Sermon Notes by David E. Owen
The Significance of the Red Heifer
(Numbers 19)
The headlines in the Jack Van Impe prophecy report read “Holy Cow!” Interest was ignited in the JudeoChristian religious world and even in some secular circles over the birth of a red heifer, born on an
ordinary farm in northern Israel several years ago. Judaic scholars say that this is the first red heifer born
in Israel since the destruction of the Second Temple by the Romans in A.D. 70. As a result, this event has
been heralded as yet another notable milestone in the prophetical scheme of things.
As significant as the birth of this animal may be from a prophetical perspective, let’s consider the red
heifer and its place in the scriptures from a typological and practical perspective. Numbers 19:9 specifies
that the ashes of the red heifer were not prescribed as a prophetical sign but as a purification for sin.
Matthew Henry observes that these ashes “are said to be laid up as a purification for sin, because, though
they were only to purify from ceremonial uncleanness, yet they were a type of that purification for sin
which our Lord Jesus made by his death.”
I. The Commandment
This beast is commanded to be given at the expense of the entire congregation because it is for the entire
congregation. The Bible tells us that this is an ordinance of the law (Numbers 19:2). Some have
suggested that this procedure of ceremonial law should have its place with the Levitical offerings as
specified in the book of Leviticus, chapters 1 thru 7, and reiterated in Numbers 28 and 29. However,
these central chapters of the book of Numbers cover the wilderness wanderings and are preparatory for
the march of the new generation that God has raised up. Thus, this ordinance becomes, not so much a
type of the salvation sacrifice, but a sojourn sacrifice. We have been given a means of cleansing for the
journey.
A. The Animal. The specifications for this purification procedure include, primarily, details about the
animal. First notice that it was to be a specific color. Various ideas circulate as to what the red color
indicates. Often, the red is associated with the blood which Christ shed for the remission of our sins. The
Hebrew word used for “red” is adom, which comes from the same root word as the name “Adam.” In this
light, it is safe to say that the red of the heifer would be suggestive of the humanity of Christ. The male,
or bullock would be the gender usually chosen, but here the female heifer is named. Adam Clarke says
that this represents “the infirmity of our flesh, with which Christ clothed himself,” thus revealing the
humility of Christ. It should also be mentioned that the beast was to be without spot, and wherein is no
blemish and one upon which never came yoke (Numbers 19:2); a great reminder that Christ was pure and
never under the yoke of sin.
B. The Area. While this second specification is not as meaty as the first, it is as meaningful. Eleazer the
priest would bring her forth without the camp, and one shall slay her before his face (Num. 19:3). The
beast is totally removed from the people and brought to a place of confined death. Here was the site of
suffering. Here was the area of agony. Our minds are drawn to the scripture which says, Wherefore Jesus
also, that he might sanctify the people with his own blood, suffered without the gate (Heb. 13:12). In total
rejection by the people He was brought to the ground called Golgotha. This was a place of
comprehensive dedication where the slain heifer was burned, including her skin, and her flesh, and her
blood, with her dung (Num. 19:5). Similarly, Christ gave Himself totally and completely at Calvary. Let
us then approach this area, not with disdain or loathing, but with joy, and Let us go forth therefore unto
Him without the camp, bearing His reproach (Heb. 13:13).
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II. The Contamination
As we traverse this wilderness world, contact with the defilement and death of sin is virtually
unavoidable. Lest there be those who would claim exemption from the verifiable uncleanness that sin
brings, let us be reminded that If we say that we have no sin, we deceive ourselves, and the truth is not in
us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us (1 John
1:8-10). The need of unclean people demanded the mixing of these ashes with water, thus becoming a
water of separation: it is a purification for sin (Numbers 19:9). It was not the possibility of
contamination but the probability of such contamination which necessitated this purging mixture.
A. The Touch of Contamination. Again, we quote Matthew Henry who wrote that “whenever any died
(and we are in deaths oft) several persons must unavoidably contract this pollution; the body must be
stripped, washed, wound up, carried out, and buried, and this could not be done without many hands.”
The touching of exposed death is mentioned both in verse eleven and verse sixteen which suggests sin's
public contamination. There was also the uncleanness of those who would touch an enclosed
manifestation of death, when a man dieth in a tent (19:14). This would be indicative of sin's private
contamination, or those sins and iniquities that are not viewable by the public eye. None knows of these
sins apart from ourselves and God. David seems to be referring to this when he said to the Lord, cleanse
Thou me from secret faults (Psalm 19:12).
B. The Tragedy of Contamination. The venerable Spurgeon reminds us “that the very slightest sin
defiles us,” for one that touched even a bone of a man (19:16) would become unclean. Contact with
death in any form had sweeping consequences, for the result was seven days of an unclean walk. The
number seven, according to J. Edwin Hartill, “is the number of divine fulness, perfection, and
completeness.” Though the cleansing mixture would be applied on the third day after contamination,
complete cleansing was not accomplished until the seventh day. Tragic too, was the one who refused
cleansing, for this affected not only the individual but caused suffering in the entire congregation.
Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the
tabernacle of the LORD (Numbers 19:13). Further, the man that shall be unclean, and shall not purify
himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of
the LORD (19:20). If the tabernacle and sanctuary are defiled, surely there is an unclean worship. A
tragedy indeed!
III. The Cleansing
How do the people of God avoid an ongoing uncleanness? We must first acknowledge our need for
cleansing. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all
unrighteousness (1 John 1:9). Our feet will become soiled as we walk through the wastelands of this
world. The cleansing unto holiness behooves us to accept the nature of cleansing. It is a humbling
experience; one which Simon Peter was not quite ready to yield to. Peter saith unto Him, Thou shalt
never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with Me (John 13:8), to
which Simon replied, Lord, not my feet only, but also my hands and my head (John 13:9). Let us consider
the typologically rich cleansing that the ashes of the red heifer provided.
A. The Mixture for Cleansing. The hyssop was not dipped into a soap and water mixture or a bleach
and water mixture. The ashes of the burnt heifer (19:17), or the very sacrifice, was an ingredient in the
cleansing compound. Apart from the Lord Jesus we have no daily cleansing or purification for sin. The
beloved apostle John, writing to believers, said, If we walk in the light, as He is in the light, we have
fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin (1 John 1:7).
The psalmist asked the question, Wherewithal shall a young man cleanse his way? by taking heed thereto
according to Thy word (Psalms 119:9). The running water in Numbers 19:17 might also suggest that the
scriptures are an ingredient in the cleansing mixture, for we find that Christ also loved the church, and
gave himself for it; That he might sanctify and cleanse it with the washing of water by the word
(Ephesians 5:25-26).
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B. The Motivation for Cleansing. It is said of some of the “old-timers” that they bathed once a week
whether they needed it or not. Without a doubt, bathing was certainly needed and desired by those around
them by the end of the week. Similarly, those who were ceremonially unclean for seven days needed the
application of the cleansing agent for the removal of filth. We too need cleansing; not just an outward
ceremonial cleansing, but an inward, conscience cleansing, For if the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall
the blood of Christ, Who through the eternal Spirit offered Himself without spot to God, purge your
conscience from dead works to serve the living God? (Hebrews 9:13-14). Another motivation for
cleansing was the restoration of fellowship. To be able to come, not just into the presence of the
assembly, but into the presence of the Almighty with a clean heart moves us to seek cleansing. And
having been cleansed, Let us draw near with a true heart in full assurance of faith, having our hearts
sprinkled from an evil conscience, and our bodies washed with pure water (Hebrews 10:22). Amen!