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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 15:37–41.
Provision had been just now made by the law for the pardon of sins of ignorance and infirmity; now here is an expedient provided for the preventing of such sins. They are ordered to make fringes upon the borders of their garments, which were to be memorandums to them of their duty, that they might not sin through forgetfulness. 1. The sign appointed is a fringe of silk, or thread, or worsted, or the garment itself ravelled at the bottom, and a blue riband bound on the top of it to keep it tight, Num 15:38. The Jews being a peculiar people, they were thus distinguished from their neighbours in their dress, as well as in their diet, and taught by such little instances of singularity not to be conformed to the way of the heathen in greater things. Thus likewise they proclaimed themselves Jews wherever they were, as those that were not ashamed of God and his law. Our Saviour, being made under the law, wore these fringes; hence we read of the hem or border, of his garment, Mat 9:20. These borders the Pharisees enlarged, that they might be thought more holy and devout than other people. The phylacteries were different things; these were their own invention, the fringes were a divine institution. The Jews at this day wear them, saying, when they put them on, Blessed be he who has sanctified us unto himself, and commanded us to wear fringes. 2. The intention of it was to remind them that they were a peculiar people. They were not appointed for the trimming and adorning of their clothes, but to stir up their pure minds by way of remembrance (Pe2 3:1), that they might look upon the fringe and remember the commandments. Many look upon their ornaments to feed their pride, but they must look upon these ornaments to awaken their consciences to a sense of their duty, that their religion might constantly beset them, and that they might carry it about with them, as they did their clothes, wherever they went. If they were tempted to sin, the fringe would be a monitor to them not to break God's commandments: If a duty was forgotten to be done in its season, the fringe would remind them of it. This institution, though it is not an imposition upon us, is an instruction to us, always to remember the commandments of the Lord our God, that we may do them, to treasure them up in our memories, and to apply them to particular cases as there is occasion to use them. It was intended particularly to be a preservative from idolatry: that you seek not after your own heart, and your own eyes, in your religious worship. Yet it may extend also to the whole conversation, for nothing is more contrary to God's honour, and our own true interest, than to walk in the way of our heart and in the sight of our eyes; for the imagination of the heart is evil, and so is the lust of the eyes.
After the repetition of some ceremonial appointments, the chapter closes with that great and fundamental law of religion, Be holy unto your God, purged from sin, and sincerely devoted to his service; and that great reason for all the commandments is again and again inculcated, I am the Lord your God. Did we more firmly believe, and more frequently and seriously consider, that God is the Lord, and our God and Redeemer, we should see ourselves bound in duty, interest, and gratitude, to keep all his commandments.
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Summary
Numbers 15:39 presents a profound divine directive to the Israelites concerning the tzitzit, or fringes, to be worn on the corners of their garments. This physical emblem was designed to serve as a perpetual, tangible reminder of the Lord's commandments, fostering a life of active obedience and preventing spiritual drift. The instruction explicitly warns against the inherent human propensity to follow one's own desires and perceptions, which, left unchecked, inevitably leads to spiritual unfaithfulness, powerfully depicted as "whoring" after worldly pursuits or other gods, thereby underscoring the paramount importance of unwavering covenant fidelity.
Context
Literary Context
Numbers 15:39 concludes a significant section of laws and ordinances given to the Israelites following the pivotal and devastating events at Kadesh Barnea, where the generation of the Exodus was condemned to forty years of wilderness wandering due to their profound unbelief and rebellion (as detailed in Numbers 13-14). Chapter 15 itself meticulously outlines various regulations concerning offerings, unintentional sins, and the severe consequences for presumptuous sin, establishing the framework for a holy life in the promised land. The command for the tzitzit (fringes) serves as a culminating, practical instruction within this legal corpus, acting as a visible, daily aid to help the people internalize and obey God's laws, thereby proactively preventing the kind of faithlessness and forgetfulness that led to their previous wilderness judgment. It functions as a constant visual cue, reinforcing the imperative of maintaining covenant faithfulness in every aspect of their lives.
Historical & Cultural Context
In the ancient Near East, garments were far more than mere clothing; they often conveyed significant symbolic meaning, denoting status, identity, or allegiance. For the Israelites, a people uniquely set apart by a divine covenant, the tzitzit were not a mere decorative element but a distinctive identifier and a potent pedagogical tool. They were specifically to be placed on the "four corners" of their outer garment (as reiterated in Deuteronomy 22:12), a common form of attire. The inclusion of a blue cord (as specified in Numbers 15:38) was particularly significant, as blue was a color frequently associated with royalty, divinity, and the heavens, possibly symbolizing God's heavenly throne and Israel's unique status as a "kingdom of priests and a holy nation" (Exodus 19:6). This command was issued during their formative wilderness journey, a period marked by profound testing and a persistent struggle with forgetfulness and idolatry, making a tangible, daily reminder of their covenant obligations exceptionally crucial for their spiritual survival and identity.
