Text -- Numbers 15:1-38 (NET)

Sacrificial Rulings

15:1 The Lord spoke to Moses: 15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, which I am giving you, 15:3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord, 15:4 then the one who presents his offering to the Lord must bring a grain offering of one-tenth of an ephah of finely ground flour mixed with one fourth of a hin of olive oil. 15:5 You must also prepare one-fourth of a hin of wine for a drink offering with the burnt offering or the sacrifice for each lamb. 15:6 Or for a ram, you must prepare as a grain offering two-tenths of an ephah of finely ground flour mixed with one-third of a hin of olive oil, 15:7 and for a drink offering you must offer one-third of a hin of wine as a pleasing aroma to the Lord. 15:8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord, 15:9 then a grain offering of three-tenths of an ephah of finely ground flour mixed with half a hin of olive oil must be presented with the young bull, 15:10 and you must present as the drink offering half a hin of wine with the fire offering as a pleasing aroma to the Lord. 15:11 This is what is to be done for each ox, or each ram, or each of the male lambs or the goats. 15:12 You must do so for each one according to the number that you prepare. 15:13 “‘Every native-born person must do these things in this way to present an offering made by fire as a pleasing aroma to the Lord. 15:14 If a resident foreigner is living with you– or whoever is among you in future generations– and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. 15:15 One statute must apply to you who belong to the congregation and to the resident foreigner who is living among you, as a permanent statute for your future generations. You and the resident foreigner will be alike before the Lord. 15:16 One law and one custom must apply to you and to the resident foreigner who lives alongside you.’”

Rules for First Fruits

15:17 The Lord spoke to Moses: 15:18 “Speak to the Israelites and tell them, ‘When you enter the land to which I am bringing you 15:19 and you eat some of the food of the land, you must offer up a raised offering to the Lord. 15:20 You must offer up a cake of the first of your finely ground flour as a raised offering; as you offer the raised offering of the threshing floor, so you must offer it up. 15:21 You must give to the Lord some of the first of your finely ground flour as a raised offering in your future generations.

Rules for Unintentional Offenses

15:22 “‘If you sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses– 15:23 all that the Lord has commanded you by the authority of Moses, from the day that the Lord commanded Moses and continuing through your future generations– 15:24 then if anything is done unintentionally without the knowledge of the community, the whole community must prepare one young bull for a burnt offering– for a pleasing aroma to the Lord– along with its grain offering and its customary drink offering, and one male goat for a purification offering. 15:25 And the priest is to make atonement for the whole community of the Israelites, and they will be forgiven, because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense. 15:26 And the whole community of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense. 15:27 “‘If any person sins unintentionally, then he must bring a yearling female goat for a purification offering. 15:28 And the priest must make atonement for the person who sins unintentionally– when he sins unintentionally before the Lord– to make atonement for him, and he will be forgiven. 15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.

Deliberate Sin

15:30 “‘But the person who acts defiantly, whether native-born or a resident foreigner, insults the Lord. That person must be cut off from among his people. 15:31 Because he has despised the word of the Lord and has broken his commandment, that person must be completely cut off. His iniquity will be on him.’” 15:32 When the Israelites were in the wilderness they found a man gathering wood on the Sabbath day. 15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community. 15:34 They put him in custody, because there was no clear instruction about what should be done to him. 15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, just as the Lord commanded Moses.

Rules for Tassels

15:37 The Lord spoke to Moses: 15:38 “Speak to the Israelites and tell them to make tassels for themselves on the corners of their garments throughout their generations, and put a blue thread on the tassel of the corners.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 15:2

Will certainly give you, not withstanding this great provocation. And for their better assurance hereof he repeats and amplifies the laws of sacrifices, whereby through Christ he would be reconciled to them and theirs upon their repentance.

Wesley: Num 15:3

A peace-offering.

Wesley: Num 15:4

The tenth part of an Ephah, that is, about five pints. An hin contained about five quarts.

Wesley: Num 15:6

deals - Because this belonged to a better sacrifice than the former; and therefore in the next sacrifice of a bullock, there are three tenth deals. So the accessory sacrifice grows proportionably with the principal.

Wesley: Num 15:8

Such as were offered either freely or by command, which may be called peace-offerings or thank-offerings, by way of eminency, because such are offered purely by way of gratitude to God, and with single respect to his honour, whereas the peace-offerings made in performance of a vow were made and offered, with design of getting some advantage by them.

Wesley: Num 15:12

As many cattle as ye sacrifice, so many meal and drink-offerings ye shall offer.

Wesley: Num 15:15

As to the worship of God: his sacrifices shall be offered in the same manner and accepted by God upon the same terms, as yours: which was a presage of the future calling of the Gentiles. And this is added by way of caution, to shew that strangers were not upon this pretence to partake of their civil privileges.

Wesley: Num 15:19

When you are about to eat it: for before they eat it, they were to offer this offering to God.

Wesley: Num 15:19

That is, the bread - corn.

Wesley: Num 15:20

That is, of the corn in the threshing floor, when you have gathered in your corn.

Wesley: Num 15:22

Those now spoken of, which concern the outward service of God, or the rites or ceremonies belonging to it. And herein principally this law may seem to differ from that Lev 4:13, which speaks of some positive miscarriage, or doing that which ought not to have been done, about the holy things of God; whereas this speaks only of an omission of something which ought to have been done about holy ceremonies.

Wesley: Num 15:30

He sets God at defiance, and exposeth him to contempt, as if he were unable to punish transgressors.

Wesley: Num 15:32

day - This seems to be added as an example of a presumptuous sin: for as the law of the sabbath was plain and positive, so this transgression of it must needs be a known and wilful sin.

Wesley: Num 15:33

That is, to the rulers of the congregation.

Wesley: Num 15:34

That is, Moses and Aaron, and the seventy rulers.

Wesley: Num 15:34

That is, in what manner he was to be cut off, or by what kind of death he was to die, which therefore God here particularly determines: otherwise it was known in general that sabbath - breakers were to be put to death.

Wesley: Num 15:38

These were certain threads or ends, standing out a little further than the rest of their garments, lest there for this use.

Wesley: Num 15:38

That is, in the four borders or quarters, as it is, Deu 22:12.

Wesley: Num 15:38

Of their upper garments. This was practiced by the Pharisees in Christ's time, who are noted for making their borders larger than ordinary.

Wesley: Num 15:38

To make it more obvious to the sight, and consequently more serviceable to the use here mentioned.

Wesley: Num 15:38

Or, purple.

JFB: Num 15:1-2

Some infer from Num 15:23 that the date of this communication must be fixed towards the close of the wanderings in the wilderness; and, also, that all the sacrifices prescribed in the law were to be offered only after the settlement in Canaan.

JFB: Num 15:3

It is evident that a peace offering is referred to because this term is frequently used in such a sense (Exo 18:12; Lev 17:5).

JFB: Num 15:4

That is, an omer, the tenth part of an ephah (Exo 16:36).

JFB: Num 15:4

This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices.

JFB: Num 15:6-12

The quantity of flour was increased because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal.

JFB: Num 15:13-16

One who had become a proselyte. There were scarcely any of the national privileges of the Israelites, in which the Gentile stranger might not, on conforming to certain conditions, fully participate.

JFB: Num 15:19

The offering prescribed was to precede the act of eating.

JFB: Num 15:19

That is, the priests of the Lord (Eze 44:30).

JFB: Num 15:20

Meaning the corn on the threshing-floor; that is, after harvest.

JFB: Num 15:20

To the priests accompanying the ceremony with the same rites.

JFB: Num 15:22

Respecting the performance of divine worship, and the rites and ceremonies that constitute the holy service. The law relates only to any omission and consequently is quite different from that laid down in Lev 4:13, which implies a transgression or positive neglect of some observances required. This law relates to private parties or individual tribes; that to the whole congregation of Israel.

JFB: Num 15:24-26

The Mosaic ritual was complicated, and the ceremonies to be gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting some of them. This law includes the stranger in the number of those for whom the sacrifice was offered for the sin of general ignorance.

JFB: Num 15:27-29

Not only in common with the general body of the people, but his personal sins were to be expiated in the same manner.

JFB: Num 15:30

Hebrew, "with an high" or "uplifted hand"--that is, knowingly, wilfully, obstinately. In this sense the phraseology occurs (Exo 14:8; Lev 26:21; Psa 19:13).

JFB: Num 15:30

Sets Him at open defiance and dishonors His majesty.

JFB: Num 15:31

The punishment of his sins shall fall on himself individually; no guilt shall be incurred by the nation, unless there be a criminal carelessness in overlooking the offense.

JFB: Num 15:32-34

This incident is evidently narrated as an instance of presumptuous sin. The mere gathering of sticks was not a sinful act and might be necessary for fuel to warm him or to make ready his food. But its being done on the Sabbath altered the entire character of the action. The law of the Sabbath being a plain and positive commandment, this transgression of it was a known and wilful sin, and it was marked by several aggravations. For the deed was done with unblushing boldness in broad daylight, in open defiance of the divine authority--in flagrant inconsistency with His religious connection with Israel, as the covenant-people of God; and it was an application to improper purposes of time, which God had consecrated to Himself and the solemn duties of religion. The offender was brought before the rulers, who, on hearing the painful report, were at a loss to determine what ought to be done. That they should have felt any embarrassment in such a case may seem surprising, in the face of the sabbath law (Exo 31:14). Their difficulty probably arose from this being the first public offense of the kind which had occurred; and the appeal might be made to remove all ground of complaint--to produce a more striking effect, so that the fate of this criminal might be a beacon to warn all Israelites in the future.

JFB: Num 15:35-36

The Lord was King, as well as God of Israel, and the offense being a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death; and, moreover, He required the whole congregation unite in executing the fatal sentence.

JFB: Num 15:38

These were narrow strips, in a wing-like form, wrapped over the shoulders and on various parts of the attire. "Fringe," however, is the English rendering of two distinct Hebrew words--the one meaning a narrow lappet or edging, called the "hem" or "border" (Mat 23:5; Luk 8:44), which, in order to make it more attractive to the eye and consequently more serviceable to the purpose described, was covered with a riband of blue or rather purple color; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and religious associations--to keep them in habitual remembrance of the divine commandments.

Clarke: Num 15:2

When ye be come into the land - Some learned men are of opinion that several offerings prescribed by the law were not intended to be made in the wilderness, but in the promised land; the former not affording those conveniences which were necessary to the complete observance of the Divine worship in this and several other respects.

Clarke: Num 15:3

And will make an offering - For the different kinds of offerings, sacrifices, etc., see Lev 1:2, Lev 1:7.

Clarke: Num 15:5

The fourth part of a hin - The quantity of meal and flour was augmented in proportion to the size of the sacrifice with which it was offered. With a Lamb or a Kid were offered one tenth deal of flour, (the tenth part of an ephah, see on Exo 29:40 (note)), the fourth part of a hin of oil, and the fourth part of a hin of wine. With a Ram, two tenth deals of flour, a third part of a hin of oil, and a third part of a hin of wine. With a Bullock, three tenth deals of flour, half a hin of oil, and half a hin of wine. See Num 15:4-11.

Clarke: Num 15:14

If a stranger sojourn - See the notes on Lev 19:33;Lev 22:9. When the case of the Jewish people is fairly considered, and their situation with respect to the surrounding idolatrous nations, we shall see the absolute necessity of having but one form of worship in the land. That alone was genuine which was prescribed by the Almighty, and no others could be tolerated, because they were idolatrous. All strangers - all that came to sojourn in the land, were required to conform to it; and it was right that those who did conform to it should have equal rights and privileges with the Hebrews themselves, which we find was the case. But under the Christian dispensation, as no particular form of worship is prescribed, the types and ceremonies of the Mosaic institution being all fulfilled, unlimited toleration should be allowed; and while the sacred writings are made the basis of the worship offered to God, every man should be allowed to worship according to his own conscience, for in this respect every one i

"Lord of himself, accountable to non

But to his conscience and his God alone."

Clarke: Num 15:20

Ye shall offer - the first of your dough - Concerning the offerings of first-fruits, see the notes on Exo 22:29.

Clarke: Num 15:24

If aught be committed by ignorance - See the notes on Lev 4:2, and Lev 5:17. The case here probably refers to the whole congregation; the cases above, to the sin of an individual.

Clarke: Num 15:25

The priest shall make an atonement - Even sins committed through ignorance required an atonement; and God in his mercy has provided one for them.

Clarke: Num 15:30

But the soul that doeth aught presumptuously - Bold daring acts of transgression against the fullest evidence, and in despite of the Divine authority, admitted of no atonement; the person was to be cut off - to be excluded from God’ s people, and from all their privileges and blessings

Probably the presumption mentioned here implied an utter contempt of the word and authority of God, springing from an idolatrous or atheistical mind. In such a case all repentance was precluded, because of the denial of the word and being of God. It is probably a case similar to that mentioned Heb 6:4-8 (note); Heb 10:26-31 (note); on which passages see the notes.

Clarke: Num 15:32

They found a man that gathered sticks upon the Sabbath - This was in all likelihood a case of that kind supposed above: the man despised the word of the Lord, and therefore broke his commandment; see Num 15:31. On this ground he was punished with the utmost rigor of the law.

Clarke: Num 15:36

Stoned him - See the note on Lev 24:23.

Clarke: Num 15:38

Bid them - make them fringes - We learn from Num 15:39 that these fringes were emblematical of the various commands of God. That there was any analogy between a fringe and a precept, it would be bold to assert; but when a thing is appointed to represent another, no matter how different, that first object be comes the regular representative or sign of the other. There is no analogy between the term bread and the farinaceous nutritive substance thereby signified; but because this term is used to express and represent that thing, every person thus understands it; and when the word bread is seen or heard, a perfect knowledge, not of the letters which compose that word, but of the thing signified by it, is conveyed to the mind. So the fringes, being appointed by God to represent and bring to mind the commandments of God, Num 15:39, the mention or sight of them conveyed the intelligence intended. All the Jews wore these, and so probably did our Lord; see Mat 9:20, where the word κρασπε ον is rather to be understood of the fringe than of the hem of his garment.

Calvin: Num 15:1

1.And the Lord spake He partly here adverts to those precepts of which he had treated more distinctly and fully in Leviticus, and partly gathers into one place what he had before spoken of in various places and more obscurely. For as yet he had delivered no certain regulations as to the accessories to the meat-offering of oil and wine; but what he had before appropriated to particular cases he now commands to be observed generally, and what he had treated of more accurately he now lightly passes over; for he does not enter into full particulars, but only forbids that sacrifices should be offered without flour, a libation of wine, and oil. We have seen elsewhere that in the sacrifices and oblations, wherein God consulted the rude condition of the people, He took as it were the character of a man, as if He feasted there familiarly with them. In this sense He elsewhere calls the sacrifices His meat, ²⁹¹ not because He, who is the life in Himself and inspires the life of all, requires the supports of life, but because, unless He descends to men, He cannot lift up their minds to things above. Still, inasmuch as there was danger on the other side lest the people should introduce many inane and superfluous pomps, as we see that in their sacred feasts the Gentiles were foolishly and immoderately luxurious, as if their delicacies gave pleasure to God, the measure of each particular thing is prescribed, that they may not dare to invent anything arbitrarily. The conjecture is probable that what had been before delivered with sufficient clearness is here again recalled to their memory. But since this reason is not expressly given, it will be enough to hold fast what has been frequently stated, that although the ceremonies might be of trifling importance, still it was necessary that the lawful should be carefully distinguished from the unauthorized, in order that the licentiousness of men might be anticipated, who would otherwise have failed not to mingle their own leaven. The sum of this passage is, that both in the solemn sacrifices which the Law demands, as well as in the free-will-offerings, they should observe that proportion of which we have treated elsewhere.

