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Primeiras Instruções
Para um dimensionamento eficiente de um sistema
fotovoltaico é imprescindível a realização de
pesquisas, estudos e levantamentos sobre
tecnologias, equipamentos e dispositivos a serem
utilizados com as informações que subsidiarão a
formatação do projeto executivo da instalação.

Indicar os principais pontos de atenção para o

dimensionamento tornará a instalação adequada
aos objetivos do projeto.
Planejamento do sistema solar
Para iniciar um planejamento de sistema solar
fotovoltaico devemos ter algumas informações
básicas que nortearão o projeto:

Incidência de irradiação Histórico de consumo de

solar na região energia (kWh)

Informações técnicas de
Estudos de
equipamentos e dispositivos de
sombreamento
sistema fotovoltaico;
Planejamento do sistema solar
De posse dessas informações anteriores, é possível
estabelecer uma pré avaliação da viabilidade do
sistema, considerando como premissas:

Produção de energia Área e infraestrutura

(kWh) necessária

Potência pico do sistema

Estimativa de custos
(kWp)
Atenção
É sempre recomendável que o projeto de um
sistema solar fotovoltaico tenha sua concepção
em dados confiáveis (como incidência de
irradiação) e ferramentas computacionais para
simulações (por exemplo, estudo de
sombreamento).

Os projetos devem atender à Resolução Normativa !

Lembre-se, o mais importante de um
687/15 – ANEEL e às normativas e/ou manuais de dimensionamento de um projeto é ele estar de
referência técnica de projeto da concessionária de acordo com as normas e atender as necessidades
do cliente!
energia local.
Levantamento de componentes Módulos fotovoltaicos
A elaboração do projeto pode levar em conta o
histórico de consumo do ponto de ligação com a
rede ou ser trabalhado em função da Cabos e conexões
disponibilidade técnica local.

Em uma análise prévia, estabelecemos um projeto Inversores

preliminar visando uma orientação quantitativa

sobre a necessidade de equipamentos e
componentes a serem empregados nas instalações: Sistema de proteção
Coleta de dados da instalação

A coleta de dados no local da instalação após a

pré-análise é fundamental para identificar a
geometria da área onde se pretende executar o
trabalho. Informações como orientação geografia
e inclinação do plano para acomodação dos
módulos fotovoltaicos estruturam toda a base
conceitual do projeto executivo.

!
Para ser assertivo sobre essas informações, é
recomendável fazer uso de recursos auxiliares
(equipamentos específicos) ou ainda aplicativos
confiáveis que permitam a realização de um A maioria dos celulares atuais possuem tanto
estudo/medição adequada. Entre as informações uma bússola quanto um inclinômetro. Se não
importantes do local, destacamos a orientação tiver, busque aplicativos para baixar que possam
geográfica pela bússola (NORTE, SUL, LESTE OU desempenhar essas funções!
OESTE) e a inclinação do plano de instalação dos
módulos fotovoltaicos por meio de inclinômetro.
 Levantamento do consumo
Para efetuar esse levantamento, deve-se ter acesso
a uma fatura de energia e identificar o histórico de
consumo de energia elétrica em kWh.

A foto acima contém informação de

consumo da fatura de energia. Com MÉDIA MENSAL =
esses valores, calcula-se a média de (719+747+886+913...695+709)/12
consumo de um mês durante as 12 MÉDIA MENSAL = 809,33 kWh
medições efetuadas no histórico.
Levantamento do consumo
A partir do valor médio mensal de energia, é
possível determinar a quantidade de energia que
os módulos deverão produzir para que tenhamos
efetuado uma compensação total de energia
durante um ano.
MÉDIA DIÁRIA = 809,33/30
MÉDIA DIÁRIA = 26,97 kWh/DIA
No exemplo da foto anterior do histórico de
consumo, encontramos o valor médio de 809,33
KWh/mês consumido. A partir desse consumo
médio mensal, pode-se descobrir o valor de
energia que os módulos fotovoltaicos devem
produzir durante um único dia.
Dessa forma, verificamos que os módulos solares
fotovoltaicos devem produzir em um dia uma
quantidade de 26,97 KWh/dia, porém, esse valor é
quebrado.

Então, arredonda-se o valor para cima para Esse valor de irradiação pode ser alcançado
demonstrar que deve-se produzir durante o dia aqui no Brasil durante o período de sol a
uma energia equivalente a 27 KWh/dia. pino, que varia entre as 10 horas até
aproximadamente às 15 horas. Esses valores
Durante um dia convencional de verão, teríamos podem ser alterados de região para região e
um total de 12 horas de sol, porém, a quantidade dependem também da inclinação do módulo.
de energia solar que deve incidir nos módulos para
produzirem energia equivalente à potência em
laboratório teria que ser igual ou superior a 1.000
W/m• de irradiação.
Essas informações podem ser encontradas em
dois bancos de dados disponíveis na internet: o
Frequentemente, o nome dessa quantidade
Cresesb e o SWERA. Os dois bancos de dados de horas em que o módulo irá produzir a
disponibilizam a quantidade de HSP de cada quantidade máxima de energia é citado em
manuais como Horas de Sol a Pico (HSP).
região. Para o nosso exemplo, vamos usar o
Cresesb.
 Encontrando o nome da cidade

1
1) Busque o nome da cidade

2) Clique com o botão

direito do mouse em cima do
2
mapa e em seguida clique em
“o que há aqui?”

3) Copie os dados de
latitude e longitude:
-20.283797, -40.302355

3
Determinando a irradiação
Coordenada geográfica

Para determinação das HSP, verifica-se a localidade

(cidade) da instalação, dado a ser consultado na
fatura de energia. A partir da localização da futura
instalação, é possível definir a orientação
geográfica do local (latitude e longitude), podendo
ser utilizado para esse estudo ferramentas e/ou
aplicativos confiáveis.

Exemplificando a cidade de Vitória, os registros de

orientação geográfica indicam: latitude 20.281689
Acionando o comando “Buscar”, o
e longitude 40.312485º. Com esses valores, e
sistema é direcionado a uma página
consultando o site do Cresesb, preenche-se as
com as regiões mais próximas das
informações nas respectivas lacunas acima.
coordenadas que informamos.
CLIQUE AQUI PARA ACESSAR O SITE DA CRESESB
Determinando a irradiação
Ao clicar em buscar uma tabela igual a mostrada
abaixo irá aparecer e é com ele que será feito o
dimensionamento do sistema.

Na tabela percebemos a presença de 4 valores e

usaremos o mais adequado para cada situação.

Caso o telhado esteja no plano horizontal ou seja

sem inclinação e na instalação não houver a
correção usaremos o valor do “Plano Horizontal”
Médio (no caso 4,96).

