Text -- Numbers 5:1-10 (NET)

Separation of the Unclean

5:1 Then the Lord spoke to Moses: 5:2 “Command the Israelites to expel from the camp every leper, everyone who has a discharge, and whoever becomes defiled by a corpse. 5:3 You must expel both men and women; you must put them outside the camp, so that they will not defile their camps, among which I live.” 5:4 So the Israelites did so, and expelled them outside the camp. As the Lord had spoken to Moses, so the Israelites did.

Restitution for Sin

5:5 Then the Lord spoke to Moses: 5:6 “Tell the Israelites, ‘When a man or a woman commits any sin that people commit, thereby breaking faith with the Lord, and that person is found guilty, 5:7 then he must confess his sin that he has committed and must make full reparation, add one fifth to it, and give it to whomever he wronged. 5:8 But if the individual has no close relative to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord for the priest, in addition to the ram of atonement by which atonement is made for him. 5:9 Every offering of all the Israelites’ holy things that they bring to the priest will be his. 5:10 Every man’s holy things will be his; whatever any man gives the priest will be his.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 5:3

By which God would intimate the danger of being made guilty by other mens sins, and the duty of avoiding intimate converse with wicked men.

Wesley: Num 5:3

By my special and gracious presence.

Wesley: Num 5:6

Heb. any sins of men, that is, sins against men, as deceits or wrongs, whereby other men are injured, of which he manifestly speaks.

Wesley: Num 5:6

Which words may be added, to shew that such injuries done to men are also sins against God, who hath commanded justice to men, as well as religion to himself.

Wesley: Num 5:6

That is, shall be sensible of his guilt, convicted in his conscience.

Wesley: Num 5:7

They shall not continue in the denial of the fact, but give glory to God, and take shame to themselves by acknowledging it.

Wesley: Num 5:7

That is, the thing he took away, or what is equivalent to it.

Wesley: Num 5:7

Both as a compensation to the injured person for the want of his goods so long, and as a penalty upon the injurious dealer, to discourage others from such attempts.

Wesley: Num 5:8

This supposes the person injured to be dead or gone, into some unknown place, and the person injured to be known to the injurer.

Wesley: Num 5:8

Whom God appointed as his deputy to receive his dues, and take them to his own use, that so he might more chearfully and entirely devote himself to the ministration of holy things. This is an additional explication to that law, Lev 6:2, and for the sake thereof it seems here to be repeated.

Wesley: Num 5:9

To offer by his hands.

Wesley: Num 5:10

Understand this not of the sacrifices, because these were not the priest's peculiar, but part of them was offered to God, and the remainder was eaten by the offerer as well as by the priest; but of such other things as were devoted to God, and could not be offered in sacrifice; as suppose a man consecrated an house to the Lord, this was to be the priest's.

JFB: Num 5:2

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 (Lev. 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" [Lev 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.

JFB: Num 5:6-8

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 (Act 5:3-4).

JFB: Num 5:6-8

That is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on Lev 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 Exo 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.

JFB: Num 5:9-10

Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.

Clarke: Num 5:2

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.

Clarke: Num 5:4

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.

Clarke: Num 5:7

Shall confess their sin - Without confession or acknowledgment of sin, there was no hope of mercy held out

Clarke: Num 5:7

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).

Clarke: Num 5:8

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.

Calvin: Num 5:2

2.Command the children of Israel This passage clearly shews that God, in desiring the lepers to be put out of the camp, was not acting as a physician by any means, and merely consulting the health of the people: but that by this external rite and ceremony He exercised them in the pursuit of purity; for, by joining with the lepers those who had an issue, ² and who were defiled by the dead, He instructs the people simply to keep away from all uncleanness. The reason, which follows, confirms this, — “that they defile not their camps, in the midst whereof He dwells.” It is just as if He had said, that all the habitations of His elect people were parts of His sanctuary, which it was a shame to defile with any pollution. For we know what license men give themselves in corrupting ³ the service of God, by mixing, as the proverb says, sacred things with profane. Thus we see that the very worst of men boast themselves to be anything but the least zealous of His worshipers, and spare not to lift up polluted hands, although God so sternly repudiates them. It was, then, profitable that the ancient people should be reminded by this visible proof, that all those who are defiled cannot duly serve God, but that they rather pollute. with their filthiness what is otherwise holy, and thus grossly abuse religious exercises; and again, that they ought not tobe tolerated in the holy congregation, lest their infection should spread to others. Let us now briefly examine Lev 13:0

Calvin: Num 5:5

5.And the Lord spoke unto Moses. Although at the outset He seems to include all trespasses, yet we gather from the context that the precept only refers to things stolen or fraudulently withheld, that he, who is conscious of his guilt, should make reparation. It must be observed, however, that the law relates to more secret thefts, which are not usually brought to justice: and on this account it is said, “If they have committed any sin after the manner of men, they must not seek for subterfuge from ordinary use and custom.” Although, therefore, they may have many companions, God declares that this will not avail for their excuse; and consequently commands them voluntarily to restore what they have fraudulently or wrongfully appropriated. He will treat hereafter of the punishment of theft; He now only prescribes that, although no one shall bring the guilty parties to justice, and their crime may not be discovered, still they should diligently examine their consciences, and themselves ingenuously declare the secret transgression; and also make compensation for the loss conferred, since, without restitution, their confession would be but illusory. I now pass over what Moses adds, that, if no heir exists to whom the stolen goods may be restored, they should offer it to the priest, because I have already expounded it: except that we gather frost thence, that a contamination is contracted by fraud and rapine, which is never purged unless the house is well cleared of the ill-gotten gain. But this offering was treated of amongst the laws of the priests: ¹²⁸ now, with respect to the restitution, we must consider that the fifth part was superadded, not so much in order that he, who had suffered the loss, should be enriched, as that all should diligently beware of every offense, which they hear not only to be useless to themselves, but also to be productive of loss. Besides, when a man has been robbed, it is often of more consequence than this additional fifth part, that he should have been deprived of the use of his property.

Calvin: Num 5:8

8.But if the man have no kinsman This passage, which I have inserted from chapter 5 is connected ²¹³ indeed with another subject, and yet, because it directly refers to the right of the priests, it was necessary to remove it to this place, especially since it expresses that kind of sacrifice which Moses has lately adverted to, i.e., when they expiated the crime of theft. God did not indeed desire that the priests should be enriched by others’ losses, nor that thieves should go free, if they offered what they had stolen to the priests; but, if there were no one to whom they could restore it, He would have their houses delivered from (the proceeds of) their sin; and with very good reason, since otherwise the very gross offender would have never hesitated to plunder the goods of a dead man, if he were without heirs. First, therefore, He commanded their property to be restored to the lawful owners; and, if they were dead, He substituted their kinsmen, who are called גאלים , goelim, on account of the right of redemption, which God granted in the Law to relatives, as we shall see elsewhere; and because he who was next of kin was commanded to marry the widow of one who had left no seed. It was therefore a very uncommon thing that a person who had defrauded another had to recompense the loss to the priest; for in most cases some successor to the dead man would be found.

