Text -- Numbers 15:1-4 (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.

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.

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.

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.

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.

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

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.

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.

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)

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.

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.

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).

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.

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.

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.

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.

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

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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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.