3 then ye have prepared a fire-offering to Jehovah, a burnt-offering, or a sacrifice, at separating a vow or free-will-offering, or in your appointed things, to make a sweet fragrance to Jehovah, out of the herd, or out of the flock.
and thou hast made perfume with the whole ram on the altar. It `is' a burnt-offering to Jehovah, a sweet fragrance; a fire-offering it `is' to Jehovah.
and Jehovah smelleth the sweet fragrance, and Jehovah saith unto His heart, `I continue not to disesteem any more the ground because of man, though the imagination of the heart of man `is' evil from his youth; and I continue not to smite any more all living, as I have done;
and I have all things, and abound; I am filled, having received from Epaphroditus the things from you -- an odour of a sweet smell -- a sacrifice acceptable, well-pleasing to God:
`Speak unto the sons of Israel, and thou hast said unto them, When a man maketh a wonderful vow, by thy valuation the persons `are' Jehovah's.
and walk in love, as also the Christ did love us, and did give himself for us, an offering and a sacrifice to God for an odour of a sweet smell,
and lo, a voice out of the heavens, saying, `This is My Son -- the Beloved, in whom I did delight.'
`Observe the month of Abib -- and thou hast made a passover to Jehovah thy God, for in the month of Abib hath Jehovah thy God brought thee out of Egypt by night; and thou hast sacrificed a passover to Jehovah thy God, of the flock, and of the herd, in the place which Jehovah doth choose to cause His name to tabernacle there. `Thou dost not eat with it any fermented thing, seven days thou dost eat with it unleavened things, bread of affliction; for in haste thou hast come out of the land of Egypt; so that thou dost remember the day of thy coming out of the land of Egypt all days of thy life; and there is not seen with thee leaven in all thy border seven days, and there doth not remain of the flesh which thou dost sacrifice at evening on the first day till morning. `Thou art not able to sacrifice the passover within any of thy gates which Jehovah thy God is giving to thee, except at the place which Jehovah thy God doth choose to cause His name to tabernacle -- there thou dost sacrifice the passover in the evening, at the going in of the sun, the season of thy coming out of Egypt; and thou hast cooked and eaten in the place on which Jehovah thy God doth fix, and hast turned in the morning, and gone to thy tents; six days thou dost eat unleavened things, and on the seventh day `is' a restraint to Jehovah thy God; thou dost do no work. `Seven weeks thou dost number to thee; from the beginning of the sickle among the standing corn thou dost begin to number seven weeks, and thou hast made the feast of weeks to Jehovah thy God, a tribute of a free-will offering of thy hand, which thou dost give, as Jehovah thy God doth bless thee. And thou hast rejoiced before Jehovah thy God, thou, and thy son, and thy daughter, and thy man-servant, and thy handmaid, and the Levite who `is' within thy gates, and the sojourner, and the fatherless, and the widow, who `are' in thy midst, in the place which Jehovah thy God doth choose to cause His name to tabernacle there, and thou hast remembered that a servant thou hast been in Egypt, and hast observed and done these statutes. `The feast of booths thou dost make for thee seven days, in thine in-gathering of thy threshing-floor, and of thy wine-vat; and thou hast rejoiced in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy handmaid, and the Levite, and the sojourner, and the fatherless, and the widow, who `are' within thy gates. Seven days thou dost feast before Jehovah thy God, in the place which Jehovah doth choose, for Jehovah thy God doth bless thee in all thine increase, and in every work of thy hands, and thou hast been only rejoicing. `Three times in a year doth every one of thy males appear before Jehovah thy God in the place which He doth choose -- in the feast of unleavened things, and in the feast of weeks, and in the feast of booths; and they do not appear before Jehovah empty; each according to the gift of his hand, according to the blessing of Jehovah thy God, which He hath given to thee.
