Commentary on Numbers, Book · Chapter 19
CHAP. XIX.
Chapter XIX Verſe 1 Ver. 1. AND the LORD ſpake unto Moſes, and unto Aaron, ſaying.] They were both concerned in what follows; Moſes to deliver the Command, and Aaron to ſee it executed.
Verſe 2 Ver. 2. This is the Ordinance.] Or, the Conſtitution.
Of the Law which the LORD hath commanded.] Which is now paſſed into a Law by God's command; who had ordered this Water of Purification to be made ſome time before, as appears from VIII. 7. But now ſets down a Rule for all Poſterity to obſerve, in the making of it. It is the rather mentioned now after the foregoing Hiſtory, to free the People from that great fear they were in of periſhing in their Uncleanneſs, (XVII. 12, 13.) by ſhowing them a way, how to be purified from the greateſt Pollution, before they approached to the Tabernacle.
Speak unto the Children of Iſrael that they bring thee.] At the common Charge of the People, becauſe it was for their common benefit.
A red Heifer.] The Hebrew word Parah, which we tranſlate Heifer, ſignifies a young Cow; as Par ſignifies a young Bullock, not above two or three years old at moſt, as Kimchi and others obſerve,
Without ſpot.] This the Jews refer to the word red, which goes before, and take it to ſignifie perfectly red, without the mixture of any other colour: for as to any other Imperfections, they are provided againſt in the next words, without blemiſh. Inſomuch that Maimonides, in his Treatiſe on this Subject, ſaith, That if this Cow had two Hairs black or white, it was unfit for this uſe. From whence other Nations, particularly the Egyptians, derived the cuſtom of ſacrificing red Oxen, as Plutarch tells us in his Book de Iſide & Oſiride, foreign, &c. And he ſaith they ſearcht them ſo very narrowly, that if they found one hair black or white, they counted it foreign, unfit to be ſacrificed. See Bochartus P. I. Hierozoic. Lib. II. cap. 39. where he ſhows, this was the moſt common colour, among that ſort of Creatures, in ſome Countries.
Wherein is no blemiſh.] See XXII Lev. 20, 21, 22.
And upon which never came yoke.] Had never been imployed in ploughing the Ground, or any other Work: for according to the common ſenſe of all Mankind, thoſe Creatures which had been made to ſerve other uſes, became unfit to be offered to God. Whence Diomedes promiſes Pallas a Cow of a year old. —foreign. Which no Man hitherto had brought under the yoke. Iliad. K. And ſo doth Neſtor Odyſſ. T. and the like Bochartus obſerves out of Virgil, Ovid, and others, in his Hierozoicon, P. I. Lib. II. cap. 33.
All this is very plain; but why a young Cow rather then a Bullock, (which is commonly appointed in Sacrifices) and why one perfectly red, is not ſo eaſie to underſtand. If we had any reaſon to believe that thoſe Superſtitions were among the Egyptians in the days of Moſes, which were when Plutarch or Herodotus lived, we might very probably ſay, (as ſome Men of Learning have) that this Precept was given to preſerve the Iſraelites from their Religion. For they abhorred to offer a Cow, whom they honoured, as ſacred to Iſis. So Herodotus; they ſacrificed Males, both old and young, foreign, but it is not lawful for them to offer Females, Lib. II. cap. 41. And therefore God, it might be thought, ordered a Cow to be burnt, rather than a Bullock. And for the ſame cauſe one perfectly red, becauſe that was a Colour odious and abominable to the Egyptians; who fancied Typhon (the Author of all Evil in their account) to be of that Colour; and therefore offered him red Oxen, as hateful to them, as red Men and Aſſes were. Thus Plutarch and Diodorus Siculus. In oppoſition to which, it may be thought that a Cow of this colour was acceptable to God, becauſe hated and abhorred by thoſe Idolaters. But I look upon what ſuch late Writers ſay, as of no Authority in this matter. And as there is no proof of any ſuch Cuſtoms among the Egyptians in Moſes his time, ſo there is an high probability that the whole Fable of Typhon was framed out of the ſtory of Moſes; as Bochartus hath moſt ingeniouſly indeavoured to make out, by many Obſervations out of that Book of Plutarch and other Authors, Hierozoic. P. I. Lib. II. cap. 34. p. 340, 341, &c.
