matter of
purification could not be omitted. If it were objected to this, that
the noun 'blood' might easily be supplied from the verb's being
ordinarily used of cleansing with blood, the objection would be of no
weight, inasmuch as sprinkling was done not only with blood, but also
with water and oil." But the sprinkling with _oil_, denoting
sanctification, appears only quite isolated, and has for its foundation
the sprinkling with blood, comp. Exod. xxix. 21: "And thou shalt take
of the blood which is upon the altar, and of the anointing oil, and
sprinkle it upon Aaron, and he shall be hallowed." The sprinkling with
_water_ has likewise the shedding of blood for its foundation. It was
done with such water only, as had in it the ashes of the sin-offering
of the red heifer. But the Prophet has certainly on purpose made no
express mention of the blood, because that water, too, should be
included. This fact, that the sprinkling here comprehends both, was
perceived by the author of the Epistle to the Hebrews, in chap. ix.
13, 14: [Greek: ei gar to haima] [Pg 272] [Greek: tauron kai tragon kai
spodos damaleos rhantizousa tous kekoinomenous hagiazei pros ten tes
sarkos katharoteta. mallon to haima tou Christou ... kathariei ten
suneidesin hemon apo nekron ergon eis to latreuein Theo zonti.] The
defilement by dead bodies, against which the water of purification was
specially used, is the most significant symbol of sinners and sins.--4.
"It is, in general, not probable that the Servant of God, who farther
down is described as a sacrificial beast (!),--who, by taking upon
Himself the sins of His people, dies for them, should here appear as
the High Priest justifying them." Thus _Umbreit_ argues. But in
opposition to this view, it is sufficient to refer to: "He shall
justify," in chap. liii. 11, which is parallel to "He shall sprinkle."
That which, in the typical sacrifices, is separated, is, in the
antitypical, most closely connected. Even at the very first beginnings
of sacred history, it was established for all times, that the
difference between him who offers up, and that which is offered up,
should not go beyond the territory of animal sacrifice. But there is
the less ground for setting aside the reference to the priestly office
of the Messiah, that, even before Isaiah, David, in Ps. cx. 4,
designates Christ as the true High Priest on account of the atonement
to be made by Him; and, after Isaiah, Zechariah says in chap. vi.