Calvin: Num 5:9

9.And every offering Thus far I have brought together the passages, in which Moses treats of the office of the priests, and have briefly expounded them, I will now begin to treat of their rights, i.e., of the honor which God invested them with, that He might have them ready and cheerful in their obedience. Here, however, Moses lightly touches upon what he more fully sets forth in other passages, as we shall presently see, viz., He assigns to the priests all the holy oblations, the various kinds of which He afterwards enumerates. Now, there were three principal grounds for this law; — First, Lest what had been already dedicated to God should be profaned by its promiscuous use; for, that the sacrifices might retain their proper dignity, it was necessary to distinguish the sacred from ordinary meats. Secondly, A vainglorious excess in respect to the ceremonies was restrained; for if after the victims were killed all the flesh had been returned to the owners, a desire of ostentation ²⁰⁷ would have grown up amongst foolish men, the rich would have come emulously to gain applause, and when they had feasted magnificently, they would have exposed the rest for sale. Thus would they have abused their false pretense of worshipping God to the acquirement of favor towards themselves. The third ground is that which Paul touches upon, viz., that it is just that the ministers of the altar should live by the altar, (1Co 9:13;) for though it is an unworthy thing that the servants of God should be attracted by their hire, yet was God unwilling that the priests, when they had freely bestowed their labor on the worship of the sanctuary, should suffer from hunger, lest their alacrity might thus be repressed. For if they desired to execute their office properly, it was necessary that they should attend altogether to spiritual things, and abandon the care of their domestic affairs. If any should object that these were incentives to avarice, and that an excellent and profitable calling was set before the priests, the reply is easy: whatever came to their share, since it was restricted to their own eating, could not have been excessive in quantity; for they were not allowed to sell any, nor even to give it away to others, as we have already seen, and as will hereafter be repeated. Thus then the foul dishonesty of those, who taunt Moses as if he had enriched the priests by the spoils of the people, is abundantly reftired; for if there were any whose interests he would have desired to consult, surely his own sons would have been preferred to all; yet to them there is no reference here. Nay, whatever he grants to the priests, he takes away from his own sons and their posterity; as if he purposely deprived them of advantages which were not otherwise unlawful. In a word, the dignity of holy things was alone consulted, without any endeavor being made to enrich the priests.

TSK: Num 5:2

put out of the camp : The camp of Israel being now formed, with the sanctuary of God in the centre, orders were given that the lepers and unclean persons should be excluded from the camp, according to the laws given at different times on these subjects. (See the marginal references.) This expulsion was founded:

1.    On a purely physical reason; for the diseases were contagious, and therefore there was a necessity of putting those afflicted with them apart, that the infection might not be communicated.

2.    There was also a spiritual reasoncaps1 . tcaps0 he camp was the habitation of God; and therefore, in honour of Him who had thus condescended to dwell with them, nothing impure should be permitted to remain.

3.    Further, there was a typical reason; for the camp was the emblem of the church, where nothing that is defiled should enter, and in which nothing that is unholy should be tolerated. Num 12:14; Lev 13:46; Deu 24:8, Deu 24:9; 2Ki 7:3

and every : Lev. 15:2-27

and whosoever : Num 9:6-10, Num 19:11-16, Num 31:19; Lev 21:1

TSK: Num 5:3

without : 1Ki 7:3; 1Co 5:7-13; 2Co 6:17; 2Th 3:6; Tit 3:10; Heb 12:15, Heb 12:16; 2Jo 1:10, 2Jo 1:11; Rev 21:27

defile not : Num 19:22; Hag 2:13, Hag 2:14

in the midst : Lev 26:11, Lev 26:12; Deu 23:14; Psa 68:18; Isa 12:6; 2Co 6:16; Rev 21:3

TSK: Num 5:6

When : Lev 5:1-4, Lev 5:17, Lev 6:2, Lev 6:3

and that person : This expression does not merely refer to the actual criminality of the person, but to his consciousness of guilt respecting itcaps1 . fcaps0 or this case must be distinguished from that of a person detected in dishonesty, which he attempted to conceal.

TSK: Num 5:7

confess : Lev 5:5, Lev 26:40; Jos 7:19; Job 33:27, Job 33:28; Psa 32:5; Pro 28:13; 1Jo 1:8-10

and he shall : Not only confession, but restitution, in every possible case, is necessary in order to obtain forgiveness.

with the principal : Lev 5:15, Lev 6:4-7, Lev 7:7; Luk 19:8

TSK: Num 5:8

have no : Lev 25:25, Lev 25:26

beside the ram : Lev 6:6, Lev 6:7, Lev 7:7

TSK: Num 5:9

offering : or, heave offering, Num 18:8, Num 18:9, Num 18:19; Exo 29:28; Lev 6:17, Lev 6:18, Lev 6:26, Lev 7:6-14, Lev 10:13, Lev 22:2, Lev 22:3; Deu 18:3, Deu 18:4; Eze 44:29, Eze 44:30; Mal 3:8-10; 1Co 9:7-13

TSK: Num 5:10

hallowed things : 1Co 3:21-23; 1Pe 2:5, 1Pe 2:7, 1Pe 2:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 5:1-4

The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Mat 8:22; Rev 21:27).

The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Mat 8:22; Rev 21:27).

Compare the marginal references. The precepts of Lev. 13 and Lev. 15 are now first fully carried out. They could hardly have been so earlier, during the hurry and confusion which must have attended the march out of Egypt, and the encampments which next followed.

The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Mat 8:22; Rev 21:27).

The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Mat 8:22; Rev 21:27).

Compare the marginal references. The precepts of Lev. 13 and Lev. 15 are now first fully carried out. They could hardly have been so earlier, during the hurry and confusion which must have attended the march out of Egypt, and the encampments which next followed.

Barnes: Num 5:5-10

The law of restitution: a passage supplementary to Lev 5:5, etc., Lev 6:5, etc.

Num 5:7

Recompense his trespass - i. e. make restitution to the person whom he has injured.

Num 5:8

Whereby an atonement shall be made for him - literally, "which shall clear him of guilt as to it,"i. e. as to the trespass.

Num 5:10

And every man’ s hallowed things shall be his - i. e. the priest’ s. The heave offerings Num 5:9 and dedicatory offerings (e. g. first-fruits) were to be the perquisite of the officiating priests.

Poole: Num 5:2

Out of the camp in which the people dwelt; as afterward out of the cities and towns, that they might not converse with others, and infect them.

An issue to wit, of genital seed in men, or of blood in women in their seasons.

By the dead i.e. by the touch of the dead. See Lev 21:1 Num 6:6 .

Poole: Num 5:3

By which caution God would intimate the possibility and danger of men’ s being made guilty by other men’ s sins, and the necessary duty of avoiding intimate converse with wicked men.

In the midst whereof I dwell by my special and gracious presence; and therefore the permission of such impurities is the greater injury and provocation to me, as being done in my sight, and reflecting dishonour upon my name.

Poole: Num 5:6

Any sin that men commit Heb. any sins of men , i.e. either,

1. Of common infirmity, or such sins as men commit through human frailty; for if this were done knowingly and willingly, a greater punishment was appointed. See Lev 6:5,6 . Or rather,

2. Sins against men, or belonging to men, to wit, deceits or wrongs, whereby other men are injured, of which he manifestly speaks, as appears from Num 5:7,8 ; so this is a genitive case of the object, as Mat 12:31 , blasphemy of the Spirit (for so it is in the Greek) is blasphemy against the Holy Ghost , as it is called Mar 3:29 Luk 12:10 ; and power of all flesh , Joh 17:2 , is power over all flesh ; and power of spirits , Mat 10:1 , is power over or against spirits, Luk 9:1 ; and prayer of God , Luk 6:12 , is prayer directed unto God; and the spoil of the poor , Isa 3:14 , is the spoil taken from the poor; and violence of the children of Judah , Joe 3:19 , is violence against them, as we translate it.

To do a trespass against the Lord which words may be added, either,

1. To express a new sin, of prevaricating or dealing falsely with God, either by a false oath, which is a special injury to God, or by a lie or simple denial that he hath taken any thing of his neighbour’ s, which also God takes as a sin especially concerning himself, who in such cases is the only judge of what is falsely said or sworn. See Act 5:3,4 . Or,

2. To aggravate the former sin, and to show that such injuries done to men are also sins against God. who hath commended justice to men as well as religion to himself. But the former is more probable, both because here is a ram of atonement to be offered to God for the special injury clone to him, as well as satisfaction is to be made to the man whom he injured; and especially by comparing this with the parallel place, Lev 6:2 , &c. And that person be guilty , i.e. shall be sensible of his guilt, or be convicted in his conscience of his sin; for otherwise this might seem a mere tautology, if it were only meant of being really guilty of sin, which was expressed before in those words, when one shall commit any sin , i.e. be guilty of any sin.