Caso o telhado tenha inclinação ou seja feita uma

correção usaremos os demais valores médios (no
caso 5,13).
Descobrindo a potência pico
Como nosso telhado de referência tem uma
inclinação ideal voltada para o norte, iremos usar o
maior fator de irradiação. 5,13 Ppico = MÉDIA DE CONSUMO DIÁRIA/HSP
Ppico = 27/5,13
Usando esse novo dado, é possível calcular a Ppico = 5,26kWp
potência total do sistema e determinar a
quantidade de módulos fotovoltaicos no sistema
solar.
Coeficiente de rendimento

Nem tudo é perfeito. Como a potência pico que

encontramos anteriormente, é imprescindível que
determinemos o coeficiente de rendimento.

Os coeficientes de perda energética sem variação

mensal, como os “adimensionais” e os obtidos dos
datasheets dos componentes PODEM ser ‘fixados’,
a critério do projetista, se não considerar suas Fator de Desempenho Global O “Fator de
variações sazonais, como é o caso da sujeira e Desempenho Global” (FDG), calculado
sombreamento (que podem aumentar ou até através da equação abaixo, deverá ser
mesmo desaparecer, em alguns períodos do ano). A feito para cada um dos meses do ano.
tabela abaixo exibe os valores adotados para os
coeficientes de perdas energéticas que, neste
projeto, foram considerados com pouca ou 𝑭𝑫𝑮= 𝑪𝒔𝒐
nenhuma variação entre os meses. 𝒎𝒃∗𝑪𝒔𝒖𝒋∗𝑪𝒕𝒐𝒍∗𝑪𝒎𝒊𝒔∗𝑪𝒕𝒆𝒎𝒑
∗𝑪𝒄𝒄∗𝑪𝑺𝑷𝑴𝑷∗𝑪𝒊𝒏𝒗∗𝑪𝑪A
Coeficiente de rendimento
Vamos agora, calcular o coeficiente na prática:

𝑭𝑫𝑮=𝑪𝒔𝒐𝒎𝒃∗𝑪𝒔𝒖𝒋∗𝑪𝒕𝒐𝒍∗𝑪𝒎𝒊𝒔∗𝑪𝒕𝒆𝒎𝒑∗𝑪𝒄𝒄∗𝑪𝑺𝑷𝑴𝑷∗𝑪𝒊𝒏𝒗∗𝑪𝑪𝑨
FDG = 0,95*0,98*1*0,90*0,99*0,98*0,95*0,99
FDG= 0,75
Descobrindo a potência-pico real
RELEMBRANDO:
Ppico = MÉDIA DE CONSUMO DIÁRIA/HSP
Agora, de posse do fator de desempenho global, Ppico = 27/5,13
devemos chegar na potência ajustada do sistema Ppico = 5,26kWp
fotovoltaico, considerando os fatores de perda.
UTILIZANDO O FATOR DE DESEMPENHO GLOBAL
Lembrando que, esse fator não tem nada a ver com Nova Potência Pico = Ppico/FDG
inclinação. O fator de inclinação tem a ver Nova Potência Pico = 5,26/0,75
com a latitude e longitude do local e também a Nova Potência Pico = 7,01kWp
orientação do telhado.
Resumo da ópera

1 2
Coleta de informações
Levantamento do consumo
Local da instalação,
Entendendo o histórico de
latitude, longitude e
consumo do cliente
inclinação

3 4
Definindo a irradiação
Calculando o sistema
Encontrando a irradiação
Mãos a obra!
através do CRESESB
 Cálculo de módulos

Para determinar a quantidade de módulos

fotovoltaicos é importante consultar os
capítulos anteriores e verificar como efetuar a
correção da potência de um módulo a partir da NUMERO DE MÓDULOS = 7,01(kWp)/0,4(kW)
temperatura ambiente. NUMERO DE MÓDULOS = 17,52 módulos

Com base na correção efetuada anteriormente,

usa-se o módulo já corrigido, que para uma
Observação: Sempre iremos arredondar o número
temperatura ambiente de 25°C apresenta uma
de módulos para cima, logo:
potência equivalente a 400 W.
Número de módulos = 18
Sabemos que precisamos fornecer a quantidade de
7,01 KW. Utilizando módulos de 400 W, basta
efetuar a divisão da potência do sistema pela
potência do módulo usado.
 Escolha do inversor

Inversores em sistemas off-grid:

fornecem tensão elétrica em seus
terminais de saída, em regime alternado,
senoidal e pura.
Os inversores para conexão em sistemas
fotovoltaicos convertem a energia produzida em
DC (corrente contínua) para energia AC
(corrente alternada). Inversores em sistemas on-grid:
fornecem tensão elétrica em seus
Há uma diferença fundamental entre os inversores terminais de saída, em regime alternado,
de sistemas autônomos (off-grid) e inversores de senoidal e pura, e somente operam nas
sistemas conectados à rede (on-grid), em função da circunstâncias em que estão conectados
grandeza inserida nos sistemas: à rede elétrica. Na ausência de energia
da concessionária, desconectam-se
automaticamente devido à segurança
operacional do sistema.
 Escolha do inversor

Como exemplo, na linha de inversores

Para a determinação do inversor, utiliza-se PRIMO, da Fronius, identifica-se que o
como base a potência pico do sistema que, inversor de 6 KWp pode operar com
nesse caso, deve ser de 7,2 KWp, sobrepotência acima da nominal.
especificando os inversores que iniciam seu
range a partir dessa potência. Isso é possível em função do Overload. O
overload é a potência acima da potência
Com base nesse valor, e utilizando manuais do nominal da saída do inversor. Normalmente
fabricante, é possível eleger um inversor com em torno de 30% de overload é permitido.
potência (por exemplo, 6KW), aos valores que
o sistema exige, e que será entregue em seus No caso desse sistema de 7,2 kWp
terminais de energia. podemos usar um inversor de no mínimo
5,5kW. (7,2/1,3 = 5,5)
 Dimensionamento de
proteções

Visando estabelecer a segurança

operacional do sistema e eventuais
perturbações, os sistemas de proteção são
instalados com o objetivo principal de
limitar a extensão dos danos, principalmente
em condições de curto-circuito.

Para o adequado dimensionamento das

proteções, duas características operativas do
sistema devem ser levadas nas considerações
iniciais:

Tensão elétrica de operação do sistema;

Corrente elétrica do sistema.
 Dimensionamento de
proteções

A tensão elétrica do sistema solar fotovoltaico deve ser

inferior às tensões de isolamento dos cabos, tensão de
trabalho dos DPS e disjuntores de corrente contínua.

