27“ ‘If a person sins unwittingly, then he shall offer a female goat a year old for a sin offering.28The priest shall make atonement for the soul who errs when he sins unwittingly before Yahweh. He shall make atonement for him; and he shall be forgiven.29You shall have one law for him who does anything unwittingly, for him who is native-born among the children of Israel, and for the stranger who lives as a foreigner among them.
30“ ‘But the soul who does anything with a high hand, whether he is native-born or a foreigner, blasphemes Yahweh. That soul shall be cut off from among his people.31Because he has despised Yahweh’s word, and has broken his commandment, that soul shall be utterly cut off. His iniquity shall be on him.’ ”
27 “ ‘If a person sins unwittingly, then he shall offer a female goat a year old for a sin offering.
28 The priest shall make atonement for the soul who errs when he sins unwittingly before Yahweh. He shall make atonement for him; and he shall be forgiven.
29 You shall have one law for him who does anything unwittingly, for him who is native-born among the children of Israel, and for the stranger who lives as a foreigner among them.
30 “ ‘But the soul who does anything with a high hand, whether he is native-born or a foreigner, blasphemes Yahweh. That soul shall be cut off from among his people.
31 Because he has despised Yahweh’s word, and has broken his commandment, that soul shall be utterly cut off. His iniquity shall be on him.’ ”
KJVKing James Version
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.
30 But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people.
31 Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.
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JPSJPS Tanakh (1917)
27 And if one person sin through error, then he shall offer a she-goat of the first year for a sin-offering.
28 And the priest shall make atonement for the soul that erreth, when he sinneth through error, before the LORD, to make atonement for him; and he shall be forgiven,
29 both he that is home-born among the children of Israel, and the stranger that sojourneth among them: ye shall have one law for him that doeth aught in error.
30 But the soul that doeth aught with a high hand, whether he be home-born or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people.
31 Because he hath despised the word of the LORD, and hath broken His commandment; that soul shall utterly be cut off, his iniquity shall be upon him.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Does God desire animal sacrifices?Leviticus 17:11 and Numbers 15 and 29 establish blood sacrifice as the divinely-mandated means of atonement — the blood makes atonement for the soul.
Hebrews 10:26(v30)For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins,
2 Samuel 12:9(v31)Why have you despised Yahweh’s word, to do that which is evil in his sight? You have struck Uriah the Hittite with the sword, and have…
Psalms 19:13(v30)Keep back your servant also from presumptuous sins. Let them not have dominion over me. Then I will be upright. I will be blameless and…
Proverbs 13:13(v31)Whoever despises instruction will pay for it, but he who respects a command will be rewarded.
Deuteronomy 1:43(v30)So I spoke to you, and you didn’t listen; but you rebelled against the commandment of Yahweh, and were presumptuous, and went up into the…
Show all 46 cross-references
Leviticus 4:35(v28)He shall remove all its fat, like the fat of the lamb is removed from the sacrifice of peace offerings. The priest shall burn them on the…
Deuteronomy 29:19-20(v30)and it happen, when he hears the words of this curse, that he bless himself in his heart, saying, “I shall have peace, though I walk in the…
Leviticus 4:27-28(v27)“ ‘If anyone of the common people sins unwittingly, in doing any of the things which Yahweh has commanded not to be done, and is guilty, if…
Deuteronomy 17:12-13(v30)The man who does presumptuously in not listening to the priest who stands to minister there before Yahweh your God, or to the judge, even…
Ezekiel 18:20(v31)The soul who sins, he shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son.…
Hebrews 10:29(v30)How much worse punishment do you think he will be judged worthy of who has trodden under foot the Son of God, and has counted the blood of…
Leviticus 5:1(v31)“ ‘If anyone sins, in that he hears a public adjuration to testify, he being a witness, whether he has seen or known, if he doesn’t report…
Numbers 14:40-44(v30)They rose up early in the morning and went up to the top of the mountain, saying, “Behold, we are here, and will go up to the place which…
Numbers 15:15(v29)For the assembly, there shall be one statute for you and for the stranger who lives as a foreigner, a statute forever throughout your…
Psalms 119:126(v31)It is time to act, Yahweh, for they break your law.
Matthew 12:32(v30)Whoever speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven…
1 Thessalonians 4:8(v31)Therefore he who rejects this doesn’t reject man, but God, who has also given his Holy Spirit to you.
Exodus 21:14(v30)If a man schemes and comes presumptuously on his neighbor to kill him, you shall take him from my altar, that he may die.
Leviticus 16:29(v29)“It shall be a statute to you forever: in the seventh month, on the tenth day of the month, you shall afflict your souls, and shall do no…
Leviticus 17:15(v29)“ ‘Every person that eats what dies of itself, or that which is torn by animals, whether he is native-born or a foreigner, shall wash his…
Leviticus 26:15(v31)and if you shall reject my statutes, and if your soul abhors my ordinances, so that you will not do all my commandments, but break my…
Leviticus 26:43(v31)The land also will be left by them, and will enjoy its Sabbaths while it lies desolate without them; and they will accept the punishment of…
Numbers 9:13(v30)But the man who is clean, and is not on a journey, and fails to keep the Passover, that soul shall be cut off from his people. Because he…
Numbers 9:14(v29)“ ‘If a foreigner lives among you, and desires to keep the Passover to Yahweh, then he shall do so according to the statute of the…
Psalms 38:4(v31)For my iniquities have gone over my head. As a heavy burden, they are too heavy for me.
Psalms 74:18(v30)Remember this, that the enemy has mocked you, Yahweh. Foolish people have blasphemed your name.
Psalms 74:22(v30)Arise, God! Plead your own cause. Remember how the foolish man mocks you all day.
