Exegetical and Hermeneutical Commentary of Numbers 15:22
And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses,
22 26. Errors of the whole congregation. No detailed instances are given; but such errors might consist in some mistake or omission in ritual, or some miscarriage of justice discovered too late; or the error might not be traceable, but the occurrence of some public catastrophe or trouble would be assumed to be a divine punishment for a mistake which had been committed.
Fuente: The Cambridge Bible for Schools and Colleges
22 31. Propitiation for inadvertent transgressions ( a) Num 15:22-36 committed by the congregation as a whole; ( b) Num 15:27-29 by individuals. To these is added the provision that deliberate transgressions cannot be atoned for ( Num 15:30-31). Another set of laws relating to inadvertent transgressions, apparently dating from a different period, is found in Leviticus 4, Leviticus 5; it is more elaborate, dealing with four classes of persons the high priest, the congregation, a prince, and a private individual.
Fuente: The Cambridge Bible for Schools and Colleges
The heavy punishments which had already overtaken the people might naturally give rise to apprehensions for the future, especially in view of the fact that on the approaching entrance into Canaan the complete observance of the Law in all its details would become imperative on them. To meet such apprehensions a distinction is emphatically drawn between sins of ignorance (Lev 4:13 ff) and those of presumption Num 15:30-31. The passage deals separately with imperfections of obedience which would be regarded as attaching to the whole nation Num 15:22-26, and those of individuals Num 15:27-30.
Num 15:24
Without the knowledge of the congregation – literally, as marginal. The words point to an error of omission which escaped notice at the time: i. e. to an oversight.
Num 15:30
Presumptuously – The original (compare the margin, and Exo 14:8) imports something done willfully and openly; in the case of a sin against God it implies that the act is committed ostentatiously and in bravado.
Reproacheth the Lord – Rather, revileth or blasphemeth the Lord: compare Eze 20:27.
Fuente: Albert Barnes’ Notes on the Bible
To wit, those now spoken of, those which concern the outward worship and servicc of God, or the rites or ceremonies belonging to it. And herein principally this law may seem to differ from that Lev 14:13, which speaks of some positive miscarriage, or doing that which ought not to have been done about the holy things of God, whereas this speaks only of an omissiou of somcthing which ought to have been done about holy ccrcmonies. But besides this, that law, Lev 4:13, concerns the whole congregration of Israel, as it is there expressed, but this concerns only the congregation, or a congregation, as it is here expressed, Num 15:24, i.e. any particular congregation of Israelites, whether of a whole tribe meeting together by their representatives, or a lesser congregation, such as there were to be many in Canaan; and the words rendered all the congregation may be, and are by some here, rendered every congregation. And by virtue of this law, as some suppose, the Israelites newly after their return from the captivity offered twelve bullocks, one for each tribe, Ezr 8:35.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. if ye have erred, and notobserved all these commandments, c.respecting the performanceof divine worship, and the rites and ceremonies that constitute theholy service. The law relates only to any omission and consequentlyis quite different from that laid down in Le4:13, which implies a transgression or positive neglect of someobservances required. This law relates to private parties orindividual tribes that to the whole congregation of Israel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And if ye have erred,…. Gone astray from the law of God, and any of its precepts; every sin is an error, a missing of the mark, a wandering from the way of God’s commandments. Jarchi, and the Jews in general, interpret this of idolatry, but it rather respects any deviation from the law, moral or ceremonial, especially the latter:
and not observed all these commandments which the Lord hath spoken unto Moses; in this chapter, more particularly concerning the meat offerings and drink offerings, and the quantity of them, to be brought along with their burnt offerings and peace offerings, and concerning the cake of the first dough to be heaved before the Lord and given to the priest.
Fuente: John Gill’s Exposition of the Entire Bible
| Sacrifices for Sins of Ignorance. | B. C. 1490. |
22 And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses, 23 Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations; 24 Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the LORD, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. 25 And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance: 26 And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance. 27 And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. 28 And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. 29 Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.
