TRV
Study This Verse
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
What does this mean: “if any man or woman commits one of all the human sins”?Scripture call the smaller sins human. It is not possible for human nature, subject to change as it is, to be delivered from every sin. For “no one is clean from filth, even if his life is one day long.” This is why holy David says, “Do not enter into judgment with your servant, for in your sight no living man will be justified.” Only Christ the Lord, both as God and as man, is blameless. The prophet Isaiah foresaw this and said, “He committed no transgression, nor was deceit found in his mouth.” For this reason he took upon himself the sins of others, for he had none of his own. For Isaiah also says, “He bears our sins, and he is afflicted for us.” And the great John says, “Behold the lamb of God, who bears the sins of the world.” For this reason he is also called “free among the dead,” since he suffered death unjustly. The divine law teaches how those who have sinned moderately are to be healed. For the law commands that he who has done wrong in a matter of contracts should first confess the sin and then give back what was taken to the one he wronged, adding one fifth to the principal. If it happens that the one wronged dies before the sinner repents of his sin, he should pay the amount to the man’s nearest relative. The law names as his nearest relative the one related to him by generation. The order of generation is this: first his son, then his daughter, then the brother of his father, then the brother of his grandfather. If there is none of these, then it should be another close kinsman. If no kinsman can be found, the law declares that he should offer the stated sum to God. For the law says this: “If the man has no near relative, so that the sinner can give him what he owes, then the debt is paid to the Lord in the person of the priest, except for the ram of expiation, through which expiation is made for him.” The law mandates that the priests should eat the first fruits that are offered. For the Levites were the first fruits of the people, and the priests were the first fruits of the Levites. As first fruits, then, they acquire the first fruits.
Continue studying Numbers 5:6 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 5:6 lays down a foundational principle for understanding sin and guilt within the Israelite covenant community. It declares that any transgression, whether committed by a man or a woman, is not merely a human failing but fundamentally a "trespass against the LORD," thereby incurring divine guilt. This verse establishes the universal nature of human sinfulness and the profound theological truth that all sin, regardless of its immediate target, is ultimately an offense against God, setting the stage for the subsequent detailed instructions regarding confession, restitution, and the prescribed guilt offering as a means of reconciliation.
Context
Literary Context
Numbers 5:6 is strategically positioned within a larger block of legislation (Numbers 1-10) that outlines the organization, purification, and preparation of the Israelite camp at Mount Sinai before their journey to the Promised Land. Chapter 5 itself initiates a series of laws concerning the purity of the camp, beginning with regulations for removing individuals afflicted with various forms of ritual uncleanness (Numbers 5:1-4). Verse 6 then transitions from ritual defilement to moral and relational trespasses committed by individuals, providing the overarching theological framework for the specific laws of confession, restitution, and the guilt offering that immediately follow in Numbers 5:7-10. This progression underscores a comprehensive concern for both cultic and ethical purity, essential for maintaining the sanctity of God's dwelling presence in their midst.
Historical & Cultural Context
During the period when these laws were revealed, the Israelite community was organized around the Tabernacle, which served as the central locus of God's presence. The holiness of the camp was paramount, as any form of defilement—whether ritual or moral—was considered a direct affront to God's character and a potential threat to His continued dwelling among His people. The concept of "trespass" (Hebrew: ma'al) carried significant weight, often implying a breach of trust, an act of unfaithfulness, or even sacrilege, particularly in relation to God or sacred duties. Unlike modern secular legal systems, Israel's legal framework was divinely ordained, meaning that offenses against individuals were ultimately offenses against God's righteous standards and His covenant. The detailed regulations for restitution and guilt offerings, as further elaborated in Leviticus 5 and Leviticus 6, highlight the profound seriousness of such trespasses and the divine provision for their atonement.