thou art not able to eat within thy gates the tithe of thy corn, and of thy new wine, and thine oil, and the firstlings of thy herd and of thy flock, and any of thy vows which thou vowest, and thy free-will offerings, and heave-offering of thy hand;
`And it hath been, the place on which Jehovah your God doth fix to cause His name to tabernacle there, thither ye bring in all that which I am commanding you, your burnt-offerings, and your sacrifices, your tithes, and the heave-offering of your hand, and all the choice of your vows which ye vow to Jehovah;
and have brought near a burnt-offering, a fire-offering, a sweet fragrance, to Jehovah; thirteen bullocks, sons of the herd, two rams, fourteen lambs, sons of a year; perfect ones they are; and their present, flour mixed with oil, three-tenth deals to the one bullock, for the thirteen bullocks, two-tenth deals to the one ram, for the two rams, and a several tenth deal to the one lamb, for the fourteen lambs, and one kid of the goats, a sin-offering; apart from the continual burnt-offering, its present, and its libation. `And on the second day twelve bullocks, sons of the herd, two rams, fourteen lambs, sons of a year, perfect ones; and their present, and their libations, for the bullocks, for the rams, and for the sheep, in their number, according to the ordinance; and one kid of the goats, a sin-offering; apart from the continual burnt-offering, and its present, and their libations. `And on the third day eleven bullocks, two rams, fourteen lambs, sons of a year, perfect ones; and their present, and their libations, for the bullocks, for the rams, and for the lambs, in their number, according to the ordinance; and one goat, a sin-offering; apart from the continual burnt-offering, and its present, and its libation. `And on the fourth day ten bullocks, two rams, fourteen lambs, sons of a year, perfect ones; their present, and their libations, for the bullocks, for the rams, and for the lambs, in their number, according to the ordinance; and one kid of the goats, a sin-offering, apart from the continual burnt-offering, its present, and its libation. `And on the fifth day nine bullocks, two rams, fourteen lambs, sons of a year, perfect ones; and their present, and their libations, for the bullocks, for the rams, and for the lambs, in their number, according to the ordinance; and one goat, a sin-offering; apart from the continual burnt-offering, and its present, and its libation. `And on the sixth day eight bullocks, two rams, fourteen lambs, sons of a year, perfect ones; and their present, and their libations, for the bullocks, for the rams, and for the lambs, in their number, according to the ordinance; and one goat, a sin-offering; apart from the continual burnt-offering, its present, and its libation. `And on the seventh day seven bullocks, two rams, fourteen lambs, sons of a year, perfect ones; and their present, and their libations, for the bullocks, for the rams, and for the lambs, in their number, according to the ordinance; and one goat, a sin-offering; apart from the continual burnt-offering, its present, and its libation. `On the eighth day a restraint ye have, ye do no servile work; and ye have brought near a burnt-offering, a fire-offering, a sweet fragrance, to Jehovah; one bullock, one ram, seven lambs, sons of a year, perfect ones; their present, and their libations, for the bullock, for the ram, and for the lambs, in their number, according to the ordinance; and one goat, a sin-offering; apart from the continual burnt-offering, and its present, and its libation. `These ye prepare to Jehovah in your appointed seasons, apart from your vows, and your free-will offerings, for your burnt-offerings, and for your presents, and for your libations, and for your peace-offerings.' And Moses saith unto the sons of Israel according to all that Jehovah hath commanded Moses.
and ye have brought near a burnt-offering to Jehovah, a sweet fragrance, one bullock, a son of the herd, one ram, seven lambs, sons of a year, perfect ones they are for you,
`And in the seventh month, in the first of the month, a holy convocation ye have, ye do no servile work; a day of shouting it is to you; and ye have prepared a burnt-offering, for sweet fragrance to Jehovah: one bullock, a son of the herd, one ram, seven lambs, sons of a year, perfect ones;
`And in the first month, in the fourteenth day of the month, `is' the passover to Jehovah; and in the fifteenth day of this month `is' a festival, seven days unleavened food is eaten; in the first day `is' an holy convocation, ye do no servile work, and ye have brought near a fire-offering, a burnt-offering to Jehovah: two bullocks, sons of the herd, and one ram, and seven lambs, sons of a year, perfect ones they are for you;
And Jehovah speaketh unto Moses, saying, `Speak unto the sons of Israel, and thou hast said unto them, Appointed seasons of Jehovah, which ye proclaim, holy convocations, `are' these: they `are' My appointed seasons: six days is work done, and in the seventh day `is' a sabbath of rest, a holy convocation; ye do no work; it `is' a sabbath to Jehovah in all your dwellings. `These `are' appointed seasons of Jehovah, holy convocations, which ye proclaim in their appointed seasons: in the first month, on the fourteenth of the month, between the evenings, `is' the passover to Jehovah; and on the fifteenth day of this month `is' the feast of unleavened things to Jehovah; seven days unleavened things ye do eat; on the first day ye have a holy convocation, ye do no servile work; and ye have brought near a fire-offering to Jehovah seven days; in the seventh day `is' a holy convocation; ye do no servile work.' And Jehovah speaketh unto Moses, saying, `Speak unto the sons of Israel, and thou hast said unto them, When ye come in unto the land which I am giving to you, and have reaped its harvest, and have brought in the sheaf, the beginning of