Text -- Numbers 15:32 (NET)

15:32 When the Israelites were in the wilderness they found a man gathering wood on the Sabbath day.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 15:32

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

JFB: Num 15:32-34

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

Clarke: Num 15:32

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

Calvin: Num 15:32

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

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

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

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

TSK: Num 15:32

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 15:32

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

Poole: Num 15:32

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

Haydock: Num 15:32

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

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

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

Gill: Num 15:32

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Num 15:32

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

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

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 15:30-36

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

Matthew Henry: Num 15:30-36

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

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

Keil-Delitzsch: Num 15:32-36

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

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 15:32-36

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

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

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

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

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

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

Evidence: Num 15:32-36

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

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 15 (Chapter Introduction)

Overview

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

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 15 (Chapter Introduction)

CHAPTER 15

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

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 15 (Chapter Introduction)

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

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

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

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

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 15 (Chapter Introduction)

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

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

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

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

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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.