King James Version

Numbers 5

31 verses with commentary

Purity in the Camp

And the LORD spake unto Moses, saying,

View commentary

The LORD speaking to Moses reaffirms prophetic authority as the channel for divine law. Each new section in Numbers begins with this formula, establishing that Israel's laws originated not from human wisdom but divine revelation. The Hebrew vaydabber (and He spoke) indicates continued communication—God did not give the law once and fall silent, but continuously instructed His people. This models ongoing revelation that culminated in Christ, through whom God has spoken finally (Hebrews 1:1-2).

Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:

View commentary

God's command to put out of the camp all lepers, those with bodily discharge, and corpse-defiled persons emphasizes the incompatibility of uncleanness with His holy presence. The camp represented the congregation as God's dwelling place, requiring purity. This separation was both hygienic and theological, teaching that sin and defilement cannot coexist with God's holiness. The church today must also practice discipline, removing impenitent sinners from fellowship (1 Corinthians 5:13) to preserve the congregation's purity.

Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.

View commentary

The phrase 'that they defile not their camps, in the midst whereof I dwell' reveals the theological basis for excluding the unclean—God's presence among His people. His holiness requires corresponding holiness in the congregation. The camp's purity was not primarily about disease prevention but about maintaining proper reverence for God's dwelling among Israel. This anticipates the New Testament teaching that believers' bodies are temples of the Holy Spirit (1 Corinthians 6:19), requiring personal holiness.

And the children of Israel did so, and put them out without the camp: as the LORD spake unto Moses, so did the children of Israel.

View commentary

Israel's obedience—'according to all that the LORD commanded Moses, so did the children of Israel'—establishes a pattern of corporate covenant faithfulness. The entire nation, not just leaders, obeyed regarding ritual purity. This comprehensive obedience demonstrates that holiness must characterize God's people communally, not just individually. The phrase 'as the LORD commanded' appears repeatedly in Numbers, emphasizing that blessing flows from adherence to revealed will, while judgment follows disobedience.

Restitution for Wrongs

And the LORD spake unto Moses, saying,

View commentary

God speaking to Moses introduces the law of restitution for wrongs committed against neighbors. The Hebrew dabber (speak) implies authoritative declaration. The command to 'speak unto the children of Israel' shows that these laws addressed the whole covenant community. The principle that wrongs against neighbors are ultimately sins against God establishes that all ethics are theological—horizontal relationships reflect vertical relationship with God. This anticipates Jesus teaching that loving neighbor is inseparable from loving God (Matthew 22:37-40).

Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;

View commentary

This verse introduces the law of restitution when someone commits trespass against another, describing it as 'that sin which men commit' to do wrong against the LORD. The Hebrew identifies the sin as 'ma'al' (מַעַל, 'trespass, unfaithfulness'), emphasizing breach of trust and covenant violation. Significantly, wrong done to another person is simultaneously wrong against God—there's no distinction between horizontal (person-to-person) and vertical (person-to-God) sin. This reflects the reality that humans are made in God's image, so mistreating people offends their Creator. The phrase 'that person be guilty' (Hebrew 'asham', אָשֵׁם) indicates legal culpability requiring satisfaction. God's justice system recognizes that sin creates objective guilt requiring resolution, not merely subjective feelings needing comfort. The following verses detail restitution plus twenty percent and a guilt offering, establishing that justice requires both horizontal restoration (restitution to the wronged party) and vertical reconciliation (sacrifice to God). This anticipates the gospel reality that Christ's atonement addresses both dimensions—reconciling us to God and enabling reconciliation with others.

Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.

View commentary

This law requires confession and restitution when someone 'commit any sin that men commit, to do a trespass against the LORD.' The Hebrew 'yadah' (confess) means to acknowledge openly, while making full restitution plus twenty percent demonstrates genuine repentance bearing fruit. The phrase 'trespass against the LORD' shows that sins against people are ultimately sins against God (cf. Ps 51:4, 'Against thee, thee only, have I sinned'). This law requires both vertical reconciliation (confession to God) and horizontal reconciliation (restitution to the wronged party), foreshadowing Christ's teaching on reconciliation (Matt 5:23-24) and Zacchaeus's response to grace (Luke 19:8).

