5

viii. 33-36; 1 Tim. vi. 1; 1 Cor. vii. 23 John x. 17, 18.

VER. 3.-UNTO ELEAZAR,] He was Aaron's son, and by doing this work he was unclean, ver. 7; wherefore Aaron himself, who was high priest, did it not. Hence the Hebs. say, that "an ordinary priest was fit for to burn the heifer: for it is said, give her unto Eleazar the priest, and yet Aaron himself was living. And by word of mouth we have been taught, that this was done by Eleazar; and all other heifers (were done) either by the high priest or by a common priest. And he that did it, was arrayed with the four ornaments of a common priest, whether he were the high priest or an ordinary priest that did it." Maim. in Pharah, chap. i. sect. 11, 12. It figured, that the work of our redemption and purification from sin, should be the work of Christ's priestly office, Heb. ix. 9, 13, 14. He in performing the truth of this type, was both priest and sacrifice. HE SHALL BRING,] The Gr. translateth, "they shall bring ;" and so after, they shall slay; as if, not Eleazar himself, but some other at his appointment did it. And the words following, he shall slay her before his face,' seem to imply so much, that some other man did slay her before Eleazar's face. And it is frequent in Scripture to make one the doer of a thing which he commandeth to be done, as Pilate gave the body of Christ to Joseph, Mark xv. 45; that is, commanded it to be given, Matt. xxvii. 58. See the annot. on Exod. vii. 17; Gen. xxxix. 22; xlviii. 22. WITHOUT THE CAMP,] Which figured Christ's suffering without the gates of Jerusalem, Heb. xiii. 11, 12. So in ages following, they burned this heifer without Jerusalem, as in the Heb. records it is said, "they burnt not the heifer, but withcut the mountain of the house (of God) as it is written, and he shall bring her forth without the camp, (Num. xix. 3,) and they use to burn it on mount Olivet." Maim. in Pharah, chap. iii. sect. 1. Without the camp, malefactors were to be put to death, Lev. xxiv. 10; Num. xv. 36. ONE SHALL SLAY HER,]" A stranger (or other man) did slay her, and Eleazar beheld it," saith Sol. Jarchi on this place. So in ver. 5,' he shall burn the heifer in his eyes,' that is, another man shall burn her in Eleazar's sight; which

is confirmed by ver. 7, 8, where first the priest (Eleazar) is commanded to wash his clothes, and after, he that burned her was to wash his clothes; so that these were divers men. Hence also the Hebs. say, "they may not slay two red heifers at once, for it is written, and he shall slay her." Maim. in Pharah, chap. iv. sect. i.

VER. 4. WITH HIS FINGER,] Figuring the finger, that is, the Spirit of our priest Christ Jesus, whereby he hath sprinkled the way for us into heaven, and our hearts from an evil conscience, that we may have access thither by his blood, Heb. ix. 22-24; x. 19, 20, 22. For as the finger of God,' Luke xi. 20; is interpreted the Spirit of God,' Matt. xii. 28; so the finger of the priest here, signified the Spirit of our high priest Christ, by the power whereof our way is prepared into the kingdom of God, through the applying and sprinkling of his own blood, Heb. xii. 24; x. 19; 1 Pet. i. 2; 1 Cor. vi. 11. The Hebs. gather from this precept, that it was "unlawful to receive the blood in a vessel, because it is said, the priest shall take of her blood with his finger. Maim. in Pharah, chap. iv. sect. 4. DIRECTLY BEFORE THE TENT,] That is, towards the forepart or door of the tabernacle. The priest stood without the camp where the heifer was slain, and there sprinkled towards the sanctuary seven times, (which is a full and complete number, as is noted on Lev. iv. 6;) and that place being a figure of heaven, Heb. ix. 24; this sprinkling thitherward figured out how liberty should be procured for God's people, to enter into the holiest by the blood of Jesus, by the new and living way which he hath consecrated for us,' Heb. x. 19, 29. By the Heb. canons, "if he sprinkled (the blood) and not towards the sanctuary, it was unlawful. Likewise, if he did slay or burn her, and not over against the sanctuary, it was unlawful." Maim. in Pharah, chap. iv. sect. 5.

