Numbers 5 · Adam Clarke
Introduction The Israelites are commanded to purify the camp by excluding all lepers, and all diseased and unclean persons, Num 5:1-3 . They do so, Num 5:4 . Law concerning him who has defrauded another - he shall confess his sin, restore the principal and add besides one fifth of its value, Num 5:5-7 . If he have no kinsman to whom the recompense can be made, it shall be given unto the Lord, Num 5:8 . All the holy things offered to the Lord shall be the priest's portion, Num 5:9 , Num 5:10 . The law concerning jealousy, Num 5:11-14 . The suspected woman's offering, Num 5:15 . She is to be brought before the Lord, Num 5:16 . The priest shall take holy water, and put it in dust from the floor of the tabernacle, Num 5:17 . Shall put the offering in her hand, and adjure her, Num 5:18-20 . The form of the oath, Num 5:21 , Num 5:22 ; which is to be written on a book, blotted out in the bitter waters, and these the suspected person shall be obliged to drink, Num 5:23 , Num 5:24 . The jealousy-offering shall be waved before the Lord, Num 5:25 , Num 5:26 . The effect which shall be produced if the suspected person be guilty, Num 5:27 . The effect if not guilty, Num 5:28 . Recapitulation, with the purpose and design of the law, Num 5:29 , Num 5:30 .
Verse 2 Put out of the camp every leper - According to the preceding plan, it is sufficiently evident that each camp had a space behind it, and on one side, whither the infected might be removed, and where probably convenient places were erected for the accommodation of the infected; for we cannot suppose that they were driven out into the naked wilderness. But the expulsion mentioned here was founded, 1. On a purely physical reason, viz., the diseases were contagious, and therefore there was a necessity of putting those afflicted by them apart, that the infection might not be communicated. 2. There was also a spiritual reason; the camp was the habitation of God, and nothing impure should be permitted to remain where he dwelt. 3. The camp was an emblem of the Church, where nothing that is defiled should enter, and in which nothing that is unholy should be tolerated. All lepers - all persevering impenitent sinners, should be driven from the sacred pale, nor should any such ever be permitted to enter.
Verse 4 And the children of Israel - put them out - This is the earliest account we have of such separations; and probably this ordinance gave the first idea of a hospital, where all those who are afflicted with contagious disorders are put into particular wards, under medical treatment. Though no mention be made of the situation, circumstances, etc., of those expelled persons, we may certainly infer that they were treated with that humanity which their distressed state required. Though sinners must be separated from the Church of God, yet they should be treated with affectionate regard, because they may be reclaimed. It is too often the case when a man backslides from the way of truth, he is abandoned by all; finding his case desperate, he plunges yet deeper into the mire of sin, and the man who, with tender treatment, might have been reclaimed, becomes incurably hardened. One class says, he cannot finally fall, and shall in due time be restored; another class says, he may finally fall and utterly perish. If the unfortunate person be restored, his recovery is taken as a proof of the first doctrine; if he be not, his wretched end is considered a proof of the second. In the first case the person himself may presume on his restoration as a point infallibly determined in the Divine counsel; or in the second, he may consider his case hopeless, and so abandon himself to profligacy and desperation. Thus both parties leave him, and both opinions (misunderstood certainly) render him secure or desperate; and in either case totally inactive in behalf of his own soul. Who is he that properly estimates the worth of one immortal spirit? He who does will at once feel that, in a state of probation, any man may fall through sin, and any sinner may be renewed again unto repentance, through the infinitely meritorious sacrifice, and all powerfully efficacious grace, of Christ. This truth properly felt equally precludes both presumption and despair, and will induce the followers of God to be active in preserving those who have escaped from the corruption that is in the world, and make them diligent to recover those who have turned back to earth and sin.
Verse 7 Shall confess their sin - Without confession or acknowledgment of sin, there was no hope of mercy held out. He shall recompense - For without restitution, in every possible case, God will not for give the iniquity of a man's sin. How can any person in a case of defraud, with his neighbor's property in his possession, expect to receive mercy from the hand of a just and holy God? See this subject considered in the notes on Gen 42:38 (note).
Verse 8 If the man have no kinsman - The Jews think that this law respects the stranger and the sojourner only, because every Israelite is in a state of affinity to all the rest; but there might be a stranger in the camp who has no relative in any of the tribes of Israel.