Key Themes
This verse powerfully encapsulates several recurring and foundational themes woven throughout the Pentateuch and the broader Old Testament narrative. The foremost theme is Memory and Obedience, highlighting God's fervent desire for His people to continually recall His commands and actively embody them in their daily lives. The tzitzit served as a physical prompt against human forgetfulness and spiritual apathy, a theme profoundly echoed in the Shema where God's words are commanded to be bound as signs and frontlets, and written on doorposts. Another critical theme is Guarding the Heart and Eyes, recognizing the inherent human tendency towards self-direction and sensory-driven desires, which can tragically lead one away from God. The explicit warning against seeking "after your own heart and your own eyes" directly addresses the internal wellspring of sin and rebellion, a concept profoundly explored in Proverbs 4:23. Finally, the stark phrase "after which ye use to go a whoring" introduces the pervasive and solemn theme of Spiritual Fidelity vs. Idolatry. This powerful metaphor for spiritual unfaithfulness, particularly in the context of worshipping other gods or adopting foreign, ungodly practices, is a central prophetic warning found throughout Israel's history, vividly illustrated in books like Hosea.
Exposition and Analysis
Key Word Analysis
The Hebrew word צִיצִת (tsîytsith, H6734) refers to a specific type of tassel or fringe, often described as a floral or wing-like projection. In the context of Numbers 15:39, it denotes the divinely commanded tassel with a blue cord to be worn on the corners of Israelite garments. It is far more than a mere decorative element; it is a unique, divinely ordained symbol designed to trigger remembrance and action. Its visual presence was intended to serve as a tangible link between the physical garment and the profound spiritual obligation to God's law, ensuring that the wearer would "look upon it" and recall the divine precepts.
The verb זָכַר (zâkar, H2142) is a primitive root meaning "to mark (so as to be recognized), i.e., to remember." By implication, it can also mean to mention, make mention of, or bring to remembrance. In this verse, it signifies an active, conscious recollection of God's commandments, not merely a passive mental awareness. This remembrance is intrinsically linked to the imperative to "do them," emphasizing that true spiritual memory must always culminate in practical obedience and the active application of God's law in daily life.
The verb זָנָה (zânâh, H2181) literally means "to commit adultery" or "to be a harlot," typically referring to the female, though sometimes used for simple fornication. Crucially, in the Old Testament, it is extensively used metaphorically to describe spiritual unfaithfulness, particularly Israel's idolatry and turning away from exclusive devotion to Yahweh to worship other gods or rely on foreign alliances. Its powerful use here underscores the profound severity of following one's own heart and eyes, equating such spiritual straying with the ultimate act of betrayal against the sacred covenant relationship with God, akin to the most intimate form of marital infidelity.
Verse Breakdown
"And it shall be unto you for a fringe"
This opening clause establishes the specific nature and designated purpose of the tzitzit. It is not merely an incidental part of attire but a distinct "fringe" or tassel, divinely appointed with a unique function within the daily life and spiritual discipline of the Israelite. It signifies a physical object imbued with profound spiritual significance.
"that ye may look upon it, and remember all the commandments of the LORD, and do them"
This is the central purpose and command of the tzitzit. The act of "looking upon it" is intended to actively trigger "remembrance" of God's entire body of "commandments." Critically, this remembrance is not a passive mental exercise; it is directly and inextricably linked to the imperative to "do them," emphasizing that genuine remembrance must always lead to active, conscious obedience and the practical application of God's law in every facet of daily life.
"and that ye seek not after your own heart and your own eyes"
This clause identifies the primary internal and external dangers that the tzitzit were designed to counteract. The "heart" represents the deepest inner being—the seat of intellect, will, and emotion—while the "eyes" signify external perceptions, sensory desires, and the allure of what is seen. The profound warning is against allowing one's internal inclinations and external sensory perceptions to dictate one's path and choices, rather than submitting to God's revealed will. This highlights the inherent human propensity for self-direction, autonomy, and rebellion against divine authority.
"after which ye use to go a whoring"
This final, stark, and deeply impactful phrase reveals the ultimate, tragic consequence of unchecked self-will and the pursuit of one's own heart and eyes: spiritual unfaithfulness. The powerful metaphor of "whoring" (spiritual adultery) signifies a profound betrayal of the sacred covenant relationship with God, equating self-will and the pursuit of worldly desires with the gravest form of idolatry. It serves as a severe and solemn warning against the insidious nature of sin that subtly draws one away from exclusive and devoted allegiance to the Lord.
