TABERNACLE SHADOWS OF THE BETTER SACRIFICES
ASHES OF A HEIFER
SPRINKLING THE UNCLEAN"
Not One of the Atonement Day Sacrifices--Not One of the Subsequent
Sacrifices for the People--The Class Typified by This Sacrifice--The
Apostle Paul the Under-Priest Who Witnesses and Testifies Respecting
the Antitype--The Sprinkling of the Ashes for the Cleansing
of the People Will Be During the Millennial Age--How the Cleansing
Will Be Effected.
feature of the ceremonial law of Israel, related in `Numbers 19`,
required the killing of a red heifer (cow)--one without blemish
and which had never been under the yoke of service. It was not
one of the sin-offerings of the Day of Atonement, nor was it one
of the offerings of the people subsequent to the Day of Atonement--indeed,
it was no "offering" at all, for no part of it was offered
on the Lord's altar or eaten by the priests. It was sacrificed,
but not in the same sense, nor in the same place, as these offerings--in
the Court. It was not even killed by one of the priests, nor was
its blood taken into the Holy and Most Holy. The Red Heifer was
taken outside the camp of Israel, and was there killed and burned
to ashes--flesh, fat, hide, blood, etc.--except a little of the
blood taken by the priest and sprinkled seven times toward
the front of the Tabernacle (Revised Version and Leeser). The
ashes of the heifer were not
<PAGE 106> brought into the Holy place, but
were left outside the Camp, gathered together in a heap, and apparently
accessible to any of the people who had use for them. Under the
prescription of the Law, a portion of the ashes was to be mixed
with water in a vessel, and a bunch of hyssop dipped into this
mixture was to be used in sprinkling the person, clothing, tent,
etc., of the legally unclean, for their purification.
view of what we have seen respecting the Day of Atonement sacrifices,
which foreshadowed the better sacrifices of this Gospel age (accomplished
by the Royal Priesthood, Christ, Head and Body) this heifer was
in no sense related to these, and evidently did not typify any
of the sacrifices of this present time. So likewise it is different
from any of the sacrifices that were accepted on behalf of the
people of Israel after the Day of Atonement, and which we have
just shown signified their repentance and sorrow for sins during
the Millennium, and their full consecration of themselves to the
Lord. The burning of the heifer was not related to any of these
sacrifices, all of which were made by the priests, and in the
Court. We must look elsewhere for an antitype to this Red Heifer,
for had it in any sense of the word represented the priests, it
would of necessity have been killed by one of them as indicating
then, did this sacrifice of the red heifer signify?-- What class
or persons were represented by it, as having suffered outside
the "Camp," and in what sense of the word would their
sufferings have to do with the cleansing or purification of the
people of God--including those who shall yet become his people
during the Millennial age?
answer that a class of God's people not of the "Royal Priesthood"
did suffer for righteousness' sake outside the "Camp";
a brief history of these, and of the fiery trials which they endured,
is given us by the Apostle in `Heb. 11`.
<PAGE 107> Of these he says, after recounting
the faith exploits of a number, "What shall I say more? For
the time would fail me to tell of Gideon, and of Barak, and of
Samson, and of Jephtha; of David also, and of Samuel and of the
prophets: who through faith subdued kingdoms, wrought righteousness,
obtained promises, stopped the mouths of lions, quenched the violence
of fire, escaped the edge of the sword, out of weakness were made
strong, waxed valiant in fight, turned to flight the armies of
aliens. Women received their dead raised to life again: and others
were tortured, not accepting deliverance; that they might obtain
a better resurrection: and others had trials of cruel mockings
and scourgings, yea, moreover, of bonds and imprisonment: they
were stoned, they were sawn asunder, were tempted, were slain
by the sword: they wandered about in sheepskins and goatskins;
being destitute, afflicted, tormented, of whom the world was not
worthy." `Heb. 11:32-38`
we have a class fitting to the account of the Red Heifer--a class
which laid down their lives outside the "Camp"; a class
in every way honorable, and yet not a priestly class. This class
being no part of the Body of the High Priest could have no part
or share in the sin-offerings of the Atonement Day--nor could
it be admitted into the spiritual conditions typified by the Holy
and Most Holy. It may seem to some remarkable that we should,
with so much positiveness, declare that these ancient worthies
were not members of the "Royal Priesthood," while with
equal positiveness we declare that the no more faithful servants
of God of this Gospel age are members of this "Royal Priesthood."