Calvin: Num 15:14

14.And if a stranger sojourn with you He does not mean all strangers, but only those who, descending from heathen nations, had professedly turned to God, and thus had been received into the body of the Church; for the uncleanness of those who remained in uncircumcision excluded them from the legal service. I conceive that there were two reasons why God would have one and the same form observed; first, that the proselytes who had been lately incorporated might more cheerfully devote themselves to the exercises of piety, when they saw themselves placed in the same position as the children of Abraham; and secondly, lest if any distinction should be made, corrupt mixtures should immediately creep in. Lest, therefore, the purity of God’s worship should be gradually corrupted by absurd imitation, the gate was shut against that variety which usually draws men aside in different directions.

Calvin: Num 15:20

20.Ye shall offer up a cake Here another kind of first-fruits is required, to offer up sacred cakes of the first of their dough. First-fruits were offered of their fruits and ears of corn; but the representation was more lively in the bread itself; and, consequently, God would have them present tokens of their gratitude, not only from the barn, but from the mill, and the oven, so that whilst they eat their bread also, they might have Him before their eyes.

Calvin: Num 15:22

22.And if ye have erred He teaches by what kind of sacrifice the sins of the whole people or of each individual are to be expiated, although he enumerates only two of the four classes which are mentioned in Leviticus; for a special atonement is there enjoined both on the priest and the ruler. But neither is the ceremony of sacrificing here described, since Moses only wished to refresh their memories by the way as to the manner in which, either publicly or privately, they were to be reconciled to God. This word “error,” ²⁶⁴ as we have said, extends to incogitancy, which partakes of contempt of God, and arises from too great security, when men inconsiderately fall into the sins to which their lusts invite them; for deliberate impiety is afterwards brought into contrast with error, when men designedly rush into violations of the law. But since nothing is more easy than for men to err, this remedy was most necessary, lest they who had sinned should fall into despair. Lest, then, the people or private individuals, when they saw their guilt, should despair of pardon and throw away the pursuit of holiness, God anticipates them, and shews them by what means He is to be propitiated, so that the sins which had occurred should not interrupt His service. Since, however, Moses here only repeats what has already been explained, there is no need of dwelling largely upon it, except that in one point he seems to deliver a law different from the former one; for he there commands two bullocks to be slain for the reconciliation of the people, ²⁶⁵ the one as a burnt-offering, the other as a sin-offering; yet, if the second were not easily obtained, the permission was given to substitute a goat. In Leviticus, therefore, the regular and perfect rite was delivered; the permissive alteration is only added here; nor does Moses contradict himself, though, for the sake of brevity, he only refers to one of the two modes. At the end a clearer explanation is subjoined, viz., that the same law should be common to all, since it was by no means expedient to introduce any diversity.

Calvin: Num 15:30

30.But the soul that doeth ought This verse is variously translated. For some read it thus ⁶⁸ “The soul that doeth ought with a high hand, the same reproacheth the Lord, and, therefore, shall be cut off;” thus there would be two propositions. We have followed another opinion, reading it connectedly, “The soul, who shall have raised a high hand to the reproach of God, shall be cut off ” Literally, it is, “The soul, who shall have dealt with a high hand, whether born in the land, or a stranger, himself blaspheming God, and that soul shall be plucked up from the midst of his people.” But, since either version is probable, and makes no difference in substance, I have allowed myself freely to choose that which expressed the meaning more clearly. “To deal with a high hand” is nothing more than to attempt, or undertake proudly, what is not lawful: for our hands ought to be guided, and, as it were, restrained by God’s word, lest they should lift themselves up. But although men’s hands are used in various acts of audacity and wantonness, yet here there is especial mention of the profanation of God’s true and legitimate worship, when anything is invented inconsistent with its purity: for the punishment is not decreed against thefts, or murders, or other similar crimes, but against the perverse imaginations, which tend to the corruption of religion. The reason is afterwards added: “Because he hath despised the word of the Lord, and hath broken His commandment.” For it is no light offense to transgress the bounds which God hath placed. Now, it is certain that all self-invented services betray an impious contempt of God, as if men designedly despised Him, and spurned at His commands. Whence we infer, that nothing is more opposed to perfect and sincere religion than that temerity which induces men to follow whatever course they please. The clause, “his iniquity shall be upon him, ” may be explained in two ways, either as a confirmation by Moses of the justice of this punishment, and of its merited infliction, or as an admonition, that the impiety should be corrected betimes, before it has advanced too far. There is no objection to either.

Calvin: Num 15:32

32.And while the children of Israel Since we know not in what year, or in what month this happened, it appeared that nothing would be better than to follow the context of Moses. This history shows that the Israelites were not always affected by the same degree of madness, so as to be rebellious against God; since in this instance their moderation is no less manifested than the fervency of their pious zeal. But as one swallow does not make spring, so we shall form an incorrect judgment of men’s whole lives from one noble action. The transgressor of the law is brought to Moses and Aaron, whose authority retains the whole people in the path of duty. Their humility is also worthy of praise, in that they quietly wait for the decision of God; and finally, must be added, their energy in executing the punishment as soon as God has declared the sentence. You would say that in every point they were rightly conformed to the rules of piety; but, since the most trifling occasion immediately led them astray, their hypocrisy was discovered by this great levity of conduct.

This, however, is the sum of the history, that by the death of one man the obligation of the Sabbath was sanctioned, so that it might henceforth be held in greater reverence. It might indeed be the case that these men, who brought the transgressor of the Sabbath, were careless in other matters, and, as is usual with hypocrites, were excessively rigid in their assertion of the claims of an outward ceremony. From the punishment, however, we may infer that the criminal himself had not erred through inadvertence, but in gross contempt of the Law, so as to think nothing of subverting and corrupting all things sacred. Sometimes, indeed, God has severely avenged inconsideration in the pollution of holy things; but it is probable that He would not have commanded this man to be stoned, unless he had been convicted of willful crime. Moreover, by this severity God testified how much stress He laid upon the observance of the Sabbath. The reason of this has been elsewhere set forth, ⁸⁴ viz., that by this mark and symbol He had separated His chosen people from heathen nations. Whence also arose the main reproach against the Jews, when they were called Sabbatarians. ⁸⁵

But it must be borne in mind that the worship of God was not to consist in mere idleness and festivity; and therefore that what God enjoined respecting the seventh day had another object: not only that they should then employ themselves in meditating upon His works, but that, renouncing themselves and their own works, they should live unto God.

Furthermore, this case shows us in general that the magistracy is appointed no less for the maintenance of the First Table, than the Second; so that, if they inflict punishment upon murder, adultery, and theft, they should also vindicate the worship of God: for it is to be observed that the man was not stoned by a mere unreflecting impulse, but by the direct command of God. They knew, indeed, what he had deserved before God’s tribunal; but, since no political law had been given on this head, Moses was unwilling to come to any decision except by the authority of God.

Calvin: Num 15:38

38.Speak unto the children of Israel A little farther on I will explain the object of this precept more fully: although it is plain from the next verse that God had no other object but to exercise the Jews in constant meditation upon the Law. For there was no religion contained in the fringes themselves, nor had that material texture any value in itself; but since men are lazy and forgetful in the cultivation of piety, God would by this aid make a provision for their infirmity. For when He says that they should “look upon it and remember,” He hints that they have need of these coarse rudiments, which may strike even their outward senses; and again, that, unless their memory was kept awake, nothing was more likely than that forgetfulness should steal upon them. But he presently adds, that God has no satisfaction in mere empty knowledge, but that He demands serious affections and practical performance. In the latter part of the verse he points out another requirement, viz., not only that their sluggishness should be stimulated, but also their wantonness restrained; for when he says “that ye seek not after your own heart,” he intimates that, unless God should restrain their wandering senses, they would be too much inclined to all kinds of superstitions and errors. And, first of all, by contrasting “the hearts and eyes” of men with His Law, he shews that He would have His people contented with that one rule which He prescribes, without the admixture of any of their own imaginations; and again, He denounces the vanity of whatever men invent for themselves, and however pleasing any human scheme may appear to them, He still repudiates and condemns it. And this is still more clearly expressed in the last word, when he says that men “go a whoring” whenever they are governed by their own counsels. This declaration is deserving of our especial observation, for whilst they have much self-satisfaction who worship God according to their own will, and whilst they account their zeal to be very good and very right, they do nothing else but pollute themselves by spiritual adultery. For what by the world is considered to be the holiest devotion, God with his own mouth pronounces to be fornication. By the word “eyes” he unquestionably means man’s power of discernment.

Defender: Num 15:31

Nowhere did the Mosaic laws provide any offerings whereby the willful sinner - one who had deliberately and intentionally rebelled against God's Word - could receive forgiveness. The example in Num 15:32-36 graphically illustrates this truth. David's experience, however, (Psalm 51; 2Sa 12:9-13), illustrates the fact that a genuine believer could be spared and restored through sincere repentance and confession. Nevertheless, even in such a case severe temporal chastisement was incurred (2Sa 12:14-18)."

TSK: Num 15:1

It is very probable, that the transactions recorded in this and the four following chapters took place during the time the Israelites abode in Kadesh (Deu 1:46).

TSK: Num 15:2

Num 15:18; Lev 14:34, Lev 23:10, Lev 25:2; Deu 7:1, Deu 7:2, Deu 12:1, Deu 12:9

TSK: Num 15:3

will make : Exo 29:18, Exo 29:25, Exo 29:41; Lev 1:2, Lev 1:3, Lev 1:9, Lev 1:13, Lev 1:17, Lev 10:13

a burnt : Lev. 1:1-17

a sacrifice : Lev 7:16, Lev 22:18-23; Deu 12:11

performing : Heb. separating, Lev 27:2

or in a freewill : Lev 22:21, Lev 22:23; Deu 12:6, Deu 12:17, Deu 16:10

in your : Num 28:16-19, Num 28:27, Num 29:1, Num 29:2, Num 29:8, 13-40; Lev 23:8, Lev 23:12, Lev 23:36; Deut. 16:1-17

a sweet : Gen 8:21; Exo 29:18; Mat 3:17; Eph 5:2; Phi 4:18

the herd : Under the term bakar , are comprehended the ox, heifer, etc; and under tzon , are included sheep and goats. The animals enjoined in the Levitical law are the very same which commanded Abraham to offer (Gen 15:9). Hence it is evident, that God delivered to the patriarchs an epitome of that law which was afterwards given in detail to Moses, the essence of which consisted in its sacrifices; and these sacrifices were of clean animals, the most perfect, useful, and healthy of all that are brought under the immediate government of man. Gross feeding and ferocious animals were all excluded, as well as all birds of prey.

TSK: Num 15:4

a meat : Exo 29:40; Lev 2:1, Lev 6:14, Lev 7:9, Lev 7:10, Lev 23:13; Isa 66:20; Mal 1:11; Rom 15:16; Heb 13:16

the fourth : Num 28:5-8; Exo 29:40; Lev 2:15, Lev 14:10, Lev 23:13; Jdg 9:9; Eze 46:14

TSK: Num 15:5

Num 28:7, Num 28:14; Jdg 9:13; Psa 116:13; Son 1:4; Zec 9:17; Mat 26:28, Mat 26:29; Phi 2:17; 2Ti 4:6

TSK: Num 15:6

Num 15:4, Num 28:12-14

TSK: Num 15:8

peace : Lev 3:1, Lev 7:11-18

TSK: Num 15:9

with a : Num 28:12, Num 28:14

a meat : Num 29:6; Lev 6:14, Lev 7:37, Lev 14:10; 1Ch 21:23; Neh 10:33; Eze 42:13; Eze 46:5, Eze 46:7, Eze 46:11, Eze 46:15; Joe 1:9, Joe 2:14

TSK: Num 15:10

Num 15:5, Num 6:15

TSK: Num 15:11

Num 15:28

TSK: Num 15:15

One : Num 15:29, Num 9:14; Exo 12:49; Lev 24:22; Gal 3:28; Eph 2:11-22; Col 3:11

an ordinance : Num 10:8, Num 18:8; Exo 12:14, Exo 12:24, Exo 12:43; 1Sa 30:25

TSK: Num 15:18

Num 15:2; Deu 26:1-15

TSK: Num 15:19

The oblation before prescribed seems to have been a general acknowledgment from the people at large; but this was an oblation from every one that reaped a harvestcaps1 . wcaps0 ho was required, previously to tasting it himself, to offer a portion of dough as a heave-offering to the Lord. This is supposed to have been given to the priests in their several cities, and not carried to the tabernacle.

Jos 5:11, Jos 5:12

TSK: Num 15:20

a cake : Num 18:12; Exo 23:19; Deu 26:2-10; Neh 10:37; Pro 3:9, Pro 3:10; Eze 44:30; Mat 6:33; Rom 11:16; 1Co 15:20; Jam 1:18; Rev 14:4

the heave offering : Lev 2:14, Lev 23:20, Lev 23:16, Lev 23:17

TSK: Num 15:21

Num 18:26; Exo 29:28

TSK: Num 15:22

This law concerning sins of ignorance, being entirely diverse from one before considered, occasions considerable difficulty (Lev. 4). Some explain that law as relating to sins of commission, this to sins of omissioncaps1 . ocaps0 thers explain the one of inadvertent violations of the moral law, and the other of the transgressions of the ceremonial law, and some think that related to the whole nation, this to any one tribe; or that to the bulk of the nation, this to the rulers and elders. The Jews say, that the former law referred to such national transgressions through heedlessness, as consisted with the maintenance of the prescribed worship in the main; but that this especially respected the case of the nation, when through inattention, and the example and authority of wicked rulers, they had turned aside and committed idolatry, or conducted their worship directly contrary to law; yet through a culpable ignorance, and not in presumption. This was evidently the case under several of their kings; and the explanation seems well grounded.

Lev 4:2, Lev 4:13, Lev 4:14, Lev 4:22, Lev 4:27, Lev 5:13, Lev 5:15-17; Psa 19:12; Luk 12:48

TSK: Num 15:24

if ought : Lev 4:13

without : Heb. from the eyes

one young bullock : Lev 4:14-21

with his : Num 15:8-10

manner : or, ordinance

one kid : Num 28:15; Lev 4:23; 2Ch 29:21-24; Ezr 6:17, Ezr 8:35

TSK: Num 15:25

the priest : Lev 4:20, Lev 4:26; Rom 3:25; 1Jo 2:2

forgiven them : Luk 23:34; Act 13:39

TSK: Num 15:27

Lev 4:27, Lev 4:28; Act 3:17, Act 17:30; 1Ti 1:13

TSK: Num 15:28

Lev 4:35

TSK: Num 15:29

one law : Num 15:15, Num 9:14; Lev 16:29, Lev 17:15; Rom 3:29, Rom 3:30

sinneth : Heb. doeth

TSK: Num 15:30

doeth ought : Num 9:13, Num 14:44; Gen 17:14; Exo 21:14; Lev 20:3, Lev 20:6, Lev 20:10; Deu 1:43, Deu 17:12; Deu 29:19, Deu 29:20; Psa 19:13; Mat 12:32; Heb 10:26, Heb 10:29; 2Pe 2:10

presumptuously : Heb. with an high hand, That is, bold, daring, deliberate acts of transgression against the fullest evidence, and in despite of the Divine authority. Such conduct ""reproacheth the Lord,""as if his commands were needless, unreasonable, and inimical to the happiness of man; his favour were not desirable, or his wrath not to be fearedcaps1 . icaps0 n short, as if it were more advantageous to rebel against him than to serve him. Such acts admitted of no atonementcaps1 . tcaps0 he person was condemned to bear his own iniquity, and to be cut off.

reproacheth : Psa 69:9, Psa 74:18, Psa 74:22, Psa 79:12, Psa 89:51; Pro 14:31; Isa 37:23, Isa 37:24

TSK: Num 15:31

despised : Lev 26:15, Lev 26:43; 2Sa 12:9; Psa 119:126; Pro 13:13; Isa 30:12; 1Th 4:8; Heb 10:28, Heb 10:29

his iniquity : Lev 5:1; Psa 38:4; Isa 53:6; Eze 18:20; 1Pe 2:24; 2Pe 2:21

TSK: Num 15:32

they found a man : This example seems to have been evidently introduced to illustrate the foregoing law. The man despised the word of the Lord, presumptuously broke his commandment, and on this ground was punished with death. Exo 16:23, Exo 16:27, Exo 16:28, Exo 20:8-10, Exo 35:2, Exo 35:3

TSK: Num 15:33

John 8:3-20

TSK: Num 15:34

Lev 24:12

TSK: Num 15:35

The man : Exo 31:14, Exo 31:15

stone him : Lev 24:14, Lev 24:23; 1Ki 21:13; Act 7:58; Heb 13:11, Heb 13:12

TSK: Num 15:36

Jos 7:25

TSK: Num 15:38

fringes in the borders : The word tzitzith properly denotes an ornament resembling a flower. From Num 15:39, we learn that these were emblematical of the commands of God. That there is any analogy between a fringe and a precept, it would be bold to assert; but when a thing is appointed to represent another, no matter how different, that first object becomes the legitimate representative or sign of the other. Deu 22:12; Mat 9:20, Mat 23:5; Luk 8:44

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 15:1

The contents of the next five chapters must apparently be referred to the long period of wandering to which Num 14:33 the people were condemned.

