3<\/strong>. and<\/em> one<\/strong> shall bring her forth<\/em> ] Probably the person who is to kill her; not Eleazar.<\/p>\n The work would necessarily require a priest; yet as it rendered him unclean for the day Num 19:22<\/span>, the high priest was relieved from performing it.<\/P> Without the camp – <\/B>The defilement was viewed as transferred to the victim that was to be offered for its removal. Under these circumstances the victim, like the defiled persons themselves, would be removed outside the camp. The particular pollution to be remedied by this ordinance was the indirect one resulting from contact with tokens and manifestations of sin, not the direct and personal one arising from actual commission of sin. So too the sinless antitype had to bear the reproach of associating with sinners Luk 5:30<\/span>; Luk 15:2<\/span>. And as the red heifer was expelled from the precincts of the camp, so was the Saviour cut off in no small measure during His Life from the fellowship of the chief representatives of the theocracy, and put to death outside Jerusalem between two thieves. Compare Heb 13:11-12<\/span>.<\/P> <\/p>\n Unto Eleazar, <\/B>who was the second priest, and, in some cases, the vicegerent or deputy of the high priest. To him, not to Aaron, because this service made him unclean for a season, Num 19:7<\/span>, and consequently unfit for holy ministrations; whereas the high priest was, as far as possibly he could, to be preserved from all sorts of defilement, and constantly fit for his high and holy work. Without the camp; partly because it was reputed an unclean and accursed thing, being ceremoniously laden with the sins of all the people; and partly to signify that Christ should suffer without the camp, as he did, Heb 13:12<\/span>, in the place where malefactors suffered, Lev 24:14<\/span>. <\/P> One; <\/B>a person appointed by Eleazar for this work. <\/P> <\/p>\n 3-6. ye shall give her unto Eleazarthe priest that he may bring her forth without the camp<\/B>He wasthe second or deputy high priest, and he was selected for this dutybecause the execution of it entailed temporary defilement, from whichthe acting high priest was to be preserved with the greatest care. Itwas led “forth without the camp,” in accordance with thelaw regarding victims laden with the sins of the people, and thustypical of Christ (Heb 13:12<\/span>;Lev 24:14<\/span>). The priest was tosprinkle the blood “seven times” beforeliterally,”towards” or “near” the tabernacle, a descriptionwhich seems to imply either that he carried a portion of the blood ina basin to the door of the tabernacle (Le4:17<\/span>), or that in the act of sprinkling he turned his facetowards the sacred edifice, being disqualified through the defilinginfluence of this operation from approaching close to it. By thisattitude he indicated that he was presenting an expiatory sacrifice,for the acceptance of which he hoped, in the grace of God, by lookingto the mercy seat. Every part of it was consumed by fire except theblood used in sprinkling, and the ingredients mixed with the asheswere the same as those employed in the sprinkling of lepers (Le14:4-7<\/span>). It was a water of separationthat is, of”sanctification” for the people of Israel.<\/P><\/p>\n And ye shall give her unto Eleazar the priest<\/strong>,…. The son of Aaron; the Sagan of the priests, as the Targum of Jonathan calls him, the second or deputy priest; it was not to be given to Aaron, that he might not be defiled, though but for a small time, that so he might not be hindered in his office at all; but to Eleazar, to inure him to his office, and to confirm him in it:<\/p>\n that he may bring her forth without the camp<\/strong>; without the camp of Israel; Jarchi says, without the three camps, as afterwards without Jerusalem; it used in later times to be burnt on the mount of Olives; it was brought forth as impure, and was a type of Christ, having the sins of his people on him, and who in conformity to this type suffered without the gates of Jerusalem, see Heb 13:11<\/span>;<\/p>\n and [one] shall slay her before his face<\/strong>; the Targum of Jonathan says, another priest; but it was not necessary that it should be slain by a priest, any man might do it. Jarchi says, a stranger slew, and Eleazar looked on; though it was not slain by him, yet it was slain before him, that it might look like a sacrifice, though not offered on the altar; and slaying of it denotes the putting of Christ to death, which was done in the presence, and with the approbation, of the priests and elders of the people.<\/p>\n 3 And ye shall give her unto Eleazar. A clear distinction is here made between two offerings; for the people are not permitted to kill the heifer, but this is the peculiar office of the priest. Thus the people offered vicariously by the hand of the priest; and in this way also at present, although we set Christ before God’s face in order to propitiate Him, still it is necessary that Christ Himself should interpose, and exercise the office of a priest. Again, the heifer was to be taken outside the camp, as a sign that it was accursed, since it was an atonement. On which account, too, the atoning victims, whose blood was carried into the Holy of Holies, were burnt without the camp; the truth of which figure was accomplished in Christ, who therefore suffered outside the gates of the city, as the Apostle testifies. (Heb 13:11<\/span>.) But, because this was a species of rejection, lest the heifer should be less accounted of, or lest the Israelites should think her polluted by the curse, God shews that her blood was sacred and of a sweet savor, by commanding that it should be sprinkled seven times upon the altar, which might not be profaned by anything unclean. The same thing is most clearly seen in Christ; for although He was made a curse for us, and is called “sin, ” because by bearing our accursed sins upon the cross, He was our atoning victim, yet nothing was thereby taken from His purity, so as to prevent His holiness from being the sanctification of the whole world. For He offered Himself through the Spirit, and by His own blood entered into the holy place, and His death is elsewhere called by Paul, “a sacrifice for a sweet-smelling savor.” (Heb 9:11<\/span>; Eph 5:2<\/span>; Phi 4:18<\/span>). <\/p>\n 3<\/strong>. <\/strong> Eleazar <\/strong> was charged with this duty because