Numbers 19:2
"This is the statute of the law that the LORD has commanded: Instruct the Israelites to bring you an unblemished red heifer that has no defect and has never been placed under a yoke.
This is the statute of the law that the LORD has commanded:
This phrase introduces a divine ordinance, emphasizing its importance and divine origin. Statutes in the Old Testament are specific decrees given by God, often related to ceremonial or moral law. This particular statute is unique to the purification rites in Israel, highlighting the seriousness of maintaining ritual purity. The use of "the LORD" underscores the authority and covenant relationship between God and Israel, as seen throughout the Pentateuch.

Instruct the Israelites:
The directive to instruct the Israelites indicates the communal nature of the law. It was not just for the priests but for the entire nation, reflecting the collective responsibility of maintaining holiness. This instruction is part of the broader covenantal framework where Israel is called to be a holy nation (Exodus 19:6). The role of Moses as the mediator of God's law is also emphasized here.

to bring you an unblemished red heifer:
The red heifer is central to the purification ritual. Its unblemished state signifies purity and perfection, essential for sacrificial offerings (Leviticus 22:20-21). The rarity of a red heifer, which must be entirely red without more than two non-red hairs, adds to its significance. This requirement points to the need for a perfect sacrifice, prefiguring Christ, who is described as without blemish (1 Peter 1:19).

that has no defect:
The absence of defect further emphasizes the need for purity and perfection in offerings to God. This mirrors the requirement for other sacrificial animals (Leviticus 1:3). Theologically, it points to the sinlessness of Christ, the ultimate sacrifice, who was without sin (Hebrews 4:15).

and has never been placed under a yoke:
The stipulation that the heifer has never been yoked signifies freedom from labor and service, symbolizing purity and separation for a holy purpose. In biblical symbolism, a yoke often represents bondage or burden (Matthew 11:29-30). This aspect of the red heifer can be seen as a type of Christ, who bore the yoke of humanity's sin but was Himself free from sin.

Persons / Places / Events
1. The LORD (Yahweh)
The covenant God of Israel, who provides specific instructions for the purification process.

2. Moses and Aaron
Leaders of the Israelites, responsible for conveying God's commands to the people.

3. The Israelites
The chosen people of God, who are to follow the statutes and laws given by the LORD.

4. The Red Heifer
A unique sacrificial animal, symbolizing purity and used for the purification rites.

5. The Tabernacle
The dwelling place of God among His people, where the purification rituals are centered.
Teaching Points
The Importance of Purity
The red heifer symbolizes the need for purity in approaching God. In our lives, we must strive for spiritual purity through repentance and faith in Christ.

Obedience to God's Commands
The Israelites were required to follow God's specific instructions. Similarly, we are called to obey God's Word and trust His wisdom in our lives.

Christ as Our Ultimate Sacrifice
The red heifer points to Jesus, who provides the ultimate purification for our sins. We must rely on His sacrifice for our spiritual cleansing.

Community Responsibility
The command was given to the entire community, emphasizing the collective responsibility in maintaining holiness. We should support one another in our spiritual journeys.

Symbolism and Fulfillment
Understanding the symbolism of the red heifer helps us appreciate the fulfillment of these symbols in Christ, deepening our faith and understanding of God's redemptive plan.
Bible Study Questions
1. How does the requirement of the red heifer being "without blemish or defect" relate to the concept of holiness in our lives today?

2. In what ways does the purification process of the red heifer foreshadow the work of Christ on the cross?

3. How can we apply the principle of community responsibility in maintaining spiritual purity within our church or fellowship group?

4. What are some practical steps we can take to ensure obedience to God's commands in our daily lives?

5. How does understanding the Old Testament sacrificial system enhance our appreciation of Jesus' sacrifice as described in the New Testament?
Connections to Other Scriptures
Hebrews 9
This chapter in the New Testament draws a parallel between the purification rites of the Old Testament and the ultimate purification through Christ's sacrifice.

Leviticus 4
Discusses the sin offerings and the importance of purity and atonement in the Israelite community.

John 1
Highlights Jesus as the Lamb of God, who takes away the sin of the world, fulfilling the purification symbolism of the red heifer.
Purge Me with Hyssop, and I Shall be CleanW. Binnie Numbers 19:1-10, 17-19
Defilement from the DeadD. Young Numbers 19:1-22
The Law of the Red Heifer AppliedD. G. Watt, M. A.Numbers 19:1-22
The Ordinance of the Red HeiferW. Jones.Numbers 19:1-22
The Ordinance of the Red HeiferJ. M. Gibson, D. D.Numbers 19:1-22
The Red HeiferSpurgeon, Charles HaddonNumbers 19:1-22
The Red Heifer a Wilderness TypeC. H. Mackintosh.Numbers 19:1-22
The Red Heifer an Analogue of the ChristW. Jones.Numbers 19:1-22
The Water of Purification, and its LessonsE.S. Prout Numbers 19:1-22
People
Aaron, Eleazar, Israelites, Moses
Places
Wilderness of Paran
Topics
Blemish, Bring, Commanded, Cow, Defect, Faultless, Heifer, Israelites, Law, Mark, Orders, Ordinance, Perfect, Placed, Red, Rule, Saying, Sons, Speak, Spot, Statute, Unblemished, Wherein, Yoke
Dictionary of Bible Themes
Numbers 19:2

     4604   animals, nature of
     4696   yoke
     7404   ordinances
     8321   perfection, divine

Numbers 19:1-6

     4424   cedar

Numbers 19:1-8

     4552   wood

Numbers 19:1-9

     7416   purification

Numbers 19:1-10

     4470   hyssop

Numbers 19:1-13

     6648   expiation

Numbers 19:1-22

     7340   clean and unclean

Library
Nor, in that the Law Orders a Man to be Purified Even after Intercourse...
23. Nor, in that the Law orders a man to be purified even after intercourse with a wife, doth it show it to be sin: unless it be that which is allowed by way of pardon, which also, being in excess, hinders prayers. But, as the Law sets [1999] many things in sacraments and shadows of things to come; a certain as it were material formless state of the seed, which having received form will hereafter produce the body of man, is set to signify a life formless, and untaught: from which formless state,
St. Augustine—On the Good of Marriage

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
Martin Luther—Epistle Sermons, Vol. II

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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