Psalms 79:12(v30)Pay back to our neighbors seven times into their bosom their reproach with which they have reproached you, Lord.
Psalms 89:51(v30)With which your enemies have mocked, Yahweh, with which they have mocked the footsteps of your anointed one.
Isaiah 30:12(v31)Therefore the Holy One of Israel says, “Because you despise this word, and trust in oppression and perverseness, and rely on it,
Isaiah 37:23-24(v30)Whom have you defied and blasphemed? Against whom have you exalted your voice and lifted up your eyes on high? Against the Holy One of…
Isaiah 53:6(v31)All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all.
Hebrews 10:28-29(v31)A man who disregards Moses’ law dies without compassion on the word of two or three witnesses. How much worse punishment do you think he…
1 Peter 2:24(v31)He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
2 Peter 2:10(v30)but chiefly those who walk after the flesh in the lust of defilement and despise authority. Daring, self-willed, they are not afraid to…
2 Peter 2:21(v31)For it would be better for them not to have known the way of righteousness, than after knowing it, to turn back from the holy commandment…
Genesis 17:14(v30)The uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people. He has broken my…
Leviticus 20:3(v30)I also will set my face against that person, and will cut him off from among his people, because he has given of his offspring to Molech,…
Leviticus 20:6(v30)“ ‘The person that turns to those who are mediums and wizards, to play the prostitute after them, I will even set my face against that…
Leviticus 20:10(v30)“ ‘The man who commits adultery with another man’s wife, even he who commits adultery with his neighbor’s wife, the adulterer and the…
Psalms 69:9(v30)For the zeal of your house consumes me. The reproaches of those who reproach you have fallen on me.
Proverbs 14:31(v30)He who oppresses the poor shows contempt for his Maker, but he who is kind to the needy honors him.
Acts 3:17(v27)“Now, brothers, I know that you did this in ignorance, as did also your rulers.
Acts 17:30(v27)The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent,
Romans 3:29-30(v29)Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also, since indeed there is one God who will justify…
1 Timothy 1:13(v27)although I used to be a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv30–31Hebrew, with an high hand, that is, in contempt…
Hebrew, with an high hand, that is, in contempt of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv30–31Num 15:30 But the soul that doeth [ought] presumptuously,…
Num 15:30 But the soul that doeth [ought] presumptuously, [whether he be] born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people.
Ver. 30. But the soul that doeth aught presumptuously.] When the heart at any time deliberates, saith a learned divine, {a} and yet that word is not sufficient to express it; but when the heart works according to its own proper inclination, and then wilfully disobeys the Lord in any commandment, certainly then it casts God away. And this is that "great transgression." {Psa 19:11}
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The same reproacheth the Lord.] As if he wanted either wisdom to observe, or power to punish, such as take themselves to be out of the reach of his rod. See Eze 20:27.
{a} Dr Preston, Of God’s All-suff.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv30–31Ought; understand such things as ought not to be…
Ought; understand such things as ought not to be done and things relating to the worship of God;
presumptously, Heb. with a high or lifted hand i. e. knowingly willfully, boldly, resolvedly, deliberately, designedly. So this phrase is elsewhere used. See Exo 14:8; Lev 26:21; Num 33:3; Job 15:26; Psa 19:13.
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Reproacheth the Lord, i.e. he sets God at defiance, and exposeth him to contempt, as if he were unworthy of any regard, and unable to punish transgressors.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry1710 · Public DomainOn v30Here is, I. The general doom passed upon presumptuous…
Here is, I. The general doom passed upon presumptuous sinners. 1. Those are to be reckoned presumptuous sinners that sin with a high hand, as the original phrase is (Num 15:30), that is, that avowedly confront God's authority, and set up their own lust in competition with it, that sin for sinning-sake, in contradiction to the precept of the law, and in defiance of the penalty, that fight against God, and dare him to do his worst; see Job 15:25. It is not only to sin against knowledge, but to sin designedly against God's will and glory. 2. Sins thus committed are exceedingly sinful. He that thus breaks the commandment, (1.) Reproaches the Lord (Num 15:30); he says the worst he can of him, and most unjustly. The language of presumptuous sin is, "Eternal truth is not fit to be believed, the Lord of all not fit to be obeyed, and almighty power not fit to be either feared or trusted." It imputes folly to Infinite Wisdom, and iniquity to the righteous Judge of heaven and earth; such is the malignity of wilful sin. (2.) He despises the word of the Lord, Num 15:31. There are those who, in many instances, come short of fulfilling the word, and yet have a great value for it, and count the law honourable; but presumptuous sinners despise it, thinking themselves too great, too good, and too wise, to be ruled by it. What is the Almighty that we should serve him? Whatever the sin itself is, it is contumacy that incurs the anathema. It is rebellion added to the sin that is as witch-craft, and stubbornness as idolatry. 3. The sentence passed on such is dreadful. There remains no sacrifice for those sins; the law provided none: That soul shall be cut off from among his people (Num 15:30), utterly cut off (Num 15:31); and that God may be for ever justified, and the sinner for ever confounded, his iniquity shall be upon him, and there needs no more to sink him to the lowest hell. Thus the Jewish doctors understand it, that the iniquity shall cleave to the soul, after it is cut off, and that man shall give an account of his sin at the great day of judgment. Perhaps the kind of offence might be such as did not expose the offender to the censure of the civil magistrate, but, if it was done presumptuously, God himself would take the punishment of it into his own hands, and into them it is a fearful thing to fall. In the New Testament we find the like sentence of exclusion from all benefit by the great sacrifice passed upon the blasphemy against the Holy Ghost, and a total apostasy from Christianity.
