Verse 21, 22

Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission.

The manner of the Introduction of this Observation, ver. 21. by [〈 in non-Latin alphabet 〉]; and in like manner, do manifest that this is not a continuation of the former Instance, in that which belongs thereunto; but that there is a Proceed to another Argument, to evince the farther use of the sprinkling of blood to purification and atonement under the Old Testament. For the Design of the Apostle is not only to prove the necessity of the blood of Christ in sacrifice, but also the efficacy of it in the taking away of sins. Therefore he shows that as the covenant itself was dedicated with blood, which proves the necessity of the blood of Christ to the confirmation of the New Covenant; so all the ways and means of solemn worship were purged and purified by the same means which demonstrates its efficacy.

I will not absolutely oppose the usual interpretation of these words; namely, that at the erection of the tabernacle, and the dedication of it with all its vessels and utensils, there was a sprinkling with blood, though not expressly mentioned by Moses, for he only declares the unction of them with the holy oil (Exodus 40:9, 10, 11). For as to the garments of Aaron and his sons, which belonged to the service of the tabernacle, and were laid up in the holy places, it is expressly declared that they were sprinkled with blood (Exodus 29:21). And of the altar, that it was sprinkled when it was anointed, though it be not said wherewith. And Josephus who was himself a priest, affirms that all the things belonging to the sanctuary were dedicated with the sprinkling of the blood of the sacrifices; which things are usually pleaded for this interpretation.

I shall not as I said, absolutely reject it; yet because it is evident that the Apostle makes a progress in these words, from the necessity of the dedication of the covenant with blood, to the use and efficacy of the sprinkling of blood in all holy administrations, that they might be accepted with God, I choose rather to refer the words to that solemn sprinkling of the tabernacle and all the vessels of it by the High Priest with blood of the expiatory sacrifice which was made annually on the day of atonement. This the introduction of these words by [〈 in non-Latin alphabet 〉] and [〈 in non-Latin alphabet 〉] does declare. As the covenant was dedicated with the sprinkling of blood, so in like manner afterwards, the tabernacle and all the vessels of it were sprinkled with blood to their sacred use.

All the difficulty in this interpretation is, that Moses is said to do it. But that which we intend, was done by Aaron and his successors. But this is no way to be compared with that of applying it to the dedication of the tabernacle, wherein there was no mention made of blood or its sprinkling, but of anointing only. Therefore Moses is said to do what he appointed to be done, what the law required which was given by him. So Moses is frequently used for the law given by him (Acts 15:21): For Moses of old time has in every city them that preach him, being read in the synagogues every sabbath-day; that is, the law. Moses then sprinkled the tabernacle, in that by an everlasting ordinance he appointed that it should be done. And the words following, ver. 22. declare that the Apostle speaks not of dedication but of expiation and purification.

This sprinkling therefore of the tabernacle and its vessels was that which was done annually on the Day of Atonement (Leviticus 16:14, 16, 18). For therein, as the Apostle speaks, both the tabernacle and all the vessels of the ministry were sprinkled with blood; as the ark, the mercy-seat, and the altar of incense. And the end of it was to purge them because of the uncleannesses of the people, which is that the Apostle intends. And that which we are taught herein, is, that

1. In all things wherein we have to do with God, whereby we approach to him, it is the blood of Christ, and the application of it to our consciences, that gives us a gracious acceptance with him. Without this all is unclean and defiled.

2. Even holy things and institutions, that are in themselves clean and unpolluted, are relatively defiled, by the unholiness of them that use them; defiled to them. So was the tabernacle because of the uncleannesses of the people among whom it was. For to the unclean all things are unclean.

From this whole discourse the Apostle makes an inference which he afterwards applies at large to his present purpose.