Barnes: Num 15:2

To the Israelites of the younger generation is conveyed the hope that the nation should yet enter into the land of promise. The ordinances that follow are more likely to have been addressed to adults than to children; and we may therefore assume that at the date of their delivery the new generation was growing up, and the period of wandering drawing toward its close. During that period the meat-offerings and drink-offerings prescribed by the Law had been probably intermitted by reason of the scanty supply of grain and wine in the wilderness. The command therefore to provide such offerings was a pledge to Israel that it should possess the land which was to furnish the wherewithal for them.

Barnes: Num 15:4-12

The meat-offering is treated in Lev. 2. The drink-offering Exo 29:40; Lev 23:13, hitherto an ordinary accessory to the former, is now prescribed forevery sacrifice.

Barnes: Num 15:18

The general principle which includes the ordinance of this and the three verses following is laid down in Exo 22:29; Exo 23:19.

Barnes: Num 15:20-21

Dough - " Coarse meal"Neh 10:37; Eze 44:30.

Barnes: Num 15:22-31

The heavy punishments which had already overtaken the people might naturally give rise to apprehensions for the future, especially in view of the fact that on the approaching entrance into Canaan the complete observance of the Law in all its details would become imperative on them. To meet such apprehensions a distinction is emphatically drawn between sins of ignorance (Lev 4:13 ff) and those of presumption Num 15:30-31. The passage deals separately with imperfections of obedience which would be regarded as attaching to the whole nation Num 15:22-26, and those of individuals Num 15:27-30.

Num 15:24

Without the knowledge of the congregation - literally, as marginal. The words point to an error of omission which escaped notice at the time: i. e. to an oversight.

Num 15:30

Presumptuously - The original (compare the margin, and Exo 14:8) imports something done willfully and openly; in the case of a sin against God it implies that the act is committed ostentatiously and in bravado.

Reproacheth the Lord - Rather, revileth or blasphemeth the Lord: compare Eze 20:27.

Barnes: Num 15:32

Moses mentions here, as is his wont (compare Lev 24:10-16), the first open transgression and its punishment in order to exemplify the laws which he is laying down. The offence of Sabbath-breaking was one for which there could be no excuse. This law at least might be observed even in the wilderness. Transgression of it was therefore a presumptuous sin, and was punished accordingly.

Barnes: Num 15:34

Death had indeed been assigned as the penalty Exo 31:14; Exo 35:2; but it had not been determined how that death was to be inflicted.

Barnes: Num 15:38

That they put upon the fringe of the borders a ribband of blue - Reader that they add to the fringes of the borders (or corners) a thread of blue (compare the marginal references). These fringes are considered to be of Egypttian origin. The ordinary outer Jewish garment was a quadrangular piece of cloth like a modern plaid, to the corners of which, in conformity with this command, a tassel was attached. Each tassel had a conspicuous thread of deep blue, this color being doubtless symbolic of the heavenly origin of the commandments of which it was to serve as a memento. Tradition determined that the other threads should be white - this color being an emblem of purity (compare Isa 1:18). The arrangement of the threads and knots, to which the Jews attached the greatest importance, was so adjusted as to set forth symbolically the 613 precepts of which the Law was believed to consist. In our Lord’ s time the Pharisees enlarged their fringes Mat 23:5 in order to obtain reputation for their piety. In later times howerer, the Jews have worn the fringed garment ( tālı̂̄th ) of a smaller size and as an under-dress. Its use is still retained, especially at morning prayer in the Synagogue.

Poole: Num 15:2

i.e. Will certainly give you notwithstanding this great provacation, and my unchangeable commination. And for their better assurance hereof, he repeats and amplifies the laws of sacrifices, whereby through Christ he was or would be reconciled to them and theirs upon their repentance.

Poole: Num 15:3

A sacrifice i.e. a peace-offering, as appears,

1. Because that word put by itself is oft so taken, as Exo 18:12 Lev 17:5,8 23:37 Deu 12:27 .

2. Because the offerings for sins and trespasses had no meat-offerings and drink-offerings attending upon them, excepting only the case of the

leper’ s cleansing, Lev 14:10 .

3. Because this is explained by and called peace-offereings , Num 15:8 .

4. From the words here following, because peace-offerings were commonly offerede either in performance of a vow, or freely, or by God’ s command in their solemn feasts, all which are here expressed.

Poole: Num 15:4

A tenth deal or tenth part , to wit, of an ephah, i.e. an omer, Exo 16:36 .

Mingled with oil wherein it seems to differ from such meat-offerings as were solitary, and not accessories to other sacrifices.

Poole: Num 15:6

Two tenth deals because this belonged to a better sacrifice than the former; and therefore in the next sacrfice of a bullock there are three tenth deals. So the accessory sacrifice grows proportionably with the principal.

Poole: Num 15:8

i.e. Or any other peace-offerings, to wit, such as were offered either freely or by command, which may be called

peace-offerings or thank-offerings, by way of eminency, because such are offered purely by way of gratitude to God, and with single respect to his command and honour; whereas the peace-offerings made it performance of a vow were made and offbred by way of contract, and with design of getting some advantage by them.

Poole: Num 15:12

i.e. As many cattle as ye sacrifice, so many meat and drink offerings ye shall offer.

Poole: Num 15:14

A stranger to wit, proselyte, for such offerings were not accepted from others.

Poole: Num 15:15

i.e. As to the worship of God; his sacrifices shall be offered in the same manner, and accepted by God upon the same terms, as yours; which was a presage of the future calling of the Gentiles. And this is added by way of caution and distinction, to show that strangers were not upon this pretence to partake of thcir civil privileges.

Poole: Num 15:19

When ye eat i.e. when you are about to eat it; for before they did eat it, they were to offer this offering to God.

Of the bread i.e. the bread-corn, as that word is used. Job 28:5 Psa 104:15 Isa 28:22 .

Unto the Lord i.e. to the priest of the Lord, as appears from Eze 44:30 .

Poole: Num 15:20

i.e. Of the corn in the threshing-floor, as Deu 16:13 , when you have gathered in your corn.

So shall ye heave it i.e. you shall offer this in the same proportion, to the same persons, i.e. the priests, and with the same rites.

Poole: Num 15:22

To wit, those now spoken of, those which concern the outward worship and servicc of God, or the rites or ceremonies belonging to it. And herein principally this law may seem to differ from that Lev 14:13 , which speaks of some positive miscarriage, or doing that which ought not to have been done about the holy things of God, whereas this speaks only of an omissiou of somcthing which ought to have been done about holy ccrcmonies. But besides this, that law, Lev 4:13 , concerns the whole congregration of Israel , as it is there expressed, but this concerns only the congregation, or a congregation , as it is here expressed, Num 15:24 , i.e. any particular congregation of Israelites, whether of a whole tribe meeting together by their representatives, or a lesser congregation, such as there were to be many in Canaan; and the words rendered all the congregation may be, and are by some here, rendered every congregation . And by virtue of this law, as some suppose, the Israelites newly after their return from the captivity offered twelve bullocks, one for each tribe, Ezr 8:35 .

Poole: Num 15:24

In Le 4 the bullock is for a sin-offering, here it is for a burnt-offering, either because they are different laws, as hath been said; or because here is added a new penalty, to breed the greater caution and diligence in the Israelites, who had given many instances, and now a fresh and eminent instance, of their heedlessness in observing the commands of God; and so, besides that bullock for a sin-offering, which he leaves to be gathered out of Lev 4:11 , he now requires another bullock for a burnt-offering.

Poole: Num 15:30

Ought understand such things as ought not to be done and things relating to the worship of God;

presumptously Heb. with a high or lifted hand i. e. knowingly willfully, boldly, resolvedly, deliberately, designedly. So this phrase is elsewhere used. See Exo 14:8 Lev 26:21 Num 33:3 Job 15:26 Psa 19:13 .

Reproacheth the Lord i.e. he sets God at defiance, and exposeth him to contempt, as if he were unworthy of any regard, and unable to punish transgressors.

Poole: Num 15:31

i.e. The punishment shall be confined to himself, and not fall upon the congregation, as it will do, if they neglect to cut him off.

Poole: Num 15:32

This seems to be added as an example of a presumptuous sin; for as the law of the sabbath was plain and positive, so this transgression of it must needs be a known and wilful sin.

Poole: Num 15:33

i.e. To the rulers of the congregation, who, as they represented and governed the congregation, are called by the name of the congregation.

Poole: Num 15:34

i.e. Moses and Aaron, and the seventy rulers last mentioned.

What should be done to him i.e. in what manner he was to be cut off, or by what kind of death he was to die, which therefore God here particularly determines; otherwise it was known in general that sabbath-breakers were to be put to death, from Exo 31:14 35:2 .

Poole: Num 15:38

Fringes were certain threads or ends of their garments, standing out a little further than the rest of their garments, left there for this use.

In the borders i.e. in the four borders or quarters , as it is Deu 22:12 . Heb. wings , which is oft used for borders or ends, as Rth 3:9 1Sa 15:27 24:5 , &c.

Of their garments i.e. of their upper garment, or that wherewith they covered themselves , as is expressed Deu 22:12 . This was practised by the Pharisees in Christ’ s time, who are noted for making their borders larger than ordinary, Mat 23:5 ; and by Christ himself, as may gathered from Luk 8:44 .

A riband to make it more obvious to the sight, and consequently more serviceable to the use here mentioned.

Of blue or, of a purple colour , as the Jewish writers agree, whose opinion is the more considerable, because it was matter of constant practice among them.

Haydock: Num 15:2

Speak. This law was probably given towards the end of the 40 years, ver. 23.

Haydock: Num 15:3

Victim "of peace," as some Latin copies read, including all the different sorts, ver. 28. (Calmet)

Haydock: Num 15:4

Ephi. Hebrew, "a tenth of flour," or one gomer. (Du Hamel)

Haydock: Num 15:6

Oil. Greater libations are required for a ram, as it is larger than the former victim, which was accompanied with only half the quantity of fine flour. (Haydock) ---

Part of the wine and oil was poured on the flour, and burnt on the altar; the rest was given to the priests.

Haydock: Num 15:11-15

Thus, &c. ---

Land. In this last verse, the Samaritan copy observes a more correct manner of punctuation than the Hebrew which is commonly rendered "O congregation." (Houbigant) ---

The author of the Vulgate has preserved the sense, but not all the words of the original. The strangers here spoken of are the proselytes of justice, who kept all the law. Those of the gate, who lived in the land, uncircumcised, could only present holocausts, without libations, Leviticus xxii. 25. (Calmet) ---

"The many sacrifices (of the old law) prefigured this one sacrifice" of the new. (St. Augustine, City of God x. 20.) Christ, represented by the oil, offers himself the victim, under the forms of bread and wine. (Du Hamel)

Haydock: Num 15:20

Eat. Hebrew and Septuagint, "of your dough." They elevated a part towards heaven, and gave it to the priest or Levite, who lived nearest them; and, in case none could be found, as at the present day, they were to burn it in honour of God. Tradition determines the quantity to be between a 40th and a 60th part. (St. Jerome in Ezec. xlv.) This they do every time they bake, according to Philo, and Leo of Modena, (2. 9,) though the law be not clear, and some might think it sufficient to give a part, the first time they baked with new flour.

Haydock: Num 15:22

Ignorance. Other victims are prescribed; (Leviticus iv. 13,) so that the ignorance here mentioned must be of a different nature. The former was perhaps a sin of commission, and this a sin of omission; such as if the whole people should neglect to eat the paschal lamb. The Rabbins think that the law alludes here to idolatry, committed for want of knowledge. But that is next to impossible in a whole nation. Outram believes, that the Book of Leviticus speaks of those who transgress the negative precepts, without abandoning the true religion; but the present law alludes to those who forget the laws of their fathers, and embrace a false worship. Thus Ezechias offered the victims here prescribed, though more in number, to expiate the idolatry of the people under Achaz, 1 Paralipomenon xxix. 21. See also 1 Esdras viii. 35. Some think Moses has supplied in this place what was left deficient before. But it is more probable, that he supposes here only some of the tribes have sinned ignorantly, while in Leviticus he speaks of the whole nation. (Calmet) ---

No one sins for the sake of the offence, but for some advantage which we falsely persuade ourselves we shall derive from doing so. (St. Augustine, q. 24.)

Haydock: Num 15:25

And for. Hebrew, "and their sin (offering) in the presence of the Lord, for their ignorance." (Calmet)

Haydock: Num 15:30

Pride. Hebrew and Septuagint, "with hand, or with head (Chaldean) uplifted," without shame or control. The Rabbins say, he must deny that God is the author of the law, and sin deliberately, after being admonished, &c., before he will incur this penalty. But why all these restrictions? ---

Rebellious. Hebrew, "he hath blasphemed, or irritated the Lord." Such crimes imply a contempt of the law. ---

Cut off by God, if the judges neglect to do it. The Hebrews maintain, that each individual has a right to kill such scandalous offenders, as Phinees did Zambri, chap. xxv. 7. (1 Machabees ii. 23.) It is not clear whether all strangers, living in the country, were subjected to this law. (Selden, Jur. ii. 11.) Though such crimes were not pardoned by the law, true repentance will free us from them. (St. Augustine, q. 25.) (Worthington)

Haydock: Num 15:32

Wilderness of Pharan, if this crime were committed soon after the murmuring of the people, or in some other part of the desert. This example tends to show the severity and extent of the former precept. The law had condemned the breaker of the sabbath to be put to death. But Moses consulted the Lord, to know in what manner; or perhaps there were some circumstances attending the offender, which extenuated or enhanced his crime. Some of the Rabbins have unjustly aspersed the character of Salphaad, as if he were the person, because it is said that he died in the desert in his own sin, chap. xxii. 3. (Calmet) ---

Those who transgress with full knowledge, deserve to be severely chastised; (Luke xii. 47,) and this is the more necessary, when the law has been lately promulgated, to restrain the insolent. (Haydock) ---

God generally makes an example of those who first transgress his laws, as he did our first parents, Cain, the Sodomites, the worshippers of the golden calf, &c. He punished thus the sacrilege of Nadab, the disobedience of Saul, the lie of Ananias and Saphira. (Cajetan) (Du Hamel)

Haydock: Num 15:38

Fringes. The Pharisees enlarged these fringes through hypocrisy, (Matthew xxiii. 5,) to appear more zealous than other men for the law of God. (Challoner) ---

Our Saviour conformed to this law, Luke viii. 44. Moses shews that these fringes were to be made for the cloak, which was square, and not for the tunic, Deuteronomy xxii. 12. The colour, in St. Justin Martyr's time, was purple. (Dialogue with Trypho) It seems that the Phœnicians were accustomed to wear such fringes. Sidoniam picto chlamidem circumdata limbo. (Virgil, Æneid iv.) (Calmet) ---

God ordained that his people should be thus distinguished from other nations. (Tirinus)

Gill: Num 15:1

The Lord spake unto Moses,.... After the murmurings of the Israelites by reason of the spies, Num 14:2; and their being threatened with a consumption of them in the wilderness on that account, Num 14:12; and their defeat at Hormah, Num 14:45, and lest their posterity should be discouraged, and despair of ever enjoying the good land:

saying; as follows.