your harvest unto the priest, then he hath waved the sheaf before Jehovah for your acceptance; on the morrow of the sabbath doth the priest wave it. `And ye have prepared in the day of your waving the sheaf a lamb, a perfect one, a son of a year, for a burnt-offering to Jehovah, and its present two tenth deals of flour mixed with oil, a fire-offering to Jehovah, a sweet fragrance, and its drink-offering, wine, a fourth of the hin. `And bread and roasted corn and full ears ye do not eat until this self-same day, until your bringing in the offering of your God -- a statute age-during to your generations, in all your dwellings. `And ye have numbered to you from the morrow of the sabbath, from the day of your bringing in the sheaf of the wave-offering: they are seven perfect sabbaths; unto the morrow of the seventh sabbath ye do number fifty days, and ye have brought near a new present to Jehovah; out of your dwellings ye bring in bread of a wave-offering, two `loaves', of two tenth deals of flour they are, `with' yeast they are baken, first-`fruits' to Jehovah. `And ye have brought near, besides the bread, seven lambs, perfect ones, sons of a year, and one bullock, a son of the herd, and two rams; they are a burnt-offering to Jehovah, with their present and their libations, a fire-offering of sweet fragrance to Jehovah. `And ye have prepared one kid of the goats for a sin-offering, and two lambs, sons of a year, for a sacrifice of peace-offerings, and the priest hath waved them, besides the bread of the first-`fruits' -- a wave-offering before Jehovah, besides the two lambs; they are holy to Jehovah for the priest; and ye have proclaimed on this self-same day: a holy convocation is to you, ye do no servile work -- a statute age-during in all your dwellings, to your generations. `And in your reaping the harvest of your land thou dost not complete the corner of thy field in thy reaping, and the gleaning of thy harvest thou dost not gather, to the poor and to the sojourner thou dost leave them; I Jehovah `am' your God.' And Jehovah speaketh unto Moses, saying, `Speak unto the sons of Israel, saying, In the seventh month, on the first of the month, ye have a sabbath, a memorial of shouting, a holy convocation; ye do no servile work, and ye have brought near a fire-offering to Jehovah.' And Jehovah speaketh unto Moses, saying, `Only -- on the tenth of this seventh month is a day of atonements; ye have a holy convocation, and ye have humbled yourselves, and have brought near a fire-offering to Jehovah; and ye do no work in this self-same day, for it is a day of atonements, to make atonement for you, before Jehovah your God. `For any person who is not humbled in this self-same day hath even been cut off from his people; and any person who doth any work in this self-same day I have even destroyed that person from the midst of his people; ye do no work -- a statute age-during to your generations in all your dwellings. It `is' a sabbath of rest to you, and ye have humbled yourselves in the ninth of the month at even; from evening till evening ye do keep your sabbath.' And Jehovah speaketh unto Moses, saying, `Speak unto the sons of Israel, saying, In the fifteenth day of this seventh month `is' a feast of booths seven days to Jehovah; on the first day `is' a holy convocation, ye do no servile work, seven days ye bring near a fire-offering to Jehovah, on the eighth day ye have a holy convocation, and ye have brought near a fire-offering to Jehovah; it `is' a restraint, ye do no servile work. `These `are' appointed seasons of Jehovah, which ye proclaim holy convocations, to bring near a fire-offering to Jehovah, a burnt-offering, and a present, a sacrifice, and libations, a thing of a day in its day, apart from the sabbaths of Jehovah, and apart from your gifts, and apart from all your vows, and apart from all your willing-offerings, which ye give to Jehovah. `Only -- in the fifteenth day of the seventh month, in your gathering the increase of the land, ye do keep the feast of Jehovah seven days; on the first day `is' a sabbath, and on the eighth day a sabbath; and ye have taken to yourselves on the first day the fruit of beautiful trees, branches of palms, and boughs of thick trees, and willows of a brook, and have rejoiced before Jehovah your God seven days. `And ye have kept it a feast to Jehovah, seven days in a year -- a statute age-during to your generations; in the seventh month ye keep it a feast. `In booths ye dwell seven days; all who are natives in Israel dwell in booths, so that your generations do know that in booths I caused the sons of Israel to dwell; in my bringing them out of the land of Egypt; I, Jehovah, `am' your God.' And Moses speaketh `concerning' the appointed seasons of Jehovah unto the sons of Israel.
`Speak unto Aaron, and unto his sons, and unto all the sons of Israel, and thou hast said unto them, Any man of the house of Israel, or of the sojourners in Israel, who bringeth near his offering, of all his vows, or of all his willing offerings which they bring near to Jehovah for a burnt-offering; at your pleasure a perfect one, a male of the herd, of the sheep or of the goats; nothing in which `is' blemish do ye bring near, for it is not for a pleasing thing for you. `And when a man bringeth near a sacrifice of peace-offerings to Jehovah, to complete a vow, or for a willing-offering, of the herd or of the flock, it is perfect for a pleasing thing: no blemish is in it; blind, or broken, or maimed, or having a wen, or scurvy, or scabbed -- ye do not bring these near to Jehovah, and a fire-offering ye do not make of them on the altar to Jehovah. `As to an ox or a sheep enlarged or dwarfed -- a willing-offering ye do make it, but for a vow it is not pleasing.
and ye have eaten it in the holy place, for it `is' thy portion, and the portion of thy sons, from the fire-offerings of Jehovah; for so I have been commanded.
