Then the whole congregation of Israel and the foreigners residing among them will be forgiven, since it happened to all the people unintentionally. The entire congregation of IsraelThis phrase refers to the collective body of the Israelites, God's chosen people, who were delivered from Egypt and journeyed through the wilderness under divine guidance. The Hebrew word for "congregation" is "עֵדָה" (edah), which signifies a community or assembly. Historically, this reflects the unity and corporate identity of Israel as a nation under God's covenant. Theologically, it underscores the communal aspect of sin and forgiveness, emphasizing that the actions of individuals can impact the entire community. and the foreigners residing among them
The inclusion of "foreigners" or "גֵּרִים" (gerim) highlights the inclusive nature of God's covenant. These were non-Israelites who lived among the Israelites and chose to follow Yahweh. This phrase demonstrates God's grace extending beyond ethnic boundaries, foreshadowing the New Testament revelation that salvation through Christ is available to all people. It also reflects the historical reality of a diverse community within Israel, where foreigners could participate in religious life and receive the same forgiveness. will be forgiven
The Hebrew root for "forgiven" is "סָלַח" (salach), which means to pardon or spare. This divine forgiveness is an act of grace, not based on human merit but on God's merciful character. In the sacrificial system, forgiveness was granted through prescribed offerings, pointing to the ultimate sacrifice of Jesus Christ. This phrase reassures believers of God's willingness to forgive sins, emphasizing His desire for reconciliation and restoration. since it happened to all the people unintentionally
The concept of unintentional sin, or "בִּשְׁגָגָה" (bishgagah), refers to sins committed out of ignorance or error, not willful disobedience. In the ancient Near Eastern context, this distinction was crucial, as intentional sins required different atonement. This phrase highlights God's understanding of human fallibility and His provision for such shortcomings. It serves as a reminder of the importance of awareness and repentance in the believer's life, encouraging a heart sensitive to God's laws and open to His correction. Persons / Places / Events 1. The IsraelitesThe chosen people of God, descendants of Abraham, Isaac, and Jacob, who were given the Law through Moses. 2. Foreigners Residing Among ThemNon-Israelites living within the community, who were also subject to the laws and provisions given by God. 3. Unintentional WrongdoingSins committed without intent or knowledge, highlighting the need for communal atonement and forgiveness. 4. MosesThe leader and prophet through whom God delivered the Law to the Israelites. 5. The CongregationThe collective body of the Israelites, emphasizing the communal aspect of worship and accountability. Teaching Points Communal ResponsibilityThe verse highlights the importance of community in the eyes of God. Even unintentional sins affect the entire congregation, reminding us of our responsibility to one another in the body of Christ. Inclusivity in God's LawThe inclusion of foreigners in the provision for forgiveness demonstrates God's inclusive nature. It teaches us to extend grace and forgiveness beyond our immediate community. The Nature of Sin and ForgivenessUnintentional sins still require atonement, illustrating the pervasive nature of sin and the need for God's grace. This calls us to be vigilant and seek forgiveness regularly. Role of LeadershipMoses, as a leader, was instrumental in communicating God's laws. This underscores the importance of godly leadership in guiding communities toward righteousness. God's Provision for ForgivenessThe provision for forgiveness in the Old Testament foreshadows the ultimate forgiveness through Christ. It reassures us of God's desire to restore and reconcile us to Himself. Bible Study Questions 1. How does the concept of communal responsibility in Numbers 15:26 challenge our individualistic culture today? 2. In what ways can we ensure that our church communities are inclusive, reflecting the inclusion of foreigners in the forgiveness process? 3. How does understanding the nature of unintentional sin affect our daily walk with God and our interactions with others? 4. What role does leadership play in guiding a community toward repentance and forgiveness, and how can we support our leaders in this task? 5. How does the provision for forgiveness in the Old Testament enhance our understanding of the forgiveness offered through Jesus Christ? Connections to Other Scriptures Leviticus 4Discusses the offerings for unintentional sins, providing a detailed framework for atonement and forgiveness. Hebrews 9:7Refers to the high priest's role in making atonement for the people, drawing a parallel to the communal forgiveness in Numbers 15:26. 1 John 1:9Emphasizes the faithfulness of God to forgive sins when confessed, connecting the Old Testament practice of atonement to New Testament teachings on forgiveness. People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Alien, Aliens, Assembly, Community, Company, Congregation, Error, Foreigner, Forgiven, Forgiveness, Ignorance, Inadvertence, Involved, Lands, Meeting, Midst, Population, Respect, Seeing, Sin, Sojourner, Sojourneth, Sojourning, Sojourns, Sons, Stranger, Unintentional, Unwittingly, WrongDictionary 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 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 15:26 NIVNumbers 15:26 NLTNumbers 15:26 ESVNumbers 15:26 NASBNumbers 15:26 KJV
Numbers 15:26 Commentaries
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