And for the generations to come, if a foreigner residing with you or someone else among you wants to prepare an offering made by fire as a pleasing aroma to the LORD, he is to do exactly as you do. And when a foreigner resides with youThe term "foreigner" in Hebrew is "ger," which refers to a non-Israelite living among the Israelites. This inclusion of the "ger" highlights the openness of the Israelite community to those outside their ethnic group, reflecting God's universal plan for humanity. The act of residing implies a sense of belonging and integration, suggesting that God's laws and blessings are accessible to all who choose to dwell among His people. This is a precursor to the New Testament's message of inclusion, where the Gospel is extended to all nations. or someone else is among you
This phrase broadens the scope beyond just the "foreigner" to include anyone who might be present within the community. It emphasizes the communal nature of worship and the idea that God's presence and commandments are not limited by ethnicity or origin. Historically, this reflects the diverse makeup of the ancient Near Eastern societies, where various peoples often lived in close proximity. Spiritually, it underscores the unity and equality before God, a theme that resonates throughout Scripture. and wants to offer a food offering
The "food offering" in Hebrew is "minchah," which typically refers to a grain offering. This offering was a voluntary act of worship, symbolizing dedication and thanksgiving to God. The desire to offer such a sacrifice indicates a heart inclined towards God, regardless of one's background. It reflects the principle that true worship arises from a willing spirit, a theme echoed in the New Testament where God seeks worshipers who worship in spirit and truth (John 4:23). a pleasing aroma to the LORD
The phrase "pleasing aroma" is a recurring motif in the Old Testament, signifying God's acceptance of the offering. In Hebrew, "nihoah" conveys the idea of rest or satisfaction, suggesting that the offering brings delight to God. This anthropomorphic expression illustrates the relational aspect of worship, where the sincerity of the worshiper is what pleases God. It points to the ultimate sacrifice of Christ, whose offering was the ultimate "pleasing aroma" to God (Ephesians 5:2). he is to do as you do
This command for the foreigner to follow the same procedures as the Israelites underscores the principle of equality before God. It reflects the idea that there is one law for both the native-born and the foreigner, as stated in Numbers 15:15-16. This inclusivity foreshadows the New Covenant, where there is neither Jew nor Gentile, but all are one in Christ Jesus (Galatians 3:28). It serves as a reminder that God's standards and grace are consistent and available to all who seek Him. Persons / Places / Events 1. Foreigner (Ger)In the Hebrew context, a "ger" is a non-Israelite residing among the Israelites. This term emphasizes the inclusion of those who are not native-born but choose to live among God's people and follow His laws. 2. IsraelitesThe chosen people of God, who were given the Law through Moses. They are the primary audience of the instructions in Numbers. 3. MosesThe leader of the Israelites and the mediator of God's laws. He is the one through whom God communicates these instructions. 4. The LORD (YHWH)The covenant name of God, who is the recipient of the offerings and the one who establishes the laws for worship. 5. Food OfferingA sacrificial offering made to God, often involving grain or other food items, symbolizing dedication and worship. Teaching Points Inclusivity in WorshipGod's instructions to the Israelites included provisions for foreigners, demonstrating His desire for all people to have access to Him. This teaches us about the inclusive nature of God's kingdom. Equality Before GodThe same standards applied to both Israelites and foreigners, showing that God does not show favoritism. In our communities, we should strive for equality and fairness, reflecting God's character. Commitment to God's CommandsThe foreigner who chooses to reside with the Israelites must adhere to the same laws, indicating a commitment to God's ways. This challenges us to fully commit to God's commands, regardless of our background. Unity in the Body of BelieversJust as the Israelites and foreigners were united in their worship practices, Christians today are called to unity in Christ, transcending cultural and ethnic differences. Bible Study Questions 1. How does the inclusion of foreigners in the worship practices of Israel reflect God's character and His plan for humanity? 2. In what ways can we apply the principle of equality before God in our church communities today? 3. How does the concept of one law for both Israelites and foreigners challenge our understanding of justice and fairness? 4. What are some practical steps we can take to ensure that our worship and community life are inclusive of all people, regardless of their background? 5. How does the unity of believers in Christ, as seen in Galatians 3:28, relate to the principles found in Numbers 15:14? Connections to Other Scriptures Exodus 12:49This verse establishes the principle of one law for both the native-born and the foreigner, reinforcing the idea of equality before God in worship and obedience. Leviticus 24:22Similar to Numbers 15:14, this verse emphasizes that the same legal standards apply to both Israelites and foreigners, highlighting God's impartiality. Galatians 3:28In the New Testament, Paul speaks of the unity and equality of all believers in Christ, echoing the inclusive spirit of Numbers 15:14. People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Alien, Anyone, Aroma, Desire, Exactly, Fire, Fire-offering, Foreigner, Fragrance, Generations, Midst, Odor, Odour, Offer, Offering, Pleasant, Pleasing, Presents, Savor, Savour, Smell, Sojourn, Sojourner, Sojourneth, Sojourning, Sojourns, Soothing, Stranger, Sweet, Throughout, Whenever, WishesDictionary of Bible Themes Numbers 15:14 5183 smell Numbers 15:13-16 7511 Gentiles, in OT Numbers 15:14-16 7530 foreigners 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 MessiahWe 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 Links Numbers 15:14 NIVNumbers 15:14 NLTNumbers 15:14 ESVNumbers 15:14 NASBNumbers 15:14 KJV
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