For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:

For if the blood of goats and of oxen, and the ashes of an heifer being sprinkled, sanctify such as are defiled, to the cleansing of the flesh:

For if the blood of goats and bulls, and a heifer's ashes sprinkling the defiled, sanctifies for the purity of the flesh,

For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctify to the purifying of the flesh:

for if the blood of bulls, and goats, and ashes of an heifer, sprinkling those defiled, doth sanctify to the purifying of the flesh,

For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifies to the purifying of the flesh:

For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have contracted defilement make them holy so as to bring about ceremonial purity,

For if the blood of goats and oxen, and the dust from the burning of a young cow, being put on the unclean, make the flesh clean:

For if the blood of goats and oxen, and the ashes of a calf, when these are sprinkled, sanctify those who have been defiled, in order to cleanse the flesh,

For, if the blood of goats and bulls, and the sprinkling of the ashes of a heifer, purify those who have been defiled (as far as ceremonial purification goes),

Si enim sanguis taurorum et hircorum, et cinis vitulae aspersus eos qui communicant, sanctificat ad carnis puritatem,

For if the blood of bulls, etc. This passage has given to many all occasion to go astray, because they did not consider that sacraments are spoken of, which had a spiritual import. The cleansing of the flesh they leave explained of what avails among men, as the heathens had their expiations to blot out the infamy of crimes. But this explanation is indeed very heathenish; for wrong is done to God's promises, if we restrict the effect to civil matters only. Often does this declaration occur in the writings of Moses, that iniquity was expiated when a sacrifice was duly offered. This is no doubt the spiritual teaching of faith. Besides, all the sacrifices were destined for this end, that they might lead men to Christ; as the eternal salvation of the soul is through Christ, so these were true witnesses of this salvation. What then does the Apostle mean when he speaks of the purgations of the flesh? He means what is symbolical or sacramental, as follows, -- If the blood of beasts was a true symbol of purgation, so that it cleansed in a sacramental manner, how much more shall Christ who is himself the truth, not only bear witness to a purgation by an external rite, but also really perform this for consciences? The argument then is from the signs to the thing signified; for the effect by a long time preceded the reality of the signs.

For if the blood of bulls and of goats - Referring still to the great day of atonement, when the offering made was the sacrifice of a bullock and a goat.
And the ashes of an heifer - For an account of this, see Numbers 19:2-10. In ver. 9, it is said that the ashes of the heifer, after it was burnt, should be kept "for a water of separation; it is a purification for sin." That is, the ashes were to be carefully preserved, and being mixed with water were sprinkled on those who were from any cause ceremonially impure. The "reason" for this appears to have been that the heifer was considered as a sacrifice whose blood has been offered, and the application of the ashes to which she had been burnt was regarded as an evidence of participation in that sacrifice. It was needful, where the laws were so numerous respecting external pollutions, or where the members of the Jewish community were regarded as so frequently "unclean" by contact with dead bodies, and in various other ways, that there should be some method in which they could be declared to be cleansed from their "uncleanness." The nature of these institutions also required that this should be in connection with "sacrifice," and in order to this, it was arranged that there should be this "permanent sacrifice" - the ashes of the heifer that had been sacrificed - of which they could avail themselves at any time, without the expense and delay of making a bloody offering specifically for the occasion. It was, therefore, a provision of convenience, and at the same time was designed to keep up the idea, that all purification was somehow connected with the shedding of blood.
Sprinkling the unclean - Mingled with water, and sprinkled on the unclean. The word "unclean" here refers to such as had been defiled by contact with dead bodies, or when one had died in the family, etc.; see Numbers 19:11-22.
Sanctifieth to the purifying of the flesh - Makes holy so far as the flesh or body is concerned. The uncleanness here referred to related to the body only, and of course the means of cleansing extended only to that. It was not designed to give peace to the conscience, or to expiate moral offences. The offering thus made removed the obstructions to the worship of God so far as to allow him who had been defiled to approach him in a regular manner. Thus, much the apostle allows was accomplished by the Jewish rites. They had an efficacy in removing ceremonial uncleanness, and in rendering it proper that he who had been polluted should be permitted again to approach and worship God. The apostle goes on to argue that if they had such an efficacy, it was fair to presume that the blood of Christ would have far greater efficacy, and would reach to the conscience itself, and make that pure.

