These and many others were excluded from an interest in the solemn worship of God, upon ceremonial defilements. And some vehemently contend that none were so excluded for moral defile-
: , KExoivamevous.
VER. 13, 14. ] EPISTLE TO THE HEBREWS. 291
ments; and it may be it is true, for the matter is dubious. But
* that it should thence follow that none under the gospel should be so excluded, for moral and spiritual evils, is a fond imagination; yea, the argument is firm, that if God did so severely shut out from a participation in his Solem worship all those who were legally or ceremonially defiled, much more is it his will that those who live in spiritual or moral defilements should not approach unto him by the holy ordinances of the gospel.
4, The manner of the application of this purifying water was by “sprinkling,” being sprinkled; or rather, transitively, , “sprinkling the unclean.” Not only the act, but the efficacy of it is intended. The manner of it is declared, Num. xix. 17, 18. The ashes were kept by themselves. When use was to be made of them, they were to be mingled with clean living water, water from the spring. The virtue was from the ashes, as they were the ashes of the heifer slain and burnt as a sin-offering. The water was used as the means of their application. Being so mingled, any clean person might dip a bunch of hyssop (see Ps. li. 7) into it, and sprinkle any thing or person that was defiled. For it was not con- fined unto the office of the priest, but was left unto every private person; as is the continual application of the blood of Christ. And this rite of sprinkling was that alone in all sacrifices whereby their
_ continued efficacy unto sanctification and purification was expressed. Thence is the blood of Christ called “the blood of sprinkling,” be- cause of its efficacy unto our sanctification, as applied by faith unto ‘our souls and consciences.
The effect of the things mentioned is, that they “ sanctified unto the purifying of the flesh;” namely, that those unto whom they were applied might be made Levitically clean,—be so freed from the
_ . carnal defilements as to have an admission unto the solemn worship of God and society of the church.
“Sanctifieth.” ‘A7iéZ in the New Testament doth signify for the most part, “to purify and sanctify internally and spiri- tually.” Sometimes it is used in the sense of “72 in the Old Testament, “ to separate, dedicate, consecrate.” So is it by our Saviour, John xvii. 19, Kai tatp adréy tya ayia guavrdv,— “ And for them I sanctify myself ;” that is, ‘separate and dedicate myself to be a sacrifice.’ So is it here used. Every defiled person was made common, excluded from the privilege of a right to draw nigh unto God in his solemn worship: but in his purification he was
_ again separated to him, and restored unto his sacred right.
__ The word is of the singular number, and seems only to respect the next antecedent, erodd¢ daucrewc,— the ashes of an heifer.” But
_ if so, the apostle mentions “the blood of bulls and goats” without
4 the ascription of any effect or efficacy thereunto. This, therefore, is
Pavrifoucn,
“Agia et.
q
292 AN EXPOSITION OF THE [CHAP. IX.
not likely, as being the more solemn ordinance. Wherefore the word is distinctly to be referred, by a zeugma, unto the one and the other. The whole effect of all the sacrifices and institutions of the law is comprised in this word. All the sacrifices of expiation and ordinances of purification had this effect, and no more.
They “sanctified unto the purifying of the flesh.” That is, those
Upis chy 2%, Who were legally defiled, and were therefore excluded cupxds xalepe- from an interest in the worship of God, and were made eye obnoxious unto the curse of the law thereon, were so legally purified, justified, and cleansed by them, as that they had free admission into the society of the church, and the solemn wor- ship thereof. This they did, this they were able to effect, by virtue of divine institution.
This was the state of things under the law, when there was a church purity, holiness, and sanctification, to be obtained by the due observance of external rites and ordinances, without internal purity or holiness. Wherefore these things were in themselves of no worth or value. And as God himself doth often in the prophets declare, that, merely on their own account, he had no regard unto them; so by the apostle they are called “worldly, carnal, and beggarly rudi- ments.” Why then, it will be said, did God appoint and ordain them? why did he oblige the people unto their observance? I answer, It was not at all on the account of their outward use and efficacy, as unto the purifying of the flesh, which, as it was alone, God always despised; but it was because of the representation of good things to come which the wisdom of God had inlaid them withal. With respect hereunto they were glorious, and of exceeding advantage unto the faith and obedience of the church, °
This state of things is changed under the new testament. For now “neither ciroumneision availeth any thing, nor uncircumcision, but a new creature.” The thing signified, namely, internal purity and holiness, is no less necessary unto a right unto the privileges of the gospel, than the observance of these external rites was unto the privileges of the law. Yet is there no countenance given hereby unto the impious opinion of some, that God by the law required only external obedience, without respect unto the imward, spiritual part of it; for although the rites and sacrifices of the law, by their own virtue, purified externally, and delivered only from temporary punishments, yet the precepts and the promises of the law required the same holiness and obedience unto God as doth the gospel.