Numbers 20

Numbers 20:1

The Heave Offering

Again God speaks of the fact that they will enter the land. This is again a consolation for the ‘Calebs’ in the people. A new statute follows. If they enter the land, they may eat from what the land yields. But God also wants to have His share of it. They can give this to Him in the form of lifting up an offering, a heave offering. The offering is an offering that is moved up and down before the LORD. Here it is a cake, prepared from the fruit of the land.

In order to make the barley into flour and the flour into a cake, the Israelite must actively engage in it. This also applies spiritually. There must be a work in our heart, we must be busy with it in our heart if we are to be able to offer something from the Lord Jesus to God. God wants to receive His part first in every processing of it. God wants us to remember that it is He Who gives us the food we can enjoy. In the lifting up of the offering we let Him enjoy it as it were, and He as the first One.

The heave offering of the land speaks of the Lord Jesus as He is now in heaven. God wants us to penetrate into what the Lord Jesus is now. From everything that we enjoy of the Lord Jesus in our spiritual growth in knowing Him as He is in heaven, God wants to receive an offering from us. We lift it up, to Him, to let Him enjoy what we have enjoyed from the Lord Jesus. In Ezekiel 44 a special blessing is attached to the giving of first fruits (Ezekiel 44:30).

This is not about special occasions, like the feasts of the LORD, but about the ordinary life of every day. God wishes to receive the first fruits of what we enjoy as spiritual food in our daily dealings with Him. He wants us to be the First to share with Him what we have enjoyed. Only then can we pass on what we have seen of the Lord Jesus to others. This can happen, for example, in a conversation, a Bible reading or a lecture.

Numbers 20:2

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:3

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:4

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:5

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:6

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:7

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:8

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:9

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:10

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:11

Sinning Unintentionally and Defiantly

There is another aspect in connection with the land the LORD confronts His people here with. This concerns the offences which the people will also be able to do in the land. The LORD not only presents blessing, He also presents failure. We see this in the letters that speak about the heavenly blessings. There is also spoken about failure in them. This happens if we do not walk with dignity, that is, not in accordance with our position.

It is about inattention, a sin without noticing it. God does not assume that we intentionally sin. A sinner often knows this, but he does not have the strength to resist sin. Yet while he is sinning, he will at the same time hate the sin that has regained power over him. How the believer stands against this unintentional sin hidden from him is well illustrated by David: “Who can discern [his] errors? Acquit me of hidden [faults]“ (Psalms 19:12).

In Leviticus there is also talk of unintentional sinning by the whole church of Israel and the offering to be brought for it (Leviticus 4:13-21). There it is about doing something that according to the commandments of the LORD should not be done, while here it is about not doing something that according to the commandments of the LORD should be done. The starting point remains that it happens unintentionally.

Peter’s denial of the Lord is an example of unintentional sin. Peter has come through his self-confidence to a place where he has lost control of himself. Through fear of man he comes to statements concerning his relationship with the Lord Jesus in which he denies the Lord. But he has not become an adversary of the Lord. A little later he comes to deep repentance (Luke 22:56-62; cf. 1 Timothy 1:13).

Deliberately sinning, that is sinning “defiantly” (Numbers 15:30-31), means rebellion against God, consciously going against God, knowingly. There is no forgiveness for this: “For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins” (Hebrews 10:26). A person who takes such a similar attitude to God is not too weak to resist sin, but consciously gives in to sin. He realizes what he is doing, knows the consequences, but there is nothing that can stop him.

In Leviticus 4, where unintentional sin is discussed in detail, only a sin offering is mentioned. But here, in Numbers 15, also is talk of a burnt offering, which also is greater than the sin offering. That is because this is about a sin in the land. Being there gives a greater responsibility. If we sin there, we have also endangered the blessings. That is why this is a burnt offering, to remind us once again, as it were, that our blessings are the consequences of the work of the Lord Jesus for God.

Two cases of sinning are presented in this section: by the church (Numbers 15:22-26) and by the individual (Numbers 15:27-29). We can connect this with the blessings, for there are also blessings in these two forms: there are collective blessings for the church as a whole (Ephesians 3:1-10) and there are personal blessings for each individual believer (Ephesians 1:3-8). When sin enters, the enjoyment of the blessing disappears, both for the whole and for the individual.

Numbers 20:12

The Sabbath Violator

In these verses we receive an example of a willful sin (Numbers 15:30) by someone who despises the word of the LORD (Numbers 15:31). To violate the Sabbath means to violate the peace of God. The sabbath is given by God to man as a blessing. By the sin of man it has become a commandment. Yet God’s purpose with the sabbath remains that on that day man may share in His rest, that he then does not have to work.

The sabbath belongs to the first creation. Later God included the sabbath in His law which He gives to His people. Believers of the church are “a new creation” (Galatians 6:15) and “not under law, but under grace” (Romans 6:14). In a literal sense, the sabbath does not apply to them. What they can enjoy is the sabbath rest in a spiritual sense. They may enjoy the sabbath rest of God that He found in the finished work of His Son. God rests in His Son. That peace is trampled underfoot when we still produce works of the flesh.

Sunday is not the sabbath. By making Sunday a disguised sabbath, that day became a day of commandments and prohibitions in professing Christianity. It is precisely the people who keep the first day of the week as sabbath who are sabbath violators, for they believe that through works of the law, such as keeping the ‘sabbath’, they are pleasing to God. Then you are not on the basis of grace. Resting in the rest of God means standing in grace. Keeping Sunday as a sabbath is for many not a joy, but a burden, because nothing is allowed. Then the disguised sabbath becomes a yoke.

