beaten gold" in in 1Ki 10:16-17 and 2Chr 9:15-16. Shachat found in Nu 11:22, Nu 14:16, Nu 19:3. (Most uses not surprisingly are in Leviticus) Numbers 14:16+ = ‘Because the LORD could not bring this people into the land which He promised them by oath, therefore He slaughtered them in the wilderness.’ In a sense they paid for their sin with the lives, although their blood did not atone for their sins, for only perfect blood of Christ atones for sins. NET NOTE - 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. Gotquestions - The imagery of the red heifer is yet another foreshadowing of the sacrifice of Christ for believers’ sin. The Lord Jesus was “without blemish,” just as the red heifer was to be. (Nu 19:2) As the heifer was sacrificed “outside the camp” (Numbers 19:3), Jesus was crucified outside of Jerusalem (Hebrews 13:11–12+). And just as the ashes of the red heifer cleansed people from the contamination of death, so the sacrifice of Christ saves us from the penalty and corruption of death. Question: Who was Eleazar in the Bible? Answer: Eleazar was one of four sons born to Aaron, Moses’ brother and high priest of the Israelites. Eleazar is featured often in the account of the Israelites’ wanderings in the wilderness. Like his father and brothers, Eleazar was consecrated as a priest in service to the Lord (Exodus 28:1). Eleazar and his brother Ithamar remained faithful in their service, but Eleazar’s other brothers did not. Nadab and Abihu “offered unauthorized fire to the LORD” in the desert of Sinai (Leviticus 10:1; Numbers 3:4). Because they did not respect the Lord and honor His commands, God destroyed both of them with fire. Through Moses, God commanded Aaron, Eleazar, and Ithamar to refrain from mourning. They had been consecrated with oil and were to remain at the tabernacle on pain of death. God also gave them instructions to never drink alcohol when the time came to enter the tent of meeting and told them how to present the food offerings. These men and their families were allowed to eat the leftover food offerings, provided they followed certain rules (Leviticus 10:12–15). Eleazar eventually became the chief of all the Levites, the Israelite tribe God had set apart for priestly service, and he was put in charge of the workings of the tabernacle (Numbers 3:32; 4:16). While the Israelites wandered in the wilderness, Eleazar was responsible for offering sacrifices on behalf of the people (Numbers 19:1–8). When Korah, Dathan, and Abiram gathered 250 men and rebelled against Moses, God ordered Korah and the 250 men to burn incense before Him. God then judged Korah and his followers by sending fire to consume them (Numbers 16:35). Eleazar was given the grisly job of sifting through the ashes to gather the censers the men had used to burn the incense. The censers were to be melted down, hammered into sheets, and used to overlay the altar in the tabernacle. In Numbers 20:22–29, on the day of Aaron’s death on Mount Horeb, Moses had taken both Aaron and Eleazar up the peak to transfer Aaron’s priestly garments to Eleazar. This gesture was a ceremonial confirmation that Eleazar was taking over for his father as high priest. Eleazar continued as high priest for the rest of his life, serving the Israelites as a mediator, adviser, and intercessor before the Lord. Eleazar commissioned Joshua as Moses’ successor and later helped with such matters as the division of land when the Israelites finally took possession of Canaan (Numbers 34:17; Joshua 14:1; 19:51). Eleazar had a son named Phineas, who also served the Lord faithfully (see Numbers 25). Eleazar eventually passed away and was buried in Gibeah, the land that had been given to his son Phineas when the Israelites settled in the Promised Land. The high priest was chosen from Eleazar’s line for seven generations, until the time of Eli, who was of the house of Eleazar’s brother Ithamar. During the time of King Solomon, Zadok was appointed as the high priest, returning that office to the family of Eleazar (1 Kings 2:35). There are seven other men named Eleazar found in the Bible, although none quite as noteworthy as Aaron’s