We have here the laws concerning sacrifices for sins of ignorance; the Jews understand it of idolatry, or false worship, through the error of their teachers. The case here supposed is that they had not observed all these commandments,Num 15:22; Num 15:23. If they had failed in the offerings of their acknowledgment, and had not brought them according to the law, then they must bring an offering of atonement, yea, though the omission had been through forgetfulness or mistake. If they failed in one part of the ceremony, they must make it up by the observance of another part, which was in the nature of a remedial law. 1. The case is put of a national sin, committed through ignorance, and become customary through a vulgar error (v. 24)–the congregation, that is, the body of the people, for so it is explained (v. 25): All the congregation of the children of Israel. The ceremonial observances were so numerous, and so various, that, it might easily be supposed, some of them by degrees would be forgotten and disused, as particularly that immediately before concerning the heave-offering of their dough: now if, in process of time, upon consulting the law, there should appear to have been a general neglect of that or any other appointment, then a sacrifice must be offered for the whole congregation, and the oversight shall be forgiven (Num 15:25; Num 15:26) and not punished, as it deserved, with some national judgment. The offering of the sacrifice according to the manner, or ordinance, plainly refers to a former statute, of which this is the repetition; and the same bullock which is there called a sin-offering (Lev 4:13; Lev 4:21) is here called a burnt-offering (v. 24), because it was wholly burnt, though not upon the altar, yet without the camp. And here is the addition of a kid of the goats for a sin-offering. According to this law, we find that Hezekiah made atonement for the errors of his father’s reign, by seven bullocks, seven rams, seven lambs, and seven he-goats, which he offered as a sin-offering for the kingdom, and for the sanctuary, and for Judah (2 Chron. xxix. 21), and for all Israel, v. 24. And we find the like done after the return out of captivity, Ezra viii. 35. 2. It is likewise supposed to be the case of a particular person: If any soul sin through ignorance (v. 27), neglecting any part of his duty, he must bring his offering, as was appointed, Lev. iv. 27, c. Thus atonement shall be made for the soul that sins, when he sins through ignorance, <i>v. 28. Observe, (1.) Sins committed ignorantly need to have atonement made for them; for, though ignorance will in a degree excuse, it will not justify those that might have known their Lord’s will and did it not. David prayed to be cleansed from his secret faults, that is, those sins which he himself was not aware of, the errors he did not understand, Ps. xix. 12. (2.) Sins committed ignorantly shall be forgiven, through Christ the great sacrifice, who, when he offered up himself once for all upon the cross, seemed to explain the intention of his offering in that prayer, Father, forgive them, for they know not what they do. And Paul seems to allude to this law concerning sins of ignorance (1 Tim. i. 13), I obtained mercy, because I did it ignorantly and in unbelief. And it looked favourable upon the Gentiles that this law of atoning for sins of ignorance is expressly made to extend to those who were strangers to the commonwealth of Israel (v. 29), but supposed to be proselytes of righteousness. Thus the blessing of Abraham comes upon the Gentiles.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 22-26:
The Law was complex, and covered every aspect of Israel’s life: personal, family, social, – business, and political. It would be difficult for one to know all the many statutes and regulations. Thus it was likely that one might violate the Law through ignorance, either by omitting some provision, or violating some command. The text provides for such a sin of ignorance.
Lev ch 4 mandates the Sin Offering for sins of ignorance. Emphasis in that case is upon sins of commission. The present text places emphasis upon sins of omission.
This text deals with sins of ignorance on a national level, where the entire populace was guilty. The offering was to consist of one young bullock, with the appropriate food and drink offerings previously described, for the sin of the people. It was to be preceded by an offering of a young kid, for the cleansing and sanctification of the officiating priest.
Sin is sin, whether committed ignorantly or knowingly; or whether it be an overt act or a failure to act. God makes provision for all sin, and man is inexcusable for failing to appropriate this provision, Ro 1:18-21; Jas 4:17.
Fuente: Garner-Howes Baptist Commentary
22. And if ye have erred. He teaches by what kind of sacrifice the sins of the whole people or of each individual are to be expiated, although he enumerates only two of the four classes which are mentioned in Leviticus; for a special atonement is there enjoined both on the priest and the ruler. But neither is the ceremony of sacrificing here described, since Moses only wished to refresh their memories by the way as to the manner in which, either publicly or privately, they were to be reconciled to God. This word “error,” (264) as we have said, extends to incogitancy, which partakes of contempt of God, and arises from too great security, when men inconsiderately fall into the sins to which their lusts invite them; for deliberate impiety is afterwards brought into contrast with error, when men designedly rush into violations of the law. But since nothing is more easy than for men to err, this remedy was most necessary, lest they who had sinned should fall into despair. Lest, then, the people or private individuals, when they saw their guilt, should despair of pardon and throw away the pursuit of holiness, God anticipates them, and shews them by what means He is to be propitiated, so that the sins which had occurred should not interrupt His service. Since, however, Moses here only repeats what has already been explained, there is no need of dwelling largely upon it, except that in one point he seems to deliver a law different from the former one; for he there commands two bullocks to be slain for the reconciliation of the people, (265) the one as a burnt-offering, the other as a sin-offering; yet, if the second were not easily obtained, the permission was given to substitute a goat. In Leviticus, therefore, the regular and perfect rite was delivered; the permissive alteration is only added here; nor does Moses contradict himself, though, for the sake of brevity, he only refers to one of the two modes. At the end a clearer explanation is subjoined, viz., that the same law should be common to all, since it was by no means expedient to introduce any diversity.
