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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 5:1–10. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A command for the purifying of the camp, by turning out from within its lines all those that were ceremonially unclean, by issues, leprosies, or the touch of dead bodies, until they were cleansed according to the law, Num 5:2, Num 5:3.
1.These orders are executed immediately, Num 5:4.
(1.)The camp was now newly-modelled and put in order, and therefore, to complete the reformation of it, it is next to be cleansed. Note, The purity of the church must be as carefully consulted and preserved as the peace and order of it. It is requisite, not only that every Israelite be confined to his own standard, but that every polluted Israelite be separated from it. The wisdom from above is first pure, then peaceable.
(2.)God's tabernacle was now fixed in the midst of their camp, and therefore they must be careful to keep it clean. Note, The greater profession of religion any house or family make the more they are obliged to put away iniquity far from their tabernacle, Job 22:23. The person, the place, in the midst of which God dwells, must not be defiled; for, if it be, he will be affronted, offended, and provoked to withdraw, Co1 3:16, Co1 3:17.
2.This expulsion of the unclean out of the camp was to signify,
(1.)What the governors of the church ought to do: they must separate between the precious and the vile, and purge out scandalous persons, as old leaven (Co1 5:8, Co1 5:13), lest others should be infected and defiled, Heb 12:15. It is for the glory of Christ and the edification of his church that those who are openly and incorrigibly profane and vicious should be put out and kept from Christian communion till they repent.
(2.)What God himself will do in the great day: he will thoroughly purge his floor, and gather out of his kingdom all things that offend. As here the unclean were shut out of the camp, so into the new Jerusalem no unclean thing shall enter, Rev 21:27.
II.A law concerning restitution, in case of wrong done to a neighbour.
It is called a sin that men commit (Num 5:6), because it is common among men; a sin of man, that is, a sin against man, so it is thought it should be translated and understood. If a man overreach or defraud his brother in any matter, it is to be looked upon as a trespass against the Lord, who is the protector of right, the punisher of wrong, and who strictly charges and commands us to do justly. Now what is to be done when a man's awakened conscience charges him with guilt of this kind, and brings it to his remembrance though done long ago?
1.He must confess his sin, confess it to God, confess it to his neighbour, and so take shame to himself. If he have denied it before, though it go against the grain to own himself in a lie, yet he must do it; because his heart was hardened he denied it, therefore he has no other way of making it appear that his heart is now softened but by confessing it.
2.He must bring a sacrifice, a ram of atonement, Num 5:8. Satisfaction must be made for the offence done to God, whose law is broken, as well as for the loss sustained by our neighbour; restitution in this case is not sufficient without faith and repentance.
3.Yet the sacrifices would not be accepted till full amends were made to the party wronged, not only the principal, but a fifth part added to it, Num 5:7. It is certain that while that which is got by injustice is knowingly retained in the hands the guilt of the injustice remains upon the conscience, and is not purged by sacrifice nor offering, prayers not tears, for it is one and the same continued act of sin persisted in. This law we had before (Lev 6:4), and it is here added that if the party wronged was dead, and he had no near kinsman who was entitled to the debt, or if it was any way uncertain to whom the restitution should be made, this should not serve for an excuse to detain what was unjustly gotten; to whomsoever it pertained, it was certainly none of his that got it by sin, and therefore it must be given to the priest, Num 5:8. If there were any that could make out a title to it, it must not be given to the priest (God hates robbery for burnt-offerings); but, if there were not, then it lapsed to the great Lord (ob defectum sanguinis - for want of issue), and the priests were his receivers. Note, Some work of piety or charity is a piece of necessary justice to be done by those who are conscience to themselves that they have done wrong, but know not how otherwise to make restitution; what is not our property will never be our profit.
III.A general rule concerning hallowed things given upon this occasion, that, whatever was given to the priest, his it shall be, Num 5:9, Num 5:10.
1.He that gave it was not to receive his gift again upon any pretence whatsoever. This law ratifies and confirms all grants for pious uses, that people might not give things to the priests in a fit of zeal, and then recall them in a fit of vexation.
2.The other priests should not come in sharers with that priest who then officiated, and to whom the hallowed thing, whatever it was, was given. Let him that was most ready and diligent in attending fare the better for it: if he do the work, let him have the pay, and much good may it do him.
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Summary
Numbers 5:1 functions as a foundational introductory declaration, precisely signaling the commencement of a new, crucial block of divine instructions within the book of Numbers. This concise yet profoundly significant verse, "And the LORD spake unto Moses, saying," serves as a quintessential formula in the Pentateuch, unequivocally affirming the direct, authoritative, and non-negotiable origin of the subsequent commands from God Himself, meticulously conveyed through His uniquely chosen mediator, Moses, thereby establishing the divine imperative for the ensuing laws concerning communal purity and order.