Poole: Num 5:7

They shall not continue in the denial of the fact, as such persons oft do, but shall give glory to God, and take shame to themselves, by acknowledging their sin with grief and remorse. See Lev 5:5 6:4 .

With the principal thereof i.e. the thing he took away, or what is equivalent to it.

The fifth part thereof is added both as a compensation to the injured person for the want of his goods so long, and for his trouble for the supposed utter loss of them, and as a penalty upon the injurious dealer to discourage others from such attempts.

Quest. How doth this agree with that law, Exo 22:1 ?

Answer. That law was made against notorious and obstinate thieves, who were legally convicted of their crime, and this against more modest thieves, whose necessities might induce them to steal, and whose consciences are affected with their sin.

Poole: Num 5:8

If the man have no kinsman which might be the case commonly with proselytes, if not with Israelites. This also suppposeth the person injured to be dead or gone away into some unknown place, and the person injured to be known to the injurer.

God appointed

the priest as his deputy to receive his dues, and take them to his own use, that so he might more cheerfully and entirely devote himself to the ministration of holy things. This is au additional explication to that law, Lev 6:2 , and for the sake thereof it seems here to be repeated.

Poole: Num 5:9

Heb. every heave offering , the heave-offering being here taken largely, so as to comprehend also the wave-offering for both of these were Aaron’ s portion. See Exo 29:26-28 .

Unto the priest to wit, to offer unto the Lord by his hands.

Shall be his i.e. the priest’ s. See Lev 6:16 .

Poole: Num 5:10

Every man’ s hallowed things understand this not of the sacrifices, no, not of such of them as were voluntary or vowed, as most understand it, because these were not the priest’ s peculiar, but a good part of them was offered to God, and the remainder was eaten by the offerer as well as by the priest, as is manifest; but of such other things as were devoted to God, and were such as could not be offered in sacrifice; as suppose a man consecrated a house, or rent of it, to the Lord, this was to be the priest’ s. And this restriction may be easily collected from the nature of the thing, because he speaketh in this and the other branches here of such things as were appropriated to the priest as his portion, which none of the sacrifices were.

Haydock: Num 5:1

Through her. Hebrew, "into her," exerting all their efficacy.

Haydock: Num 5:2

Camp; in the midst of which God had fixed his tabernacle. See Leviticus xvi. 16. Some pretend that these unclean persons were only excluded from the camp of the Lord, and from that of the Levites, which occupied 2000 cubits round the tabernacle. But God will not permit any of the camp to be defiled by such people. They were to absent themselves for seven days, and then wash themselves, &c., chap. xix. 11. If lepers be excluded from the camp, how much more do heretics deserve to be cast out of the Church! (Theodoret, q. 8.) (Worthington)

Haydock: Num 5:3

It. Hebrew, "their camps, in the midst of which I dwell." (Calmet)

Haydock: Num 5:6

To commit, against one another, ver. 7. (St. Augustine, q. 9.) When the thing is secret, so that the judges cannot take cognizance of it, the offender must nevertheless abide by the decision of the priest. Moses condemns him who had stolen an ox to restore it with another, or even to give five oxen, if he have not the one stolen in his possession, Exodus xxii. 1, 4. (Haydock) ---

Here to reward the sincerity of the man, who confesses his private fault, he only requires the thing itself to be restored, with a fifth part besides. (Calmet) ---

Negligence, not with contempt; (Menochius) though he knows that he is transgressing the divine and natural law. (Tirinus)

Haydock: Num 5:7

Shall confess. This confession and satisfaction, ordained in the old law, was a figure of the sacrament of penance. (Challoner) ---

A special confession of their sin, with satisfaction, and a sacrifice, are required. So Christ orders us to lay open our consciences to his priests, St. John. xx., &c. (Worthington)

Haydock: Num 5:8

But if. Moses does not mention this case, Leviticus vi. 2, 5. Here he determines that the heirs, if known, must be entitled to the restitution. A Hebrew could not die without an heir; but a proselyte might, and then restitution was to be made to God. The Rabbins say, that when the person injured was already dead, the offender took 10 persons with him to the grave of the deceased, and said, "I have sinned against the Lord and against. N.; I have injured him thus. " After which he gave what was due to his heirs; or, if none could be found, to the house of judgment or the judges, who might restore it, if any claimant appeared afterwards.

Haydock: Num 5:9

First-fruits; ( teruman, ) a term which comprises also voluntary oblations of all sorts, and the parts of the victims which belong to the priests; unless the person offering expressed a different intention. (Calmet)

Gill: Num 5:1

And the Lord spake unto Moses,.... Jarchi says, what follows was said on the day the tabernacle was erected, but it seems rather to have been delivered after the several camps were formed, and the people numbered, when those that were unclean were ordered to be cast out of them:

saying; as follows.

Gill: Num 5:2

Command the children of Israel,.... Not as from himself, but from the Lord; deliver out the following as a command of his, to which obedience was required of all the children of Israel:

that they put out of the camp every leper; there were three camps, Jarchi says, in the time of their encampment; between the curtains was the camp of the Shechinah, or the divine Majesty; the encampment of the Levites round about; and from thence to the end was the camp of the standards, to the four winds, which was the camp of Israel; and the leper was to be put out of them all; so Ben Gersom; see Lev 13:46,

and everyone that hath an issue; a gonorrhoea, man or woman, see Lev 15:2; according Jarchi, such an one might be in the camp of Israel, but was to be put out of the other two camps:

and whosoever is defiled by the dead; by attending the funerals of the dead, or touching them, see Lev 21:1; such an one might go into the camp of the Levites, according to Jarchi and Ben Gersom; and was to be put of none but the camp of the Shechinah, or the tabernacle; but the camp of Israel seems to be meant of them all, out of which they were to be put, as an emblem of the rejection of all impure persons out of the church of God.

Gill: Num 5:3

Both male and female shall ye put out,.... Whether leprous, or profluvious, or defiled by touching a dead carcass: by this law, Miriam, when leprous, was put out of the camp, Num 12:14,

without the camp shall ye put them; which is repeated that it might be taken notice of, and punctually observed:

that they defile not their camps; of which there were four, the camps of Judah, Reuben, Ephraim, and Dan:

in the midst whereof I dwell; for the tabernacle, which was the dwelling place of the Lord, was in the midst of the camps of Israel; they were pitched on the four quarters of it; and this is a reason why impure persons were not suffered to be in the camp of Israel, because of the presence of God in the tabernacle so near them, to whom all, impurity is loathsome, and not to be permitted in his sight; and though this was ceremonial, it was typical of the uncleanness of sin, which is abominable to him, and renders persons unfit for communion with him, and with his people.

Gill: Num 5:4

And the children of Israel did so, and put them without the camp,.... Aben Ezra observes, that this was done immediately before they journeyed, and that those that were defiled journeyed between the standard of Ephraim and the standard of Dan; but this, he says, was by way of conjecture, since it is not expressed:

as the Lord spake unto Moses, so did the children of Israel; they were obedient in this particular.

Gill: Num 5:5

And the Lord spake unto Moses,.... Or continued to speak to him at the same time:

saying; as follows.

