Números 5:29

DISCOURSE: 144
THE JEALOUSY OFFERING

Números 5:29. This is the law of jealousies.

MANY ordeals have been devised by man; but they are all superstitious, delusive, cruel, and unjust. But there has been one established by God himself, which was open to no objection. It was appointed for the satisfaction of any who might conceive themselves injured by their wives. The jealous husband might bring his wife to a tribunal, at which the heart-searching God was to be both witness and judge. The process was this—He was to bring his wife to the priest; and with her an offering, not of fine wheat flour, but of barley meal; and that without either oil or frankincense; (the offering being intended to mark her humiliating and afflicted state.) He was then to take some holy water out of the laver, and to mix with it some dust from the floor of the tabernacle: and to repeat to the woman a form of imprecation; to which the woman was to say, ‘Amen, Amen,’ in token of her full consent to every part of it. This curse was then to be written in a book, and washed off again into the vessel that held the water; that so the water might be, as it were, impregnated with the curse. Then the offering was to be waved before the Lord, and part of it to be burnt upon the altar, in token that an appeal was made to God. Then the water was given to the woman to drink; and immediately it was seen whether she had been justly or unjustly accused. If she had been guilty of unfaithfulness to her marriage vows, the curse she had imprecated upon herself came upon her: instantly her belly began to swell, and her thigh to rot; and her shame became visible to all. If, on the contrary, she was innocent, the water she had drunk produced no such effect, but rather a blessing from God came upon her.
“Such was the law of jealousies,” as set forth in the chapter before us. But it is not on the provisions of this law, nor on its sanctions, that we intend to dwell: it is sufficient for us to know that such and such things were done, and that such and such effects were produced. It is to the uses of this law that we would direct your attention: and they will be found replete with interest and instruction.

Its use was two-fold; political, and moral:

I. Political—

Many of the Jewish laws were adapted exclusively to that people, and were wholly inapplicable to any other nation. The Jews lived under a Theocracy: God himself was their temporal, no less than their spiritual, Governor. Doubtful causes were referred to his decision; and there were means appointed for the manifestation of his will respecting them. Of this nature was the trial of a suspected wife; it was conducted by a direct appeal to God. This singular institution was of great national utility;

1. As a guardian of domestic peace—

[It must almost of necessity happen, that some husband, either through the perverseness of his own temper or the indiscretion of his wife, should feel “a spirit of jealousy” arising within him. Wherever such a thought is indulged, it corrodes, and eats out all domestic happiness; and, especially amongst a people so hard-hearted as the Jews, who were ever ready to put away their wives on the slightest occasions, it would lead to almost an immediate dissolution of the nuptial bonds. The miseries consequent on such hasty divorces may be more easily conceived than described — — — But when a man had the means of redress in his own hands, he would be less willing to indulge suspicion; or, if it arose, he would not suffer it to rankle in his bosom: he would either dismiss it from his mind, or bring it to an issue at once: that if it were justly founded, he might be released from his connexion; or, if unfounded, be delivered from his painful apprehensions.
Thus the law in question would retard the rise of jealousy, diminish its force, and facilitate its extinction; at the same time that it would prevent unjust divorces, and reconcile the mind to any which the circumstances of the case might require.]

2. As a preservative of public virtue—

[It is the hope of concealment that gives an edge to temptation. A thief will not steal, if he know that he must infallibly be detected: nor will the adulterer lay his plans of seduction, if he know that he cannot possibly conceal his guilt. Now, the remedy being in the hands of the injured party, and the issue of a trial certain, men would be cautious how they subjected themselves to such tremendous consequences as they had reason to expect. Females too would be upon their guard, not merely against the actual commission of sin, but against the smallest approximation towards it. The impossibility of escape would be a fence to their virtue, a barrier which no temptation could force. From their earliest days they would feel the necessity of being reserved in their habits, and circumspect in their conduct; and of abstaining, not only from evil, but from even the appearance of evil. For though they should not be found criminal to the extent that the jealousy of their husbands had led them to imagine, few would wholly exculpate them, or think that they had not given some grounds for suspicion: and the consciousness of this would make the trial itself extremely formidable even to those who had nothing to fear on account of the ultimate decision.
Hence then it is manifest, that the existence of this law would give a salutary check to the passions of mankind, and operate in the most favourable manner on all classes of the community.]
Its use, as political, was important; but it was still more so as,

II.