II. A particular instance of presumption in the sin of sabbath-breaking. 1. The offence was the gathering of sticks on the sabbath day (Num 15:32), which, it is probable, were designed to make a fire of, whereas they were commanded to bake and seeth what they had occasion for the day before, Exo 16:23. This seemed but a small offence, but it was a violation of the law of the sabbath, and so was a tacit contempt of the Creator, to whose honour the sabbath was dedicated, and an incursion upon the whole law, which the sabbath was intended as a hedge about. And it appears by the context to have been done presumptuously, and in affront both of the law and to the Law-maker. 2. The offender was secured, Num 15:33, Num 15:34. Those that found him gathering sticks, in their zeal for the honour of the sabbath, brought him to Moses and Aaron, and all the congregation, which intimates that being the sabbath day the congregation was at that time gathered to Moses and Aaron, to receive instruction from them, and to join with them in religious worship. It seems, even common Israelites, though there was much amiss among them, yet would not contentedly see the sabbath profaned, which was a good sign that they had not quite forsaken God, nor were utterly forsaken of him. 3. God was consulted, because it was not declared what should be done to him. The law had already made the profanation of the sabbath a capital crime (Exo 31:14, Exo 35:2); but they were in doubt, either concerning the offence (whether this that he had done should be deemed a profanation or no) or concerning the punishment, which death he should die. God was the Judge, and before him they brought this cause. 4. Sentence was passed; the prisoner was adjudged a sabbath-breaker, according to the intent of that law, and as such he must be put to death; and to show how great the crime was, and how displeasing to God, and that others might hear and fear and not do in like manner presumptuously, that death is appointed him which was looked upon as most terrible: He must be stoned with stones, Num 15:35. Note, God is jealous for the honour of his sabbaths, and will not hold those guiltless, whatever men do, that profane them. 5. Execution was done pursuant to the sentence, Num 15:36. He was stoned to death by the congregation. As many as could were employed in the execution, that those, at least, might be afraid of breaking the sabbath, who had thrown a stone at this sabbath-breaker. This intimates that the open profanation of the sabbath is a sin which ought to be punished and restrained by the civil magistrate, who, as far as overt acts go, is keeper of both tables. See Neh 13:17. One would think there could be no great harm in gathering a few sticks, on what day soever it was, but God intended the exemplary punishment of him that did so for a standing warning to us all, to make conscience of keeping holy the sabbath.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv27–31And the priest shall make atonement for the soul…
And the priest shall make atonement for the soul that sinneth ignorantly,.... By offering his sin offering for him:
when he sinneth by ignorance before the Lord; to whom it is known to be such, before whom all things are naked, open, and well known:
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to make an atonement for him, and it shall be forgiven him; upon that atonement made by sacrifice; so the forgiveness of the sins of all the Lord's people proceeds upon an atonement made by the blood and sacrifice of Christ: full atonement of sin and free forgiveness are not contrary to each other.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn v30Reproacheth the Lord - He sets God at defiance,…
Reproacheth the Lord - He sets God at defiance, and exposeth him to contempt, as if he were unable to punish transgressors.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn v30Verse 30. But the soul that doeth aught presumptuously]…
Verse 30. But the soul that doeth aught presumptuously] Bold daring acts of transgression against the fullest evidence, and in despite of the Divine authority, admitted of no atonement; the person was to be cut off - to be excluded from God's people, and from all their privileges and blessings.
Probably the presumption mentioned here implied an utter contempt of the word and authority of God, springing from an idolatrous or atheistical mind. ln such a case all repentance was precluded, because of the denial of the word and being of God. It is probably a case similar to that mentioned Heb 6:4-8; Heb 10:26-31; on which passages see the notes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v30Num 15:30. The soul that doeth aught presumptuously —…
Num 15:30. The soul that doeth aught presumptuously — Hebrew, With a high hand, or, with violence. It is meant to express the action or conduct of a man who knowingly and wilfully broke the law, and when admonished, despised the admonition, and set the law at naught. Maimonides and other rabbis think this law is to be restrained to sins of idolatry, which certainly are most properly a reproaching of Jehovah, and a despising of his word, and therefore were commanded, in the law of Moses, to be punished with greater severity than other crimes, as being high treason against their state, subversive of the essential form of their government, and an implicit rejecting of Jehovah for their God and King, and yielding their allegiance to the idols of the nations. The same reproacheth the Lord — He sets God at defiance, and exposeth him to contempt, as if he were unable to punish transgressors. But every wilful sin is, in the nature of things, a reproach or dishonour to the Lord, Rom 2:23. It is saying, in effect, that his commandments are not wise, just, and good, and that we know better what is fit for ourselves than he can judge for us. But acts of idolatry, or whatever tended to favour it, whether in a Jew or proselyte, were especially reproachful to God, for the reasons just mentioned. That soul shall be cut off — Here this phrase signifies put to death, though in many other places it seems to denote only exclusion from the privileges of the Jewish community. Persons sinning thus presumptuously could have no benefit by the expiatory sacrifices of the law, for they blasphemed the Lawgiver, and disowned the authority of the law. Thus, (Heb 10:29,) He that despised Moses’s law died without mercy, under two or three witnesses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v30Pride. Hebrew and Septuagint, "with hand, or with head…
Pride. Hebrew and Septuagint, "with hand, or with head (Chaldean) uplifted," without shame or control. The Rabbins say, he must deny that God is the author of the law, and sin deliberately, after being admonished, &c., before he will incur this penalty. But why all these restrictions? --- Rebellious. Hebrew, "he hath blasphemed, or irritated the Lord." Such crimes imply a contempt of the law. --- Cut off by God, if the judges neglect to do it. The Hebrews maintain, that each individual has a right to kill such scandalous offenders, as Phinees did Zambri, chap. xxv. 7. (1 Machabees ii. 23.) It is not clear whether all strangers, living in the country, were subjected to this law. (Selden, Jur. ii. 11.) Though such crimes were not pardoned by the law, true repentance will free us from them. (St. Augustine, q. 25.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv27, 30, 31if any soul sin through ignorance--not only in common…
if any soul sin through ignorance--not only in common with the general body of the people, but his personal sins were to be expiated in the same manner.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv27, 30, 3127-29. If any soul sin — The law laid…
27-29. If any soul sin — The law laid down in Lev_4:27; Lev_5:6, is here repeated, and extended to proselytes or strangers. See Num_15:14, note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv27, 30, 3127. The offering is a she-goat of one year…