`And if the sacrifice of his offering `is' a vow or free-will offering, in the day of his bringing near his sacrifice it is eaten; and on the morrow also the remnant of it is eaten;
And Jehovah calleth unto Moses, and speaketh unto him out of the tent of meeting, saying, `Speak unto the sons of Israel, and thou hast said unto them, Any man of you when he doth bring near an offering to Jehovah, out of the cattle -- out of the herd, or out of the flock -- ye do bring near your offering. `If his offering `is' a burnt-offering out of the herd -- a male, a perfect one, he doth bring near, unto the opening of the tent of meeting he doth bring it near, at his pleasure, before Jehovah; and he hath laid his hand on the head of the burnt-offering, and it hath been accepted for him to make atonement for him; and he hath slaughtered the son of the herd before Jehovah; and sons of Aaron, the priests, have brought the blood near, and sprinkled the blood on the altar round about, which `is' at the opening of the tent of meeting. `And he hath stripped the burnt-offering, and hath cut it into its pieces; and the sons of Aaron the priest have put fire on the altar, and arranged wood on the fire; and sons of Aaron, the priests, have arranged the pieces, with the head and the fat, on the wood, which `is' on the fire, which `is' on the altar; and its inwards and its legs he doth wash with water; and the priest hath made perfume with the whole on the altar, a burnt-offering, a fire-offering of sweet fragrance to Jehovah. `And if his offering `is' out of the flock -- out of the sheep or out of the goats -- for a burnt-offering, a male, a perfect one, he doth bring near, and he hath slaughtered it by the side of the altar northward, before Jehovah; and sons of Aaron, the priests, have sprinkled its blood on the altar round about; and he hath cut it into its pieces, and its head and its fat, and the priest hath arranged them on the wood, which `is' on the fire, which `is' on the altar; and the inwards and the legs he doth wash with water, and the priest hath brought the whole near, and hath made perfume on the altar; it `is' a burnt-offering, a fire-offering of sweet fragrance to Jehovah. `And if his offering `is' a burnt-offering out of the fowl to Jehovah, than he hath brought near his offering out of the turtle-doves or out of the young pigeons, and the priest hath brought it near unto the altar, and hath wrung off its head, and hath made perfume on the altar, and its blood hath been wrung out by the side of the altar; and he hath turned aside its crop with its feathers, and hath cast it near the altar, eastward, unto the place of ashes; and he hath cleaved it with its wings (he doth not separate `it'), and the priest hath made it a perfume on the altar, on the wood, which `is' on the fire; it `is' a burnt-offering, a fire-offering of sweet fragrance to Jehovah.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Numbers 15
Commentary on Numbers 15 John Gill's Exposition of the Bible
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, Numbers 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, Numbers 15:13; and an order is given them to offer a cake of the first dough for an heave offering, Numbers 15:17; and they are directed what sacrifices to offer for sins of ignorance, both of the congregation and particular persons, Numbers 14:22; but as for presumptuous sinners, they were to be cut off, Numbers 14:30; and an instance is recorded of stoning a sabbath breaker, Numbers 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, Numbers 14:35.
The Lord spake unto Moses,.... After the murmurings of the Israelites by reason of the spies, Numbers 14:2; and their being threatened with a consumption of them in the wilderness on that account, Numbers 14:12; and their defeat at Hormah, Numbers 14:45, and lest their posterity should be discouraged, and despair of ever enjoying the good land:
saying; as follows.
Speak unto the children of Israel, and say unto them,.... The younger sort of them, such as were under twenty years of age; for those of that age and upwards, who had murmured against the Lord, had been assured by him with an oath that they should die in the wilderness, and not see the land of Canaan, Numbers 14:29; whereas those Moses is here bid to speak to were such that should possess it:
when ye come into the land of your habitations, which I give unto,
you; the land of Canaan, the grant of which is here renewed to them, and an assurance given of their coming into it and settlement in it; and that they should have dwelling places there for their several tribes and families.
And will make an offering by fire unto the Lord, a burnt offering,.... The first of these respects such offerings by fire, which were not wholly burnt, but part of them were eaten by the priests, Deuteronomy 18:1; and the latter such as were wholly burnt, unless the latter can be thought to be only an explanation of the former:
or a sacrifice in performing a vow, or in a freewill offering; these were peace offerings, some of which were for thanksgiving, and others were either a vow or a freewill offering, as here: see Leviticus 7:11,
or in your solemn feasts; as the passover, pentecost, &c. of which, and the offerings in them, see Leviticus 23:4,
to make a sweet savour unto the Lord; for acceptance with him:
of the herd or of the flock; a bullock of the one, a lamb or kid of the goats of the other; fowls are not mentioned, because burnt offerings of them required no drink offeringsF6Maimon. Maaseh Hakorbanot, c. 2. sect. 2. .
Then shall he that offereth his offering unto the Lord,.... Be it of either kind before mentioned:
bring a meat offering of a tenth deal of flour, mingled with the fourth part of an hin of oil; this was made of the tenth part of an ephah, or of an omer of fine wheaten flour, which was the quantity of about three quarts; and which was mixed and macerated with the fourth part of an hin, or with a quart and more than half a pint of oil: see Exodus 29:40; rather this should be called a bread offering.