But ſuppoſing the Antiquity of thoſe Superſtitions among the Egyptians, to have been as great as ſome fancy them, I cannot think that if Moſes had had any reſpect to them, he would have ordered ſuch a great number of Sacrifices, as we read of in his Law, without the leaſt conſideration of the colour of any one of them, and only mention the colour of this Cow, which was no Sacrifice. I rather think this perfect red colour was choſen, becauſe of its rarity; it being hard to find a Cow without any the leaſt mixture of other hair. And though it were not a Sacrifice, yet being deſigned to the ſame end, there was a reſpect herein to that great Expiation which was made by the Sacrifice of Chriſt. With whoſe Blood, though the Apoſtle doth not compare the Blood of this Heifer (becauſe it was not offered) yet he doth compare it with the Aſhes of this burnt Heifer, put into the Water of Purification. See IX Hebr. 13. Where after the Blood of Bulls and Goats, he mentions the Aſhes of this Heifer ſprinkling the unclean. For they were a more extraordinary ſort of Purification than any under the Law; of which we no where read, but in this place; nor of any Command for the repeated burning of ſuch an Heifer to Aſhes, (as there is for the Anniverſary Sacrifice on the Day of Atonement) but only of the uſe of the Water made of theſe Aſhes, as oft as there was occaſion. But of this it will be more to treat in the following part of the Chapter.
Verſe 3 Ver. 3. And ye ſhall give her.] They who brought her in the Name of the whole Congregation, were to bring her to Moſes, as the foregoing verſe directs: and he and Aaron were to deliver her to Eleazar.
Ʋnto Eleazar the Priest.] It is commonly thought that Aaron might not be employed in the following Work, becauſe it would have defiled him, and made him unfit to miniſter before God for a ſeaſon. Which he was bound to avoid, even when natural Affection ſeemed to require it, XXI Lev. 11, 12. yet a vulgar Prieſt was not intruſted with this Service, but it was committed unto the very next Perſon to Aaron, who was to be his Succeſſor; becauſe it was of very great weight and importance.
That he may bring her forth without the Camp.] As a thing exceeding unclean; more impure than any common offering for Sin. For the greater the Impurity was, that was laid upon any Sacrifice, the further ſtill off from the Sanctuary it was carried. The Bullock, for inſtance, which was offered for a Sin committed by the Prieſt, or the whole Congregation, was in part offered at the Altar; but the far greater part was to be burnt without the Camp, IV Lev. 12, 20. And ſo was the Bullock and Goat, offered for all the Sins of the People, on the great Day of Expiation, XVI Lev. 27. And the Scape-Goat, which was deſigned for the ſame purpoſe, was not ſo much as burnt, but baniſhed into a Land not inhabited, no Body knows whether. All which more particularly repreſented Chriſt in his Sufferings, as the Apoſtle obſerves, XIII Hebr. 11, 12. and ſo did this in part; having ſomething of the nature of a Sacrifice in it. For though it was not a Sacrifice brought to be ſlain at the Altar, yet it was intended to be uſed to the ſame purpoſe, for the cleanſing of the People from the greateſt Legal defilement.
And one ſhall ſlay her before his face.] Some Perſon appointed by Eleazar (for it was not neceſſary a Prieſt ſhould do it) was to kill her without the Camp. Where it is plain from v. 5, 8, 9. there were more than one concerned in this Office. But it could not be ſlain unleſs Eleazar was there; and it was to be done in his preſence, who was the chief of the Prieſts: to ſhow that it was intended for God's Service, though not offered as Sacrifices were at the Tabernacle, before the LORD. And this is the reaſon perhaps, why the care of this Heifer is committed to Eleazar, and not to Aaron; becauſe he officiated only at the Tabernacle.
Ver. 4. And Eleazar the Priest ſhall take of her Verſe 4 Blood with his finger.] As they did in Expiatory Sacrifices, IV Lev. 6.