son. Some were Levitical priests, one was of the same line as Jesus, one was known for having married and divorced a foreign wife, and one even fought the Philistines “till his hand grew tired and froze to the sword” (2 Samuel 23:10). You can read about each of these other men named Eleazar in 1 Samuel 7:1; 2 Samuel 23:9–10; 1 Chronicles 11:12; 23:21–22 and 24:28; Ezra 8:33; 10:2 and 25; Nehemiah 12:42; and Matthew 1:15.GotQuestions.org Numbers 19:4 'Next Eleazar the priest shall take some of its blood with his finger, and sprinkle some of its blood toward the front of the tent of meeting seven times. sprinkle: Lev 4:6,17 Lev 16:14,19 Heb 9:13,14 Heb 12:24 1Pe 1:2 Numbers 19 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 4:6+ and the priest shall dip his finger in the blood and sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary. Leviticus 4:17+ and the priest shall dip his finger in the blood and sprinkle it seven times before the LORD, in front of the veil. Leviticus 16:14+ “Moreover, he shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; also in front of the mercy seat he shall sprinkle some of the blood with his finger seven times. SPRINKLING BLOOD SEVEN TIMES Next Eleazar the priest shall take some of its blood with his finger, and sprinkle some of its blood toward the front of the tent of meeting seven times - In this case the sprinkling is still from outside the camp but toward the front of the tent of meeting. It that sense the direction of the sprinkling visually linked the ritual to the tent of meeting. A similar procedure of sprinkling blood by the priest was ordained to atone for unintentional sins of the priests (Lev 4:6+) and sins of the congregation (Lev 4:17+). Clearly Eleazar goes from outside the camp to the tent of meeting in the center of the camp. Blood reflects life and sin is deadly and thus a life must be sacrificed and blood shed to atone for sin and that blood is then taken inside the camp and sprinkled "atones" for defilement (sin) associated with the tent of meeting.
Números 19
Wiersbe - The carcass with the blood was then burned, and the word used here is not the normal word for “the burning of a sacrifice.”
Números 19
Wiersbe - They would have to wait three days after their defilement and then go out of the camp with a ceremonially clean man to the place where the ashes were kept. The man would mix some of the ashes with running water in a vessel, dip hyssop into the water and sprinkle it on the unclean person. This would be repeated four days later on the seventh day. The cleansed persons would then wash themselves and their clothes and wait until evening to return to the camp. Jamieson has an interesting note on the third day (be discerning) - 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. NET NOTE on purify - 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. Brooks notes on the seventh day - Jenson points out that the number seven was often associated with completion, fullness, and perfection in the ancient Near East and the Bible. Consequently it was natural to link it with the divine. There were seven each of branches of the golden lampstand (Exod. 25:32-37), annual festivals (Lev. 23:4-34) of which two lasted for seven days (Lev: 23:6, 36), years in a sabbatical cycle (Deut. 15:1), sabbatical years in a jubilee cycle (Lev. 25:8), sacrifices in some sets of offerings (Num. 28:11, 19, 27; 29:2, 8; and double sevens: Nu 29:13, 17), and sprinklings of blood (Lev. 4:6; Num. 19:4) and oil (Lev. 8:11; P. Jenson, NIDOTTE, 4:34-35). There were seven days in the ordination ritual for the priests (Ex 29:30), altar (Exod. 29:37), and courtyard (2 Chron. 