The sabbath violator collects dead branches. That is a picture of the performance of the works, i.e. works in which there is no life from God. Dead works are works that come forth from our religious flesh (Hebrews 9:14). Evil works or deeds come forth from our corrupted flesh (Colossians 1:21). Dead works do not have to be evil, but if they come from an unregenerate heart or are done in the context of a carnal religion, they are dead. In contrast to the dead works is the serving of the living God.

Dead works are works that are the product of a creature that in God’s eye is “dead” in “trespasses and sins” (Ephesians 2:1). They do not originate from the source of all true life, that is God Himself. Such works are firewood, only good for the fire. We recognize this in all who put themselves on the basis of works of the law. They put themselves under the curse, “for as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.”” (Galatians 3:10).

The man is not allowed to make fire on the sabbath (Exodus 35:3). Fire gives light and warmth. God wants us to remember that these can only be found in Jesus Christ and not in something a person performs. The face of Moses, shining of the glory of God (Exodus 34:35), is reminiscent of the light to be seen in Christ (2 Corinthians 4:4-6). This is the only light that may be seen, and not the fire that is made by humans. The face of Jesus Christ shines, not what we accomplish.

The sabbath speaks of God’s peace. In this He wants to let man share. This man is not bothered by this. He gathers wood, he works, to warm himself by its fire. It is a picture of walking in the light of your own fire, your own experience, your own opinions, your own results. It points to collecting religious operations, but it is dead wood, it is dead works. He who willingly and knowingly surrenders to it dies without mercy.

The man is put in custody. Then God is consulted. That is important. The church may only exercise a punishment that is consistent with the offence. God determines the punishment. There are cases of discipline where the church does not know what to do. Then it may be necessary for someone to be “put in custody,” which we can apply by saying to someone that they will not partake of the Lord’s Supper for the time being, until the Lord makes clear what must happen. It is better in such cases to wait and take the place of an ignorant, while in that time of ignorance we trust that the Lord hears and takes care of us.

In this case, God’s judgment is: stone him with stones. The stones are thrown by all the congregation. The application for the church of God in this time is to remove the evil from the church (1 Corinthians 5:13b). That is also a matter of all.

Numbers 20:13

The Sabbath Violator

In these verses we receive an example of a willful sin (Numbers 15:30) by someone who despises the word of the LORD (Numbers 15:31). To violate the Sabbath means to violate the peace of God. The sabbath is given by God to man as a blessing. By the sin of man it has become a commandment. Yet God’s purpose with the sabbath remains that on that day man may share in His rest, that he then does not have to work.

The sabbath belongs to the first creation. Later God included the sabbath in His law which He gives to His people. Believers of the church are “a new creation” (Galatians 6:15) and “not under law, but under grace” (Romans 6:14). In a literal sense, the sabbath does not apply to them. What they can enjoy is the sabbath rest in a spiritual sense. They may enjoy the sabbath rest of God that He found in the finished work of His Son. God rests in His Son. That peace is trampled underfoot when we still produce works of the flesh.

Sunday is not the sabbath. By making Sunday a disguised sabbath, that day became a day of commandments and prohibitions in professing Christianity. It is precisely the people who keep the first day of the week as sabbath who are sabbath violators, for they believe that through works of the law, such as keeping the ‘sabbath’, they are pleasing to God. Then you are not on the basis of grace. Resting in the rest of God means standing in grace. Keeping Sunday as a sabbath is for many not a joy, but a burden, because nothing is allowed. Then the disguised sabbath becomes a yoke.

The sabbath violator collects dead branches. That is a picture of the performance of the works, i.e. works in which there is no life from God. Dead works are works that come forth from our religious flesh (Hebrews 9:14). Evil works or deeds come forth from our corrupted flesh (Colossians 1:21). Dead works do not have to be evil, but if they come from an unregenerate heart or are done in the context of a carnal religion, they are dead. In contrast to the dead works is the serving of the living God.

Dead works are works that are the product of a creature that in God’s eye is “dead” in “trespasses and sins” (Ephesians 2:1). They do not originate from the source of all true life, that is God Himself. Such works are firewood, only good for the fire. We recognize this in all who put themselves on the basis of works of the law. They put themselves under the curse, “for as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.”” (Galatians 3:10).

The man is not allowed to make fire on the sabbath (Exodus 35:3). Fire gives light and warmth. God wants us to remember that these can only be found in Jesus Christ and not in something a person performs. The face of Moses, shining of the glory of God (Exodus 34:35), is reminiscent of the light to be seen in Christ (2 Corinthians 4:4-6). This is the only light that may be seen, and not the fire that is made by humans. The face of Jesus Christ shines, not what we accomplish.

The sabbath speaks of God’s peace. In this He wants to let man share. This man is not bothered by this. He gathers wood, he works, to warm himself by its fire. It is a picture of walking in the light of your own fire, your own experience, your own opinions, your own results. It points to collecting religious operations, but it is dead wood, it is dead works. He who willingly and knowingly surrenders to it dies without mercy.

The man is put in custody. Then God is consulted. That is important. The church may only exercise a punishment that is consistent with the offence. God determines the punishment. There are cases of discipline where the church does not know what to do. Then it may be necessary for someone to be “put in custody,” which we can apply by saying to someone that they will not partake of the Lord’s Supper for the time being, until the Lord makes clear what must happen. It is better in such cases to wait and take the place of an ignorant, while in that time of ignorance we trust that the Lord hears and takes care of us.

In this case, God’s judgment is: stone him with stones. The stones are thrown by all the congregation. The application for the church of God in this time is to remove the evil from the church (1 Corinthians 5:13b). That is also a matter of all.

Numbers 20:14

The Sabbath Violator

In these verses we receive an example of a willful sin (Numbers 15:30) by someone who despises the word of the LORD (Numbers 15:31). To violate the Sabbath means to violate the peace of God. The sabbath is given by God to man as a blessing. By the sin of man it has become a commandment. Yet God’s purpose with the sabbath remains that on that day man may share in His rest, that he then does not have to work.