Verse 14 The spirit of jealousy - רוח קנאה ruach kinah, either a supernatural diabolic influence, exciting him to jealousy, or the passion or affection of jealousy, for so the words may be understood.
Verse 17 Holy water - Water out of the laver, called holy because consecrated to sacred uses. This is the most ancient case of the trial by ordeal. See at Num 5:31 (note). In an earthen vessel - Supposed by the Jews to be such as had never been previously used. Dust that is in the floor - Probably intended to point out the baseness of the crime of which she was accused.
Verse 18 Uncover the woman's head - To take off a woman's veil, and expose her to the sight of men, would be considered a very great degradation in the East. To this St. Paul appears to allude, 1Cor 11:5 , 1Cor 11:6 , 1Cor 11:10 .
Verse 21 The Lord make thee a curse and an oath - Let thy name and punishment be remembered and mentioned as an example and terror to all others. Like that mentioned Jer 29:22 , Jer 29:23 : "The Lord make thee like Zedekiah, and like Ahab, whom the king of Babylon roasted in the fire, because they have committed villany in Israel, and have committed adultery with their neighbors' wives." - Ainsworth.
Verse 22 Thy belly to swell, and thy thigh to rot - What is meant by these expressions cannot be easily ascertained. לנפל ירך lanpel yarech signifies literally thy thigh to fall. As the thigh, feet, etc., were used among the Hebrews delicately to express the parts which nature conceals, (see Gen 46:26 ), the expression here is probably to be understood in this sense; and the falling down of the thigh here must mean something similar to the prolapsus uteri, or falling down of the womb, which might be a natural effect of the preternatural distension of the abdomen. In 1Cor 11:29 , St. Paul seems to allude to the case of the guilty woman drinking the bitter cursed waters that caused her destruction: He who eateth and drinketh unworthily, eateth and drinketh damnation (κριμα, condemnation or judgment) to himself; and there is probably a reference to the same thing in Psa 109:18 , and in Dan 9:11 . And the woman shall say, Amen, amen - This is the first place where this word occurs in the common form of a concluding wish in prayer. The root אמן aman signifies to be steady, true, permanent. And in prayer it signifies let it be so - make it steady - let it be ratified. Some have supposed that it is composed of the initial letters of אדני מלך נאמן Adonai Melech Neeman, My Lord the faithful King, but this derivation is both far-fetched and unnecessary.
Verse 23 The priest shall write these curses - and he shall blot them out - It appears that the curses which were written down with a kind of ink prepared for the purpose, as some of the rabbins think, without any calx of iron or other material that could make a permanent dye, were washed off the parchment into the water which the woman was obliged to drink, so that she drank the very words of the execration. The ink used in the East is almost all of this kind - a wet sponge will completely efface the finest of their writings. The rabbins say that the trial by the waters of jealousy was omitted after the Babylonish captivity, because adulteries were so frequent amongst them, that they were afraid of having the name of the Lord profaned by being so frequently appealed to! This is a most humiliating confession. "Though," says pious Bishop Wilson, "this judgment is not executed now on adulteresses, yet they have reason from this to conclude that a more terrible vengeance will await them hereafter without a bitter repentance; these being only a shadow of heavenly things, i. e., of what the Gospel requires of its professors, viz., a strict purity, or a severe repentance." The pious bishop would not preclude the necessity of pardon through the blood of the cross, for without this the severest repentance would be of no avail.
Verse 24 The bitter water that causeth the curse - Though the rabbins think that the priest put some bitter substance in the water, yet as nothing of the kind is intimated by Moses, we may consider the word as used here metaphorically for affliction, death, etc. These waters were afflicting and deadly to her who drank them, being guilty. In this sense afflictions are said to be bitter, Isa 38:17 ; so also is death, 1Sam 15:32 : Ecc 7:26 .
Verse 29 This is the law of jealousies - And this is the most singular law in the whole Pentateuch: a law that seems to have been copied by almost all the nations of the earth, whether civilized or barbarian, as we find that similar modes of trial for suspected offenses were used when complete evidence was wanting to convict; and where it was expected that the object of their worship would interfere for the sake of justice, in order that the guilty should be brought to punishment, and the innocent be cleared. For general information on this head see at the end of this chapter. (See Num 5:31 (note)).