And ſprinkle of her Blood.] In the ſprinkling of the Blood, as the Jews obſerve, conſiſted the very Eſſence of an Expiatory Sacrifice. Therefore though this was not a Sacrifice, yet it had ſomething of that nature in it, and may be called a Piaculum, an Expiatory Thing: though nothing was called KORBAN, a Sacrifice, but what was offered at the Altar, as our Dr. Owtram hath moſt judiciouſly obſerved againſt Abarbinel, who calls this red Cow an Offering for Sin.
Directly before the Tabernacle of the Congregation.] This Rite of ſprinkling the Blood was never uſed, but in Sacrifices ſlain at the Altar, in the preſence of God; and in this red Cow, which was ſlain, in the proſpect of the Sanctuary. Towards which the Prieſt was to look ſtedfaſtly while he ſprinkled it: otherwiſe, the Jews ſay, it was in vain. Which ſhows that the validity of this Act, and of the Purification to be made by it, was to be expected from the Sanctuary. For the Blood of that Heifer, whoſe Head was cut off to cleanſe a City, near to which a Man was found ſlain by an unknown Perſon, was not ſprinkled; being ſlain, not in ſight of the Sanctuary, but in a Valley, near the City, XXI Deut. 3, 4, &c. And in this the Jews were ſo curious, that after the Temple was built, this Blood being to be ſprinkled directly before the Porch of it, they took care the Gate Shuſhan, which was before it, ſhould have lower Battlements than any other Gate of the Temple had, that the Prieſt might ſee the Face of the Porch of the Houſe of God.
Seven times.] This ſignifies the perfection of the Expiation that was to be made by this red Cow; on whoſe Aſhes the Jews thought ſo much depended, that they took care the Prieſt, who was to ſee her burnt, ſhould be put apart in a Chamber of the Temple (called the Houſe of Stone) that they might be certain he was free from all pollution by a Grave, or a dead Corps. For the Aſhes of this burnt Cow, being the great and only cleanſer for that Defilement, they took ſuitable care that he ſhould not be defiled who went to burn her. See Dr. Lightfoot's Temple Service, chap. 17. ſect. 2. where he deſcribes out of Maimonides and others, how ſolemnly the Prieſt was attended, when he went about this work. And the Apoſtle had reaſon to mention the Aſhes of this Heifer, wherewith the Water was made for ſprinkling the Unclean, as the Principal Thing that ſanctified to the purifying of the Fleſh, i. e. taking away bodily Defilements. With which he compares the Blood of Chriſt as infinitely more powerful, for the purifying of the Conſcience from dead works, IX Hebr. 13, 14. In which words, dead works, there is a reſpect (as our Dr. Jackson obſerves) to the main intention of theſe Aſhes, which were for the Purification of thoſe defiled by dead Bodies. And he ſeems to me alſo, not to be led by Fancy, but by a ſolid Judgment, when he conſidered theſe Aſhes alſo as a notable Figure of the everlaſting Efficacy of Chriſt's Blood, of which the Apoſtle there diſcourſes. For if the frequent occaſion for the uſe of the Water of Purification, had not ſpent all the Aſhes of this Heifer now ſlain and burnt by Eleazar, they might have been preſerved for this purpoſe without any danger of Putrifaction, for a longer time than the Law of Ceremonies laſted. For Aſhes being well kept, never periſh; and therefore are an Emblem of Immortality. But it muſt be conſidered that the frequent uſe of theſe Aſhes might exhauſt the whole ſtock of them made at this time, and make it neceſſary the Prieſts ſhould burn another Heifer for the ſame end; as the Jews ſay they did, though ſo rarely (as I ſhall note below) that this burning of a red Heifer was not reiterated, if we may believe them, till the deſtruction of Solomon's Temple. Which makes them a more notable Figure, though not a perfect one (for no ſuch can be found) of the Power of Chriſt's Blood to purifie us for ever, without the repetition of it continually; which was the imperfection of the Legal Sacrifices, that they muſt be often offered.