The sabbath belongs to the first creation. Later God included the sabbath in His law which He gives to His people. Believers of the church are “a new creation” (Galatians 6:15) and “not under law, but under grace” (Romans 6:14). In a literal sense, the sabbath does not apply to them. What they can enjoy is the sabbath rest in a spiritual sense. They may enjoy the sabbath rest of God that He found in the finished work of His Son. God rests in His Son. That peace is trampled underfoot when we still produce works of the flesh.

Sunday is not the sabbath. By making Sunday a disguised sabbath, that day became a day of commandments and prohibitions in professing Christianity. It is precisely the people who keep the first day of the week as sabbath who are sabbath violators, for they believe that through works of the law, such as keeping the ‘sabbath’, they are pleasing to God. Then you are not on the basis of grace. Resting in the rest of God means standing in grace. Keeping Sunday as a sabbath is for many not a joy, but a burden, because nothing is allowed. Then the disguised sabbath becomes a yoke.

The sabbath violator collects dead branches. That is a picture of the performance of the works, i.e. works in which there is no life from God. Dead works are works that come forth from our religious flesh (Hebrews 9:14). Evil works or deeds come forth from our corrupted flesh (Colossians 1:21). Dead works do not have to be evil, but if they come from an unregenerate heart or are done in the context of a carnal religion, they are dead. In contrast to the dead works is the serving of the living God.

Dead works are works that are the product of a creature that in God’s eye is “dead” in “trespasses and sins” (Ephesians 2:1). They do not originate from the source of all true life, that is God Himself. Such works are firewood, only good for the fire. We recognize this in all who put themselves on the basis of works of the law. They put themselves under the curse, “for as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.”” (Galatians 3:10).

The man is not allowed to make fire on the sabbath (Exodus 35:3). Fire gives light and warmth. God wants us to remember that these can only be found in Jesus Christ and not in something a person performs. The face of Moses, shining of the glory of God (Exodus 34:35), is reminiscent of the light to be seen in Christ (2 Corinthians 4:4-6). This is the only light that may be seen, and not the fire that is made by humans. The face of Jesus Christ shines, not what we accomplish.

The sabbath speaks of God’s peace. In this He wants to let man share. This man is not bothered by this. He gathers wood, he works, to warm himself by its fire. It is a picture of walking in the light of your own fire, your own experience, your own opinions, your own results. It points to collecting religious operations, but it is dead wood, it is dead works. He who willingly and knowingly surrenders to it dies without mercy.

The man is put in custody. Then God is consulted. That is important. The church may only exercise a punishment that is consistent with the offence. God determines the punishment. There are cases of discipline where the church does not know what to do. Then it may be necessary for someone to be “put in custody,” which we can apply by saying to someone that they will not partake of the Lord’s Supper for the time being, until the Lord makes clear what must happen. It is better in such cases to wait and take the place of an ignorant, while in that time of ignorance we trust that the Lord hears and takes care of us.

In this case, God’s judgment is: stone him with stones. The stones are thrown by all the congregation. The application for the church of God in this time is to remove the evil from the church (1 Corinthians 5:13b). That is also a matter of all.

Numbers 20:15

The Sabbath Violator

In these verses we receive an example of a willful sin (Numbers 15:30) by someone who despises the word of the LORD (Numbers 15:31). To violate the Sabbath means to violate the peace of God. The sabbath is given by God to man as a blessing. By the sin of man it has become a commandment. Yet God’s purpose with the sabbath remains that on that day man may share in His rest, that he then does not have to work.

The sabbath belongs to the first creation. Later God included the sabbath in His law which He gives to His people. Believers of the church are “a new creation” (Galatians 6:15) and “not under law, but under grace” (Romans 6:14). In a literal sense, the sabbath does not apply to them. What they can enjoy is the sabbath rest in a spiritual sense. They may enjoy the sabbath rest of God that He found in the finished work of His Son. God rests in His Son. That peace is trampled underfoot when we still produce works of the flesh.

Sunday is not the sabbath. By making Sunday a disguised sabbath, that day became a day of commandments and prohibitions in professing Christianity. It is precisely the people who keep the first day of the week as sabbath who are sabbath violators, for they believe that through works of the law, such as keeping the ‘sabbath’, they are pleasing to God. Then you are not on the basis of grace. Resting in the rest of God means standing in grace. Keeping Sunday as a sabbath is for many not a joy, but a burden, because nothing is allowed. Then the disguised sabbath becomes a yoke.

The sabbath violator collects dead branches. That is a picture of the performance of the works, i.e. works in which there is no life from God. Dead works are works that come forth from our religious flesh (Hebrews 9:14). Evil works or deeds come forth from our corrupted flesh (Colossians 1:21). Dead works do not have to be evil, but if they come from an unregenerate heart or are done in the context of a carnal religion, they are dead. In contrast to the dead works is the serving of the living God.

Dead works are works that are the product of a creature that in God’s eye is “dead” in “trespasses and sins” (Ephesians 2:1). They do not originate from the source of all true life, that is God Himself. Such works are firewood, only good for the fire. We recognize this in all who put themselves on the basis of works of the law. They put themselves under the curse, “for as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.”” (Galatians 3:10).

The man is not allowed to make fire on the sabbath (Exodus 35:3). Fire gives light and warmth. God wants us to remember that these can only be found in Jesus Christ and not in something a person performs. The face of Moses, shining of the glory of God (Exodus 34:35), is reminiscent of the light to be seen in Christ (2 Corinthians 4:4-6). This is the only light that may be seen, and not the fire that is made by humans. The face of Jesus Christ shines, not what we accomplish.

