TRV
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Commentary on Numbers 5 verses 11–31
We have here the law concerning the solemn trial of a wife whose husband was jealous of her. Observe,
I. What was the case supposed: That a man had some reason to suspect his wife to have committed adultery, Num 5:12-14. Here, 1. The sin of adultery is justly represented as an exceedingly sinful sin; it is going aside from God and virtue, and the good way, Pro 2:17. It is committing a trespass against the husband, robbing him of his honour, alienating his right, introducing a spurious breed into his family to share with his children in his estate, and violating her covenant with him. It is being defiled; for nothing pollutes the mind and conscience more than this sin does. 2. It is supposed to be a sin which great care is taken by the sinners to conceal, which there is no witness of. The eye of the adulterer waits for the twilight, Job 24:15. And the adulteress takes her opportunity when the good man is not at home, Pro 7:19. It would not covet to be secret if it were not shameful; and the devil who draws sinners to this sin teaches them how to cover it. 3. The spirit of jealousy is supposed to come upon the husband, of which Solomon says, It is the rage of a man (Pro 6:34), and that it is cruel as the grave, Sol 8:6. 4. "Yet" (say the Jewish writers) "he must make it appear that he has some just cause for the suspicion." The rule they give is, "If the husband have said unto his wife before witnesses, 'Be not thou in secret with such a man;' and, notwithstanding that admonition, it is afterwards proved that she was in secret with that man, though her father or her brother, then he may compel her to drink the bitter water." But the law here does not tie him to that particular method of proving the just cause of his suspicion; it might be otherwise proved. In case it could be proved that she had committed adultery, she was to be put to death (Lev 20:10); but, if it was uncertain, then this law took place. Hence, (1.) Let all wives be admonished not to give any the least occasion for the suspicion of their chastity; it is not enough that they abstain from the evil of uncleanness, but they must abstain from all appearance of it, from every thing that looks like it, or leads to it, or may give the least umbrage to jealousy; for how great a matter may a little fire kindle! (2.) Let all husbands be admonished not to entertain any causeless or unjust suspicions of their wives. If charity in general, much more conjugal affection, teaches to think no evil, Co1 13:5. It is the happiness of the virtuous woman that the heart of her husband does safely trust in her, Pro 31:11.
II. What was the course prescribed in this case, that, if the suspected wife was innocent, she might not continue under the reproach and uneasiness of her husband's jealousy, and, if guilty, her sin might find her out, and others might hear, and fear, and take warning.
1.The process of the trial must be thus: - (1.) Her husband must bring her to the priest, with the witnesses that could prove the ground of his suspicion, and desire that she might be put upon her trial. The Jews say that the priest was first to endeavour to persuade her to confess the truth, saying to this purport, "Dear daughter, perhaps thou wast overtaken by drinking wine, or wast carried away by the heat of youth or the examples of bad neighbours; come, confess the truth, for the sake of his great name which is described in the most sacred ceremony, and do not let it be blotted out with the bitter water." If she confessed, saying, "I am defiled," she was not put to death, but was divorced and lost her dowry; if she said, "I am pure," then they proceeded. (2.) He must bring a coarse offering of barley-meal, without oil or frankincense, agreeably to the present afflicted state of his family; for a great affliction it was either to have cause to be jealous or to be jealous without cause. It is an offering of memorial, to signify that what was to be done was intended as a religious appeal to the omniscience and justice of God. (3.) The priest was to prepare the water of jealousy, the holy water out of the laver at which the priests were to wash when they ministered; this must be brought in an earthen vessel, containing (they say) about a pint; and it must be an earthen vessel, because the coarser and plainer every thing was the more agreeable it was to the occasion. Dust must be put into the water, to signify the reproach she lay under, and the shame she ought to take to herself, putting her mouth in the dust; but dust from the floor of the tabernacle, to put an honour upon every thing that pertained to the place God had chosen to put his name there, and to keep up in the people a reverence for it; see Joh 8:6. (4.) The woman was to be set before the Lord, at the east gate of the temple-court (say the Jews), and her head was to be uncovered, in token of her sorrowful condition; and there she stood for a spectacle to the world, that other women might learn not to do after her lewdness, Eze 23:48. Only the Jews say, "Her own servants were not to be