You shall have the same law for the one who acts in error, whether he is a native-born Israelite or a foreigner residing among you. You shall have the same law for the one who acts in errorThis phrase emphasizes the principle of equality before the law, a concept that is foundational in biblical justice. In the context of ancient Israel, this directive ensured that both intentional and unintentional sins were addressed, but with a focus on fairness and equity. The law provided a means for atonement through sacrifices, as outlined in Leviticus, which foreshadows the ultimate atonement through Jesus Christ. The idea of acting "in error" refers to sins committed unintentionally, highlighting God's provision for human fallibility and His desire for repentance and restoration. whether he is a native-born Israelite
The inclusion of "native-born Israelite" underscores the covenant relationship between God and the descendants of Abraham, Isaac, and Jacob. This covenant established Israel as a chosen nation with specific laws and responsibilities. The native-born Israelites were expected to adhere to the laws given at Sinai, which were integral to maintaining their identity and relationship with God. This phrase also reflects the historical context of a people set apart to be a light to the nations, as seen in passages like Exodus 19:5-6. or a foreigner residing among you
The mention of "a foreigner residing among you" highlights the inclusive nature of God's law, extending beyond ethnic and national boundaries. This provision for foreigners, or "sojourners," reflects the broader biblical theme of God's concern for all humanity. It anticipates the New Testament revelation that salvation through Christ is available to both Jews and Gentiles, as seen in passages like Galatians 3:28. In the ancient Near Eastern context, this inclusion was countercultural, as many societies had distinct laws for citizens and non-citizens. This phrase demonstrates God's justice and mercy, ensuring that all who lived among His people were treated with fairness and had access to His covenant blessings. Persons / Places / Events 1. Native-born IsraeliteRefers to the descendants of Jacob, the chosen people of God, who were given the Law through Moses. 2. Foreigner residing among youNon-Israelites who lived among the Israelites, often referred to as "sojourners" or "aliens" in other translations. 3. Unintentional sinSins committed without deliberate intent or knowledge, highlighting the need for grace and forgiveness even in ignorance. 4. MosesThe leader of the Israelites who received the Law from God and communicated it to the people. 5. The LawThe commandments and ordinances given by God to the Israelites, serving as a guide for holy living. Teaching Points Equality Before GodGod's law applies equally to all, regardless of ethnicity or status. This reflects His impartial nature and calls us to treat others with fairness and justice. Grace for Unintentional SinsEven unintentional sins require atonement, reminding us of our need for God's grace and the importance of seeking forgiveness. Inclusivity in God's CommunityThe inclusion of foreigners in the same legal and spiritual framework as Israelites foreshadows the New Testament's message of inclusivity in Christ. Responsibility to EducateAs believers, we have a responsibility to educate ourselves and others about God's laws to prevent unintentional sins and promote righteous living. Unity in DiversityThe principle of one law for all encourages unity among diverse groups, reflecting the unity we have in Christ as one body. Bible Study Questions 1. How does the principle of one law for both Israelites and foreigners challenge our views on inclusivity within the church today? 2. In what ways can we ensure that we are aware of God's laws to avoid unintentional sins in our daily lives? 3. How does the concept of unintentional sin in Numbers 15:29 relate to the New Testament understanding of sin and grace? 4. What practical steps can we take to promote equality and justice in our communities, reflecting God's impartiality? 5. How can the unity of diverse groups under one law in the Old Testament inspire us to foster unity within the body of Christ today? Connections to Other Scriptures Leviticus 4Discusses offerings for unintentional sins, emphasizing the need for atonement and the provision of grace. Acts 10Peter's vision and the inclusion of Gentiles in the early church reflect the principle of equality before God, as seen in Numbers 15:29. Romans 2:11Paul speaks of God's impartiality, reinforcing the idea that both Jews and Gentiles are equal under God's law. Galatians 3:28Highlights the unity and equality of all believers in Christ, transcending ethnic and social boundaries. People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Alien, Anything, Applies, Aught, Birth, Born, Connection, Error, Foreigner, Home-born, Ignorance, Inadvertence, Israelite, Law, Midst, Native, Native-born, Sinneth, Sins, Sojourner, Sojourneth, Sojourning, Sojourns, Sons, Stranger, Unconsciously, Unintentionally, Unwittingly, Whether, WrongDictionary of Bible Themes 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 15:29 NIVNumbers 15:29 NLTNumbers 15:29 ESVNumbers 15:29 NASBNumbers 15:29 KJV
Numbers 15:29 Commentaries
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