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 5:29 serves as a concise and definitive summary of the unique "law of jealousies," a divinely instituted legal and ritual procedure within ancient Israel. This verse precisely articulates the specific conditions under which the ordeal of the bitter water was to be invoked: when a wife is suspected of marital infidelity, having "gone aside" from her husband's exclusive bond, and thereby becoming "defiled." It encapsulates the core concern of the preceding detailed instructions, emphasizing the profound gravity of unproven unfaithfulness and the necessity for divine intervention to ascertain truth and preserve the purity and integrity of the covenant community.
CONTEXT
Literary Context: Numbers 5:29 functions as the concluding and summarizing statement of a meticulously detailed legal and ritualistic section found in Numbers 5:11-31. This broader passage, often referred to as the "law of jealousies" (Hebrew: torat ha-qena'ot), outlines an extraordinary judicial process designed to resolve cases of suspected marital infidelity when direct evidence or witnesses are absent. The verses immediately preceding Numbers 5:29 describe the priest's specific actions, including the preparation of the bitter water, the woman's solemn oath, and the potential physical consequences for guilt or divine vindication for innocence. Therefore, verse 29 provides a succinct, authoritative restatement of the foundational premise for the entire ritual, reinforcing the precise conditions under which it was to be invoked, thereby bringing thematic and procedural closure to the detailed instructions.
Historical & Cultural Context: In ancient Israelite society, the sanctity of marriage, the purity of family lineage, and the integrity of the household unit were foundational to the social and religious fabric. Adultery was considered an exceptionally grave offense, not only against the wronged spouse but also against God and the entire community, often carrying the severe penalty of death as prescribed in Leviticus 20:10. However, in instances where a husband harbored strong suspicions of his wife's infidelity but lacked corroborating witnesses or concrete proof, the "law of jealousies" provided a unique, divinely sanctioned mechanism for the truth to be revealed. This ritual underscored God's omniscience and His unwavering commitment to upholding justice and moral order, even in the most private and hidden matters. It served as a powerful deterrent against secret sin and simultaneously offered a vital protection for innocent women against baseless accusations, reflecting a societal structure where public honor, divine judgment, and the maintenance of covenant purity were deeply intertwined, as further emphasized in the broader legal framework of the Pentateuch, for example, in Deuteronomy 22.
Key Themes: Numbers 5:29 contributes significantly to several major theological and narrative themes within the book of Numbers and the Pentateuch. Primarily, it highlights the theme of Divine Justice and Omniscience, demonstrating God's active involvement in revealing hidden truths and administering justice even when human means are insufficient. Secondly, it underscores the Sanctity of the Covenant and Purity, emphasizing the gravity of marital fidelity as a reflection of Israel's covenant with Yahweh and the defiling nature of sin, particularly sexual sin, which disrupts the community's holiness. This theme is pervasive throughout the book, as seen in the various laws concerning ritual purity and holiness (e.g., Numbers 19). Thirdly, it touches upon the theme of Community Integrity, as the purity of individual families was essential for the overall holiness and well-being of the Israelite camp, a concept central to the wilderness narrative where God dwells in their midst. The law's purpose was to safeguard the social order and prevent internal strife caused by unproven accusations, reinforcing the communal responsibility for maintaining God's standards.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 5:29 employs several potent literary devices to convey its meaning and reinforce the gravity of the law. The verse functions as a Summary Statement, succinctly encapsulating the essence of the detailed ritual described in the preceding verses. This provides a clear, concise conclusion to the "law of jealousies," making the core conditions for its application readily understandable and memorable. The use of Legal Formulaic Language ("This is the law of...") immediately establishes the authoritative and binding nature of the instruction, placing it firmly within the broader corpus of Mosaic Law and emphasizing its divine origin. Furthermore, the precise and stark language, particularly the terms "goeth aside" and "is defiled," uses Euphemism and Understatement to refer to adultery, yet simultaneously conveys the profound breach of covenant and the resulting impurity. This indirectness subtly emphasizes the shame and hidden nature of the sin, which the ritual is designed to expose. The repetition of the concept of "jealousies" (from the law's title) and "defiled" reinforces the central themes of suspicion, purity, and the severe consequences of moral transgression.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 5:29, as the summary of the law of jealousies, profoundly underscores God's unwavering commitment to truth, justice, and the sanctity of the marital covenant. It reveals a God who is not only concerned with public transgressions but also with hidden sins, demonstrating His omniscience and His active involvement in revealing what is concealed. The law served as a divine safeguard for the purity of the Israelite community and the integrity of its foundational social unit—the family. It teaches that sin, particularly sexual sin, brings defilement and breaks covenant, demanding divine intervention when human means are insufficient. This divine concern for fidelity in marriage foreshadows the deeper spiritual fidelity God desires from His people, often portraying Israel's unfaithfulness to Him as spiritual adultery.