Para limitação das correntes elétricas no sistema, são

apropriados dispositivos contra sobrecorrentes (fusíveis e
disjuntores), que devem ser ajustados em função da cadeia
de componentes (inversor, cabos etc.).

Esses dispositivos de proteção contra sobrecorrentes

possuem a característica de tempo inverso, ou seja, quanto
maior for a sobrecorrente passante, menor será o tempo
de operação/atuação do dispositivo de proteção.

A sobrecorrente é a alta magnitude da corrente, devido à

sobrecarga ou curto-circuito.
 Dimensionamento de
proteções

Ao se considerar um inversor de potência nominal de 6

kWp, com corrente nominal máxima de 20 A. Os
disjuntores são dimensionados para suportar em média A topologia do sistema de proteção define
até 20% de sobrecorrente do equipamento protegido que o fusível tem a função principal sobre o
(inversor): sistema solar fotovoltaico e o disjuntor, o
desligamento do circuito, atuando como
DJ = 20 • 1,2 = ~ 25 A componente de retaguarda. Outras
topologias definem o disjuntor como
Os fusíveis são dimensionados para operar com 90% da
elemento principal de proteção e fusíveis
corrente nominal do equipamento protegido (inversor): como elementos de retaguarda.

FU = 20 • 0,9 = ~18 A
 Dimensionamento de
proteções

Onde:
A = Área da seção transversal do cabo em mm2 l =
Comprimento do cabo em metros
Conforme recomenda a Norma
Regulamentadora Brasileira ABNT NBR I = Corrente que irá circular dentro do condutor em amper
5410/2004: Instalações Elétricas de Baixa
Tensão, a equação abaixo determina a bitola σ = Condutância do material do cabo, sendo 58 =m/Ω.mm2
para cobre e 36,59 =m/Ω.mm2 para alumínio
mínima (secção transversal) do condutor,
visando à operação contínua do sistema para P = Potência pico que irá passar pelo cabo
suportar as condições termodinâmicas. Os
materiais mais utilizados na confecção de Em instalações de sistemas fotovoltaicos, normalmente
são utilizados condutores de cobre, em que a 20ºC
cabos de condução de energia elétrica são apresentam tipicamente uma resistividade ρcu =
cobre e alumínio. 0,01724 Ω.mm2/m e coeficiente de variação com a
temperatura de αcu = 0,0039/ºC. Os parâmetros reais a
A =2 • l • I2 • 100/σ • P serem aplicados para os cabeamentos utilizados devem
ser obtidos por consulta a datasheet (folha de dados)
dos respectivos fabricantes.
Sabemos que não é tão simples e por isso
queremos te ajudar!

Conheça a planilha de dimensionamento

fotovoltaico. Em menos de 2 minutos você
consegue fazer todo o dimensionamento do
sistema e ainda sair com uma proposta
matadora para o seu cliente.

Facilite a sua vida e conheça a planilha da

Academia do Sol
A =2 • l • I2 • 100/σ • P

CLIQUE AQUI PARA

CONHECER
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Israel: “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; and I will take away the stony heart out of your flesh,
and I will give you a heart of flesh. And I will put my Spirit within
you.”—Ezek. xxxvi, 25-27.
This view of the work of the Holy Spirit is exhibited very clearly in
Ezekiel’s vision of the valley of dry bones, and the promises
therewith addressed to Israel respecting the latter days. “Behold, O
my people, I will open your graves, and cause you to come up out of
your graves, and bring you into the land of Israel. And ye shall know
that I am the Lord, when I have opened your graves, O my people,
and brought you up out of your graves, and shall put my Spirit in
you, and ye shall live.”—Ezek. xxxvii, 12-15.
In the same sense Paul interprets the Levitical baptisms. Having
designated the ordinances of which they formed a part as figures of
the heavenly things, he says: “If the blood of bulls and of goats, and
the ashes of a heifer sprinkling the unclean, sanctifieth to the
purifying of the flesh, how much more shall the blood of Christ ...
purge your conscience from dead works, to serve the living God.”—
Heb. ix, 13, 14. Here he contrasts the dead works of the
unregenerate with the living works of those who, as they are alive
unto God, serve in newness of life him who, being the living God, “is
not the God of the dead, but of the living.”—Matt. xxii, 32. Of this he
recognizes the sprinklings to be a figure.
The doctrine thus involved in the water of purifying sheds a
beautiful light on one of the most interesting facts in the life of our
Savior. Upon the death of Lazarus, Jesus so timed his coming as to
reach Bethany on the fourth day. On the previous day, or, more
probably, on that very same day, the sisters and household of
Lazarus had been baptized with the water of purification. And now,
as He stands by the sepulcher, the resurrection, in its highest sense,
as including both soul and body, and rendering both superior to
death, is the theme of his discourse. “Thy brother shall rise again.
Martha saith unto him, I know that he shall rise again, in the
resurrection, at the last day. Jesus said unto her, I am the
resurrection and the life; he that believeth in me, though he were
dead, yet shall he live; and whosoever liveth and believeth in me
shall never die.”—John xi, 23-26.

Section XXIII.—The Gospel in the Water of Separation.