Verſe 5 Ver. 5. And one ſhall burn the Heifer in his ſight, her Skin, and her Fleſh, and her Blood, with her Dung, ſhall he burn.] There was a great Pile of Wood (to which they ſet fire immediately after he had done Sprinkling) in which this Heifer was more intirely burnt than any publick Expiatory Sacrifice beforementioned, v. 2. (for here the remainder of the Blood is ordered to be burnt) becauſe this was of all other things the moſt unclean; and to be utterly conſumed at a diſtance from the Sanctuary.
Verſe 6 Ver. 6. And the Priest ſhall take Cedar-wood, and Hyſop, and Scarlet.] Theſe three things compoſed that Inſtrument which the Prieſt made uſe of for ſprinkling of leprous Perſons, or Houſes, when they were to be cleanſed, XIV Lev. 6, 7, 49, 50, &c. (where ſee what I have noted) And the Apoſtle mentions two of them, as uſed by Moſes himſelf, when he ſprinkled the Book of the Covenant, and all the People, with the Blood of the Sacrifice, IX Hebr. 19. Which though not mentioned in Exodus, yet the Apoſtle knew was the ancient way of Sprinkling. And therefore theſe things which were uſed of old as Cleanſers, either of inward or outward Filth, are ordered here to be thrown into the fire, while the Heifer was burning in it, whoſe Aſhes were to be the great Means of Mens Purification from the higheſt Pollutions.
And cast it.] He ſpeaks as if theſe three things, being bound together, became one.
Into the midſt of the burning of the Heifer.] To denote the great vertue which the Water made of the Aſhes of all theſe things ſhould have, to cleanſe thoſe who were ſprinkled with it: one of theſe things (viz. Hyſop) being ordered to be dipt into the Water for that purpoſe, v. 18.
Ver. 7. The Prieſt ſhall waſh his Clothes, and ſhall Verſe 7 bathe his Fleſh in Water, and afterward he ſhall come into the Camp.] Though we do not find that Eleazar was imployed, either in killing or in burning this Heifer; which were only to be done in his preſence; yet having touched her Blood, he became unclean. And therefore was to uſe theſe Ceremonies for his Cleanſing, before he returned to the Camp: as Aaron did when he had offered the great Sacrifice of Expiation, on the Day of General Atonement, XVI Lev. 24.
And ſhall be unclean until the Even.] So as not to come into the Camp, I ſuppoſe, much leſs to the Sanctuary until Sun-ſet: Which was but a ſhort time, conſidering the greatneſs of this Heifers impurity; this being the common time of remaining Unclean, for the ſmalleſt Defilements, XI Lev. 24, 25, 27, &c.
Ver. 8. And he that burneth her ſhall waſh his Clothes Verſe 8 in Water, &c.] This was a general Maxim among the Jews, that the Bodies of thoſe Beaſts, whoſe Blood was carried into the Holy Place, polluted thoſe that touched them. Which is juſtified by XVI Lev. 28 And therefore he that burnt this Heifer, whoſe Blood was ſprinkled towards it, was to do the ſame, as he that carried the Scape-Goat into the Wilderneſs, was alſo bound to do, XVI Lev. 26.
Ver. 9. And a Man that is clean.] Free from any Legal Defilement.
Shall gather up the Aſhes of the Heifer.] They were Verſe 9 the principal Aſhes, though the Aſhes of the Cedar-wood, Hyſop, and Scarlet-wooll, were alſo mingled with them; which being taken up, were pounded and ſifted, as the Jews tell us.
And lay them up without the Camp in a clean place.] The Jews ſay that the Heifer, in after times, being burnt on the pitch of Mount Olivet, which was over againſt the Temple, they laid up ſome part of the Aſhes in a place near that Mount, for the Sprinkling of the People; and another part was delivered to the XXIV. Courſes, for the Sprinkling of the Prieſts; and another third part laid up for a Memorial in the Incloſure of the Court of the Temple. See Dr. Lightfoot in the place before-named. But there is no certainty of this, and it contradicts in part, what is here commanded, that they ſhould be laid up, without the Camp. See v. 12.
