11 And the Lord said to Moses,
12 Say to the children of Israel, If any man's wife does wrong, sinning against him
13 By taking as her lover another man, and keeps it secret so that her husband has no knowledge of it, and there is no witness against her, and she is not taken in the act;
14 If the spirit of doubt comes into her husband's heart, and he has doubts of his wife, with good cause; or if he has doubts of her without cause:
15 Then let him take her to the priest, offering for her the tenth part of an ephah of barley meal, without oil or perfume; for it is a meal offering of a bitter spirit, a meal offering keeping wrongdoing in mind.
16 And the priest will make her come near and put her before the Lord;
17 And the priest will take holy water in a pot and put in it dust from the floor of the House;
18 And he will make the woman come before the Lord with her hair loose, and will put the meal offering, the offering of a bitter spirit, in her hands; and the priest will take in his hand the bitter water causing the curse;
19 And he will make her take an oath, and say to her, If no man has been your lover and you have not been with another in place of your husband, you are free from this bitter water causing the curse;
20 But if you have been with another in place of your husband and have made yourself unclean with a lover:
21 Then the priest will put the oath of the curse on the woman, and say to her, May the Lord make you a curse and an oath among your people, sending on you wasting of the legs and disease of the stomach;
22 And this water of the curse will go into your body, causing disease of your stomach and wasting of your legs: and the woman will say, So be it.
23 And the priest will put these curses in a book, washing out the writing with the bitter water;
24 And he will give to the woman the bitter water for drink; and the bitter water causing the curse will go into her.
25 And the priest will take from her hand the meal offering of doubt, waving it before the Lord, and will take it to the altar;
26 And he will take some of it in his hand, burning it on the altar as a sign, and then he will give the woman the bitter water.
27 And it will be that if the woman has become unclean, sinning against her husband, when she has taken the bitter water it will go into her body, causing disease of the stomach and wasting of the legs, and she will be a curse among her people.
28 But if she is clean she will be free and will have offspring.
29 This is the law for testing a wife who goes with another in place of her husband and becomes unclean;
30 Or for a husband who, in a bitter spirit, has doubts in his heart about his wife; let him take her to the priest, who will put in force this law.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Numbers 5
Commentary on Numbers 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Nu 5:1-4. The Unclean to Be Removed out of the Camp.
2. Command the children of Israel, that they put out of the camp every leper—The exclusion of leprous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules (Le 13:1-14:57). This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary; but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge that people may know them at first sight and be warned to avoid them. Other means were adopted among the ancient Jews by putting their hand on their mouth and crying, "Unclean, unclean" [Le 13:45]. But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonor on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filthiness of the flesh and spirit. The regulations made for ensuring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of the church is an imperative duty, as necessary to the moral purity of the Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jewish church.
Nu 5:5-10. Restitution Enjoined.
6-8. When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord—This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating—by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken (Ac 5:3, 4).
and that person be guilty—that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on Le 6:2). In that case, there must be: first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. (See on Ex 22:1). The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.
9, 10. every offering … shall be his—Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.
Nu 5:11-31. The Trial of Jealousy.
12-15. if any man's wife go aside, and commit a trespass against him—This law was given both as a strong discouragement to conjugal infidelity on the part of a wife, and a sufficient protection of her from the consequences of a hasty and groundless suspicion on the part of the husband. His suspicions, however, were sufficient in the absence of witnesses (Le 20:10) to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the priest with an offering of barley meal, because none were allowed to approach the sanctuary empty handed (Ex 23:15). On other occasions, there were mingled with the offering, oil which signified joy, and frankincense which denoted acceptance (Ps 141:2). But on the occasion referred to, both these ingredients were to be excluded, partly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender.
17, 18. the priest shall take holy water—Water from the laver, which was to be mixed with dust—an emblem of vileness and misery (Ge 3:14; Ps 22:15).
in an earthen vessel—This fragile ware was chosen because, after being used, it was broken in pieces (Le 6:28; 11:33). All the circumstances of this awful ceremony—her being placed with her face toward the ark—her uncovered head, a sign of her being deprived of the protection of her husband (1Co 11:7)—the bitter potion being put into her hands preparatory to an appeal to God—the solemn adjuration of the priest (Nu 5:19-22), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.
21. The Lord make thee a curse, &c.—a usual form of imprecation (Isa 65:15; Jer 29:22).
22. the woman shall say, Amen, Amen—The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert.
23, 24. write these curses in a book—The imprecations, along with her name, were inscribed in some kind of record—on parchment, or more probably on a wooden tablet.
blot them out with the bitter water—If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk.
29. This is the law of jealousies—Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go—the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of God.