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 5:15 introduces the solemn "Law of Jealousy," a unique divine protocol in ancient Israel designed to address a husband's unproven suspicion of his wife's infidelity. This verse details the initial step of the ritual: the husband bringing his wife to the priest with a specific, unadorned offering of a tenth of an ephah of barley meal, notably lacking oil and frankincense. This distinct offering is explicitly designated as an "offering of jealousy" and a "memorial offering," serving to bring any hidden iniquity to divine remembrance for judgment or vindication.
CONTEXT
Literary Context: Numbers 5:15 serves as the foundational verse for the "Law of Jealousy," a detailed ceremonial procedure spanning Numbers 5:11-31. This law immediately follows sections dealing with the removal of defilement from the camp (such as leprosy and bodily discharges) and the requirement for restitution for wrongs committed. This strategic placement underscores the overarching theme of purity, holiness, and moral integrity within the Israelite community, particularly concerning the sanctity of marriage and the covenantal integrity of God's people. The law provides a divinely ordained mechanism to resolve a deeply personal and potentially disruptive issue—unproven marital infidelity—ensuring that justice is administered by God rather than through human vengeance, baseless accusation, or social chaos. It functions as a legal appeal to divine omniscience where human evidence is insufficient, thereby maintaining order and holiness in the camp.
Historical & Cultural Context: In ancient Israel, as in many ancient Near Eastern societies, marital fidelity was paramount, especially for the wife, as it directly impacted lineage, inheritance, and the honor of the husband and family. Adultery was a grave offense, punishable by death if proven (Leviticus 20:10). However, situations frequently arose where a husband harbored strong suspicions without concrete evidence, leading to domestic turmoil, social ostracization, and potential injustice. The "Law of Jealousy" provided a structured, ritualistic alternative to personal retribution or mere accusation, appealing directly to God's perfect knowledge and righteous judgment. Unlike some pagan "trial by ordeal" practices that might rely on arbitrary outcomes or the capricious will of deities, this Israelite ritual was rooted in the covenant relationship with YHWH, inviting His direct intervention to reveal hidden truth or confirm innocence, thereby upholding the moral and social order of the community under divine authority.
Key Themes: Numbers 5:15 contributes significantly to several key themes within the book of Numbers and the broader Pentateuch. Foremost is the theme of Divine Justice and Omniscience, demonstrating God's unwavering commitment to truth and His ability to discern hidden matters where human knowledge is limited. This ritual highlights the Sanctity of Marriage and Covenant Purity, emphasizing the seriousness with which God views marital fidelity as foundational to the social and spiritual health of the community. It also touches upon the theme of Holiness and Defilement, as unconfessed sin, particularly within the marriage covenant, is a form of defilement that must be addressed to maintain the purity of the camp where God dwells. The law implicitly addresses the Destructive Power of Suspicion and Unresolved Sin, providing a divine pathway to bring clarity and resolution, whether through vindication of the innocent or exposure of the guilty. Ultimately, it underscores the principle that all aspects of Israelite life, even the most private, are subject to God's scrutiny and righteous judgment, reinforcing the covenantal relationship established at Sinai (e.g., Exodus 19:5-6).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 5:15 effectively employs several literary devices to convey its profound message and emotional weight. Symbolism is central, particularly in the description of the offering itself. The barley meal symbolizes humility, unadorned truth, and the starkness of the situation, contrasting sharply with the richer offerings associated with joy and prosperity. The absence of oil and frankincense is a powerful negative symbol, underscoring the lack of joy, blessing, or divine favor in a situation marred by suspicion and potential sin. This deliberate contrast with typical grain offerings (e.g., Leviticus 2:1-2) highlights the unique, somber, and accusatory nature of the "offering of jealousy." Furthermore, the repetition of "offering of jealousy" and "offering of memorial" emphasizes the dual nature and purpose of this unique sacrifice, firmly rooting it in the emotional state of the accuser and its function as an appeal to divine memory and judgment. The phrasing "bringing iniquity to remembrance" also uses personification, as the offering itself is described as performing an action, drawing God's attention to the hidden truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 5:15, though part of an ancient ritual law, profoundly reveals God's character and His unwavering concern for justice, truth, and the sanctity of covenant relationships. It demonstrates God's omniscience, His ability to discern hidden motives and actions where human knowledge fails, and His commitment to upholding moral order and purity within His community. The law underscores the seriousness with which God views marital fidelity and the destructive power of unaddressed sin, whether hidden or merely suspected. It teaches that God provides a pathway for truth to be revealed, ensuring that the innocent are vindicated and the guilty are exposed, ultimately appealing to His perfect judgment rather than human fallibility or vengeance. This principle extends beyond marital fidelity to all areas where truth and justice are obscured, reminding us that nothing is hidden from the divine gaze.
