This is the law of jealousy when a wife goes astray and defiles herself while under her husband's authority, This is the law of jealousyThe phrase "law of jealousy" refers to a specific legal procedure outlined in the Mosaic Law. In Hebrew, the word for "law" is "torah," which means instruction or teaching. This law was given to address situations of marital unfaithfulness, reflecting the seriousness with which God views the covenant of marriage. The "jealousy" here is not merely human emotion but a legal term indicating a husband's suspicion of infidelity. It underscores the importance of fidelity and trust within the marriage covenant, which mirrors the covenant relationship between God and His people. when a wife goes astray
The phrase "goes astray" is translated from the Hebrew word "sāṭâ," which means to deviate or wander. This term is often used in the context of moral or spiritual deviation. In the historical context, this reflects the societal norms and expectations of marital fidelity. The act of going astray is not just a personal failing but a breach of the sacred covenant of marriage, which was a cornerstone of Israelite society. It serves as a metaphor for spiritual unfaithfulness, where Israel is often depicted as a wayward spouse in the prophetic literature. and defiles herself
"Defiles herself" comes from the Hebrew word "ṭāmē," meaning to become unclean or impure. In the Levitical system, purity was not just a physical state but a spiritual one, affecting one's ability to participate in community and worship. This phrase indicates a serious breach of both personal and communal holiness. The defilement is not just a private matter but has public and spiritual ramifications, reflecting the interconnectedness of personal sin and community holiness in the biblical worldview. while under her husband’s authority
The phrase "under her husband’s authority" reflects the patriarchal structure of ancient Israelite society, where the husband was the head of the household. The Hebrew word for "authority" here is "yad," which literally means "hand," symbolizing power and control. This structure was intended to reflect order and responsibility within the family unit. In a broader theological sense, it mirrors the order of creation and the relationship between Christ and the Church, as described in the New Testament. The husband's authority is not meant to be oppressive but protective, ensuring the well-being and integrity of the family. Persons / Places / Events 1. MosesThe leader of the Israelites who received the laws from God, including the law of jealousy. 2. IsraelitesThe people to whom the law was given, living in the wilderness during their journey to the Promised Land. 3. The PriestThe religious leader responsible for carrying out the ritual described in the law of jealousy. 4. The HusbandThe man who suspects his wife of infidelity and brings her before the priest. 5. The WifeThe woman suspected of infidelity, who undergoes the ritual to determine her guilt or innocence. Teaching Points Understanding the Context of the LawThe law of jealousy was given in a specific cultural and historical context where the integrity of family and community was paramount. It reflects the seriousness with which God views marital fidelity. The Role of the PriestThe priest acted as a mediator between God and the people, emphasizing the need for spiritual discernment and divine guidance in resolving personal conflicts. Jealousy and Trust in RelationshipsJealousy can be destructive, but it also points to the importance of trust and faithfulness in marriage. Christians are called to cultivate trust and address suspicions with grace and truth. God's Justice and MercyWhile the law provided a means to address infidelity, it also points to God's desire for justice and purity among His people. In Christ, we see the fulfillment of the law through mercy and forgiveness. Application in Modern ContextWhile the specific ritual is not applicable today, the principles of fidelity, trust, and seeking God's guidance in relationships remain relevant. Bible Study Questions 1. How does the law of jealousy in Numbers 5:29 reflect the cultural and societal values of ancient Israel? 2. In what ways can jealousy be both a protective and destructive force in relationships today? 3. How does the role of the priest in this passage inform our understanding of spiritual leadership and mediation? 4. What lessons can we learn from the contrast between the Old Testament law and Jesus' response to the woman caught in adultery in John 8? 5. How can 1 Corinthians 13:4-7 guide us in building trust and love in our relationships, especially when faced with jealousy or suspicion? Connections to Other Scriptures Leviticus 20:10This verse discusses the punishment for adultery, providing context for the seriousness of the accusation in Numbers 5:29. Proverbs 6:34-35These verses speak about the destructive nature of jealousy, which is relevant to understanding the emotional backdrop of the law of jealousy. John 8:3-11The account of the woman caught in adultery highlights Jesus' approach to sin and forgiveness, contrasting with the Old Testament law. 1 Corinthians 13:4-7This passage describes love as not being jealous, offering a New Testament perspective on relationships. People Ephah, Israelites, MosesPlaces SinaiTopics Aside, Astray, Authority, Becomes, Cases, Defiled, Defiles, Goes, Herself, Husband, Husband's, Instead, Jealousies, Jealousy, Law, Married, Testing, Though, Turneth, Unclean, WifeDictionary of Bible Themes Numbers 5:11-31 5472 proof, evidence
8830 suspicion Numbers 5:27-30 7348 defilement Numbers 5:29-31 8278 innocence, teaching on Library Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments …
Lewis Bayly—The Practice of PietyCiii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3 Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student …
Alfred Edersheim—Sketches of Jewish Social Life Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties …
J. W. McGarvey—The Four-Fold Gospel The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 5:29 NIVNumbers 5:29 NLTNumbers 5:29 ESVNumbers 5:29 NASBNumbers 5:29 KJV
Numbers 5:29 Commentaries
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