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.
Shall confess: This confession and satisfaction, ordained in the Old Law, was a figure of the sacrament of penance.
Continue studying Numbers 5:7 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 5:7 articulates a foundational divine mandate for an Israelite who has committed a trespass against another person, requiring a comprehensive process of reconciliation. This process begins with a sincere confession of the wrongdoing, followed by a precise and generous act of material restitution. The verse underscores God's profound concern for both individual integrity and the harmonious functioning of the covenant community, establishing a robust legal and moral framework that addresses not only the spiritual dimension of sin against God but also the tangible, material consequences of sin against one's neighbor. It stands as a pivotal text for understanding the Old Testament's holistic approach to justice, accountability, and the restoration of broken relationships.
Context
Literary Context
This verse is strategically positioned within a broader section of purification laws and regulations for the Israelite camp, immediately following instructions concerning ritual uncleanness. Numbers 5:1-4 details the expulsion of those defiled by leprosy, bodily discharges, or contact with the dead, emphasizing the paramount necessity of maintaining the camp's sanctity due to the holy presence of the Lord among His people. Numbers 5:5-10 then transitions seamlessly from ritual purity to moral and legal purity, specifically addressing trespasses committed by one Israelite against another. The inclusion of this law directly after the ritual purity codes powerfully highlights that ethical and relational integrity is considered as crucial to the camp's holiness as ceremonial cleanliness. Numbers 5:7, therefore, provides the specific mechanism for rectifying wrongs that are simultaneously an offense against a fellow human and, as stated in Numbers 5:6, a "trespass against the Lord." This structural placement emphasizes the interconnectedness of spiritual and social holiness.
Historical & Cultural Context
The laws presented in the book of Numbers were delivered to the Israelites during their formative period in the wilderness, as they were being shaped into a holy nation under God's covenant. The meticulous regulations regarding the camp's order and purity, as evidenced in earlier chapters like Numbers 1 and Numbers 2, were indispensable for a nomadic people living in close proximity, where disputes and infringements could easily arise and disrupt social cohesion. In ancient Near Eastern societies, the principle of restitution for wrongdoing was a common legal tenet. However, the Mosaic Law frequently surpassed these contemporary legal codes by integrating a profound theological dimension, framing offenses against humans as also offenses against God. The Mosaic requirement for not only confession but also an added "fifth part" (20%) penalty went beyond mere repayment, serving as a strong deterrent against future wrongdoing and ensuring ample, even generous, compensation for the wronged party. This reflects a divine standard of justice that aimed for comprehensive restoration and the preservation of the social fabric, distinct from other legal codes of the time.
Key Themes
Numbers 5:7 significantly contributes to several overarching themes within the book of Numbers and the Pentateuch. Firstly, it reinforces the theme of Holiness and Purity, extending it beyond ritualistic cleanliness to encompass moral and relational integrity. The camp's holiness depends not only on ceremonial adherence but also on righteous conduct between individuals. Secondly, it highlights Divine Justice and Righteousness, demonstrating God's meticulous concern for fairness and the rectification of wrongs within His covenant community. This justice is portrayed as both punitive (deterring sin) and restorative (healing relationships). Thirdly, the verse underscores the theme of Accountability and Responsibility, emphasizing that individuals are held personally responsible for their actions and must actively participate in making amends. Finally, it speaks to Reconciliation and Restoration, providing a clear pathway for mending broken relationships, not just between individuals but also between the offender and God, as the trespass is ultimately against Him. This holistic approach to justice is foundational to the covenant relationship, ensuring that breaches of trust are met with a process designed to re-establish harmony, as seen in the broader context of God's desire for His people to live righteously, as detailed in Leviticus 19:18.
Exposition and Analysis
Key Word Analysis
From the primitive root H3034, meaning "to use (i.e. hold out) the hand; physically, to throw (a stone, an arrow) at or away; especially to revere or worship (with extended hands); intensively, to bemoan (by wringing the hands)." In its Hithpael stem, as seen in the word "they shall confess" (yithwaddû), it signifies an open, voluntary, and often public admission of guilt or wrongdoing. It implies a "throwing out" or "casting forth" of one's sin, indicating a sincere recognition of fault that is a prerequisite for true repentance and the subsequent acts of restitution. This is not merely a legal formality but a profound spiritual and moral act of self-acknowledgment before God and the wronged party.
