Exegetical and Hermeneutical Commentary of Numbers 5:29
This [is] the law of jealousies, when a wife goeth aside [to another] instead of her husband, and is defiled;
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 offences 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 Clarke on Nu 5:31.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
29. This is the law ofjealousiesAdultery discovered and proved was punished withdeath. But strongly suspected cases would occur, and this law madeprovision for the conviction of the guilty person. It was, however,not a trial conducted according to the forms of judicial process, butan ordeal through which a suspected adulteress was made to gotheceremony being of that terrifying nature, that, on the knownprinciples of human nature, guilt or innocence could not fail toappear. From the earliest times, the jealousy of Eastern people hasestablished ordeals for the detection and punishment of suspectedunchastity in wives. The practice was deep-rooted as well asuniversal. And it has been thought, that the Israelites beingstrongly biassed in favor of such usages, this law of jealousies “wasincorporated among the other institutions of the Mosaic economy, inorder to free it from the idolatrous rites which the heathens hadblended with it.” Viewed in this light, its sanction by divineauthority in a corrected and improved form exhibits a proof at onceof the wisdom and condescension of God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
This [is] the law of jealousies,…. Which was appointed by God to deter wives from adultery, and preserve the people of Israel, the worshippers of him, from having a spurious brood among them; and to keep husbands from being cruel to their wives they might be jealous of, and to protect virtue and innocence, and to detect lewdness committed in the most secret manner; whereby God gave proof of his omniscience, that he had knowledge of the most private acts of uncleanness, and was the avenger of all such. The reasons why such a law was not made equally in favour of women, as of men, are supposed to be these: because of the greater authority of the man over the woman, which would seem to be lessened, if such a power was granted her; because marriage was not so much hurt, or so much damage came to families by the adultery of men, as of women; because women are more apt to be suspicious than men, and in those times more prone to adultery, through their eager desire of children, that they might not lie under reproach o:
when a wife goeth aside [to another] instead of her husband, and is defiled; is suspected of going aside to another man, and is supposed to be defiled by him.
o Vid. Salden. ut supra, (Otia, l. 1. Exercitat. 6.) sect. 19.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 29-31:
God used this method to demonstrate the innocence or guilt of one charged with a sin, in the absence of witnesses. This shows the inevitability of sin’s exposure, Nu 32:23; Pr 15:3. None can escape the consequences of hi .s or her sin, Ga 6:7, 8. This also confirms that God will vindicate the innocent, in His own time and way.
Fuente: Garner-Howes Baptist Commentary
This Is the Law of Jealousy For When a Woman Goes Aside and Commits Adultery, or Is Suspected of It, Freeing Her Husband From Any Guilt in Regard to It ( Num 5:29-31 )
Num 5:29-30
‘This is the law of jealousy, when a wife, being under her husband, goes aside, and is defiled, or when the spirit of jealousy comes on a man, and he is jealous of his wife, then shall he set the woman before Yahweh, and the priest shall execute on her all this law.’
What has been said is now summarised. It has described the procedure that follows when a woman is thought to have been unfaithful to the husband. Or when the husband has good cause to think that she has been unfaithful and is ‘jealous’ for the holiness of Yahweh. Then she would be set before Yahweh and the priest would carry out this instruction to the full. It should be noted that this law was actually on the side of the woman. Strictly speaking no harm should come to her through it if she was innocent.
Num 5:31
‘And the man shall be free from iniquity, and that woman shall bear her iniquity.’
We must stress again that the idea is not simply of a jealous husband. The idea is of a husband genuinely concerned lest the camp had been defiled and Yahweh grieved. Thus once it was over the man would be free from the iniquity of not having done anything about hidden adultery (for if she was guilty his whole house would have been defiled by her defilement and he would have done his duty). And the woman would ‘bear her iniquity’. Either she would be cleared and have nothing to bear, or she would bear it by being condemned by Yahweh in the way described above.
The message for us is clear. It brings home how seriously God views such behaviour. This was one sin that God would not allow to simply lie down and remain hidden. It stresses that for a Christian there can be no sex outside of marriage. Such is firmly forbidden. Nor can there be divorce, unless the other partner has already committed adultery. As with this ceremony we must remember that what we do we do in the presence of God, and God is deeply concerned about it.
Fuente: Commentary Series on the Bible by Peter Pett
Num 5:29. This is the law of jealousies Grotius remarks justly, that “it is not to be wondered if God, among his own people, produced a miraculous effect for the detection of a crime most heinous, and very difficult to be proved. Indeed, history abounds with examples of the direful effects of jealousy, not only to private persons and families, but to whole states and kingdoms; the design, therefore, of this institution was to prevent these evils, by appointing a method whereby injured innocence might be cleared, and every shameful breach of conjugal fidelity brought to condign punishment. By this solemn and awful decision of Providence, jealous husbands were restrained from cruel outrages against their wives, and wives were preserved in their duty out of dread of this punishment.” The Jews tell us, that this way of trial ceased towards the latter end of the second temple.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 144
THE JEALOUSY OFFERING
Num 5:29. This is the law of jealousies.