But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.

View commentary

The provision that restitution go to the priest when the wronged party had no kinsman demonstrates God's concern that justice not be thwarted by technicalities. The Hebrew goel (kinsman-redeemer) normally received restitution, but if none existed, the priest represented God's claim. This establishes that all sin is ultimately against God, even when it directly harms neighbors. The priest receiving the restitution pictures Christ who, as our kinsman-redeemer, receives the satisfaction for sins committed against God and His people.

And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his. offering: or, heave offering

View commentary

Every heave offering of holy things belonging to the priests establishes divine provision for those who serve at the altar. The Hebrew terumah (heave offering/contribution) indicates a portion lifted up and set apart for God, then given to His servants. This principle—that those who proclaim the gospel should live from the gospel (1 Corinthians 9:14)—undergirds ministerial support. The priests had no land inheritance; God Himself was their portion, materially expressed through these offerings.

And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.

View commentary

The phrase 'every man's hallowed things shall be his' clarifies ownership rights within the sacrificial system. What a worshiper sanctified (set apart as holy) belonged to him to offer, though it ultimately went to the priest or altar. The Hebrew kodesh (hallowed/holy) indicates separation unto God. This teaches that dedication to God does not erase stewardship responsibility—we remain accountable for how we use what we have consecrated. It also establishes that priests could not coerce offerings; gifts must be voluntary.

The Test for an Unfaithful Wife

And the LORD spake unto Moses, saying,

View commentary

The Lord's direct address to Moses initiates a new section of law dealing with suspected adultery. This direct revelation emphasizes that sexual purity within marriage is not merely a social convention but a divine requirement. The law of jealousy that follows demonstrates God's concern for both justice and the protection of marriage. The Reformed understanding of marriage as a covenant before God is reinforced—marital unfaithfulness is not just a personal matter but a violation of God's created order.

Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him,

View commentary

God addresses cases where 'any man's wife go aside, and commit a trespass against him.' The Hebrew 'satah' (go aside/turn away) and 'ma'al' (trespass/unfaithfulness) describe both physical and spiritual adultery. This law protected both accused wives from false accusations and husbands from genuine unfaithfulness. The jealousy offering (v.15) brought the matter before God for His judgment. This passage ultimately points to God's jealousy for His people's faithfulness (Ex 20:5, 34:14). Israel's covenant relationship with God was like marriage; idolatry was adultery (Jer 3:8, Ezek 16). Christ's relationship with the church continues this marriage imagery (Eph 5:25-32, Rev 19:7).

And a man lie with her carnally , and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;

View commentary

The scenario of hidden adultery—where a man lies with a woman secretly, unknown to her husband and without witnesses—presents a justice problem. Human courts cannot judge what is hidden. This verse establishes the premise for the bitter water ordeal that follows, demonstrating that God sees what is hidden and will reveal truth. The Reformed doctrine of God's omniscience is foundational here—nothing is hidden from His sight, and He will bring all things to light.

And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:

View commentary

The spirit of jealousy introduces the subjective element—the husband suspects, whether rightly or wrongly. The law addresses both scenarios: when the wife is actually defiled and when she is innocent but suspected. This demonstrates divine wisdom in legislation that protects both the sanctity of marriage and the dignity of the falsely accused. The procedure that follows will vindicate the innocent and expose the guilty, showing that God's justice is perfect even when human judgment fails.

Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.

View commentary

The jealousy offering's requirement that it contain no oil or frankincense (unlike other grain offerings) symbolized the bitter nature of the investigation. Oil represented joy and frankincense represented prayer; their absence indicated this was not a celebratory offering but a solemn trial before God. The meal of barley (rather than wheat) suggested humility or even poverty. This offering 'bringing iniquity to remembrance' shows that sin cannot remain hidden but must be brought to light before God, the righteous Judge.

