Numbers 19 Devotional
by Pastor Lawrence Bowlin

There are two things in the Israelite camp that are continually at odds with the Lord’s dwelling in the mist of His people: sin and death. Whereas most of the other Levitical rituals prescribed in the Pentateuch are designed to deal with sin, this one is employed exclusively to counter death itself. Not being given any specifics regarding the timing of this ordinance, it is possible that it was prescribed much earlier on but only shared with us now in the context of Korah’s rebellion since so many people were immediately touched by death.

Contrary to what our culture has been touting for many years, death is not a part of life but is rather antagonistic to it on every front; it is, in fact, an enemy unto God and to the whole human race. Because God is the author of life and sees death as the enemy, anyone in God’s camp who is even touched by death is considered to be unclean in His sight and in need of atonement. And as part of God’s covenant of grace with Israel, the Lord has made way for his people to be rid of their uncleanness and to be restored to a right relationship with Him.
The red heifer, or reddish-brown cow, was so chosen for its blood-like complexion, and it’s blood was mixed with Cedar-wood and Scarlet for their similar hues. The Israelites were to choose a young heifer without any defect or blemish and on which a yoke had never been placed in order to propitiate God’s wrath against this great enemy.

Unlike with most other sacrifices, Aaron, the high priest, was not the officiant of this ritual but rather his now eldest son Eleazar, since Nadab and Abihu, both of whom were older than Eleazar, were killed by God. It seems that Aaron is his role as high priest could not make himself unclean by the ritual taking place outside the camp, so the duty fell to his son who could go perform the offering briefly and be restored on the following day.

Unlike with the other sacrifices, this one also required the burning of the blood of the animal as well, for later on its ashes were mixed with water to provide cleansing for those defiled by death and the life of the blood had to be in that cleansing to compensate death for death. It had to be performed outside of the camp to show that death had no place within God’s dwelling place.

Anyone who had touched a dead body or had been defiled by death in any way was considered unclean for seven days and needed to leave the encampment until the time of his separation was complete. He also needed to be cleansed with the holy water from the sacrifice on the third and seventh day. Anyone who did not perform this ritual according to the law was to be excommunicated from the people of God for defiling the sanctuary of God by bringing death into the camp.

The imagery of the Red Heifer is obviously meant to point us to Christ who suffered outside the gate of Israel (Heb. 13:12) and shed his own crimson blood on the cross in order to put an end to death itself. But unlike with Aaron, who needed to protect himself from contamination and could not leave the camp of Israel, the Lord Jesus, as our great high priest, could not be contaminated by the association of sin and evil, overwhelming the uncleanness of sin with his righteousness and conquering the mortality of death through his indestructible life. And all those who have looked to Christ by faith have been cleansed and covered by the sprinkling of his blood, which is symbolized by the waters of baptism.

In the end, death will be conquered and eradicated from God’s holy camp in the New Jerusalem. And this early imagery as it is described for us in the law of Moses proves without a doubt God’s consistent teaching on eternal life and the resurrection of the dead. But it would only be realized through the coming of Christ and his perfect sacrifice for sin.