But if, on the one hand, priesthood must lead the people through the wilderness, and if Moses's rod of authority cannot do this, if it can only smite; on the other, there must be a provision connected with it for removing the defilements taking place during the journey, that the communion of the people with God may not be interrupted. That is the reason why the sacrifice of the heifer is placed here, apart from all the others, because it was prescribed in order to meet the defilements of the wilderness. But if the consideration of Christ (even though it be Christ offered for sin, and the participation in His priestly work, in connection with that sacrifice) was a most holy thing realised in the communion of the most holy place; being occupied with that sin, even in a brother, and that to purify him, defiled even those who were not guilty of it.

These are the subjects of chapter 19. What follows is the ordinance given on this occasion. To touch a dead body was indeed being defiled with sin; for sin is here considered under the point of view of defilement which precluded the entrance into the court of the tabernacle. Christ is presented in the red heifer as unspotted by sin, and as never having borne the yoke of it either; but He is led forth without the camp, as being wholly a sacrifice for sin. The priest who brought the heifer did not kill it; but it was killed in his presence. He was there to take knowledge of the deed. The death of Christ is never the act of priesthood. The heifer was completely burned without the camp, even its blood, except that which was sprinkled directly before the tabernacle of the congregation, that is, where the people were to meet God. There the blood was sprinkled seven times (because it was there that God met with His people), a perfect testimony in the eyes of God to the atonement made for sin. They had access there according to the value of this blood. The priest threw into the fire cedar-wood, hyssop, and scarlet (that is, all that was of man, and his human glory in the world). "From the cedar down to the hyssop," is the expression of nature from her highest elevation to her lowest depth. Scarlet is external glory (the world, if you please). The whole was burned in the fire which consumed Christ, the sacrifice for sin. Then, if anybody contracted defilement, though it were merely through neglect, in whatever way it might be, God took account of the defilement. And this is a solemn and important fact: God provides for cleansing, but in no case can tolerate anything in His presence unsuited to it. It might seem hard in an inevitable case, as one dying suddenly in the tent. But it was to shew that for His presence God judges of what is suited to His presence. The man was defiled and he could not go into God's tabernacle.

To cleanse the defiled person, they took some running water, into which they put the ashes of the heifer, and the man was sprinkled on the third and on the seventh days; then he was clean: signifying that the Spirit of God, without applying anew the blood to the soul .(that in the type had been sprinkled once for all when the people met God), takes the sufferings of Christ (the proof that sin and all that is of the natural man and of the world have been consumed for us in His expiatory death), and applies them to it. It is the proof, the intimate conviction, that nothing is nor can be imputed. It was in this respect wholly done away in the sacrifice, whose ashes (the witness that it was consumed) are now applied. But it produces upon the heart the deeply painful conviction that it has got defiled, notwithstanding redemption, and by the sins for which Christ has suffered in accomplishing it. We have found our will and pleasure, if only for a moment, in what was the cause of His pain; and this in the face of His sufferings for sin, but, alas! in forgetfulness of them-even for that sin the motions of which we yield to so lightly now: a feeling much deeper than that of having sins imputed. For it is in reality the new man, in his best feelings, who judges by the Spirit and according to God, and who takes knowledge of the sufferings of Christ and of sin, as seen in Him on the cross.

The first feeling is bitterness, although without the thought of imputation-bitterness, precisely because there is no imputation, and that we have sinned against love as well as against holiness, and that we must submit to that conviction. But lastly (and it seems to me it is the reason why there was the second sprinkling), it is the consciousness of that love, and of the deep grace of Jesus, and the joy of being perfectly clean, through the work of that love. The first part of the cleansing was the sense of the horror of sinning against grace; the second, the mind quite cleared from it by the abounding of grace over the sin.

We may remark that, as it is merely the needed purifying for the way, nothing else is noticed; no sacrifices, as in the case of the leper. There it was drawing nigh to God, according to the value of Christ's work, when cleansed from sin. Here it is the practical restoration of the soul inwardly. There is no sprinkling with blood: the purifying is by water, Christ's death being fully brought in in its power by the Holy Ghost. The details shew the exactness of God, as to these defilements though He cleanses us from them. They shew also that any one who has to do with the sin of another, though it be in the way of duty to cleanse it, is defiled; not as the guilty person, it is true, but we cannot touch sin without being defiled. The value of grace and of priesthood is also made evident.