present, that she might not seem vile in their sight, who were to give honour to her; her husband also must be dismissed." (5.) The priest was to adjure her to tell the truth, and to denounce the curse of God against her if she were guilty, and to declare what would be the effect of her drinking the water of jealousy, Num 5:19-22. He must assure her that, if she were innocent, the water would do her no harm, Num 5:19. None need fear the curse of the law if they have not broken the commands of the law. But, if she were guilty, this water would be poison to her, it would make her belly to swell and her thigh to rot, and she should be a curse or abomination among her people, Num 5:21, Num 5:22. To this she must say, Amen, as Israel must do to the curses pronounced on mount Ebal, Deu 27:15-26. Some think the Amen, being doubled, respects both parts of the adjuration, both that which freed her if innocent and that which condemned her if guilty. No woman, if she were guilty, could say Amen to this adjuration, and drink the water upon it, unless she disbelieved the truth of God or defied his justice, and had come to such a pitch of impudence and hard-heartedness in sin as to challenge God Almighty to do his worst, and choose rather to venture upon his curse than to give him glory by making confession; thus has whoredom taken away the heart. (6.) The priest was to write this curse in a scrip or scroll o parchment, verbatim - word for word, as he had expressed it, and then to wipe or scrape out what he had written into the water (Num 5:23), to signify that it was that curse which impregnated the water, and gave it its strength to effect what was intended. It signified that, if she were innocent, the curse should be blotted out and never appear against her, as it is written, Isa 43:25, I am he that blotteth out thy transgression, and Psa 51:9, Blot out my iniquities; but that, if she were guilty, the curse, as it was written, being infused into the water, would enter into her bowels with the water, even like oil into her bones (Psa 109:18), as we read of a curse entering into a house, Zac 5:4. (7.) The woman must then drink the water (Num 5:24); it is called the bitter water, some think because they put wormwood in it to make it bitter, or rather because it caused the curse. Thus sin is called an evil thing and a bitter for the same reason, because it causeth the curse, Jer 2:19. If she had been guilty (and otherwise it did not cause the curse), she was made to know that though her stolen waters had been sweet, and her bread eaten in secret pleasant, yet the end was bitter as wormwood, Pro 9:17, and Pro 5:4. Let all that meddle with forbidden pleasures know that they will be bitterness in the latter end. The Jews say that if, upon denouncing the curse, the woman was so terrified that she durst not drink the water, but confessed she was defiled, the priest flung down the water, and cast her offering among the ashes, and she was divorced without dowry: if she confessed not, and yet would not drink, they forced her to it; and, if she was ready to throw it up again, they hastened her away, that she might not pollute the holy place. (8.) Before she drank the water, the jealousy-offering was waved and offered upon the altar (Num 5:25, Num 5:26); a handful of it was burnt for a memorial, and the remainder of it eaten by the priest, unless the husband was a priest, and then it was scattered among the ashes. This offering in the midst of the transaction signified that the whole was an appeal to God, as a God that knows all things, and from whom no secret is hid. (9.) All things being thus performed according to the law, they were to wait the issue. The water, with a little dust put into it, and the scrapings of a written parchment, had no natural tendency at all to do either good or hurt; but if God was thus appealed to in the way of an instituted ordinance, though otherwise the innocent might have continued under suspicion and the guilty undiscovered, yet God would so far own his own institution as that in a little time, by the miraculous operation of Providence, the innocency of the innocent should be cleared, and the sin of the guilty should find them out. [1.] If the suspected woman was really guilty, the water she drank would be poison to her (Num 5:27), her belly would swell and her thigh rot by a vile disease for vile deserts, and she would mourn at the last when her flesh and body were consumed, Pro 5:11. Bishop Patrick says, from some of the Jewish writers, that the effect of these waters appeared immediately, she grew pale, and her eyes ready to start out of her head. Dr. Lightfoot says that sometimes it appeared not for two or three years, but she bore no children, was sickly, languished, and rotted at last; it is probable that some indications appeared immediately. The rabbin say that the adulterer also died in the same day and hour that the adulteress did, and in the same manner too, that he belly swelled, and his secret parts rotted: a disease perhaps not much unlike that which in these latter ages the avenging hand of a righteous God has made the scourge of uncleanness, and with