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15. Supplementary Offerings

¹ The LORD said to Moses, ² “Speak to the Israelites and say to them: ‘After you enter the land I am giving you as a home ³ and you present to the LORD food offerings from the herd or the flock, as an aroma pleasing to the LORD—whether burnt offerings or sacrifices, for special vows or freewill offerings or festival offerings— ⁴ then the person who brings an offering shall present to the LORD a grain offering of a tenth of an ephah That is, probably about 3 1/2 pounds or about 1.6 kilograms of the finest flour mixed with a quarter of a hin That is, about 1 quart or about 1 liter; also in verse 5 of olive oil. ⁵ With each lamb for the burnt offering or the sacrifice, prepare a quarter of a hin of wine as a drink offering.

⁶ “‘With a ram prepare a grain offering of two-tenths of an ephah That is, probably about 7 pounds or about 3.2 kilograms of the finest flour mixed with a third of a hin That is, about 1 1/3 quarts or about 1.3 liters; also in verse 7 of olive oil, ⁷ and a third of a hin of wine as a drink offering. Offer it as an aroma pleasing to the LORD.

⁸ “‘When you prepare a young bull as a burnt offering or sacrifice, for a special vow or a fellowship offering to the LORD, ⁹ bring with the bull a grain offering of three-tenths of an ephah That is, probably about 11 pounds or about 5 kilograms of the finest flour mixed with half a hin That is, about 2 quarts or about 1.9 liters; also in verse 10 of olive oil, ¹⁰ and also bring half a hin of wine as a drink offering. This will be a food offering, an aroma pleasing to the LORD. ¹¹ Each bull or ram, each lamb or young goat, is to be prepared in this manner. ¹² Do this for each one, for as many as you prepare.

¹³ “‘Everyone who is native-born must do these things in this way when they present a food offering as an aroma pleasing to the LORD. ¹⁴ For the generations to come, whenever a foreigner or anyone else living among you presents a food offering as an aroma pleasing to the LORD, they must do exactly as you do. ¹⁵ The community is to have the same rules for you and for the foreigner residing among you; this is a lasting ordinance for the generations to come. You and the foreigner shall be the same before the LORD: ¹⁶ The same laws and regulations will apply both to you and to the foreigner residing among you.’”

¹⁷ The LORD said to Moses, ¹⁸ “Speak to the Israelites and say to them: ‘When you enter the land to which I am taking you ¹⁹ and you eat the food of the land, present a portion as an offering to the LORD. ²⁰ Present a loaf from the first of your ground meal and present it as an offering from the threshing floor. ²¹ Throughout the generations to come you are to give this offering to the LORD from the first of your ground meal.

Offerings for Unintentional Sins

²² “‘Now if you as a community unintentionally fail to keep any of these commands the LORD gave Moses— ²³ any of the LORD’s commands to you through him, from the day the LORD gave them and continuing through the generations to come— ²⁴ and if this is done unintentionally without the community being aware of it, then the whole community is to offer a young bull for a burnt offering as an aroma pleasing to the LORD, along with its prescribed grain offering and drink offering, and a male goat for a sin offering. Or purification offering; also in verses 25 and 27 ²⁵ The priest is to make atonement for the whole Israelite community, and they will be forgiven, for it was not intentional and they have presented to the LORD for their wrong a food offering and a sin offering. ²⁶ The whole Israelite community and the foreigners residing among them will be forgiven, because all the people were involved in the unintentional wrong.

²⁷ “‘But if just one person sins unintentionally, that person must bring a year-old female goat for a sin offering. ²⁸ The priest is to make atonement before the LORD for the one who erred by sinning unintentionally, and when atonement has been made, that person will be forgiven. ²⁹ One and the same law applies to everyone who sins unintentionally, whether a native-born Israelite or a foreigner residing among you.