Much of the spiritual significance of these rites has already

appeared. But in order to an adequate appreciation, they should be
viewed in connection.
1. The red heifer was a sin-offering. This is denied by some, who
would draw a fine distinction. Says Bishop Patrick: “Though this was
not a sacrifice, it had something of that nature in it, and may be
called a piaculum, an expiatory thing, though nothing was called
korban, a sacrifice, but what was offered at the altar.” But, (1.)
korban does not mean a sacrifice, but a gift, a dedicated thing; and
is used, not only to designate sacrifices and offerings at the altar,
but even the wagons and oxen which the princes gave for
transporting the tabernacle and its furniture. (Num. vii, 3.) (2.) The
blood of the heifer was sprinkled by the priest toward the door of
the sanctuary. It was thus brought into a relation to the altar and the
mercy-seat, typically as manifest and close as though it had been
actually sprinkled on the altar. (3.) The law itself expressly declares it
to be a sin-offering. “It is a purification for sin,”—Num. xix, 9. The
original, here, is the same that is in other places literally translated,
“It is a sin-offering.”—Lev. iv, 24; v, 9, 11, 12. In this, its character
as a sin-offering, lay the meaning of the rite as a purification. It
represented atonement for sin, at the price of blood,—the blood of
Christ. Hence its use in purifying those uncleannesses which typified
moral corruption in its forms of intensest malignity and deadliness.
Hence the appeal to this meaning of the rite which the psalmist
makes, in his penitence and sorrow for his crimes. “Behold, I was
shapen in iniquity, and in sin did my mother conceive me.... Purge
me with hyssop, and I shall be clean; wash me, and I shall be whiter
than snow.... Hide thy face from my sins and blot out all mine
iniquities.”—Ps. li, 5, 7, 9. The Targum thus paraphrases this place:
“Thou wilt sprinkle me, as the priest which sprinkleth the unclean
with the purifying waters, with hyssop, with the ashes of an heifer,
and I shall be clean.” The same conception is apparent in God’s
language of grace to Israel, and to the nations. “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.” And, “So shall he sprinkle
many nations.” In a word, in every instance in which this rite is
appointed, or figuratively alluded to, it will be found to indicate a
typical impeachment of sin; and the design and effect of its use was
the removal of that impeachment, the cleansing of the subject. It
was baptism unto the remission of sins.
2. The heifer was offered without the camp. In the detailed ritual
of the tabernacle and temple service, the holy of holies, the holy
place, and the surrounding court, typified, respectively, God’s
heavenly presence chamber, the church, and the world. In a wider
scheme, the whole sanctuary was representative of God’s house,
whilst the camp and afterward the city of Jerusalem were the figure
of the church, and the outside region stood for the world at large.
Hence, the unclean were excluded from the camp and the city.
(Compare Rev. xxi, 27; xxii, 14, 15.) And hence, the red heifer was
offered without the camp, to signify the reproach of Christ, who
suffered without the gate, excommunicate and accursed. (Heb. xiii,
11-13.) The blood of the heifer, sprinkled from without toward the
sanctuary, intimated in a very affecting manner, the distance to
which Christ came from yonder sanctuary in the heavens, to shed
his blood, and therewith to sprinkle the throne of justice on high.
3. Blood only was sprinkled toward the sanctuary, whilst it was
water mingled with the blood or ashes, that was sprinkled on the
unclean. For, his own unmingled blood, offered by Christ himself
before the throne on high, and that alone, makes satisfaction to
justice for sin. But the Holy Spirit is the sole channel and agent
through whom Christ bestows on his people, or they can in any wise
acquire, the virtue of that blood in justifying grace and holiness.
Water, therefore, was the vehicle for communicating to Israel the
blood of sprinkling.
 4. The blood was sprinkled seven times, to show the complete and
exhaustive efficacy of the sufferings of Christ to satisfy justice,
sanctify the soul, and make an end of sin forever.
5. He that touched the dead was defiled seven days. This tactual
defilement typified not only the guilt and depravity which we derive
from Adam, but, especially, the contagion of man’s guilt which came
on the Lord Jesus, by becoming the Son of man, born in our nature.
Though he knew no sin, yet was he laden with our curse. He
signified this very thing, when in the days of his flesh, he defiled
himself by touching the lepers and the dead, that he might restore
them to soundness and life, at the price of his own life;—“That it
might be fulfilled which was spoken by Esaias the prophet, saying,
Himself took our infirmities and bare our sicknesses.”—Matt. viii, 17.
The same thing was set forth by the fact that the priest that
sprinkled the heifer’s blood, each assistant at the burning and
gathering of the ashes, and he that sprinkled the water of
separation, all became thereby unclean until the even. They,
together, represented the Lord Jesus, in the exercise of his
mediatorial office, which involved his taking his people’s curse upon
him, to free them. The seven days of this defilement have been
already explained, as typical of our native condition of depravity and
guilt, which, if not purged, involves continuance and condemnation
in the seventh, the last day, when the sentence will be uttered, “He
that is filthy let him be filthy still.”—Rev. xxii, 11.
6. The ashes of the heifer were as familiar to the religious life of
Israel as was the blood of sacrifice. But the significance of the blood
is so much more familiar to us, that a pause is here proper, to call
attention to the wonderful propriety and instructiveness of the
ashes. In the blood we see the penalty of sin paid, and justice
satisfied. But it is satisfied at the price of life, and leaves death in
possession. But, in the ashes, Israel saw the sacrifice come forth
from the exhausted fires of justice, unconsumed and unconsumable.
On them, the fire could no more take hold; but, mingled with the
living water, they represented Christ—the law satisfied and the curse
exhausted in his blood—coming forth by the Spirit, from the expiring
flames, robed in life and immortality. “Whom God hath raised up,
having loosed the pains of death, because it was not possible that
he should be holden of it.”—Acts ii, 24.
7. The ashes were mingled with running water. Prior to the
baptism of Israel at Sinai, we hear of no sacramental rite setting
forth the office and work of the Holy Spirit. But the living water, then
ordained in the divers baptisms of the Mosaic system, became
thenceforward the standing representation and type of the Third
Person of the Godhead, as the Spirit of life, shed down from heaven
by the Mediator.
8. The sacrificial elements and water were sprinkled on the
unclean. Two ideas were thus symbolized; the bestowment by Christ
from his throne of the virtues of his blood and Spirit; and, their
effectual influence upon the heart and conscience of him to whom