which whores and whoremongers infect, and plague, and ruin one another, since they escape punishment from men. The Jewish doctors add that the waters had this effect upon the adulteress only in case the husband had never offended in the same kind; but that, if he had at any time defiled the marriage-bed, God did not thus right him against his injurious wife; and that therefore in the latter and degenerate ages of the Jewish church, when uncleanness did abound, this way of trial was generally disused and laid aside; men, knowing their own crimes, were content not to know their wives' crimes. And to this perhaps may refer the threatening (Hos 4:14), I will not punish your spouses when they commit adultery, for you yourselves are separated with whores. [2.] If she were innocent, the water she drank would be physic to her: She shall be free, and shall conceive seed, Num 5:28. The Jewish writers magnify the good effects of this water to the innocent woman, that, to recompense her for the wrong done to her by the suspicion, she should, after the drinking of these waters, be stronger and look better than ever; if she was sickly, she should become healthful, should bear a man-child, and have easy labour.
2.From the whole we may learn, (1.) That secret sins are known to God, and sometimes are strangely brought to light in this life; however, there is a day coming when God will, by Jesus Christ, as here by the priest, judge the secrets of men according to the gospel, Rom 2:16. (2.) That, in particular, Whoremongers and adulterers God will judge. The violation of conjugal faith and chastity is highly provoking to the God of heaven, and sooner or later it will be reckoned for. Though we have not now the waters of jealousy to be a sensible terror to the unclean, yet we have a word from God which ought to be as great a terror, that if any man defile the temple of God, him shall God destroy, Co1 3:17. (3.) That God will find out some way or other to clear the innocency of the innocent, and to bring forth their righteousness as the light. (4.) That to the pure all things are pure, but to the defiled nothing is so, Tit 1:15. The same word is to some a savour of life unto life, to others a savour of death unto death, like those waters of jealousy, according as they receive it; the same providence is for good to some and for hurt to others, Jer 24:5, Jer 24:8, Jer 24:9. And, whatsoever it is intended for, it shall not return void.
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SUMMARY
Numbers 5:11 serves as a pivotal introductory verse, marking a direct divine address from Yahweh to Moses. This concise declaration acts as a formal preamble to a new block of legislation within the wilderness narrative, specifically introducing the complex and unique "law of jealousy" concerning a wife suspected of infidelity. It underscores the divine origin and authoritative nature of the statutes that follow, affirming Moses' indispensable role as the chosen mediator through whom God communicates His will to the Israelite community, thereby establishing the absolute authority of the subsequent divine instructions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 5:11, though brief, employs several significant literary devices that amplify its theological weight. The most prominent is Formulaic Language, specifically the recurring phrase "And the LORD spake unto Moses, saying." This standardized opening serves as a powerful signal throughout the Pentateuch, indicating that the subsequent text is a direct divine revelation, thereby imbuing it with unquestionable authority and sacredness. This repetition acts as a Narrative Framing device, segmenting the legal and narrative portions of the book and consistently reminding the reader of the ultimate source of Israel's laws. Furthermore, it exemplifies Divine Fiat, where God's authoritative declaration is the sole basis for the commands that follow, emphasizing His absolute sovereignty. The simplicity of the verse belies its profound theological weight, as it functions as a divine seal, authenticating the intricate and sometimes challenging laws that follow as originating from the very mouth of Yahweh, establishing their divine imperative.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 5:11, as a declaration of divine communication, profoundly impacts our understanding of revelation and authority. It underscores the foundational truth that God is not silent but actively speaks to His people, revealing His character, will, and expectations. This verse establishes the absolute authority of the Mosaic Law, grounding every statute, no matter how specific or seemingly mundane, in the direct command of the Creator. It highlights God's meticulous involvement in the details of His people's lives, demonstrating His concern for justice, order, and purity within the covenant community. The consistent use of this formula throughout the Pentateuch reinforces the idea that Israel's identity and existence were entirely predicated on divine instruction, not human invention, thereby asserting God's sovereignty over every aspect of their national and personal life.