This noun (H817), derived from the root H816 meaning "to be guilty," specifically denotes an act of unfaithfulness, disloyalty, or a breach of trust, often involving sacred things or property dedicated to God. While it can refer to various wrongs, its use here underscores that an offense against a fellow human, particularly involving property or trust, is not merely a civil matter but also a violation of God's covenant and His established order. It implies a betrayal of the relationship with God and the community, making the act far more serious than a simple theft or damage, demanding a specific form of atonement.
From the primitive root H7725, meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." In its Hiphil stem, as seen in "he shall recompense" (wəhēšîḇ), it means "to bring back, restore, repay." This emphasizes the active and concrete act of returning what was taken or damaged. It is not passive forgiveness but an active making-right, ensuring that the victim is restored to their original state, as much as possible. This highlights the practical and material dimension of justice in God's law, where the wrong is actively undone or compensated for.
Verse Breakdown
"Then they shall confess their sin which they have done:"
This opening clause establishes confession as the indispensable first step in the process of atonement and reconciliation. It mandates not just an internal feeling of guilt, but a genuine, verbal acknowledgment of the specific sin committed. This highlights the moral and spiritual dimension of the transgression and the absolute necessity of personal responsibility and humility before any material amends can be made.
"and he shall recompense his trespass with the principal thereof,"
Following the act of confession, the offender is legally and morally obligated to restore the original value or the exact item that was taken, damaged, or withheld. "The principal thereof" refers to the precise amount or value of the loss incurred by the victim. This ensures that the victim is made whole and that justice is served on a foundational, material level, directly addressing the tangible harm caused by the trespass.
"and add unto it the fifth [part] thereof,"
Beyond the full restoration of the principal, an additional penalty of one-fifth (20%) of the value of the trespass is mandated. This surcharge serves multiple crucial purposes: it acts as a strong deterrent against future wrongdoing, provides additional compensation to the wronged party for their trouble, inconvenience, or suffering, and underscores the profound seriousness of the offense as not just a material loss but a significant breach of trust and covenant.
"and give [it] unto [him] against whom he hath trespassed."
This concluding phrase emphasizes the direct and personal nature of the restitution. The payment is not made to the priests, the temple treasury, or a communal fund, but explicitly and directly to the injured party. This ensures that the victim receives immediate and tangible justice, fostering genuine reconciliation and actively working to restore the broken relationship between the individuals involved, rather than merely satisfying a legal requirement.
Literary Devices
Numbers 5:7 employs several powerful literary devices to convey its profound message regarding justice and reconciliation. The most prominent is Legal Language, characterized by its precise, prescriptive, and imperative commands ("they shall confess," "he shall recompense," "add unto it," "give it"). This direct, authoritative style underscores the divine origin and non-negotiable nature of these laws within the covenant community, leaving no room for ambiguity regarding the required actions. There is also a strong element of Emphasis achieved through the detailed breakdown of restitution. The verse progresses from the general "recompense his trespass" to the specific "principal thereof" and then the "fifth part thereof," meticulously outlining the full scope of required amends. This detailed specification ensures clarity and reinforces the comprehensive nature of the offender's responsibility. Furthermore, the verse demonstrates a clear Progressive Unfolding of the path to reconciliation, moving from the internal, spiritual act of confession to the external, tangible acts of restitution. This sequence mirrors the journey from inner repentance to outward demonstration of a changed heart, illustrating that true restoration requires both inward transformation and outward action.
Theological and Thematic Connections
Numbers 5:7 reveals a profound theological truth: sin against one's neighbor is simultaneously a trespass against God. This holistic view of sin underscores the interconnectedness of human relationships and the divine order. God's justice is portrayed not merely as punitive but fundamentally restorative, aiming to heal broken relationships and re-establish harmony within the community. The requirement for confession highlights the importance of truthfulness, humility, and personal responsibility before God and others, while the detailed restitution ensures that justice is tangible and that victims are not left to suffer financial or material loss due to another's wrongdoing. This principle of making comprehensive amends goes beyond mere forgiveness, demanding practical action to rectify the harm caused, thereby reflecting God's character as one who desires both righteousness and reconciliation in the fullest sense.