27. The offering is a she-goat of one year old for a sin-offering.
27–29. Errors of an individual.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv27, 30(27) And if any soul sin through ignorance.—There is…
(27) And if any soul sin through ignorance.—There is no restriction here, as in Lev_4:27, to sins of commission.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv27, 30, 31And if any soul sin through ignorance. No doubt…
And if any soul sin through ignorance. No doubt by way of omission, as in the preceding case, and thus this regulation will be distinguished from that in Lev_4:27. In either case the ritual is apparently intended to be the same, although not so fully described here. In verse 29 the benefit of the ordinance is extended to strangers; this was natural in a law which directly contemplates the residence of Israel in their permanent home.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn v30The soul that doeth aught presumptuously.
Num_15:30-31
The soul that doeth aught presumptuously.
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The definition and danger of presumptuous sins
I. The definition. We take, first, the case of an individual who sins against the positive remonstrances of his conscience; and we say that he sins presumptuously. We have all, at one time or another, withstood the clearest and most decisive suggestions of conscience. We have all proved the power of inclination, when it has come up in a pleasing shape, to bear down a consciousness of what is right, whether by an invention of some ingenious subterfuge, or by some weapons of unblushing hardihood. We could give no better definition of conscience than that it is evidently the vicegerent of Deity. And what then is presumption? Where shall it be found, if we describe not as presumptuous the conduct of the man who walks one way whilst the voice of the internal monitor summons him to walk another? Let us advance to other instances. The guilt of a sin is in a great degree to be estimated by the strength of the temptation which solicits its performance. But if you take the generality of men, you will find they scarcely need any temptation at all to induce them to sin. They may be said to give the devil no trouble, but to strike their colours without firing a shot: a breath of air will make them swerve from allegiance. There must be presumption, and that too of an enormity not easily measured, in conduct which is marked on one side with such contempt of God that men will obey His despisers even without strong inducement; and on the other, such neglect of the soul, that they surrender it without requiring anything in exchange. Now let us glance at the third sort of presumptuous sins. If I wantonly expose myself to temptation, then, though I may afterwards struggle hard before I yield, I shall sin presumptuously. It were better to see Christians--especially young ones--so distrustful of themselves that they might pass for timid, than so overweening of their own strength as to thrust themselves into danger. Take a still more general case--where a man goes on sinning, calculating either that it will be time enough by and by to repent, or that God will prove at last too merciful to execute His threatenings--most assuredly that man sins presumptuously. If he reckon on uncovenanted mercies, what is this but presumption?
II. But wherein, you will now ask, lies the peculiar guilt and danger of presumptuous sins? Why should David pray so earnestly to be kept from them? Why should our text be so emphatic in its condemnation? We will just take in succession several cases of presumptuous sins, and endeavour to answer the question in each. If, in the first place, it be sinning presumptuously to sin against conscience and conviction, there must be special guilt when a man does a thing in spite of the warnings of the delegate of God; he strips himself of every excuse of ignorance or inadvertence; and hence a special guilt. But conscience also will grow less sensitive, in proportion as it be less heeded. If, again, it be sinning presumptuously to sin on slight temptation, surely there must be peculiar guilt, inasmuch as there must be a readiness, nay, even an eagerness, to fail in spiritual matters. He is indeed guilty who is flung in wrestling with a giant, forasmuch as God is ready to give strength in proportion to the opponent; but what shall we say of him who is flung in wrestling with a dwarf? Then is there not peculiar danger and peculiar guilt in sinning on slight temptation, inasmuch as a man grows confirmed in habits of sin? For the moment sin becomes habitual, the breaking loose from it becomes miraculous. If you take our third class of presumptuous sins--sins, the result of temptation that we have ourselves sought, or at least not avoided, who sees not the guilt, who perceives not the danger? Christ would not throw Himself from the pinnacle of the temple, because it was unlawful to tempt the Lord. Yet we do that from which the Mediator indignantly recoiled, when we enter into scenes, or mingle with companies which we know likely to minister incentives to passions, or oppose hindrances to piety. Such is the guilt: and the danger is that of growing familiar with vice after having been vanquished by it. Mixed with the world, let the world once seduce you, and the world will appear to you not half so formidable as before, and not half so pernicious. Thus sinning presumptuously, through presumptuously exposing yourselves, you will be more and more inclined to continue the exposure, and the presumption, as it were, will propagate itself; and your danger will be that of growing apathy: issuing, at last, in total apostacy. Again, there is one other class. If I continue sinning in the vain hope that there will be time hereafter for repentance, or because I calculate that God will be too merciful to punish, I incur a special guilt, inasmuch as I trifle with the Almighty, or mock the Almighty; and I run a special risk as I deal with possibilities as though they were certainties, or stake on a minute chance the results of a long hereafter. So that, surveying successively the several descriptions of presumptuous sins, we bring out in each case the same result; and we are forced to pronounce that he who sins presumptuously--whether the presumption consist in withstanding conscience, or in yielding to slight temptation, or in seeking peril, or in reckoning on future repentance or future mercy--he who sins presumptuously, deserves, and may expect to have it said of him, The soul that reproacheth the Lord, shall be out off from among His people. (H. Melvill, B. D.)