The sabbath speaks of God’s peace. In this He wants to let man share. This man is not bothered by this. He gathers wood, he works, to warm himself by its fire. It is a picture of walking in the light of your own fire, your own experience, your own opinions, your own results. It points to collecting religious operations, but it is dead wood, it is dead works. He who willingly and knowingly surrenders to it dies without mercy.

The man is put in custody. Then God is consulted. That is important. The church may only exercise a punishment that is consistent with the offence. God determines the punishment. There are cases of discipline where the church does not know what to do. Then it may be necessary for someone to be “put in custody,” which we can apply by saying to someone that they will not partake of the Lord’s Supper for the time being, until the Lord makes clear what must happen. It is better in such cases to wait and take the place of an ignorant, while in that time of ignorance we trust that the Lord hears and takes care of us.

In this case, God’s judgment is: stone him with stones. The stones are thrown by all the congregation. The application for the church of God in this time is to remove the evil from the church (1 Corinthians 5:13b). That is also a matter of all.

Numbers 20:16

The Sabbath Violator

In these verses we receive an example of a willful sin (Numbers 15:30) by someone who despises the word of the LORD (Numbers 15:31). To violate the Sabbath means to violate the peace of God. The sabbath is given by God to man as a blessing. By the sin of man it has become a commandment. Yet God’s purpose with the sabbath remains that on that day man may share in His rest, that he then does not have to work.

The sabbath belongs to the first creation. Later God included the sabbath in His law which He gives to His people. Believers of the church are “a new creation” (Galatians 6:15) and “not under law, but under grace” (Romans 6:14). In a literal sense, the sabbath does not apply to them. What they can enjoy is the sabbath rest in a spiritual sense. They may enjoy the sabbath rest of God that He found in the finished work of His Son. God rests in His Son. That peace is trampled underfoot when we still produce works of the flesh.

Sunday is not the sabbath. By making Sunday a disguised sabbath, that day became a day of commandments and prohibitions in professing Christianity. It is precisely the people who keep the first day of the week as sabbath who are sabbath violators, for they believe that through works of the law, such as keeping the ‘sabbath’, they are pleasing to God. Then you are not on the basis of grace. Resting in the rest of God means standing in grace. Keeping Sunday as a sabbath is for many not a joy, but a burden, because nothing is allowed. Then the disguised sabbath becomes a yoke.

The sabbath violator collects dead branches. That is a picture of the performance of the works, i.e. works in which there is no life from God. Dead works are works that come forth from our religious flesh (Hebrews 9:14). Evil works or deeds come forth from our corrupted flesh (Colossians 1:21). Dead works do not have to be evil, but if they come from an unregenerate heart or are done in the context of a carnal religion, they are dead. In contrast to the dead works is the serving of the living God.

Dead works are works that are the product of a creature that in God’s eye is “dead” in “trespasses and sins” (Ephesians 2:1). They do not originate from the source of all true life, that is God Himself. Such works are firewood, only good for the fire. We recognize this in all who put themselves on the basis of works of the law. They put themselves under the curse, “for as many as are of the works of the Law are under a curse; for it is written, “Cursed is everyone who does not abide by all things written in the book of the law, to perform them.”” (Galatians 3:10).

The man is not allowed to make fire on the sabbath (Exodus 35:3). Fire gives light and warmth. God wants us to remember that these can only be found in Jesus Christ and not in something a person performs. The face of Moses, shining of the glory of God (Exodus 34:35), is reminiscent of the light to be seen in Christ (2 Corinthians 4:4-6). This is the only light that may be seen, and not the fire that is made by humans. The face of Jesus Christ shines, not what we accomplish.

The sabbath speaks of God’s peace. In this He wants to let man share. This man is not bothered by this. He gathers wood, he works, to warm himself by its fire. It is a picture of walking in the light of your own fire, your own experience, your own opinions, your own results. It points to collecting religious operations, but it is dead wood, it is dead works. He who willingly and knowingly surrenders to it dies without mercy.

The man is put in custody. Then God is consulted. That is important. The church may only exercise a punishment that is consistent with the offence. God determines the punishment. There are cases of discipline where the church does not know what to do. Then it may be necessary for someone to be “put in custody,” which we can apply by saying to someone that they will not partake of the Lord’s Supper for the time being, until the Lord makes clear what must happen. It is better in such cases to wait and take the place of an ignorant, while in that time of ignorance we trust that the Lord hears and takes care of us.

In this case, God’s judgment is: stone him with stones. The stones are thrown by all the congregation. The application for the church of God in this time is to remove the evil from the church (1 Corinthians 5:13b). That is also a matter of all.

Numbers 20:17

The Memorial Tassels

It is possible that God commands the making and wearing of the tassels in response to the history with the sabbath violator. What is written here is a summary of the above. The people have been being occupied with the land. The thought of the land must now characterize every step they take in the wilderness. By seeing the tassel with the cord of blue they will remember all the commandments of the LORD, so as to do them.

In the tassels with the cord of blue we are reminded of heaven. We see in it the picture that heavenly principles have to determine the smallest details in our lives, even those closest to the earth. Then we shall avoid the evil by which we bring God’s judgment upon us.

Memorial tassels or fringes are at the corners of the clothes, at the bottom (Deuteronomy 22:12). The dimensions are not given. The Pharisees broaden them. They want to show everyone how they keep God’s commandment. The Lord Jesus reproaches them, because they only show off their piety outwardly, but inwardly are far away from it (Matthew 23:5).

The cord of blue is also seen on the plate of the high priest (Exodus 28:35-37). That plate is attached to his forehead with a blue purple thread. The plate says “Holy to the LORD”. With this he brings the people in remembrance to God. The head is in the direction of God. The hems with the cord of blue thread are near the earth. They remind us of the walk in the wilderness. One cannot be separated from the other.

