John Calvin Commentary Numbers 15:22

"And when ye shall err, and not observe all these commandments, which Jehovah hath spoken unto Moses," — Numbers 15:22 (ASV)

And if you have erred. He teaches by what kind of sacrifice the sins of the whole people or of each individual are to be expiated. He enumerates only two of the four classes mentioned in Leviticus, for a special atonement is prescribed there for both the priest and the ruler.

However, the ceremony of sacrificing is not described here, since Moses only wished to refresh their memories in passing about the manner in which, either publicly or privately, they were to be reconciled to God.

This word “error,”²⁶⁴ as we have said, extends to thoughtlessness, which partakes of contempt of God and arises from too great security, when people inconsiderately fall into the sins to which their lusts invite them. Deliberate impiety is afterwards brought into contrast with error, when people intentionally rush into violations of the law.

But since it is very easy for people to err, this remedy was most necessary, so that those who had sinned would not fall into despair. Therefore, so that the people or private individuals would not despair of pardon and abandon the pursuit of holiness when they saw their guilt, God anticipates them. He shows them by what means He is to be propitiated, so that the sins which had occurred would not interrupt His service.

However, since Moses here only repeats what has already been explained, there is no need to discuss it at length, except that in one point he seems to deliver a law different from the former one. For in Leviticus, he commands two bullocks to be slain for the reconciliation of the people,²⁶⁵ one as a burnt offering and the other as a sin offering. Yet, if the second was not easily obtained, permission was given to substitute a goat.

In Leviticus, therefore, the regular and perfect rite was delivered; the permissive alteration is only added here. Nor does Moses contradict himself, though, for the sake of brevity, he only refers to one of the two modes.

At the end, a clearer explanation is added: namely, that the same law should be common to all, since it was not at all expedient to introduce any diversity.

²⁶⁴ “Ce mot d’inadvertence.” — .” — Fr..

²⁶⁵ “This law differs from Leviticus 4:13, 14. Outram thinks the bullock was to be offered under that law when the whole congregation of Israel, though in other respects retaining their own rites and following the worship of the true God, yet, led away by one common error, transgressed, without knowing it, some prohibitory precept. The kid for a sin-offering, accompanied with a bullock for a burnt-offering, (see . Outram thinks the bullock was to be offered under that law when the whole congregation of Israel, though in other respects retaining their own rites and following the worship of the true God, yet, led away by one common error, transgressed, without knowing it, some prohibitory precept. The kid for a sin-offering, accompanied with a bullock for a burnt-offering, (see ver. 24,) Outram says he apprehends to have been required when the people, neglecting their ancient rites and unmindful of the divine laws, (which often happened under wicked kings,) were seduced into strange worship. What is recorded in ,) Outram says he apprehends to have been required when the people, neglecting their ancient rites and unmindful of the divine laws, (which often happened under wicked kings,) were seduced into strange worship. What is recorded in 2 Chronicles 28:24, 29:3, 21, 24, Outram thinks adds much probability to his opinion. See Outram, D. 1, ch. 14, Section 2.” — Brightwell , Outram thinks adds much probability to his opinion. See Outram, D. 1, ch. 14, Section 2.” — Brightwell in loco.