Numeri 15:13 Kommentar

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.).

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.

And if a stranger sojourn with you,.... A stranger, or proselyte, not of the gate, but of righteousness, as Ben Gersom and the Jewish, writers in general interpret it: or whatsoever be among you in your generations; whether such a proselyte settled and continued among them, or only stayed with them awhile: and will offer an offering made by fire of a sweet savour unto the Lord; is desirous of offering a burnt offering or a peace offering to the Lord in an acceptable manner: as ye do, so shall he do; bring the same meat offering and drink offering, according to the nature and number of the cattle he brings for sacrifice.

The Sabbatical year of release, Deu 15:1. The manner in which this release shall take place, Deu 15:2-5. Of lending to the poor, and the disposition in which it should be done, Deu 15:6-11. Of the Hebrew servant who has served six years, and who shall be dismissed well furnished, Deu 15:12-15. The ceremony of boring the ear, when the servant wishes to continue with his master, Deu 15:16-18. Of the firstlings of the flock and herd, Deu 15:19, Deu 15:20. Nothing shall be offered that has any blemish, Deu 15:21. The sacrifice to be eaten both by the clean and unclean, except the blood, which is never to be eaten, but poured out upon the ground, Deu 15:22, Deu 15:23.

THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41) The Lord spake unto Moses, saying, Speak unto the children of Israel--Some infer from Num 15:23 that the date of this communication must be fixed towards the close of the wanderings in the wilderness; and, also, that all the sacrifices prescribed in the law were to be offered only after the settlement in Canaan.

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

Occurrences During the Thirty-Seven Years of Wandering in the Wilderness - Numbers 15-19 After the unhappy issue of the attempt to penetrate into Canaan, in opposition to the will of God and the advice of Moses, the Israelites remained "many days" in Kadesh, as the Lord did not hearken to their lamentations concerning the defeat which they had suffered at the hands of the Canaanites and Amalekites. Then they turned, and took their journey, as the Lord had commanded (Num 14:25), into the wilderness, in the direction towards the Red Sea (Deu 1:45; Deu 2:1); and in the first month of the fortieth year they came again into the desert of Zin, to Kadesh (Num 20:1). All that we know respecting this journeying from Kadesh into the wilderness in the direction towards the Red Sea, and up to the time of their return to the desert of Zin, is limited to a number of names of places of encampment given in the list of journeying stages in Num 33:19-30, out of which, as the situation of the majority of them is altogether unknown, or at all events has not yet been determined, no connected account of the journeys of Israel during this interval of thirty-seven years can possibly be drawn. The most important event related in connection with this period is the rebellion of the company of Korah against Moses and Aaron, and the re-establishment of the Aaronic priesthood and confirmation of their rights, which this occasioned (chs. 16-18). This rebellion probably occurred in the first portion of the period in question. In addition to this there are only a few laws recorded, which were issued during this long time of punishment, and furnished a practical proof of the continuance of the covenant which the Lord had made with the nation of Israel at Sinai. There was nothing more to record in connection with these thirty-seven years, which formed the second stage in the guidance of Israel through the desert. For, as Baumgarten has well observed, "the fighting men of Israel had fallen under the judgment of Jehovah, and the sacred history, therefore, was no longer concerned with them; whilst the youth, in whom the life and hope of Israel were preserved, had as yet no history at all." Consequently we have no reason to complain, as Ewald does (Gesch. ii. pp. 241, 242), that "the great interval of forty years remains a perfect void;" and still less occasion to dispose of the gap, as this scholar has done, by supposing that the last historian left out a great deal from the history of the forty years' wanderings. The supposed "void" was completely filled up by the gradual dying out of the generation which had been rejected by God.