กันดารวิถี 5:6 วิจารณ์

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.

Speak unto the children of Israel,.... Put them in mind of the following law, that they observe it; and which is here repeated, because of two new things in it, as Jarchi observes, the one relates to confession, teaching that there is no fifth part nor trespass offering by witnesses, till a man confesses the thing; and the other is, concerning taking anything away by violence from a proselyte, which is to be given to the priests; see the original law in Lev 6:1, when a man or woman shall commit any sin that men commit; or, "any of the sins of men" (e), which are commonly done by men, and men are subject to through the infirmity of the flesh, and the temptations of Satan; or "any sin against man" (f), so some, as this referred to is expressly said to be, Num 5:7, to do a trespass against the Lord; for every sin against man is also against the Lord, being a breach of his command; as David's sin against Uriah was a sin against the Lord, Psa 51:4; though the Jews understand it particularly of lying and swearing falsely, appealing to God, and calling him to be a witness to a falsehood; and so the Targum of Onkelos seems to interpret it: and the person be guilty; and knows he is so, and even knew it when he took an oath to the contrary; see Lev 6:3. (e) "ex omnibus peccatis hominis", Montanus. (f) "Ex omnibus peccatis contra hominem", Tigurine version; so Patrick.

What does this mean: “if any man or woman commits one of all the human sins”?Scripture call the smaller sins human. It is not possible for human nature, subject to change as it is, to be delivered from every sin. For “no one is clean from filth, even if his life is one day long.” This is why holy David says, “Do not enter into judgment with your servant, for in your sight no living man will be justified.” Only Christ the Lord, both as God and as man, is blameless. The prophet Isaiah foresaw this and said, “He committed no transgression, nor was deceit found in his mouth.” For this reason he took upon himself the sins of others, for he had none of his own. For Isaiah also says, “He bears our sins, and he is afflicted for us.” And the great John says, “Behold the lamb of God, who bears the sins of the world.” For this reason he is also called “free among the dead,” since he suffered death unjustly. The divine law teaches how those who have sinned moderately are to be healed. For the law commands that he who has done wrong in a matter of contracts should first confess the sin and then give back what was taken to the one he wronged, adding one fifth to the principal. If it happens that the one wronged dies before the sinner repents of his sin, he should pay the amount to the man’s nearest relative. The law names as his nearest relative the one related to him by generation. The order of generation is this: first his son, then his daughter, then the brother of his father, then the brother of his grandfather. If there is none of these, then it should be another close kinsman. If no kinsman can be found, the law declares that he should offer the stated sum to God. For the law says this: “If the man has no near relative, so that the sinner can give him what he owes, then the debt is paid to the Lord in the person of the priest, except for the ram of expiation, through which expiation is made for him.” The law mandates that the priests should eat the first fruits that are offered. For the Levites were the first fruits of the people, and the priests were the first fruits of the Levites. As first fruits, then, they acquire the first fruits.

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.

RESTITUTION ENJOINED. (Num 5:5-10) When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord--This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating--by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken (Act 5:3-4). and that person be guilty--that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on Lev 6:2). In that case, there must be: first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. (See on Exo 22:1). The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.

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).