Presumption
I. What presumption includes. It signifies--
1. Boldness in evil. Sinning without fear. Hardihood, recklessness.
2. Arrogance in evil. Setting ourselves up against God. Pride of heart and spirit and tongue (Psa_73:6; Psa_9:2; Act_2:18).
3. Irreverence towards God. All profanity. As in the case of Pharaoh, Who is the Lord? &c.
4. Confidence of escape from the threatenings of God. Not dreading nor caring for consequences, &c.
II. The chief causes of presumption.
1. Spiritual ignorance. Ignorance of self and God. It is the offspring of darkness.
2. Recklessness and inconsideration.
3. Confirmed unbelief, giving no credit to the Word.
4. Hardness of heart. This is both a cause and a result.
III. The terrible results of presumptuousness.
1. God, defied, will vindicate His authority. He cannot let it pass. His majesty and law concerned, &c.
2. Threatening despised, He will terribly execute. Not one jot fail. There may be delay, longsuffering, but the execution of vengeance is certain.
3. Mercy despised will involve in fearful retribution. Hear God (Pro_1:24; Psa_2:4, &c.). The instances of this, how numerous. The old world, Pharaoh, Sodom, &c., nations of Canaan, Jerusalem (see Luk_19:41-44).
Application--
1. How needful is consideration.
2. Repentance, how imperative.
3. To seek mercy. The gospel publishes it in Christ, and offers it to every sinner. (J. Burns, D. D.)
Sins dangerous and deadly
I. that there are degrees in sin. People sometimes say, as an excuse for their sin, that as they have gone wrong they might as wall suffer for much as for little. No! it is false. With every sin the man gets worse; sinfulness increases. Sins of ignorance through trifling may grow to be those of presumption.
II. That while all sins are dangerous, some are deadly. The text shows that all sin is dangerous by the fact that an atonement had to be made for sins of ignorance; none could be forgiven without. While ignorance may excuse, nothing can justify any sin.
1. That God is merciful. He sent His Son to die that He might put away sin, and restore us unto Himself.
2. That there is a limit to His mercy. What cost Him so much He will let no one despise. (D. Lloyd.)
Progress of presumption
Presumption never stops in its first attempt. If Caesar comes once to pass the Rubicon, he will be sure to march farther on, even till he enters the very bowels of Rome, and break open the Capitol itself. He that wades so far as to wet and foul himself, cares not how much he trashes farther. (R. South, D. D.)
Presumption punished
A young man who had inherited an estate from an uncle was exhorted to seek Christ, and said that he would do so as soon as he had paid off the debts which encumbered the estate. Young man, said the pastor, beware: you may never see that day: whilst you are gaining the world you may lose your soul. The young heir said, Ill run the risk. He went into the woods and was engaged in felling a tree, when a falling limb caused his instant death within a few hours of his bold presumption.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv27, 30a female goat a year old
a female goat a year old
"a 1-year-old female goat"
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That person will be forgiven when atonement has been made
This can be stated in active form. AT: "I will forgive that person when the priest has made atonement" (See: Active or Passive)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On v3015:30-31 While atonement could be made for unwitting or…
15:30-31 While atonement could be made for unwitting or inadvertent sins (15:22-29), anyone who brazenly (literally with a high hand; cp. Exod 14:8) violated the Lord’s will was guilty of blasphemy and suffered the consequences (cp. Lev 24:10-16; see also Deut 17:2-6; Heb 10:26-31). • cut off from the community: See study notes on Exod 31:14-15; Lev 7:20-21.
Geneva Bible translators 1599 · Public Domain On vv30–31 Hebrew, with an high hand, that is, in contempt…
Hebrew, with an high hand, that is, in contempt of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv30–31 Num 15:30 But the soul that doeth [ought] presumptuously,…
Num 15:30 But the soul that doeth [ought] presumptuously, [whether he be] born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people.
Ver. 30. But the soul that doeth aught presumptuously.] When the heart at any time deliberates, saith a learned divine, {a} and yet that word is not sufficient to express it; but when the heart works according to its own proper inclination, and then wilfully disobeys the Lord in any commandment, certainly then it casts God away. And this is that "great transgression." {Psa 19:11}
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The same reproacheth the Lord.] As if he wanted either wisdom to observe, or power to punish, such as take themselves to be out of the reach of his rod. See Eze 20:27.
{a} Dr Preston, Of God’s All-suff.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv30–31 Ought; understand such things as ought not to be…
Ought; understand such things as ought not to be done and things relating to the worship of God;
presumptously, Heb. with a high or lifted hand i. e. knowingly willfully, boldly, resolvedly, deliberately, designedly. So this phrase is elsewhere used. See Exo 14:8; Lev 26:21; Num 33:3; Job 15:26; Psa 19:13.