REFLECTION AND APPLICATION
While the specific ritual of the bitter water is no longer practiced under the New Covenant, the enduring principles embedded in Numbers 5:29 remain profoundly relevant for believers today. This ancient law serves as a powerful reminder of God's absolute holiness and His profound concern for purity, truth, and the sanctity of covenant relationships. It challenges us to live with unwavering integrity, recognizing that no sin is truly hidden from God's omniscient gaze. Our secret thoughts, intentions, and actions are fully known to Him, compelling us to cultivate a life of genuine faithfulness, not merely outward conformity. Furthermore, the passage calls us to value and protect the sacred institution of marriage, understanding it as a divine covenant that reflects Christ's relationship with His church. It urges us to confront the defiling nature of unfaithfulness in all its forms—physical, emotional, or spiritual—and to seek God's grace for purity and reconciliation where covenants have been broken, trusting in His power to cleanse and restore.
Questions for Reflection
FAQ
Why was this specific "law of jealousies" necessary in ancient Israel?
Answer: This law was necessary primarily because it addressed a unique and sensitive legal dilemma: suspected marital infidelity where there was no direct evidence or witnesses to prove guilt or innocence. In a society where family lineage, purity, and the sanctity of marriage were paramount, unproven accusations could cause immense social disruption, shame, and injustice, potentially leading to the wrongful condemnation of an innocent woman or the unpunished sin of a guilty one. God provided this ritual as a divinely sanctioned mechanism to reveal the truth, protecting the innocent from false accusations and exposing the guilty when human judicial processes were insufficient. It underscored God's active involvement in maintaining moral order and justice within His covenant community, as seen in the broader legal codes of Deuteronomy.
Does the concept of "defilement" in this verse apply to believers today?
Answer: While the ritualistic defilement associated with the "law of jealousies" is part of the Old Covenant ceremonial law, the underlying moral and spiritual concept of "defilement" from sin absolutely applies to believers today. The New Testament teaches that sin, especially sexual sin, defiles a person (e.g., Mark 7:20-23). Our bodies are temples of the Holy Spirit (e.g., 1 Corinthians 6:18-20), and sin brings spiritual impurity and separation from God. However, under the New Covenant, defilement is cleansed not by ritual water, but by the atoning blood of Jesus Christ (e.g., Hebrews 9:14).
What was the purpose of the "bitter water" in this ritual?
Answer: The "bitter water" (described in Numbers 5:17-27) was a symbolic element of the ritual, not a magical potion with inherent power. It consisted of holy water mixed with dust from the tabernacle floor and the ink from the written curse. Its purpose was to serve as a divine test, invoking God's direct intervention. If the woman was guilty, the water would cause her "belly to swell" and her "thigh to rot," signifying divine judgment and the physical manifestation of her defilement and curse. If innocent, she would be unharmed and able to conceive, signifying her vindication and blessing. The water itself was not inherently potent; rather, it was the divine power of God, invoked by the priest through the solemn oath and the ritual, that brought about the consequences, revealing the hidden truth and upholding justice.
CHRIST-CENTERED FULFILLMENT
The "law of jealousies" in Numbers 5:29, with its profound focus on hidden sin, defilement, and divine revelation, finds its ultimate and perfect Christ-centered fulfillment. This Old Testament ritual, designed to expose secret unfaithfulness and bring truth to light where human evidence was lacking, powerfully points to Jesus Christ as the ultimate revealer of hearts and the one who perfectly addresses the deep defilement of sin. While the law could identify guilt and its consequences, it could not truly cleanse the inner defilement or provide lasting reconciliation and restoration. Christ, however, fulfills this profound need by taking upon Himself the curse of the law, bearing the defilement of our sin on the cross (e.g., Galatians 3:13). He is the true Lamb of God who takes away the sin of the world (e.g., John 1:29), offering true cleansing and purity not through symbolic water, but through His precious, atoning blood (e.g., Hebrews 9:22). Furthermore, just as the law of jealousies sought to uphold the sanctity of marriage within Israel, Christ elevates marriage to a sacred mystery, symbolizing His own perfect and unbreakable covenant relationship with His bride, the Church (e.g., Ephesians 5:32). He is the faithful Bridegroom, and His grace enables His bride, the Church, to live in purity and fidelity, transforming hearts from within (e.g., 2 Corinthians 5:17), ultimately fulfilling the longing for true justice, purity, and intimacy that the Old Covenant law could only foreshadow.