But the person who sins defiantly, whether a native or foreigner, blasphemes the LORD. That person shall be cut off from among his people. But the person who sins defiantlyThe phrase "sins defiantly" is translated from the Hebrew word "beyad ramah," which literally means "with a high hand." This expression conveys a sense of arrogance and intentional rebellion against God. In the ancient Near Eastern context, a "high hand" symbolizes pride and defiance. This is not a sin of ignorance or weakness but a deliberate act of disobedience. Theologically, it underscores the gravity of willful sin, which is a conscious decision to reject God's authority and commands. whether native or foreigner
This phrase emphasizes the universality of God's law. The Hebrew words "ezrach" (native) and "ger" (foreigner) indicate that God's standards apply to everyone within the community of Israel, regardless of their ethnic or cultural background. This inclusivity reflects the broader biblical theme that God's covenant and moral expectations transcend national and ethnic boundaries, pointing to the eventual inclusion of all nations in God's redemptive plan. blasphemes the LORD
To "blaspheme" in this context is to show contempt or irreverence towards God. The Hebrew root "naqab" implies a piercing or striking, suggesting that such defiance is a direct affront to God's holiness and sovereignty. In biblical history, blasphemy is considered a severe offense because it challenges the very nature and character of God. This highlights the seriousness of the sin and the need for reverence and obedience to the divine will. that person shall be cut off
The phrase "cut off" is derived from the Hebrew word "karath," which can mean to sever or destroy. In the context of the Israelite community, being "cut off" often meant excommunication or even death. This severe consequence underscores the importance of maintaining the purity and holiness of the community. It serves as a deterrent against sin and a reminder of the covenantal relationship between God and His people, where holiness is paramount. from his people
This final phrase indicates the communal aspect of sin and its consequences. In ancient Israel, identity and survival were closely tied to one's community. To be removed from the people was not only a personal loss but also a spiritual and social severance. This reflects the biblical principle that sin affects not just the individual but the entire community, and it underscores the need for communal holiness and accountability. Persons / Places / Events 1. The Defiant SinnerThis refers to an individual who sins with a high hand, meaning they do so intentionally and with arrogance, showing contempt for God's commandments. 2. The LORD (Yahweh)The covenant God of Israel, who is blasphemed by the defiant sinner. His holiness and justice are central to this passage. 3. The IsraelitesThe covenant community to whom the laws were given. They are called to maintain holiness and obedience to God's commands. 4. ForeignersNon-Israelites living among the Israelites, who are also subject to God's laws and expected to respect them. 5. The Act of Being Cut OffThis is a severe consequence, indicating either excommunication from the community or divine judgment, reflecting the seriousness of defiant sin. Teaching Points Understanding Defiant SinDefiant sin is not merely a mistake but a deliberate act of rebellion against God. It reflects a heart that is hardened and unrepentant. The Seriousness of BlasphemyBlasphemy is not just about words but actions that show contempt for God. It is a grave offense that disrupts the covenant relationship. Community and AccountabilityThe command to cut off the defiant sinner underscores the importance of community purity and accountability. The community must uphold God's standards. God's Justice and MercyWhile God is just and punishes defiant sin, His desire is for repentance and restoration. Believers are called to seek His mercy and walk in obedience. Application to Modern BelieversModern believers must examine their hearts for any defiance against God’s commands and seek to live in humble obedience, relying on the Holy Spirit for strength. Bible Study Questions 1. What does it mean to sin defiantly, and how can we guard our hearts against such attitudes? 2. How does the concept of being "cut off" from the community apply to the church today in terms of church discipline and restoration? 3. In what ways can we ensure that our actions and attitudes do not blaspheme the LORD in our daily lives? 4. How do the consequences of defiant sin in the Old Testament reflect God's character, and how should this influence our understanding of sin and grace? 5. How can we support one another in the church to avoid willful sin and encourage a lifestyle of repentance and obedience? Connections to Other Scriptures Leviticus 24:10-16This passage discusses the punishment for blasphemy, providing a parallel to the consequences of defiant sin in Numbers 15:30. Hebrews 10:26-31This New Testament passage warns against willful sinning after receiving the knowledge of the truth, echoing the seriousness of defiant sin. Psalm 19:13The psalmist prays to be kept from willful sins, highlighting the danger and arrogance of such actions. People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Acting, Alien, Anyone, Anything, Aught, Birth, Blasphemes, Blasphemeth, Blaspheming, Born, Cut, Defiantly, Foreigner, Heart, Home-born, Midst, Nation, Native, Native-born, Ought, Presumptuously, Pride, Reproacheth, Respect, Reviles, Reviling, Sins, Sojourner, Soul, Stranger, Whether, WrongDictionary of Bible Themes Numbers 15:30 5829 defiance
5896 irreverence
6112 banishment
8341 separation
8801 presumption
9513 hell, as incentive to action 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 15:30 NIVNumbers 15:30 NLTNumbers 15:30 ESVNumbers 15:30 NASBNumbers 15:30 KJV
Numbers 15:30 Commentaries
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