And it ſhall be kept.] Laid up, foreign, as the LXX. tranſlate it, to be reſerved and kept, for the uſe of thoſe who had defiled themſelves by the Dead; unto whom it was delivered when they had occaſion for it. And this word reſerved, or kept, imports, that theſe Aſhes were not for the uſe of that Generation only, but for all Poſterity. And as Manna (which was commanded in the ſame form of Speech to be kept or reſerved in the Ark) was a Type of Chriſt, as he was the Food of Life, or the Bread that came down from Heaven: So were theſe Aſhes kept, as an Emblem of the everlaſting Efficacy of his Sacrifice. For there is no bodily Subſtance under Heaven (as Dr. Jackson ſpeaks, Book X. chap. 55.) which can be ſo true an Emblem or Model of Incorruption, as Aſhes are: for being the remainder of Bodies perfectly diſſolved or corrupted, they are not capable of a ſecond Corruption.
For the Congregation of the Children of Iſrael.] This one Heifer, being ſlain, and its Blood ſprinkled, and Body burnt, afforded Aſhes enough to ſeaſon as many Veſſels of Water, as the whole People of Iſrael ſhould need. Wherein it was a notable Repreſentation of Chriſt's Blood, ſhed for the whole World, to cleanſe us from all unrighteouſneſs. Yea, they were ſufficient for all the People, for many Generations; though they had frequent occaſion to uſe them for Legal Purification. Wherein ſtill they more lively repreſented the Vertue of Chriſt's one Sacrifice; which continues for ever. For the Jews ſay, this red Heifer was killed but nine times, while their State laſted. First, By Eleazar here in the Wilderneſs; which was not repeated till after the Deſtruction of Solomon's Temple, i. e. not during the ſpace of more than a Thouſand Years. The ſecond time it was burnt by Ezra, after their return from the Captivity of Babylon: and but ſeven times more, till the Deſtruction of the ſecond Temple. Since which they have not adventured to make theſe Aſhes, but expect it to be done the tenth time by the King Meſſias. Who indeed came to put an end to this, and all other Legal Rites: not after the Legal manner, but by offering himſelf once for all, inſtead of all other Sacrifices or ways of Purification.
For a Water of Separation.] To be put into Spring-water, (which was always accounted more pure than other) by which thoſe Perſons were to be cleanſed, who for their Pollutions were ſeparated from the Congregation; and thoſe things alſo which had been defiled, were reſtored to their common uſe. Aſhes, all know, are of great uſe in ſcouring things polluted: and the ancient Gentiles uſed them much in their Luſtrations, as appears from Virgil, Ovid, and many other Authors. But the Water into which they put them was prepared with Magical Rites; and, for the moſt part, was drawn out of ſome pretended Sacred Fountain; and ſometimes it had a burning Torch taken from the Altar, quenched in it; and in ſome places they put Sulphur, and Spittle, and other cleanſing things into it. In which, I ſuppoſe, at firſt they imitated this Rite preſcribed by Moſes; but in proceſs of time added many Superſtitions of their own to it.
It is a purification for ſin.] In the Hebrew the words are, It is ſin: and we add a purification, to explain the ſence. For it was not a proper Sacrifice for Sin, (as this Phraſe for ſin ſometimes imports, IV Lev. 24.) but had ſomething of that Nature in it, (as I obſerved before) and may be properly ſaid to Purifie, or Cleanſe Men from their Sin; i. e. from ſuch Legal Defilements as are mentioned afterwards. And it may, in a leſs proper ſence, have the Name of a Sin-offering, inaſmuch as the Body of it was burnt without the Camp, (as the great Sin-offering was on the Day of Atonement) and its Blood ſprinkled ſeven times towards the Sanctuary; though not ſhed at the Altar: Whereby it became a more compleat Repreſentation of the Sacrifice of Chriſt. Eſpecially if we conſider that this Purification here mentioned, doth not ſignifie only one, or a few Acts of Purification, but a continued Purification: the Aſhes being to be laid up as a Treaſure or Store-houſe (to uſe Dr. Jackſon's words) for making as many Purifications, or Waters of Sprinkling, as the Iſraelites ſhould have occaſion to uſe. For therein conſiſted the Excellence of this Purification, that the Aſhes were not to be made by burning a Heifer, every time the People had occaſion for them; but the Aſhes of this one Sacrifice (as we call it) was ſufficient for the uſe of many Generations. Accordingly the Apoſtle ſaith our LORD Chriſt, foreign, having made a purification of our ſins, I Hebr. 3.) ſat down at God's right hand. Which word purification in that place, doth not ſignifie one Act or Operation, but implies that by this one act of Sacrificing himſelf, he was conſecrated to be a perpetual Fountain of Purification; being ſtill the propitiation for our ſins.
