Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you,
The instruction was to take effect when Israel came into the land God was bringing them, placing the typical system of ceremonial observances in the setting of arrival in Canaan, where it was not to come fully into force until they entered the land. The fifteenth chapter belongs after the murmuring for flesh, the speaking against Moses, and the searching of the land and the reports of the spies, and before Korah's rebellion in the sixteenth chapter and the choice of the house of Aaron in the seventeenth. It belongs to the subsidiary statutes given through Moses, easily distinguishable from the Decalogue constitution of God's government, falling in the class of sanitary or police regulations adapted to that people, that time, and their surroundings.
The chapter contains various laws and the account of a man who openly and presumptuously defied God by violating the fourth commandment, in defiance gathering sticks on the Sabbath. Action was taken against this special flagrant case of presumptuous sin in his stoning. Cited with Leviticus 4, the chapter provides for sin committed unknowingly: ignorance does not make sin cease to be sin, and when the sin becomes known the person is still guilty and must make the required offering to be forgiven and atoned for.
When Israel came into the land, one ordinance forever bound the congregation and the stranger sojourning with them, so that as Israel was so the stranger was before the Lord. Foreign indentured servants bought with money were to be circumcised and thereby made part of the household during their service and naturalized citizens of the state, members of the congregation and partakers of all the rites and privileges common to the people. They were recognized as citizens equally with Hebrew servants, amenable to the laws and protected by them, with the stranger dwelling among them to be as one born among them and loved as oneself.
The verse, with its context, commands setting apart a portion of dough from the household bread as an offering to the Lord, meaning that if part of the dough has been offered the rest may also be used. This setting apart of dough was a household duty performed by the Jewish mother, and its performance molded children in accordance with the national discipline. It belonged to the education that began with the mother, so that even a very young child clinging to his mother's skirts would be familiar with it. Romans 11 uses the offering of dough to teach that unbelieving Jews are fit to be saved, because the converted Jews are the first-fruit and the root. The converted Jews are the first-fruit of the new covenant, to which the Gentiles stand related as a wild olive tree grafted in after the covenant promised to Judah and Israel.
The instruction was to take effect when Israel came into the land God was bringing them, placing the typical system of ceremonial observances in the setting of arrival in Canaan, where it was not to come fully into force until they entered the land. The fifteenth chapter belongs after the murmuring for flesh, the speaking against Moses, and the searching of the land and the reports of the spies, and before Korah's rebellion in the sixteenth chapter and the choice of the house of Aaron in the seventeenth. It belongs to the subsidiary statutes given through Moses, easily distinguishable from the Decalogue constitution of God's government, falling in the class of sanitary or police regulations adapted to that people, that time, and their surroundings.
The chapter contains various laws and the account of a man who openly and presumptuously defied God by violating the fourth commandment, in defiance gathering sticks on the Sabbath. Action was taken against this special flagrant case of presumptuous sin in his stoning. Cited with Leviticus 4, the chapter provides for sin committed unknowingly: ignorance does not make sin cease to be sin, and when the sin becomes known the person is still guilty and must make the required offering to be forgiven and atoned for.
When Israel came into the land, one ordinance forever bound the congregation and the stranger sojourning with them, so that as Israel was so the stranger was before the Lord. Foreign indentured servants bought with money were to be circumcised and thereby made part of the household during their service and naturalized citizens of the state, members of the congregation and partakers of all the rites and privileges common to the people. They were recognized as citizens equally with Hebrew servants, amenable to the laws and protected by them, with the stranger dwelling among them to be as one born among them and loved as oneself.
The verse, with its context, commands setting apart a portion of dough from the household bread as an offering to the Lord, meaning that if part of the dough has been offered the rest may also be used. This setting apart of dough was a household duty performed by the Jewish mother, and its performance molded children in accordance with the national discipline. It belonged to the education that began with the mother, so that even a very young child clinging to his mother's skirts would be familiar with it. Romans 11 uses the offering of dough to teach that unbelieving Jews are fit to be saved, because the converted Jews are the first-fruit and the root. The converted Jews are the first-fruit of the new covenant, to which the Gentiles stand related as a wild olive tree grafted in after the covenant promised to Judah and Israel.