REFLECTION AND APPLICATION
The seemingly simple phrase in Numbers 5:11 holds profound implications for our faith today. It reminds us that the entirety of God's Word is not merely human wisdom or ancient cultural practices, but divinely inspired revelation, originating from the very mouth of God. Just as the Israelites were called to obey the laws given through Moses because they came from Yahweh, so too are we called to submit to the authority of Scripture as the authoritative voice of God for our lives. This verse encourages us to approach the Bible with reverence, seeking diligently to understand and apply its truths, knowing that in its pages, God continues to speak to us. It also highlights God's meticulous care for His people, even in the most intricate and challenging aspects of their lives, such as marital fidelity and justice. This should inspire confidence that God cares about the details of our lives and provides comprehensive guidance for every circumstance, demonstrating His active presence and concern.
Questions for Reflection
FAQ
Why is this verse, which seems so simple, included as a distinct verse in the biblical text?
Answer: This verse, though brief, is critically important because it serves as a formal and authoritative introduction to the specific legislation that follows. It's a standard literary and theological device used throughout the Pentateuch to signal a new block of divine revelation. Its inclusion emphasizes the divine origin of the subsequent laws, underscoring that they are not human inventions or cultural customs, but direct commands from God Himself. Without this introductory phrase, the authority and sacredness of the "law of jealousy" (found in Numbers 5:12-31) and other laws would be diminished. It acts as a divine signature, authenticating the message and preparing the audience to receive it as God's infallible word.
What is the significance of "saying" at the end of the verse?
Answer: The word "saying" (Hebrew: lemor) is a common particle that introduces direct speech or a quotation. Its significance lies in the fact that it indicates the immediate follow-up will be the precise words or commands that God spoke to Moses. It prepares the reader for the direct content of God's message, ensuring that the subsequent text is understood as a verbatim or direct transmission of divine instruction. This reinforces the idea of God's clear and unambiguous communication of His will, emphasizing the directness and accuracy of the revelation given through His chosen mediator, Moses, as seen in the broader context of God speaking to Moses throughout Exodus and Leviticus.
CHRIST-CENTERED FULFILLMENT
Numbers 5:11, with its emphasis on God speaking directly to Moses, beautifully foreshadows the ultimate and most complete form of divine revelation found in Jesus Christ. While God spoke "at various times and in various ways" through prophets like Moses in the Old Testament (Hebrews 1:1), He has "in these last days spoken to us by His Son" (Hebrews 1:2). Jesus is the living Word of God, the perfect embodiment of divine communication, who not only delivers God's message but is God's message (John 1:1-14). The Mosaic Law, introduced by formulaic phrases like Numbers 5:11, revealed God's righteousness and the standard of holiness, exposing humanity's inability to perfectly keep it (Romans 3:20). Christ, however, perfectly fulfilled the Law's demands on our behalf, declaring, "Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them" (Matthew 5:17). He perfectly demonstrated God's character and will, bringing grace and truth (John 1:17). The specific law introduced in Numbers 5:11, dealing with marital fidelity and justice, points to God's ultimate concern for purity and truth, which finds its perfect expression in Christ's work to purify His bride, the Church, presenting her "without stain or wrinkle or any other blemish, but holy and blameless" (Ephesians 5:25-27). Thus, the divine voice heard by Moses ultimately culminates in the incarnate Word, Jesus, who perfectly reveals God and brings salvation, ushering in a new covenant where God writes His laws on our hearts (Jeremiah 31:33).