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
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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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
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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
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Wesley's Explanatory Notes
John Wesley · 1755
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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
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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
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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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).
Nu 19:1-22.
除污穢的水。
死亡及其一切相關事物既是罪的表現與結果(Genesis 2:17),便使人不潔,並因此使神與祂百姓之間活潑的關係中斷——這原則並非此時首次引入,也絕非摩西律法所獨有。相反,這原則自遠古以來便在以色列人中間流傳,在已頒布的多項條例中已被視為前提(參 Numbers 5:2;Numbers 9:6 及以下;Leviticus 10:1、Leviticus 10:7;Leviticus 11:8、Leviticus 11:11、Leviticus 11:24;Leviticus 21:1 及以下),而且在古今許多民族中,都可以各種形式追溯其痕跡。摩西在這裡如同在別處一樣,接納既有的古老習俗,加上意義重大的補充,作為教育百姓靈性的助力。
這條例大概在此時頒布,是因可拉事件所引發的瘟疫(Numbers 16:46-50)把死亡的玷污如此廣泛地散布在全營之中,以致似乎需要特別的潔淨措施;更何況因這瘟疫而死的人,乃是以異乎尋常的方式承受罪的刑罰。
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.
本章專論那要用來使潔淨之水具備功效之灰的製備與使用。百姓先前曾抱怨律法嚴苛，禁止他們靠近會幕，民 17:13。為回應這怨言，此處指示他們如何潔淨自己，使他們能按需要毫無懼怕地進到當進之地。內容包括：一、製備這些灰的方法，即以極多禮儀焚燒一頭紅母牛，民 19:1-10。二、使用的方法。1. 這些灰是為了潔淨因觸碰死屍而染污穢的人，民 19:11-16。2. 要取少量的灰放進活水裏，待潔淨的人就用這水得著潔淨，民 19:17-22。而這禮儀上的潔淨乃是信徒良心從罪的污穢中得潔淨的預表與影像，這事從使徒的論述中可以看出：來 9:13,14，他將基督之血的功效，與那在「灑在不潔之人身上的母牛的灰」裏所有的成聖之力相比擬。