And the fourth part of an hin of wine,.... The same measure with the oil, and this was wine of the grapes, as the Targum of Jonathan; other sorts of wine might not be used for the purpose mentioned:
for a drink offering shalt thou prepare; with the meat offering, to go along with every burnt offering and peace offering; which, as they were the food of God and the provision of his house, it was proper there should be of every kind fit for an entertainment, as flesh, bread, and wine. These were to go
with the burnt offering or sacrifice, for one lamb; if there were more than one, then a greater quantity in proportion was required.
Or for a ram,.... Whether for a burnt offering or a peace offering; or rather and for a ramF7Vid. Nold. Concord. Ebr. part. p. 4. No. 24. so R. Jonah in Ben Melech in loc. , as many versions:
thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil: which was the quantity of six quarts of fine flour, and about three pints and a quarter of a pint of oil.
And for a drink offering thou shalt offer a third part of an hin of wine,.... The same quantity of wine was to be used in the drink offering as of oil in the meat offering, Numbers 15:4,
for a sweet savour unto the Lord, that it might be acceptable to him.
And when thou preparest a bullock for a burnt offering,.... Which was a larger offering, and required a larger meat offering and drink offering, as Numbers 15:9 show:
or for a sacrifice in performing a vow or peace offerings unto the Lord; by which latter are meant freewill offerings; for though both sorts here mentioned were peace offerings, yet these were more particularly called so.
Then shall he bring with a bullock a meat offering,.... Much larger than either for a lamb or ram, even one consisting
of three tenth deals of flour; or nine quarts of it:
mingled with half an hin of oil; two quarts and a pint, and somewhat more.
And thou shalt bring for a drink offering half an hin of wine,.... The same quantity as of oil, and a little more:
for an offering made by fire of a sweet savour unto the Lord: this, according to Jarchi, refers only to the meat offering and the oil: for the wine was not a fire offering, not being put upon the fire.
Thus shall it be done for one bullock,.... Such a quantity of flour and oil for the meat offering, and such a quantity of wine for the drink offering as before expressed; making no difference between one young or old:
or for a ram: which, Jarchi says, was thirteen months and one day old:
or for a lamb, or a kid; for a young one of the flock, whether of the sheep or goat, whether a lamb or a kid of the goats; which, according to Jarchi, were within a year, not a year old.
According to the number that ye shall prepare, so shall ye do to everyone, according to their number. That is, in proportion to the number of the cattle, be they of which sort they would, should be the quantity of the meat and drink offerings.
All that are born of the country shall do these things after this manner,.... Meaning that all Israelites should with their sacrifices bring their meat and drink offerings of the quantity directed to as above:
in offering an offering made by fire of a sweet savour unto the Lord; when they offered any burnt offerings or peace offerings: the Jews say, that all sacrifices, whether of the congregation or of a private person, require drink offerings, excepting the firstborn, the tithes, the passover, the sin offering, and the trespass offering; but the sin offering of the leper, and his trespass offering, require themF8Misn. Menachot, c. 9. 6. : the Targum of Jonathan is,"all that are born in Israel, and not among the people, shall make these drink offerings thus;'for though an uncircumcised Gentile might bring burnt offerings and peace offerings, yet not meat offerings and drink offerings with them; See Gill on Leviticus 22:18; only such as were proselytes of righteousness, as in Numbers 15:14.
And if a stranger sojourn with you,.... A stranger, or proselyte, not of the gate, but of righteousness, as Ben Gersom and the Jewish, writers in general interpret it:
or whatsoever be among you in your generations; whether such a proselyte settled and continued among them, or only stayed with them awhile:
and will offer an offering made by fire of a sweet savour unto the Lord; is desirous of offering a burnt offering or a peace offering to the Lord in an acceptable manner:
as ye do, so shall he do; bring the same meat offering and drink offering, according to the nature and number of the cattle he brings for sacrifice.
One ordinance shall be both for you of the congregation,.... Or "O congregation"F9הקהל "O Congregatio", Noldius, p. 237. No. 1077. , as Ben Melech, and so the Targum of Jonathan, "O whole congregation"; though Aben Ezra denies it to be vocative:
and also for the stranger that sojourneth with you; the same ordinance, statute, or appointment, respecting the above things, were equally binding on one side as on the other, an homeborn Israelite and a proselyte of righteousness:
an ordinance for ever in your generations; to be observed by them, one and the other, in all ages, until the Messiah came and abolished the law of commandments contained in ordinances:
as ye are so shall the stranger be before the Lord; not in things civil, but religious, and particularly with respect to the above sacrifices and offerings: Ben Gersom and Aben Ezra say this respects the burnt offering only, which was before the Lord.