And the priest shall bring her near, and set her before the LORD:

View commentary

The priest brings the woman before the Lord, emphasizing that this is not merely a human legal procedure but a divine judgment. Standing before the Lord means entering God's presence where truth cannot be hidden. The woman is brought by the priest, who serves as mediator, prefiguring Christ who brings us before God's throne. The Reformed understanding of divine judgment is that all will ultimately stand before God's throne where every secret will be revealed.

And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water:

View commentary

The holy water in an earthen vessel combines the sacred and the common. Holy water from the laver used for priestly consecration is placed in a common clay vessel, then mixed with dust from the tabernacle floor. This mixture of holy, common, and even base elements creates the water of testing. The earthen vessel may represent humanity—containing what is holy yet being common clay. The dust recalls the curse on the serpent and on Adam—'dust you are and to dust you shall return.'

And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:

View commentary

The uncovering of the woman's head and the placing of the memorial offering in her hands creates a posture of vulnerability and exposure before God. The uncovered head removes customary coverings that provide dignity and privacy, symbolizing that nothing can be hidden from God's sight. The memorial offering in her hands constantly reminds her that this is a sacred matter, not merely a civil procedure. She must physically hold the evidence of the accusation while standing before the Lord.

And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse: with another: or, being in the power of thy husband: Heb. under thy husband

View commentary

The oath before the Lord establishes the sacred nature of this trial. The priest pronounces a conditional curse—if innocent, no harm; if guilty, the curse will take effect. This demonstrates the principle that God's name must not be taken in vain; oaths before the Lord invoke His direct involvement. The bitter water serves as a visible, testable agent of divine judgment. The Reformed doctrine of God's active providence is evident—He governs even the physical effects of the water according to guilt or innocence.

But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband:

View commentary

The specific accusation—'thou hast gone aside to another instead of thy husband'—defines the offense clearly. Adultery is not merely a personal choice but a going aside from the covenant relationship. The phrase 'instead of thy husband' emphasizes the substitution and betrayal involved in adultery. This reflects the biblical understanding that sexual union creates a one-flesh bond; adultery therefore violates the exclusive covenant of marriage.

Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell; rot: Heb. fall

View commentary

This verse prescribes the oath formula for the suspected adulteress undergoing the bitter water ordeal, invoking covenant curses if she is guilty. The priest makes the woman swear 'with an oath of cursing'—the Hebrew 'shevu'at ha-alah' (שְׁבֻעַת הָאָלָה) combines oath and curse, creating a self-imprecation that invites divine judgment if guilty. The specified curse—'The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell'—describes visible physical consequences that would publicly demonstrate guilt. The 'thigh' (Hebrew 'yarek', יָרֵךְ) is a euphemism for reproductive organs, and the swelling belly may indicate inability to bear children or miscarriage if pregnant by adultery. The public nature of the curse ('among thy people') emphasizes that covenant violations have communal consequences—sin doesn't remain merely private. This ordeal's severity reflects marriage's sacred covenant status and adultery's serious violation of that covenant. While troubling to modern sensibilities, this law protected women from false accusations by requiring divine judgment rather than human presumption, and it deterred adultery by establishing accountability.

And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen.

View commentary

The curse specifically targets the woman's reproductive capacity—the thigh to rot and belly to swell. Since the suspected sin involved sexual betrayal, the consequence affects the same area of life. This is an example of measure-for-measure justice. The final 'Amen, Amen' from the woman constitutes her consent to the terms of the oath, accepting that if guilty, this curse should fall upon her. The double Amen emphasizes the solemnity and finality of her agreement.

And the priest shall write these curses in a book, and he shall blot them out with the bitter water:

View commentary

The writing of curses and their blotting into the bitter water creates a physical symbol of the judgment being internalized. The woman will literally drink the written curses. This vivid imagery demonstrates that God's word accomplishes what it declares—when the woman drinks, she physically takes in the potential curse, which will either have no effect (if innocent) or produce the promised consequences (if guilty). The written word of God, even in curse form, is efficacious and powerful.

