Numbers 15:25
The priest is to make atonement for the whole congregation of Israel, so that they may be forgiven; for the sin was unintentional and they have brought to the LORD an offering made by fire and a sin offering, presented before the LORD for their unintentional sin.
And the priest is to make atonement
This phrase underscores the central role of the priest in the sacrificial system of ancient Israel. The Hebrew word for "priest" is "kohen," which signifies one who mediates between God and the people. The priest's duty to "make atonement" (Hebrew: "kaphar") involves covering or purging sin, symbolizing reconciliation with God. This act prefigures the ultimate atonement made by Jesus Christ, our High Priest, who intercedes on our behalf (Hebrews 7:25).

for the whole congregation of the Israelites
The phrase highlights the communal aspect of sin and atonement. In ancient Israel, the community was seen as a collective entity, and sin affected the entire group. The Hebrew term "edah" for "congregation" emphasizes unity and shared responsibility. This reflects the biblical principle that believers are interconnected, as seen in the New Testament's depiction of the Church as the Body of Christ (1 Corinthians 12:12-27).

and they will be forgiven
Forgiveness is a central theme in Scripture, and the Hebrew word "salach" used here conveys the idea of pardon and release from the burden of sin. This divine forgiveness is not earned but granted by God's grace, foreshadowing the New Testament teaching of salvation through faith in Jesus Christ (Ephesians 2:8-9). It reassures believers of God's willingness to forgive and restore.

because it was unintentional
The distinction between intentional and unintentional sin is significant in the Old Testament. The Hebrew word "shagah" indicates an error or mistake, highlighting human fallibility. This provision for unintentional sin underscores God's justice and mercy, recognizing human weakness while maintaining the standard of holiness. It points to the need for a Savior who can atone for all sin, intentional or not.

and they have brought their offering
The act of bringing an offering (Hebrew: "korban") signifies the worshiper's acknowledgment of sin and desire for reconciliation with God. Offerings were a tangible expression of repentance and faith, pointing to the ultimate sacrifice of Christ. This practice teaches the importance of approaching God with a contrite heart and the assurance that He accepts our sincere offerings of repentance.

an offering made by fire to the LORD
The phrase "offering made by fire" (Hebrew: "isheh") refers to sacrifices that were wholly or partially burned on the altar, symbolizing the complete surrender to God. Fire represents God's holiness and purifying presence. This imagery is fulfilled in the New Testament, where believers are called to offer themselves as living sacrifices, holy and pleasing to God (Romans 12:1).

and their sin offering before the LORD
The "sin offering" (Hebrew: "chatat") was a specific sacrifice for atonement, emphasizing the seriousness of sin and the need for purification. The phrase "before the LORD" indicates that the offering is made in God's presence, acknowledging His sovereignty and holiness. This foreshadows Christ's sacrifice, which was made once for all in the presence of God, securing eternal redemption (Hebrews 9:12).

Persons / Places / Events
1. The Priest
The priest acts as a mediator between God and the Israelites, performing the atonement rituals necessary for forgiveness.

2. The Congregation of the Israelites
This refers to the entire community of Israel, highlighting the collective responsibility and unity in worship and repentance.

3. Atonement
A key event in the sacrificial system, atonement involves the priest making a sacrifice to reconcile the people with God, covering their sins.

4. Offering Made by Fire
This is a specific type of sacrifice that involves burning the offering, symbolizing the complete surrender to God.

5. Sin Offering
A specific sacrifice for unintentional sins, emphasizing the need for purification and restoration of the relationship with God.
Teaching Points
The Role of the Priest
The priest's role as a mediator foreshadows Christ's ultimate mediation for humanity. In our lives, we can see Christ as our High Priest who intercedes for us.

Community Responsibility
The collective nature of the atonement highlights the importance of community in spiritual life. We should support one another in our faith journeys and hold each other accountable.

Unintentional Sin
This passage reminds us that even unintentional sins require atonement. We should be vigilant in our spiritual lives, seeking forgiveness and correction even for sins we may not be fully aware of.

The Significance of Sacrifice
The sacrificial system points to the seriousness of sin and the cost of forgiveness. In our lives, we should appreciate the sacrifice of Christ and live in gratitude and obedience.

Forgiveness and Restoration
The assurance of forgiveness through the sin offering encourages us to seek God's mercy. We should approach God with confidence, knowing that He is willing to forgive and restore us.
Bible Study Questions
1. How does the role of the priest in Numbers 15:25 help us understand the role of Jesus as our High Priest in the New Testament?

2. In what ways can we, as a community of believers, support each other in recognizing and addressing unintentional sins?

3. How does the concept of unintentional sin challenge us to examine our daily actions and attitudes?

4. What does the sacrificial system in the Old Testament teach us about the nature of sin and the need for atonement?

5. How can we apply the assurance of forgiveness found in Numbers 15:25 to our personal relationship with God today?
Connections to Other Scriptures
Leviticus 4
This chapter outlines the procedures for sin offerings, providing a detailed background on the sacrificial system and its role in atonement.

Hebrews 9:11-14
This passage connects the Old Testament sacrificial system to the ultimate sacrifice of Jesus Christ, who provides eternal redemption.

1 John 1:9
This verse emphasizes the faithfulness and justice of God in forgiving sins when we confess, paralleling the forgiveness offered through the sin offering.
Pardon of Unknown Sins Through ChristSpurgeon, Charles HaddonNumbers 15:25
God Shows Himself Strict and Yet ConsiderateD. Young Numbers 15:22-29
Presumptuous Sins and Sins of IgnoranceW. Binnie Numbers 15:22-31
People
Aaron, Ephah, Israelites, Moses
Places
Egypt, Wilderness of Paran
Topics
Account, Assembly, Atonement, Bring, Community, Company, Congregation, Error, Fire, Fire-offering, Forgiven, Forgiveness, Free, Ignorance, Inadvertence, Intentional, Israelite, Oblation, Offering, Priest, Sacrifice, Sin, Sin-offering, Sons, Wrong
Dictionary of Bible Themes
Numbers 15:22-26

     6615   atonement, necessity
     7206   community

Numbers 15:22-28

     5803   carelessness

Numbers 15:22-29

     6183   ignorance, of God
     6648   expiation

Numbers 15:22-31

     6021   sin, nature of

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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