Gill: Num 15:2

Speak unto the children of Israel, and say unto them,.... The younger sort of them, such as were under twenty years of age; for those of that age and upwards, who had murmured against the Lord, had been assured by him with an oath that they should die in the wilderness, and not see the land of Canaan, Num 14:29; whereas those Moses is here bid to speak to were such that should possess it:

when ye come into the land of your habitations, which I give unto,

you; the land of Canaan, the grant of which is here renewed to them, and an assurance given of their coming into it and settlement in it; and that they should have dwelling places there for their several tribes and families.

Gill: Num 15:3

And will make an offering by fire unto the Lord, a burnt offering,.... The first of these respects such offerings by fire, which were not wholly burnt, but part of them were eaten by the priests, Deu 18:1; and the latter such as were wholly burnt, unless the latter can be thought to be only an explanation of the former:

or a sacrifice in performing a vow, or in a freewill offering; these were peace offerings, some of which were for thanksgiving, and others were either a vow or a freewill offering, as here: see Lev 7:11,

or in your solemn feasts; as the passover, pentecost, &c. of which, and the offerings in them, see Lev 23:4,

to make a sweet savour unto the Lord; for acceptance with him:

of the herd or of the flock; a bullock of the one, a lamb or kid of the goats of the other; fowls are not mentioned, because burnt offerings of them required no drink offerings ^f.

Gill: Num 15:4

Then shall he that offereth his offering unto the Lord,.... Be it of either kind before mentioned:

bring a meat offering of a tenth deal of flour, mingled with the fourth part of an hin of oil; this was made of the tenth part of an ephah, or of an omer of fine wheaten flour, which was the quantity of about three quarts; and which was mixed and macerated with the fourth part of an hin, or with a quart and more than half a pint of oil: see Exo 29:40; rather this should be called a bread offering.

Gill: Num 15:5

And the fourth part of an hin of wine,.... The same measure with the oil, and this was wine of the grapes, as the Targum of Jonathan; other sorts of wine might not be used for the purpose mentioned:

for a drink offering shalt thou prepare; with the meat offering, to go along with every burnt offering and peace offering; which, as they were the food of God and the provision of his house, it was proper there should be of every kind fit for an entertainment, as flesh, bread, and wine. These were to go

with the burnt offering or sacrifice, for one lamb; if there were more than one, then a greater quantity in proportion was required.

Gill: Num 15:6

Or for a ram,.... Whether for a burnt offering or a peace offering; or rather and for a ram ^g, as many versions:

thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil: which was the quantity of six quarts of fine flour, and about three pints and a quarter of a pint of oil.

Gill: Num 15:7

And for a drink offering thou shalt offer a third part of an hin of wine,.... The same quantity of wine was to be used in the drink offering as of oil in the meat offering, Num 15:4,

for a sweet savour unto the Lord, that it might be acceptable to him.

Gill: Num 15:8

And when thou preparest a bullock for a burnt offering,.... Which was a larger offering, and required a larger meat offering and drink offering, as Num 15:9 show:

or for a sacrifice in performing a vow or peace offerings unto the Lord; by which latter are meant freewill offerings; for though both sorts here mentioned were peace offerings, yet these were more particularly called so.

Gill: Num 15:9

Then shall he bring with a bullock a meat offering,.... Much larger than either for a lamb or ram, even one consisting

of three tenth deals of flour; or nine quarts of it:

mingled with half an hin of oil; two quarts and a pint, and somewhat more.

Gill: Num 15:10

And thou shalt bring for a drink offering half an hin of wine,.... The same quantity as of oil, and a little more:

for an offering made by fire of a sweet savour unto the Lord: this, according to Jarchi, refers only to the meat offering and the oil: for the wine was not a fire offering, not being put upon the fire.

Gill: Num 15:11

Thus shall it be done for one bullock,.... Such a quantity of flour and oil for the meat offering, and such a quantity of wine for the drink offering as before expressed; making no difference between one young or old:

or for a ram: which, Jarchi says, was thirteen months and one day old:

or for a lamb, or a kid; for a young one of the flock, whether of the sheep or goat, whether a lamb or a kid of the goats; which, according to Jarchi, were within a year, not a year old.

Gill: Num 15:12

According to the number that ye shall prepare, so shall ye do to everyone, according to their number. That is, in proportion to the number of the cattle, be they of which sort they would, should be the quantity of the meat and drink offerings.

Gill: Num 15:13

All that are born of the country shall do these things after this manner,.... Meaning that all Israelites should with their sacrifices bring their meat and drink offerings of the quantity directed to as above:

in offering an offering made by fire of a sweet savour unto the Lord; when they offered any burnt offerings or peace offerings: the Jews say, that all sacrifices, whether of the congregation or of a private person, require drink offerings, excepting the firstborn, the tithes, the passover, the sin offering, and the trespass offering; but the sin offering of the leper, and his trespass offering, require them ^h: the Targum of Jonathan is,"all that are born in Israel, and not among the people, shall make these drink offerings thus;''for though an uncircumcised Gentile might bring burnt offerings and peace offerings, yet not meat offerings and drink offerings with them; See Gill on Lev 22:18; only such as were proselytes of righteousness, as in Num 15:14.

Gill: Num 15:14

And if a stranger sojourn with you,.... A stranger, or proselyte, not of the gate, but of righteousness, as Ben Gersom and the Jewish, writers in general interpret it:

or whatsoever be among you in your generations; whether such a proselyte settled and continued among them, or only stayed with them awhile:

and will offer an offering made by fire of a sweet savour unto the Lord; is desirous of offering a burnt offering or a peace offering to the Lord in an acceptable manner:

as ye do, so shall he do; bring the same meat offering and drink offering, according to the nature and number of the cattle he brings for sacrifice.

Gill: Num 15:15

One ordinance shall be both for you of the congregation,.... Or "O congregation" ⁱ, as Ben Melech, and so the Targum of Jonathan, "O whole congregation"; though Aben Ezra denies it to be vocative:

and also for the stranger that sojourneth with you; the same ordinance, statute, or appointment, respecting the above things, were equally binding on one side as on the other, an homeborn Israelite and a proselyte of righteousness:

an ordinance for ever in your generations; to be observed by them, one and the other, in all ages, until the Messiah came and abolished the law of commandments contained in ordinances:

as ye are so shall the stranger be before the Lord; not in things civil, but religious, and particularly with respect to the above sacrifices and offerings: Ben Gersom and Aben Ezra say this respects the burnt offering only, which was before the Lord.

Gill: Num 15:16

One law, and one manner,.... One law respecting these sacrifices, and one manner of offering them; one and the same precept to be observed, and one and the same judgment or punishment inflicted in case of non-observance:

shall be for you, and the stranger that sojourneth with you; for Israelites and proselytes; which is said to invite and encourage the latter, and may have a distant view to the calling of the Gentiles in Gospel times, when there should be no difference between Jews and Gentiles called by grace in matters of religion, but would be one in Christ, Gal 3:28.

Gill: Num 15:17

And the Lord spake unto Moses,.... Or continued to speak to him; for the following law was given at the same time as those before:

saying; as follows.

Gill: Num 15:18

Speak unto the children of Israel, and say unto them,.... Who only were bound to observe the following law concerning the cake of the first dough, Num 15:20, and not Gentiles; so the Jews say ^k, the dough of a Gentile is free from the cake, though an Israelite kneads it:

when ye come into the land whither I bring you; the land of Canaan: this is another assurance of their possession of the land of Canaan, notwithstanding what had been threatened; in Num 15:2; it is only said, "which I give unto you", but here, "whither I bring you"; assuring them, that as he had given it unto them, he would certainly introduce them into it. The Jews from hence gather, that they are not bound to observe this precept concerning the cake by the law, but in the land of Israel only, and when all Israel are there; wherefore at this time, and even in the days of Ezra, it is separated only by the words of the Scribes; and the reason of it is, that this law might not be forgotten by the Israelites ^l: there were three countries that were bound to bring the cake, according to the Misnah ^m.

Gill: Num 15:19

Then it shall be, that when ye eat of the bread of the land,.... Of the land of Canaan; when they were about to eat of it, before they actually did; when they were preparing for it, had ground their corn into flour, and had mixed it with water and kneaded it into dough, in order to bake it and make it fit for food; by bread is meant bread corn, such as was the old corn of the land the Israelites first ate of when they entered into it, Jos 5:11; the Targum of Jonathan adds,"not of rice, or millet, or pulse,''but what was made of corn used for bread; and the Jews say ⁿ, there were five things only they were obliged to make the cake of, wheat, barley, "cusmin" or rye, fox ear (barley), and oats; and this is to be understood only of dough made for men's bread, and not for dogs or any other beast ^o:

ye shall offer up an heave offering unto the Lord; and what that is, is expressed in Num 15:20.

Gill: Num 15:20

Ye shall offer up a cake of the first of your dough for an heave offering,.... Of the first dough made of the first corn that was threshed, winnowed and ground, they were to make a cake, and offer it an heave offering unto the Lord; the quantity of it is not expressed, but was left to the people's generosity; no stinted measure was fixed by the law; but according to the Scribes, or the traditions of the elders, the quantity of the cake was the twenty fourth part of the first dough that was kneaded; not the forty fourth, as Buxtorf ^p through mistake says; so the Targum of Jonathan,"of the first of your dough, one out of twenty four (i.e. the twenty fourth part of it), ye shall separate a separation for the priests,''with which agrees the Misnah ^q, though according to that, if made to sell publicly it was the forty eighth part of it. Some, because Num 15:21 begins and ends with מ, "mem", which numerically signifies "forty", think this is an instruction to a bountiful person to give the fortieth part ^r:

as ye do the heave offering of the threshing floor, so shall ye heave it; as the two wave loaves and firstfruits of their harvest, Lev 23:16.

Gill: Num 15:21

Of the first of your dough shall ye give unto the Lord,.... As an acknowledgment of his being the sovereign Lord and possessor of heaven and earth, and of his being the owner and proprietor of the land of Canaan; and by way of thankfulness to him for the plenty of bread corn he had given them; and wherefore this cake was to he heaved or lifted up towards him in heaven, as follows:

an heave offering in your generations: for this respected not only the first time of their entrance into the land of Canaan, but was to be observed every year when they made their first dough, and was to continue as long as the ceremonial law lasted: this cake was anciently given to the priest, which is meant by giving it to the Lord, but now the Jews take it and cast it into the fire and burn it ^s the apostle seems to allude to this cake of the first dough in Rom 11:16.

Gill: Num 15:22

And if ye have erred,.... Gone astray from the law of God, and any of its precepts; every sin is an error, a missing of the mark, a wandering from the way of God's commandments. Jarchi, and the Jews in general, interpret this of idolatry, but it rather respects any deviation from the law, moral or ceremonial, especially the latter:

and not observed all these commandments which the Lord hath spoken unto Moses; in this chapter, more particularly concerning the meat offerings and drink offerings, and the quantity of them, to be brought along with their burnt offerings and peace offerings, and concerning the cake of the first dough to be heaved before the Lord and given to the priest.

Gill: Num 15:23

Even all that the Lord hath commanded you by the hand of Moses,.... Recorded in this book and the two preceding, whether of a moral, ceremonial, or judicial kind; the whole body of laws given to the people of Israel from the Lord by Moses:

from the day that the Lord commanded Moses, and henceforward among your generations; all that he had commanded, or should hereafter command.

Gill: Num 15:24

Then it shall be, if ought be committed by ignorance,.... Of the law of God, not clearly understanding the meaning of it, or not knowing of the several precepts of it, and the circumstances of each, and the manner of performing obedience thereunto:

without the knowledge of the congregation; or they being ignorant of the true intent of the law and form of obeying it; for this is to be understood not of the sin of a private person through ignorance, but of the body of the people; or of a congregation of them in some particular place, ignorantly and unawares falling into idolatry, or rather into a breach of any of the laws of God, moral or ceremonial:

that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the Lord; as an acceptable sacrifice to him; by which it appears that this law is different from that in Lev 4:13; since the bullock there was for a sin offering, this for a burnt offering; and besides another creature was to be for a sin offering, as after expressed:

with his meat offering and his drink offering, according to the manner; a meat offering, consisting of such a quantity of flour and oil, and a drink offering of such a quantity of wine as directed to, Num 15:9,

and one kid of the goats for a sin offering; which though mentioned last was offered first, as an expiatory sacrifice for sin, typical of Christ, who was made an offering for sin, and then the burnt offering by way of thankfulness for the acceptance of the other.

Gill: Num 15:25

And the priest shall make an atonement for all the congregation of the children of Israel;.... By offering a sin offering for them, a type of Christ, the propitiation not only for the sins of the people among the Jews, but throughout the whole world, 1Jo 2:2,

and it shall be forgiven them; as the sins of the Lord's people are forgiven them through the blood of Christ, and on account of his stoning sacrifice and satisfaction made for them:

for it is ignorance; a sin of ignorance, for which reason Christ pleads for pardon on the foot of his sacrifice, and his people receive it, Luk 23:34; for that this sin was forgiven on the score of a sacrifice appears by what follows:

and they shall bring their offering, a sacrifice made by fire unto the Lord; the bullock for the burnt offering:

and their sin offering before the Lord, for their ignorance; a kid of the goats.

Gill: Num 15:26

And it shall be forgiven all the congregation of the children of Israel,.... Which is repeated for the certainty of it, and for the sake of what follows:

and the stranger that sojourneth among them; the proselyte of righteousness; so the blessing of pardon, through the propitiatory sacrifice of Christ, comes upon believing Gentiles as well as Jews, Rom 4:9,

seeing all the people were in ignorance; both the congregation of Israel and the stranger; See Gill on Num 15:25.

Gill: Num 15:27

And if any soul sin through ignorance,.... Any private or particular person, by breaking any of the above commands, or any other, not rightly understanding them, or not adverting: to the circumstances required in the manner of performing them:

then he shall bring a she goat of the first year for a sin offering; which differed in this from the sin offering of a congregation that sinned through ignorance; that was a kid of the goats, whether male or female, but this was to be a female goat and of a year old.

Gill: Num 15:28

And the priest shall make atonement for the soul that sinneth ignorantly,.... By offering his sin offering for him:

when he sinneth by ignorance before the Lord; to whom it is known to be such, before whom all things are naked, open, and well known:

to make an atonement for him, and it shall be forgiven him; upon that atonement made by sacrifice; so the forgiveness of the sins of all the Lord's people proceeds upon an atonement made by the blood and sacrifice of Christ: full atonement of sin and free forgiveness are not contrary to each other.

Gill: Num 15:29

You shall have one law for him that sinneth through ignorance,.... Which enjoins a she goat for a sin offering for such:

both for him that is born amongst the children of Israel, and for the stranger that sojourneth among them; both sinning through ignorance, the same sacrifice was offered for them, by which atonement was made, and through which their sin was forgiven; by whom are meant homeborn Israelites and proselytes of righteousness, who were under the same laws, and enjoyed the same privileges, as do now believing Jews and Gentiles.

Gill: Num 15:30

But the soul that doeth ought presumptuously,.... Or with "an high hand" ^t, or through pride, as the Targum of Jonathan; in an haughty, insolent, bold and daring manner; in an obstinate, stubborn, self-willed way, with purpose and design, openly and publicly, neither fearing God nor regarding man:

whether he be born in the land, or a stranger; here a stranger as well signifies a proselyte of the gate as a proselyte of righteousness; seeing this presumptuous sinning may respect idolatry and blasphemy, which sins were punishable in proselytes of the gate by the magistrates of Israel as well as by the immediate hand of God:

the same reproacheth the Lord; by denying him to be the true Jehovah, by worshipping other gods, and by speaking in a blaspheming manner of him the true God; and indeed every presumptuous sin, which is committed in a bold and audacious manner, in contempt of God and defiance of his law, is a reproaching him the lawgiver, and a trampling upon his legislative power and authority:

and that soul shall be cut off from among his people, either by the hand of the civil magistrate, upon conviction of him, or by the immediate hand of God; no sacrifice was to be offered for such, no atonement to be made or forgiveness to be had; see Mat 12:31.

