Every sacred contribution the Israelites bring to the priest shall belong to him. Every sacred contributionThe Hebrew term for "sacred contribution" is "terumah," which refers to offerings set apart for a holy purpose. In the ancient Israelite context, these contributions were a vital part of worship and community life, symbolizing the people's dedication to God. The act of giving a sacred contribution was not merely a ritualistic duty but a heartfelt expression of gratitude and reverence towards the Almighty. It served as a tangible acknowledgment of God's provision and sovereignty over all aspects of life. the Israelites bring
The phrase emphasizes the collective responsibility and privilege of the Israelite community in supporting the priesthood. The Israelites, as God's chosen people, were called to live in obedience and faithfulness, and part of this calling involved bringing offerings to sustain the spiritual leaders who ministered on their behalf. This act of bringing was not just a physical movement but a spiritual journey, reflecting the Israelites' commitment to uphold the covenant relationship with God. to the priest
The priest, or "kohen" in Hebrew, served as a mediator between God and the people. The role of the priest was crucial in maintaining the spiritual health of the nation, performing sacrifices, and teaching the law. By bringing contributions to the priest, the Israelites were supporting those who dedicated their lives to serving God and the community. This relationship between the people and the priesthood underscores the importance of spiritual leadership and the need for a dedicated group to guide and intercede for the community. shall belong to him
This phrase indicates the rightful ownership of the contributions by the priest. In the ancient Near Eastern context, priests often relied on the offerings of the people for their sustenance, as they did not have an inheritance of land like the other tribes. The provision for the priest through these contributions highlights God's care for those who serve Him and ensures that the priest can focus on their sacred duties without the distraction of material needs. It also serves as a reminder of the principle that those who minister in spiritual matters are worthy of material support, a concept echoed in the New Testament (1 Corinthians 9:13-14). Persons / Places / Events 1. IsraelitesThe descendants of Jacob, also known as Israel, who are God's chosen people in the Old Testament. They are the ones bringing the sacred contributions. 2. PriestsThe descendants of Aaron, who serve in the Tabernacle and later in the Temple, acting as mediators between God and the Israelites. They receive the sacred contributions. 3. Sacred ContributionsOfferings or gifts dedicated to God, which are given to the priests as part of their sustenance and as a symbol of the people's dedication to God. 4. TabernacleThe portable sanctuary where the Israelites worshiped God during their journey through the wilderness. It is the central place of worship and sacrifice. 5. Wilderness JourneyThe period during which the Israelites wandered in the desert after their exodus from Egypt, a time of testing and reliance on God's provision. Teaching Points God's Provision for His ServantsGod ensures that those who serve Him, like the priests, are provided for through the contributions of His people. This principle extends to supporting those in ministry today. The Principle of GivingGiving sacred contributions is an act of worship and obedience. It reflects the heart's attitude towards God and acknowledges His sovereignty over all resources. Community ResponsibilityThe Israelites' contributions to the priests highlight the communal responsibility to support those who dedicate their lives to spiritual service. This fosters a sense of unity and shared purpose. Faithfulness in StewardshipJust as the Israelites were called to bring their offerings, Christians today are called to be faithful stewards of their resources, recognizing that all they have is from God. Symbolism of DedicationSacred contributions symbolize the dedication of one's life to God. They serve as a tangible expression of faith and commitment to His work. Bible Study Questions 1. How does the principle of providing for those who serve in ministry apply to the modern church context? 2. In what ways can we ensure that our giving is a true act of worship and not just a routine obligation? 3. How does understanding the communal aspect of giving in the Old Testament enhance our perspective on church community today? 4. What are some practical ways we can be faithful stewards of the resources God has entrusted to us? 5. How can the symbolism of sacred contributions inspire us to dedicate more of our lives to God's service? Connections to Other Scriptures Leviticus 7:28-34This passage outlines the portions of the peace offerings that are given to the priests, emphasizing the provision for those who serve in the sanctuary. 1 Corinthians 9:13-14Paul references the Old Testament practice of priests receiving their living from the temple offerings to support the idea that those who preach the gospel should receive their living from it. Malachi 3:8-10Discusses the importance of tithes and offerings, highlighting the principle of giving to God and the blessings that follow faithful stewardship. People Ephah, Israelites, MosesPlaces SinaiTopics Becometh, Belong, Bring, Contribution, Contributions, Gifts, Heave, Heave-offering, Holy, Israelites, Lifted, Offer, Offering, Pertaining, Present, Priest, SonsDictionary of Bible Themes Numbers 5:9 8436 giving, of possessions Numbers 5:5-10 6027 sin, remedy for Library Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments …
Lewis Bayly—The Practice of PietyCiii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3 Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student …
Alfred Edersheim—Sketches of Jewish Social Life Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties …
J. W. McGarvey—The Four-Fold Gospel The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament 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 Links Numbers 5:9 NIVNumbers 5:9 NLTNumbers 5:9 ESVNumbers 5:9 NASBNumbers 5:9 KJV
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