Key Themes
Numbers 5:6 contributes significantly to several overarching themes in the Pentateuch. It powerfully reinforces the theme of God's Holiness and Purity, emphasizing that His presence demands a holy and undefiled people. It also highlights the Universality of Sin, asserting that all humanity, regardless of gender or status, is susceptible to transgression. Crucially, it introduces the theme of Sin as a Trespass Against God, elevating all wrongdoing beyond mere human infraction to an offense against the divine Lawgiver. This theological understanding undergirds the entire sacrificial system, which serves as God's gracious provision for Atonement and Reconciliation, allowing a sinful people to dwell in the presence of a holy God, a theme woven throughout the book of Leviticus and continued in Numbers.
Exposition and Analysis
Key Word Analysis
This term broadly refers to an offence, often implying habitual sinfulness, and encompasses its penalty, occasion, sacrifice, or expiation. It signifies "missing the mark" or "falling short" of God's perfect standard. In this context, it underscores the inherent human propensity to deviate from divine will, irrespective of gender or social standing.
This word denotes treachery or sin, often translated as falsehood or grievous transgression. It carries a stronger connotation than chaṭṭâʼâh, implying an act of unfaithfulness, a breach of trust, or sacrilege, particularly in relation to God or sacred duties. Its use here elevates the offense beyond a simple mistake to a serious act of disloyalty against the divine King and His covenant.
This primitive root means "to be guilty," and by implication, "to be punished or perish." It signifies culpability, indicating that the person is legally and morally accountable for their actions before God. The declaration "that person be guilty" is a divine pronouncement of culpability, necessitating a prescribed response, often an asham (guilt offering), to rectify the wrong and seek reconciliation.
Verse Breakdown
"Speak unto the children of Israel"
This opening imperative establishes the divine origin and authority of the ensuing command. It signifies that these are not human ordinances but direct pronouncements from the LORD, delivered through Moses, intended for the entire covenant community of Israel (from H1696, dâbar, "to speak," and H1121, bên, "children" of H3478, Yisrâʼêl). This highlights the binding and non-negotiable nature of the law.
"When a man or woman shall commit any sin that men commit"
This clause emphasizes the universality of sin, explicitly stating that transgression is not limited by gender (H376, ʼîysh, "man"; H802, ʼishshâh, "woman") or social status. The phrase "sin that men commit" (H2403, chaṭṭâʼâh for "sin"; H120, ʼâdâm, "men" or "human being") underscores the reality of human fallibility and the pervasive nature of wrongdoing as a common human experience (H6213, ʻâsâh, "commit" or "do").
"to do a trespass against the LORD"
This is the theological core of the verse, profoundly redefining the nature of sin. It asserts that any transgression (H4604, maʻal, "trespass"), even if the direct harm is inflicted upon another person, is ultimately an act of unfaithfulness and rebellion against God Himself (H3068, Yᵉhôvâh, "the LORD"). This perspective elevates the gravity of every sin, transforming it from a mere social misstep into a direct affront to the holy character and sovereign authority of the LORD.
"and that person be guilty"
This concluding phrase declares the legal and moral culpability of the individual (H5315, nephesh, "person" or "soul") before God. It signifies that the person is not merely in error but has incurred a spiritual debt or obligation (H816, ʼâsham, "guilty") that requires specific action for rectification. This guilt is not just a feeling but a spiritual state that demands atonement and reconciliation, setting the stage for the detailed instructions that follow in the chapter.
Literary Devices
Numbers 5:6 employs several literary techniques to convey its profound message. The verse utilizes a Legal Formulary, characteristic of Mosaic law, beginning with a direct divine command ("Speak unto the children of Israel") and proceeding with conditional clauses ("When a man or woman shall commit...") that define a specific legal scenario and its consequence ("and that person be guilty"). This structure emphasizes the authoritative and binding nature of the law. The phrase "man or woman" demonstrates Inclusivity, highlighting that the law applies universally to all members of the covenant community, regardless of gender, underscoring the pervasive nature of human sinfulness. Furthermore, there is a subtle but powerful use of Progression of Thought, moving from the general concept of "sin" to the more specific and severe "trespass against the LORD." This progression serves to emphasize and elevate the ultimate target of all transgression—God Himself—thereby underscoring the profound spiritual gravity of human wrongdoing.