One law, and one manner,.... One law respecting these sacrifices, and one manner of offering them; one and the same precept to be observed, and one and the same judgment or punishment inflicted in case of non-observance:
shall be for you, and the stranger that sojourneth with you; for Israelites and proselytes; which is said to invite and encourage the latter, and may have a distant view to the calling of the Gentiles in Gospel times, when there should be no difference between Jews and Gentiles called by grace in matters of religion, but would be one in Christ, Galatians 3:28.
And the Lord spake unto Moses,.... Or continued to speak to him; for the following law was given at the same time as those before:
saying; as follows.
Speak unto the children of Israel, and say unto them,.... Who only were bound to observe the following law concerning the cake of the first dough, Numbers 15:20, and not Gentiles; so the Jews sayF11Schulchan Aruch, par. 2. c. 330. sect. 1. , the dough of a Gentile is free from the cake, though an Israelite kneads it:
when ye come into the land whither I bring you; the land of Canaan: this is another assurance of their possession of the land of Canaan, notwithstanding what had been threatened; in Numbers 15:2; it is only said, "which I give unto you", but here, "whither I bring you"; assuring them, that as he had given it unto them, he would certainly introduce them into it. The Jews from hence gather, that they are not bound to observe this precept concerning the cake by the law, but in the land of Israel only, and when all Israel are there; wherefore at this time, and even in the days of Ezra, it is separated only by the words of the Scribes; and the reason of it is, that this law might not be forgotten by the IsraelitesF12Schulchan Aruch, par. 2. c. 322. sect. 2, 3. : there were three countries that were bound to bring the cake, according to the MisnahF13Misn. Challah, c. 4. sect. 8. 10. .
Then it shall be, that when ye eat of the bread of the land,.... Of the land of Canaan; when they were about to eat of it, before they actually did; when they were preparing for it, had ground their corn into flour, and had mixed it with water and kneaded it into dough, in order to bake it and make it fit for food; by bread is meant bread corn, such as was the old corn of the land the Israelites first ate of when they entered into it, Joshua 5:11; the Targum of Jonathan adds,"not of rice, or millet, or pulse,'but what was made of corn used for bread; and the Jews sayF14Misn. Challah, c. 1. sect. 1. , there were five things only they were obliged to make the cake of, wheat, barley, "cusmin" or rye, fox ear (barley), and oats; and this is to be understood only of dough made for men's bread, and not for dogs or any other beastF15Schulchan Aruch, ut supra, (par. 2.) c. 330. sect. 8, 9. :
ye shall offer up an heave offering unto the Lord; and what that is, is expressed in Numbers 15:20.
Ye shall offer up a cake of the first of your dough for an heave offering,.... Of the first dough made of the first corn that was threshed, winnowed and ground, they were to make a cake, and offer it an heave offering unto the Lord; the quantity of it is not expressed, but was left to the people's generosity; no stinted measure was fixed by the law; but according to the Scribes, or the traditions of the elders, the quantity of the cake was the twenty fourth part of the first dough that was kneaded; not the forty fourth, as BuxtorfF16Synagog. Jud. c. 34. p. 602. through mistake says; so the Targum of Jonathan,"of the first of your dough, one out of twenty four (i.e. the twenty fourth part of it), ye shall separate a separation for the priests,'with which agrees the MisnahF17Challah, c. 2. sect. 7. so Schulchan Aruch, par. 2. c. 322. so Jarchi & Ben Gersom in loc. , though according to that, if made to sell publicly it was the forty eighth part of it. Some, because Numbers 15:21 begins and ends with מ, "mem", which numerically signifies "forty", think this is an instruction to a bountiful person to give the fortieth partF18Baal Hatturim in loc. :
as ye do the heave offering of the threshing floor, so shall ye heave it; as the two wave loaves and firstfruits of their harvest, Leviticus 23:16.
Of the first of your dough shall ye give unto the Lord,.... As an acknowledgment of his being the sovereign Lord and possessor of heaven and earth, and of his being the owner and proprietor of the land of Canaan; and by way of thankfulness to him for the plenty of bread corn he had given them; and wherefore this cake was to he heaved or lifted up towards him in heaven, as follows:
an heave offering in your generations: for this respected not only the first time of their entrance into the land of Canaan, but was to be observed every year when they made their first dough, and was to continue as long as the ceremonial law lasted: this cake was anciently given to the priest, which is meant by giving it to the Lord, but now the Jews take it and cast it into the fire and burn itF19Buxtorf. ut supra, (Synagog. Jud. c. 34. p. 602.) & Leo Modena, History of the present Jews, par. 2. c. 9. the apostle seems to allude to this cake of the first dough in Romans 11:16.
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.
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.
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 Leviticus 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, Numbers 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.
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, 1 John 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, Luke 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.
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, Romans 4:9,
seeing all the people were in ignorance; both the congregation of Israel and the stranger; See Gill on Numbers 15:25.
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.
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.
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.