Sanctifieth to the purifying of the flesh - Answers the end proposed by the law; namely, to remove legal disabilities and punishments, having the body and its interests particularly in view, though adumbrating or typifying the soul and its concerns.

(9) For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the (k) purifying of the flesh:
(9) If the outward sprinkling of blood and ashes of beasts was a true and effectual sign of purifying and cleansing, how much more shall the thing itself and the truth being present which in times past was shadowed by those external sacraments do it? That is to say, his blood, which is man's blood and also the blood of the Son of God, and therefore has an everlasting power of purifying and cleansing.
(k) He considers the signs separately, being separate from the thing itself.

For if the blood of bulls and of goats,.... Shed either on the day of atonement, or at any other time: the former of thee, Pausanias (y) relates, was drank by certain priestesses among the Grecians, whereby they were tried, whether they spoke truth or no if not, they were immediately punished; and the latter, he says (z), will dissolve an adamant stone; but neither of them can purge from sin:
and the ashes of an heifer sprinkling the unclean; the apostle refers to the red heifer, Numbers 19:1 which being burnt, its ashes were gathered up and put into a vessel, and water poured upon them, which was sprinkled with a bunch of hyssop on unclean persons; the ashes and the water mixed together made the water of separation, or of sprinkling; for so it is called by the Septuagint, "the water of sprinkling", and in the Targum in a following citation: this was the purification for sin, though it only
sanctifieth to the purifying of the flesh; the body, or only in an external and typical way, but did not really sanctify the heart, or purify and cleanse the soul from sin. The Jews say, that the waters of purification for sin were not waters of purification for sin, without the ashes (a); and to this the Targumist, on Ezekiel 36:25 and on Zac 13:1 refers, paraphrasing both texts thus;
"I will forgive their sins as they are cleansed with the water of sprinkling, and with the ashes of the heifer, which is a purification for sin.''
(y) Achaica, sive l. 7. p. 450. (z) Arcadica, sive l. 8. p. 485. (a) Misn. Temura, c. 1. sect. 5. Maimon. & Bartenora in ib.

PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN Hebrews 9:12. (Hebrews. 9:13-28)
if--as we know is the case; so the Greek indicative means. Argument from the less to the greater. If the blood of mere brutes could purify in any, however small a degree, how much more shall inward purification, and complete and eternal salvation, be wrought by the blood of Christ, in whom dwelt all the fulness of the Godhead?
ashes of an heifer-- (Numbers 19:16-18). The type is full of comfort for us. The water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred by contact with the dead. As she was slain without the camp, so Christ (compare Hebrews 13:11; Numbers 19:3-4). The ashes were laid by for constant use; so the continually cleansing effects of Christ's blood, once for all shed. In our wilderness journey we are continually contracting defilement by contact with the spiritually dead, and with dead works, and need therefore continual application to the antitypical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living communion with God in the heavenly holy place.
the unclean--Greek, "those defiled" on any particular occasion.
purifying--Greek, "purity."
the flesh--Their effect in themselves extended no further. The law had a carnal and a spiritual aspect; carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offenses, expiatory victims instead of the sinner, otherwise doomed to death; spiritual, as the shadow of good things to come (Hebrews 10:1). The spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties and ceremonial disqualifications; Christ's sacrifice releases from everlasting penalties (Hebrews 9:12), and moral impurities on the conscience disqualifying from access to God (Hebrews 9:14). The purification of the flesh (the mere outward man) was by "sprinkling"; the washing followed by inseparable connection (Numbers 19:19). So justification is followed by renewing.

If the ashes of an heifer - Consumed by fire as a sin - offering, being sprinkled on them who were legally unclean. Purified the flesh - Removed that legal uncleanness, and re - admitted them to the temple and the congregation. Numbers 19:17-19.