Moral—

Minute and trifling as many of the Jewish laws may appear, there was not one but was intended to inculcate some great lesson of morality. This which we are considering was of very extensive benefit. It had a direct tendency,

1. To convince the sceptical—

[The general notion of mankind is, that God does not attend to their actions: “Tush, the Lord doth not see, neither doth the Almighty regard it,” is the language of every heart [Note: Isaías 29:15; Salmos 73:11; Jó 22:13.] — — — But a single execution of this law would carry an irresistible conviction to every mind. It is supposed that the crime committed has been so secret, that no human being, except the guilty persons, were acquainted with it. It is supposed also that no clew for the discovery of it could possibly be found. Behold the issue of this ordeal, and the offending woman justifying that God who had inflicted vengeance on her: could any doubt now remain, whether God see our actions or not; or whether he will suffer sin to pass unpunished? The most determined atheist (if such a being could be found) must, like the worshippers of Baal, be convinced at such a sight, and exclaim, “The Lord, he is God; the Lord, he is God!” “verily there is a God that judgeth in the earth [Note: Salmos 58:11. Such passages as Salmos 139:11 and Jó 34:21 would now appear to him in their true light.]!”]

2. To reclaim the vicious—

[What must be the feelings of a man, who, after having rioted in iniquity, beholds such a scene as this? Must it not bring his own iniquities to his remembrance? Must he not tremble at the thought of appearing before this holy Lord God, and at the prospect of those judgments that shall be inflicted on him? Must he not realize in a measure that shame which he will be exposed to in the presence of the assembled universe, and that misery which will be coeval with his existence? Yes; methinks he already begins to smite upon his breast, and cry for mercy; and determines from henceforth to walk in newness of life — — —]

3. To comfort the oppressed—

[Where a woman of blameless character was made the victim of her husband’s jealousy, with what holy confidence would she drink the appointed cup, and make her appeal to the heart-searching God! — — — and in what triumph would she depart from the tabernacle, when God himself had borne a public testimony to her innocence! From hence then might every one, whose name the breath of calumny had blasted, assure himself that a time was coming, when God would vindicate his injured character, and cause his righteousness to shine as the noonday. David, under the accusations of Saul, consoled himself with this prospect [Note: Salmos 7:3.]; and lived to attest the fidelity of God to those who trust in him [Note: Salmos 18:16.]; and to recommend from his own experience this remedy to others [Note: Salmos 37:4.] — — —True, the interposition of God may not, towards others, be so immediate, or so visible, in this world: but, in the world to come, if not before, shall that promise be fulfilled to every servant of the Lord, “Every tongue that shall rise against thee in judgment thou shalt condemn [Note: Isaías 54:17; Isaías 66:5.].”]

We cannot conclude the subject without recommending to all,
1.

To beware of appealing lightly to God—

[It is grievous to hear how carelessly men swear by God, or use the term, ‘God knoweth.’ But, however light men make of such appeals, God heareth them; and he will, sooner or later, manifest his indignation against all who so profane his holy name. Instantaneous displays of his vengeance are sometimes even now given, in order to check such impiety: but, if he bear with such persons for a season, in due time “their sin shall surely find them out” — — —]

2. To stand ready for the final judgment—

[This law has ceased: but there is another tribunal, to which all, whether male or female, married or unmarried, shall be summoned. Thither shall we be brought by our heavenly “Husband,” “who is a jealous God, yea, whose very name is Jealous [Note: Êxodo 34:14.]:” and by his infallible decision will our eternal state be fixed. Think what must have been the frame of a woman’s mind on the eve of her trial, when she knew herself to be guilty: must she not be filled with fear and trembling? How then can any of us be gay and thoughtless in the prospect of such an ordeal as We have to pass! We cannot but acknowledge that we are justly branded as “adulterers and adulteresses [Note: Tiago 4:4.]:” let us therefore confess our sins with all humility of mind, and wash in that “fountain which was opened for sin and for uncleanness.”]