7. The significance of the feet, in the figurative system of the Scriptures, appears in the proverb, which, among the things that the Lord hates, enumerates “feet that be swift in running to mischief.”—Prov. vi, 18. On the other hand, the Psalmist says,—“I turned my feet unto thy testimonies.”—“I refrained my feet from every evil way.”—Ps. cxix, 59, 101. The hands and feet, together, represent, fully, the active energies of man. And the priests washing their hands and feet, when they came to minister at the altar was typical of the active righteousness of the Lord Jesus. This is the more apparent, when associated with the other fact, that in fulfilling the office for which they thus washed themselves, they were required, as already stated, to wash the inwards and the legs of the burnt offerings, (Lev. i, 9, 13; etc.); the inwards, or bowels representing the affections, and the legs the active powers. Thus, the priests and the sacrifices together typified the essential holiness and the active obedience of the Lord Jesus, “who, through the eternal Spirit, offered himself, without spot, to God.”—Heb. ix, 14. In all this, there is still nothing to demand, to suggest, or allow, the idea of immersion. The significance of the rites accords perfectly with all the other irresistible indications, which lead us to the conclusion that under no circumstances was immersion ever used in the washings of the priests, or the rites of the tabernacle and temple service. SECTION XXXII.—_Like these were the Washings of the People._ The conclusion just indicated as to the washings of the priests, carries with it a like decision respecting all the self-performed washings. 1. The word _rāhatz_, to wash, is used in the same manner, in the directions given with respect to all the various cases, of hands, feet and person,—of priests and people, and of the sacrificial pieces, alike. 2. The self-washings imposed on the people were of the same essential nature and meaning as those of the priests. In both, the idea was that of holiness and purity of heart and life, maintained by personal watchfulness and efficiency through the grace of the Holy Spirit. If this idea was properly symbolized by the priestly ablutions without immersion, the conclusion is unavoidable, that among the people immersion was unknown. To them, the mode used by the priests would be the standard of propriety.