The cord of blue reminds us of the command to seek “the things above” (Colossians 3:1). When they look at the tassels, they are reminded of the commandments. Then they will be saved from following their hearts, their feelings and affections, and their eyes, what they see. There is nothing that allows us to walk on earth better than the consciousness that we are of heaven.

The reason for all this is that the LORD has brought them out from Egypt and that He is their God. He is “the LORD your God”. Everything is connected with Him, He is the center of everything. For us, who are rescued from the world (Galatians 1:4), all blessings are connected with and summarized in Him Who is in heaven.

Numbers 20:18

The Memorial Tassels

It is possible that God commands the making and wearing of the tassels in response to the history with the sabbath violator. What is written here is a summary of the above. The people have been being occupied with the land. The thought of the land must now characterize every step they take in the wilderness. By seeing the tassel with the cord of blue they will remember all the commandments of the LORD, so as to do them.

In the tassels with the cord of blue we are reminded of heaven. We see in it the picture that heavenly principles have to determine the smallest details in our lives, even those closest to the earth. Then we shall avoid the evil by which we bring God’s judgment upon us.

Memorial tassels or fringes are at the corners of the clothes, at the bottom (Deuteronomy 22:12). The dimensions are not given. The Pharisees broaden them. They want to show everyone how they keep God’s commandment. The Lord Jesus reproaches them, because they only show off their piety outwardly, but inwardly are far away from it (Matthew 23:5).

The cord of blue is also seen on the plate of the high priest (Exodus 28:35-37). That plate is attached to his forehead with a blue purple thread. The plate says “Holy to the LORD”. With this he brings the people in remembrance to God. The head is in the direction of God. The hems with the cord of blue thread are near the earth. They remind us of the walk in the wilderness. One cannot be separated from the other.

The cord of blue reminds us of the command to seek “the things above” (Colossians 3:1). When they look at the tassels, they are reminded of the commandments. Then they will be saved from following their hearts, their feelings and affections, and their eyes, what they see. There is nothing that allows us to walk on earth better than the consciousness that we are of heaven.

The reason for all this is that the LORD has brought them out from Egypt and that He is their God. He is “the LORD your God”. Everything is connected with Him, He is the center of everything. For us, who are rescued from the world (Galatians 1:4), all blessings are connected with and summarized in Him Who is in heaven.

Numbers 20:19

The Memorial Tassels

It is possible that God commands the making and wearing of the tassels in response to the history with the sabbath violator. What is written here is a summary of the above. The people have been being occupied with the land. The thought of the land must now characterize every step they take in the wilderness. By seeing the tassel with the cord of blue they will remember all the commandments of the LORD, so as to do them.

In the tassels with the cord of blue we are reminded of heaven. We see in it the picture that heavenly principles have to determine the smallest details in our lives, even those closest to the earth. Then we shall avoid the evil by which we bring God’s judgment upon us.

Memorial tassels or fringes are at the corners of the clothes, at the bottom (Deuteronomy 22:12). The dimensions are not given. The Pharisees broaden them. They want to show everyone how they keep God’s commandment. The Lord Jesus reproaches them, because they only show off their piety outwardly, but inwardly are far away from it (Matthew 23:5).

The cord of blue is also seen on the plate of the high priest (Exodus 28:35-37). That plate is attached to his forehead with a blue purple thread. The plate says “Holy to the LORD”. With this he brings the people in remembrance to God. The head is in the direction of God. The hems with the cord of blue thread are near the earth. They remind us of the walk in the wilderness. One cannot be separated from the other.

The cord of blue reminds us of the command to seek “the things above” (Colossians 3:1). When they look at the tassels, they are reminded of the commandments. Then they will be saved from following their hearts, their feelings and affections, and their eyes, what they see. There is nothing that allows us to walk on earth better than the consciousness that we are of heaven.

The reason for all this is that the LORD has brought them out from Egypt and that He is their God. He is “the LORD your God”. Everything is connected with Him, He is the center of everything. For us, who are rescued from the world (Galatians 1:4), all blessings are connected with and summarized in Him Who is in heaven.

Numbers 20:20

The Memorial Tassels

It is possible that God commands the making and wearing of the tassels in response to the history with the sabbath violator. What is written here is a summary of the above. The people have been being occupied with the land. The thought of the land must now characterize every step they take in the wilderness. By seeing the tassel with the cord of blue they will remember all the commandments of the LORD, so as to do them.

In the tassels with the cord of blue we are reminded of heaven. We see in it the picture that heavenly principles have to determine the smallest details in our lives, even those closest to the earth. Then we shall avoid the evil by which we bring God’s judgment upon us.

Memorial tassels or fringes are at the corners of the clothes, at the bottom (Deuteronomy 22:12). The dimensions are not given. The Pharisees broaden them. They want to show everyone how they keep God’s commandment. The Lord Jesus reproaches them, because they only show off their piety outwardly, but inwardly are far away from it (Matthew 23:5).

The cord of blue is also seen on the plate of the high priest (Exodus 28:35-37). That plate is attached to his forehead with a blue purple thread. The plate says “Holy to the LORD”. With this he brings the people in remembrance to God. The head is in the direction of God. The hems with the cord of blue thread are near the earth. They remind us of the walk in the wilderness. One cannot be separated from the other.

The cord of blue reminds us of the command to seek “the things above” (Colossians 3:1). When they look at the tassels, they are reminded of the commandments. Then they will be saved from following their hearts, their feelings and affections, and their eyes, what they see. There is nothing that allows us to walk on earth better than the consciousness that we are of heaven.

The reason for all this is that the LORD has brought them out from Egypt and that He is their God. He is “the LORD your God”. Everything is connected with Him, He is the center of everything. For us, who are rescued from the world (Galatians 1:4), all blessings are connected with and summarized in Him Who is in heaven.