Our positiveness on this subject is the positiveness of the Word
of God, which in the very connection with the narrative of the
faithfulness of these patriarchs declares in so many words, "These
all, having obtained a good report through faith, received not
the promise [received not the
<PAGE 108> chief blessing], God having provided
some better thing for us, that they without us should not
be made perfect." `Heb. 11:39,40`
should it be difficult for us to realize that although there could
be antitypical Levites (justified by faith in a coming atonement)
before our Lord Jesus came into the world, yet there could be
no antitypical priests, for he was the Head or Chief Priest, and
in all things had pre-eminence, and made atonement for the blemishes
of his "Body" and of "his house" before any
could become his brethren and members of the royal priesthood.
Our Lord himself stated this matter very pointedly, and succinctly
pointed out the line of demarcation between the faithful ones
that preceded him and the faithful ones who would follow after
him, walking in his footsteps, and becoming his joint-heirs. Of
John the Baptist he said, "Verily I say unto you, Among them
that are born of women there hath not risen a greater than John
the Baptist; notwithstanding he that is least in the Kingdom of
Heaven is greater than he." (`Matt.
11:11`) John the Baptist belonged to this Red Heifer class
which suffered outside the "Camp," even unto death,
but he had nothing whatever to do with the still better sacrifices
of the royal priesthood during the Atonement Day, whose fat and
life producing organs were offered upon God's altar in the "Court,"
and whose blood was taken into the "Most Holy," typical
of those who become new creatures in Christ Jesus, even members
of his "Body," the Church, joint-heirs with him in all
while these ancient worthies are not in any sense part of the
sin-offering, they are nevertheless connected with the cleansing
from sin: their ashes (the knowledge and remembrance of their
faithfulness unto death), mingled with the water of truth, and
applied with the purgative, cleansing hyssop, is valuable, purifying,
sanctifying all who desire to
<PAGE 109> come into full harmony with God--and
"sprinkling the unclean, sanctifieth to the purification
of the flesh." Not, however, of themselves would these lessons
of faithfulness in the past be valuable to us, but only by, through
and associated with the sin-offerings of the Day of Atonement,
to which the Apostle refers in the same connection--"the
blood of bulls and goats." And not only are the remembrance
and lessons of the faithfulness of the ancient worthies (typified
by the ashes of the red heifer) of sanctifying power to
us now, but in a much larger sense they will be applicable and
a blessing to the world of mankind in general during the Millennial
age. For, as we have elsewhere seen, the divine arrangement is
that these ancient worthies, the greatest of whom is less in honor
than the least one in the Kingdom, will nevertheless occupy a
place of high honor and distinction under that Kingdom of God--as
its agents and representatives. For they shall be the "princes
in all the earth," the agents of the Kingdom's judgments,
and the channels of its blessings, to "all the families of
the earth." Thus the faithfulness of these ancient worthies
was represented in the gathered ashes of the heifer, as laid up
in store for future use, valuable lessons of experience, faith,
obedience, trust, etc., which, applied to the world of mankind,
seeking cleansing in the coming age, will sanctify them and purify
them--not without the Day of Atonement sacrifices, but in connection
with and based upon those. `Psa. 45:16`
burning of the heifer was witnessed by a priest, who took
cedar wood and a sprig of hyssop and a scarlet string and cast
them into the midst of the burning cow. The hyssop would represent
purging or cleansing, the cedar wood or evergreen would represent
everlasting life, and the scarlet string would represent the blood
of Christ. The casting of these three into the midst of the burning
would imply that the ignominy heaped upon the ancient worthies
<PAGE 110> were stoned, sawn asunder, etc.,
and of whom the world was not worthy, permitted the merit of the
precious blood, the cleansing of the truth, and the gift of everlasting
life to be accounted to them through faith; and that subsequent
to their death they would be recognized as cleansed, justified,
accepted. The under-priest (not Aaron, who typified the
Lord Jesus) who saw, recognized and approved the burning of the
heifer and who took of its blood and sprinkled it in the direction
of the Tabernacle door, would seem well antityped in that great
under-priest, the Apostle Paul, who, by the help of God (the name
Eleazar signifies "Helped by God") has not only identified
for us the sin-offerings of the Atonement Day, but also in his
writings points out to us (`Heb. 11`)
that which enables us to identify the Red Heifer sacrifice as
typifying the ancient worthies. And thus he sprinkles their blood
toward the Tabernacle, showing that their lives were in full,
complete harmony with the Tabernacle conditions--although, not
living in the time of this high calling, it was not their privilege
to become members of the Body of the great High Priest, the royal
that the red heifer never wore a yoke, it represented a class
of justified persons--made free from the Law Covenant. Although
most of the ancient worthies were born under the Law Covenant,
and therefore legally subject to its conditions and to its condemnation
through imperfection of the flesh, nevertheless, we see that God
justified them through faith, as the children of faithful Abraham.