Gill: Num 15:31

Because he hath despised the word of the Lord, and hath broken his commandment,.... That is, has broken it through contempt of it, despising it as a command of God, paying no regard to it as a law of his; otherwise such who sin ignorantly break the commandment of God:

that soul shall be utterly cut off; or "in cutting off shall be cut off" ^u; most certainly cut off and entirely ruined and destroyed in this world and in that to come, as the Targum of Jonathan; and Maimonides ^w understands it of such a cutting off, that the soul itself perishes and is no more; but such annihilation the Scripture nowhere gives us any reason to believe:

his iniquity shall be upon him; the punishment of it, no atonement being made for it by sacrifice; it shall be upon him and him only, or be "in him" ^x, not repented of and not forgiven.

Gill: Num 15:32

And while the children of Israel were in the wilderness,.... According to Aben Ezra, in the wilderness of Sinai; for it is a common notion of the Jews, that though this fact is recorded here, yet was committed the first year the Israelites came out of Egypt, quickly after the giving the law of the sabbath: hence Jarchi remarks, that the Scripture speaks of this to the reproach of the Israelites, that they kept only the first sabbath, and on the second this man came and profaned it; but it seems rather to be in the wilderness of Paran where this fact was committed, after the business of the spies and the discomfiture of Israel, and the above laws were given; and stands here in its proper place as an instance of a presumptuous sinner, cut off from his people, according to the above law, which it immediately follows:

they found a man that gathered sticks on the sabbath day; plucking them up by the roots, as the Targum of Jonathan, as stubble and the like; for the word signifies gathering straw or stubble, or such like light things, as Ben Melech observes, and binding them in bundles for fuel; and this was done on the sabbath day, by which it appears that that was to be kept in the wilderness, though the laws before mentioned concerning sacrifices, and the cake of the first dough, were not to be put in execution until Israel came into the land of Canaan; and according to the Targum of Jonathan this man was of the house of Joseph, and in the Talmud ^y it is expressly said that he was Zelophehad, who was a descendant of Joseph.

Gill: Num 15:33

And they that found him gathering sticks,.... Admonished him, as say the Targum of Jonathan and Jarchi, but he would not desist; wherefore they

brought him unto Moses and Aaron, and unto all the congregation; to Moses and Aaron, and to the seventy elders, who might be at this time met together, to hear, try, and judge causes; for it cannot be thought that the whole body of the people are meant; and it is most likely that it was not on the sabbath day, but the day following, that they brought the man to them, who were then sitting in the court; though Aben Ezra observes, that some say they brought him to them the first night.

Gill: Num 15:34

And they put him in ward,.... In a certain prison in the camp; perhaps the same in which the blasphemer was put, Lev 24:12; and for much the same reason:

because it was not declared what should be done to him: that is, what kind of death he should die, as Jarchi and Aben Ezra; it had been before declared that the sabbath breaker should die, but not what death he should die, Exo 31:15; though some think it was a matter of doubt whether gathering of sticks was a breach of the sabbath, or at least such a breach of it as required death; and the answer of the Lord seems to confirm this sense, as follows.

Gill: Num 15:35

And the Lord said unto Moses,.... Who consulted the Lord upon this affair, in the tabernacle, even at the most holy place, from above the mercy seat, where he promised to meet him, and commune with him about whatsoever he should consult him, Exo 25:22,

the man shall surely be put to death; for as no fire was to be made throughout their habitations on a sabbath day, gathering sticks for such a purpose was a work that was a violation of the sabbath, punishable with death, Exo 35:2; and the kind of death follows:

all the congregation shall stone him with stones without the camp; as afterwards without the city: of the place and manner of stoning; see Gill on Act 7:58.

Gill: Num 15:36

And all the congregation brought him without the camp,.... What was done by the order of Moses and the seventy elders is said to be done by the whole congregation, though it was by a few persons only the man was actually brought out, who were the proper officers to do such business:

and stoned him with stones, and he died: stoned him to death:

as the Lord commanded Moses: at the time he consulted him in the sanctuary, which he acquainted the court with, and they immediately ordered the execution, which was accordingly done.

Gill: Num 15:37

And the Lord spoke unto Moses,.... After the giving of the above laws, and the order for stoning the sabbath breaker; and the rather what follows is connected with them, because it was to put them in mind of these and all other commands; and of so much importance is the precept directed to, that the Jews say, and Jarchi particularly, that it is equivalent to all the commands, and which he makes to be the reason of its being placed here:

saying; as follows.

Gill: Num 15:38

Speak unto the children of Israel,.... Whom it only concerned, and all of them, except women and children; for priests, Levites, Israelites, proselytes, and freed servants, were bound to wear the fringes, but not Gentiles; nor might the Gentiles make them, what were made by them were not to be used ^z, since it follows:

and bid them that they make them fringes in the borders of their garments, throughout their generations: the garments on which these fringes were put were such that were made either of linen or of woollen; no other were obliged to them by the law; but according to the Rabbins other garments were also, yet only square garments, which they call the Talith; and if that had not four skirts to it, it was free from them ^a: on this square garment, and the four corners or skirts of it, were the fringes put; which were a sort of pendants or tassels, which hung down from it, which consisted of eight white woollen threads, sometimes four, sometimes eight or twelve fingers broad ^b; there were four of them, one at each skirt or corner of the garment: they were, as another writer says ^c, made of eight threads broad, each of them being knit to the middle with five knots, and of wool spun on purpose for this use; and these were to be wore by them throughout their generations until the Messiah came, and they seem to have been worn by him, Mat 9:20 however, it is certain they were worn by the Pharisees in his time, Mat 23:5; at present this four cornered garment is not any where in common use among the Jews, instead of which they wear, under their other garments, a kind of square frock, with the fringes or tassels fastened to it, and this they call Arbah Canfot; and in their schools, and at certain times of prayer, they put on a certain square woollen vestment, with the said pendants fastened at each corner, and this they call Talith ^d:

and that they put upon the fringe of the borders a riband of blue; or a blue lace, a piece of blue tape, which bound and kept the fringe tight and close, and being of a different colour, the fringe being white, made it the more conspicuous: the reason why this colour was used, the Jews say ^e, was, because it was like the sea, and the like the sky, and the sky like the throne of glory: this blue, hyacinth, or purple colour, as the Jews generally take it to be, was of a peculiar dye; the manner of making which is now unknown to them, and therefore they use only the white ^f.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 15:1

¹ sn The wilderness wandering officially having begun, these rules were then given for the people to be used when they finally entered the land. That they would be provided here would be of some encouragement to the nation after their great failure. God still spoke of a land that was to be their land, even though they had sinned greatly. This chapter collects a number of religious rules. The first 16 verses deal with rulings for sacrifices. Then, vv. 17-36 concerns sins of omission. Finally, rules concerning tassels are covered (vv. 37-41). For additional reading, see G. B. Gray, Sacrifice in the Old Testament (Oxford: Clarendon, 1925); B. A. Levine, In the Presence of the Lord (SJLA); D. J. McCarthy, “The Symbolism of Blood and Sacrifice,” JBL 88 (1969): 166-76; “Further Notes on the Symbolism of Blood and Sacrifice,” JBL 92 (1973): 205-10; J. Milgrom, “Sin Offering or Purification Offering,” VT 21 (1971): 237-39; N. H. Snaith, “Sacrifices in the Old Testament,” VT 7 (1957): 308-17; R. J. Thompson, Penitence and Sacrifice in Early Israel; R. de Vaux, Studies in Old Testament Sacrifice.

NET Notes: Num 15:2

¹ tn Heb “the land of your habitations.”

² tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.

NET Notes: Num 15:4

¹ tn The three words at the beginning of this verse are all etymologically related: “the one who offers his offering shall offer.”

² sn Obviously, as the wording of the text affirms, this kind of offering would be made after they were in the land and able to produce the grain and oil for the sacrifices. The instructions anticipated their ability to do this, and this would give hope to them. The amounts are difficult to determine, but it may be that they were to bring 4.5 liters of flour and 1.8 liters each of oil and wine.

NET Notes: Num 15:5

¹ sn The drink-offering was an ancient custom, mentioned in the Ugaritic tablets of Ras Shamra (14th century b.c.). The drink offering was poured out at the base of the altar (see Sir 50:15 and Josephus, Ant. 3.9.4 [3.234]).

² tn Heb “for the one lamb,” but it clearly means “for each lamb.”

NET Notes: Num 15:9

¹ tn The text changes from direct address here to the third person form of the verb. If the MT is correct, then to make a smooth translation it would need to be made a passive (in view of the fact that no subject is expressed).

NET Notes: Num 15:11

¹ tn Heb “according to thus shall it be done.”

NET Notes: Num 15:14

¹ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

² tn Heb “in your midst.”

³ tn The Hebrew text just has “to your generations,” but it means in the future.

⁴ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

NET Notes: Num 15:15

¹ tn The word “apply” is supplied in the translation.

² tn Or “a statute forever.”

³ tn Heb “as you, as [so] the alien.”

NET Notes: Num 15:18

¹ tn The relative clause is literally, “which I am causing you to enter there.” The final adverb is resumptive, and must be joined with the relative pronoun.

NET Notes: Num 15:19

¹ tn The verse has a temporal clause that actually continues or supplements the temporal clause of the preceding verse. It is made up of the temporal indicator, the infinitive construct with the preposition, and the suffixed subjective genitive: “and it shall be when you eat.” Here it is translated simply “and eat” since the temporal element was introduced in the last verse.

² tn This is the תְּרוּמָה (tÿrumah), the “raised offering” or “heave offering” (cf. KJV, ASV). It may simply be called a “contribution” (so NAB). The verb of the sentence is from the same root: “you shall lift up/raise up.” It was to be an offering separated from the rest and raised up to the Lord in the sight of all. It was designed to remind the Israelites that the produce and the land belonged to God.

NET Notes: Num 15:20

¹ tn Or “the first of your dough.” The phrase is not very clear. N. H. Snaith thinks it means a batch of loaves from the kneading trough – the first batch of the baking (Leviticus and Numbers [NCB], 251).

NET Notes: Num 15:22

¹ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

² tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

NET Notes: Num 15:23

¹ tn Heb “hand.”

NET Notes: Num 15:24

¹ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

² tn Heb “[away] from the eyes of the community.”

NET Notes: Num 15:25

¹ tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6-15.

² tn Or “they will be forgiven.”

NET Notes: Num 15:26

¹ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

NET Notes: Num 15:27

¹ tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.

NET Notes: Num 15:30

¹ tn Heb “soul.”

² tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

³ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

⁴ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

⁵ tn Heb “soul.”

⁶ tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

NET Notes: Num 15:31

¹ tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.

² tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.

³ tn Heb “soul.”

⁴ tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.

⁵ sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.

NET Notes: Num 15:32

¹ tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.

² sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.

NET Notes: Num 15:35

¹ tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.

NET Notes: Num 15:36

¹ tn Heb “stoned him with stones, and he died.”

NET Notes: Num 15:38

¹ tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”

² sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.

³ sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.

Geneva Bible: Num 15:2

Speak unto the children of Israel, and say unto them, When ye be come into the ^{( a )} land of your habitations, which I give unto you,

^{( a )} Into the land of Canaan.

Geneva Bible: Num 15:4

Then shall he that offereth his offering unto the LORD bring a meat offering of a tenth deal of flour mingled with the fourth [part] of an ^{( b )} hin of oil.

^{( b )} Read (Exo 29:40).

Geneva Bible: Num 15:7

And for a ^{( c )} drink offering thou shalt offer the third [part] of an hin of wine, [for] a sweet savour unto the LORD.

^{( c )} The liquor was so called, because it was poured on the thing that was offered.

Geneva Bible: Num 15:12

According to the number ^{( d )} that ye shall prepare, so shall ye do to every one according to their number.

^{( d )} Every sacrifice of beasts must have their meat offering and drink offering according to this proportion.

Geneva Bible: Num 15:20

Ye shall offer up a cake of the first of your ^{( e )} dough [for] an heave offering: as [ye do] the heave offering of the threshingfloor, so shall ye heave it.

^{( e )} Which is made from the first corn you harvest.

Geneva Bible: Num 15:22

And if ye ^{( f )} have erred, and not observed all these commandments, which the LORD hath spoken unto Moses,

^{( f )} By oversight or ignorance, read (Lev 4:2, Lev 4:13).

Geneva Bible: Num 15:31

Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his ^{( h )} iniquity [shall be] upon him.

^{( h )} He shall sustain the punishment of his sin.

Commentary -- Verse Range Notes

TSK Synopsis: Num 15:1-41

1 :

1 The law of the meat offering, and the drink offering.

14 The stranger is under the same law.

17 The law of the first of the dough for an heave offering.

22 The sacrifice for sins of ignorance.

30 The punishment of presumption.

32 He that violated the sabbath is stoned.

37 The law of fringes. It is very probable, that the transactions recorded in this and the four following chapters took place during the time the Israelites abode in Kadesh (De

46 .)

MHCC: Num 15:1-21

Full instructions are given about the meat-offerings and drink-offerings. The beginning of this law is very encouraging, When ye come into the land of your habitation which I give unto you. This was a plain intimation that God would secure the promised land to their seed. It was requisite, since the sacrifices of acknowledgment were intended as the food of God's table, that there should be a constant supply of bread, oil, and wine, whatever the flesh-meat was. And the intent of this law is to direct the proportions of the meat-offering and drink-offering. Natives and strangers are placed on a level in this as in other like matters. It was a happy forewarning of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel, which broke down the partition-wall, and reconciled both to God.

MHCC: Num 15:22-29

Though ignorance will in a degree excuse, it will not justify those who might have known their Lord's will, yet did it not. David prayed to be cleansed from his secret faults, those sins which he himself was not aware of. Sins committed ignorantly, shall be forgiven through Christ the great Sacrifice, who, when he offered up himself once for all upon the cross, seemed to explain one part of the intention of his offering, in that prayer, Father, forgive them, for they know not what they do. It looked favourably upon the Gentiles, that this law of atoning for sins of ignorance, is expressly made to extend to those who were strangers to Israel.

MHCC: Num 15:30-36

Those are to be reckoned presumptuous sinners, who sin designedly against God's will and glory. Sins thus committed are exceedingly sinful. He that thus breaks the commandment reproaches the Lord. He also despises the word of the Lord. Presumptuous sinners despise it, thinking themselves too great, too good, and too wise, to be ruled by it. A particular instance of presumption in the sin of sabbath-breaking is related. The offence was gathering sticks on the sabbath day, to make a fire, whereas the people were to bake and seethe what they had occasion for, the day before, Exo 16:23. This was done as an affront both to the law and to the Lawgiver. God is jealous for the honour of his sabbaths, and will not hold him guiltless who profanes them, whatever men may do. God intended this punishment for a warning to all, to make conscience of keeping holy the sabbath. And we may be assured that no command was ever given for the punishment of sin, which, at the judgment day, shall not prove to have come from perfect love and justice. The right of God to a day of devotion to himself, will be disputed and denied only by such as listen to the pride and unbelief of their hearts, rather than to the teaching of the Spirit of truth and life. Wherein consists the difference between him who was detected gathering sticks in the wilderness on the day of God, and the man who turns his back upon the blessings of sabbath appointments, and the promises of sabbath mercies, to use his time, his cares, and his soul, in heaping up riches; and waste his hours, his property, and his strength in sinful pleasure? Wealth may come by the unhallowed effort, but it will not come alone; it will have its awful reward. Sinful pursuits lead to ruin.

MHCC: Num 15:37-41

The people are ordered by the Lord to make fringes on the borders of their garments. The Jews were distinguished from their neighbours in their dress, as well as in their diet, and thus taught not to be conformed to the way of the heathen in other things. They proclaimed themselves Jews wherever they were, as not ashamed of God and his law. The fringes were not appointed for trimming and adorning their clothes, but to stir up their minds by way of remembrance, 2Pe 3:1. If they were tempted to sin, the fringe would warn them not to break God's commandments. We should use every means of refreshing our memories with the truths and precepts of God's word, to strengthen and quicken our obedience, and arm our minds against temptation. Be holy unto your God; cleansed from sin, and sincerely devoted to his service; and that great reason for all the commandments is again and again repeated, " I am the Lord your God."

