Seventh-day Adventist Bible CommentaryNumbers 15

When ye be come into the land. These words make it clear that the legislation here enjoined was not for the wilderness, and that Israel was certain to enter the Promised Land. We presume, therefore, that the reference is not to the entire congregation (ch. 14:31), but to the young people, who were not condemned to die in the wilderness.

An offering by fire. That is, any sacrifice burned upon the altar, whether in whole or in part. A burnt offering. This offering was wholly burned. Each morning and evening a lamb was offered thus for the whole congregation (Ex. 29:38–40; see on Lev. 1:3). A sacrifice. This is the peace offering, as appears from v. 8 (see Ex. 18:12; Lev. 1:3; 17:5, 8). In performing a vow. In explanation of “a sacrifice,” that is, a peace offering offered in accordance with a vow, of one’s free will (Lev. 7:16; 22:21). In your solemn feasts. Appropriate times for additional offerings (see Lev. 23, and Num. 29:39). A sweet savour. For the life of the Christian as a fragrance, see on 2 Cor. 2:15.

A meat offering. The Hebrew word, which means “present” or “tribute,” originally meant any type of sacrifice (see Gen. 4:4). At Sinai it was limited to cereal sacrifices. A tenth deal of flour. That is, an omer, the tenth part of an ephah (Ex. 16:36), or 2 dry qt. (2.2 l.). The fourth part of an hin. A little less than a quart.

A drink offering. From a root meaning “to pour out” (Jer. 7:18; Hosea 9:4); It is also used of casting metal (Isa. 40:19); the derived noun is translated “graven image” and “molten image” (Isa. 41:29; 48:5; Jer. 10:14; 51:17). One lamb. If there was more than one lamb, the drink offering and the meat offering were increased accordingly. This was expressly so on a Sabbath day (ch. 28:4–9). No mention is made here of salt; yet it must have been added, since its omission from any sacrifice was forbidden (Lev. 2:13).

Or for a ram. This has been regarded as a more acceptable sacrifice than that of a lamb. It had larger accompanying meat offerings and drink offerings, in proportion to the size of the animal.

Wine. It is possible that at one time the libation was poured over the sacrifice. Later, it was poured out about the altar (Josephus Antiquities iii. 9. 4). A third of a hin would be 21/2 pt. (1.22 l.).

For a burnt offering. This was a freewill offering, and was regarded as most acceptable to God. It was not offered in payment of a vow, but simply as a token of love for God.

A meat offering. A minchah, or cereal offering. Such offerings were increased in proportion to the size of the burnt offerings with which they were offered, so much for a lamb (v. 4), more for a ram (v. 6), and for a bullock, three tenths deal of flour with half a hin of oil.

According to the number. The proportions of meat and drink offerings were strictly enjoined and regulated.

Born of the country. Homeborn, that is, indigenous Israelites.

A stranger. A sojourner (ch. 9:14). The LXX reads “proselyte.”

One ordinance. That is, for sacrifices. So shall the stranger be. The Jews later interpreted this as not including a right to the Sanhedrin or in the council in Jerusalem.

One law and one manner. This liberal attitude was calculated to encourage foreigners to become proselytes to the Jewish religion and to ensure that they receive kindly treatment at the hands of the Jews.

Bread of the land. That is, what the land produced (see Ps. 104:14, 15).

A cake. This was not placed upon the altar, but was given to the priests, who were allotted all heave offerings (ch. 18:8). They were called “heave offerings” because they were lifted up in presentation to the Lord as the Creator and Giver of all good things.

Lord commanded Moses. The word “Moses” was supplied by the translators. It is not in the Hebrew text. The sense is clearer without it.

By ignorance. That is, not planned, or without deliberate intent on the part of the transgressor. The Hebrew word denotes transgressions committed unwittingly (Lev. 4:2). Without the knowledge of. Literally, “from the eyes of” (see Lev. 4:13), that is, a personal sin not generally known.

An atonement. From the same Hebrew word also translated “mercy seat,” meaning primarily “to cover.” It is significant that the entire congregation seems to be involved in this one person’s sin and in the sacrifice made for it. This is emphasized in v.

27. Any soul. Literally, “soul of life,” that is, a creature having life. A she goat. In Lev. 4:28 a famael “kid of the goatss” is specified, no mention being made of age.

Presumptuously. Literally, “with a high hand,” with express intent (see Deut. 17:12; Ps. 19:13). Cut off. The sacrificial system provided no atonement for deliberate opposition to the will and commands of God.

Despised the word. Compare David’s experience in 2 Sam. 12:9; see also Prov. 13:13; 19:16.

Gathered sticks. The observance of the seventh-day Sabbath of the creation week was obligatory in the wilderness as in the Holy Land (Ex. 16:27–30), with death as the penalty for profanation (Ex. 31:14, 15; 35:2). In the wilderness, with its warm climate, fires were unnecessary for health, and were not to be lighted on the Sabbath (see on Ex. 16:23; 35:3). This man’s act was clearly presumptuous, thereforean illustration of the type of sin spoken of in Num. 15:30.

The congregation. That is, probably, to the council of elders, who represented the congregation (Ex. 18:25, 26).

What should be done. Unquestionably, the penalty was death (Ex. 31:14; 35:2). But how it was to be inflicted was not then made clear. Moses desired clarification of this point.

Shall stone him. This was the penalty for outstanding crimes (Lev. 20:2; 24:14). This man was the first to break the holy Sabbath since the giving of the law, at least so far as the record is concerned. Without the camp. Probably to avoid ceremonial defilement of the camp (see Acts 7:58; Heb. 13:12).

He died. It was his defiant attitude that brought severe retribution. He deliberately broke the Sabbath.

Fringes in the borders. Literally, “at the wings” of their garments, referring presumably to the folds (see Matt. 14:36; Mark 6:56). The word translated “fringes” is used of the plate of gold upon Aaron’s headband (Ex. 28:36); in Jer. 48:9 it is translated “wings,” and in Eze. 8:3 “a lock” of hair.

Ellen G. White

That ye may look. The “fringes” were to be a constant reminder to the people that they belonged to God, and that in dress as in other habits they were to follow the principles He had imparted to them.

Be holy. Holiness is not attained by outward observances, such as wearing tassels and ribbons, but only by obedience to God’s will.

The Lord your God. That is, “Jehovah your God.” Twice in this short verse this phrase is given. It may have been so stressed in view of the people’s proneness to worship and to serve other gods.