Aaron, the high priest, must hold himself ever ready to offer the individual sin offerings of the people, for which he would be disqualified by the uncleanness which this statute of the water of preparation declares to attach to the priest superintending the sacrifice of the red heifer. Num 19:7<\/span>. <\/p>\n Without the camp <\/strong> This was rendered necessary because the sacrifice had respect to the purification of the priests by the water of separation as well as that of the people. Hence the priests could no more eat of this sin-offering than they could of that made exclusively for themselves. See Lev 4:3-12<\/span>, notes. It indicates that every thing dead must be removed outside the kingdom of God, over which the Prince of Life presides. After the temple was built, the heifer was customarily slain on the Mount of Olives, and the blood was sprinkled toward the sanctuary visible through the eastern gate of the temple court. <\/p>\n One shall slay <\/strong> The subject to “bring her forth” <\/em> and “slay her” is indefinite. The offerer, and not the priest, was to slay the victim, except when the priest is the offerer. In this case the people not only gave the victim but appointed an offerer. All that the priest had to do was sprinkling the blood.<\/p>\n The Red Heifer To Be Brought Outside the Camp by Eleazar and Slain Before Him ( Num 19:3<\/strong><\/span><\/strong> ). <\/p>\n Num 19:3<\/strong><\/span><\/p>\n <\/strong><\/p>\n “<\/strong> And you shall give her to Eleazar the priest, and he shall bring her forth outside the camp, and one shall slay her before his face,” <\/p>\n Here was one full of life and without imperfection, brought to the priest. But she was to be brought by the priest outside the camp, for all procedures related to death had to be dealt with there. They must not involve the camp. And there she was to be slain by a member of the congregation of Israel. The sinless life was taken in the shedding of blood, in a life poured out in death, poured out by one whom she represented. Here we have one being the substitute for, and representing, the many. The resulting combined sprinkling, the sprinkling of her shed blood, and then its application through the sprinkling of the water of uncleanness, is indicated in both Isa 52:15<\/span> and Eze 36:25<\/span>. <\/p>\n Num 19:3<\/span><\/em><\/strong>. <\/strong>Unto Eleazar<\/em><\/strong><\/strong> Not Aaron himself, because, by being employed in the following work, he would have been defiled: a thing which, in all cases, he was to avoid. Other reasons are given for this employment of Eleazar; but, perhaps, we may truly say with Spencer, that the cause of this precept arose from some peculiar circumstance of that time, which antiquity has totally obscured and hid from us. <\/p>\n Why is Eleazar chosen to this office and not Aaron? Is it not because that, as the ceremony to be performed in this service rendered the minister himself for a season ceremonially unclean, Aaron must not for a moment only, while acting officially in his high priest’s department, be so. Our JESUS, though made sin for us, yet knew no sin: no shadow of uncleanness was in him. Reader! do not forget to remark, that this slaughter of the heifer was not at the sanctuary, but without the camp. And what saith an infallible expositor on this? “JESUS also, that he might sanctify the people with his own blood suffered without the gate.” Heb 13:12<\/span> .<\/p>\n Num 19:3 And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and [one] shall slay her before his face:<\/p>\n Ver. 3. To Eleazar the priest.<\/strong> ] To assure him of the succession of the priesthood. Besides, it was fitter he should be defiled than his father. Num 19:7 Hereby also might haply be foretold, that the priests should kill Christ; but they were but our workmen, we should “look upon him whom we have pierced, and mourn over him,” Zec 12:10 that the fountain opened for sin, and for separation from uncleanness, see <\/em> Num 19:9 may be free to us, the king’s bath of Christ’s blood. Zec 13:1 <\/p>\n <\/p>\n Without the camp.<\/strong> ] Signifying, that Christ should be taken from all earthly comforts, and crucified “without the gate.” Heb 13:12 <\/p>\n <\/p>\n Before his face.<\/strong> ] So was Christ before God’s face; yea, his Father laid upon him with his own hand, and let loose all the powers of darkness at him.<\/p>\n without the camp. Compare the Antitype. Heb 13:12. <\/p>\n without the camp: Num 5:2, Num 15:36, Lev 4:12, Lev 4:21, Lev 13:45, Lev 13:46, Lev 16:27, Lev 24:14, Heb 13:11-13<\/p>\n Num 19:3. Ye shall give her unto Eleazar Who was the second priest, and in some cases the deputy of the high-priest. To him this service was committed, and not to Aaron, because it was not fit that Aaron should be engaged in any thing that would render him ceremonially unclean, although but till the evening, Num 19:8. Yet as it was an affair of great moment, especially as typifying the sufferings and death of Christ, and purification through his blood, it was proper it should be performed by him who was next to Aaron in dignity. The chief priests of our Lords time had the principal hand in his death. That he may bring her forth without the camp Partly because this heifer was reputed an unclean and accursed thing, being laden with the sins of all the people, and partly to signify that Christ should suffer without the gate, (Heb 13:12,) in the place where malefactors suffered.<\/p>\n 19:3 And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and {b} [one] shall slay her before his face:<\/p>\n (b) Another priest.<\/p>\n And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and [one] shall slay her before his face: 3. and one shall bring her forth ] Probably the person who is to kill her; not Eleazar. Fuente: The Cambridge Bible for Schools and Colleges The work would … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 19:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4301","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4301","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4301"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4301\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4301"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4301"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4301"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"