Matthew Henry: Num 15:1-21

Here we have,

I. Full instructions given concerning the meat-offerings and drink-offerings, which were appendages to all the sacrifices of animals. The beginning of this law is very encouraging: When you come into the land of your habitation which I give unto you, they you shall do so and so, Num 15:2. This was a plain intimation, not only that God was reconciled to them notwithstanding the sentence he had passed upon them, but that he would secure the promised land to their seed notwithstanding their proneness to rebel against him. They might think some time or other they should be guilty of a misdemeanour that would be fatal to them, and would exclude them for ever, as the last had done for one generation; but this intimates an assurance that they should be kept from provoking God to such a degree as would amount to a forfeiture; for this statute takes it for granted that there were some of them that should in due time come into Canaan. The meat-offerings were of two sorts; some were offered alone, and we have the law concerning those, Lev 2:1, etc. Others were added to the burnt-offerings and peace-offerings, and constantly attended them, and about these direction is here given. It was requisite, since the sacrifices of acknowledgment (specified in Lev 2:3) were intended as the food of God's table, that there should be a constant provision of bread, oil, and wine, whatever the flesh-meat was. The caterers or purveyors for Solomon's temple provided fine flour, 1Ki 4:22. And it was fit that God should keep a good house, that his table should be furnished with bread as well as flesh, and that his cup should run over. In my Father's house there is bread enough. Now the intent of this law is to direct what proportion the meat-offering and drink-offering should bear to several sacrifices to which they were annexed. If the sacrifice was a lamb or a kid, then the meat-offering must be a tenth-deal of flour, that is, an omer, which contained about five pints; this must be mingled with oil, the fourth part of a hin (a hin contained about five quarts), and the drink-offering must be the same quantity of wine, about a quart and half a pint, Num 15:3-5. If it was a ram, the meat-offering was doubled, two tenth-deals of flour, about five quarts, and a third part of a hin of oil (which was to them as butter is to us) mingled with it; and the same quantity of wine for a drink-offering, Num 15:6, Num 15:7. If the sacrifice was a bullock, the meat-offering was to be trebled, three omers, with five pints of oil, and the same quantity of wine for a drink-offering, Num 15:8-10. And thus for each sacrifice, whether offered by a particular person or at the common charge. Note, Our religious services should be governed, as by other rules, so by the rule of proportion.

II. Natives and strangers are here set upon a level, in this as in other matters (Num 15:13-16): " One law shall be for you and for the stranger that is proselyted to the Jewish religion."Now, 1. This was an invitation to the Gentiles to become proselytes, and to embrace the faith and worship of the true God. In civil things there was a difference between strangers and true-born Israelites, but not in the things of God; as you are, so shall the stranger be before the Lord, for with him there is no respect of persons. See Isa 56:3. 2. This was an obligation upon the Jews to be kind to strangers, and not to oppress them, because they saw them owned and accepted of God. Communion in religion is a great engagement to mutual affection, and should slay all enmities. 3. It was a mortification to the pride of the Jews, who are apt to be puffed up with their birthright privileges. "We are Abraham's seed."God let them know that the sons of the stranger were as welcome to him as the sons of Jacob; no man's birth or parentage shall turn either to his advantage or his prejudice in his acceptance with God. This likewise intimated that, as believing strangers should be accounted Israelites, so unbelieving Israelites should be accounted strangers. 4. It was a happy presage of the calling of the Gentiles, and of their admission into the church. If the law made so little difference between Jew and Gentile, much less would the gospel make, which broke down the partition-wall, and reconciled both to God in one sacrifice, without the observance of the legal ceremonies.

III. A law for the offering of the first of their dough unto the Lord. This, as the former, goes upon the comfortable supposition of their having come into the promised land, Num 15:18. Now that they lived upon manna they needed not such an express acknowledgment of God's title to their daily bread, and their dependence upon him for it, the thing spoke for itself; but in Canaan, where they should eat the fruit of their own industry, God required that he should be owned as their landlord and their great benefactor. They must not only offer him the first-fruits and tenths of the corn in their fields (these had already been reserved); but when they had it in their houses, in their kneading trough, when it was almost ready to be set upon their tables, God must have a further tribute of acknowledgment, part of their dough (the Jews say a fortieth part, at least, of the whole lump) must be heaved or offered up to God (Num 15:20, Num 15:21), and the priest must have it for the use of his family. Thus they must own their dependence upon God for their daily bread, even when they had it in the house with them; they must then wait on God for the comfortable use of it; for we read of that which was brought home, and yet God did blow upon it, and it came to little, Hag 1:9. Christ has taught us to pray not, Give us this year our yearly harvest, but Give us this day our daily bread. God by this law said to the people, as the prophet long afterwards said to the widow of Sarepta (1Ki 17:13), Only make me thereof a little cake first. This offering was expressly kept up by the laws of Ezekiel's visionary temple, and it is a commandment with promise of family-mercies (Eze 44:30): You shall give unto the priest the first of your dough, that he may cause the blessing to rest in thy house; for, when God has had his dues out of our estates, we may expect the comfort of what falls to our share.

Matthew Henry: Num 15:22-29

We have here the laws concerning sacrifices for sins of ignorance; the Jews understand it of idolatry, or false worship, through the error of their teachers. The case here supposed is that they had not observed all these commandments, Num 15:22, Num 15:23. If they had failed in the offerings of their acknowledgment, and had not brought them according to the law, then they must bring an offering of atonement, yea, though the omission had been through forgetfulness or mistake. If they failed in one part of the ceremony, they must make it up by the observance of another part, which was in the nature of a remedial law. 1. The case is put of a national sin, committed through ignorance, and become customary through a vulgar error (Num 15:24) - the congregation, that is, the body of the people, for so it is explained (Num 15:25): All the congregation of the children of Israel. The ceremonial observances were so numerous, and so various, that, it might easily be supposed, some of them by degrees would be forgotten and disused, as particularly that immediately before concerning the heave-offering of their dough: now if, in process of time, upon consulting the law, there should appear to have been a general neglect of that or any other appointment, then a sacrifice must be offered for the whole congregation, and the oversight shall be forgiven (Num 15:25, Num 15:26) and not punished, as it deserved, with some national judgment. The offering of the sacrifice according to the manner, or ordinance, plainly refers to a former statute, of which this is the repetition; and the same bullock which is there called a sin-offering (Lev 4:13, Lev 4:21) is here called a burnt-offering (Num 15:24), because it was wholly burnt, though not upon the altar, yet without the camp. And here is the addition of a kid of the goats for a sin-offering. According to this law, we find that Hezekiah made atonement for the errors of his father's reign, by seven bullocks, seven rams, seven lambs, and seven he-goats, which he offered as a sin-offering for the kingdom, and for the sanctuary, and for Judah (2Ch 29:21), and for all Israel, Num 15:24. And we find the like done after the return out of captivity, Ezr 8:35. 2. It is likewise supposed to be the case of a particular person: If any soul sin through ignorance (Num 15:27), neglecting any part of his duty, he must bring his offering, as was appointed, Lev 4:27, etc. Thus atonement shall be made for the soul that sins, when he sins through ignorance, Num 15:28. Observe, (1.) Sins committed ignorantly need to have atonement made for them; for, though ignorance will in a degree excuse, it will not justify those that might have known their Lord's will and did it not. David prayed to be cleansed from his secret faults, that is, those sins which he himself was not aware of, the errors he did not understand, Psa 19:12. (2.) Sins committed ignorantly shall be forgiven, through Christ the great sacrifice, who, when he offered up himself once for all upon the cross, seemed to explain the intention of his offering in that prayer, Father, forgive them, for they know not what they do. And Paul seems to allude to this law concerning sins of ignorance (1Ti 1:13), I obtained mercy, because I did it ignorantly and in unbelief. And it looked favourable upon the Gentiles that this law of atoning for sins of ignorance is expressly made to extend to those who were strangers to the commonwealth of Israel (Num 15:29), but supposed to be proselytes of righteousness. Thus the blessing of Abraham comes upon the Gentiles.

Matthew Henry: Num 15:30-36

Here is, I. The general doom passed upon presumptuous sinners. 1. Those are to be reckoned presumptuous sinners that sin with a high hand, as the original phrase is (Num 15:30), that is, that avowedly confront God's authority, and set up their own lust in competition with it, that sin for sinning-sake, in contradiction to the precept of the law, and in defiance of the penalty, that fight against God, and dare him to do his worst; see Job 15:25. It is not only to sin against knowledge, but to sin designedly against God's will and glory. 2. Sins thus committed are exceedingly sinful. He that thus breaks the commandment, (1.) Reproaches the Lord (Num 15:30); he says the worst he can of him, and most unjustly. The language of presumptuous sin is, "Eternal truth is not fit to be believed, the Lord of all not fit to be obeyed, and almighty power not fit to be either feared or trusted."It imputes folly to Infinite Wisdom, and iniquity to the righteous Judge of heaven and earth; such is the malignity of wilful sin. (2.) He despises the word of the Lord, Num 15:31. There are those who, in many instances, come short of fulfilling the word, and yet have a great value for it, and count the law honourable; but presumptuous sinners despise it, thinking themselves too great, too good, and too wise, to be ruled by it. What is the Almighty that we should serve him? Whatever the sin itself is, it is contumacy that incurs the anathema. It is rebellion added to the sin that is as witch-craft, and stubbornness as idolatry. 3. The sentence passed on such is dreadful. There remains no sacrifice for those sins; the law provided none: That soul shall be cut off from among his people (Num 15:30), utterly cut off (Num 15:31); and that God may be for ever justified, and the sinner for ever confounded, his iniquity shall be upon him, and there needs no more to sink him to the lowest hell. Thus the Jewish doctors understand it, that the iniquity shall cleave to the soul, after it is cut off, and that man shall give an account of his sin at the great day of judgment. Perhaps the kind of offence might be such as did not expose the offender to the censure of the civil magistrate, but, if it was done presumptuously, God himself would take the punishment of it into his own hands, and into them it is a fearful thing to fall. In the New Testament we find the like sentence of exclusion from all benefit by the great sacrifice passed upon the blasphemy against the Holy Ghost, and a total apostasy from Christianity.

II. A particular instance of presumption in the sin of sabbath-breaking. 1. The offence was the gathering of sticks on the sabbath day (Num 15:32), which, it is probable, were designed to make a fire of, whereas they were commanded to bake and seeth what they had occasion for the day before, Exo 16:23. This seemed but a small offence, but it was a violation of the law of the sabbath, and so was a tacit contempt of the Creator, to whose honour the sabbath was dedicated, and an incursion upon the whole law, which the sabbath was intended as a hedge about. And it appears by the context to have been done presumptuously, and in affront both of the law and to the Law-maker. 2. The offender was secured, Num 15:33, Num 15:34. Those that found him gathering sticks, in their zeal for the honour of the sabbath, brought him to Moses and Aaron, and all the congregation, which intimates that being the sabbath day the congregation was at that time gathered to Moses and Aaron, to receive instruction from them, and to join with them in religious worship. It seems, even common Israelites, though there was much amiss among them, yet would not contentedly see the sabbath profaned, which was a good sign that they had not quite forsaken God, nor were utterly forsaken of him. 3. God was consulted, because it was not declared what should be done to him. The law had already made the profanation of the sabbath a capital crime (Exo 31:14, Exo 35:2); but they were in doubt, either concerning the offence (whether this that he had done should be deemed a profanation or no) or concerning the punishment, which death he should die. God was the Judge, and before him they brought this cause. 4. Sentence was passed; the prisoner was adjudged a sabbath-breaker, according to the intent of that law, and as such he must be put to death; and to show how great the crime was, and how displeasing to God, and that others might hear and fear and not do in like manner presumptuously, that death is appointed him which was looked upon as most terrible: He must be stoned with stones, Num 15:35. Note, God is jealous for the honour of his sabbaths, and will not hold those guiltless, whatever men do, that profane them. 5. Execution was done pursuant to the sentence, Num 15:36. He was stoned to death by the congregation. As many as could were employed in the execution, that those, at least, might be afraid of breaking the sabbath, who had thrown a stone at this sabbath-breaker. This intimates that the open profanation of the sabbath is a sin which ought to be punished and restrained by the civil magistrate, who, as far as overt acts go, is keeper of both tables. See Neh 13:17. One would think there could be no great harm in gathering a few sticks, on what day soever it was, but God intended the exemplary punishment of him that did so for a standing warning to us all, to make conscience of keeping holy the sabbath.

Matthew Henry: Num 15:37-41

Provision had been just now made by the law for the pardon of sins of ignorance and infirmity; now here is an expedient provided for the preventing of such sins. They are ordered to make fringes upon the borders of their garments, which were to be memorandums to them of their duty, that they might not sin through forgetfulness. 1. The sign appointed is a fringe of silk, or thread, or worsted, or the garment itself ravelled at the bottom, and a blue riband bound on the top of it to keep it tight, Num 15:38. The Jews being a peculiar people, they were thus distinguished from their neighbours in their dress, as well as in their diet, and taught by such little instances of singularity not to be conformed to the way of the heathen in greater things. Thus likewise they proclaimed themselves Jews wherever they were, as those that were not ashamed of God and his law. Our Saviour, being made under the law, wore these fringes; hence we read of the hem or border, of his garment, Mat 9:20. These borders the Pharisees enlarged, that they might be thought more holy and devout than other people. The phylacteries were different things; these were their own invention, the fringes were a divine institution. The Jews at this day wear them, saying, when they put them on, Blessed be he who has sanctified us unto himself, and commanded us to wear fringes. 2. The intention of it was to remind them that they were a peculiar people. They were not appointed for the trimming and adorning of their clothes, but to stir up their pure minds by way of remembrance (2Pe 3:1), that they might look upon the fringe and remember the commandments. Many look upon their ornaments to feed their pride, but they must look upon these ornaments to awaken their consciences to a sense of their duty, that their religion might constantly beset them, and that they might carry it about with them, as they did their clothes, wherever they went. If they were tempted to sin, the fringe would be a monitor to them not to break God's commandments: If a duty was forgotten to be done in its season, the fringe would remind them of it. This institution, though it is not an imposition upon us, is an instruction to us, always to remember the commandments of the Lord our God, that we may do them, to treasure them up in our memories, and to apply them to particular cases as there is occasion to use them. It was intended particularly to be a preservative from idolatry: that you seek not after your own heart, and your own eyes, in your religious worship. Yet it may extend also to the whole conversation, for nothing is more contrary to God's honour, and our own true interest, than to walk in the way of our heart and in the sight of our eyes; for the imagination of the heart is evil, and so is the lust of the eyes.

After the repetition of some ceremonial appointments, the chapter closes with that great and fundamental law of religion, Be holy unto your God, purged from sin, and sincerely devoted to his service; and that great reason for all the commandments is again and again inculcated, I am the Lord your God. Did we more firmly believe, and more frequently and seriously consider, that God is the Lord, and our God and Redeemer, we should see ourselves bound in duty, interest, and gratitude, to keep all his commandments.

Keil-Delitzsch: Num 15:1-31

Num 15:1-2

Regulations concerning Sacrifices. - Vv. 1-16. For the purpose of reviving the hopes of the new generation that was growing up, and directing their minds to the promised land, during the mournful and barren time when judgment was being executed upon the race that had been condemned, Jehovah communicated various laws through Moses concerning the presentation of sacrifices in the land that He would give them (Num 15:1 and Num 15:2), whereby the former laws of sacrifice were supplemented and completed. The first of these laws had reference to the connection between meat-offerings and drink-offerings on the one hand, and burnt-offerings and slain-offerings on the other.