they are given. As the rain descends from heaven, penetrates the
soil, and makes it fruitful, so Christ’s Spirit shed down from him
takes possession of the inmost heart, purges it from the guilt of past
sins, and produces newness of life and the fruits of holiness. With
reference to the mode thus employed, and its symbolical relation to
Christ’s administration of grace, the fact is worthy of special
emphasis, that in every rite or figure by which was represented the
exercise by Christ of his office as administrator in the Father’s
kingdom, the mode is affusion, whether it be blood, water, or oil,
expressive of grace bestowed on the people of God, or indignation
and fire poured down upon his enemies.
9. The water of separation was to be sprinkled on the unclean on
the third day and on the seventh. “And if he purify not himself the
third day, then the seventh day he shall not be clean;” for, Jesus who
died under our curse, rose again the third day. And “Know ye not
that so many of us as were baptized into Jesus Christ were baptized
into his death? Therefore we are buried with him by baptism into
death; that like as Christ was raised up from the dead by the glory of
the Father, even so we also should walk in newness of life. For, if we
have been planted together in the likeness of his death, we shall be
also in the likeness of his resurrection.”—Rom. vi, 3-5. If we do not
participate in the resurrection of Christ on the third day, by rising
from the death of sin to the life of holiness, we can have no part in
the resurrection and life of glory. So, Paul testifies to the Ephesians,
that the same mighty power which raised Christ from the dead and
set him far above in the heavenly places, is at work in all his people,
and by it they who were dead in sins are quickened together with
him, and made to sit with him in the heavenly places. (Eph. i, 20; ii,
6.) Hence, Paul’s earnest desire and labor for himself,—“That I may
know him, and the power of his resurrection, ... if by any means, I
might attain unto the resurrection of the dead.”—Phil. iii, 10, 11.
“Might know the power of his resurrection,”—by realizing within, the
steady vigor of the new life in Christ Jesus, working holiness and
grace.
Of the resurrection of the Lord Jesus, Paul says, that “he rose
again the third day, according to the Scriptures.”—1 Cor. xv, 4. But
where, in the Scriptures, is the third day thus specified? The Lord
Jesus makes a similar statement, which goes far to answer the
question. “These are the words which I spake unto you, while I was
yet with you, that all things must be fulfilled which were written in
the law of Moses, and in the prophets and in the Psalms concerning
me. Then opened he their understanding, that they might
understand the Scriptures, and said unto them, Thus it is written,
and thus it behooved Christ to suffer and to rise from the dead the
third day.”—Luke xxiv, 44-46. In another place, there is a remarkable
allusion to the same thing. When Jesus, in response to the Jews
demanding a sign, said, “Destroy this temple, and in three days, I
will raise it up,” the disciples did not understand. But “when he was
risen from the dead, they remembered that he had said this unto
them; and they believed the Scripture, and the word that Jesus had
said.”—John ii, 18-22. It would thus appear that the resurrection on
the third day was written in the Scriptures, and the reference to the
law of Moses, and statement as to the opening of the understanding
of the apostles, as though the matter were not patent on the face of
the record, both lead us to look in that direction for the prophetic
anticipation of the third as the resurrection day. The other Scriptures
will be searched in vain for any thing to fulfill the requirements of
these statements of Christ and of Paul. The law concerning the
sprinkling of the water of separation contains the only intimation on
the subject; and the allusions above cited appear undoubtedly to
have had this typical prophecy in view.
In the design of this ordinance, as a prophecy of the resurrection,
we have the reason of its peculiar relation to that particular form of
defilement which arose from contact with the dead. Although
designed as has been seen for the cleansing of other defilements,
also, it was ordained in immediate connection with this particular
uncleanness, because that is the connection in which this distinctive
meaning shines forth most clearly.
10. He that was purified with the water of separation was required
to follow it with an act of self-ablution. “On the seventh day, he shall
purify himself, and wash his clothes and bathe himself in water, and
shall be clean at even.”—Num. xix, 19. It has been asserted that this
rule was meant for the administrator of the rite. But the exposition
afterward given by Eleazar, the priest (Num. xxxi, 21-24), shows this
to be a mistake. The propriety and beauty of the requirement, in the
connection, are apparent. It was a perpetual monition to Israel that
those who have been redeemed with precious blood, and raised up
to new life by the Holy Spirit, should walk worthy of their calling, and
keep themselves from the evil that is in the world, in the blessed
assurance of being freed from all corruption and evil, and made
partakers in the perfection of holiness and life, on the great Sabbath
day of redemption.
This thought was more fully developed in the rites concerning the
leper. Immediately upon his baptism, he was required to shave his
hair, wash his garments and bathe his flesh. The hair and the
defilement adhering to the garments and flesh were evident types of
the outgrowth and fruits of his leprous life. Of the shaving and
cleansing thus appointed, Paul may give the interpretation—“That ye
put off concerning the former conversation, the old man which is
corrupt according to the deceitful lusts.”—Eph. iv, 22. After this, the
meaning of the like shaving and washing on the seventh day is
apparent. It sets forth the final and complete putting off of the old
carnal nature, in the resurrection of life, when our bodies themselves
also shall be transformed into the likeness of Christ’s glorious body,
and be reunited to our souls, perfected in holiness.
 11. The defilement from the dead, and the purifying use of the
water of separation were not only incident to persons; but the tent
or house where the dead lay, and every thing that was in it, became
defiled, and must be cleansed by the water of separation, sprinkled
on the third day, and on the seventh. (Num. xix, 14, 18; xxxi, 20, 22,
23.) Thus were Israel taught that the curse of sin is on the earth,
also, and all that is in it, as well as on man; that, only as sanctified
to him through the atonement of Christ, can the productions and
possessions of the earth be blessed, and that in the regeneration,
the earth and the creatures themselves, also, shall be delivered from
the bondage of corruption into the glorious liberty of the sons of
God, and “Holiness to the Lord,” be written on the very bells of the
horses. (Zech. xiv, 20.) “For,” saith the Lord, “behold I create new
heavens and a new earth.”—Isa. lxv, 17.
Thus, all the great truths of the Gospel, were set forth and
symbolized in this ordinance, the last, the consummate and
crowning sacrament of the Old Testament.