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Reproacheth the Lord, i.e. he sets God at defiance, and exposeth him to contempt, as if he were unworthy of any regard, and unable to punish transgressors.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v30 Here is, I. The general doom passed upon presumptuous…
Here is, I. The general doom passed upon presumptuous sinners. 1. Those are to be reckoned presumptuous sinners that sin with a high hand, as the original phrase is (Num 15:30), that is, that avowedly confront God's authority, and set up their own lust in competition with it, that sin for sinning-sake, in contradiction to the precept of the law, and in defiance of the penalty, that fight against God, and dare him to do his worst; see Job 15:25. It is not only to sin against knowledge, but to sin designedly against God's will and glory. 2. Sins thus committed are exceedingly sinful. He that thus breaks the commandment, (1.) Reproaches the Lord (Num 15:30); he says the worst he can of him, and most unjustly. The language of presumptuous sin is, "Eternal truth is not fit to be believed, the Lord of all not fit to be obeyed, and almighty power not fit to be either feared or trusted." It imputes folly to Infinite Wisdom, and iniquity to the righteous Judge of heaven and earth; such is the malignity of wilful sin. (2.) He despises the word of the Lord, Num 15:31. There are those who, in many instances, come short of fulfilling the word, and yet have a great value for it, and count the law honourable; but presumptuous sinners despise it, thinking themselves too great, too good, and too wise, to be ruled by it. What is the Almighty that we should serve him? Whatever the sin itself is, it is contumacy that incurs the anathema. It is rebellion added to the sin that is as witch-craft, and stubbornness as idolatry. 3. The sentence passed on such is dreadful. There remains no sacrifice for those sins; the law provided none: That soul shall be cut off from among his people (Num 15:30), utterly cut off (Num 15:31); and that God may be for ever justified, and the sinner for ever confounded, his iniquity shall be upon him, and there needs no more to sink him to the lowest hell. Thus the Jewish doctors understand it, that the iniquity shall cleave to the soul, after it is cut off, and that man shall give an account of his sin at the great day of judgment. Perhaps the kind of offence might be such as did not expose the offender to the censure of the civil magistrate, but, if it was done presumptuously, God himself would take the punishment of it into his own hands, and into them it is a fearful thing to fall. In the New Testament we find the like sentence of exclusion from all benefit by the great sacrifice passed upon the blasphemy against the Holy Ghost, and a total apostasy from Christianity.
II. A particular instance of presumption in the sin of sabbath-breaking. 1. The offence was the gathering of sticks on the sabbath day (Num 15:32), which, it is probable, were designed to make a fire of, whereas they were commanded to bake and seeth what they had occasion for the day before, Exo 16:23. This seemed but a small offence, but it was a violation of the law of the sabbath, and so was a tacit contempt of the Creator, to whose honour the sabbath was dedicated, and an incursion upon the whole law, which the sabbath was intended as a hedge about. And it appears by the context to have been done presumptuously, and in affront both of the law and to the Law-maker. 2. The offender was secured, Num 15:33, Num 15:34. Those that found him gathering sticks, in their zeal for the honour of the sabbath, brought him to Moses and Aaron, and all the congregation, which intimates that being the sabbath day the congregation was at that time gathered to Moses and Aaron, to receive instruction from them, and to join with them in religious worship. It seems, even common Israelites, though there was much amiss among them, yet would not contentedly see the sabbath profaned, which was a good sign that they had not quite forsaken God, nor were utterly forsaken of him. 3. God was consulted, because it was not declared what should be done to him. The law had already made the profanation of the sabbath a capital crime (Exo 31:14, Exo 35:2); but they were in doubt, either concerning the offence (whether this that he had done should be deemed a profanation or no) or concerning the punishment, which death he should die. God was the Judge, and before him they brought this cause. 4. Sentence was passed; the prisoner was adjudged a sabbath-breaker, according to the intent of that law, and as such he must be put to death; and to show how great the crime was, and how displeasing to God, and that others might hear and fear and not do in like manner presumptuously, that death is appointed him which was looked upon as most terrible: He must be stoned with stones, Num 15:35. Note, God is jealous for the honour of his sabbaths, and will not hold those guiltless, whatever men do, that profane them. 5. Execution was done pursuant to the sentence, Num 15:36. He was stoned to death by the congregation. As many as could were employed in the execution, that those, at least, might be afraid of breaking the sabbath, who had thrown a stone at this sabbath-breaker. This intimates that the open profanation of the sabbath is a sin which ought to be punished and restrained by the civil magistrate, who, as far as overt acts go, is keeper of both tables. See Neh 13:17. One would think there could be no great harm in gathering a few sticks, on what day soever it was, but God intended the exemplary punishment of him that did so for a standing warning to us all, to make conscience of keeping holy the sabbath.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv27–31 And the priest shall make atonement for the soul…
And the priest shall make atonement for the soul that sinneth ignorantly,.... By offering his sin offering for him:
when he sinneth by ignorance before the Lord; to whom it is known to be such, before whom all things are naked, open, and well known:
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to make an atonement for him, and it shall be forgiven him; upon that atonement made by sacrifice; so the forgiveness of the sins of all the Lord's people proceeds upon an atonement made by the blood and sacrifice of Christ: full atonement of sin and free forgiveness are not contrary to each other.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v30 Reproacheth the Lord - He sets God at defiance,…
Reproacheth the Lord - He sets God at defiance, and exposeth him to contempt, as if he were unable to punish transgressors.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v30 Verse 30. But the soul that doeth aught presumptuously]…
Verse 30. But the soul that doeth aught presumptuously] Bold daring acts of transgression against the fullest evidence, and in despite of the Divine authority, admitted of no atonement; the person was to be cut off - to be excluded from God's people, and from all their privileges and blessings.
