Text -- Numbers 15:22-29 (NET)

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.

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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.

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.

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

Commentary -- Word/Phrase Notes (per Verse)

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.

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.

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)

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.

Commentary -- Verse Notes / Footnotes

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.

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).

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 15:22-29

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.

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.

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

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.   

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.