Num 15:3-5

In the land of Canaan, every burnt and slain-offering, whether prepared in fulfilment of a vow, or spontaneously, or on feast-days (cf. Lev 7:16; Lev 22:18, and Lev 23:38), was to be associated with a meat-offering of fine flour mixed with oil, and a drink-offering of wine, - the quantity to be regulated according to the kind of animal that was slain in sacrifice. (See Lev 23:18, where this connection is already mentioned in the case of the festal sacrifices.) For a lamb ( כּבשׂ , i.e., either sheep or goat, cf. Num 15:11), they were to take the tenth of an ephah of fine flour, mixed with the quarter of a hin of oil and the quarter of a hin of wine, as a drink-offering. In Num 15:5, the construction changes from the third to the second person. עשׂה , to prepare, as in Exo 29:38.

Num 15:6-7

For a ram, they were to take two tenths of fine flour, with the third of a hin of oil and the third of a hin of wine.

Num 15:8-10

For an ox, three tenths of fine flour, with half a hin of oil and half a hin of wine. The הקריב (3rd person) in Num 15:9, between תּעשׂה in Num 15:8, and תּקריב in Num 15:10, is certainly striking and unusual, but no so offensive as to render it necessary to alter it into ותּקריב .

Num 15:11-12

The quantities mentioned were to be offered with every ox, or ram, or lamb, of either sheep or goat, and therefore the number of the appointed quantities of meat and drink-offerings was to correspond to the number of sacrificial animals.

Num 15:13-14

These rules were to apply not only to the sacrifices of those that were born in Israel, but also to those of the strangers living among them. By "these things,"in Num 15:13, we are to understand the meat and drink-offerings already appointed.

Num 15:15-25

"As for the assembly, there shall be one law for the Israelite and the stranger,...an eternal ordinance...before Jehovah." הקּהל , which is construed absolutely, refers to the assembling of the nation before Jehovah, or to the congregation viewed in its attitude with regard to God.

A second law (Num 15:17-21) appoints, on the ground of the general regulations in Exo 22:28 and Exo 23:19, the presentation of a heave-offering from the bread which they would eat in the land of Canaan, viz., a first-fruit of groat-meal ( עריסת ראשׁית ) baked as cake ( חלּה ). Arisoth , which is only used in connection with the gift of first-fruits, in Eze 44:30; Neh 10:38, and the passage before us, signifies most probably groats, or meal coarsely bruised, like the talmudical ערסן , contusum, mola, far , and indeed far hordei . This cake of the groats of first-fruits they were to offer " as a heave-offering of the threshing-floor, "i.e., as a heave-offering of the bruised corn, in the same manner as this (therefore, in addition to it, and along with it); and that " according to your generations "(see Exo 12:14), that is to say, for all time, to consecrate a gift of first-fruits to the Lord, not only of the grains of corn, but also of the bread made from the corn, and " to cause a blessing to rest upon his house "(Eze 44:30). Like all the gifts of first-fruits, this cake also fell to the portion of the priests (see Ezek. and Neh. ut sup .).

To these there are added, in Num 15:22, Num 15:31, laws relating to sin-offerings , the first of which, in Num 15:22-26, is distinguished from the case referred to in Lev 4:13-21, by the fact that the sin is not described here, as it is there, as"doing one of the commandments of Jehovah which ought not to be done,"but as "not doing all that Jehovah had spoken through Moses."Consequently, the allusion here is not to sins of commission, but to sins of omission, not following the law of God, " even (as is afterwards explained in Num 15:23) all that the Lord hath commanded you by the hand of Moses from the day that the Lord hath commanded, and thenceforward according to your generations, "i.e., since the first beginning of the giving of the law, and during the whole of the time following ( Knobel ). These words apparently point to a complete falling away of the congregation from the whole of the law. Only the further stipulation in Num 15:24, " if it occur away from the eyes of the congregation through error "(in oversight), cannot be easily reconciled with this, as it seems hardly conceivable that an apostasy from the entire law should have remained hidden from the congregation. This "not doing all the commandments of Jehovah,"of which the congregation is supposed to incur the guilt without perceiving it, might consist either in the fact that, in particular instances, whether from oversight or negligence, the whole congregation omitted to fulfil the commandments of God, i.e., certain precepts of the law, sc., in the fact that they neglected the true and proper fulfilment of the whole law, either, as Outram supposes, "by retaining to a certain extent the national rites, and following the worship of the true God, and yet at the same time acting unconsciously in opposition to the law, through having been led astray by some common errors;"or by allowing the evil example of godless rulers to seduce them to neglect their religious duties, or to adopt and join in certain customs and usages of the heathen, which appeared to be reconcilable with the law of Jehovah, though they really led to contempt and neglect of the commandments of the Lord.

(Note: Maimonides (see Outram , ex veterum sententia ) understands this law as relating to extraneous worship; and Outram himself refers to the times of the wicked kings, "when the people neglected their hereditary rites, and, forgetting the sacred laws, fell by a common sin into the observance of the religious rites of other nations."Undoubtedly, we have historical ground in 2Ch 29:21., and Ezr 8:35, for this interpretation of our law, but further allusions are not excluded in consequence. We cannot agree with Baumgarten , therefore, in restricting the difference between Lev 4:13. and the passage before us to the fact, that the former supposes the transgression of one particular commandment on the part of the whole congregation, whilst the latter (Num 15:22, Num 15:23) refers to a continued lawless condition on the part of Israel.)

But as a disregard or neglect of the commandments of God had to be expiated, a burnt-offering was to be added to the sin-offering, that the separation of the congregation from the Lord, which had arisen from the sin of omission, might be entirely removed. The apodosis commences with והיה in Num 15:24, but is interrupted by מעי אם , and resumed again with ועשׂוּ , " it shall be, if...the whole congregation shall prepare, "etc. The burnt-offering, being the principal sacrifice, is mentioned as usual before the sin-offering, although, when presented, it followed the latter, on account of its being necessary that the sin should be expiated before the congregation could sanctify its life and efforts afresh to the Lord in the burnt-offering. " One kid of the goats: "see Lev 4:23. כּמּשׂפּט (as in Lev 5:10; Lev 9:16, etc.) refers to the right established in Num 15:8, Num 15:9, concerning the combination of the meat and drink-offering with the burnt-offering. The sin-offering was to be treated according to the rule laid down in Lev 4:14.

Num 15:26

This law was to apply not only to the children of Israel, but also to the stranger among them, " for (sc., it has happened) to the whole nation in mistake. "As the sin extended to the whole nation, in which the foreigners were also included, the atonement was also to apply to the whole.

Num 15:27-29

In the same way, again, there was one law for the native and the stranger, in relation to sins of omission on the part of single individuals. The law laid doon in Lev 5:6 (cf. Lev 4:27.) for the Israelites, is repeated here in Num 15:27, Num 15:28, and in Num 15:28 it is raised into general validity for foreigners also. In Num 15:29, האזרח is written absolutely for לאזרח .

Num 15:30-31

But it was only sins committed by mistake (see at Lev 4:2) that could be expiated by sin-offerings. Whoever, on the other hand, whether a native or a foreigner, committed a sin " with a high hand, "- i.e., so that he raised his hand, as it were, against Jehovah, or acted in open rebellion against Him, - blasphemed God, and was to be cut off (see Gen 17:14); for he had despised the word of Jehovah, and broken His commandment, and was to atone for it with his life. בהּ עונה , " its crime upon it; "i.e., it shall come upon such a soul in the punishment which it shall endure.

Keil-Delitzsch: Num 15:32-36

The History of the Sabbath-Breaker is no doubt inserted here as a practical illustration of sinning "with a high hand."It shows, too, at the same time, how the nation, as a whole, was impressed with the inviolable sanctity of the Lord's day. From the words with which it is introduced, " and the children of Israel were in the wilderness, "all that can be gathered is, that the occurrence took place at the time when Israel was condemned to wander about in the wilderness for forty years. They found a man gathering sticks in the desert on the Sabbath, and brought him as an open transgressor of the law of the Sabbath before Moses and Aaron and the whole congregation, i.e., the college of elders, as the judicial authorities of the congregation (Exo 18:25.). They kept him in custody, like the blasphemer in Lev 24:12, because it had not yet been determined what was to be done to him. It is true that it had already been laid down in Exo 31:14-15, and Exo 35:2, that any breach of the law of the Sabbath should be punished by death and extermination, but the mode had not yet been prescribed. This was done now, and Jehovah commanded stoning (see Lev 20:2), which was executed upon the criminal without delay.

Keil-Delitzsch: Num 15:37-38

(cf. Deu 22:12). The command to wear Tassels on the Edge of the Upper Garment appears to have been occasioned by the incident just described. The Israelites were to wear ציצת , tassels, on the wings of their upper garments, or, according to Deu 22:12, at the four corners of the upper garment. כּסוּת , the covering in which a man wraps himself, synonymous with בּגד , was the upper garment, consisting of a four-cornered cloth or piece of stuff, which was thrown over the body-coat (see my Bibl. Archäol . ii. pp. 36, 37), and is not to be referred, as Schultz supposes, to the bed-coverings also, although this garment was actually used as a counterpane by the poor (see Exo 22:25-26). " And upon the tassel of the wing they shall put a string of hyacinth-blue, "namely, to fasten the tassel to the edge of the garment. ציצת ( fem ., from ציץ , the glittering, the bloom or flower) signifies something flowery or bloom-like, and is used in Eze 8:3 for a lock of hair; here it is applied to a tassel, as being made of twisted threads: lxx κράσπεδα ; Mat 23:5, "borders."The size of these tassels is not prescribed. The Pharisees liked to make them large, to exhibit openly their punctilious fulfilment of the law. For the Rabbinical directions how to make them, see Carpzov. apparat . pp. 197ff.; and Bodenschatz, kirchliche Verfassung der heutigen Juden, iv. pp. 11ff.

Constable: Num 11:1--20:29

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

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 15:1--19:22

Laws given during the 38 years of discipline chs. 15-19

Moses recorded few events during the years of Israel's wandering in the wilderness, but those he did preserve have instructive value. Most important among them is the rebellion of Korah's group against Moses and Aaron, and God's confirmation of the Aaronic priesthood that followed (chs. 16-18).

The section that follows contains more regulations that look back to Kadesh and forward to Canaan. Their revelation is a confirmation that God had not cast off His people but would bring them into the Promised Land eventually.

Constable: Num 15:1-31

Regulations concerning offerings and the penalty for defiant sin 15:1-31

"Chapter 15 is another collection of texts designed to prepare the people for their life in the land. Hence this chapter is one of promise. Though a great deal has happened, and the results are overwhelming for the adult population involved; nonetheless there is a sense in which we may say that nothing has happened. God has pardoned his people (14:20), the second generation will enter the land (14:31), and preparations still need to be made for that period after the Conquest and the achieving of normalcy' in Canaan.

"It seems that the connecting thought between chapters 14 and 15 is the phrase in 15:2: when you enter the land of your dwelling places that I am giving to you' (pers[onal] tr[anslation]). This ties to 14:31: I will bring them in to enjoy the land you have rejected.'"¹³⁰

"Lest there be the mistaken notion that the laws of Sinai, including the laws of offerings, had been abrogated or replaced, the Lord explicitly cited some of them again . . ."¹³¹

The Lord supplemented and completed the laws of sacrifice He had given formerly. These laws relate to life in the land (vv. 1-2).

There are really seven laws in this pericope (vv. 3-5, 6-7, 8-16, 17-21, 22-26, 27-29, and 30-31). However the first three are closely related, and we will consider them as one law. We can also combine the fifth and sixth laws and regard them as one, which I will refer to as the third.

15:1-16 "The first of these laws had reference to the connection between meat-[meal-]offerings and drink-offerings on the one hand, and burnt-offerings and slain-[peace-]offerings on the other."¹³²

The Israelites were to accompany every burnt offering and every peace offering with a meal offering and a drink offering of wine. The amounts of meal and wine varied, and these variations are clear in the text. An ephah was about half a bushel, and a hin was about a gallon. Since grapes were large and abundant in Canaan (cf. 13:23) wine played a significant part in Israel's offerings. This offering expressed gratitude for the grapes of the land. The priests poured drink offerings out; they did not drink them.

The Apostle Paul spoke of his life as a drink offering poured out as a sacrifice to God (Phil. 2:17; 1 Tim. 4:6).

15:17-21 The second law required the presentation of a cake made from the first-fruits of the land to God. The offerer was to lift it up before God and then give it to the priest. This offering expressed gratitude for the grain of the land.

15:22-29 The third law dealt with the sin offering. Here sins of omission are in view whereas the law in Leviticus 4:13-21 dealt more with sins of commission. In both cases the sin offering covered sins committed unintentionally. This law also covered some deliberate sins if the sinner offered public confession, full restitution, and a sin offering (Lev. 6:1-7).

15:30-31 These offerings did not cover sins committed in defiance of God. In these cases the sinner was to die (vv. 30-31). Moses recorded a case involving such a sin in the next section.

Constable: Num 15:32-36

The case of the defiant Sabbath-breaker 15:32-36

This incident illustrates the fate of the Israelite or foreigner in Israel who deliberately violated the law of Sabbath observance. It clarifies the meaning of defiant sin as well as what it means to be "cut off from among his people" (vv. 30-31). Violation of this law drew the death penalty (Exod. 31:14-15; 35:2).¹³³ God revealed on this occasion that such an offender was to die by stoning (cf. Lev. 20:2). Whereas Moses had previously recorded the penalty he had not explained the method of execution (v. 34).¹³⁴

"The purpose of these narratives is to show that God's will is not expressed in a once-for-all way. In Israel's ongoing relationship with God, he continued to make his will known to them, and they continued to play a part in the process."¹³⁵

Sabbath observance was the sign of the Mosaic Covenant. To violate the Sabbath law deliberately amounted to repudiating God's sovereignty.

"There are eleven offenses punishable by stoning according to the Old Testament: idolatry (Deut. 17:2-7); encouragement of idolatry (Deut. 13:6-10); child sacrifice (Lev. 20:2-5); prophecy in the name of another god (Deut. 13:1-5); divination (Lev. 20:27); blasphemy (Lev. 24:15-16); breaking the Sabbath (here); murder by an ox (Exod. 21:28-29); adultery (Deut. 22:22ff.); rebellion by a son (Deut. 21:18ff.); violation of God's ban on plunder devoted to him (Josh. 7:25)."¹³⁶

Constable: Num 15:37-41

Visual reminders to keep the law 15:37-41

Perhaps God initiated this command in response to the incident of Sabbath-breaking just mentioned.

The Israelites were to wear tassels on the four corners of their upper outer garments (Deut. 22:12). The text does not explain the size of the tassels, but old pictures of tassels on garments that ancient Near Easterners wore show that they were about six inches long.

"The tassels were in fact extensions of the hem, as we learn from innumerable illustrations in ancient Near Eastern art.

"To understand the significance of the tassel, we must first understand the significance of the hem. . . . The hem of the outer garment or robe made an important social statement. It was usually the most ornate part of the garment. And the more important the individual, the more elaborate and the more ornate was the embroidery on the hem of his or her outer robe. . . .

"The significance of the hem and of its being cut off is reflected in a famous biblical episode [namely, when David cut off the hem of Saul's robe; 1 Sam. 24]. . . .

"The requirement of a blue cord . . . in the tassels lends further support to the notion that the tassels signified nobility because the blue dye used to color the threads was extraordinarily expensive. . . .

"The Bible apparently assumed that even the poorest Israelite could afford at least four blue threads, one for each tassel. . . . Thus, weaving a blue thread . . . into the tassel enhances its symbolism as a mark of nobility.

"The tassel with a thread of blue signified more than royalty or nobility, however. It also signified the priesthood."¹³⁷

The Israelite was to fasten the tassel to the garment with a blue thread, or it had to contain a blue thread. The blue color, as we noted in our study of the tabernacle coverings, symbolized heavenly origin and royalty. Thus God apparently wanted the blue thread to remind the Israelites of their holy calling as a kingdom of priests. These tassels reminded the Israelites of their privileged position in the world and their noble and holy calling.