And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter.

View commentary

The bitter water that causes the curse represents the instrument of divine judgment. The water itself is not magical but serves as the vehicle through which God manifests His verdict. Bitterness often symbolizes suffering and judgment in Scripture. The woman must drink what tastes bitter and may bring bitter consequences. This reflects the principle that sin, while it may seem sweet at first, ultimately becomes bitter. The Reformed understanding emphasizes that all judgment belongs to God—the water merely reveals what God has determined.

Then the priest shall take the jealousy offering out of the woman's hand, and shall wave the offering before the LORD, and offer it upon the altar:

View commentary

The priest taking the jealousy offering from the woman's hands and waving it before the Lord, then offering it upon the altar, incorporates the woman's accusation into the sacrificial system. The wave offering symbolized presentation to God for His acceptance or rejection. Offering it on the altar sanctifies the entire proceeding, demonstrating that this is not merely human judgment but a matter brought before God. Only after this offering could the woman drink the water, showing that divine judgment must be sought through proper sacred channels.

And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water.

View commentary

Taking a handful of the memorial offering and burning it on the altar mirrors the standard grain offering procedure, but in this context, it serves as a memorial before God of the suspected transgression. The burning creates smoke that ascends to God, bringing the matter formally into His presence. Only after this memorial is made does the woman drink the bitter water. This sequence teaches that accusation, memorialization before God, and divine judgment must follow proper order. The Reformed emphasis on God's ordained means applies even to matters of judgment.

And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people.

View commentary

The divine judgment manifests physically—the bitter water enters her body, and if she has defiled herself, it causes her belly to swell and thigh to rot. The public nature of this judgment serves both as vindication or condemnation. If guilty, her sin is exposed; if innocent, her integrity is publicly confirmed. The curse makes the adulteress an object lesson among her people, demonstrating that sexual sin brings tangible consequences. This reflects the Reformed principle that while salvation is by grace, sin still produces temporal consequences even for believers.

And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed.

View commentary

The promise that the clean woman will be free and conceive seed provides powerful incentive for innocence and comfort for the falsely accused. Her vindication is not merely negative (escaping punishment) but positive (receiving blessing). The ability to conceive represents fruitfulness and divine favor, the opposite of the curse of barrenness. This demonstrates that God's justice includes not just punishing the guilty but blessing and vindicating the innocent. The Reformed doctrine of justification echoes here—those found innocent before God receive not just pardon but positive blessing.

This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled;

View commentary

The summary of the law of jealousies emphasizes that this procedure applies when a wife goes aside from her husband and defiles herself. The legal framework addresses a specific scenario of suspected marital infidelity. By codifying this law, God establishes that such matters are not to be handled through violence or arbitrary judgment but through proper judicial procedure before the Lord. This reflects the Reformed understanding that God's law provides order and justice in all areas of life, including the most intimate relationships.

Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the LORD, and the priest shall execute upon her all this law.

View commentary

The spirit of jealousy upon the husband initiates the entire procedure. The law recognizes that jealousy—whether justified or not—affects the marriage and requires resolution. The husband's bringing his wife to the priest demonstrates that personal suspicion must be submitted to divine judgment, not handled through private vengeance. This teaches that even our emotions and suspicions should be brought under God's authority and handled according to His prescribed means. The Reformed principle of bringing all of life under God's lordship applies even to our feelings.

Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.

View commentary

The declaration that an innocent woman 'shall be free, and shall conceive seed' while a guilty woman bears her iniquity reveals God's justice in protecting the innocent and punishing the guilty. The husband bringing the case forward 'shall be guiltless' even if his suspicion proved unfounded, showing God's concern for marriage relationships and the serious consequences of adultery. This procedure safeguarded wives from false accusations while also addressing genuine infidelity, demonstrating God's perfect balance of justice and mercy.

About Numbers

Numbers 5

Purity in the Camp

Restitution for Wrongs

The Test for an Unfaithful Wife

Test Your Knowledge

Continue Your Study