MANY ordeals have been devised by man; but they are all superstitious, delusive, cruel, and unjust. But there has been one established by God himself, which was open to no objection. It was appointed for the satisfaction of any who might conceive themselves injured by their wives. The jealous husband might bring his wife to a tribunal, at which the heart-searching God was to be both witness and judge. The process was thisHe was to bring his wife to the priest; and with her an offering, not of fine wheat flour, but of barley meal; and that without either oil or frankincense; (the offering being intended to mark her humiliating and afflicted state.) He was then to take some holy water out of the laver, and to mix with it some dust from the floor of the tabernacle: and to repeat to the woman a form of imprecation; to which the woman was to say, Amen, Amen, in token of her full consent to every part of it. This curse was then to be written in a book, and washed off again into the vessel that held the water; that so the water might be, as it were, impregnated with the curse. Then the offering was to be waved before the Lord, and part of it to be burnt upon the altar, in token that an appeal was made to God. Then the water was given to the woman to drink; and immediately it was seen whether she had been justly or unjustly accused. If she had been guilty of unfaithfulness to her marriage vows, the curse she had imprecated upon herself came upon her: instantly her belly began to swell, and her thigh to rot; and her shame became visible to all. If, on the contrary, she was innocent, the water she had drunk produced no such effect, but rather a blessing from God came upon her.
Such was the law of jealousies, as set forth in the chapter before us. But it is not on the provisions of this law, nor on its sanctions, that we intend to dwell: it is sufficient for us to know that such and such things were done, and that such and such effects were produced. It is to the uses of this law that we would direct your attention: and they will be found replete with interest and instruction.
Its use was two-fold; political, and moral:
I.
Political
Many of the Jewish laws were adapted exclusively to that people, and were wholly inapplicable to any other nation. The Jews lived under a Theocracy: God himself was their temporal, no less than their spiritual, Governor. Doubtful causes were referred to his decision; and there were means appointed for the manifestation of his will respecting them. Of this nature was the trial of a suspected wife; it was conducted by a direct appeal to God. This singular institution was of great national utility;
1.
As a guardian of domestic peace
[It must almost of necessity happen, that some husband, either through the perverseness of his own temper or the indiscretion of his wife, should feel a spirit of jealousy arising within him. Wherever such a thought is indulged, it corrodes, and eats out all domestic happiness; and, especially amongst a people so hard-hearted as the Jews, who were ever ready to put away their wives on the slightest occasions, it would lead to almost an immediate dissolution of the nuptial bonds. The miseries consequent on such hasty divorces may be more easily conceived than described But when a man had the means of redress in his own hands, he would be less willing to indulge suspicion; or, if it arose, he would not suffer it to rankle in his bosom: he would either dismiss it from his mind, or bring it to an issue at once: that if it were justly founded, he might be released from his connexion; or, if unfounded, be delivered from his painful apprehensions.
Thus the law in question would retard the rise of jealousy, diminish its force, and facilitate its extinction; at the same time that it would prevent unjust divorces, and reconcile the mind to any which the circumstances of the case might require.]
2.
As a preservative of public virtue
[It is the hope of concealment that gives an edge to temptation. A thief will not steal, if he know that he must infallibly be detected: nor will the adulterer lay his plans of seduction, if he know that he cannot possibly conceal his guilt. Now, the remedy being in the hands of the injured party, and the issue of a trial certain, men would be cautious how they subjected themselves to such tremendous consequences as they had reason to expect. Females too would be upon their guard, not merely against the actual commission of sin, but against the smallest approximation towards it. The impossibility of escape would be a fence to their virtue, a barrier which no temptation could force. From their earliest days they would feel the necessity of being reserved in their habits, and circumspect in their conduct; and of abstaining, not only from evil, but from even the appearance of evil. For though they should not be found criminal to the extent that the jealousy of their husbands had led them to imagine, few would wholly exculpate them, or think that they had not given some grounds for suspicion: and the consciousness of this would make the trial itself extremely formidable even to those who had nothing to fear on account of the ultimate decision.
Hence then it is manifest, that the existence of this law would give a salutary check to the passions of mankind, and operate in the most favourable manner on all classes of the community.]
Its use, as political, was important; but it was still more so as,
II.
Moral
Minute and trifling as many of the Jewish laws may appear, there was not one but was intended to inculcate some great lesson of morality. This which we are considering was of very extensive benefit. It had a direct tendency,
1.
