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 cleanThe phrase "a man who is clean" refers to someone who is ritually pure according to the Levitical laws. In the Hebrew context, the word for "clean" is "tahor," which signifies purity and freedom from defilement. This requirement underscores the importance of maintaining holiness and purity in the community, as only those who are clean can handle sacred elements. It reflects the broader biblical theme of separation from sin and the pursuit of holiness. shall gather up the ashes of the heifer The act of gathering the ashes of the heifer is significant in the purification process. The heifer, a young cow, was sacrificed and burned completely, and its ashes were used for ritual purification. The Hebrew word for "gather" is "asaph," which implies careful collection and preservation. This meticulous process highlights the sacredness of the ashes, which were essential for cleansing from impurity, particularly from contact with the dead. and deposit them outside the camp Depositing the ashes "outside the camp" signifies separation from the ordinary and the profane. In ancient Israel, the camp represented the dwelling place of God's people, and anything unclean was kept outside to maintain the camp's sanctity. This act symbolizes the removal of sin and impurity from the community, aligning with the biblical principle of holiness and the need to be set apart for God. in a ceremonially clean place The requirement for a "ceremonially clean place" emphasizes the need for purity in all aspects of worship and ritual. The Hebrew word for "place" is "maqom," which can denote a physical location or a spiritual state. This underscores the importance of maintaining a pure environment for sacred activities, reflecting God's holiness and the call for His people to be holy. The ashes will be kept by the Israelite community The phrase "kept by the Israelite community" indicates communal responsibility for maintaining the means of purification. The Hebrew word "shamar" means to guard or preserve, suggesting vigilance and care. This communal aspect highlights the collective nature of worship and the shared responsibility of the community to uphold God's laws and ensure access to purification. for use in the water of purification The "water of purification" was a mixture of the ashes and water used to cleanse those who had become ritually unclean. This practice points to the necessity of purification before approaching God, symbolizing the cleansing power of God's provision. It foreshadows the ultimate purification through Christ, who cleanses believers from sin. it is a sin offering The designation of the ashes as a "sin offering" connects this ritual to the broader sacrificial system, where offerings were made to atone for sin and restore fellowship with God. The Hebrew term "chatta'ah" for "sin offering" underscores the seriousness of sin and the need for atonement. This offering prefigures the ultimate sacrifice of Jesus Christ, who became the sin offering for humanity, providing eternal purification and reconciliation with God. Persons / Places / Events 1. The Clean ManAn individual who is ceremonially clean, tasked with gathering the ashes of the heifer. 2. The Ashes of the HeiferThe remains of the red heifer, which are used for purification purposes. 3. Outside the CampThe designated area where the ashes are stored, symbolizing separation from impurity. 4. The Israelite CommunityThe collective body of God's chosen people, responsible for maintaining purity. 5. The Water of PurificationA mixture used for cleansing, made from the ashes, symbolizing spiritual purification. Teaching Points The Importance of PurityThe 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 HeiferThe red heifer represents Christ's ultimate sacrifice. Just as its ashes were used for purification, Christ's blood cleanses us from sin. Community ResponsibilityThe Israelite community's role in maintaining the ashes highlights the collective responsibility of believers to uphold spiritual purity within the church. Separation from SinThe ashes being kept outside the camp symbolize the need to separate ourselves from sin and impurity in our lives. The Role of ObedienceThe 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 9:13-14This 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 16:26Similar purification rituals are described, emphasizing the importance of ceremonial cleanliness in maintaining a relationship with God. Psalm 51:7David's plea for purification with hyssop reflects the deep spiritual need for cleansing from sin. People Aaron, Eleazar, Israelites, MosesPlaces Wilderness of ParanTopics 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, WatersDictionary 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 MarriageFifth 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 Links Numbers 19:9 NIVNumbers 19:9 NLTNumbers 19:9 ESVNumbers 19:9 NASBNumbers 19:9 KJV
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