Numbers

Numbers 15:1-10

It's fascinating that these laws specifically state they are for the people when they get in the land; however, the previous chapter stated none of the adults would enter the land.  Even though these folks wouldn't enter, their children would.  The law was still important.  The establishing the standards of worship and proper way to sacrifice was important. 

The first section is about voluntary sacrifices.  Even though they were voluntary, they were to be done properly.  An ephah was .45 bushel, a tenth of that would be about a gallon milk jug of grain.  A hin of oil 4.5 liters – a quarter of a hin was a little over a liter.  This is a considerable amount of oil.  In addition, a quarter of a hin of wine was used for a drink offering. 

Different quantities of grain, oil and wine were assigned to the ram and young bull. 

Numbers 15:11-21

The laws for the sacrifice were the same for the strangers who dwelt among them.  If someone came to live as a Jew and presented a sacrifice, they would worship and sacrifice in the same manner.  There was one ordinance for all for these laws.  However, there were laws where a distinction was made between the native Jew and the stranger. 

Once in the land, there was to be an offering from the first meal of the harvest.  This was a heave offering to the Lord. 

Numbers 15:22-29

Unintentional sin had to be atoned for.  This was true for the congregation as a whole as well as the individual.  The whole congregation were to offer a bull as a burnt offering, with gran and drink offerings.  In addition, a kid of the goats was offered for a sin offering.

The individual who sinned unintentionally was to bring a female goat as a sin offering. 

The laws for unintentional sin were the same for the entire community; both native born Jew as well as stranger who dwelt among them.  They were part of the congregational sin and guilt.  The sin of the stranger was to be atoned for the same as the Israelite. 

Numbers 15:30-31

This refers to the sin that is premediated defiance of the Lord and His ways.  This sin was a danger to all the community.  Whether native born or a stranger, if they brought reproach, they were cut off.  The idea of reproach was to taunt, revile or blaspheme the Lord.  To be cut off could mean banishment from the community; put out of fellowship – which would be like a slow death.  It could be capital punishment by the authorities.  The idea of being 'cut-off' could also include the Lord bringing an end to family line.

Numbers 15:32-36

Was this a willful violation or unintentional?  This may have been why they kept this man guarded while they figured out what was to be done. 

You shall keep the Sabbath, therefore, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people.  (Ex 31:14)

The Sabbath laws were well established.  The Lord held the man accountable for knowing the law.  Ignorance was not an excuse.  He was to be taken outside the camp and put to death.  The stoning was to happen outside the camp to minimize the risk of man people becoming unclean. 

We read these laws and they don't always register in our minds because they seem so distant.  This real-world application is hard for us.  It seemed like such a small thing to us.  Yet, violating the Sabbath was no small thing. 

Numbers 15:37-41

No one is quite sure why this command to make tassels was given.  The priest already wore tassels, now this is extended to all males.  Lange brings an interesting thought to the topic, writing:

The downward look, directed toward these signs of the law, was to counteract the danger of distracted wandering of the senses and of the lust of the eyes. Very significant is the expression: a whoring after the eyes, and spying about according to the heart, the lusts of the heart. In conclusion, the final object of this ordinance is strongly emphasized. They are not, by their hearts' lusts and the vagaries of their eyes, to be ensnared in idolatrous lust of the world. And they are not thereby to forget that Jehovah is the Redeemer and Lord; as the highest Personality, He is the Protector of their personality which is elevated above the world. The conclusion may be taken to mean: I am your Divinity; ye shall, therefore, make no divinities for yourselves of the things of the world.  

[Lange, J. P., Schaff, P., Lowrie, S. T., & Gosman, A. (2008). A commentary on the Holy Scriptures: Numbers (p. 86). Logos Bible Software.]

Milgrom explained the tassels:

Presently, the tsitsit are attached to the four corners of a prayer shawl (tallit). Each tsitsit consists of four white threads, one of which is longer than the others. Holes are made in each of the four corners of the tallit, and the threads are inserted into them and folded over. The two collections of threads are then tied with a double knot. The long thread is wound round the others seven, eight, eleven, and thirteen times, each joint being separated from the other by a double knot. The Hebrew numerical value of the consonants of the word tsitsit is 600. If five (for the sets of double knots) and eight (for the number of thread ends) be added, they yield a total of 613, which. according to rabbinic tradition, represents the number of biblical commandments of which the tsitsit are to remind the wearer. [Milgrom, J. (1990). Numbers (p. 127). Jewish Publication Society.]

Tassels and the hem of the garment was thought to convey status or office.  They are symbolic and a reminder of covenant and promoting righteous and faithful action.  There is some thought that these tassels were to serve as a constant reminder of the unfaithfulness of those this generation in the wilderness.  The blue thread was made from a dye coming from a snail.

© 2023 Doug Ford, Calvary Chapel Sweetwater