To convince the sceptical
[The general notion of mankind is, that God does not attend to their actions: Tush, the Lord doth not see, neither doth the Almighty regard it, is the language of every heart [Note: Isa 29:15; Psa 73:11; Job 22:13-14.] But a single execution of this law would carry an irresistible conviction to every mind. It is supposed that the crime committed has been so secret, that no human being, except the guilty persons, were acquainted with it. It is supposed also that no clew for the discovery of it could possibly be found. Behold the issue of this ordeal, and the offending woman justifying that God who had inflicted vengeance on her: could any doubt now remain, whether God see our actions or not; or whether he will suffer sin to pass unpunished? The most determined atheist (if such a being could be found) must, like the worshippers of Baal, be convinced at such a sight, and exclaim, The Lord, he is God; the Lord, he is God! verily there is a God that judgeth in the earth [Note: Psa 58:11. Such passages as Psa 139:11-12 and Job 34:21-22 would now appear to him in their true light.]!]
2.
To reclaim the vicious
[What must be the feelings of a man, who, after having rioted in iniquity, beholds such a scene as this? Must it not bring his own iniquities to his remembrance? Must he not tremble at the thought of appearing before this holy Lord God, and at the prospect of those judgments that shall be inflicted on him? Must he not realize in a measure that shame which he will be exposed to in the presence of the assembled universe, and that misery which will be coeval with his existence? Yes; methinks he already begins to smite upon his breast, and cry for mercy; and determines from henceforth to walk in newness of life ]
3.
To comfort the oppressed
[Where a woman of blameless character was made the victim of her husbands jealousy, with what holy confidence would she drink the appointed cup, and make her appeal to the heart-searching God! and in what triumph would she depart from the tabernacle, when God himself had borne a public testimony to her innocence! From hence then might every one, whose name the breath of calumny had blasted, assure himself that a time was coming, when God would vindicate his injured character, and cause his righteousness to shine as the noonday. David, under the accusations of Saul, consoled himself with this prospect [Note: Psa 7:3-8.]; and lived to attest the fidelity of God to those who trust in him [Note: Psa 18:16-20.]; and to recommend from his own experience this remedy to others [Note: Psa 37:4-6.] True, the interposition of God may not, towards others, be so immediate, or so visible, in this world: but, in the world to come, if not before, shall that promise be fulfilled to every servant of the Lord, Every tongue that shall rise against thee in judgment thou shalt condemn [Note: Isa 54:17; Isa 66:5.].]
We cannot conclude the subject without recommending to all,
1.
To beware of appealing lightly to God
[It is grievous to hear how carelessly men swear by God, or use the term, God knoweth. But, however light men make of such appeals, God heareth them; and he will, sooner or later, manifest his indignation against all who so profane his holy name. Instantaneous displays of his vengeance are sometimes even now given, in order to check such impiety: but, if he bear with such persons for a season, in due time their sin shall surely find them out ]
2.
To stand ready for the final judgment
[This law has ceased: but there is another tribunal, to which all, whether male or female, married or unmarried, shall be summoned. Thither shall we be brought by our heavenly Husband, who is a jealous God, yea, whose very name is Jealous [Note: Exo 34:14.]: and by his infallible decision will our eternal state be fixed. Think what must have been the frame of a womans mind on the eve of her trial, when she knew herself to be guilty: must she not be filled with fear and trembling? How then can any of us be gay and thoughtless in the prospect of such an ordeal as We have to pass! We cannot but acknowledge that we are justly branded as adulterers and adulteresses [Note: Jam 4:4.]: let us therefore confess our sins with all humility of mind, and wash in that fountain which was opened for sin and for uncleanness.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
the law: Lev 7:11, Lev 11:46, Lev 13:59, Lev 14:54-57, Lev 15:32, Lev 15:33
when a wife goeth: Num 5:12, Num 5:15, Num 5:19, Isa 5:7, Isa 5:8
Reciprocal: Num 6:21 – the law Num 30:16 – General Joh 4:18 – is not
Fuente: The Treasury of Scripture Knowledge
Num 5:29. This is the law of jealousy It is not to be wondered, says Grotius, if God, among his own people, produced a miraculous effect for the detection of a crime most heinous, and very difficult to be proved. Indeed history abounds with examples of the direful effects of jealousy, not only to private persons and families, but to whole states and kingdoms; the design, therefore, of this institution was to prevent these evils, by appointing a method whereby injured innocence might be cleared, and every shameful breach of conjugal fidelity brought to condign punishment. By this solemn and awful decision of Providence, jealous husbands were restrained from cruel outrages against their wives, and wives were preserved in their duty out of dread of punishment.