Gill: Num 5:6

Speak unto the children of Israel,.... Put them in mind of the following law, that they observe it; and which is here repeated, because of two new things in it, as Jarchi observes, the one relates to confession, teaching that there is no fifth part nor trespass offering by witnesses, till a man confesses the thing; and the other is, concerning taking anything away by violence from a proselyte, which is to be given to the priests; see the original law in Lev 6:1,

when a man or woman shall commit any sin that men commit; or, "any of the sins of men" ^e, which are commonly done by men, and men are subject to through the infirmity of the flesh, and the temptations of Satan; or "any sin against man" ^f, so some, as this referred to is expressly said to be, Num 5:7,

to do a trespass against the Lord; for every sin against man is also against the Lord, being a breach of his command; as David's sin against Uriah was a sin against the Lord, Psa 51:4; though the Jews understand it particularly of lying and swearing falsely, appealing to God, and calling him to be a witness to a falsehood; and so the Targum of Onkelos seems to interpret it:

and the person be guilty; and knows he is so, and even knew it when he took an oath to the contrary; see Lev 6:3.

Gill: Num 5:7

Then they shall confess their sin which they have done,.... The form of which confession, according to Fagius, was, O Lord, I am guilty of death, I have deserved to be stoned for this sin, or to be strangled for this trespass, or to be burnt for this crime, &c.

and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof; paying the whole of whatsoever he had in any manner defrauded his neighbour of, to which he was to add a fifth part of that; that is, as Aben Ezra interprets it, it he confesses of himself, but if there are witnesses of it he must add two fifths, and some say a fifth of a fifth:

and give it unto him against whom he hath trespassed; as a satisfaction for the injury done him.

Gill: Num 5:8

But if a man have no kinsman to recompense the trespass to,.... This supposes that if a man should die, against whom the trespass is, before the restitution is made, then it shall be made to his heirs; and if he has none, then it was to be given to the priest, as after directed: the Jews ^g generally understand this of a proselyte, that has no heirs, for they say, there is no Israelite but has kinsmen, a brother or a son, or some one or other near of kin to him, of his father's family, even up to Jacob:

let the trespass be recompensed unto the Lord, even to the priest; that is, let the principal, with the fifth part, which is the recompence for the trespass committed, be given to the priest of the Lord, which is the same as if it was given to him, he being his minister:

beside the ram of the atonement, whereby an atonement shall be made for him; which, in this case, was ordered to be offered for the expiation, of the trespass, see Lev 6:6; the Jewish canon is,"he that takes away anything by force from a proselyte, and swears to him, and he (the proselyte) dies, lo, he shall pay the principal and the fifth to the priests, and the trespass offering to the altar, as it is said, "if a man has no kinsman", &c. when he brings the money and the trespass offering, and he is dead, the money shall be given to his sons, but the trespass offering (the ram) shall feed until it contracts some blemish, and then it shall be sold, and the price of it shall fall to the freewill offerings ^h.''

Gill: Num 5:9

And every offering of all the holy things of the children of Israel,.... Of the holy sacrifices brought by them to be offered up; that part of them which is elevated, heaved, or waved, as the heave shoulder and wave breast:

which they bring unto the priest, shall be his; what they bring to him to offer for them shall be his who performs the service, even that part of them which is his due.

Gill: Num 5:10

And every man's hallowed things shall be his,.... Which he, by a vow or freewill offering, separates to holy uses; these are at his own dispose, to give to what priest he will, or they are the priest's; for what a man devotes to the Lord is to be given to them, or such things as God has hallowed, sanctified, and set apart for sacred uses, as the firstfruits and tithes, they were the priests'; the Jewish writers ⁱ restrain it to tithes:

whatsoever any man giveth the priest, it shall be his; his personally, who officiates, or to whom the gift is given, and is not to be divided among the other priests in the course.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 5:1

¹ sn The fifth chapter falls into four main parts: separation of the unclean (vv. 1-4), restitution for sin (vv. 5-10), the jealousy ordeal (vv. 11-28), and the summary (vv. 29-31). There is a good deal of literature on the biblical theme of holiness (for which see the notes on Leviticus primarily). But with regard to this chapter, see (with caution), Mary Douglas, Purity and Danger; J. Neusner, The Idea of Purity in Ancient Judaism; and K. Milgrom, “Two Kinds of h£at£t£a„át,” VT 26 (1976): 333-37.

NET Notes: Num 5:2

¹ tn The construction uses the Piel imperative followed by this Piel imperfect/jussive form; it is here subordinated to the preceding volitive, providing the content of the command. The verb שָׁלַח (shalakh) in this verbal stem is a strong word, meaning “expel, put out, send away, or release” (as in “let my people go”).

² sn The word צָרוּעַ (tsarua’), although translated “leper,” does not primarily refer to leprosy proper (i.e., Hansen’s disease). The RSV and the NASB continued the KJV tradition of using “leper” and “leprosy.” More recent studies have concluded that the Hebrew word is a generic term covering all infectious skin diseases (including leprosy when that actually showed up). True leprosy was known and feared certainly by the time of Amos (ca. 760 b.c.). There is evidence that the disease was known in Egypt by 1500 b.c. So this term would include that disease in all probability. But in view of the diagnosis and healing described in Leviticus 13 and 14, the term must be broader. The whole basis for the laws of separation may be found in the book of Leviticus. The holiness of the Lord who dwelt among his people meant that a high standard was imposed on them for their living arrangements as well as access to the sanctuary. Anything that was corrupted, diseased, dying, or contaminated was simply not compatible with the holiness of God and was therefore excluded. This is not to say that it was treated as sin, or the afflicted as sinners. It simply was revealing – and safeguarding – the holiness of the Lord. It thus provided a revelation for all time that in the world to come nothing unclean will enter into the heavenly sanctuary. As the Apostle Paul says, we will all be changed from this corruptible body into one that is incorruptible (1 Cor 15:53). So while the laws of purity and holiness were practical for the immediate audience, they have far-reaching implications for theology. The purity regulations have been done away with in Christ – the problem is dealt with differently in the new covenant. There is no earthly temple, and so the separation laws are not in force. Wisdom would instruct someone with an infectious disease to isolate, however. But just because the procedure is fulfilled in Christ does not mean that believers today are fit for glory just as they are. On the contrary, they must be changed before going into his presence. In like manner the sacrifices have been done away in Christ – not what they covered. Sin is still sin, even though it is dealt with differently on this side of the cross. But the ritual and the regulations of the old covenant at Sinai have been fulfilled in Christ.

³ sn The rules of discharge (Lev 12 and 15) include everything from menstruation to chronic diseases (see G. Wyper, ISBE 1:947, as well as R. K. Harrison, Leviticus (TOTC), 158-66, and G. J. Wenham, Leviticus (NICOT), 217-25.

⁴ tn The word is נֶפֶשׁ (nefesh), which usually simply means “[whole] life,” i.e., the soul in the body, the person. But here it must mean the corpse, the dead person, since that is what will defile (although it was also possible to become unclean by touching certain diseased people, such as a leper).

NET Notes: Num 5:3

¹ tn The imperfect tense functions here as a final imperfect, expressing the purpose of putting such folks outside the camp. The two preceding imperfects (repeated for emphasis) are taken here as instruction or legislation.

NET Notes: Num 5:4

¹ tn The perfect tense is here given a past perfect nuance to stress that the word of the Lord preceded the obedience.

NET Notes: Num 5:6

¹ sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.

² tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

³ tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.

⁴ tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.

NET Notes: Num 5:7

¹ tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

² tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

³ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

NET Notes: Num 5:8

¹ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

² tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.

NET Notes: Num 5:9

¹ tn The Hebrew word תְּרוּמָה (tÿrumah) seems to be a general word for any offering that goes to the priests (see J. Milgrom, Studies in Cultic Theology and Terminology [SJLA 36], 159-72).

NET Notes: Num 5:10

¹ sn The “holy gifts” are described with the root of קֹדֶשׁ (qodesh) to convey that they were separate. Such things had been taken out of the ordinary and normal activities of life.

Geneva Bible: Num 5:3

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

^{( a )} There were three types of tents: of the Lord, of the Levites, and of the Israelites.

Geneva Bible: Num 5:6

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

^{( b )} Commit any fault willingly.

Geneva Bible: Num 5:8

But if the ^{( c )} 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.