Numbers 20:21

The Memorial Tassels

It is possible that God commands the making and wearing of the tassels in response to the history with the sabbath violator. What is written here is a summary of the above. The people have been being occupied with the land. The thought of the land must now characterize every step they take in the wilderness. By seeing the tassel with the cord of blue they will remember all the commandments of the LORD, so as to do them.

In the tassels with the cord of blue we are reminded of heaven. We see in it the picture that heavenly principles have to determine the smallest details in our lives, even those closest to the earth. Then we shall avoid the evil by which we bring God’s judgment upon us.

Memorial tassels or fringes are at the corners of the clothes, at the bottom (Deuteronomy 22:12). The dimensions are not given. The Pharisees broaden them. They want to show everyone how they keep God’s commandment. The Lord Jesus reproaches them, because they only show off their piety outwardly, but inwardly are far away from it (Matthew 23:5).

The cord of blue is also seen on the plate of the high priest (Exodus 28:35-37). That plate is attached to his forehead with a blue purple thread. The plate says “Holy to the LORD”. With this he brings the people in remembrance to God. The head is in the direction of God. The hems with the cord of blue thread are near the earth. They remind us of the walk in the wilderness. One cannot be separated from the other.

The cord of blue reminds us of the command to seek “the things above” (Colossians 3:1). When they look at the tassels, they are reminded of the commandments. Then they will be saved from following their hearts, their feelings and affections, and their eyes, what they see. There is nothing that allows us to walk on earth better than the consciousness that we are of heaven.

The reason for all this is that the LORD has brought them out from Egypt and that He is their God. He is “the LORD your God”. Everything is connected with Him, He is the center of everything. For us, who are rescued from the world (Galatians 1:4), all blessings are connected with and summarized in Him Who is in heaven.

Numbers 20:23

Leaders Rise up Before Moses

This chapter is a low point in the history of Israel’s wilderness journey. Can it be worse after what we have seen in the previous chapters: the longing for Egypt again, the contempt for the manna and the refusal to enter the promised land? Yes, we see that in this chapter.

Probably this uprising takes place toward the end of the wilderness journey. If we apply this to the end of the Christian dispensation, the time in which we live now, we can learn two lessons. The first is that after all the unfaithfulness and decay that have occurred in the Christian testimony, the worst is yet to come. The complete apostasy of what is called “Christian” will overshadow everything that has already become manifest in wickedness in professing Christianity. The low point is the denial of the Father and the Son (1 John 2:22).

The second lesson is that if a people do enter the land, heaven, this is not based on the faithfulness of that people, but on the faithfulness of the High Priest. The value of the high priesthood of the Lord Jesus is indicated at the end of this chapter and in the following chapters. The blossoming staff of Aaron which we see in the next chapter is a telling symbol of this (Numbers 17:1-10).

The evidence that this history refers to the end time of professing Christianity can be found in letter of Jude. Dathan and Abiram we recognize in persons who reject the authority (in Moses) (Jude 1:8). In Jude three phases on the way to apostacy can be distinguished (Jude 1:11). It starts with “the way of Cain”. This represents the principle of man who wants to build up his own righteousness before God, someone who wants to be accepted by God on the basis of his own works.

Then Jude speaks of “the error of Balaam”. In this we see the principle of a man who thinks he can serve God and at the same time serve the mammon. In the Christian church, that comes down to bringing in the teachings of people for money and power. This can be recognized in the ecumenical movement and the charismatic movement. The doctrines of demons have been introduced. It should not surprise us, for this is foretold by the Spirit: “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron” (1 Timothy 4:1-2).

The way of Cain and the error of Balaam are the preparers for what Jude mentions as third in his letter, “the rebellion of Korah” or the overt, direct rebellion against God. Dathan and Abiram reach out to the leadership of Moses, Korah reaches out to the priesthood of Aaron. Korah is a Kohathite. The Kohathites have the most wonderful task in connection with the tabernacle. They may carry the holy objects. But that is not enough for Korah. He wants the position of Aaron.

What Korah actually wants is a position that elevates him above the people, so that he becomes a mediator between the people and God. This sin, the sin of a separate priest class, has become common in professing Christianity. It is to take the place that only the Lord Jesus is entitled to. Whoever craves this, falls into the rebellion of Korah and will perish. That is strongly seen in the pope. Papacy is the abominable presumption of being the substitute of Christ on earth. A separate priest class is completely alien to biblical Christendom.

Korah, Dathan and Abiram are joined by two hundred and fifty men of renown. It is difficult to remain humble when you are someone “of renown”. Pride and ambition are lurking to let that name speak. Often “men of renown” are not content to be well-known, but want more. There is no place for God and His Word in the lives of such men. They have filled the earth with their violence in ancient times and are the reason for the flood (Genesis 6:4-7).

The rebels first flatter the people by saying that they are holy as a whole. To be holy, however, is not on the basis of a declaration by people, but on the basis of keeping the commandments of the LORD. Such a declaration is accepted by the people. Democracy is seen as a great gain. No one in the church wants to be deprived of that. Not a few men at the top, but everyone should be allowed to have their say. What people are blind to is that power lies with a few authoritarian figures among the people.

Korah wants to draw power to himself. If he can be a mediator, he has the whole people in his grip. The power of the spiritual class is enormous. Man likes to submit to leaders who caress their religious feelings (2 Timothy 4:3). Moses sees through what Korah wants (Numbers 16:10). We will be kept from these deceivers and their flattering, seductive language when we listen to ‘Moses’ (cf. Luke 16:29), that is, when we listen to what God says to us in His Word.

Dathan and Abiram are Reubenites. Reuben is the eldest son of Jacob. As members of his descendants, Dathan and Abiram claim the most important place among the people. Their behavior reveals their true nature. They refuse to obey Moses and accuse him of ruling over them. But Moses and Aaron do not assume their position among the people of God. God has given them that position (Hebrews 5:4). To acknowledge this is true wisdom. Whoever consciously opposes this by claiming gifts for himself without looking at what God has given, is nothing else but asking God to judge him. Dathan and Abiram want a place based on natural qualities.

