TRV
Study This Verse
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.
Continue studying Numbers 5:26 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Numbers 5:26 describes a crucial step in the "Ordeal of the Bitter Water," a unique judicial and religious procedure ordained by God for ancient Israel. This verse details the priest's act of taking a symbolic portion of the grain offering, designated as a "memorial," and burning it upon the altar. This ritual action served to present the case of suspected adultery directly before the Lord, seeking divine discernment and judgment before the accused woman was made to drink the potentially revealing water.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage is rich with significant literary devices that underscore its theological and practical purpose. Ritual is the overarching framework, as the entire "Ordeal of the Bitter Water" is a meticulously structured, step-by-step ceremonial process designed to achieve a specific outcome through divine intervention. Every action, from the preparation of the offering to the drinking of the water, is prescribed and imbued with meaning. Symbolism is heavily utilized throughout: the plain barley offering symbolizes the solemnity and lack of joy in a situation marred by suspicion; the "memorial" portion symbolizes the act of bringing a hidden, deeply personal matter to God's remembrance; the altar symbolizes God's holy presence, His unapproachable nature, and His role as the ultimate judge; and the "bitter water" itself symbolizes the potential for divine curses or vindication to manifest physically within the woman's body. The narrative also relies on Divine Intervention, as the resolution of the accusation is not based on human testimony or evidence but on God's direct, supernatural action. This highlights the profound Theological Significance of God as the omniscient and righteous judge, capable of revealing hidden truths and upholding justice even in the most ambiguous and unprovable circumstances. The contrast between human inability to discern and divine ability to reveal creates a powerful sense of God's sovereignty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 5:26 profoundly illustrates God's unwavering commitment to truth and justice, particularly within the sacred covenant of marriage. The ritual underscores the gravity of marital infidelity, not just as a personal betrayal but as a violation that could defile the community and disrupt the divinely ordained social order. By providing a mechanism for divine arbitration when human evidence was lacking, God demonstrated His omniscience and His concern for the sanctity of relationships, offering both a deterrent to secret sin and a means of vindication for the falsely accused. This passage reveals a God who sees all things, even the hidden intentions of the heart, and who will ultimately bring every secret thing into the light, ensuring that justice prevails in His covenant community.
REFLECTION AND APPLICATION
While the specific ritual of the "Ordeal of the Bitter Water" is not practiced today, the enduring principles it reveals about God's character and His profound regard for human relationships remain deeply relevant for believers. This passage calls us to reflect on the divine value of fidelity, integrity, and truthfulness in all our covenants, especially marriage, which God designed as a sacred union. It powerfully reminds us that God is a God of perfect justice who sees and knows all things, even when human understanding or evidence is incomplete or entirely absent. This truth can bring both profound comfort and sobering conviction: comfort in knowing that God will ultimately vindicate the innocent and bring justice to light in His perfect timing, and conviction to live lives of transparency, faithfulness, and integrity, knowing that nothing is truly hidden from His all-seeing eye. It encourages us to cultivate genuine trust in God's ultimate discernment and to seek His wisdom and guidance in resolving conflicts and navigating ambiguities, rather than relying solely on human judgment, manipulation, or the pursuit of self-vindication. Our ultimate appeal should always be to the One who knows the heart.
Questions for Reflection
FAQ
Is the Ordeal of the Bitter Water practiced today?
Answer: No, the "Ordeal of the Bitter Water" is not practiced today. It was a specific ritual prescribed under the Mosaic Covenant for ancient Israel, designed for a unique historical and cultural context where divine intervention was sought in the absence of human witnesses for a serious accusation. With the coming of Christ and the establishment of the New Covenant, the Old Covenant sacrificial and ritual laws have been fulfilled and superseded. The New Covenant emphasizes spiritual discernment, the direct work of the Holy Spirit, and the principles of grace and truth, rather than physical rituals, to reveal truth and guide believers.
Why was such a ritual deemed necessary in ancient Israel?
Answer: This ritual was deemed necessary due to the severe societal implications of adultery in ancient Israel and the absence of witnesses, which created an unresolvable legal impasse. Adultery threatened the purity of the Israelite community, disrupted lineage, and violated the sacred marriage covenant, which was foundational to social order. Without human witnesses, there was no legal recourse to either confirm guilt or establish innocence, leaving the accused woman under a cloud of suspicion and potentially impacting her ability to bear children and secure her family's future. The ordeal served as a divine mechanism to resolve this impasse, appealing directly to God for judgment. It also functioned as a powerful deterrent against secret infidelity and offered a public means for a falsely accused woman to be vindicated, restoring her honor and protecting her from baseless suspicion, as indicated in Numbers 5:28.
What does "memorial offering" mean in this specific context?
Answer: In the context of Numbers 5:26, the "memorial offering" (Hebrew: ʾazkârâh) signifies a specific portion of the grain offering that was intended to bring the matter at hand to God's remembrance or attention. It is crucial to understand that this was not an offering for atonement of sin in the typical sense, but rather a solemn appeal to God's omniscience and justice. By burning this portion on the altar, the priest formally presented the accusation and the woman's situation before the Lord, invoking His divine discernment and judgment to reveal the hidden truth of her guilt or innocence, thereby making the unseen known.
CHRIST-CENTERED FULFILLMENT
The "Ordeal of the Bitter Water" in Numbers 5:26, with its appeal to God for divine judgment in the face of hidden sin and its quest for truth and vindication, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While the Old Covenant ritual sought to expose a specific sin through a physical ordeal, Christ Himself is the embodiment of divine truth (John 14:6) and the ultimate Judge of all hearts (John 5:22). The desperate need for a "memorial" to bring a matter to God's remembrance is fulfilled in Christ's once-for-all sacrifice on the cross, which permanently brings our sins to God's attention, not for condemnation, but for forgiveness and cleansing (Hebrews 9:26). The "bitter water" of judgment and curses, which the accused woman faced, finds its ultimate fulfillment in the cup of God's wrath that Jesus willingly drank on the cross, taking upon Himself the full penalty for humanity's sin (Matthew 26:39). Because Christ bore that judgment, those who are in Him face no condemnation (Romans 8:1). He is the true Lamb of God who takes away the sin of the world (John 1:29), and through His perfect sacrifice, He has made a way for us to be declared righteous and pure, not by an ordeal, but by grace through faith (Ephesians 2:8-9). In Christ, the hidden things of the heart are revealed not for condemnation, but for redemption and transformation, as He offers living water that truly satisfies and cleanses, bringing eternal life to all who believe (John 4:10-14).