This is fully attested and corroborated by the Apostle, when he
says that "all these obtained a good report of God through
faith"--a verdict of, Well done, a testimony that they pleased
God, and that he had provided for them blessings in harmony with
his promise--although these blessings could not be given to them
at the time, but must be waited for and be received through the
spiritual Seed of Abraham--
<PAGE 111> the Christ. The fact that this
sacrifice must be a cow and not a bullock served
to differentiate it from the great sacrifice of the Day of Atonement
which could be a bullock only. That it must be a red
cow would seem to teach that those ancient worthies were not
sinless and therefore accepted of God before the great Atonement
Day sacrifice, but that they were "sinners even as others."
The fact of their cleansing or justification by faith,
was otherwise indicated as above suggested.
cleansings for which these red cow ashes were prescribed, were
of a peculiar kind; namely, specially for those who came in contact
with death. This would seem to indicate that these ashes
of the heifer were not designed to remove the individual's guilt--no,
his moral guilt could be cleansed away only through the merit
of the Atonement Day sacrifices. The cleansing of defilement through
contact with the dead would seem to teach that this cleansing,
affected by and through the experiences of the ancient worthies,
will specially apply to the world of mankind during the Millennial
age, while they are seeking to get rid of all the defilements
of Adamic death--seeking to attain human perfection. All
the blemishes of the fallen condition are so much of contact with
death; all constitutional weaknesses and blemishes through heredity
are contacts with death: and from all of these the ashes of the
Red Heifer are to be used for the cleansing of all who will become
the people of God. Like the ashes of the red heifer, laid up in
a clean place, so the results of the painful experiences of the
ancient worthies will be a store of blessings, instruction and
help, by which they, when made subordinate "princes"
in the Kingdom, will assist in the restitution work. Each pardoned
sinner, desiring to be cleansed perfectly, must not only wash
himself with water (truth), but must also have applied to him
the instructions of these "princes"--said instructions
<PAGE 112> being typified by the sprinkled
ashes of the heifer, representing the valuable lessons of faith
and obedience learned through experience by this class.
`Exod. 12:22`; `Lev. 14:4,49`;
`Psa. 51:7`; `Heb. 9:19`
"So Great Salvation"
"Nothing to pay? No, not a whit.
Nothing to give? No, not a bit.
All that was needed to give or to pay,
Jesus hath done in God's own blessed way.
"Nothing to settle? All has been paid.
Nothing to anger? Peace has been made.
Jesus alone is the sinner's resource;
Peace he has made by the blood of his cross.
"What about terror? It hasn't a place
In a heart that is filled with a sense of his grace.
My peace is most sweet and it never can cloy,
And that makes my heart bubble over with joy.
"Nothing of guilt? No, not a stain;
How could the blood even one let remain?
My conscience is purged and my spirit is free;
Precious that blood is to God and to me.
"What of my future? 'Tis glorious and fair.
Since justified, sanctified, glory I'll share.
By his blood first redeemed, by his grace then enthroned,
Side by side with my Lord, as his Bride I'll be owned.
"What then, dost thou ask? O, glory shall follow;
Earth shall rejoice in the dawn of the morrow.
To rule and to bless comes that kingdom and reign;
Flee then, shall sorrow, death, crying and pain."
TABERNACLE SHADOWS OF THE BETTER SACRIFICES