^{( c )} If he is dead to whom the wrong is done and also has no relatives.

Geneva Bible: Num 5:9

And every offering of all the ^{( d )} holy things of the children of Israel, which they bring unto the priest, shall be his.

^{( d )} Or, things offered to the Lord, as first fruits, etc.

Commentary -- Verse Range Notes

TSK Synopsis: Num 5:1-31

1 The unclean are removed out of camp.

5 Restitution is to be made in trespass.

11 The trial of jealousy.

MHCC: Num 5:1-10

The camp was to be cleansed. The purity of the church must be kept as carefully as the peace and order of it. Every polluted Israelite must be separated. The wisdom from above is first pure, then peaceable. The greater profession of religion any house or family makes, the more they are obliged to put away iniquity far from them. If a man overreach or defraud his brother in any matter, it is a trespass against the Lord, who strictly charges and commands us to do justly. What is to be done when a man's awakened conscience charges him with guilt of this kind, though done long ago? He must confess his sin, confess it to God, confess it to his neighbour, and take shame to himself; though it go against him to own himself in a lie, yet he must do it. Satisfaction must be made for the offence done to God, as well as for the loss sustained by the neighbour; restitution in that case is not enough without faith and repentance. While that which is wrongly gotten is knowingly kept, the guilt remains on the conscience, and is not done away by sacrifice or offering, prayers or tears; for it is the same act of sin persisted in. This is the doctrine of right reason, and of the word of God. It detects hypocrites, and directs the tender conscience to proper conduct, which, springing from faith in Christ, will make way for inward peace.

Matthew Henry: Num 5:1-10

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, 1Co 3:16, 1Co 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 (1Co 5:8, 1Co 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.

Keil-Delitzsch: Num 5:1-4

Removal of Unclean Persons out of the Camp. - As Jehovah, the Holy One, dwelt in the midst of the camp of His people, those who were affected with the uncleanness of leprosy (Lev 13), of a diseased flux, or of menstruation (Lev 15:2., Num 15:19.), and those who had become unclean through touching a corpse (Num 19:11., cf. Lev 21:1; Lev 22:4), whether male or female, were to be removed out of the camp, that they might not defile it by their uncleanness. The command of God, to remove these persons out of the camp, was carried out at once by the nation; and even in Canaan it was so far observed, that lepers at any rate were placed in special pest-houses outside the cities (see at Lev 13:45-46).

Keil-Delitzsch: Num 5:5-10

Restitution in Case of a Trespass. - No crime against the property of a neighbour was to remain without expiation in the congregation of Israel, which was encamped or dwelt around the sanctuary of Jehovah; and the wrong committed was not to remain without restitution, because such crimes involved unfaithfulness ( מעל , see Lev 5:15) towards Jehovah. " If a man or a woman do one of the sins of men, to commit unfaithfulness against Jehovah, and the same soul has incurred guilt, they shall confess their sin which they have done, and (the doer) shall recompense his debt according to its sum "( בּראשׁו , as in Lev 6:5), etc. האדם מכּל־חטּאת , one of the sins occurring among men, not "a sin against a man"( Luther, Ros., etc.). The meaning is a sin, with which a מעל was committed against Jehovah, i.e., one of the acts described in Lev 6:3-4, by which injury was done to the property of a neighbour, whereby a man brought a debt upon himself, for the wiping out of which a material restitution of the other's property was prescribed, together with the addition of a fifth of its value, and also the presentation of a sin-offering (Lev 6:4-7). To guard against that disturbance of fellowship and peace in the congregation, which would arise from such trespasses as these, the law already given in Lev 6:1 is here renewed and supplemented by the additional stipulation, that if the man who had been unjustly deprived of some of his property had no Goël , to whom restitution could be made for the debt, the compensation should be paid to Jehovah for the priests. The Goël was the nearest relative, upon whom the obligation rested to redeem a person who had fallen into slavery through poverty (Lev 25:25). The allusion to the Goël in this connection presupposes that the injured person was no longer alive. To this there are appended, in Num 5:9 and Num 5:10, the directions which are substantially connected with this, viz., that every heave-offering ( Terumah , see at Lev 2:9) in the holy gifts of the children of Israel, which they presented to the priest, was to belong to him (the priest), and also all the holy gifts which were brought by different individuals. The reference is not to literal sacrifices, i.e., gifts intended for the altar, but to dedicatory offerings, first-fruits, and such like. את־קדשׁיו אישׁ , " with regard to every man's, his holy gifts...to him (the priest) shall they be; what any man gives to the priest shall belong to him ."The second clause serves to explain and confirm the first. את : as far, with regard to, quoad (see Ewald , §277, d; Ges. §117, 2, note).

Constable: Num 1:1--10:36

A. Preparations for entering the Promised Land from the south chs. 1-10

The first 10 chapters in Numbers describe Israel's preparation for entering the land.

". . . just as the way from Goshen to Sinai was a preparation of the chosen people for their reception into the covenant with God, so the way from Sinai to Canaan was also a preparation for the possession of the promised land."⁹

"The two censuses (chs. 1-4, 26) are key to understanding the structure of the book. The first census (chs. 1-4) concerns the first generation of the Exodus community; the second census (ch. 26) focuses on the experiences of the second generation, the people for whom this book is primarily directed. The first generation of the redeemed were prepared for triumph but ended in disaster. The second generation has an opportunity for greatness--if only they will learn from the failures of their fathers and mothers the absolute necessity for robust faithfulness to the Lord despite all obstacles."¹⁰

Constable: Num 5:1--9:23

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

God gave the following laws to maintain holiness in the nation so He could continue to dwell among His people and bless them. This was particularly important since Israel would soon depart from Sinai to enter the Promised Land in which she would need to be holy to be victorious over her enemies. These were requirements for the whole nation, not just the priests.

"Between covenant promise and covenant possession lay a process of rigorous journey through hostile opposition of terrain and terror. Israel had to understand that occupation of the land could be achieved only through much travail, for Canaan, like creation itself, was under alien dominion and it had to be wrested away by force, by the strong arm of Yahweh, who would fight on behalf of His people."³⁴

Constable: Num 5:1-4

The purity of the camp 5:1-4

"The purpose of the writer is to show that at this point in the narrative, Israel's leaders, Moses and Aaron, were following God's will and the people were following them obediently. This theme will not continue long, however. The narrative will soon turn a corner and begin to show that the people quickly deviated from God's way and, with their leaders, Moses and Aaron, failed to continue to trust in God."³⁵

God ordered that individuals who were ceremonially unclean should not live within their tribal communities but should reside on the outskirts of the camp during their uncleanness. The reason for this regulation was not any discrimination against these people based on personal inferiority. It was the need to separate the unclean, as long as they were unclean, from the holy God of Israel who dwelt in the center of the camp. The closer one lived to God the greater was his or her need for personal holiness.

"The Rabbis had a saying which has come down to the modern Western world via the preaching of John Wesley and Matthew Henry, Cleanliness is next to godliness,' which catches this suggestion of inseparability."³⁶

Constable: Num 5:5-10

Treachery against others and God 5:5-10

To emphasize the importance of maintaining proper interpersonal relationships within the camp Moses repeated the law concerning the restitution of and compensation for a trespass against one's neighbor here (cf. Lev. 5:14-6:7). The expression "sins of mankind" (v. 6) can refer to sins committed by a human being and to sins committed against a human being.³⁷ The context favors the latter option.

Added instructions covered another case. This was a person who could not fulfill his responsibilities because the person against whom he had committed the trespass, or that person's near kinsman, had died or did not exist. In this case the guilty party had to make restitution and compensation to the priests (v. 8).

Trespasses against one's neighbor (cf. Lev. 6:1-7) needed atonement because they constituted acts of "unfaithfulness" to God (v. 6).

The Israelites had to maintain proper horizontal relationships with their brethren to maintain a proper vertical relationship with Yahweh (cf. Matt. 5:23-24).

