Читать книгу A Bible History of Baptism - Baird Samuel John - Страница 19

The remaining forms of major uncleanness are those of childbirth, and of issues. (Lev. xii, 2; xv, 13, 19, 20, 25.) The places here referred to in the book of Leviticus contain the only directions as to purifying which specify these cases. Were our attention confined to those chapters, we might imagine that for these defilements there were no purifyings required, except in one single case, a self-washing for men healed of issues. But there are several things which suggest the propriety of looking farther before accepting that conclusion.

1. The instructions given in these places, if taken by themselves are incongruous. Thus, a man cured of an issue was directed to “number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and he shall be clean.” But of a woman it is said: “She shall number to herself seven days, and after that she shall be clean.” – Lev. xv, 13, 28. In neither of the cases of female defilement is there mention made of any purifying rites whatever, although the seven days of purifying are specified in each of them. And yet if any one had but touched the bed, or the seat of a woman so defiled, he must “wash his clothes, and bathe his flesh, and be unclean until the even.” – Vs. 19-23. I do not here account as rites of purifying the offerings which in each case the parties, after being cleansed, were required to make at the sanctuary. In those offerings they claimed and exercised the privilege of communion at his table with the God of Israel – the highest privilege of the clean. Admission to it was, therefore, a formal and conclusive attestation to them as already clean.

2. The manifest analogy between these defilements, and those arising from leprosy and contact with the dead, indicates the necessity of analogous rites of purifying for them all. The intimacy of relation between their several meanings we have seen. It is attested by the whole tenor of Scripture. The same period of seven days marked them all – a period emphasized, even where the uncleanness was prolonged to thirty-three and sixty-six days. (Lev. xii, 2, 4, 5.) They all were included in one decree of exclusion from the camp, except for manifest reasons – women in childbed. (Num. v, 2.) At the end of the seven days of purifying, when they were clean, offerings were to be made at the sanctuary by the leper, the Nazarite defiled by the dead, and all the others, except those purged from the ordinary defilement by the dead. And the offerings were in each case essentially the same. The leper, if able, brought three lambs, one for a trespass-offering, the second for a sin-offering, and the third for a burnt-offering. If he was poor, he brought one lamb for a trespass-offering, and two young turtles or pigeons, one for a sin-offering, and the other for a burnt-offering. This offering of a lamb and two turtles was the same that was required of a Nazarite, defiled by the dead, after his cleansing. (Num. vi, 10, 12.) The two turtles, or pigeons, were alone required of those defiled by childbirth, or by issues, one for a sin-offering, and the other for a burnt-offering. Thus, the only difference in these observances was the trespass-offering which was, for evident reasons, required of the Nazarite and the leper, and of them only. The Nazarite, although by an involuntary act, had trespassed in profaning the head of his consecration. (Num. vi, 9.) As to the leper, his disease seems usually, if not always, to have been a special divine retribution for some specific and aggravated offense, for which, therefore, upon his cleansing, a trespass-offering was required. (Num. xii, 10; 2 Kings v, 27; 2 Chron. xxvi, 19.)

3. The supposition that these defilements all did not call for rites of purifying essentially the same in each case, would involve incongruity and contradiction in the testimonies uttered by them severally. That they all were typical of human depravity in its different aspects can not be questioned by any one who will candidly study the Scriptures, and especially the Levitical and prophetic books on the subject. But, upon the supposition in question, their several representations as to the remedy are irreconcilable. For leprosy, and those defiled with the dead, the rites of purifying declare that there is cleansing for man’s moral defilement nowhere but in the blood and Spirit of Christ. But the rites for cleansing a man defiled with an issue would proclaim our own works and righteousness all-sufficient; whilst the silence of the law as to any rites whatever for women, in any form of issue, would declare no cleansing necessary, but that time and death would purify all. Thus, three several testimonies, each contradictory to the others, are incorporated in the ordinances, if complete in those chapters.

The key to these difficulties is found in the general character and intent of the law concerning the water of separation. That law was the latest that was given on the subject of purifyings, and is, therefore, not expressly referred to in the earlier regulations which have been under examination, although the divine Lawgiver intended the later statute to fill up and supplement those which had gone before. Of this there is a very plain indication in the ordinances respecting the Nazarite. “If any man die suddenly by him, and he hath defiled the head of his consecration, then he shall shave his head in the day of his cleansing; on the seventh day shall he shave it.” – Num. vi, 9. Here the defiling effect of contact with the dead is not declared, but assumed; although the law to that purpose was not yet given. It is left to the subsequent ordinance (Num. xix) to prescribe the rites of cleansing, which are here, as in the rules concerning issued, alluded to, but not stated.