Section XXIV.—These were the Divers Baptisms.

That the sprinkled purifyings were the theme of Paul’s argument is

evident:
1. He distributes the whole ritual system under two categories. His
statement (Heb. ix, 8, 9), literally translated, is, that “the first
tabernacle,” erected by Moses, was “(parabolē eis ton kairon
enestēkota), an illustrative similitude, unto the present time (kath
hen[13]) in accordance with which (similitude), both gifts and
sacrifices are offered, which, as to the conscience, can not perfect
the worshipers; depending only on meats and drinks and divers
baptisms,—righteousnesses of the flesh, imposed until the time of
reformation.” The word (dikaiomata) “righteousnesses” (from
dikaios, righteous), is repeatedly so translated in our English version
(Rom. ii, 26; v, 18; viii, 4), although in some other places beside the
text it is rendered,—“ordinances.”—Luke i, 6; Heb. ix, 1, 10. The
latter rendering, however, fails to develop the true idea of the word,
which is,—ordinances imposed, in order to the attaining of
righteousness by obedience. So it should be in the first verse of this
chapter. “Then, verily, the first covenant had also righteousnesses of
worship,” (ritual righteousnesses), “and an earthly holy place.” By
the phrase, “righteousnesses of the flesh,” the writer indicates the
contrast between the outward ritual righteousnesses of the law,—its
circumcision of the flesh, its offerings of bulls and goats, and its
washings and sprinklings with material elements,—and “the
circumcision of the heart;” “the offering of Jesus Christ,” and “the
washing of regeneration and renewing of the Holy Ghost.” The ritual
observances fulfilled the law of carnal commandments, and were
thus righteousnesses of the flesh, and figures of the true, the
righteousness of Christ.
Paul distributes these observances into the two categories of
offerings and purifyings. The law required each sacrifice to be
accompanied with a meat offering made of fine flour mingled with
oil, and a drink offering of wine. For the altar was God’s table, where
he as a Father fed and communed with his children. It must,
therefore, be furnished with all the provisions of a table. (Num. xv,
3-5, 7, etc.) Thus, the offerings upon the altar were all
comprehended under the two heads of meats (brōmasi, solid food),
and drinks,—nourishments for the body. Paul’s other category is, the
divers baptisms. These, of necessity, are the purifying rites of the
Levitical system. For, he describes the whole system as including
“only meats and drinks and divers baptisms;” whereas all were
actually comprehended under the two heads of offerings, which
symbolized atonement made, and purifyings, representing its
application, to the purging of sins. That it is of the purifyings that he
now speaks, is evident not only from the meaning of baptism, itself,
but from the whole tenor of his argument, which is directed
exclusively to the two points just indicated, atonement made, and
purification accomplished.
2. The baptisms of which the apostle speaks were purifyings of
persons and not of things. They were righteousnesses of the flesh,
upon which men in vain relied for the purging of their consciences,
(vs. 9, 14.)
 3. There were but two ordinances to which Paul can possibly refer.
Except the sprinklings, and the self-performed washings, there was
no rite in the Levitical system in which water was used, or to which
the name of baptism is, or can be, attributed, with any pretense of
reason or probability.
4. The self-washings will be examined presently. As compared with
the sprinklings, they were of minor importance. Separately used only
for superficial defilements, they purged no essential corruption. They
were without sacrifice, administrator, or sacramental meaning. They
symbolized no work of Christ, signified no bestowal of grace, and
sealed no blessing of the covenant. In all this, they stood in eminent
contrast with the sprinkled rites. To suppose that Paul, in a
discussion which has respect to the cleansing efficacy of Christ’s
blood and Spirit, and the Levitical types of it, should refer to the
minor rite of self-washing, which did not symbolize those things, and
by an exclusive “only” reject from place or consideration the
sprinklings which did, is absurd; as it is, moreover, to suppose that,
in such an argument, the latter would not, of necessity, have a
paramount place and consideration.
5. This conclusion is fully confirmed upon a critical examination of
the connection of Paul’s argument. The “meats and drinks and divers
baptisms” he characterizes as “righteousnesses of the flesh,” in
confirmation of the assertion just made, that they could not
“perfect,” or purify the conscience of the worshiper. He then,
immediately, presents in contrast the atonement of Christ. “They,”
says he, “depended only on meats and drinks and divers baptisms,
righteousnesses of the flesh imposed until the time of reformation.
But Christ being come, ... neither by the blood of goats and calves,
but by his own blood he entered in once into the holy place, having
obtained eternal redemption for us. For if the blood of bulls and of
goats and the ashes of a heifer sprinkling the unclean, sanctifieth to
the purifying of the flesh, how much more shall the blood of Christ
... purge your conscience.” Thus, in immediate exposition of his
statement as to divers baptisms, the apostle specifies the two most
conspicuous forms of the sprinklings of Sinai, that of the whole
people, upon the making of the covenant, and that administered
with the water of separation—the one being the original of the
ordinance, and the other its ordinary and perpetuated form. For, that
there may be no mistake as to his reference, in speaking of the
blood of bulls and of goats, he proceeds, a little farther on to
describe particularly its use in the Sinai baptism: “For when Moses
had spoken every precept to all the people according to the law, he
took the blood of calves and of goats, with water, and scarlet wool
and hyssop, and sprinkled both the book and all the people, saying,
This is the blood of the testament (the covenant), which God hath
enjoined unto you.”—Vs. 19, 20. As we examine Paul’s argument
throughout the chapter, we find his attention directed, from first to
last, to the sprinklings of the law alone, while the self-washings are
not once named nor alluded to. This, afterwards, very signally
appears in that magnificent contrast of Sinai and Sion, in which he
sums up the whole argument of the epistle. The crowning feature in
the attractions of Sion is “the blood of sprinkling that speaketh
better things than that of Abel.”—Heb. xii, 24. In the presence of it
the self-washings are not counted worthy to be named.
6. The manner in which, in the next chapter, self-washing is at
length introduced is a singular confirmation of the view here taken.
So long as the writer is occupied in the argument as to Christ’s work
of expiation, he makes no allusion to the self-washings. But when he
proceeds to urge upon his readers the practical plea which his
argument suggests, he does it by referring to the two rites, in the
relation to each other which we have indicated. “Having, therefore,
brethren, boldness to enter into the holiest, by the blood of Jesus, ...
and having a High Priest over the house of God, let us draw near
with a true heart, in full assurance of faith, having our hearts
sprinkled from an evil conscience, and our own bodies washed with
pure water.”—Heb. x, 19-22. To an unclean person, desiring to claim
the privileges of the sanctuary, the requirement of the law was, Let
him be sprinkled on the third day and on the seventh, to set forth
Christ’s and the Spirit’s grace; and then, let him wash himself, in
token of the maintaining of personal holiness. From the rites which
he has been discussing, Paul’s exhortation takes form, and in them
finds interpretation.
 The conclusion is evident. Had Paul meant by the phrase in
question to designate the self-washings, they were by affusion, and
it would follow that that is the mode of baptism. But that his
reference was distinctively and emphatically to the sprinkled rites is
beyond candid contradiction. We, therefore, plant ourselves upon
this impregnable position, and challenge assault. For fifteen hundred
years of the church’s history, baptism was uniformly administered by
sprinkling. It was so administered down to the time of Christ. It was
so administered in the time of Paul. The word does not then mean to
dip or to immerse; for, Paul being witness, the rite was not so
performed. Had we no further evidence, this should be conclusive.
 Part IV.
THE RITUAL SELF-WASHINGS.

Section XXV.—Unclean until the Even.