Probably the presumption mentioned here implied an utter contempt of the word and authority of God, springing from an idolatrous or atheistical mind. ln such a case all repentance was precluded, because of the denial of the word and being of God. It is probably a case similar to that mentioned Heb 6:4-8; Heb 10:26-31; on which passages see the notes.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v30 Num 15:30. The soul that doeth aught presumptuously —…
Num 15:30. The soul that doeth aught presumptuously — Hebrew, With a high hand, or, with violence. It is meant to express the action or conduct of a man who knowingly and wilfully broke the law, and when admonished, despised the admonition, and set the law at naught. Maimonides and other rabbis think this law is to be restrained to sins of idolatry, which certainly are most properly a reproaching of Jehovah, and a despising of his word, and therefore were commanded, in the law of Moses, to be punished with greater severity than other crimes, as being high treason against their state, subversive of the essential form of their government, and an implicit rejecting of Jehovah for their God and King, and yielding their allegiance to the idols of the nations. The same reproacheth the Lord — He sets God at defiance, and exposeth him to contempt, as if he were unable to punish transgressors. But every wilful sin is, in the nature of things, a reproach or dishonour to the Lord, Rom 2:23. It is saying, in effect, that his commandments are not wise, just, and good, and that we know better what is fit for ourselves than he can judge for us. But acts of idolatry, or whatever tended to favour it, whether in a Jew or proselyte, were especially reproachful to God, for the reasons just mentioned. That soul shall be cut off — Here this phrase signifies put to death, though in many other places it seems to denote only exclusion from the privileges of the Jewish community. Persons sinning thus presumptuously could have no benefit by the expiatory sacrifices of the law, for they blasphemed the Lawgiver, and disowned the authority of the law. Thus, (Heb 10:29,) He that despised Moses’s law died without mercy, under two or three witnesses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v30 Pride. Hebrew and Septuagint, "with hand, or with head…
Pride. Hebrew and Septuagint, "with hand, or with head (Chaldean) uplifted," without shame or control. The Rabbins say, he must deny that God is the author of the law, and sin deliberately, after being admonished, &c., before he will incur this penalty. But why all these restrictions? --- Rebellious. Hebrew, "he hath blasphemed, or irritated the Lord." Such crimes imply a contempt of the law. --- Cut off by God, if the judges neglect to do it. The Hebrews maintain, that each individual has a right to kill such scandalous offenders, as Phinees did Zambri, chap. xxv. 7. (1 Machabees ii. 23.) It is not clear whether all strangers, living in the country, were subjected to this law. (Selden, Jur. ii. 11.) Though such crimes were not pardoned by the law, true repentance will free us from them. (St. Augustine, q. 25.) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv27, 30, 31 if any soul sin through ignorance--not only in common…
if any soul sin through ignorance--not only in common with the general body of the people, but his personal sins were to be expiated in the same manner.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv27, 30, 31 27-29. If any soul sin — The law laid…
27-29. If any soul sin — The law laid down in Lev_4:27; Lev_5:6, is here repeated, and extended to proselytes or strangers. See Num_15:14, note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv27, 30, 31 27. The offering is a she-goat of one year…
27. The offering is a she-goat of one year old for a sin-offering.
27–29. Errors of an individual.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv27, 30 (27) And if any soul sin through ignorance.—There is…
(27) And if any soul sin through ignorance.—There is no restriction here, as in Lev_4:27, to sins of commission.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv27, 30, 31 And if any soul sin through ignorance. No doubt…
And if any soul sin through ignorance. No doubt by way of omission, as in the preceding case, and thus this regulation will be distinguished from that in Lev_4:27. In either case the ritual is apparently intended to be the same, although not so fully described here. In verse 29 the benefit of the ordinance is extended to strangers; this was natural in a law which directly contemplates the residence of Israel in their permanent home.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v30 The soul that doeth aught presumptuously.
Num_15:30-31
The soul that doeth aught presumptuously.
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The definition and danger of presumptuous sins
I. The definition. We take, first, the case of an individual who sins against the positive remonstrances of his conscience; and we say that he sins presumptuously. We have all, at one time or another, withstood the clearest and most decisive suggestions of conscience. We have all proved the power of inclination, when it has come up in a pleasing shape, to bear down a consciousness of what is right, whether by an invention of some ingenious subterfuge, or by some weapons of unblushing hardihood. We could give no better definition of conscience than that it is evidently the vicegerent of Deity. And what then is presumption? Where shall it be found, if we describe not as presumptuous the conduct of the man who walks one way whilst the voice of the internal monitor summons him to walk another? Let us advance to other instances. The guilt of a sin is in a great degree to be estimated by the strength of the temptation which solicits its performance. But if you take the generality of men, you will find they scarcely need any temptation at all to induce them to sin. They may be said to give the devil no trouble, but to strike their colours without firing a shot: a breath of air will make them swerve from allegiance. There must be presumption, and that too of an enormity not easily measured, in conduct which is marked on one side with such contempt of God that men will obey His despisers even without strong inducement; and on the other, such neglect of the soul, that they surrender it without requiring anything in exchange. Now let us glance at the third sort of presumptuous sins. If I wantonly expose myself to temptation, then, though I may afterwards struggle hard before I yield, I shall sin presumptuously. It were better to see Christians--especially young ones--so distrustful of themselves that they might pass for timid, than so overweening of their own strength as to thrust themselves into danger. Take a still more general case--where a man goes on sinning, calculating either that it will be time enough by and by to repent, or that God will prove at last too merciful to execute His threatenings--most assuredly that man sins presumptuously. If he reckon on uncovenanted mercies, what is this but presumption?