Ver. 10. And he that gathereth the Aſhes of the Heifer, Verſe 10 ſhall waſh his Clothes, and be unclean until the Even.] This is one of the ſtrange things, which the Jews ſay Solomon himſelf did not underſtand, (and Maimonides profeſſes he could find no reaſon of, More Nevochim, P. III. cap. 47. and the Author of Sepher Coſri alſo aſcribes purely to the Will and pleaſure of God, of which he could give no account, P. III. ſect. 53.) that the ſame thing ſhould both cleanſe and pollute; as theſe Aſhes did, which polluted him that gathered them, and made thoſe that uſed them clean from the higheſt Legal Pollutions. But this is not ſtrange to thoſe who conſider, that all thoſe great Sacrifices which were offered for Sin, (which I mentioned v. 7.) though they purified thoſe for whom they were offered, were very impure themſelves, becauſe the Sins of Men were laid upon them; as all our Sins were upon Chriſt; who therefore is ſaid to be made ſin for us (2 Corinth. V. 21.) that we might be made the Righteouſneſs of God, i. e. freed from all Sin.
And it ſhall be unto the Children of Iſrael, and unto the Stranger, &c.] All Proſelytes to their Religion were to have the benefit of this Purification, as well as the Jews, by an unalterable Law. By which was figured the Propitiation Chriſt made for the Sins of the whole World.
Verſe 11 Ver. 11. He that toucheth the Body of any dead Man ſhall be unclean ſeven days.] This long Uncleanneſs by touching a dead Body, was the ground of thoſe ſtrict Injunctions to the Prieſt, about mourning for their dead Relations: which is forbidden, leſt they ſhould be hindred too long in their Miniſtration. See XXI Lev. He that touched the Carcaſe of any unclean Creature, was defiled only till the Even, XI Lev. 24. nor was he longer who touched the Bed of him that had an Iſſue, or his Seat, &c. XV Lev. 5, 6, 7, 8, &c.
He ſhall purifie himſelf with it.] With the Water of Separation mentioned v. 9. Which ſeems here to be deſigned chiefly, if not only, for the purging of this great Impurity, by touching any Man's dead Body.
On the third day.] Then he was to begin his Purification, by being ſprinkled with it. Which makes it probable that theſe Aſhes were kept in more places than the Jews mention without the Camp, (as afterwards near Jeruſalem) and it is moſt likely, in all the Cities of the Country. For it had been too hard for all the People, nay impoſſible for thoſe who were remote, to go to Jeruſalem the third Day after they were defiled, to fetch theſe Aſhes: which therefore were kept in ſeveral clean places, where every Body might eaſily have them to put into Water, and be ſprinkled with it. For as there was no Sacrifice, ſo no Prieſt required to make this Purification; but any clean Perſon might ſprinkle the Water, v. 18, 19.
And on the ſeventh day he ſhall be clean.] Then his Purification was perfected; but not without a new ſprinkling on this Day, v. 19.
But if he purifie not himſelf the third day, then the ſeventh day he ſhall not be clean.] If he did not begin his Purification on the third day, his ſprinkling on the ſeventh would not make him clean. But it is very probable, that though he omitted it on the third day, yet if he purified himſelf on the fourth or fifth, or any day following, that being reckoned as if it had been the third; when he had made up the number ſeven, his cleanſing might be compleated.
Ver. 13. Whoſoever toucheth the dead Body of any Verſe 13 Man that is dead, and purifieth not himſelf.] With the Water of Separation, in the manner before preſcribed, v. 12.
Defileth the Tabernacle of the LORD.] If he approach unto it, without this Purification.
And that Soul ſhall be cut off from Iſrael.] He was to die for it, if he did it preſumptuouſly.