VER. 5.-ONE SHALL BURN,] That is, some shall burn in Eleazar's sight; or Eleazar shall cause it to be burnt before his eyes. For another man burned it, as appeareth by ver. 8; wherefore Thargum Jonathan explaineth, "another priest shall burn." The burning of the heifer without the camp, figured how Jesus, that he might sanctify the

people with his own blood, should suffer with

out the gate (of Jerusalem,') Heb. xiii. 11, 12.

VER. 6. CEDAR WOOD,] This, with the hyssop and scarlet following, were used in the cleansing of lepers that were healed, Lev. xiv. 4. See the annot. on that place. The cedar is one of the greatest and tallest trees, (opposed to the hyssop as the lowest, 1 Kings iv. 33;) it is durable wood and rotteth not, being choice (or excellent,) Song v. 15; figuring the perpetual efficacy of the death of Christ, who, by one offering hath perfected for ever them that are sanctified,' Heb. x. 14. EYZOP,] Or, hyssop, whereof see Exod. xii. 22. As here it was burned with the heifer, so after in ver. 18, a sprinkle was made with it, figuring the virtue and fragrance of Christ's death, to purge our sins, and to sprinkle our hearts from an evil conscience,' Heb. i. 3; x. 22. SCARLET,] Or, twice dyed scarlet, called in Heb. Sheni tholagnath; whereof see Exod. xxv. 4. This bloody colour sometimes signifieth sins, Is. i. 18; and it is the death and blood of Christ that cleanseth us from all sin, Rom. vi. 10; 1 John i. 7; the preaching hereof maketh the lips like a thread of scarlet,' Song iv. 3. INTO THE MIDST OF THE BURNING,] The manner of burning this heifer in the ages following, is described by the Hebs, thus: "they made a bank (or causey) from the mountain of the house of God (in Jerusalem) unto mount Olivet; [the mountain which our Lord Jesus used to frequent, Luke xxi. 37; John xviii. 2; whither he went the night that he was betrayed to death, Luke xxii. 39, 40, &c.; and it was over against the temple,' Mark xiii. 3; and from thence, after his resurrection, he ascended up into heaven, Acts i. 9-12 ;] and the heifer, and he that burned her, and all that assisted him in the burning of her, went out of the mount of the temple, unto mount Olivet upon that bank. The elders of Israel went before them on their feet to mount Olivet, and there was a place to baptize (or wash) in: and the priest and they that assisted him to burn the heifer, went on the bank and came to mount Olivet, &c. and the elders imposed their hands upon the priest, and said unto him, Wash once. He went down and washed, and came up and wiped himself. And there was wood laid in a row, wood of cedar, and oak, and fir-tree, and fig-tree, which they took and made a pile of like a tower, &c., and the fore-part

was towards the west [that was towards the temple.] Then they bound the heifer, and laid her upon the pile of wood, with her head to the south, and her face to the west; and the priest stood on the east-side, with his face to the west. He killed her with his right hand, and took the blood in his left hand, and sprinkled with the finger of his right hand, of the blood that was in the palm of his left hand, seven times toward the most holy place (of the temple.) At every sprinkling, he dipped his finger in the blood, and the residue of the blood which was on his finger, was unlawful to sprinkle with; therefore, at every sprinkling he wiped his finger on the body of the heifer. When he had made an end of sprinkling, he wiped his hands on the heifer's body, and came down from the pile, and kin. dled the fire with small sticks, which he put under the sticks of the pile, and the fire began to burn, and the priest stood afar off and observed it, till the fire burned upon her and her belly cleft asunder. And afterward he took cedar wood and hyssop, not less than an handbreadth, and wool dyed in scarlet, five shekels weight, &c. And he bound the hyssop with the cedar, with the tongue [or long piece] of scarlet, and cast them into her belly, (Num. xix. 6.) And he cast them not in before the fire was kindled upon the bulk of her body, nor after that she was burnt to ashes; and if he did, it was unlawful; for it is said, into the midst of the burning, not before the fire is kindled on her body, nor after she is turned to ashes." Maim. in Pharah adummah, chap. iii. sect. 1, 2.