The clean, that is those who had been purified by sprinkling, were
liable to contract certain minor defilements, which were
characterized by continuing until the even. Of these there were two
classes. First, were those which resulted from participation in
expiatory rites. Among the most conspicuous examples of this class
were the uncleanness of the priests and assistants by whom the red
heifer was sacrificed, the ashes collected and the water of separation
sprinkled on the unclean. These all were, by participation in those
rites, rendered unclean until the even, and were required to wash
their clothes, and bathe their flesh, in order to their cleansing. (Num.
xix, 7, 8, 10, 21.) The meaning of this is evident. The red heifer was
a sacrifice of expiation, “a purification for sin.”—Ib. 9. In it, the
priests and assistants and he that sprinkled the ashes, with the
heifer itself, together, constituted a complex type of the Lord Jesus,
offering himself a sacrifice to justice, sprinkling the altar in heaven
with his own blood, and applying it with his Spirit to his people for
the purifying of their uncleanness. The defilements for which the
ashes of the heifer were provided were typical of our native
depravity and death in sin and the curse. From these, Christ freed
his people, by being himself made a curse for them (Gal. iii, 13),
dying in their stead, that they might live. To represent this the
priests, assistants, and administrator of the water of separation,
became defiled, by participation in the cleansing rites. The same
explanation applies to the defilement which the high priest and
others incurred by participation in the observances of the day of
atonement. (Lev. xvi, 24, 26.)
 The curse under which the Lord Jesus came exhausted itself on
his natural life, and expired as he rose from the dead. Of the period
during which he bore its burden, and fulfilled his atoning work, he
himself says: “I must work the works of him that sent me, while it is
day; the night cometh, when no man can work.”—John ix, 4. And on
the night of the betrayal he said to the Father, “I have finished the
work which thou gavest me to do.”—Ib. xvii, 4. It thus appears that
a day is a symbol of the period of man’s natural life, the period
during which the Lord Jesus was under the curse. Hence the typical
uncleanness of the priests and assistants was limited to the even of
the day on which it was incurred. It was removed by self-washing;
for it was by his own power and Spirit that Christ threw off the curse
and rose from the dead. (Rom. viii, 2, 11; John x, 17, 18.)
2. The other class of uncleannesses until the even arose from the
more or less intimate contact of the clean with persons or things
that were unclean in the higher degree; or from other causes
essentially similar in meaning. Defilements resulting from expiatory
rites symbolized the putative guilt incurred by the Lord Jesus, in
making atonement for us; while he ever remained, in himself, “holy,
harmless, undefiled, separate from sinners.”—Heb. vii, 26. But the
forms of uncleanness now under examination resulted from contact
with things that were typical of the debasement, corruption, and
depravity of the world. The uncleanness hence arising signified the
spiritual defilement to which God’s people are liable from contact
with evil. Hence, the grades of defilement, consequent upon the
closeness and fellowship of the contact, and the nature of the
uncleanness with which it took place. These were designed to teach
the lesson with which James crowns his definition of pure religion
and undefiled. “To keep himself unspotted from the world.”—James i,
27. The same idea is presented by the beloved John. “We know that
whosoever is born of God sinneth not; but he that is begotten of
God keepeth himself, and that wicked one” (that “unclean spirit,” the
representative and source of all moral evil) “toucheth him not” (to
defile him, as would the touch of the leper or the unclean). “And we
know that we are of God, and the whole world lieth in wickedness.”
Literally,—“lieth in that wicked one,”—in his bosom, and the
defilement of his contact and communion. (1 John v, 18, 19.) And,
again, “Beloved, now are we the sons of God, and it doth not yet
appear what we shall be; but we know that when he shall appear,
we shall be like him; for we shall see him as he is. And every man
that hath this hope in him purifieth himself, even as he is pure.”—1
John iii, 2, 3.
From many such Scriptures, the meaning of these uncleannesses
and of the self-washings is easily gathered. The defilements which
they symbolized are not of a radical nature, but extrinsic and
superficial. They represented those spiritual defilements,—those
soilings of heart and conscience to which God’s people are subject
through contact and intercourse with an ungodly world. It is
postulated only of those whose hearts have already been quickened
and sanctified by the blood and Spirit of Christ, “once for all” (Heb.
x, 10); and who are “the habitation of God through the Spirit.” They
do not require a new atonement and renewing of the Spirit, but the
exercise of the graces of that Spirit which is already in them. For
their cleansing, therefore, no new sacrificial rites nor official
administrator were appointed; but they were required to wash
themselves. This did not prohibit the employment of any customary
assistance in the washing; as, for example, that of a servant pouring
water on the hands. But such assistance, if employed, was merely
ministerial, and not official. The washing, however performed, was
the duty and act of the subject of it, and therein lay its significance.
Its language was that of the apostle; “Having, therefore, these
promises, dearly beloved, let us cleanse ourselves from all filthiness
of the flesh and spirit, perfecting holiness in the fear of God.”—2 Cor.
vii, 1.
The termination of the defilement, upon the performance of the
appointed self-washing, with the going down of the sun, certified the
deliverance of God’s people from sin and corruption, with the end of
this present life, in the coming rest of the believer’s grave, awaiting
the seventh day of resurrection and glory.

Section XXVI.—Gradation of the Self-washings.