REFLECTION AND APPLICATION
While the specific ritual of the "Law of Jealousy" is part of the Old Covenant ceremonial law and is no longer practiced in the New Covenant era, Numbers 5:15 offers timeless principles for reflection and application. It reminds us of God's unwavering commitment to truth and justice, even in the most private and complex human dilemmas. It challenges us to consider how we handle suspicion and unresolved conflict in our own relationships. Instead of allowing bitterness, unproven accusations, or unaddressed sin to fester, we are called to seek divine wisdom and intervention, trusting that God sees all and will ultimately bring truth to light. This passage encourages us to cultivate integrity in our own lives, knowing that nothing is hidden from God, and to extend grace and seek reconciliation where possible, appealing to the Lord who knows the secrets of all hearts. It also prompts us to consider the profound value God places on the covenant of marriage and to honor it in our own lives.
Questions for Reflection
FAQ
Why was barley meal used instead of other grains, and why no oil or frankincense?
Answer: Barley meal was the coarsest and most humble of grains, often associated with simplicity, poverty, or even animal feed. Its use in this offering, in stark contrast to the finer flour used in other grain offerings (e.g., Leviticus 2:1), symbolized the unadorned, unjoyful, and solemn nature of the situation. It was not a celebratory or appeasing offering, but one of stark accusation and an appeal for divine judgment. The explicit prohibition against adding oil and frankincense is even more significant. These ingredients typically symbolized joy, blessing, and a pleasing aroma to God in other offerings (Leviticus 2:2). Their absence here underscores the lack of celebration, appeasement, or divine favor in a context of suspicion and potential sin. It highlights the offering's purpose as a solemn, unadorned appeal for truth and judgment, reflecting the distress and gravity of the situation.
Was this ritual a "trial by ordeal," and how does it compare to other ancient Near Eastern practices?
Answer: Yes, the "Law of Jealousy" functioned as a type of divine ordeal. It was a formal, ritualized procedure designed to ascertain guilt or innocence when human evidence was lacking, appealing directly to a supernatural power for revelation. While similar "river ordeals" or other trials by ordeal existed in ancient Near Eastern cultures (e.g., in the Code of Hammurabi), the Israelite ritual was unique in its specific theological framework and moral purpose. It involved the priest as mediator, the direct invocation of YHWH's name, and the explicit focus on "bringing iniquity to remembrance" through divine omniscience, rather than relying solely on arbitrary physical reactions or the capricious will of pagan deities. The outcome was seen as a direct manifestation of God's righteous judgment, emphasizing moral purity and truth within the covenant community rather than mere legalistic determination. The emphasis was on God's perfect knowledge to reveal hidden truth, as seen in passages like Hebrews 4:13, and to uphold the sanctity of the covenant.
CHRIST-CENTERED FULFILLMENT
The Law of Jealousy, initiated in Numbers 5:15, vividly illustrates humanity's inability to fully discern hidden sin and the profound need for divine intervention to bring truth to light. This ritual, with its humble offering and stark absence of joy, foreshadows the ultimate solution to the problem of sin and suspicion found in Jesus Christ. While the Old Covenant ritual could only "bring iniquity to remembrance," pointing to the need for God's judgment, Jesus, as the perfect Lamb of God (John 1:29), definitively takes away the sin of the world. He is the ultimate High Priest (Hebrews 4:14) who not only exposes sin (as He did with the woman caught in adultery, John 8:7) but also provides the perfect atonement for it. Through His sacrifice, the "iniquity" that needed to be remembered for judgment is now remembered no more against those who believe and are in Christ (Hebrews 8:12). In Christ, the need for a ritual of suspicion is transcended by the reality of forgiveness, reconciliation, and the indwelling Holy Spirit who guides believers into all truth (John 16:13), establishing a new covenant founded on grace, perfect knowledge, and the ultimate vindication of the righteous.