7:9). For major impurities caused by infectious skin diseases (Lev. 14:8-9), contact with a corpse (Num. 6:9; 19:11; 31:19, 24), and bodily discharges (Lev. 15:13) including menstruation (Lev. 15:19, 28) and after-birth (Lev. 12:2), the period of uncleanness and/or cleansing was seven days. People with seven-day uncleanness made others unclean by contact, usually until evening (Lev. 15:5-11, 20-23, 27), but in one case for seven days (Lev. 15:24; note that excommunication was the penalty for careless treatment of this uncleanness [Lev. 20:18] since seven-day uncleanness was so serious). In cases other than bodily discharge, unclean people were isolated from the community (Lev. 13:46; Num. 31:19). Those with uncleanness until evening apparently did not spread their uncleanness by contact. The seventh day did not automatically bring purification. Not time but washing (Lev. 14:9; Numbers 31:24), sprinkling (as here), and sacrifice (Lev. 12:6; 14:5-7; Lev 15:29; Num. 6:9) could cleanse. The seventh day was not magical, nor did God deem someone clean simply because the time had passed. Uncleanness had to be dealt with actively, not passively, according to his prescriptions. (Ibid) ILLUSTRATION - There is a well known story of an evangelist named Alexander Wooten who related a story from the days when he held tent meetings. On one occasion after a series of meetings was over, he was pulling up his tent stakes when a young man approached him and asked what he had to do to be saved. The evangelist answered responded, “Sorry, it’s too late" which caused the young man to cry out "Oh no! Do you mean it’s too late because the services are over?” The evangelist explained that it was "too late" because it had already been done. In other words as he explained "Everything that could be done for your salvation has already been done.” After explaining Christ’s finished work to the young man, he led him to saving faith. Our salvation is based on the covenant whose redeeming work is finished-on a sacrifice that has been offered once and for all, that is complete and perfect and eternal. (Quoted by Warren Wiersbe in his comments on Dead John 19:28–30) Numbers 19:13 'Anyone who touches a corpse, the body of a man who has died, and does not purify himself, defiles the tabernacle of the LORD; and that person shall be cut off from Israel. Because the water for impurity was not sprinkled on him, he shall be unclean; his uncleanness is still on him. purifieth: Nu 15:30 Lev 5:3,6,17 15:31 Heb 2:2,3 10:29 Rev 21:8 22:11,15 the water: Nu 19:9,18 8:7 his uncleanness: Lev 7:20 22:3 Pr 14:32 Joh 8:24 Numbers 19 Resources - Multiple Sermons and Commentaries WILLFUL NEGLECT OF WATERS OF PURIFICATION Anyone who touches a corpse, the body of a man who has died, and does not purify himself, defiles the tabernacle of the LORD; and that person shall be cut off from Israel. Because the water for impurity was not sprinkled on him, he shall be unclean; his uncleanness is still on him - This passage addresses willful neglect of God's provision of the water of purification for anyone who comes in contact with a dead person. Wiersbe - It was a very serious offense if a defiled person refused to be purified, because defiled people defiled the camp. God’s presence dwelt in the tabernacle (vv. 13, 20) and He walked among the people (Lev. 26:11–12; Deut. 23:12–14); therefore, the camp had to be kept holy. Unclean people who refused to be cleansed were cut off from the nation (Num. 19:20) and stoned to death. (Be Counted) Unger - The person’s neglect or refusal of the purification ritual was a high-handed sin for which sacrifice was no longer possible, since they had refused the means of grace. Cut off means either banishment or execution and it is difficult to be dogmatic, although execution does admittedly sound extreme for the sin. However Ex 31:14+ (different context - the Sabbath, cf Ex 12:15+) says "‘Therefore you are to observe the sabbath, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people." And recall that a man was stoned for gathering wood in Numbers 15:32-36+, which was probably an illustration of "high handed" or defiant sin just described in Nu 15:30-31+. Cut off from - Phrase found 50x in OT - Gen. 17:14; Exod. 9:15; Exod. 12:15; Exod. 12:19; Exod. 30:33; Exod. 30:38; Exod. 31:14; Lev. 7:20; Lev. 7:21; Lev. 7:25; Lev. 7:27; Lev. 17:4; Lev. 17:9; Lev. 18:29; Lev. 19:8; Lev. 20:5; Lev. 20:18; Lev. 22:3; Lev. 23:29; Num. 4:18; Num. 9:13; Num. 15:30; Num. 19:13; Num. 19:20; Jos. 23:4; Jdg. 21:6; Ruth 4:10; 1 Ki. 14:10; 1 Ki. 21:21; 2 Ki. 9:8; 2 Chr. 26:21; Ps. 31:22; Ps. 88:5; Ps. 