Text -- Numbers 5:8 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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 5:8

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.

TSK: Num 5:8

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

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

Commentary -- Word/Phrase Notes (per Verse)

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 5:8

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.

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.

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.''

Commentary -- Verse Notes / Footnotes

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.

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.

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 5:5-10

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 5:5-10

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

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

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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.