Numbers 19:5
Then the heifer must be burned in his sight. Its hide, its flesh, and its blood are to be burned, along with its dung.
Then the heifer
The term "heifer" refers to a young female cow that has not borne a calf. In the Hebrew context, the word used is "פָּרָה" (parah), which signifies a cow, often used in sacrificial contexts. The heifer in this passage is specifically a red heifer, which is significant in Jewish ritual law. The red heifer is unique in that it is used for purification purposes, particularly in the cleansing of those who have come into contact with a dead body. This highlights the importance of purity and the lengths to which the Israelites were instructed to go to maintain ceremonial cleanliness.

must be burned
The act of burning the heifer is a critical component of the purification ritual. The Hebrew word for "burned" is "שָׂרַף" (saraph), which means to burn or consume with fire. This complete burning signifies total consecration and the transformation of the physical into the spiritual. Fire, in biblical terms, often represents God's presence and purification. The burning of the heifer symbolizes the complete eradication of impurity and the transformation necessary for holiness.

in his sight
This phrase indicates that the burning of the heifer must be done in the presence of the priest. The Hebrew word for "sight" is "עֵינָיו" (einaiv), meaning eyes or presence. This requirement underscores the importance of accountability and transparency in religious rituals. The priest's presence ensures that the ritual is conducted according to divine instructions, emphasizing the need for obedience and reverence in worship.

its hide, flesh, blood, and dung
The comprehensive list of the heifer's components—hide, flesh, blood, and dung—emphasizes the totality of the sacrifice. Each part of the heifer is significant in its own right. The "hide" represents the outward appearance, the "flesh" the substance, the "blood" the life force, and the "dung" the waste. In burning all these parts, the ritual signifies the complete purification from sin and impurity. The Hebrew words for these components highlight their individual roles in the sacrificial system, where nothing is left out, symbolizing the thoroughness of God's cleansing power.

Persons / Places / Events
1. Moses and Aaron
Leaders of the Israelites, responsible for conveying God's laws and instructions to the people.

2. Eleazar the Priest
The son of Aaron, tasked with overseeing the burning of the red heifer outside the camp.

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

4. The Camp of Israel
The community of Israelites in the wilderness, where the laws and rituals were practiced.

5. The Burning Process
A specific ritual act involving the complete burning of the red heifer, signifying total consecration and purification.
Teaching Points
Symbolism of Purity and Cleansing
The red heifer represents the need for purification from sin. Just as the Israelites needed physical cleansing, we need spiritual cleansing through Christ.

Total Consecration
The complete burning of the heifer signifies total dedication to God. Believers are called to offer themselves wholly to God, holding nothing back.

Foreshadowing of Christ's Sacrifice
The red heifer is a type of Christ, whose sacrifice outside the city brought ultimate purification. This calls us to appreciate the depth of Christ's atonement.

Obedience to God's Commands
The detailed instructions for the burning of the heifer highlight the importance of obedience to God's laws. We are reminded to follow God's Word carefully in our lives.

Community and Purity
The ritual was performed for the community's benefit, emphasizing the importance of communal purity and accountability in the body of Christ.
Bible Study Questions
1. How does the burning of the red heifer outside the camp relate to the concept of separation from sin in our lives today?

2. In what ways does the red heifer foreshadow the sacrifice of Jesus Christ, and how can this deepen our understanding of His atonement?

3. What does the complete burning of the heifer teach us about the level of commitment God desires from us?

4. How can we apply the principle of communal purity and accountability in our church or small group settings?

5. Reflect on a time when obedience to God's specific instructions led to spiritual growth or blessing in your life. How can this encourage you to continue following His Word?
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, including the red heifer, and the ultimate purification through the blood of Christ.

Leviticus 4:12
Describes the burning of the sin offering outside the camp, similar to the burning of the red heifer, emphasizing the removal of sin and impurity.

John 19:17-18
Jesus' crucifixion outside the city parallels the burning of the red heifer outside the camp, symbolizing the ultimate sacrifice for 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
Besides, Blood, Burn, Burned, Burnt, Cow, Dung, Flesh, Heifer, Hide, Offal, Refuse, Sight, Skin, Waste
Dictionary of Bible Themes
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

Numbers 19:3-5

     5172   offal

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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