The tassels were clearly a visual aid for the Israelites and probably produced a conditioned response in the minds of pious Jews (cf. Deut. 6:6-9). They did not bring to mind any one commandment but reminded the observer that he should observe all of God's laws. He was distinct by virtue of his calling as was the garment he observed. Perhaps God also chose the outer garment because the Israelites were as His outer garment by which the world recognized Him. His people were to be an adornment to Him (cf. Titus 2:10). Thus God specified something that would warn His people before they sinned; He did not just specify punishment after they sinned.

"There is an intentional selection behind the collections of laws found throughout the Pentateuch. The purpose of that selection appears clear enough. In reading through these laws we can readily see that God is concerned about every detail of human life. Nothing is too small or unimportant. It all has to be made available and dedicated to him."¹³⁸

This legislation is the basis for the custom of wearing a tallis or prayer shawl that modern observant Jews still wear. It is also the basis for the flag of the modern state of Israel's blue color.

Guzik: Num 15:1-41

Numbers 15 - Various Laws and Provisions

A. Grain, drink, and wave offerings.

1. (1-5) The sacrifice of a lamb to be accompanied with grain and wine.

And the LORD spoke to Moses, saying, "Speak to the children of Israel, and say to them: 'When you have come into the land you are to inhabit, which I am giving to you, and you make an offering by fire to the LORD, a burnt offering or a sacrifice, to fulfill a vow or as a freewill offering or in your appointed feasts, to make a sweet aroma to the LORD, from the herd or the flock, then he who presents his offering to the LORD shall bring a grain offering of one-tenth of an ephah of fine flour mixed with one-fourth of a HIN of oil; and one-fourth of a HIN of wine as a drink offering you shall prepare with the burnt offering or the sacrifice, for each lamb.'"

a. Speak to the children of Israel, and say to them: Israel was at one of its lowest points in history. It had just rebelliously rejected God's offer to bring the nation into the Promised Land. God had consigned them to wander in the wilderness for 38 years, until the unbelieving generation had perished in the wilderness and a new generation of faith would take the Promised Land. Yet, immediately after this stinging rebellion and the chastisement from the LORD, Israel received precious tokens of God's mercy, care, and help to Israel.

b. And you make an offering by fire to the LORD, a burnt offering or a sacrifice: God was merciful to Israel, in that this section deals with sacrifice, sacrifice to cover sin and sacrifice as an expression of thanksgiving. Israel, at their point of failure, needed to be reminded of sacrificial atonement, and the need to give thanks - even in the wilderness.

i. The grain with the drink offering of wine meant to accompany the blood sacrifice speak of thanksgiving and joy; we really can have thanksgiving and joy in the LORD, even if we are smarting from our own failure and from the loving correction of God.

ii. This passage also shows how God helped Israel. This section reads just like the passages of law God had so patiently instructed Israel with at Sinai; now, after their failure at Kadesh-Barnea, God is taking them back to school.

c. When you have come into the land: God cared for Israel. These were commands that could only be fulfilled in the Promised Land. Inherent in these commands was the promise that God would lead them there, and would not leave them in the wilderness forever.

i. God said, "When you have come into the land you are to inhabit, which I am giving to you." He said, when you come into land, and not if you come into the land. God has not, and will not give up on Israel. Many a believer under the rod of God's correction has felt abandoned by God, as if He had given up on them, but God is always near to the believer under correction.

2. (6-7) The sacrifice of a ram to be accompanied with grain and wine.

Or for a ram you shall prepare as a grain offering two-tenths of an ephah of fine flour mixed with one-third of a hin of oil; and as a drink offering you shall offer one-third of a hin of wine as a sweet aroma to the LORD.

3. (8-10) The sacrifice of a bull to be accompanied with grain and wine.

And when you prepare a young bull as a burnt offering, or as a sacrifice to fulfill a vow, or as a peace offering to the LORD, then shall be offered with the young bull a grain offering of three-tenths of an ephah of fine flour mixed with half a hin of oil; and you shall bring as the drink offering half a hin of wine as an offering made by fire, a sweet aroma to the LORD.

a. Fine flour mixed with half a hin of oil: The offering of the ram and bull each needed progressively greater amounts of grain and wine to accompany them, because they were progressively bigger sacrifices. The greater our sacrifice unto the LORD, the more thanksgiving and joy should come with the offering.

4. (11-16) The universal character of these laws.

Thus it shall be done for each young bull, for each ram, or for each lamb or young goat. According to the number that you prepare, so you shall do with everyone according to their number. All who are native-born shall do these things in this manner, in presenting an offering made by fire, a sweet aroma to the LORD. And if a stranger dwells with you, or whoever is among you throughout your generations, and would present an offering made by fire, a sweet aroma to the LORD, just as you do, so shall he do. One ordinance shall be for you of the assembly and for the stranger who dwells with you, an ordinance forever throughout your generations; as you are, so shall the stranger be before the LORD. One law and one custom shall be for you and for the stranger who dwells with you.

a. Thus it shall be done for each: Everyone who made a sacrifice had to bring it with the thanksgiving of grain and the joy of wine; God did not want grudging, griping sacrifices brought to Him. If one could not serve the LORD with gladness (Psalm 100:2), then God didn't want his service at all.

5. (17-21) A heave offering of thanksgiving to the LORD.

Again the LORD spoke to Moses, saying, "Speak to the children of Israel, and say to them: 'When you come into the land to which I bring you, then it will be, when you eat of the bread of the land, that you shall offer up a heave offering to the LORD. You shall offer up a cake of the first of your ground meal as a heave offering; as a heave offering of the threshing floor, so shall you offer it up. Of the first of your ground meal you shall give to the LORD a heave offering throughout your generations.'"

a. When you come into the land in which I bring you: This shows how rich in promise and encouragement these commands are. God sets their mind on the Promised Land, even though they are a long way away from it. Keeping their minds on His promise will help see them through the wilderness and prepare the hearts of the new generation to succeed where the old generation failed.

b. Then it will be: This set their minds forward to the promise. Even if a child of God isn't walking in the richness of God's promises now, they need to set their mind on heavenly places. Ephesians 2:6 says God has raised us up together, and made us sit together in the heavenly places in Christ Jesus - even if it doesn't feel like it now, set your mind on those heavenly places!

B. Remedies for sin.

1. (22-29) Addressing unintentional sin, both as a nation and individuals.

If you sin unintentionally, and do not observe all these commandments which the LORD has spoken to Moses; all that the LORD has commanded you by the hand of Moses, from the day the LORD gave commandment and onward throughout your generations; then it will be, if it is unintentionally committed, without the knowledge of the congregation, that the whole congregation shall offer one young bull as a burnt offering, as a sweet aroma to the LORD, with its grain offering and its drink offering, according to the ordinance, and one kid of the goats as a sin offering. So the priest shall make atonement for the whole congregation of the children of Israel, and it shall be forgiven them, for it was unintentional; they shall bring their offering, an offering made by fire to the LORD, and their sin offering before the LORD, for their unintended sin. It shall be forgiven the whole congregation of the children of Israel and the stranger who dwells among them, because all the people did it unintentionally. And if a person sins unintentionally, then he shall bring a female goat in its first year as a sin offering. So the priest shall make atonement for the person who sins unintentionally, when he sins unintentionally before the LORD, to make atonement for him; and it shall be forgiven him. You shall have one law for him who sins unintentionally, for him who is native-born among the children of Israel and for the stranger who dwells among them.

a. If you sin unintentionally: Significantly, the Bible talks about sins unintentionally committed. Many today think and live as if an action is unintentional, it cannot be sin. But many of the worst sins are committed with the best of intentions. Intentions matter nothing when the result is sin.

i. Especially in the 20th century, all sorts of horrific atrocities and terror have been committed by those dedicated to honorable causes; Communism sought to establish a just, fair economy where each worked according to his ability and received according to his need - and became the instrument of the genocide of tens of millions of people.

ii. Today, in the church, many a gossip, many a talebearer, many a divisive person will claim the best of intentions. Even if we agree they have the right intentions, they still may be in grievous sin. The same applies for a myriad of other sins we are often ready to ignore or think lightly of, all on the basis of "after all, they had good intentions."

b. That the whole congregation shall offer one young bull as a burnt offering: Unintentional sins needed a blood atonement; a bull had to be sacrificed with the nation as a whole was guilty, and a female goat had to be sacrificed when an individual was guilty.

c. You shall have one law for him who sins unintentionally: There was to be no exception. Sin is sin, and must be accounted as such, even if the motive seemed good.

2. (30-31) Addressing presumptuous sin.

But the person who does anything presumptuously, whether he is native-born or a stranger, that one brings reproach on the LORD, and he shall be cut off from among his people. Because he has despised the word of the LORD, and has broken His commandment, that person shall be completely cut off; his guilt shall be upon him.

a. But the person who does anything presumptuously: Literally, to sin presumptuously means to sin "with a high hand." It speaks of a flagrant rebellion against God, the law of Moses, and the nation as a whole.

b. That person shall be completely cut off; his guilt shall be upon him: Such sin was not to be tolerated in Israel. This command was a cultural mechanism for addressing this sin, and ensuring that such arrogant flaunting of public morality would not be rewarded.

i. This is in stark contrast to modern culture where notorious, flagrant sinners are rewarded with fame and fortune. Instead of his guilt shall be upon him, our society puts guilt on anyone who would judge or condemn such depraved individuals by calling what they do evil.

3. (32-36) Execution of a Sabbath violator.

Now while the children of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day. And those who found him gathering sticks brought him to Moses and Aaron, and to all the congregation. They put him under guard, because it had not been explained what should be done to him. Then the LORD said to Moses, "The man must surely be put to death; all the congregation shall stone him with stones outside the camp." So, as the LORD commanded Moses, all the congregation brought him outside the camp and stoned him with stones, and he died.

a. They found a man gathering sticks on the Sabbath day: This was an immediate example of dealing with someone who sinned presumptuously. All of Israel knew the Sabbath law, and this man no doubt thought him self a courageous social reformer, trying by his example to free the nation from the shackles of heaven's law.

i. "It seems likely that the following story of the sabbath breaker illustrates what sinning with a high hand means." (Wenham)

b. The man must surely be put to death: Instead, God commanded the execution of this presumptuous sinner, that all might fear. This was so all would know that the social order and law of God are more important than any individual's "right" to attack or destroy that social order or law of God.

4. (37-41) Reminders for a holy people.

Again the LORD spoke to Moses, saying, "Speak to the children of Israel: Tell them to make tassels on the corners of their garments throughout their generations, and to put a blue thread in the tassels of the corners. And you shall have the tassel, that you may look upon it and remember all the commandments of the LORD and do them, and that you may not follow the harlotry to which your own heart and your own eyes are inclined, and that you may remember and do all My commandments, and be holy for your God. I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God."

a. Tassels on the corners of their garments and the blue thread in the tassels of the corners: These were intended to remind Israel to Whom they belonged; they were God's people. Such reminders are an effective preventive remedy for sin.

i. Perhaps a blue thread was commanded because the ark of the covenant was covered with a blue cloth, blue curtains adorned the tabernacle, and blue was in the high priest's garments. The color blue was full of holy reminders.

b. That you may look upon it and remember all the commandments of the LORD and do them: We might imagine an Israelite being tempted into some kind of sin, and then catching sight of his own distinctive garments - reminding him of who he is, and reminding him that others can see who he is: A child of God, and not a child of the sin he is contemplating.

i. In this sense, Christian theme clothing and jewelry and such can indeed serve a purpose. Such things can remind us of who we are, and provide a kind of "walking accountability" for our conduct.

ii. However, man's instinctive pride always has a way of perverting such good and holy commands of God; in Jesus' day, He directly rebuked the abuse of this command among the religious elite, speaking of how they would enlarge the borders of their garments (Matthew 23:5), making the tasseled area as conspicuous as possible, as an ostentatious display of their "holiness."

iii. The same can also be said of today's Christian theme clothing and jewelry; it can also be abused in the same self-righteous, hypocritical manner.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Num 15:24

NUMBERS 15:24 —Are there two kinds of sin offerings, or only one?

PROBLEM: Leviticus states that for unintentional sins of the whole congregation, when the sin is made known, “the assembly shall offer a young bull for the sin” ( Lev. 4:14 ). However, here Numbers 15 speaks of offering two different sacrifices for the same sin — “one young bull as a burnt offering … and one kid of the goats as a sin offering” (v. 24 ).

SOLUTION: Some Bible scholars think the difference here may be due to the fact that the Leviticus passage refers to sins of commission, and the Numbers text to sins of omission. Others believe that in Numbers the sacrifices for the rulers and the people are listed separately, but in Leviticus, for brevity, the sacrifices for the rulers and for the congregation are listed together. In any event, the fact that one passage specifies two and the other specifies one, does not mean that the second passage contradicts the first passage, but that one merely supplements the other.   

Evidence: Num 15:32-36

These verses show how God's Law is without mercy. Those who object to the harshness of this Law should realize that it is this same Law that will judge them on Judgment Day. Such thoughts should make us flee evil and cleave to the Savior.

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 15 (Chapter Introduction)

Overview

Num 15:1, The law of the meat offering, and the drink offering; Num 15:14, The stranger is under the same law; Num 15:17, The law of the first of the dough for an heave offering; Num 15:22, The sacrifice for sins of ignorance; Num 15:30, The punishment of presumption; Num 15:32, He that violated the sabbath is stoned; Num 15:37, The law of fringes.

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 15 (Chapter Introduction)

CHAPTER 15

Of meat and drink offerings, Num 15:1-16 . The law of the first of the dough for a peace-offering, Num 15:17-21 . The sacrifice for sins of ignorance of the whole congregation, Num 15:22-26 ; or when a single soul is guilty, Num 15:27-29 . Punishments for presumptuous sinners, Num 15:30,31 . Of the man that gathered sticks on the sabbath day, and his death, Num 15:32-36 . God commandeth them to wear fringes on their garments, Num 15:37,38 . The use thereof, Num 15:39-41 .

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 15 (Chapter Introduction)

(v. 1-21) The law of the meat-offering and the drink-offering The stranger under the same law.

(Num 15:22-29) The sacrifice for the sin of ignorance.

(Num 15:30-36) The punishment of presumption The sabbath-breaker stoned.

(Num 15:37-41) The law for fringes on garment.

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 15 (Chapter Introduction)

This chapter, which is mostly concerning sacrifice and offering, comes in between the story of two rebellions (one ch. 14, the other ch. 16), to signify that these legal institutions were typical of the gifts which Christ was to receive even for the rebellious, Psa 68:18. In the foregoing chapter, upon Israel's provocation, God had determined to destroy them, and in token of his wrath had sentenced them to perish in the wilderness. But, upon Moses' intercession, he said, " I have pardoned;" and, in token of that mercy, in this chapter he repeats and explains some of the laws concerning offerings, to show that he was reconciled to them, notwithstanding the severe dispensation they wee under, and would not unchurch them. Here is, I. The law concerning the meat-offerings and drink-offerings (Num 15:1-12) both for Israelites and for strangers (Num 15:13-16), and a law concerning the heave-offerings of the first of their dough (Num 15:17-21). II. The law concerning sacrifices for sins of ignorance (Num 15:22-29). III. The punishment of presumptuous sins (Num 15:30, Num 15:31), and an instance given in the sabbath-breaker (Num 15:32-36). IV. A law concerning fringes, for memorandums, upon the borders of their garments (Num 15:37, 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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_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

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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 15 (Chapter Introduction)

INTRODUCTION TO NUMBERS 15

In this chapter the children of Israel are instructed about the meat offerings and drink offerings, and the quantities of them, which were always to go along with their burnt offerings and peace offerings they should offer when they came into the land of Canaan, Num 15:1; and they are told that the same laws and ordinances would be binding equally on them that were of the country, and on the strangers in it, Num 15:13; and an order is given them to offer a cake of the first dough for an heave offering, Num 15:17; and they are directed what sacrifices to offer for sins of ignorance, both of the congregation and particular persons, Num 14:22; but as for presumptuous sinners, they were to be cut off, Num 14:30; and an instance is recorded of stoning a sabbath breaker, Num 14:32; and the chapter is concluded with a law for wearing fringes on the borders of their garments, the use of which is expressed, Num 14:35.