Becauſe the Water of Separation was not ſprinkled upon him.] Becauſe he neglected the Means of his Purification.
He ſhall be unclean.] Remain in his Uncleanneſs.
His uncleanneſs is yet upon him.] Not to be purified now by this Water of Separation, but cut off from the Body of the People. This ſtill concerns thoſe that came to the Tabernacle preſumptuouſly, being unpurified. If they did it ignorantly, a Sacrifice was admitted for their Atonement, V Lev. 3, 6, 17, 18.
Verſe 14 Ver. 14. This is the Law.] Concerning ſuch Defilements as theſe, by the dead Bodies of Men.
When a Man dieth in a Tent.] Wherein they now lived during their ſtay in the Wilderneſs: and the ſame Law obliged them, when they came to dwell in Houſes, in the Land of Canaan.
All that come into the Tent, and all that is in the Tent, ſhall be unclean ſeven days.] The meaning ſeems to be, that every Perſon who came into the Tent while the dead body lay there, (or before the Tent was purified) as well as they who were in it when the Perſon died, ſhould be unclean. For all the Goods of the Houſe were not made unclean; but only all open Veſſels.
Verſe 15 Ver. 15. And every open Veſſel which hath no covering bound upon it, is unclean.] Becauſe the Air in the Houſe, which was ſuppoſed to be tainted by the dead Body, came as freely into ſuch Veſſels as it did to the dead Body. Tho. Aquinas fancies that this Law was made to prevent Idolatry; for the ancient Idolaters thought that if a Mouſe or a Lizzard, or ſuch like thing, which was dedicated unto their Idols, fell into a Veſſel, or into Water, they became thereby very acceptable to their Gods. And he ſaith this Superſtition continued till his days; in which ſome Women were wont to leave their Veſſels uncovered on purpoſe, in obſervance of the Nocturnal Deities, whom they called Janas, See 1ma 2de Quaeſt. 102. Artic. 5.) To aboliſh which Superſtition God required, he thinks, all Veſſels left uncovered, where the dead lay, ſhould be polluted; i. e. not acceptable unto God, nor imployed to holy, no nor common uſes. If ſuch Cuſtoms had been in Moſes his days, this might be better applyed to what we read in XI Lev. 32, 33.
Ver. 16. Whoſoever toucheth one that is ſlain with the Verſe 16 Sword in the open Fields.] Or killed any other way; it appears by the words following.
Or a dead Body.] Of a Man that falls down dead of a ſudden, or is executed for his Crimes.
Or a Bone of a Man.] Taken out of a Grave, or the Grave it ſelf where the dead Body lies; as the next words are.
Shall be unclean ſeven days.] As long as if he had touched the dead Body it ſelf.
Ver. 17. And for an unclean perſon.] i. e. For the Verſe 17 cleanſing of one defiled any of theſe ways.
They ſhall take of the Aſhes of the burnt Heifer of Purification for Sin.] It is not ſaid what quantity, therefore I ſuppoſe, whether it were little or great, it would ſerve the turn. It is obſervable that the Aſhes of the burnt Heifer are here called Chattah (Sin) which ſhows they had the Vertue of a Sin-offering in them. See v. 9.
And running Water ſhall be put thereto in a Veſſel.] The Aſhes being put into a Veſſel, they were to put pure Spring, or at leaſt River-water, upon them: which became the Water of Separation.
Ver. 18. And a clean perſon.] It is not ſaid a Verſe 18 Prieſt; and therefore I ſuppoſe any other Perſon, who was not unclean, might do this: as any ſuch Perſon might ſlay the Heifer and burn her, v. 3, 5. But in this the Jews were ſo curious, that their Tradition made this extend, not only to a Perſon that was at preſent clean, but that never had been defiled by a dead Corps in all his Life. And therefore tell us, what devices they had to keep Perſons thus clean, for this very end and purpoſe. See Dr. Lightfoot in his Temple Service, chap. 17. ſect. 2.