But the soul that doeth ought presumptuously,.... Or with "an high hand"F20ביד רמה "in manu excelsa", Pagninus, Montanus, Vatablus. , or through pride, as the Targum of Jonathan; in an haughty, insolent, bold and daring manner; in an obstinate, stubborn, self-willed way, with purpose and design, openly and publicly, neither fearing God nor regarding man:
whether he be born in the land, or a stranger; here a stranger as well signifies a proselyte of the gate as a proselyte of righteousness; seeing this presumptuous sinning may respect idolatry and blasphemy, which sins were punishable in proselytes of the gate by the magistrates of Israel as well as by the immediate hand of God:
the same reproacheth the Lord; by denying him to be the true Jehovah, by worshipping other gods, and by speaking in a blaspheming manner of him the true God; and indeed every presumptuous sin, which is committed in a bold and audacious manner, in contempt of God and defiance of his law, is a reproaching him the lawgiver, and a trampling upon his legislative power and authority:
and that soul shall be cut off from among his people, either by the hand of the civil magistrate, upon conviction of him, or by the immediate hand of God; no sacrifice was to be offered for such, no atonement to be made or forgiveness to be had; see Matthew 12:31.
Because he hath despised the word of the Lord, and hath broken his commandment,.... That is, has broken it through contempt of it, despising it as a command of God, paying no regard to it as a law of his; otherwise such who sin ignorantly break the commandment of God:
that soul shall be utterly cut off; or "in cutting off shall be cut off"F21הכרת תכרת "excidendo excidetur", Pagninus, Montanus, Drusius. ; most certainly cut off and entirely ruined and destroyed in this world and in that to come, as the Targum of Jonathan; and MaimonidesF23In Misn. Sanhedrin, c. 11. sect. 1. understands it of such a cutting off, that the soul itself perishes and is no more; but such annihilation the Scripture nowhere gives us any reason to believe:
his iniquity shall be upon him; the punishment of it, no atonement being made for it by sacrifice; it shall be upon him and him only, or be "in him"F24בה "in ea", Montanus, Junins & Tremellius, Drusius; "in ipso", Piscator. , not repented of and not forgiven.
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 TalmudF25T. Bab. Sabbat, fol. 96. 2. it is expressly said that he was Zelophehad, who was a descendant of Joseph.
And they that found him gathering sticks,.... Admonished him, as say the Targum of Jonathan and Jarchi, but he would not desist; wherefore they
brought him unto Moses and Aaron, and unto all the congregation; to Moses and Aaron, and to the seventy elders, who might be at this time met together, to hear, try, and judge causes; for it cannot be thought that the whole body of the people are meant; and it is most likely that it was not on the sabbath day, but the day following, that they brought the man to them, who were then sitting in the court; though Aben Ezra observes, that some say they brought him to them the first night.
And they put him in ward,.... In a certain prison in the camp; perhaps the same in which the blasphemer was put, Leviticus 24:12; and for much the same reason:
because it was not declared what should be done to him: that is, what kind of death he should die, as Jarchi and Aben Ezra; it had been before declared that the sabbath breaker should die, but not what death he should die, Exodus 31:15; though some think it was a matter of doubt whether gathering of sticks was a breach of the sabbath, or at least such a breach of it as required death; and the answer of the Lord seems to confirm this sense, as follows.
And the Lord said unto Moses,.... Who consulted the Lord upon this affair, in the tabernacle, even at the most holy place, from above the mercy seat, where he promised to meet him, and commune with him about whatsoever he should consult him, Exodus 25:22,
the man shall surely be put to death; for as no fire was to be made throughout their habitations on a sabbath day, gathering sticks for such a purpose was a work that was a violation of the sabbath, punishable with death, Exodus 35:2; and the kind of death follows:
all the congregation shall stone him with stones without the camp; as afterwards without the city: of the place and manner of stoning; see Gill on Acts 7:58.
And all the congregation brought him without the camp,.... What was done by the order of Moses and the seventy elders is said to be done by the whole congregation, though it was by a few persons only the man was actually brought out, who were the proper officers to do such business:
and stoned him with stones, and he died: stoned him to death:
as the Lord commanded Moses: at the time he consulted him in the sanctuary, which he acquainted the court with, and they immediately ordered the execution, which was accordingly done.
And the Lord spoke unto Moses,.... After the giving of the above laws, and the order for stoning the sabbath breaker; and the rather what follows is connected with them, because it was to put them in mind of these and all other commands; and of so much importance is the precept directed to, that the Jews say, and Jarchi particularly, that it is equivalent to all the commands, and which he makes to be the reason of its being placed here:
saying; as follows.