This is how it happens in professing Christianity. We see this when people with a good mind and a quick talk claim or are given a prominent place.

Numbers 20:24

Leaders Rise up Before Moses

This chapter is a low point in the history of Israel’s wilderness journey. Can it be worse after what we have seen in the previous chapters: the longing for Egypt again, the contempt for the manna and the refusal to enter the promised land? Yes, we see that in this chapter.

Probably this uprising takes place toward the end of the wilderness journey. If we apply this to the end of the Christian dispensation, the time in which we live now, we can learn two lessons. The first is that after all the unfaithfulness and decay that have occurred in the Christian testimony, the worst is yet to come. The complete apostasy of what is called “Christian” will overshadow everything that has already become manifest in wickedness in professing Christianity. The low point is the denial of the Father and the Son (1 John 2:22).

The second lesson is that if a people do enter the land, heaven, this is not based on the faithfulness of that people, but on the faithfulness of the High Priest. The value of the high priesthood of the Lord Jesus is indicated at the end of this chapter and in the following chapters. The blossoming staff of Aaron which we see in the next chapter is a telling symbol of this (Numbers 17:1-10).

The evidence that this history refers to the end time of professing Christianity can be found in letter of Jude. Dathan and Abiram we recognize in persons who reject the authority (in Moses) (Jude 1:8). In Jude three phases on the way to apostacy can be distinguished (Jude 1:11). It starts with “the way of Cain”. This represents the principle of man who wants to build up his own righteousness before God, someone who wants to be accepted by God on the basis of his own works.

Then Jude speaks of “the error of Balaam”. In this we see the principle of a man who thinks he can serve God and at the same time serve the mammon. In the Christian church, that comes down to bringing in the teachings of people for money and power. This can be recognized in the ecumenical movement and the charismatic movement. The doctrines of demons have been introduced. It should not surprise us, for this is foretold by the Spirit: “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron” (1 Timothy 4:1-2).

The way of Cain and the error of Balaam are the preparers for what Jude mentions as third in his letter, “the rebellion of Korah” or the overt, direct rebellion against God. Dathan and Abiram reach out to the leadership of Moses, Korah reaches out to the priesthood of Aaron. Korah is a Kohathite. The Kohathites have the most wonderful task in connection with the tabernacle. They may carry the holy objects. But that is not enough for Korah. He wants the position of Aaron.

What Korah actually wants is a position that elevates him above the people, so that he becomes a mediator between the people and God. This sin, the sin of a separate priest class, has become common in professing Christianity. It is to take the place that only the Lord Jesus is entitled to. Whoever craves this, falls into the rebellion of Korah and will perish. That is strongly seen in the pope. Papacy is the abominable presumption of being the substitute of Christ on earth. A separate priest class is completely alien to biblical Christendom.

Korah, Dathan and Abiram are joined by two hundred and fifty men of renown. It is difficult to remain humble when you are someone “of renown”. Pride and ambition are lurking to let that name speak. Often “men of renown” are not content to be well-known, but want more. There is no place for God and His Word in the lives of such men. They have filled the earth with their violence in ancient times and are the reason for the flood (Genesis 6:4-7).

The rebels first flatter the people by saying that they are holy as a whole. To be holy, however, is not on the basis of a declaration by people, but on the basis of keeping the commandments of the LORD. Such a declaration is accepted by the people. Democracy is seen as a great gain. No one in the church wants to be deprived of that. Not a few men at the top, but everyone should be allowed to have their say. What people are blind to is that power lies with a few authoritarian figures among the people.

Korah wants to draw power to himself. If he can be a mediator, he has the whole people in his grip. The power of the spiritual class is enormous. Man likes to submit to leaders who caress their religious feelings (2 Timothy 4:3). Moses sees through what Korah wants (Numbers 16:10). We will be kept from these deceivers and their flattering, seductive language when we listen to ‘Moses’ (cf. Luke 16:29), that is, when we listen to what God says to us in His Word.

Dathan and Abiram are Reubenites. Reuben is the eldest son of Jacob. As members of his descendants, Dathan and Abiram claim the most important place among the people. Their behavior reveals their true nature. They refuse to obey Moses and accuse him of ruling over them. But Moses and Aaron do not assume their position among the people of God. God has given them that position (Hebrews 5:4). To acknowledge this is true wisdom. Whoever consciously opposes this by claiming gifts for himself without looking at what God has given, is nothing else but asking God to judge him. Dathan and Abiram want a place based on natural qualities.

This is how it happens in professing Christianity. We see this when people with a good mind and a quick talk claim or are given a prominent place.

Numbers 20:25

Leaders Rise up Before Moses

This chapter is a low point in the history of Israel’s wilderness journey. Can it be worse after what we have seen in the previous chapters: the longing for Egypt again, the contempt for the manna and the refusal to enter the promised land? Yes, we see that in this chapter.

Probably this uprising takes place toward the end of the wilderness journey. If we apply this to the end of the Christian dispensation, the time in which we live now, we can learn two lessons. The first is that after all the unfaithfulness and decay that have occurred in the Christian testimony, the worst is yet to come. The complete apostasy of what is called “Christian” will overshadow everything that has already become manifest in wickedness in professing Christianity. The low point is the denial of the Father and the Son (1 John 2:22).

The second lesson is that if a people do enter the land, heaven, this is not based on the faithfulness of that people, but on the faithfulness of the High Priest. The value of the high priesthood of the Lord Jesus is indicated at the end of this chapter and in the following chapters. The blossoming staff of Aaron which we see in the next chapter is a telling symbol of this (Numbers 17:1-10).

