Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Numbers 19 Introduction
The ordinance of the red heifer, Numbers 19:1, Numbers 19:2. She shall be slain by Eleazar without the camp, and her blood sprinkled before the tabernacle, Numbers 19:3, Numbers 19:4. Her whole body and appurtenance shall be reduced to ashes, and while burning, cedar wood, scarlet, and hyssop, shall be thrown into the fire, Numbers 19:5, Numbers 19:6. The priest, and he that burns her, to bathe themselves, and be reputed unclean till the evening, Numbers 19:7, Numbers 19:8. Her ashes to be laid up for a water of purification, Numbers 19:9. How, and in what cases it is to be applied, Numbers 19:10-13. The law concerning him who dies in a tent, or who is killed in the open field, Numbers 19:14-16. How the persons, tent, and vessels are to be purified by the application of these ashes, Numbers 19:17-19. The unclean person who does not apply them, to be cut off from the congregation, Numbers 19:20. This is to be a perpetual statute, Numbers 19:21, Numbers 19:22.
INTRODUCTION TO Numbers 19
This chapter contains a law for making a water for purification for sin, the ingredients of which are the ashes of a red heifer burnt, about which many things are observed, Numbers 19:1; the use of the water made of them, to purify such as were unclean by the touch of a dead body, Numbers 19:11; some rules are given, by which it might be known who were unclean on account of a dead body, Numbers 19:14; the manner of purifying such persons, Numbers 19:17; and the punishment of those that should neglect purification, Numbers 19:20.
XIX.
(2) This is the ordinance of the law . . . —This combination of the two words denoting “law” and “statute or ordinance” is peculiar. It occurs once more in Numbers 31:21, and seems to imply the importance of the law which was about to be given. The extraordinary mortality which the Israelites had sustained (Numbers 16:49) may have called for some special rites of purification from the defilement caused by contact with the dead. There is no distinct intimation, however, of the time at which this law was first promulgated, which Ibn Ezra and others suppose to have been previously to the departure from Sinai. The words “which the Lord hath (or had) commanded” are consistent with the fact of the previous existence of the ordinance, though not necessarily suggestive of it. This institution was one which admitted of observance in the wilderness under circumstances in which other requirements of the Levitical law could not be observed.
Without spot.—The word so translated may be taken in connection with that which precedes it, and may denote that the heifer was to be entirely red; or it may, more probably, be taken in connection with the words which follow, and may be understood as defining more precisely the freedom of the animal from every defect. (Comp. Leviticus 22:19-20.)
Purification by the ashes of a red cow
The chapter is an isolated section of priestly writing, having no connexion with the narrative of Korah and the privileges of priests and Levites (16–18), nor with the following narrative of the events at Kadesh (20). The regulations fall into two parts: (1) Numbers 19:1-13. The ingredients and effects of the purifying water in cases of pollution arising from contact with a dead body. (2) Numbers 19:14-22. An expanded, and stricter, form of Numbers 19:11-13, probably by a different hand.
The principle that contact with the dead causes pollution is primitive and wide-spread. Gray (Numb. 243 f.) gives instances from America, Africa, and Asia, and from ancient Greece and Rome. The particular method enjoined in this chapter for removing the pollution, though the chapter in its present form is the work of P , must have been based upon primitive usage. A red cow, which has no blemish and which has never been yoked, is to be brought to Eleazar and then led outside the camp and killed (Numbers 19:2-3). Eleazar is to sprinkle some of the blood seven times in the direction of the front (the Eastern end) of the Tent (Numbers 19:4); in his sight the cow, with all its parts complete, is to be burnt (Numbers 19:5); and upon the burning carcase he is to throw cedar wood, hyssop, and scarlet thread (Numbers 19:6). The ashes mixed with water are to be used as the ‘water of impurity’ (Numbers 19:9), with which are to be sprinkled any persons who incur pollution by contact with the dead (Numbers 19:11-13). This law is referred to in Numbers 31:19-24; and in Hebrews 9:13 f. a contrast is drawn between ‘the ashes of an heifer’ which purify the flesh, and the blood of Christ which purifies the conscience from ‘dead works.’ The use of the ‘water of impurity’ was not universal in Israel, for cases of pollution by the dead are dealt with by other means; see Leviticus 5:2; Leviticus 5:5-13 (unwitting contact with a dead animal), Numbers 11:24-28 (contact with the carcase of an unclean animal), Numbers 22:4-6 (the pollution of a priest who touches anything that is already polluted by the dead), Numbers 6:6-12 (the pollution of a Nazirite by touching the dead).
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Nu 19:1-22.
Nu 19:1-22.
THE WATER OF SEPARATION.
The principle that death and all pertaining to it, as being the manifestation and result of sin Genesis 2:17, are defiling, and so lead to interruption of the living relationship between God and His people, is not now introduced for the first time, nor is it at all peculiar to the Mosaic law. It was, on the contrary, traditional among the Israelites from the earliest times, it is assumed in various enactments made already (compare Numbers 5:2; Numbers 9:6 ff; Leviticus 10:1, Leviticus 10:7; Leviticus 11:8, Leviticus 11:11, Leviticus 11:24; Leviticus 21:1 ff), and it is traceable in various forms among many nations, both ancient and modern. Moses adopted, here as elsewhere, existing and ancient customs, with significant additions, as helps in the spiritual education of his people.
The ordinance was probably given at this time because the plague which happened Numbers 16:46-50 about the matter of Korah had spread the defilement of death so widely through the camp as to seem to require some special measures of purification, more particularly as the deaths through it were in an extraordinary manner the penalty of sin.
And the Lord spake unto Moses, and unto Aaron,.... Not at this time, after the business of the spies, and the affair of Korah, but before the children of Israel departed from Sinai; and so Aben Ezra observes, that this was spoken in the wilderness of Sinai, when the Lord commanded to put unclean persons out of the camp, and when some were defiled with a dead body, and unfit for the passover, Numbers 5:2; and mention is made of the "water of purifying", Numbers 8:7,
saying; as follows.
This chapter is only concerning the preparing and using of the ashes which were to impregnate the water of purification. The people had complained of the strictness of the law, which forbade their near approach to the tabernacle, Nu 17:13. In answer to this complaint, they are here directed to purify themselves, so as that they might come as far as they had occasion without fear. Here is, I. The method of preparing these ashes, by the burning of a red heifer, with a great deal of ceremony, Nu 19:1-10. II. The way of using them. 1. They were designed to purify persons from the pollution contracted by a dead body, Nu 19:11-16. 2. They were to be put into running water (a small quantity of them), with which the person to be cleansed must be purified, Nu 19:17-22. And that this ceremonial purification was a type and figure of the cleansing of the consciences of believers from the pollutions of sin appears by the apostle's discourse, Heb 9:13,14, where he compares the efficacy of the blood of Christ with the sanctifying virtue that was in "the ashes of a heifer sprinkling the unclean."