 There was a noticeable gradation in the self-washings.
1. First was the washing of the hands, alone. This was required of
the magistrates expiating a concealed murder. (Deut. xxi, 6.) It is
also indicated in Leviticus xv, 11. It will be further examined
hereafter. The figure of washing the hands, as expressive of
innocence and purity, occurs repeatedly in the Scriptures; and as the
hands are the ordinary instruments of the actions and labors of life,
the meaning of the figure is very manifest. Says Job, in his complaint
to God, “If I wash myself with snow water, and make my hands
never so clean, yet shalt thou plunge me in the ditch, and mine own
clothes shall abhor me.”—Job ix, 30, 31. That is, “Though I give the
utmost heed to conform my whole life and conduct to the
requirements of thy holiness, yet, in the severity and penetration of
thy judgment, thou wilt discover and reveal me to myself as utterly
unclean.” The psalmist has recourse to the same figure, in a happier
spirit. “I will wash mine hands in innocency, so will I compass thine
altar, O Lord; that I may publish with the voice of thanksgiving, and
tell of all thy wondrous works.”—Ps. xxvi, 6, 7.
2. Next in the order of these observances was the ordinance
requiring the priests to wash their hands and feet in preparation for
the duties of their ministry at the sanctuary. This will be discussed
hereafter.
3. In certain milder forms of uncleanness till the even, the person
was required to wash his clothes, merely. This rule applied to such
as he that ate or slept in a house shut up on suspicion of leprosy
(Lev. xiv, 47); and he that carried an unclean carcase, or ate unclean
flesh. (Lev. xi, 25, 28, 40.) From the time when our first parents, in
the conscious nakedness of guilt, made themselves aprons of fig-
leaves, which the Lord replaced with coats of skins, the garments
had a recognized significance, which is traceable long before the
giving of the law; and, running through all the Scriptures, gives form
to the imagery of the last book of all. When Jacob, on his return
from Chaldea, was required by God to go to Bethel and erect an
altar, he called on his household and followers to be clean and
change their garments (Gen. xxxv, 2); that is, to put off their soiled
garments and put on clean. So, at Sinai, in preparation for its
transactions, Moses was directed to “sanctify the people to-day and
to-morrow, and let them wash their clothes.”—Ex. xix, 10, 14.
A few other Scriptures will develop the meaning of this symbol. In
the vision of Zechariah: “He showed me Joshua the high-priest,
standing before the angel of the Lord, and Satan standing at his
right hand to resist him. And the Lord said unto Satan, The Lord
rebuke thee, O Satan; even the Lord that hath chosen Jerusalem
rebuke thee: Is not this a brand plucked out of the fire? Now Joshua,
was clothed with filthy garments and stood before the angel. And he
answered and spake to those that stood before him, saying, Take
away the filthy garments from him. And unto him he said, Behold I
have caused thine iniquity to pass from thee, and I will clothe thee
with change of raiment.”—Zech. iii, 1-4. “Others save with fear,” says
Jude, “pulling them out of the fire; hating even the garment spotted
by the flesh.”—Jude 23. With this compare the definition of “pure
religion and undefiled,”—“to keep himself unspotted from the
world.”—Jas. i, 27. “Thou hast a few names even in Sardis, which
have not defiled their garments; and they shall walk with me in
white; for they are worthy.”—Rev. iii, 4. In his visions, John saw the
souls of them that were slain for the word of God, and a great
multitude out of every nation, “clothed with white robes.” And the
angel told him, “These are they that have washed their robes, and
made them white in the blood of the Lamb.”—Ib. vi, 11; vii, 9, 14.
“Behold I come as a thief. Blessed is he that watcheth and keepeth
his garments, lest he walk naked, and they see his shame.”—Ib. xvi,
15. To the bride, the Lamb’s wife, it “was granted that she should be
arrayed in fine linen, clean and white; for the fine linen is the
righteousness of saints.”—Ib. xix, 8. Literally, “is the righteousnesses
of the saints.”
From these Scriptures, it is evident: that clean or white garments
primarily and essentially mean, the righteousness of the Lord Jesus
Christ, in which his people are robed, so that the shame of their
spiritual nakedness may not appear (Rev. iii, 18; vii, 14; Phil, iii, 8,
9); that keeping them clean, or unspotted, means, the maintaining
of that watchful holiness of heart and life which is becoming those
who have been bought and robed as are Christ’s people; and that
washing the garments signifies recourse to the blood and Spirit of
Christ, as the only and effectual means of making and keeping them
free from defilement.
4. In certain cases, the unclean until the even were required to
wash their clothes and bathe their flesh. The characteristic examples
of this observance, are those who had carried or touched any thing
on which one defiled with an issue had sat or lain. (Lev. xv, 5, 6,
etc.) A careful examination of this class, in comparison with the
preceding, proves them to be essentially one in meaning, the
difference being mainly if not entirely in degree. The defilement in
the present case was aggravated by the fact that its cause was
symbolical of man’s depravity, breaking out in active corruption and
transgression. On the other hand, the unclean animals, from which
the milder form of this uncleanness was contracted represented the
evil of man’s nature, simply as native and indwelling, without the
active element of outbreaking depravity and wickedness. Hence, the
difference, in requiring the washing of both the flesh and the
garments, was designed to give emphasis to the admonition
conveyed; and to teach the additional lesson, that whilst all contact
with the ungodly and the world is dangerous to the purity of
Christian character, and renders necessary a continual recourse to
the sanctifying power and grace of the Holy Spirit; especially is this
requisite in case of intimate relations with it, in its active forms of
ungodliness and corruption, dissipation and riot.
5. The only other class, to be enumerated under this head,
consists of those who, in addition to other rites of purifying, were
required to shave off their hair. Such were lepers, in their cleansing
(Lev. xiv, 8, 9); the Levites, upon their consecration (Num. viii, 7); a
Nazarite, defiled, before the completion of his vow (Num. vi, 9); and
a captive woman, chosen as a bride (Deut. xxi, 12). With these may
be compared the Nazarite, at the completion of his vow, although
this did not belong to the category of purifying. The Scriptures
contain no formal explanation of this requirement. But the nature
and circumstances of the cases as compared with each other, and
the general principles of typical analogy, indicate the interpretation.
The hair of the leper, for example, was the product and outgrowth of
his leprous state, and must therefore be put off and repudiated, with
his entrance on the the new life of the clean. The same principle
applies to all the other cases, except that of the Nazarite, upon the
completion of his vow. His hair was the product of the time during
which, by the consecration of his vow, all belonged to God. It could
not, therefore, be retained, but was shaved off and offered upon the
altar, as holy. (Num. vi, 18.) In the other cases, it was cast away as
unclean. Thus, as in all the preceding regulations, the same lesson is
repeated, which is so needful, and to our stupidity, so hard to learn;
—the lesson of putting off the old man and putting on the new.

Section XXVII.—Mode implied in the Meaning of the Rite.

The instructiveness and utility of types and symbols consist in an

appreciable analogy between them and the spiritual things which
they are appointed to symbolize. In the case of the Old Testament
self-washings, I suppose it has never entered the imagination of any
one that they were types of the burial of the Lord Jesus. Of such an
interpretation there is not a trace anywhere in the Scriptures. On the
contrary, such meaning is there attributed to them that, in order to a
sustained analogy, the subject of the rite should, by a voluntary and
active exercise of his own powers take and apply the water to his
members and person, for their cleansing. In this respect, they stand
in emphatic contrast with the sprinkled water of purifying. That was
designed to concentrate the attention of Israel upon the active
agency of the Mediator, in bestowing the baptism of his blood and
Spirit, for the renewing and quickening of dead souls. In it,
therefore, the subject was the passive recipient of rites dispensed by
the hands of another. But the activity of the Christian life and
warfare were symbolized by the self-washings. Christ’s grace is given
his people, not to sanction supineness and indolence; but to
stimulate to activity in the pursuit of holiness. As the Spirit is now to
them an opened fountain, they are to have recourse to it, to seek
and obtain, day by day, more grace, for the purging of the flesh, for
overcoming the world, for bringing forth the fruits of the Spirit, for
fighting the good fight of faith and laying hold on eternal life.
This, which comprehends the whole matter of practical religion is
urged in the Scriptures, not only by direct and continual
admonitions, but in the use of every variety of figures and
illustrations. It was the lesson taught, under the figure of self-
washing. Pure water is alike adapted to quicken the soil, to quench
the thirst, and to cleanse the garments and the person. But, as the
water of life will not quench the thirst of the soul, unless we come
and drink, neither will it purge away the defilements of evil, unless
we take it and apply it, with diligence and labor. “Wash ye! make you
clean; put away the evil of your doings from before mine eyes;
cease to do evil; learn to do well; seek judgment, relieve the
oppressed, judge the fatherless, plead for the widow.”—Isa. i, 16,
17. The Spirit thus clearly indicates that self-washing signified an
intense and life-pervasive activity,—an activity applied, in detail, to
each particular relation and duty, so as to purge out every principle
of evil, and conform every act to the law of holiness. To correspond
with this meaning of the rite, its form should be such as to call forth
the active energies of the subject, by the application of the water to
the appointed parts and members of the person in detail; and by
such successive manipulation as is proper to secure a thorough
cleansing. The ordinary mode of washing, among Israel, as we shall
presently see, perfectly met these requirements; whilst immersion
would have been wholly inadequate, not to say directly contradictory
to them, since it indicates a mere passive recipiency, and not an
active appropriation and use of the means of cleansing.

Section XXVIII.—The Words used to designate the Washings.

The discriminating use of words on this subject, in the original

Scriptures is very noticeable, and is susceptible of being brought
within the comprehension of any intelligent reader of the English
version. There are three which are worthy of special notice.