◄ Numbers 15:28 ►
And the priest shall make atonement before the LORD on behalf of the person who erred by sinning unintentionally; and when atonement has been made for him, he will be forgiven.
Study Bible
The priest
In ancient Israel, the priest served as a mediator between God and the people. The Hebrew word for priest, "kohen," signifies one who is set apart for sacred duties. The priest's role was crucial in maintaining the covenant relationship between God and Israel, highlighting the importance of spiritual leadership and intercession in the community of faith.

will make atonement
The concept of atonement is central to the sacrificial system in the Old Testament. The Hebrew word "kaphar" means to cover or to reconcile. Atonement involves the covering of sin, allowing for reconciliation between the sinner and God. This foreshadows the ultimate atonement made by Jesus Christ, who, as the perfect High Priest, offered Himself as the final sacrifice for sin.

before the LORD
This phrase emphasizes the presence and authority of God in the atonement process. The Hebrew term "YHWH" is the sacred name of God, often rendered as "LORD" in English translations. It signifies the covenantal relationship between God and His people, reminding believers that all acts of worship and repentance are conducted in the sight of a holy and righteous God.

for the person who erred
The Hebrew word "shagah" refers to going astray or making a mistake. This acknowledges human fallibility and the reality of unintentional sin. It underscores the need for grace and mercy, as even unintentional sins require atonement. This reflects the comprehensive nature of God's law and the provision for forgiveness.

by sinning unintentionally
The distinction between intentional and unintentional sin is significant in the Old Testament. Unintentional sins, or "bishgagah," are those committed out of ignorance or error, not out of willful rebellion. This highlights God's justice and mercy, as He provides a means for forgiveness even when sin is not deliberate.

and when atonement has been made for him
This phrase indicates the completion of the atonement process. The sacrificial system was a temporary measure pointing to the ultimate atonement through Christ. The assurance of forgiveness upon the completion of atonement reflects God's faithfulness to His promises and His desire for restored fellowship with His people.

he will be forgiven
Forgiveness, or "salach" in Hebrew, is a divine act of grace. It signifies the removal of guilt and the restoration of the sinner to a right relationship with God. This promise of forgiveness is a source of hope and assurance for believers, reminding them of God's willingness to forgive and restore those who come to Him in repentance and faith.

Persons / Places / Events
1. The Priest
In the context of Numbers, the priest serves as a mediator between God and the people, performing rituals and sacrifices to atone for sins.

2. The LORD
Refers to Yahweh, the covenant God of Israel, who establishes laws and provides means for atonement and forgiveness.

3. The Person Who Erred
This refers to an individual who has sinned unintentionally, highlighting the human propensity to err and the need for divine grace.

4. Atonement
A key concept in the Old Testament, involving rituals and sacrifices to reconcile the sinner with God.

5. Forgiveness
The divine act of pardoning sin, restoring the sinner to a right relationship with God.
Teaching Points
The Role of the Priest
The priest acts as an intercessor, pointing to the ultimate intercessor, Jesus Christ, who mediates on our behalf.

Understanding Unintentional Sin
Recognize that sin can occur unintentionally, and we must remain vigilant and humble, seeking God's guidance and forgiveness.

The Necessity of Atonement
Atonement is essential for reconciliation with God, reminding us of the seriousness of sin and the need for a savior.

God's Provision for Forgiveness
God provides a means for forgiveness, demonstrating His mercy and desire for a restored relationship with His people.

Living in Grace
As recipients of God's forgiveness, we are called to extend grace to others, living in a way that reflects God's love and mercy.
Bible Study Questions
1. How does the role of the priest in Numbers 15:28 foreshadow the work of Jesus Christ as our High Priest?

2. In what ways can we be more aware of unintentional sins in our lives, and how should we respond when we recognize them?

3. How does the concept of atonement in the Old Testament enhance our understanding of Christ's sacrifice on the cross?

4. What steps can we take to ensure we are living in the forgiveness and grace that God provides?

5. How can we apply the principles of forgiveness and atonement in our relationships with others, reflecting God's character in our daily interactions?
Connections to Other Scriptures
Leviticus 4
This chapter outlines the procedures for sin offerings, emphasizing the role of the priest in making atonement for unintentional sins.

Hebrews 9:11-14
Discusses Christ as the ultimate High Priest who offers His own blood for eternal redemption, fulfilling the Old Testament sacrificial system.

1 John 1:9
Highlights the promise of forgiveness and cleansing from sin when we confess, showing the continuity of God's grace from the Old to the New Testament.
Sermons
God Shows Himself Strict and Yet ConsiderateD. Young Numbers 15:22-29
Presumptuous Sins and Sins of IgnoranceW. Binnie Numbers 15:22-31
People
Aaron, Ephah, Israelites, Moses
Places
Egypt, Wilderness of Paran
Topics
Astray, Atonement, Commits, Erred, Erreth, Erring, Error, Errs, Forgiven, Forgiveness, Goes, Ignorance, Ignorantly, Inadvertence, Inadvertently, Making, Priest, Sin, Sinneth, Sinning, Sins, Soul, Unconsciously, Unintentionally, Unwittingly, Wrong
Dictionary of Bible Themes
Numbers 15:22-28

     5803   carelessness

Numbers 15:22-29

     6183   ignorance, of God
     6648   expiation

Numbers 15:22-31

     6021   sin, nature of

Numbers 15:27-28

     6175   guilt, removal of

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

We are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom...
We are drawing near the end, and to the highest conclusions of true human wisdom; and full of deepest interest it is to mark the character of these conclusions. Reason speaks; that faculty that is rightly termed divine, for its possession marks those who are "the offspring of God." He is the Father of spirits, and it is in the spirit that Reason has her seat; whilst in our Preacher she is enthroned, and now with authority utters forth her counsels. Here we may listen to just how far she can …
F. C. Jennings—Old Groans and New Songs

Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought …
Andrew Murray—Holy in Christ

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments

The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast …
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament

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