Context
Literary Context
Numbers 5:1 marks a distinct and deliberate transition point within the overarching narrative of the book of Numbers. It immediately follows a lengthy and detailed section (Numbers 1-4) that meticulously outlines the census of the Israelite tribes, their precise organizational structure for encampment around the Tabernacle, and the specific, sacred duties assigned to the Levites concerning the sanctuary's care and transport. Having established the physical order, numerical strength, and hierarchical structure of the divinely ordered camp, this pivotal verse introduces a series of laws primarily concerned with the moral, ritual, and social purity required within that divinely consecrated community. The instructions that directly follow in Numbers 5:2-31 address the imperative removal of the unclean from the camp, the principles of restitution for wrongs committed, and the intricate, often misunderstood, law of jealousy, all of which collectively underscore God's meticulous concern for the sanctity and spiritual integrity of His people living in His immediate presence.
Historical & Cultural Context
The Israelites at this juncture are encamped in the wilderness, a transitional phase following their departure from Mount Sinai, where they formally received the Law and established the Tabernacle as the central dwelling place of Yahweh. Their impending journey towards the Promised Land necessitates a profound shaping of their identity as God's chosen, holy people, a process continuously refined by divine instruction. The palpable presence of the holy God in their midst, powerfully symbolized by the Tabernacle, mandated an equally stringent standard of holiness and purity for the entire community. In a nomadic society characterized by close communal proximity and often rudimentary sanitation, laws pertaining to ritual purity (e.g., dealing with leprosy, bodily discharges, or contact with the dead) and moral integrity were not merely arbitrary religious decrees but were fundamentally crucial for maintaining communal health, social order, and, most significantly, the sacred covenantal relationship with Yahweh. These commands were vital for the survival and spiritual well-being of a people living under the direct governance of a holy God, preparing to inherit a holy land.
Key Themes
Numbers 5:1, though brief, powerfully contributes to several overarching theological and narrative themes prevalent throughout the Pentateuch and particularly in Numbers. Foremost is the theme of Divine Authority and Sovereignty, establishing Yahweh as the ultimate Lawgiver whose commands are absolute and non-negotiable. This verse underscores the theme of God's Active Presence and Communication with His people, demonstrating His intimate involvement in their daily lives and His desire to guide them. It also highlights the critical theme of Mediation, with Moses serving as the indispensable channel through whom God's divine will is revealed to Israel, a pattern seen consistently from Exodus 20:19 to the very end of the Pentateuch. Furthermore, by introducing a section on purity, it implicitly reinforces the pervasive theme of Holiness and Purity required of a people in covenant with a holy God, a concept central to the entire book of Leviticus and continued here in Numbers to ensure the sanctity of the camp where God dwells (Leviticus 11). The verse thus sets the stage for the practical outworking of these theological principles in the daily life of the Israelite community.
Exposition and Analysis
Key Word Analysis
This term, rendered "LORD" in all capital letters in the King James Version, translates the Hebrew tetragrammaton, YHWH (Yahweh), which is derived from the root "to be" and signifies "the self-Existent or Eternal." Its use here emphasizes God's personal, covenantal identity as the God who has entered into a unique relationship with Israel. It underscores His intimate presence among them, His active involvement in their daily lives and spiritual well-being, and His unwavering faithfulness as the one who speaks and acts on behalf of His people. This is the sovereign, covenant-keeping God.
The Hebrew verb dâbar signifies a direct, intentional, and authoritative utterance. While it can mean "to arrange" or "to subdue," in this context, it primarily means "to speak" or "to declare." It implies not merely a casual remark but a deliberate communication of divine will, carrying the immense weight of command or instruction. This highlights the immediate and personal nature of God's revelation to Moses, distinguishing these laws as originating directly from the divine source, rather than being humanly conceived or negotiated.
This proper noun refers to the Israelite lawgiver, whose name means "drawing out" (of the water), signifying his rescue as an infant. The inclusion of Moses' name here underscores his unique and indispensable role as the divinely appointed mediator between God and Israel. He is the chosen recipient of God's direct revelation, the one through whom God communicates His precise will to the entire congregation. This emphasizes his unparalleled position of trust, authority, and responsibility within the community, as well as the singular channel of divine communication at this time.
Verse Breakdown
"¶ And the LORD"
This opening phrase immediately identifies the ultimate, singular source of the subsequent commands. The "¶" (pilcrow) is a textual marker, often indicating a new paragraph or section in the KJV. The phrase "And the LORD" establishes God's absolute sovereignty and inherent authority over Israel, reminding the reader that the forthcoming instructions are not human legislation or cultural custom but divine decrees originating from YHWH, the covenant-keeping God who is actively present among His people.
"spake unto Moses"
This clause highlights Moses' unique and indispensable role as the divinely appointed mediator. He is the chosen recipient of God's direct revelation, the one through whom God communicates His will to the entire congregation of Israel. This underscores his unparalleled position of trust and responsibility within the community, signifying that the revelation is specific, intentional, and directed through a chosen human agent.
"saying,"
This simple yet crucial word acts as a direct transition, indicating that the words which immediately follow are the precise, verbatim utterances of God Himself. It lends absolute authority and divine weight to the instructions that are about to be revealed, demanding the Israelites' complete attention, reverence, and unquestioning obedience, as they are about to hear the very words of God.
