민수기 5:3 주석

In this chapter we have, I. An order, pursuant to the laws already made, for the removing of the unclean out of the camp (Num 5:1-4). II. A repetition of the laws concerning restitution, in case of wrong done to a neighbour (Num 5:5-8), and concerning the appropriating of the hallowed things to the priests (Num 5:9, Num 5:10). III. A new law made concerning the trial of a wife suspected of adultery, by the waters of jealousy (Num 5:11, etc.).

INTRODUCTION TO NUMBERS 5 This chapter contains a repetition of some former laws, concerning putting unclean persons out of the camp, Num 5:1; making restitution in case of trespass against another, Num 5:5; and of giving the offering of all holy things and all hallowed things to the priests, Num 5:9; and a new law concerning jealousy, in a man, of his wife, Num 5:11; when she was to be brought to the priest, and various rites and ceremonies to be used, Num 5:15; who was to give her bitter water as a trial of her chastity, which, if guilty, would have a strange effect upon her, and make her accursed, but if not, would not affect her, and she would be free and happy, Num 5:24.

Both male and female shall ye put out,.... Whether leprous, or profluvious, or defiled by touching a dead carcass: by this law, Miriam, when leprous, was put out of the camp, Num 12:14, without the camp shall ye put them; which is repeated that it might be taken notice of, and punctually observed: that they defile not their camps; of which there were four, the camps of Judah, Reuben, Ephraim, and Dan: in the midst whereof I dwell; for the tabernacle, which was the dwelling place of the Lord, was in the midst of the camps of Israel; they were pitched on the four quarters of it; and this is a reason why impure persons were not suffered to be in the camp of Israel, because of the presence of God in the tabernacle so near them, to whom all, impurity is loathsome, and not to be permitted in his sight; and though this was ceremonial, it was typical of the uncleanness of sin, which is abominable to him, and renders persons unfit for communion with him, and with his people.

God's covenant with the people in Horeb, Deu 5:1-4. Moses the mediator of it, Deu 5:5. A repetition of the ten commandments, vv. 6-21; which God wrote on two tables of stone, Deu 5:22. The people are filled with dread at the terrible majesty of God, Deu 5:23-26; and beseech Moses to be their mediator, Deu 5:27. The Lord admits of their request, Deu 5:28; and deplores their ungodliness, Deu 5:29. They are exhorted to obedience, that they may be preserved in the possession of the promised land, Deu 5:30-33.

THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4) Command the children of Israel, that they put out of the camp every leper--The exclusion of leprous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules (Lev. 13:1-14:57). This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary; but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge that people may know them at first sight and be warned to avoid them. Other means were adopted among the ancient Jews by putting their hand on their mouth and crying, "Unclean, unclean" [Lev 13:45]. But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonor on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filthiness of the flesh and spirit. The regulations made for ensuring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of the church is an imperative duty, as necessary to the moral purity of the Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jewish church.

Spiritual Organization of theCongregation of Israel - Numbers 5-6 From the outward organization of the tribes of Israel as the army of Jehovah, the law proceeds to their internal moral and spiritual order, for the purpose of giving an _inward support, both moral and religious, to their outward or social and political unity. This is the object of the directions concerning the removal of unclean persons from the camp (Num 5:1-4), the restitution of anything unjustly appropriated (Num 5:5-10), the course to be pursued with a wife suspected of adultery (Num 5:11-31), and also of the laws relating to the Nazarite (Num 6:1-21), and to the priestly blessing (Num 6:22-27).