Theological and Thematic Connections
Numbers 5:6 is a foundational text for understanding the biblical doctrine of sin. It unequivocally declares that sin is not merely a social infraction or a personal failing, but fundamentally an offense against a holy God. This truth profoundly shapes our understanding of divine justice, the absolute necessity of atonement, and the nature of true reconciliation. It reveals that human accountability extends beyond horizontal relationships to a vertical relationship with the Creator, making every act of wrongdoing a breach of covenant fidelity. This verse sets the stage for the entire sacrificial system, which provides a divinely ordained means for dealing with this divine trespass and restoring broken fellowship.
Reflection and Application
Numbers 5:6 offers timeless insights that challenge and transform our understanding of sin and accountability. It compels us to recognize that every wrong we commit, whether against a neighbor, a family member, or even seemingly insignificant personal failings, is ultimately a "trespass against the LORD." This perspective elevates the gravity of our actions, reminding us that we are always operating within the gaze of a holy God to whom we are fully accountable. Understanding sin in this light should cultivate a deeper sense of reverence for God, a greater humility regarding our own shortcomings, and a profound appreciation for the grace that provides a path to reconciliation. It calls us to examine our hearts, confess our trespasses not only to those we've wronged but primarily to God, and diligently seek His forgiveness and restoration, knowing that true peace comes from being right with Him.
Questions for Reflection
FAQ
What is the difference between "sin" and "trespass" in this context?
While "sin" (Hebrew: chaṭṭâʼâh) is a broader term meaning "to miss the mark" or "to fall short" of God's standards, "trespass" (Hebrew: maʻal) in Numbers 5:6 carries a more specific and severe connotation. Maʻal implies an act of unfaithfulness, a breach of trust, or sacrilege, particularly in relation to God or sacred things. It suggests a violation of covenant fidelity, often involving a misuse of what is holy or a betrayal of a sacred duty. Thus, while all trespasses are sins, not all sins are necessarily trespasses in this specific sense of maʻal. The verse emphasizes that even a common "sin that men commit" becomes a maʻal when it is directed "against the LORD," highlighting the ultimate target of all wrongdoing. This is powerfully illustrated in Psalm 51:4, where David, after committing adultery and murder, confesses to God, "Against you, you only, have I sinned."
Why is sin against another person considered a "trespass against the LORD"?
Sin against another person is considered a "trespass against the LORD" because God is the ultimate Lawgiver and moral authority. All human relationships and interactions are governed by His divine commands and principles. When we harm or wrong another individual, we are not merely violating a human code of conduct; we are directly transgressing God's holy law and disrespecting the image of God in that person. The Israelite covenant understood that their entire societal structure and moral code were reflections of God's character and will. Therefore, any disruption of justice, peace, or righteousness within the community was ultimately an offense against the God who established those standards. This theological truth elevates the seriousness of all wrongdoing, placing it within the context of divine accountability, as seen in the broader Mosaic Law, particularly the Ten Commandments found in Exodus 20:1-17.
Christ-Centered Fulfillment
Numbers 5:6, with its declaration that any human sin is ultimately a "trespass against the LORD" and results in divine guilt, powerfully sets the stage for the absolute necessity of Christ. The Old Testament sacrificial system, including the guilt offering (asham) prescribed for such trespasses (as detailed in Leviticus 5), could only provide a temporary covering for sin, pointing forward to a more perfect and final sacrifice. Jesus Christ is the ultimate and complete fulfillment of this profound need. He is the Lamb of God who truly takes away the sin of the world (John 1:29). The prophet Isaiah foretold that the Suffering Servant would "make himself an offering for guilt" (Isaiah 53:10, often translated as "guilt offering" or "trespass offering"), bearing the full weight of humanity's transgressions. On the cross, Christ bore the full weight of humanity's trespasses against the LORD, becoming sin for us so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His atoning sacrifice, the record of our debt, which stood against us, was canceled and nailed to the cross (Colossians 2:13-14). Thus, what the law revealed as a universal problem of guilt and trespass, Christ perfectly resolved, offering true and eternal reconciliation with God and the complete removal of our guilt.