II. But wherein, you will now ask, lies the peculiar guilt and danger of presumptuous sins? Why should David pray so earnestly to be kept from them? Why should our text be so emphatic in its condemnation? We will just take in succession several cases of presumptuous sins, and endeavour to answer the question in each. If, in the first place, it be sinning presumptuously to sin against conscience and conviction, there must be special guilt when a man does a thing in spite of the warnings of the delegate of God; he strips himself of every excuse of ignorance or inadvertence; and hence a special guilt. But conscience also will grow less sensitive, in proportion as it be less heeded. If, again, it be sinning presumptuously to sin on slight temptation, surely there must be peculiar guilt, inasmuch as there must be a readiness, nay, even an eagerness, to fail in spiritual matters. He is indeed guilty who is flung in wrestling with a giant, forasmuch as God is ready to give strength in proportion to the opponent; but what shall we say of him who is flung in wrestling with a dwarf? Then is there not peculiar danger and peculiar guilt in sinning on slight temptation, inasmuch as a man grows confirmed in habits of sin? For the moment sin becomes habitual, the breaking loose from it becomes miraculous. If you take our third class of presumptuous sins--sins, the result of temptation that we have ourselves sought, or at least not avoided, who sees not the guilt, who perceives not the danger? Christ would not throw Himself from the pinnacle of the temple, because it was unlawful to tempt the Lord. Yet we do that from which the Mediator indignantly recoiled, when we enter into scenes, or mingle with companies which we know likely to minister incentives to passions, or oppose hindrances to piety. Such is the guilt: and the danger is that of growing familiar with vice after having been vanquished by it. Mixed with the world, let the world once seduce you, and the world will appear to you not half so formidable as before, and not half so pernicious. Thus sinning presumptuously, through presumptuously exposing yourselves, you will be more and more inclined to continue the exposure, and the presumption, as it were, will propagate itself; and your danger will be that of growing apathy: issuing, at last, in total apostacy. Again, there is one other class. If I continue sinning in the vain hope that there will be time hereafter for repentance, or because I calculate that God will be too merciful to punish, I incur a special guilt, inasmuch as I trifle with the Almighty, or mock the Almighty; and I run a special risk as I deal with possibilities as though they were certainties, or stake on a minute chance the results of a long hereafter. So that, surveying successively the several descriptions of presumptuous sins, we bring out in each case the same result; and we are forced to pronounce that he who sins presumptuously--whether the presumption consist in withstanding conscience, or in yielding to slight temptation, or in seeking peril, or in reckoning on future repentance or future mercy--he who sins presumptuously, deserves, and may expect to have it said of him, The soul that reproacheth the Lord, shall be out off from among His people. (H. Melvill, B. D.)
Presumption
I. What presumption includes. It signifies--
1. Boldness in evil. Sinning without fear. Hardihood, recklessness.
2. Arrogance in evil. Setting ourselves up against God. Pride of heart and spirit and tongue (Psa_73:6; Psa_9:2; Act_2:18).
3. Irreverence towards God. All profanity. As in the case of Pharaoh, Who is the Lord? &c.
4. Confidence of escape from the threatenings of God. Not dreading nor caring for consequences, &c.
II. The chief causes of presumption.
1. Spiritual ignorance. Ignorance of self and God. It is the offspring of darkness.
2. Recklessness and inconsideration.
3. Confirmed unbelief, giving no credit to the Word.
4. Hardness of heart. This is both a cause and a result.
III. The terrible results of presumptuousness.
1. God, defied, will vindicate His authority. He cannot let it pass. His majesty and law concerned, &c.
2. Threatening despised, He will terribly execute. Not one jot fail. There may be delay, longsuffering, but the execution of vengeance is certain.
3. Mercy despised will involve in fearful retribution. Hear God (Pro_1:24; Psa_2:4, &c.). The instances of this, how numerous. The old world, Pharaoh, Sodom, &c., nations of Canaan, Jerusalem (see Luk_19:41-44).
Application--
1. How needful is consideration.
2. Repentance, how imperative.
3. To seek mercy. The gospel publishes it in Christ, and offers it to every sinner. (J. Burns, D. D.)
Sins dangerous and deadly
I. that there are degrees in sin. People sometimes say, as an excuse for their sin, that as they have gone wrong they might as wall suffer for much as for little. No! it is false. With every sin the man gets worse; sinfulness increases. Sins of ignorance through trifling may grow to be those of presumption.
II. That while all sins are dangerous, some are deadly. The text shows that all sin is dangerous by the fact that an atonement had to be made for sins of ignorance; none could be forgiven without. While ignorance may excuse, nothing can justify any sin.
1. That God is merciful. He sent His Son to die that He might put away sin, and restore us unto Himself.
2. That there is a limit to His mercy. What cost Him so much He will let no one despise. (D. Lloyd.)
Progress of presumption
Presumption never stops in its first attempt. If Caesar comes once to pass the Rubicon, he will be sure to march farther on, even till he enters the very bowels of Rome, and break open the Capitol itself. He that wades so far as to wet and foul himself, cares not how much he trashes farther. (R. South, D. D.)
Presumption punished
A young man who had inherited an estate from an uncle was exhorted to seek Christ, and said that he would do so as soon as he had paid off the debts which encumbered the estate. Young man, said the pastor, beware: you may never see that day: whilst you are gaining the world you may lose your soul. The young heir said, Ill run the risk. He went into the woods and was engaged in felling a tree, when a falling limb caused his instant death within a few hours of his bold presumption.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv27, 30 a female goat a year old
a female goat a year old
"a 1-year-old female goat"
Read full note →
That person will be forgiven when atonement has been made
This can be stated in active form. AT: "I will forgive that person when the priest has made atonement" (See: Active or Passive)
translationWords
year
Yahweh
law, laws
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v30 15:30-31 While atonement could be made for unwitting or…
15:30-31 While atonement could be made for unwitting or inadvertent sins (15:22-29), anyone who brazenly (literally with a high hand; cp. Exod 14:8) violated the Lord’s will was guilty of blasphemy and suffered the consequences (cp. Lev 24:10-16; see also Deut 17:2-6; Heb 10:26-31). • cut off from the community: See study notes on Exod 31:14-15; Lev 7:20-21.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.