Numeri 19:12 Kommentar

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."

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.

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.

Three cities of refuge to be appointed in the midst of the promised land; the land being divided into three parts, a city is to be placed in each, a proper way to which is to be prepared, Deu 19:1-3. In what cases of manslaughter the benefit of those cities may be claimed, Deu 19:4-6. Three cities more to be added should the Lord enlarge their coasts, and the reasons why, Deu 19:7-10. The intentional murderer shall have no benefit from these cities, Deu 19:11-13. The landmark is not to be shifted, Deu 19:14. One witness shall not be deemed sufficient to convict a man, Deu 19:15. How a false witness shall be dealt with - he shall bear the punishment which he designed should have been inflicted on his neighbor, Deu 19:16-20. Another command to establish the lex talionis, Deu 19:21.

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).

THE WATER OF SEPARATION. (Num. 19:1-22) 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. 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.

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.