Ver. 7.—Wash HIS CLOTHES,] Which was a sign of purification from uncleanness, as is noted on Lev. xi. 25; xv. 5. The same was concerning him that burned the heifer, ver. 8; and the clean man that gathered up her ashes, ver. 9, 10. Hereby the imperfection of the legal priesthood was showed, in that the priests which prepared. the means of sanctification for the church, were themselves polluted in the preparing and doing of them, as may be gathered by proportion from Heb. vii. 27, 28; x. 1-3. The sin also of the priests and others that procured the death of Christ (though it was the life of the world), seemeth hereby to be signified, Matt. xxvi. 65, 66, &c.; Acts ii. 22, 23, 38; iii. 14, 15, 17-19. Albeit, by the tradition of the Hebs. they were very careful about the cleanness of their priests when they did this work: for the priests that

burned this heifer, "they separated him (from his house) to a chamber prepared in the court (of the temple) which was called the stone chamber, because all the vessels thereof were of stone, which do receive no uncleanness, and he ministered in a vessel of stone, all the seven days that he was separated, and his brethren the priests might not touch him for the more care of his cleanness. Seven days before the burning of the heifer, they separated the priest that burned her from his house, as they separated the high priest for his service on atonement day, (whereof see the notes on Lev. xvi. 33.) Also they separated him from his wife, lest he should have her disease, and so he be unclean seven days, (as Lev. xv. 24.) Every one of those seven days of his separation, they sprinkled him with the water of purification (lest he should be unclean by the dead, and not know it,) and with the ashes of the heifer that had been burned already (before.)" Maim. in Pharah, chap. ii. Notwithstanding all this care, "Whosoever busy themselves about this heifer, from the beginning to the end, do make their garments unclean, and are bound to wash themselves, and are unclean till the evening. And wheresoever the law speaketh of washing of clothes for uncleanness, it is to teach us, that not the clothes only upon him are unclean, but every cloth or vessel which this unclean person shall touch, while his uncleanness is on him, is made unclean. And not this heifer only, but all sin-offerings that are burnt, (without the camp,) whether bullocks or goats; he that burneth them, defileth his clothes the time of the burning of them till they be turned to ashes," (Lev. xvi. 28.) Maim, ibid. chap. v.

VER. 9.-A MAN THAT IS CLEAN,] This man is said in Thargum Jonathan, to be "a priest." THE ASHES,] It is reported, that

after they had finished the burning of her, they beat her with staves, her, and all the wood of the pile wherewith she was burned, and sifted all with sieves: and whatsoever was black, which possibly they could pound and make it ashes, either of her flesh or of the wood, they pounded it till it was made ashes; and that which had no ashes in it, they left the same; and every one of her bones that remained unburnt they pounded." Maim. in Pharah, chap. iii. sect. 3. As the burning of the heifer signified the sufferings of Christ, Heb. xiii. 11, 12; so the ashes were the monument of his most base and utmost

And a man that is clean shall and lay them up without the

afflictions; for ashes were used as greatest signs of sorrow and misery, 2 Sam. xiii. 19; Job xxx. 19; xlii. 6; Jer. vi. 26; and to be brought to ashes upon the earth, is noted for the extremity of God's fiery judgments, Ezek. xxviii. 18. But the memorial of Christ's most ignominious death, is to be kept as a most glorious monument of our life, justification and sanctification through faith in his name, 1 Cor. xi. 24, 26; Gal. vi. 14; Phil. iii. 8-10. WITHOUT THE CAMP,] To signify that they which would have part in the death of Christ, must go forth unto him, without the camp, bearing his reproach,' Heb. xiii. 13. IN A CLEAN PLACE,] Figuring a clean heart and pure conscience, in which only the monuments of Christ's death are reserved by faith, Acts xv. 9; Heb. x. 22; Eph. iii. 17. The Hebs. say, "they gathered not any of her ashes to lay up in the court (of the sanctuary:) but they divided all the ashes into three parts. One part they put in (the place called) the Cheil, [the fort or frontier,] and another part in mount Olivet, and the third was parted to all the wards (or custodies of the Levites.) That which was parted to all the wards, the priests sanctified therewith; and that which was put in mount Olivet, the Israelites sprinkled with it; and that which was put in the Cheil, was reserved and laid up, as it is written, and it shall be for the congregation for a reservation, to teach that they laid up some of it.' And thus they laid up some of every heifer which they burned, in the Cheil. And they did (burn) nine red heifers, after they were commanded this precept, till the desolation of the second temple. The first was done by Moses our master, the second by Ezra, and seven after Ezra, till the temple was destroyed. And the tenth shall be done by the King Christ, who shall be revealed with speed, Amen, so be the good will of God." Maim. in Pharah, chap. iii. sect. 4. This last speech of the Jew, showed their zeal without knowledge; for "we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ,' 1 John v. 20; and by him was this legal type (as all other) accomplished; as it is written, "If the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to