Literary Devices
Numbers 5:1 prominently employs Formulaic Language, specifically an Introductory Formula that is characteristic of the Pentateuch. This repetitive phrase, "And the LORD spake unto Moses, saying," functions as a clear and unmistakable signal to the reader (and ancient hearer) that what follows is a direct Divine Oracle—a message originating immediately and authoritatively from God Himself. The consistent and frequent use of this formula throughout the books of Exodus, Leviticus, and Numbers serves to powerfully reinforce the divine authority and non-negotiable nature of the laws and instructions being given. It emphasizes that the entire legal, ritual, and social framework governing Israel's life is not a human construct or cultural evolution but a direct, unadulterated revelation from Yahweh, communicated through His chosen prophet, Moses. This repetition also creates a profound sense of continuity, divine oversight, and sacred legitimacy across various aspects of Israelite life, from ritual purity and sacrifice to social justice and communal organization.
Theological and Thematic Connections
This foundational verse underscores the profound theological truth that God is a God who communicates, actively engaging with His creation and, specifically, with His covenant people. It establishes the divine origin and absolute authority of God's Word, portraying Him as the ultimate Lawgiver who meticulously concerns Himself with the order, purity, and well-being of His community. The mediatorial role of Moses, through whom God's voice is heard, highlights God's chosen method of revealing His will, preparing the way for future prophets and, ultimately, the final and complete revelation in Christ. The subsequent laws, though not explicitly mentioned in this verse, are implicitly authorized by this divine declaration, emphasizing that holiness is not merely an abstract concept but requires concrete obedience to God's detailed instructions for life in His presence. This divine communication ensures that Israel's identity and practices are rooted in God's will, not human invention.
Reflection and Application
Numbers 5:1 serves as a profound and enduring reminder that God is not silent or distant, but rather an intimately involved God who desires to speak to His people and meticulously guide their lives. Just as He communicated specific, detailed instructions to ancient Israel for their order, purity, and flourishing, He continues to reveal His unchanging will to believers today primarily through His inspired written Word, the Bible, and through the illuminating work of the Holy Spirit. This verse calls us to cultivate a posture of attentive, humble listening and eager obedience to divine instruction. Recognizing that God's commands are never arbitrary but are always designed for our ultimate holiness, spiritual flourishing, and the well-being of our communities, we are challenged to diligently study Scripture, seeking to understand and prayerfully apply its timeless truths to our contemporary lives. It underscores that true spiritual health, both individually and communally, flows directly from a deep reverence for God's authoritative voice and an unwavering commitment to living out His call for purity, righteousness, and order in every sphere of our existence, trusting that His commands are always for our good.
Questions for Reflection
FAQ
Why is the phrase "And the LORD spake unto Moses, saying" so common in the Pentateuch?
This phrase functions as a crucial literary and theological device, appearing hundreds of times throughout the books of Exodus, Leviticus, and Numbers. Its primary purpose is to unequivocally establish the divine origin and absolute authority of the instructions that follow. It serves as a constant reminder that the laws, statutes, and ordinances are not human inventions, cultural developments, or mere suggestions, but direct, non-negotiable revelations from Yahweh, the covenant God of Israel. Furthermore, it highlights Moses' unique and indispensable role as the chosen mediator, the one through whom God communicates His precise will to His people. This formulaic repetition reinforces the sacred and binding nature of God's commands, demanding the Israelites' complete attention, reverence, and obedience. It underscores the consistent and active presence of God in the daily lives of His people, guiding them through the wilderness and meticulously preparing them for the Promised Land, as seen in foundational passages like Exodus 24:12 where Moses ascends to receive the tablets, and Leviticus 1:1 which marks the beginning of the detailed sacrificial laws.
Christ-Centered Fulfillment
Numbers 5:1, with its profound emphasis on divine communication through a chosen, faithful mediator, profoundly foreshadows the ultimate and perfect revelation of God in the person of Jesus Christ. While Moses served as the faithful prophet who diligently delivered God's Word to Israel, Hebrews 3:1-6 declares Christ to be infinitely superior, not merely a servant within God's house, but the Son over God's entire household. The direct, authoritative voice of God that "spake unto Moses" finds its fullest, final, and most complete expression in the person of Jesus, who is the Word made flesh, dwelling among us. As Hebrews 1:1-2 powerfully states, "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." The laws of purity and holiness introduced by Numbers 5:1, which prescribed ritual cleansing and separation for the ancient Israelites, are perfectly fulfilled, transcended, and definitively completed in Christ. His singular, atoning sacrifice on the cross not only cleanses us from all sin but also makes us truly holy and righteous in God's sight, enabling us to draw near to a holy God without the need for a physical tabernacle, an earthly high priest, or an animal sacrifice (Hebrews 10:19-22). Thus, the divine communication initiated in Numbers 5:1 culminates in the person and redemptive work of Christ, who is God's final, perfect, and living Word to humanity, inviting all who believe into a new covenant of grace and true spiritual purity (Colossians 2:13-14).