"The point is clear--wrongs committed against God's people were considered wrongs committed against God himself."³⁸

Guzik: Num 5:1-31

Numbers 5 - Separating from Sin

A. Separation from the effects of sin.

1. (1-2) The command to put out of the camp those who were unclean.

And the LORD spoke to Moses, saying: "Command the children of Israel that they put out of the camp every leper, everyone who has a discharge, and whoever becomes defiled by a corpse."

a. Command the children of Israel that they put out of the camp: As Israel prepared to march to the Promised Land, the leper (Leviticus 13), those with a discharge (Leviticus 15), and any priest who would touch a dead body, except that of a close relative (Leviticus 21:1) were commanded to be put out of the camp of Israel until ceremonially clean. Now God said that Israel must do what He had previously commanded.

i. "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." (Clarke)

b. Put out of the camp: It wasn't that any of these things made a person, or proved them to be a notorious sinner (though that was often wrongly assumed); but leprosy, unclean discharges, and dead bodies were reminders of the effects of sin - from which Israel must separate as they prepare to march on the Promised Land.

i. Might this also be an analogy of our sin nature inherited from Adam? Even as a leper does not choose leprosy, but inherits it, so our sin nature is not chosen - but inherited from Adam. Of course, we choose individual acts of sin, but our sin nature was inherited.

ii. Clearly, at this stage in Israel's progression to the Promised Land, they have been organized and ordered by God - now, they will be challenged to purity. God is looking to make Israel a Promised Land people - and that means a purified people.

2. (3-4) The breadth and reason of the command.

"You shall put out both male and female; you shall put them outside the camp, that they may not defile their camps in the midst of which I dwell." And the children of Israel did so, and put them outside the camp; as the LORD spoke to Moses, so the children of Israel did.

a. You shall put out both male and female: You shall put out both male and female: Neither male nor female was to be excluded from this command. Neither perceived sympathy nor perceived superiority could spare someone the consequences of sin's ravages.

b. In the midst of which I dwell: The great reason for this commanded separation is because God lives in the camp of Israel, so sin and its effects must be separated from.

i. God is concerned with far more than our individual acts of sin; He demands our sin nature be addressed. Only in Jesus can our sin nature - the old man - be crucified, and the nature of Jesus - the new man - be granted to us as new creations. God can't abide with the old man, but can with the new man.

ii. You can't be a Promised Land person if the ravages of sin are openly evident in your life. Certainly, Promised Land people are not sinlessly perfect; but they are not openly, obviously, walking in the sin nature - well illustrated by those set outside the camp.

B. Separation from the damage our sin does.

1. (5-7) The command to make restitution.

Then the LORD spoke to Moses, saying, "Speak to the children of Israel: 'When a man or woman commits any sin that men commit in unfaithfulness against the LORD, and that person is guilty, then he shall confess the sin which he has committed. He shall make restitution for his trespass in full, plus one-fifth of it, and give it to the one he has wronged.'"

a. He shall make restitution for his trespass in full: Because restitution is commanded, this is obviously a case of sinning against another person (such as with theft, Leviticus 5:14-6:7) or withholding from God that which belongs to Him.

b. Plus one-fifth of it: The restitution previously commanded must now be made - repaying that which was taken or withheld, and adding a 20% penalty.

2. (8) How to make restitution to the dead.

But if the man has no relative to whom restitution may be made for the wrong, the restitution for the wrong must go to the LORD for the priest, in addition to the ram of the atonement with which atonement is made for him.

a. The restitution for the wrong must go to the LORD: If there is not a surviving kinsman to make restitution to, then the restitution payment must go to the LORD. The payment of restitution was just as important - if not more important - for the guilty one paying it as it was for the victim receiving it.

3. (9-10) The right of every Israelite to partake of the offerings he brought.

Every offering of all the holy things of the children of Israel, which they bring to the priest, shall be his. And every man's holy things shall be his; whatever any man gives the priest shall be his.

a. Every offering of all the holy things of the children of Israel, which they bring to the priest, shall be his: Certain offerings (such as the peace offering of Leviticus 3) were intended to have a portion of the offering (like a good piece of meat) returned, so they and their family could have a fellowship meal with the LORD.

b. And every man's holy things shall be his: This command reminds of the absolute right the offerer had to share in such offerings; it is essentially a way to preserve an open door for fellowship with the LORD - the priest couldn't take the offerer's portion away, a king couldn't tax it away.

i. In the midst of this chapter on the separation from sin, God therefore reminds Israel of the purpose of this separation - fellowship with God. This, ultimately, is the reason to pursue purity: Blessed are the pure in heart, for they shall see God (Matthew 5:8).

C. Separation from the suspicion of sin.

1. (11-14) The situation.

And the LORD spoke to Moses, saying, "Speak to the children of Israel, and say to them: 'If any man's wife goes astray and behaves unfaithfully toward him, and a man lies with her carnally, and it is hidden from the eyes of her husband, and it is concealed that she has defiled herself, and there was no witness against her, nor was she caught; if the spirit of jealousy comes upon him and he becomes jealous of his wife, who has defiled herself; or if the spirit of jealousy comes upon him and he becomes jealous of his wife, although she has not defiled herself;'"

a. If any man's wife goes astray and behaves unfaithfully toward him: This unique passage deals with the problem of a spirit of jealousy in a marriage. Obviously, unfounded jealousy has spoiled many a marriage, and justified jealousy has forced attention on confronting the sin of adultery - in this passage, God gives Israel a way to deal with it.

i. "This law was given partly to deter wives from adulterous practices, and partly to secure wives against the rage of their hard-hearted husbands, who otherwise might upon mere suspicions destroy them, or at least put them away." (Poole)

b. If the spirit of jealousy comes upon him and he becomes jealous of his wife: Sometimes jealousy in a marriage is revealed to be completely justified; other times it is found to be completely false. Either way, God knows it means something must be dealt with, and here He gives Israel a way to do it.

i. Often, our spouse knows if we have given our bodies - or our hearts - to another, no matter how desperately one tries to hide it. Other times, jealousy is just plain off the wall - and also needs to be resolved.

2. (15) The offering to resolve a spirit of jealousy.

Then the man shall bring his wife to the priest. He shall bring the offering required for her, one-tenth of an EPHAH of barley meal; he shall pour no oil on it and put no frankincense on it, because it is a grain offering of jealousy, an offering for remembering, for bringing iniquity to remembrance.

a. Then the man shall bring his wife to the priest: The jealous husband was to bring a certain amount of barley meal, and this grain only - not accompanied by any oil or frankincense, things which customarily accompanied a grain offering.

b. He shall pour no oil on it and put no frankincense on it: There was to be no oil or frankincense - which were thought to sweeten a typical grain offering; but there is nothing sweet about this offering for remembrance, for bringing iniquity to remembrance. This offering was truly bitter, not sweet, because either a wife would be found guilty of adultery, or a husband found guilty of unfounded suspicion.

c. For bringing iniquity to remembrance: It wasn't that perhaps the wife committed adultery and didn't "remember" it; it was not for the husband or wife to remember, but for the whole community to remember the terrible nature of either adultery or false accusation.

3. (16-28) The ceremony of the offering.