Those rites might seem to relate only to the case of defilement by the dead. But among the directions as to them, there is one which is unequivocal and comprehensive. “The man that shall be unclean and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the Lord; the water of separation hath not been sprinkled on him. He is unclean.” – Num. xix, 20. Here is no limitation nor exception of any kind. “The man that is unclean;” unclean, from whatever cause. Of all such, we are here certified that no lapse of time will bring cleansing. He must be purified before he can be clean. Till that is accomplished, his presence is a profanation of the sanctuary. It is, moreover, here declared that the one only mode of cleansing for all such was the water of separation, sprinkled according to the law. That this is a true interpretation, is confirmed by the testimony of Philo, of Alexandria, a Jewish writer of the highest reputation, contemporary with the apostles. Giving an account of the Levitical law, he distinguishes between defilements of the soul and of the body; by the latter meaning, ritual defilements. Of them, he says, in unrestricted terms, that the water of separation was appointed for purifying from those things by which a body is ritually defiled.5

We shall presently see one notable example of this comprehensive interpretation of the law, in the case of the daughters of Midian. Their need of the rites of purifying did not arise out of any of the categories specified in the laws which we have examined. They were unclean, because they were idolatrous Gentiles (Compare Acts xv, 9); and were purified with the water of separation, because that was the general provision made for the unclean. This is further illustrated in the fact that all the spoil taken at the same time was also purified with this same water of separation. (Num. xxxi, 19-24.)

A fact remains, which is conclusive of the present point. It is the remarkable name by which the purifying elements are designated. “It shall be kept for the congregation of the children of Israel for a water of (nidda) separation.” This word, nidda, occurs in the Old Testament twenty-three times. Its radical idea is exclusion, banishment. Hence, the name of the land to which Cain was driven. “Cain went out from the presence of the Lord, and dwelt in the land of Nod,” that is, “the land of banishment.” – Gen. iv, 16. Under this general idea of exclusion, the particular form, nidda, is appropriated to the separating or putting away of a wife from her husband, and to the uncleannesses which gave occasion to such separation. And inasmuch as God is the husband of his church, the same word is used to designate those apostasies and sins which separate her from his favor and communion. (Lam. i, 17; Ezek. xxxvi, 17, etc.) In the two chapters in Leviticus, which present the law respecting defilement by childbirth and by issues (Lev. xii and xv), the word occurs no less than eleven times. Those who were thus defiled were, nidda, “put apart,” “separated.” Six times, in the directions as to the ashes of the red heifer, the water is called “a water of nidda.” – Num. xix, 9, 13, 20, 21, 21; xxxi, 23. Once, again, the word is used in the same way by the prophet Zechariah. (Zech. xiii, 1.) “A fountain for sin and for nidda.” Elsewhere it always has distinct reference, literal or figurative, to the causes of separation here indicated; whilst it is worthy of special mention, that it never designates defilement by the dead.

The conclusion implied in these facts becomes a demonstration when we observe that in the figurative language of the prophets, the defilement of nidda is expressly referred to as requiring the sprinkled water of purifying. In Ezekiel (xvi, 1-14) God’s gracious dealings with Israel at the beginning are described under the figure of the marriage tie. “I sware unto thee, and entered into a covenant with thee, and thou becamest mine. Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil.” – vs. 8, 9. “I thoroughly washed away.” The verb in the original is shātaph, which will be critically examined in another place. It signifies such action as of a dashing rain. In another place (Ezek. xxxvi, 17-26), the Lord, under the same figure, describes the subsequent transgressions of Israel: “Their way was before me as nidda.” – v. 17. Because of this, God declares that he scattered them among the nations. But, says the Lord, “I will take you from among the heathen and gather you out of all countries, and will bring you into your own land. Then will I sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you.” – vs. 24-26.

So, says the Spirit by Zechariah: “In that day there shall be a fountain (a flowing spring) opened to the house of David and to the inhabitants of Jerusalem, for sin and for nidda.” – Zech. xiii, 1. Nidda, then, signified a defilement for which that fountain was necessary; and to imagine the ritual uncleanness of nidda to have been healed without ritual water of purifying, would be to suppose the ordinance to contradict the doctrine of the prophets.

From these passages it appears: (1.) That the defilement of nidda was a figure representing the sins and apostasies of Israel, viewed as God’s covenant people, his married wife. (2.) That the sprinkling of water is the ordinance divinely chosen to represent the mode of the Spirit’s agency in cleansing from these offenses. (3.) That this defilement and the water of nidda were so intimately associated with each other in the usage of Israel as to serve the prophets for a familiar illustration of the gracious purposes of God, indicated in the texts. If the figure of speech used by the prophet is the proper one for illustrating his doctrine in words, the water of nidda sprinkled on the unclean was the appropriate form by which to express it in ritual action. When, therefore, in the light of these facts, we read the law that the ashes of the heifer “shall be kept for the congregation of the children of Israel for a water of nidda,” the conclusion is irresistible, that those defiled with nidda were to be purified with that water. And when to this we add the further declaration concerning “the man that is unclean,” and is not sprinkled with it, and see it illustrated by the case of the Midianite children, the further conclusion is equally evident that, except the peculiar case of the leper, the water of separation was designed for all classes of seven days’ defilement. To all others who were in a state of ritual separation from the communion of Israel, it was essential in order to being restored.