God, purge your conscience from dead works to serve the living God?' Heb. ix. 13, 14. Wherefore Christ the King hath been reveal. ed, and they have done unto him whatsoever they would but even unto this day, when Moses is read, a vail is laid upon their heart, so that they cannot stedfastly look to the end of that which is abolished; 'nevertheless, when it shall turn to the Lord, the vail shall be taken away,' 2 Cor. iii. 15, 16. Then shall they look upon him whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him,' &c. Zach. xii. 10. And this day, God cause to come with speed, Amen. FOR A RESERVATION,] Or, for an asservation, a keeping, that is, to be reserved or kept. See the like phrase in Exod. xvi. 32-34; Num. xvii. 10. Sol. Jarchi here saith, "that which was in the Cheil (or fort) was put there for a reservation," according to that fore-noted out of Maimony. But this may be understood of all the ashes, (and not of a third part only,) which was kept for the use of Israel, as after followeth. FOR THE CONGREGATION,] Hence the Hebs. say, that "all Israelites were fit to keep it. Therefore, any of the common people which bringeth a vessel out of his house, though an earthen vessel, and saith, this vessel is clean for the sin (water,) lo, it is clean, they sanctify in it, and sprinkle out of it; though that vessel is unclean for the sanctuary, and for the heaveoffering. And so any of the common people that shall say, I am clean for the sin-water, or that hath the sin water by him, and saith it is clean, he is to be trusted: for there is no man of Israel too vile for it." Maim. in Pharah, chap. xiii. sect. 12. WATER OF SEPARATION,] That is, water to be sprinkled for separation, to be sprinkled on such as are separated and removed because of uncleanness, from other people. This appeareth by ver. 13, where it is said, because the water of separation was not sprinkled upon him.' The Heb. Niddah, which properly signifieth a separation or removal for uncleanness, is sometimes figuratively used for uncleanness itself, which is to be done away; as in 2 Chron. xxix. 5; Ezra ix. 11. Whereupon the water which cleanseth it, is called "the water of separation;" which the Gr. and

Chald. version call "water of sprinkling, be cause it was sprinkled on the unclean to purify him, ver. 18, 19. According to which phrase, Christ's blood is called 'the blood of sprinkling,' Heb. xii. 24; because it purifieth the conscience, and was figured by this sprinkling water, Heb. ix. 13, 14. A PURIFICATION FOR SIN,] Heb. a sin: which word as it is often used for a sin-offering, or sacrifice that expiateth sin, as in Lev. iv. 3, &c.; so here it is the name of that water which purified sin, as after is manifested in ver. 12, &c. Wherefore the Gr. translateth, "it is a sanctification or purification." And these two names here given to this water, the prophet useth when he foretelleth the grace of Christ, in that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for separation,' Zach. xiii. 1, that is, for a purification for sin, and for a water of separation for uncleanness, which the Gr. there interpreteth, " for a removal away, and for a sprinkling."

VER.10.-SHALL WASH,] As when any of the blood of the sin-offering was sprinkled on a garment, it was to be washed, Lev. vi. 27; so here, he that gathered up ashes was to wash his clothes, for it could not be but some of the ashes would light upon them. See the notes on ver. 7. THE STRANGER THAT SOJOURNETH,] In Gr. the proselytes that are adjoined.

VER. 11.-OF ANY SOUL OF MAN,] That is, of any dead man, or any corpse of man: the soul is here used for the dead body, as is noted on Lev. xix. 26; and Num. vi. 6; and this is an explanation of the former dead, that it is meant of man only: for he that touched a dead beast was not unclean seven days, but one day only, Lev. xi. 24, 27, 39; neither was he to be sprinkled with these ashes. Sol. Jarchi here saith, it is spoken" to except the soul of a beast, for the uncleanness thereby needeth no sprinkling." UNCLEAN SEVEN DAYS,] During which time of his uncleanness he might not come into the sanctuary, nor touch any holy thing, Lev. vii. 19, 21; nor be in the Lord's camp, Num. vi. 2; (unto which the city Jerusalem was answerable in the ages following, called therefore the holy city,' Neh. xi. 1, 18; Matt. iv 5) And hereby was figured such as were

dead in trespasses and sins, Eph. ii. 1; and such as have their consciences defiled by dead works, Heb. ix. 13, 14; which may not enter during their uncleanness, into the city of God, Rev. xxi. 27. Of this legal pollution,