³⁰ “‘But anyone who sins defiantly, whether native-born or foreigner, blasphemes the LORD and must be cut off from the people of Israel. ³¹ Because they have despised the LORD’s word and broken his commands, they must surely be cut off; their guilt remains on them.’”

The Sabbath-Breaker Put to Death

³² While the Israelites were in the wilderness, a man was found gathering wood on the Sabbath day. ³³ Those who found him gathering wood brought him to Moses and Aaron and the whole assembly, ³⁴ and they kept him in custody, because it was not clear what should be done to him. ³⁵ Then the LORD said to Moses, “The man must die. The whole assembly must stone him outside the camp.” ³⁶ So the assembly took him outside the camp and stoned him to death, as the LORD commanded Moses.

Tassels on Garments

³⁷ The LORD said to Moses, ³⁸ “Speak to the Israelites and say to them: ‘Throughout the generations to come you are to make tassels on the corners of your garments, with a blue cord on each tassel. ³⁹ You will have these tassels to look at and so you will remember all the commands of the LORD, that you may obey them and not prostitute yourselves by chasing after the lusts of your own hearts and eyes. ⁴⁰ Then you will remember to obey all my commands and will be consecrated to your God. ⁴¹ I am the LORD your God, who brought you out of Egypt to be your God. I am the LORD your God.’”

32. And while the children of Israel. Since we know not in what year, or in what month this happened, it appeared that nothing would be better than to follow the context of Moses. This history shows that the Israelites were not always affected by the same degree of madness, so as to be rebellious against God; since in this instance their moderation is no less manifested than the fervency of their pious zeal. But as one swallow does not make spring, so we shall form an incorrect judgment of men’s whole lives from one noble action. The transgressor of the law is brought to Moses and Aaron, whose authority retains the whole people in the path of duty. Their humility is also worthy of praise, in that they quietly wait for the decision of God; and finally, must be added, their energy in executing the punishment as soon as God has declared the sentence. You would say that in every point they were rightly conformed to the rules of piety; but, since the most trifling occasion immediately led them astray, their hypocrisy was discovered by this great levity of conduct.

This, however, is the sum of the history, that by the death of one man the obligation of the Sabbath was sanctioned, so that it might henceforth be held in greater reverence. It might indeed be the case that these men, who brought the transgressor of the Sabbath, were careless in other matters, and, as is usual with hypocrites, were excessively rigid in their assertion of the claims of an outward ceremony. From the punishment, however, we may infer that the criminal himself had not erred through inadvertence, but in gross contempt of the Law, so as to think nothing of subverting and corrupting all things sacred. Sometimes, indeed, God has severely avenged inconsideration in the pollution of holy things; but it is probable that He would not have commanded this man to be stoned, unless he had been convicted of willful crime. Moreover, by this severity God testified how much stress He laid upon the observance of the Sabbath. The reason of this has been elsewhere set forth, ⁸⁴⁸⁴ Vol. 2, p 434. viz., that by this mark and symbol He had separated His chosen people from heathen nations. Whence also arose the main reproach against the Jews, when they were called Sabbatarians. ⁸⁵⁸⁵ Martial, lib. 4, epigr. 4, speaks of “jejunia Sabbatariorum,” in a connection which makes it highly probable that it was a kind of nickname for the Jews.

But it must be borne in mind that the worship of God was not to consist in mere idleness and festivity; and therefore that what God enjoined respecting the seventh day had another object: not only that they should then employ themselves in meditating upon His works, but that, renouncing themselves and their own works, they should live unto God.

Furthermore, this case shows us in general that the magistracy is appointed no less for the maintenance of the First Table, than the Second; so that, if they inflict punishment upon murder, adultery, and theft, they should also vindicate the worship of God: for it is to be observed that the man was not stoned by a mere unreflecting impulse, but by the direct command of God. They knew, indeed, what he had deserved before God’s tribunal; but, since no political law had been given on this head, Moses was unwilling to come to any decision except by the authority of God.