And the priest shall bring her near, and set her before the LORD. The priest shall take holy water in an earthen vessel, and take some of the dust that is on the floor of the tabernacle and put it into the water. Then the priest shall stand the woman before the LORD, uncover the woman's head, and put the offering for remembering in her hands, which is the grain offering of jealousy. And the priest shall have in his hand the bitter water that brings a curse. And the priest shall put her under oath, and say to the woman, "If no man has lain with you, and if you have not gone astray to uncleanness while under your husband's authority, be free from this bitter water that brings a curse. But if you have gone astray while under your husband's authority, and if you have defiled yourself and some man other than your husband has lain with you"; then the priest shall put the woman under the oath of the curse, and he shall say to the woman; "the LORD make you a curse and an oath among your people, when the LORD makes your thigh rot and your belly swell; and may this water that causes the curse go into your stomach, and make your belly swell and your thigh rot." Then the woman shall say, "Amen, so be it." Then the priest shall write these curses in a book, and he shall scrape them off into the bitter water. And he shall make the woman drink the bitter water that brings a curse, and the water that brings the curse shall enter her to become bitter. Then the priest shall take the grain offering of jealousy from the woman's hand, shall wave the offering before the LORD, and bring it to the altar; and the priest shall take a handful of the offering, as its memorial portion, burn it on the altar, and afterward make the woman drink the water. When he has made her drink the water, then it shall be, if she has defiled herself and behaved unfaithfully toward her husband, that the water that brings a curse will enter her and become bitter, and her belly will swell, her thigh will rot, and the woman will become a curse among her people. But if the woman has not defiled herself, and is clean, then she shall be free and may conceive children.

a. Take some of the dust that is on the floor of the tabernacle and put it into the water: This water was made bitter from the dust that is on the floor of the tabernacle; and while the woman held the grain offering in her hand (a reminder of fellowship with God), the priest pronounced an oath over the woman.

i. The idea of uncover the woman's head (Numbers 5:18) is to unbind and "let down" her hair. "The unbinding of the woman's hair is another hint that she was viewed as unclean. 'Lepers' had to let their hair hang loose as a mark of their uncleanness." (Wenham)

b. The priest shall put her under oath, and say to the woman: In his oath, the priest would solemnly announce that if the woman was innocent of the accusation of adultery, she would be free from this bitter water that brings a curse. But if she was in fact guilty of adultery, she would be under the curse.

i. The effect of the curse was to make your thigh (here, a euphemism for the womb) rot and your belly swell.

ii. After the priest said this, the woman had to respond: Amen, so be it. She had to agree that if she was innocent, she deserved vindication; but if guilty, she deserved the punishment of the curse. She was not allowed the option of saying, "well, I did it, but it was really all right in the sight of God. After all, we loved each other, or my husband neglected me, and . . ." At the very least, this ceremony demanded that sin be called sin - guilty or innocent!

c. The priest shall write these curses in a book, and he shall scrape them off into the bitter water: After reading the curse, and hearing the woman's agreement, the priest would write the oath on a scroll - and scrape the dried ink into the bitter water.

i. Think of what made the water bitter: Both the "holy dust" of the tabernacle floor, and the oath containing a curse to the sinner! The combination of seeing the holiness of God and the penalty to sinners truly is bitter!

d. The priest shall take the grain offering: After this, the priest would offer the grain offering - a picture of fellowship and thanks to God - and the accused woman would drink the bitter water.

e. The water that brings a curse will enter her and become bitter: Over time, the judgment of God would be evident. If she came down with some time of internal disease, especially affecting her womb, it would be seen as evidence of her guilt. But if she was free from disease, and continued to bear children, it would be seen as vindication.

i. "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!" (Clarke)

ii. The rabbis also said that if the woman was guilty, the same disease would come upon the man she had committed adultery with; but they also said that even if the wife had been guilty, but her husband had been guilty of adultery also, the bitter water would have no effect on her.

f. Observations.

i. Clearly, this is evidence that God does not want couples to live in an on-going state of jealousy. He gave a mechanism how jealous feelings could either be proved or disproved, and the relationship would deal with the truth from there.

ii. This ceremony only dealt with an adulterous wife and not a husband because for the most part, the Mosaic Law was "case law" - not meant to anticipate every potential situation, but to give examples that will set precedence for other cases. It is likely that the same ceremony would be practiced if a wife became suspicious of a husband's adultery.

iii. This ceremony could only work with some supernatural element involved; drinking dusty and inky water won't cause internal disease in only those guilty of adultery. But as well, the mental stress of knowing you are guilty and openly proclaiming the rightness of judgment upon the guilty, cannot be good for one's health!

iv. At the very least, this ceremony made the entire community (it was seemingly a public ceremony) aware of the evil of adultery - and the seriousness of trying to hide your sin. The existence of the ceremony itself was an incentive to faithfulness in marriage, and therefore good for the entire nation.

v. Surely, both the holiness of God and the perfection of His word testifies against us. We should be forced to drink a bitter cup that would destroy us. But Jesus drank it for us.

4. (29-31) Conclusion.

This is the law of jealousy, when a wife, while under her husband's authority, goes astray and defiles herself, or when the spirit of jealousy comes upon a man, and he becomes jealous of his wife; then he shall stand the woman before the LORD, and the priest shall execute all this law upon her. Then the man shall be free from iniquity, but that woman shall bear her guilt.

a. This was a ceremony meant to resolve things. Either the husband was right or wrong in his jealousy; if his wife had in fact been adulterous, he was right - if not, wrong. The issue had to be settled, and this was God's way to do it.

b. The last two matters of purity - in regard to restitution and resolving jealousy - look to make Israel a pure, Promised Land people in their personal relationships. You can't be a Promised Land person if your relationships with others stink! You must make restitution and get things resolved.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 5 (Chapter Introduction)

Overview

Num 5:1, The unclean are removed out of camp; Num 5:5, Restitution is to be made in trespass; Num 5:11, The trial of jealousy.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 5 (Chapter Introduction)

CHAPTER 5

God commands to put away all unclean persons from the camp; it is executed, Num 5:1-4 . Restitution commanded, and an offering, especially of hallowed things, which belong to the priest, Num 5:5-10 . Laws in case of jealousy, bitter water ordained, Num 5:11-31 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 5 (Chapter Introduction)

(Num 5:1-10) The unclean to be removed out of the camp, Restitution to be made for trespasses.

(v. 11-31) The trial of jealousy.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 5 (Chapter Introduction)

In this chapter we have, I. An order, pursuant to the laws already made, for the removing of the unclean out of the camp (Num 5:1-4). II. A repetition of the laws concerning restitution, in case of wrong done to a neighbour (Num 5:5-8), and concerning the appropriating of the hallowed things to the priests (Num 5:9, Num 5:10). III. A new law made concerning the trial of a wife suspected of adultery, by the waters of jealousy (Num 5:11, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

Bibliography

Aharoni, Yohanan. The Land of the Bible. Philadelphia: Westminster Press, 1979.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin books, 1956.

Allegro, J. M. "The Meaning of nophel in Numbers xxiv. 4, 16." Expository Times 65 (July 1954):316-17.

Allen, Ronald B. "Numbers." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

Amiran, Ruth. Goethert, Rolf; and Ilan, Ornit. "The Well at Arad." Biblical Archaeology Review 13:2 (March-April 1987):40-44.

Arnold, Neil W. "The High Priestly Blessing." Exegesis and Exposition 2:1 (Summer 1987):45-50.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baly, Denis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

Bartlett, John R. "The Conquest of Sihon's Kingdom: A Literary Re-examination." Journal of Biblical Literature 97:3 (September 1978):347-51.

Baskin, J. R. "Origen on Balaam: The Dilemma of the Unworthy Prophet." Vigiliae Christianae 37 (1983):22-35.

Beck, J. A. "Geography and the Narrative Shape of Numbers 13." Bibliotheca Sacra 157:627 (July-September 2000):271-80.

Brichto, Herbert Chanan. "The Case of the Sota and a Reconsideration of Biblical Law.'" Hebrew Union College Annual 46 (1975):55-70.

Brin, Gershon. "The Formulae From . . . and Onward/Upward' (m . . . whl'h/wmslh)." Journal of Biblical Literature 99:2 (1980):161-71.

Budd, Philip J. Numbers. Word Biblical Commentary series. Waco: Word Books, Publisher, 1984.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coats, George W. "Conquest Traditions in the Wilderness Theme." Journal of Biblical Literature 95:2 (1976):177-90.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

de Boer, Pieter A. H. "Numbers vi 27." Vetus Testamentum 32:1 (January 1982):3-13.

