He shall certainly be cut off, because he has despised the word of the LORD and broken His commandment; his guilt remains on him." Because he has despisedThe Hebrew root for "despised" is "בָּזָה" (bazah), which conveys a sense of contempt or disdain. In the biblical context, to despise something is not merely to dislike it but to treat it with utter disregard and disrespect. This word choice underscores the gravity of the offense against God. In ancient Israel, the covenant relationship with God was central, and to despise His word was to reject His authority and love. This phrase calls believers to reflect on the seriousness of their attitude towards God's instructions and the importance of reverence and obedience. the word of the LORD
The "word of the LORD" refers to the divine instructions and commandments given to the Israelites. In Hebrew, "דְּבַר יְהוָה" (devar Yahweh) signifies not just spoken words but the entire revelation of God's will. Historically, this would include the laws given through Moses, which were foundational to Israel's identity and relationship with God. For Christians, this phrase extends to the entirety of Scripture, emphasizing the importance of valuing and adhering to God's revealed truth. and broken His commandment
The term "broken" comes from the Hebrew "פָּרַר" (parar), meaning to violate or annul. This indicates a willful act of disobedience, not a mere accidental transgression. The commandments were not just rules but expressions of God's character and covenant with His people. Breaking them was a serious breach of faith and relationship. This phrase serves as a reminder of the sanctity of God's laws and the call to live in faithful obedience. that person shall be completely cut off
The phrase "completely cut off" translates the Hebrew "הִכָּרֵת תִּכָּרֵת" (hikaret tikaret), which implies a severe form of punishment, often understood as excommunication or even death. This reflects the seriousness with which covenant violations were treated in ancient Israel. It underscores the concept of holiness and the need for the community to remain pure and faithful. For believers today, it serves as a sobering reminder of the consequences of persistent, unrepentant sin. his guilt shall be upon him
The Hebrew word for "guilt" is "עָוֹן" (avon), which encompasses not only the act of sin but its consequences and the burden it places on the sinner. This phrase indicates personal responsibility and accountability before God. In the biblical narrative, guilt is not just a feeling but a state of being that requires atonement. This highlights the need for repentance and the grace available through Christ, who bears our guilt and offers forgiveness. Persons / Places / Events 1. The LORD (Yahweh)The covenant God of Israel, who gave the law to His people through Moses. 2. MosesThe leader of the Israelites and the mediator of God's law. 3. The IsraelitesThe chosen people of God, who are receiving the laws and commandments as they journey through the wilderness. 4. The WildernessThe setting where the Israelites are traveling after their exodus from Egypt, a place of testing and revelation. 5. The LawThe commandments given by God to guide the moral, ceremonial, and civil life of Israel. Teaching Points The Seriousness of SinSin is not merely a mistake but a willful act of rebellion against God's holy word. Understanding the gravity of sin helps us appreciate the need for repentance and grace. The Authority of God's WordGod's word is authoritative and demands our obedience. To despise it is to reject God's sovereignty and wisdom. The Consequence of DisobedienceDisobedience leads to separation from God, as seen in the phrase "cut off." This serves as a warning to take God's commands seriously. The Need for RepentanceWhile the Old Testament law prescribed being "cut off" for certain sins, the New Testament offers hope through repentance and faith in Christ. The Role of CommunityThe community of believers is called to uphold God's standards and encourage one another in obedience, reflecting the communal aspect of the law. Bible Study Questions 1. How does understanding the original Hebrew word for "despised" (bazah) deepen our understanding of the attitude towards God's word in this passage? 2. In what ways can we ensure that we do not "despise the word of the LORD" in our daily lives? 3. How does the concept of being "cut off" in the Old Testament relate to the New Testament teachings on church discipline and restoration? 4. What are some practical steps we can take to treasure God's word in our hearts, as encouraged in Psalm 119:11? 5. How can we, as a community of believers, support each other in living out the authority of God's word in a culture that often rejects it? Connections to Other Scriptures Deuteronomy 17:12This verse also speaks about the consequences of acting presumptuously against God's command, emphasizing the seriousness of rebellion. Hebrews 10:28-29This New Testament passage draws a parallel to the severity of disregarding the law of Moses and the greater consequence of rejecting Christ. Psalm 119:11Highlights the importance of treasuring God's word in one's heart to avoid sinning against Him. 1 Samuel 15:23Compares rebellion to the sin of divination, showing the gravity of rejecting God's word. John 12:48Jesus speaks about the word that He has spoken will judge those who reject Him, linking to the concept of accountability to God's word. People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Broken, Certainly, Command, Commandment, Commands, Completely, Cut, Despised, Guilt, Iniquity, Law, Lord's, Mercy, Remains, Respect, Sin, Soul, Surely, UtterlyDictionary of Bible Themes Numbers 15:31 1690 word of God Numbers 15:22-31 6021 sin, nature of Numbers 15:30-31 5800 blasphemy
6616 atonement, in OT 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 15:31 NIVNumbers 15:31 NLTNumbers 15:31 ESVNumbers 15:31 NASBNumbers 15:31 KJV
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