101:8; Prov. 2:22; Isa. 14:22; Jer. 7:28; Jer. 44:7; Jer. 47:4; Ezek. 14:13; Ezek. 21:3; Ezek. 21:4; Ezek. 29:8; Ezek. 35:7; Joel 1:5; Joel 1:9; Obad. 1:9; Hab. 3:17; Zech. 14:2; Mal. 2:12 NET NOTE on shall be cut off from Israel - 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. (ED NOTE: The Septuagint translates cut off with the Greek ektribo which means to to obliterate (as by rubbing), ruin, destroy used for example of the angels telling Lot "we are about to destroy this place" Sodom - Ge 19:13, cf Ge 34:30 "be destroyed," Ge 41:36 "may not perish during the famine"). Numbers 19:14 'This is the law when a man dies in a tent: everyone who comes into the tent and everyone who is in the tent shall be unclean for seven days. Numbers 19 Resources - Multiple Sermons and Commentaries HOW TO DEFILE AN ENTIRE TENT Answer? Die in it! This is the law when a man dies in a tent: everyone who comes into the tent and everyone who is in the tent shall be unclean for seven days - Impurity in the tent defiled the entire tent and everyone in the tent, whether you lived there or were just visiting! The message was that death was defiling. THOUGHT - Impurity in our temple the body defiles the entire body. (1 Cor 6:18-20+). Brooks on the law (hattora)—The well-known word torah can refer to unspecified precepts from God (Gen. 26:5; Exod. 18:16), customs (2 Sam. 7:19), or wisdom instruction (Prov. 1:8; 13:14). Usually, however, it refers to specified legislated ritual procedures (as here, and, e.g., Lev. 6:9; 13:59) and the Mosaic Law (Exod. 24:12; 2 Chron. 23:18) as a whole or in part (such as Deuteronomy, Deut. 1:5) in which there are individual commands (Deut. 4:44-45; 2 Chron. 19:10). The torah was recorded in a book for preservation (Dt. 29:21; 30:10). Reading it should lead to obedience, walking in God's ways, loyalty, and whole-hearted service to him (Josh. 22:5; 2 Kings 23:25). Consequently, the king should read it daily (Deut. 17:19), and the public should have it read to them (Deut. 31:12-13) in a clearly understood fashion (Neh. 8:8). If a person meditated in it constantly and obeyed it, he would have success in living (Josh. 1:7-8; Ps. 1:2-3). It is expected that those who knew it best should also know the Lord (Jer. 2:8). Discretion and understanding were needed to apply it to different contexts (1 Chron. 22:12). God would punish Israel for disobedience (Deut. 27:26; 28:58), for the laws of the torah were part of their covenant (Deut. 29:21; Ps. 78:10; Hos. 8:1). Obedience to the law could lead to refreshment (Ps. 19:7), guidance (Ps. 37:31), blameless living (Ps. 119:1), faithfulness in times of testing (Ps. 119:92), and peace despite pressure (Ps. 119:165). However, obedience to the law could endanger one's life (Ps. 119:109) at the hands of the ungodly. God's good gifts should motivate people to obey it (Ps. 105:42-45). In the future kingdom God's law will be taught to the Gentiles (Isa. 2:3). [tora] (Ibid) Jamieson has an interesting note - 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. Numbers 19:15 'Every open vessel, which has no covering tied down on it, shall be unclean. Nu 31:20 Lev 11:32 14:36 Numbers 19 Resources - Multiple Sermons and Commentaries EVEN OPEN VESSELS DEFILED Every open vessel (container), which has no covering tied down (fastened) on it, shall be unclean - Not only the tent and people in the tent by inanimate objects as described here. The exact significance or meaning of this is uncertain. Numbers 19:16 'Also, anyone who in the open field touches one who has been slain with a sword or who has died naturally, or a human bone or a grave, shall be unclean for seven days. touches: Nu 19:11 31:19 a bone: Eze 39:11-16 a grave: Mt 23:27 Lu 11:44 Numbers 19 Resources - Multiple Sermons and Commentaries NATURAL OR UNNATURAL DEAD BODIES DEFILE ALONG WITH DEAD BONES & GRAVES Also, anyone who in the open field touches one who has been slain with a sword or who has died naturally, or a human bone or a grave, shall be unclean for seven days - Unclean for seven days held true even with application of the waters of purification on the third and seventh days.