Numbers 15:6
With a ram you are to prepare a grain offering of two-tenths of an ephah of fine flour mixed with a third of a hin of olive oil,
Sermons
God Giving Laws for the Distant FutureD. Young Numbers 15:1-16














I. HE TREATS THE FUTURE AS THE PRESENT. The people had been very near to a land of habitations, and to a time when the requirements of this passage would have been close upon them. That time is now moved into a distant future; but it is equally certain to come, and the requirements are equally practical. The land of promise was Israel's inheritance, and to become its possession, even though Amalekite and Canaanite had just been victorious. God can speak of things that are not as if they were. And after so much gloom as the previous chapter presents, such a rebellious, unmanageable spirit and ominous outlook, there was need of something bright, such as we find in the state of things which these ordinances of offering imply.

II. HE POINTS TO A FUTURE FULL OF SATISFACTION TO THE PEOPLE. It will be approved by them as according with his prediction to Moses: "a good land and a large, a land flowing with milk and honey." They shall have cause for all manner of voluntary offerings over and above the necessary offerings for sin. Fulfilled desires would lead to the fulfillment of vows. The very mention of these sacrifices as possible indicated that Israel would be rich in flocks and herds, in corn and wine and oil. There would be reason for much gratitude in the heart, and consequent gifts of thanksgiving. And thus, in spite of all that may be a cause of despondency in the Christian's present outlook, there will yet be cause of thanksgiving to him. We must not judge the future from our present humiliation and almost vanished hopes, but from the greatness of God's power and purposes. He sees the rich, bright future of his people even when they do not.

III. HE COUNTS ON THE EXISTENCE OF A THANKFUL SPIRIT. There would be abundant cause for such a spirit, and so it was right to provide for any effects that might appear. In spite of all present murmuring and ingratitude, in spite of all sullen compliance with the compulsion to turn back into the wilderness, there would surely some day be a thankful spirit, a devout recognition of God in the midst of prosperity. Thus we may take it that there is something of prophecy, something of reasonable expectation, as well as of appointed duty in the commands here given. Just as the regulations for the Nazarite (chapter 6) indicated an expectation that there would be much of the feeling leading men to the Nazarite vow, so here there is an expectation of much in the way of free-will offerings.

IV. These free-will offerings must be joined with offerings from the corn, the oil, and the wine TO MAKE ALL INTO ONE COMPLETE AND ACCEPTABLE SACRIFICE. The desire to do something acceptable to God needs to be directed by a knowledge of what is acceptable. The thankful soul will ever be glad to learn his will. No offering to him is worth anything unless it be a cheerful one; but the most cheerful gifts may be nullified for the want of other needed qualities. Hence there should ever be a careful pondering of God's will in all our offerings to him, so that they may be good and perfect according to the measure of human ability. When most of all we are free agents, then most of all should we look to be directed by necessary commandments from on high.

V. THE PROVISION FOR STRANGLES. The land of promise was to be attractive and beneficent to them as well as to Israel. They also would share in its advantages, and be stirred to a corresponding acknowledgment. Thus ever and anon does God raise his warning against all disposition to exclusiveness. He had the case of the stranger and proselyte ever before him. A word of hope this for Hobab, whose heart may have been cast down within him, when he saw how contemptuously Moses had been treated of late. - Y.

I am the Lord your God.
Can anything be more blessed to God's people than the assurance of the everlasting relationship existing between Himself and them? This everlasting relationship is a hiding-place, refuge, and defence in this desert land; a safe retreat, where the soul may obtain repose, satisfaction, in trying moments.

I. TO SAY THAT ETERNAL RELATIONSHIP LEADS TO LICENTIOUSNESS, AND INDUCES A DISREGARD TO ALL MORAL AND SOCIAL DUTIES, IS THE SAME AS TO SAY, THAT TO BRING ANY INDIVIDUAL INTO THE CLEAR, BRIGHT LIGHT OF THE SUN WILL CAUSE A PEBBLE TO BECOME A STUMBLING-BLOCK UNTO HIM. Here is a threefold assertion of relationship in my text, which relationship now is but rarely understood, still less enjoyed, and often reviled. But, now, notice the nature of this relationship. It is a relationship of a father, a Brother, a Comforter, a Guide, a Preceptor. It is a relationship of King and subject, Parent and child, Husband and wife, Friend and friend.

II. THE DELIVERANCE EFFECTED AS A PROOF OF THIS RELATIONSHIP. The proof is that He brought His people out of Egypt. "Oh!" says one timid soul, "but I do not belong to Him. I do not think the Lord speaks to me." Well, I do not desire you to make the assertion, unless God has brought you from Egypt. But mock not His love, deny not His grace, insult not His Spirit by questioning the relationship if He has rescued you from the bondage of sin, Satan, and self, the world, and the devil. He has delivered you on purpose to be your God, openly and avowedly.

III. THE CLAIM OF GOD IS UPON US, FOR DEVOTEDNESS TO HIS GLORY AND ACTIVITY IN HIS CAUSE. He has brought you out for His own use; and He has a right to all the ardour of your spirit, all the activity of your life, all the affections of your soul. Remember, you are not your own, but bought with a price; therefore glorify God with your body and spirit, which are His. Oh! what ties bind us to devotedness to His name — ties of blood, ties of love, ties of grace. As a King, He created me His subject; as a Deliverer, He brought me to liberty; as my God, He allied me to Himself in everlasting relationship. And if all these ties fail to produce the effect of consecration of heart, and soul, and life to Him, I have one more tie left — namely, the constraint of love.

(J. Irons.).

People
Aaron, Ephah, Israelites, Moses
Places
Egypt, Wilderness of Paran
Topics
Best, Cereal, Deals, Ephah, Fine, Flour, Grain, Hin, Male, Meal, Meal-offering, Measure, Meat, Meat-offering, Mingled, Mixed, Oblation, Offer, Offering, Oil, One-third, Prepare, Present, Ram, Sheep, Tenth, Tenths, Third, Two-tenth, Two-tenths
Outline
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
22. The sacrifice for sins of ignorance
30. The punishment of presumption
32. He who violated the Sabbath is stoned
37. The law of tassels

Dictionary of Bible Themes
Numbers 15:1-10

     7368   grain offering

Numbers 15:1-12

     1680   types
     4456   grain

Numbers 15:4-9

     5616   measures, dry

Numbers 15:4-10

     5617   measures, liquid

Numbers 15:6-7

     4681   ram

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

We are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can
F. C. Jennings—Old Groans and New Songs

Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought
Andrew Murray—Holy in Christ

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures
Alfred Edersheim—Sketches of Jewish Social Life

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not.
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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