De Haan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Felder, Cain Hope. Troubling Biblical Waters: Race, Class, and Family. Maryknoll, N.Y.: Orbis, 1989.

Fishbane, Michael. "Accusations of Adultery: A Study of Law and Scribal Practice in Numbers 5:11-31." Hebrew Union College Annual 45 (1974):25-45.

_____. "Form and Reformulation of the Biblical Priestly Blessing." Journal of the American Oriental Society 103:1 (January-March 1983):115-21.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

Fouts, David M. "A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament." Journal of the Evangelical Theological Society 40:3 (September 1997):377-87.

Frymer-Kensky, Tikva. "The Strange Case of the Suspected Sotah (Numbers V:11-31)." Vetus Testamentum 34:1 (1984):11-26.

_____. "The Trial Before God of an Accused Adulteress." Bible Review 2:3 (Fall 1986):46-49.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Haran, Menahem. "Studies in the Account of the Levitical Cities." Journal of Biblical Literature 80:1 (March 1961):45-54, and 80:2 (June 1961):156-65.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Herzog, Ze'ev; Miriam Aharoni; and Anson F. Rainey. "Arad." Biblical Archaeology Review 13:2 (March-April 1987):16-35.

Hess, Richard S. Joshua: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1996.

Hoffner, Harry A., Jr. "Ancient Views of Prophecy and Fulfillment: Mesopotamia and Asia Minor." Journal of the Evangelical Theological Society 30:3 (September 1987):257-65.

Hoftijzer, Jacob. "The Prophet Balaam in a 6th-Century Aramaic Inscription." Biblical Archaeologist 39:1 (March 1976):11-17.

Hoogsteen, T. "The Bronze Serpent History." Kerux 2:3 (December 1987):10-15.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Jagersma, H. "Some Remarks on the Jussive in Numbers 6:24-26." In Von Kanaan bis Kerala, pp. 131-36. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Jastrow, Morris, Jr. Aspects of Religious Belief and Practice in Babylonia and Assyria. 1911. Reprint ed. New York: Benjamin Blom, Inc., 1971.

Jensen, Irving L. Numbers. Everyman's Bible Commentary series. Chicago: Moody Press, 1964.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zecharia. "The Southern Border of the Land of Israel--Pattern and Application." Vetus Testamentum 37:4 (October 1987):438-45.

_____. "The Wandering-Traditions from Kadesh-Barnea to Canaan: A Study in Biblical Historiography." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):175-84.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kselman, J. S. "A Note on Numbers xii 6-8." Vetus Testamentum 26:4 (October 1976):500-504.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers-Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Streenstra.

Lemaire, Andre. "Fragments from the Book of Balaam Found at Deir Alla." Biblical Archaeology Review 11:5 (September-October 1985):27-39.

Liebreich, Leon J. "The Songs of Ascents and the Priestly Blessings." Journal of Biblical Literature 74 (1955):33-36.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Maarsingh, B. Numbers: a practical commentary. Translated by John Vriend. Text and Interpretation series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Magonet, Jonathan. "The Korah Rebellion." Journal for the Study of the Old Testament 24 (1982):3-25.

Margalith (Windreich), M. "The Transgression of Moses and Aaron--Num. 20:1-13." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1968.

Marshall, John. "The Prophet Balaam." The Banner of Truth 275-76 (August-September 1986):41-54.

Mattingly, Gerald L. "The Exodus-Conquest and the Archaeology of Transjordan: New Light on an Old Problem." Grace Theological Journal 4:2 (1983):245-62.

McKane, W. "Poison, Trial by Ordeal and the Cup of Wrath." Vetus Testamentum 30:4 (October 1980):474-92.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Numbers." In The Bible Knowledge Commentary: Old Testament, pp. 215-58. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Cultic Use of grb/ngs." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1969.

_____. "The Levitical Town: An Exercise in Realistic Planning." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):185-88.

_____. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

_____. "The Paradox of the Red Cow (Num. xix)." Vetus Testamentum 31:1 (1981):62-72.

Miller, J. Maxwell. "The Israelite Journey through (around) Moab and Moabite Toponymy." Journal of Biblical Literature 108:4 (1989):577-95.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, N. "Hebron Was Built Seven Years before Zoan in Egypt' (Numbers xiii 22)." Vetus Testamentum 31:4 (1981):488-92.

Noordtzij, A. Numbers. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1983.

Olson, Dennis T. The Death of the Old and the Birth of the New: The Framework of the Book of Numbers and the Pentateugh. Brown Judaic Studies series. Chico, Calif.: Scholars Press, 1985.

Ouzounellis, Theodore. "Prophecy of Balaam Found in Jordan." Bible and Spade 6:4 (Autumn 1977):121-24.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

"The Priestly Blessing." Buried History 18:2 (June 1982):27-30.

Riggans, Walter. Numbers. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Rogers, Cleon. "Moses: Meek or Miserable?" Journal of the Evangelical Theological Society 29:3 (September 1986):257-63.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Safren, Jonathan D. "Balaam and Abraham." Vetus Testamentum 38:1 (January 1988):105-13.

Sailhamer, John H. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schulte, John Andres. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schwantes, Seigfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

"Some Notes on Quail Poisoning." Journal of the American Medical Association 211:7 (February 16, 1970):1186-87.

Smith, Ralph L. "Baal." Biblical Illustrator 10:2 (Winter 1984):12-16.

Spencer, John R. "The Tasks of the Levites: smr and sb'." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):267-71.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tosato, Angelo. "The Literary Structure of the First Two Poems of Balaam (Num. xxiii 7-10, 18-24)." Vetus Testamentum 29:1 (January 1979):98-106.

Ulrich, Dean R. "The Framing Function of the Narratives about Zelophehad's Daughters." Journal of the Evangelical Theological Society 41:4 (December 1998):529-38.

Unger's Bible Dictionary. 1957 ed. S.v. "Covenant of Salt."

Van Oosting, James. "Moses, Hezekiah, and Yale's gang of four." Reformed Journal 33:11 (November 1983):7-8.

Van Seters, John. "The Conquest of Sihon's Kingdom: A Literary Examination." Journal of Biblical Literature 91:2 (June 1972):182-97.

Weisman, Ze'ev. "The Personal Spirit as Inspiring Authority." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):225-34.

Wenham, Gordon J. "Aaron's Rod (Numbers 17:16-28)." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):280-81.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

Wenham, John W. The Goodness of God. Downers Grove, Ill.: InterVarsity Press, 1974.

_____. "The Large Numbers in the Old Testament." Tyndale Bulletin 18 (1967):19-53.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. On Being a Servant of God. Nashville: T. Nelson, 1993; reprint ed., Grand Rapids: Baker Book House, 1999.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, David P. "Purification from Corpse Contamination in Numbers XXI 19-24." Vetus Testamentum 35:2 (1985):213-23.

Young, Robert. Analytical Concordance to the Bible, 22nd American ed. S.v. "Arabia."

The Zondervan Pictorial Encyclopedia of the Bible. S.v. "Eschol, by R. C. Ridall."

Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 5 (Chapter Introduction)

INTRODUCTION TO NUMBERS 5

This chapter contains a repetition of some former laws, concerning putting unclean persons out of the camp, Num 5:1; making restitution in case of trespass against another, Num 5:5; and of giving the offering of all holy things and all hallowed things to the priests, Num 5:9; and a new law concerning jealousy, in a man, of his wife, Num 5:11; when she was to be brought to the priest, and various rites and ceremonies to be used, Num 5:15; who was to give her bitter water as a trial of her chastity, which, if guilty, would have a strange effect upon her, and make her accursed, but if not, would not affect her, and she would be free and happy, Num 5:24.