relation to Christ’s administration of grace, the fact is worthy of special emphasis, that in every rite or figure by which was represented the exercise by Christ of his office as administrator in the Father’s kingdom, the mode is affusion, whether it be blood, water, or oil, expressive of grace bestowed on the people of God, or indignation and fire poured down upon his enemies.
9. The water of separation was to be sprinkled on the unclean on the third day and on the seventh. “And if he purify not himself the third day, then the seventh day he shall not be clean;” for, Jesus who died under our curse, rose again the third day. And “Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For, if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” – Rom. vi, 3-5. If we do not participate in the resurrection of Christ on the third day, by rising from the death of sin to the life of holiness, we can have no part in the resurrection and life of glory. So, Paul testifies to the Ephesians, that the same mighty power which raised Christ from the dead and set him far above in the heavenly places, is at work in all his people, and by it they who were dead in sins are quickened together with him, and made to sit with him in the heavenly places. (Eph. i, 20; ii, 6.) Hence, Paul’s earnest desire and labor for himself, – “That I may know him, and the power of his resurrection, … if by any means, I might attain unto the resurrection of the dead.” – Phil. iii, 10, 11. “Might know the power of his resurrection,” – by realizing within, the steady vigor of the new life in Christ Jesus, working holiness and grace.
Of the resurrection of the Lord Jesus, Paul says, that “he rose again the third day, according to the Scriptures.” – 1 Cor. xv, 4. But where, in the Scriptures, is the third day thus specified? The Lord Jesus makes a similar statement, which goes far to answer the question. “These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets and in the Psalms concerning me. Then opened he their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer and to rise from the dead the third day.” – Luke xxiv, 44-46. In another place, there is a remarkable allusion to the same thing. When Jesus, in response to the Jews demanding a sign, said, “Destroy this temple, and in three days, I will raise it up,” the disciples did not understand. But “when he was risen from the dead, they remembered that he had said this unto them; and they believed the Scripture, and the word that Jesus had said.” – John ii, 18-22. It would thus appear that the resurrection on the third day was written in the Scriptures, and the reference to the law of Moses, and statement as to the opening of the understanding of the apostles, as though the matter were not patent on the face of the record, both lead us to look in that direction for the prophetic anticipation of the third as the resurrection day. The other Scriptures will be searched in vain for any thing to fulfill the requirements of these statements of Christ and of Paul. The law concerning the sprinkling of the water of separation contains the only intimation on the subject; and the allusions above cited appear undoubtedly to have had this typical prophecy in view.
In the design of this ordinance, as a prophecy of the resurrection, we have the reason of its peculiar relation to that particular form of defilement which arose from contact with the dead. Although designed as has been seen for the cleansing of other defilements, also, it was ordained in immediate connection with this particular uncleanness, because that is the connection in which this distinctive meaning shines forth most clearly.
10. He that was purified with the water of separation was required to follow it with an act of self-ablution. “On the seventh day, he shall purify himself, and wash his clothes and bathe himself in water, and shall be clean at even.” – Num. xix, 19. It has been asserted that this rule was meant for the administrator of the rite. But the exposition afterward given by Eleazar, the priest (Num. xxxi, 21-24), shows this to be a mistake. The propriety and beauty of the requirement, in the connection, are apparent. It was a perpetual monition to Israel that those who have been redeemed with precious blood, and raised up to new life by the Holy Spirit, should walk worthy of their calling, and keep themselves from the evil that is in the world, in the blessed assurance of being freed from all corruption and evil, and made partakers in the perfection of holiness and life, on the great Sabbath day of redemption.
This thought was more fully developed in the rites concerning the leper. Immediately upon his baptism, he was required to shave his hair, wash his garments and bathe his flesh. The hair and the defilement adhering to the garments and flesh were evident types of the outgrowth and fruits of his leprous life. Of the shaving and cleansing thus appointed, Paul may give the interpretation – “That ye put off concerning the former conversation, the old man which is corrupt according to the deceitful lusts.” – Eph. iv, 22. After this, the meaning of the like shaving and washing on the seventh day is apparent. It sets forth the final and complete putting off of the old carnal nature, in the resurrection of life, when our bodies themselves also shall be transformed into the likeness of Christ’s glorious body, and be reunited to our souls, perfected in holiness.
11. The defilement from the dead, and the purifying use of the water of separation were not only incident to persons; but the tent or house where the dead lay, and every thing that was in it, became defiled, and must be cleansed by the water of separation, sprinkled on the third day, and on the seventh. (Num. xix, 14, 18; xxxi, 20, 22, 23.) Thus were Israel taught that the curse of sin is on the earth, also, and all that is in it, as well as on man; that, only as sanctified to him through the atonement of Christ, can the productions and possessions of the earth be blessed, and that in the regeneration, the earth and the creatures themselves, also, shall be delivered from the bondage of corruption into the glorious liberty of the sons of God, and “Holiness to the Lord,” be written on the very bells of the horses. (Zech. xiv, 20.) “For,” saith the Lord, “behold I create new heavens and a new earth.” – Isa. lxv, 17.
Thus, all the great truths of the Gospel, were set forth and symbolized in this ordinance, the last, the consummate and crowning sacrament of the Old Testament.
Section XXIV. —These were the Divers Baptisms
That the sprinkled purifyings were the theme of Paul’s argument is evident:
1. He distributes the whole ritual system under two categories. His statement (Heb. ix, 8, 9), literally translated, is, that “the first tabernacle,” erected by Moses, was “(parabolē eis ton kairon enestēkota), an illustrative similitude, unto the present time (kath hen13) in accordance with which (similitude), both gifts and sacrifices are offered, which, as to the conscience, can not perfect the worshipers; depending only on meats and drinks and divers baptisms, – righteousnesses of the flesh, imposed until the time of reformation.” The word (dikaiomata) “righteousnesses” (from dikaios, righteous), is repeatedly so translated in our English version (Rom. ii, 26; v, 18; viii, 4), although in some other places beside the text it is rendered, – “ordinances.” – Luke i, 6; Heb. ix, 1, 10. The latter rendering, however, fails to develop the true idea of the word, which is, – ordinances imposed, in order to the attaining of righteousness by obedience. So it should be in the first verse of this chapter. “Then, verily, the first covenant had also righteousnesses of worship,” (ritual righteousnesses), “and an earthly holy place.” By the phrase, “righteousnesses of the flesh,” the writer indicates the contrast between the outward ritual righteousnesses of the law, – its circumcision of the flesh, its offerings of bulls and goats, and its washings and sprinklings with material elements, – and “the circumcision of the heart;” “the offering of Jesus Christ,” and “the washing of regeneration and renewing of the Holy Ghost.” The ritual observances fulfilled the law of carnal commandments, and were thus righteousnesses of the flesh, and figures of the true, the righteousness of Christ.
Paul
This reading is attested by codices Bezæ, Alexandrinus, Vaticanus, Sinaiticus, and is fully sustained by the internal evidence.