the Hebs. have these sayings; 66 a dead person defileth by touching, and by bearing, and by the tent, with seven days' uncleanness. The uncleanness by touching, and by the tent, are expressed in the law, Num. xix. 11, 14. Uncleanness by bearing, is by tradition [gathered by consequence.] For if a dead beast which maketh one unclean but till evening, and defileth not by the tent, doth defile by bearing, as is written by Lev. xi. 25; how much more doth a dead man. And as a dead beast, which, in touching defileth till evening, defileth also till evening by bearing.; so a dead man which by touching defileth seven days, defileth also seven days by bearing. Uncleanness by touching, spoken of in every place, whether of a dead man or other unclean things, is, when a man with his flesh toucheth the unclean thing itself, whether it be with his hand, or with his foot, or with any other part of his flesh, &c. Uncleanness by bearing, spoken of in any place, either of a dead man, or of other unclean things, is when a man beareth the unclean thing, although he touch it not, although a stone be betwixt him and it. Forasmuch as he beareth it, he is unclean; whether he bear it on his head, or on his hand, or with any other part of his body: Yea, though the unclean thing hang by a thread, or by a hair, if he hang the thread on his hand, and lift up the unclean thing by it, lo, he beareth it, and is unclean. Nothing is defiled by bearing, save man only: not vessels. As, if a man hold in his hand ten vessels, one above another, and a dead carcase, or any the like thing be in the uppermost vessel, the man is unclean by bearing the carcase, and the vessels upon his hand are all clean, save the uppermost vessel which the unclean thing toucheth; and so in all like cases, &c. There is no kind of living thing which is defiled while it is alive, or that doth defile while it is alive, save man only, and he that is of Israel, &c. A dead man defileth not till his soul be departed from him, as it is written, the soul of a man that is dead,' Num. xix. 13. A dead untimely birth, &c. defileth by touching, by bearing, and by tent, as a great man which is dead; as it is written, he that toucheth the dead of any soul of man,' Num, xix. 11.

Likewise so much as an olive of a dead man's flesh, either moist or dry as a potsherd, defileth as doth a whole dead man. A limb cut off from a living man, is as an whole dead man, and defileth by touching, by bearing, and by tent, though it be but a little limb of a child of a day old, &c. A limb separated from a dead man defileth also by touching, by bearing, and by tent, as doth the dead man," &c. Maim. tom. iii. in Tumath meth, chap. i. and ii. These and other the like legal pollutions, teach God's people how careful they should be, that they defile not themselves with sin, or communion with dead sinful works, as the apostle saith, touch not the unclean thing,' 2 Cor. vi. 17; be not partaker of other men's sins, keep thyself pure,' 1 Tim. v. 22.

VER. 12. HE SHALL PURIFY HIMSELF,] By sprinkling the foresaid water; as the Chald. expoundeth it, he shall sprinkle; the Gr. he shall be purified. The original word signifieth to purify from sin; which showeth that this outward uncleanness figured the pollution of the soul by sin, and the purification here commanded, signified 'repentance from dead works, and faith towards God, which purifieth the heart,' Heb. vi. 1; Acts XV. 9. WITH IT,] With the water forespoken of, ver. 9, and the ashes, as Thargum Jonathan here expresseth: the manner whereof followeth. HE SHALL BE CLEAN,] That is, as the Gr. translateth, and he shall be clean. AND IN THE SEVENTH,] Chazkuni here observeth, "Lest any should think, if he forget and be not sprinkled in the third day, he may be sprinkled twice on the seventi day, and it will serve the turn as if he were sprinkled on the third day, and on the seventh; therefore the scripture saith, If he purify not himself in the third day, and in the seventh, &c. for it is necessary that there be three days between sprinkling and sprinkling.

VER. 13.-THE SOUL,] That is, the corpse, as before is showed. THAT is dead,] In Gr. if he be dead. From these words the Hebs. gather, "that the dead defile not, till his soul be departed," Maim. in Tumath meth, chap. i. sect. 15. For death is the departing of the soul from the body, Gen. xxxv. 18; Ps. cxlvi. 4. He defileth the TABERNACLE,] If he come in that estate into the court of the tabernacle: yea though he have washed himself, "yet if he have not been sprinkled the third day and the seventh day, he defileth it," as Jarchi here noteth,