Speak unto the children of Israel,.... Whom it only concerned, and all of them, except women and children; for priests, Levites, Israelites, proselytes, and freed servants, were bound to wear the fringes, but not Gentiles; nor might the Gentiles make them, what were made by them were not to be usedF26Sepher Alphes, par. 1. fol. 439. 2. & 442. 1. Schulchan Aruch, par. 1. c. 14. sect. 1. , since it follows:
and bid them that they make them fringes in the borders of their garments, throughout their generations: the garments on which these fringes were put were such that were made either of linen or of woollen; no other were obliged to them by the law; but according to the Rabbins other garments were also, yet only square garments, which they call the Talith; and if that had not four skirts to it, it was free from themF1Schulchan ib. c. 9. sect. 1. & c. 10. sect. 1. & c. 24. 1. : on this square garment, and the four corners or skirts of it, were the fringes put; which were a sort of pendants or tassels, which hung down from it, which consisted of eight white woollen threads, sometimes four, sometimes eight or twelve fingers broadF2Buxtorf. Synagog. Jud. c. 9. p. 160. ; there were four of them, one at each skirt or corner of the garment: they were, as another writer saysF3Leo Modena, History of the present Jews, par. 1. c. 5. sect. 7. , made of eight threads broad, each of them being knit to the middle with five knots, and of wool spun on purpose for this use; and these were to be wore by them throughout their generations until the Messiah came, and they seem to have been worn by him, Matthew 9:20 however, it is certain they were worn by the Pharisees in his time, Matthew 23:5; at present this four cornered garment is not any where in common use among the Jews, instead of which they wear, under their other garments, a kind of square frock, with the fringes or tassels fastened to it, and this they call Arbah Canfot; and in their schools, and at certain times of prayer, they put on a certain square woollen vestment, with the said pendants fastened at each corner, and this they call TalithF4lb. sect. 9. :
and that they put upon the fringe of the borders a riband of blue; or a blue lace, a piece of blue tape, which bound and kept the fringe tight and close, and being of a different colour, the fringe being white, made it the more conspicuous: the reason why this colour was used, the Jews sayF5T. Bab. Sotah, fol. 17. 1. , was, because it was like the sea, and the like the sky, and the sky like the throne of glory: this blue, hyacinth, or purple colour, as the Jews generally take it to be, was of a peculiar dye; the manner of making which is now unknown to them, and therefore they use only the whiteF6Maimon. in Misn. Menachot, c. 4. sect. 1. .
And it shall be unto you for a fringe,.... The blue ribbon or lace shall be in or upon the fringe to fasten it:
that ye may look upon it; the blue lace making the whole the more conspicuous: from hence the Jews gather, that the night is not the time for wearing fringe, which lessens the sight, and it is not so easily seen; and that night garments are not obliged to have the fringe on them; and yet, they say, a blind man is bound to wear it, because, though he cannot see it, others canF7Maimon. in Misn. Ediot, c. 4. sect. 10. & Hilchot Tzitzith, c. 3. sect. 7. Schulchan Aruch, p. 1. c. 17. 1. & 18. 1. :
and remember all the commandments of the Lord, and do them: this is the general use, end, and design of the fringes, that upon sight of them they might be put in mind of the commandments and put upon the practice of them; these being at the four corners of their vestments, let them look which way they would downwards, before or behind, or on either side, they could not but see them: and the many threads in them might put them in mind of the many precepts they were to observe; and the white colour, the purity and holiness of them; and the blue or sky-coloured lace might lead them to observe the heavenly original of them; or being of a purple colour rather, might direct them to the blood of Christ, for the remission of the transgressions of them: the Jews have many fanciful things about the use and virtue of these fringes, not worthy of notice; and they say, that such who are careful to observe this law of the fringe, are worthy to see the face of the divine Majesty, and will be preserved from evil spiritsF8Baal Hatturim in loc. Schulchan Aruch, p. 1. c. 24. sect. 1,6. :
and that ye seek not after your own heart and your own eyes; to have and enjoy, and do those things, in matters of worship, which were of their own devising, and pleasing in their sight, as well as in moral things, what were agreeable to their carnal hearts, and make for the gratification of their senses:
after which ye use to go a whoring; which seems to restrain the sense pretty much to idolatry, to false and superstitious worship, which are often in Scripture expressed by fornication and whoredom; though other sins and lusts also are sometimes signified by the same words.
That ye may remember and do all my commandments,.... Which is repeated, that the end and use of these fringes might be particularly taken notice of, and attended to; that so they might not satisfy themselves with and rest in this ceremony of wearing the fringes, but be found in the observance of every moral precept, and of every religious ordinance and duty:
and be holy unto your God: as in his presence, according to his will, and for his honour and glory, by keeping his holy commands, and living an holy life and conversation, well pleasing in his sight.
I am the Lord your God,.... Their Creator, Preserver, and Benefactor, their Lord and Sovereign, their covenant God and Father:
which brought you out of the land of Egypt, to be your God; to make it appear that he was their God in a special relation, and that he took the special care and government of them; and which was manifest by the system of laws he gave them to observe, as well as by his provision for them on all accounts, and by his protection of them:
I am the Lord your God; who had a right to enact laws, and enjoin the observance of them, as he was the Lord Jehovah; and they were under obligation to regard them, as he was not only their Creator but their covenant God and Father, who had bestowed his favours liberally on them.