Reflection and Application
Numbers 5:7 offers timeless and profound wisdom for navigating human relationships and addressing wrongdoing in any community, whether ancient Israel or contemporary society. It challenges us to move beyond superficial apologies or vague expressions of regret to genuine, specific confession, acknowledging the precise harm we have caused. More profoundly, it calls us to take active, tangible, and often costly steps toward restitution, understanding that true reconciliation frequently requires more than just words; it demands practical efforts to make things right and restore what was lost or damaged. This principle compels us to consider the full impact of our actions on others and to prioritize the comprehensive restoration of those we have wronged. In a world often quick to offer cheap forgiveness without demanding accountability, or to punish without seeking restoration, this verse serves as a powerful reminder that God's justice is comprehensive, encompassing both spiritual acknowledgment and material amends. It fosters a deeper sense of personal responsibility and promotes true, holistic healing within our relationships and communities, reflecting God's desire for integrity and peace.
Questions for Reflection
FAQ
What is the significance of the "fifth part" (20%) added to the principal?
The addition of a "fifth part" (20%) to the principal amount of restitution served multiple significant purposes within the Mosaic Law, demonstrating God's comprehensive approach to justice. Firstly, it acted as a strong deterrent, making the cost of committing a trespass considerably higher than merely returning what was taken or damaged, thereby discouraging casual or intentional wrongdoing. Secondly, it provided additional, punitive compensation to the wronged party, acknowledging not just the material loss but also the inconvenience, distress, or potential loss of income incurred due to the trespass. It went beyond simple fairness to provide a measure of damages for the offender's breach of trust and peace. Thirdly, it underscored the profound seriousness of the offense, elevating a simple civil wrong to a transgression that required more than just equal repayment, reflecting its nature as a "trespass against the Lord" (Numbers 5:6). This additional payment emphasized the gravity of violating both human and divine trust and served as a tangible expression of the offender's remorse.
Why is confession required before restitution?
The sequence of confession preceding restitution ("Then they shall confess... and he shall recompense...") is crucial and highlights the holistic nature of God's justice. Confession is not merely a legal formality but a spiritual and moral prerequisite for true reconciliation. It signifies a genuine acknowledgment of guilt and responsibility, demonstrating humility and a willingness to repent. Without sincere confession, restitution can become a cold, transactional act, devoid of true repentance and heart change, offering no spiritual healing for the offender or the relationship. God desires not just the repayment of a debt, but a transformed heart that recognizes its sin and the offense it has caused. This divinely ordained order ensures that the act of restitution flows from a place of genuine remorse and a profound desire for reconciliation, both with the wronged party and with God, who was also offended by the trespass (Numbers 5:6).
Does this law apply to all sins, or only specific types?
Numbers 5:7 specifically addresses trespasses that involve a wrong committed by one person against another, particularly those concerning property or trust, which are also considered "trespasses against the Lord" (Numbers 5:6). While the underlying principles of confession, accountability, and restitution are broadly applicable to many forms of sin throughout Scripture, this particular law focuses on situations where a tangible wrong has been done to another individual, resulting in a measurable loss or damage that can be materially restored. Other sins, such as idolatry, certain ritual impurities, or moral transgressions against God alone, had different prescribed atonement methods, often involving specific sacrifices without direct human restitution. However, the pervasive biblical principle that sin has consequences, both spiritual and relational, and requires active engagement for reconciliation, is profoundly illustrated by this law and permeates the broader biblical narrative.
Christ-Centered Fulfillment
Numbers 5:7, with its emphasis on confession and comprehensive restitution for trespasses, finds its ultimate fulfillment and profound transformation in the person and redemptive work of Jesus Christ. While the Old Testament law meticulously demanded that the offender make amends, it inherently pointed to a deeper, more pervasive reality: humanity's utter inability to fully recompense its infinite trespass against a holy and righteous God. Our sin is not merely a "fifth part" added to a principal; it is an immeasurable debt that we, in our fallen state, can never repay. Jesus, as the perfect Lamb of God, who takes away the sin of the world, fully recompensed our trespass, not with a principal and a fifth part, but with His own precious life, offering a perfect, once-for-all, and complete atonement on the cross (Romans 5:8). Through His sacrificial death, He paid the ultimate "restitution" for our sin, satisfying divine justice and reconciling us completely to God (2 Corinthians 5:18-19). Furthermore, Christ's transformative work enables us to truly confess our sins, knowing that forgiveness is freely offered and guaranteed through His shed blood (1 John 1:9). He empowers and enables us, by His indwelling Spirit, to live out the principles of restitution, reconciliation, and justice in our horizontal relationships with others, as powerfully exemplified by Zacchaeus's Spirit-driven transformation and generous restitution (Luke 19:8-9). Thus, Christ is not only the one who perfectly paid our insurmountable debt but also the one who empowers us to live justly and restoratively, reflecting the very heart of God's redemptive plan in a broken world.