(264) “ Ce mot d’inadvertence.” — Fr.
(265) “This law differs from Lev 4:13. Outram thinks the bullock was to be offered under that law when the whole congregation of Israel, though in other respects retaining their own rites and following the worship of the true God, yet, led away by one common error, transgressed, without knowing it, some prohibitory precept. The kid for a sin-offering, accompanied with a bullock for a burnt-offering, (see Num 15:24,) Outram says he apprehends to have been required when the people, neglecting their ancient rites and unmindful of the divine laws, (which often happened under wicked kings,) were seduced into strange worship. What is recorded in 2Ch 28:24, Outram thinks adds much probability to his opinion. See Outram, D. 1, ch. 14, Section 2.” — Brightwell in loco.
Fuente: Calvin’s Complete Commentary
(22) And if ye have erred, and not observed.Rather, And if ye shall err and not observe.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. If ye have erred This refers not to individual sins of ignorance, (see Lev 4:2, note,) but to the whole congregation.
Not observed The particular delinquency is the inadvertent omission of a Mosaic precept. “This was a striking feature of the present enactment, that it tended to make the whole community feel itself charged with the responsibility of the conduct of each of its members.” Bush.
Reader! I charge it upon your conscience as I pray for grace, to keep it always alive upon my own, that as every sacrifice under the law referred to that one glorious sacrifice of JESUS, so we see here by the special pointing out of GOD the HOLY GHOST, that the efficacy of that precious atonement not only referred to sins of knowledge and confession, but took in and included sins of ignorance also. Precious JESUS! to what extent in my life doth this reach? Who can understand his errors? Even to what in the vain confidence of my heart I might sometimes have been led to hope were faultless, in seasons of worship, moments of devotion, and the like. Oh! how sweet is the reflection, that it is JESUS which taketh away the iniquity, even of our most holy things: Exo 28:38 . It should seem that many of GOD’S pious people were particularly attentive to this law concerning sins of ignorance. If the Reader wishes to see instances, I refer him to the case of Hezekiah; 2Ch 29:21-24 . And of Ezra; Ezr 8:35 .
Num 15:22 And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses,
Ver. 22. And if ye hath erred and not observed. ] Not serving of God, not sacrificing, is a sin. Mal 3:8 Ecc 9:2 Not robbing only, but the not relieving of the poor, was the rich man’s ruin. Luk 16:21 Omission of diet breeds diseases, so doth omission of duty; and makes work for hell, or for the physician of our souls.
This law concerning sins of ignorance, being entirely diverse from one before considered, occasions considerable difficulty – Lev. 4. Some explain that law as relating to sins of commission, this to sins of omission: others explain the one of inadvertent violations of the moral law, and the other of the transgressions of the ceremonial law, and some think that related to the whole nation, this to any one tribe; or that to the bulk of the nation, this to the rulers and elders. The Jews say, that the former law referred to such national transgressions through heedlessness, as consisted with the maintenance of the prescribed worship in the main; but that this especially respected the case of the nation, when through inattention, and the example and authority of wicked rulers, they had turned aside and committed idolatry, or conducted their worship directly contrary to law; yet through a culpable ignorance, and not in presumption. This was evidently the case under several of their kings; and the explanation seems well grounded. Lev 4:2, Lev 4:13, Lev 4:14, Lev 4:22, Lev 4:27, Lev 5:13, Lev 5:15-17, Psa 19:12, Luk 12:48
Reciprocal: 2Ch 29:21 – a sin offering Heb 5:2 – ignorant
Num 15:22. Have erred, and not observed all these commandments If the whole body of the people be guilty of any neglect of the public ceremonies of religion, or of any deviation from any of the rites instituted concerning the outward service of God, (for of these only Moses seems here to speak,) which might happen involuntarily, and through ignorance, then the following method is prescribed to expiate the sin of such omissions or deviations upon their being known. It may be observed, however, that this plea of ignorance could not be admitted except in cases that were liable to obscurity. The law in Lev 4:13, which appears partly similar to this, probably speaks of some positive miscarriage, or the doing what ought not to have been done; whereas this speaks of an omission of something which ought to have been done.
15:22 And if ye {f} have erred, and not observed all these commandments, which the LORD hath spoken unto Moses,
(f) By oversight or ignorance, read Lev 4:2; Lev 4:13.
The third law dealt with the sin offering. Here sins of omission are in view whereas the law in Lev 4:13-21 dealt more with sins of commission. In both cases the sin offering covered sins committed unintentionally. This law also covered some deliberate sins if the sinner offered public confession, full restitution, and a sin offering (Lev 6:1-7).
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)