The evidence that this history refers to the end time of professing Christianity can be found in letter of Jude. Dathan and Abiram we recognize in persons who reject the authority (in Moses) (Jude 1:8). In Jude three phases on the way to apostacy can be distinguished (Jude 1:11). It starts with “the way of Cain”. This represents the principle of man who wants to build up his own righteousness before God, someone who wants to be accepted by God on the basis of his own works.

Then Jude speaks of “the error of Balaam”. In this we see the principle of a man who thinks he can serve God and at the same time serve the mammon. In the Christian church, that comes down to bringing in the teachings of people for money and power. This can be recognized in the ecumenical movement and the charismatic movement. The doctrines of demons have been introduced. It should not surprise us, for this is foretold by the Spirit: “But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron” (1 Timothy 4:1-2).

The way of Cain and the error of Balaam are the preparers for what Jude mentions as third in his letter, “the rebellion of Korah” or the overt, direct rebellion against God. Dathan and Abiram reach out to the leadership of Moses, Korah reaches out to the priesthood of Aaron. Korah is a Kohathite. The Kohathites have the most wonderful task in connection with the tabernacle. They may carry the holy objects. But that is not enough for Korah. He wants the position of Aaron.

What Korah actually wants is a position that elevates him above the people, so that he becomes a mediator between the people and God. This sin, the sin of a separate priest class, has become common in professing Christianity. It is to take the place that only the Lord Jesus is entitled to. Whoever craves this, falls into the rebellion of Korah and will perish. That is strongly seen in the pope. Papacy is the abominable presumption of being the substitute of Christ on earth. A separate priest class is completely alien to biblical Christendom.

Korah, Dathan and Abiram are joined by two hundred and fifty men of renown. It is difficult to remain humble when you are someone “of renown”. Pride and ambition are lurking to let that name speak. Often “men of renown” are not content to be well-known, but want more. There is no place for God and His Word in the lives of such men. They have filled the earth with their violence in ancient times and are the reason for the flood (Genesis 6:4-7).

The rebels first flatter the people by saying that they are holy as a whole. To be holy, however, is not on the basis of a declaration by people, but on the basis of keeping the commandments of the LORD. Such a declaration is accepted by the people. Democracy is seen as a great gain. No one in the church wants to be deprived of that. Not a few men at the top, but everyone should be allowed to have their say. What people are blind to is that power lies with a few authoritarian figures among the people.

Korah wants to draw power to himself. If he can be a mediator, he has the whole people in his grip. The power of the spiritual class is enormous. Man likes to submit to leaders who caress their religious feelings (2 Timothy 4:3). Moses sees through what Korah wants (Numbers 16:10). We will be kept from these deceivers and their flattering, seductive language when we listen to ‘Moses’ (cf. Luke 16:29), that is, when we listen to what God says to us in His Word.

Dathan and Abiram are Reubenites. Reuben is the eldest son of Jacob. As members of his descendants, Dathan and Abiram claim the most important place among the people. Their behavior reveals their true nature. They refuse to obey Moses and accuse him of ruling over them. But Moses and Aaron do not assume their position among the people of God. God has given them that position (Hebrews 5:4). To acknowledge this is true wisdom. Whoever consciously opposes this by claiming gifts for himself without looking at what God has given, is nothing else but asking God to judge him. Dathan and Abiram want a place based on natural qualities.

This is how it happens in professing Christianity. We see this when people with a good mind and a quick talk claim or are given a prominent place.

Numbers 20:26

Moses Lets the LORD Decide

Moses falls on his face, he does not defend himself against criticism. He defers the case until tomorrow. This gives his opponents time to think. He himself has full confidence that the LORD will make everything clear. He puts the decision with Him, at ease about the outcome.

For the decision censers with fire and incense will be used. Maybe this means is used because the most sacred act of the priest, which brings the priest closest to God, is the bringing of incense. In connection with this the LORD has already shown once to the whole congregation of Israel how He by judgment has shown Himself to be the Holy One to those who came near Him with incense (Leviticus 10:1-3).

Numbers 20:27

Moses Lets the LORD Decide

Moses falls on his face, he does not defend himself against criticism. He defers the case until tomorrow. This gives his opponents time to think. He himself has full confidence that the LORD will make everything clear. He puts the decision with Him, at ease about the outcome.

For the decision censers with fire and incense will be used. Maybe this means is used because the most sacred act of the priest, which brings the priest closest to God, is the bringing of incense. In connection with this the LORD has already shown once to the whole congregation of Israel how He by judgment has shown Himself to be the Holy One to those who came near Him with incense (Leviticus 10:1-3).

Numbers 20:28

Moses Lets the LORD Decide

Moses falls on his face, he does not defend himself against criticism. He defers the case until tomorrow. This gives his opponents time to think. He himself has full confidence that the LORD will make everything clear. He puts the decision with Him, at ease about the outcome.

For the decision censers with fire and incense will be used. Maybe this means is used because the most sacred act of the priest, which brings the priest closest to God, is the bringing of incense. In connection with this the LORD has already shown once to the whole congregation of Israel how He by judgment has shown Himself to be the Holy One to those who came near Him with incense (Leviticus 10:1-3).

Numbers 20:29

Moses Lets the LORD Decide

Moses falls on his face, he does not defend himself against criticism. He defers the case until tomorrow. This gives his opponents time to think. He himself has full confidence that the LORD will make everything clear. He puts the decision with Him, at ease about the outcome.

For the decision censers with fire and incense will be used. Maybe this means is used because the most sacred act of the priest, which brings the priest closest to God, is the bringing of incense. In connection with this the LORD has already shown once to the whole congregation of Israel how He by judgment has shown Himself to be the Holy One to those who came near Him with incense (Leviticus 10:1-3).