Shall take Hyſop.] When the Prieſt ſprinkled the Lepers or their Houſes, with the Blood of a Bird killed over running Water, he dipt Hyſop, Cedar-wood, and Scarlet-wooll in them, XIV Lev. 4, 6, 7, 49, 50, &c. But here, the ſprinkling being made by ſome Neighbour, Hyſop alone ſufficed: which every one knows was a cleanſing Herb, and eaſily procured. Inſtead of which the Gentiles, in their Superſtition, uſed Branches of Laurel, or of Olive; as we learn from Juvenal and Virgil.
And ſprinkle it upon the Tent, and upon all the Veſſels, and upon the perſons that were there, &c.] For the purifying of all the Things, and all the Perſons abovementioned, v. 14, 15, 16.
Verſe 19 Ver. 19. And the clean perſon ſhall ſprinkle upon the unclean, on the third day, and on the ſeventh day.] Here he explains what was not ſo diſtinctly delivered, v. 12. And I ſuppoſe both Perſons and Things were to be ſprinkled on both days, becauſe he ſaith in general, upon the unclean; which ſeems to relate to all that is mentioned in the foregoing verſe.
And on the ſeventh day he ſhall purifie himſelf, &c.] This ſeems to be meant of the clean Perſon who ſprinkled the unclean; and by coming near them, was in ſome ſort defiled. But he was not to be purified by the Water of Separation; but only by waſhing his Clothes, and bathing himſelf in Water; and his uncleanneſs laſted but till the Even, as it here follows in the reſt of this verſe. See v. 21.
Ver. 20. But the Man that ſhall be unclean.] By a dead Body, a Bone, or a Grave, &c.
And ſhall not purifie himſelf.] By the Water of Separation, appointed for that purpoſe. Verſe 20
That Soul ſhall be cut off from among the Congregation.] As a Contemner of this Law of God.
Becauſe he hath defiled the Sanctuary of the LORD, &c.] This and the following words are only a Repetition of what was ſaid v. 13. for the greater confirmation of it.
Ver. 21. And it ſhall be a perpetual Statute unto them, Verſe 21 that he that ſprinkleth the Water of Separation, ſhall waſh his Clothes.] Be reputed unclean, until he hath waſhed his Clothes; which I ſuppoſe comprehends his Body alſo, v. 19.
And he that toucheth the Water of Separation.] As a Man might chance to do, when he mingled the Water and Aſhes together, v. 17.
Shall be unclean until Even.] And waſh his Clothes, it muſt be ſuppoſed from the foregoing words. For mere ſtaying till Even purified no Body, without ſome Rite of Cleanſing. And there was more reaſon for him that touched the Water, immediately to waſh his Clothes, than for him who only ſprinkled with it.
Ver. 22. And whatſoever.] Or whomſoever. Verſe 22
The unclean perſon toucheth, ſhall be unclean.] He doth not mean by the unclean Perſon, him who was made unclean by touching the Water of Separation, (for his Uncleanneſs was ſo ſlight, that any one would think he ſhould make no Body unclean by his touch) but the unclean Perſon ſpoken of all along in this Chapter; who was defiled by touching a dead Body. He whom ſuch a Perſon touched was made unclean, and therefore was to waſh his Clothes, and not be thought clean until the Even.
And the Soul that toucheth it.] Or toucheth him.
Shall be unclean until Even.] Not only he whom the unclean Perſon touched, but he who touched the unclean Perſon, or any unclean thing, was to be unclean till the Even, and waſh his Clothes (as I ſaid before) for his Cleanſing. No other Cleanſing was neceſſary for ſuch kinds of Uncleanneſs as theſe. For Sacrifices were required only for the uncleanneſs of Lepers, and of a Childbed-woman; and of a Flux of Blood, or Seed: all others were purged without Sacrifice.
By this nice care, which is here taken, about the ſmalleſt bodily Defilements, God intended (I make no doubt) to make them ſenſible how neceſſary it was to preſerve inward Purity; without which they could not be acceptable to God, though they approached to his Sanctuary. For theſe Laws extending to what was done at home, as well as abroad, were a plain Inſtruction, both that it was not ſufficient to be pure in the Eyes of Men, and that nothing could be concealed from the Divine Majeſty, who ſees what paſſeth in ſecret.