Numbers 19:9
Then a man who is ceremonially clean is to gather up the ashes of the heifer and store them in a ceremonially clean place outside the camp. They must be kept by the congregation of Israel for preparing the water of purification; this is for purification from sin.
Then a man who is ceremonially clean
In the context of ancient Israel, ceremonial cleanliness was crucial for participating in religious activities. This requirement underscores the importance of purity in handling sacred objects and rituals. The man must be free from any defilement, highlighting the holiness required in approaching God’s commands.

is to gather up the ashes of the heifer
The ashes of the red heifer were central to the purification rites. The red heifer itself was a rare and significant animal, symbolizing purity and sacrifice. Gathering the ashes signifies the completion of the sacrificial process, which was necessary for the purification ritual described in the Law.

and store them in a ceremonially clean place outside the camp.
Storing the ashes outside the camp emphasizes separation from the community, reflecting the need for holiness and the avoidance of contamination. This location also signifies the removal of sin from the people, as the camp represents the dwelling place of God among His people.

They must be kept by the congregation of Israel
The responsibility of keeping the ashes falls on the entire community, indicating the collective responsibility for maintaining purity and obedience to God’s laws. This communal aspect underscores the unity and shared faith of the Israelites.

for preparing the water of purification;
The water of purification, made by mixing the ashes with water, was used to cleanse those who had become ceremonially unclean. This ritual highlights the necessity of purification before approaching God, symbolizing spiritual cleansing and renewal.

this is for purification from sin.
The ultimate purpose of the ritual is to cleanse from sin, pointing to the need for atonement and reconciliation with God. This purification process foreshadows the ultimate sacrifice of Jesus Christ, who provides the final and complete purification from sin for believers.

Persons / Places / Events
1. The Clean Man
An individual who is ceremonially clean, tasked with gathering the ashes of the heifer.

2. The Ashes of the Heifer
The remains of the red heifer, which are used for purification purposes.

3. Outside the Camp
The designated area where the ashes are stored, symbolizing separation from impurity.

4. The Israelite Community
The collective body of God's chosen people, responsible for maintaining purity.

5. The Water of Purification
A mixture used for cleansing, made from the ashes, symbolizing spiritual purification.
Teaching Points
The Importance of Purity
The ritual underscores the necessity of purity in approaching God. Just as the Israelites needed physical cleansing, we require spiritual cleansing through Christ.

Symbolism of the Red Heifer
The red heifer represents Christ's ultimate sacrifice. Just as its ashes were used for purification, Christ's blood cleanses us from sin.

Community Responsibility
The Israelite community's role in maintaining the ashes highlights the collective responsibility of believers to uphold spiritual purity within the church.

Separation from Sin
The ashes being kept outside the camp symbolize the need to separate ourselves from sin and impurity in our lives.

The Role of Obedience
The detailed instructions for handling the ashes remind us of the importance of obedience to God's commands in our spiritual walk.
Bible Study Questions
1. How does the role of the "clean man" in Numbers 19:9 reflect our responsibility as believers to maintain purity in our lives?

2. In what ways does the ritual of the red heifer foreshadow the sacrifice of Jesus Christ?

3. How can we, as a community of believers, support one another in maintaining spiritual purity?

4. What are some practical steps we can take to separate ourselves from sin, as symbolized by the ashes being kept outside the camp?

5. How does understanding the Old Testament purification rituals enhance our appreciation of Christ's sacrifice as described in Hebrews 9:13-14?
Connections to Other Scriptures
Hebrews 9:13-14
This passage in the New Testament draws a parallel between the purification rites of the Old Testament and the cleansing power of Christ's sacrifice.

Leviticus 16:26
Similar purification rituals are described, emphasizing the importance of ceremonial cleanliness in maintaining a relationship with God.

Psalm 51:7
David's plea for purification with hyssop reflects the deep spiritual need for cleansing from sin.
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
Ashes, Assembly, Burned, Camp, Ceremonially, Charge, Clean, Cleansing, Community, Company, Congregation, Cow, Deposit, Dust, Gather, Gathered, Heifer, Impurity, Israelite, Kept, Lay, Making, Offering, Outside, Placed, Purification, Removal, Remove, Separation, Sin, Sin-offering, Sons, Sprinkling, Takes, Tent-circle, Unclean, Waters
Dictionary of Bible Themes
Numbers 19:9

     7206   community
     8272   holiness, growth in
     8325   purity, nature of

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

Numbers 19:7-9

     4293   water

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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