(7) Water of purifying.--Literally, water of sin, or, of sin-offering (Hebrew, hattath). As in the case of the holy water, to which reference is made in Numbers 6:17, so here also there is no explanation given of the particular water which was to be used in cleansing the Levites. The bullock which was appointed to be offered as a sin-offering at the consecration of Aaron and his sons (Exodus 29:14; Leviticus 8:14) is described by the same word which is here employed (in the Authorised Version, sin-offering); and in Leviticus 4:14, the sacrifice which was appointed to be offered for the expiation of sin (in the Authorised Version, the sin) is also spoken of under the same name; so also is the sin-offering of the Levites in Numbers 8:8 of this chapter. The sin-water evidently denotes the water appointed to be used in the purification of sin; and the reference is probably (as in Numbers 6:17) to the water which was kept in the brazen laver in front of the Tabernacle. It is possible, however, that some direction which is not here recorded may have been given respecting putting the ashes of the sin-offering into water. (Comp. Numbers 19:9, where the water of purification is described under the same name: "it is a purification for sin." Literally, it is hattath.) In this case, however, the sin-offering, which is not mentioned until Numbers 8:8, must have been sacrificed previously to the sprinkling.

Let them shave all their flesh.--Literally, cause the razor to pass over all their flesh. A different word is used in Leviticus 14:8-9 to denote the more complete removal of the hair which was enjoined at the cleansing of the leper.

And let them wash their clothes.--The bodies of the priests were washed at their consecration (Leviticus 14:8-9), and those of the lepers at their cleansing (Leviticus 8:6); but the Levites, who were not brought into such immediate contact with the holy things as the priests, were only required to wash their clothes, which was an ordinary preparation for Divine worship (Exodus 19:10; comp. Genesis 35:2).

Verse 7. - Sprinkle water of purifying upon them. Rather, "water of sin," so called because it had to do with the removal of sin, just as "water of separation" (Numbers 19:9, 13) was that which delivered from the legal state of separation. It is not likely to have been prepared in the same manner as this latter (Numbers 19:9), both because of the great difference between the two cases, and because the ordinance of the red heifer belonged to a later period. Nor is it likely to have resembled that used for cleansing the leper, or the water of jealousy. But it is rash to conclude that, because we do not read any special directions for its preparation, it must, therefore, have been nothing trot water from the laver which stood in the outer court. That water appears, indeed, to be called "holy water" in Numbers 5:17, which is intelligible enough; but no probable reason can be shown why it should be called "sin water;" it would seem as reasonable to call the water which our Lord turned into wine "sill water," because it stood there "for the purifying of the Jews." It is better to say that we do not know, because it is not recorded, how this water was prepared, or how it corresponded to its name. The Levites who were to be sprinkled would seem to have included all the males, some twenty thousand in number; because it was all the males, and not only those between thirty and fifty, who were to be dedicated in place of the first-born. In any case it was, of course, impossible that Moses could have sprinkled them individually (see below on verse 11). Let them shave all their flesh. Literally, "let them cause the razor to pass over their whole body." Some distinguish between עָבַר תּעַר here and גִלַּה in Leviticus 14:8, 9, as though the latter meant a much more complete shaving off of the hair than the former; but this difference is doubtful; the fact that the whole body as well as the head was to be shaved implies that it was more than a mere cutting short of the hair. Let them wash their clothes. This was constantly enjoined on all the faithful as a preparation for any special religious service (see on Exodus 19:10). And so make themselves clean. The shaving and washing had, no doubt, a symbolic significance, but their primary object was simply and obviously personal cleanliness; it is the hair and the clothes that chiefly harbour impurities, especially in a hot climate.

8:5-26 Here we have directions for the solemn ordination of the Levites. All Israel must know that they took not this honour to themselves, but were called of God to it; nor was it enough that they were distinguished from others. All who are employed for God, must be dedicated to him, according to the employment. Christians must be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. The Levites must be cleansed. They must be clean that bear the vessels of the Lord. Moses must sprinkle the water of purifying upon them. This signifies the application of the blood of Christ to our souls by faith, that we may be fit to serve the living God. God declares his acceptance of them. All who expect to share in the privileges of the tabernacle, must resolve to do the service of the tabernacle. As, on the one hand, none of God's creatures are his necessary servants, he needs not the service of any of them; so none are merely honorary servants, to do nothing. All whom God owns, he employs; angels themselves have their services.And thus shall thou do unto them, to cleanse them,.... Or order Aaron to do unto them; the cleansing of the Levites was the work of Aaron, either by himself or by his order; in which he was a type of Christ, who is the refiner and purifier of the sons of Levi, Malachi 3:3,

sprinkle water of purifying upon them; or "water of sin" (n); water which purifies from sin, in a ceremonial sense; and this was water mixed with the ashes of the red heifer, which was the purification of persons deified by the dead, as Jarchi observes; and though the law concerning the red heifer, and of making the water of purification, is not made mention of till afterwards, Numbers 19:1, yet it was very probably given before; and the Jews say (o), it was on the second of Nisan, or the first month, which was the day after the tabernacle was erected, that Eleazar the priest burnt the red heifer and sprinkled all Israel; this only "sanctified to the purifying of the flesh", Hebrews 9:13, in a ceremonial sense, but was typical of the blood of Christ, which "purges the conscience from dead works"; that so men may be fitted and qualified, as the Levites were, "to serve the living God", Hebrews 9:14,

and let them shave all their flesh; the hair of their bodies, in all parts thereof; even the beard, as Aben Ezra notes, some say; yet not the corners of it; but the whole hair of the body, everywhere, was to be shaved off; to denote the most perfect purity, and a removal of all superfluity of haughtiness and excrescences of the flesh from them: so the Egyptian priests used to shave their whole body every third day, lest there should be anything filthy in those that served the gods (p): this cleansing of the Levites was after the same manner as lepers were cleansed: and Jarchi observes, from one of their writers, that because the Levites gave an atonement for the firstborn, who committed idolatry, which is called the sacrifices of the dead, and the leper is called a dead man, they were obliged to shaving as the lepers; but Ben Gersom gives a better reason for the shaving of them; that it was to put them in mind that they should forsake material (or corporeal) things, and employ themselves in the service of God; see Acts 6:2 2 Timothy 2:4,

and let them wash their clothes; and much more their bodies, as Chaskuni, after the manner of those who were polluted by touching a dead body; typical of the saints having their bodies washed with pure water, and their garments washed and made white in the blood of the Lamb, Hebrews 10:22,

and so make themselves clean; the Targum of Jonathan adds, in forty seahs of water; and according to the sense of that paraphrase, both the bodies and clothes of the Levites were dipped in water.

(n) "aquas peccati", Montanus; "aquam peccati", Piscator, Drusius; "the sin water", Ainsworth. (o) Seder Olam Rabba, c. 7. p. 22. (p) Herodot. Enterpe, sive, l. 2. c. 37.