Literary Devices
Numbers 15:39 employs several powerful literary devices to convey its profound theological message with clarity and impact. The most prominent is Symbolism, where the physical tzitzit serves as a potent and tangible symbol for the entire body of God's commandments and, by extension, the sacred covenant relationship itself. By merely looking at the fringe, the Israelite was meant to recall the invisible spiritual truths, obligations, and the very presence of God it represented. Furthermore, the vivid phrase "after which ye use to go a whoring" is a powerful Metaphor for spiritual unfaithfulness and idolatry. This strong imagery draws a direct and severe parallel between physical adultery and Israel's spiritual betrayal of God, emphasizing the deep intimacy of the covenant relationship and the immense gravity of breaking it. The verse also utilizes a form of Parallelism by contrasting the positive command to "remember all the commandments of the LORD, and do them" with the negative prohibition to "seek not after your own heart and your own eyes," thereby setting up a clear and unavoidable choice between divine obedience and self-willed rebellion, highlighting the two divergent paths available to the covenant people.
Theological and Thematic Connections
Numbers 15:39 is a profound theological statement on the nature of covenant, the necessity of obedience, and the inherent fragility of the human condition. It underscores God's meticulous wisdom in providing tangible aids for spiritual discipline, acknowledging humanity's pervasive propensity for forgetfulness, spiritual apathy, and straying. The command for tzitzit reveals God's deep desire for a people whose lives are not merely externally compliant but continually and internally shaped by His divine word, rather than by their own fallen desires and deceptive inclinations. It vividly highlights the perpetual internal battle against sin, where the heart and eyes, if left unchecked and unguarded, inevitably lead to spiritual apostasy and a breach of covenant. This foundational principle of constant remembrance and active obedience is central to biblical spirituality, emphasizing that true faith is not a passive intellectual assent but is demonstrably expressed through a life lived in conscious, unwavering submission to God's revealed will, actively resisting the seductive allure of the world and the inherent deceitfulness of the human heart.
Reflection and Application
While the specific command to wear tzitzit was part of the Mosaic Law given exclusively to ancient Israel, the enduring principles embedded within Numbers 15:39 remain profoundly relevant and universally applicable for believers today. We are called to cultivate an internal "fringe" – a deep, abiding internalization of God's Word that constantly reminds us of His commands and our sacred covenant relationship with Him. This involves diligent and consistent study of Scripture, thoughtful meditation, and fervent prayer, allowing the Word to deeply permeate our thoughts, intentions, and motivations. Just as the tzitzit served as a vital safeguard against spiritual wandering, we too must vigilantly guard our hearts and eyes against the pervasive and often subtle influences of a world that relentlessly pulls us away from exclusive devotion to God. This necessitates exercising profound discernment in what we consume, where we direct our attention and affections, and whose counsel we choose to follow. Ultimately, this verse calls us not merely to intellectually remember God's commands, but to "do them," emphasizing that genuine faith is expressed through active, conscious, and transformative obedience that shapes our daily lives and unmistakably demonstrates our exclusive devotion to the Lord, resisting any temptation to "go a whoring" after worldly idols or self-serving desires.
Questions for Reflection
FAQ
Are Christians commanded to wear tzitzit today?
No, the New Testament does not command Christians to wear tzitzit. The Mosaic Law, including specific ceremonial and civil laws like the wearing of fringes, was given to ancient Israel as part of their unique covenant relationship with God. While the underlying spiritual principles of Numbers 15:39—such as remembering God's commands, guarding one's heart, and living in obedience—are eternally relevant and foundational for all believers, the physical requirement of the tzitzit is not part of the New Covenant. The New Testament teaches that Christ is the fulfillment of the Law (Matthew 5:17), and believers are called to live by the Spirit (Galatians 5:16), with God's law now supernaturally written on their hearts and minds (Jeremiah 31:33 and Hebrews 8:10). The emphasis shifts from external symbols to internal transformation and a living, dynamic relationship with Jesus Christ, who perfectly embodied and fulfilled all of God's commandments.
Christ-Centered Fulfillment
Numbers 15:39, with its profound emphasis on remembrance, active obedience, and the vital necessity of guarding against spiritual unfaithfulness, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the physical tzitzit served as a constant, tangible reminder of God's commands, Christ Himself is the living embodiment and perfect fulfillment of all God's law (Matthew 5:17). He perfectly remembered and perfectly obeyed the Father's will in every detail, never seeking "after His own heart and His own eyes," but always doing what pleased God (John 8:29). The stark warning against "whoring" after other gods or worldly desires points directly to the singular, exclusive devotion required by God, a devotion perfectly modeled by Christ and miraculously made possible for believers through His atoning work. In the New Testament, we witness poignant moments where those seeking healing reach out to touch the "hem" or fringe of Jesus' garment (Matthew 9:20; Mark 6:56), a powerful scene where the very symbol of the Law's remembrance points to the One who brings its true power, healing, and salvation. Through Christ, we are not merely given an external reminder, but we are supernaturally empowered by the Holy Spirit to have God's law written on our hearts (Hebrews 8:10), enabling us to truly remember, obey, and live in faithful devotion, no longer "whoring" after the world but living in exclusive, intimate covenant relationship with our Lord and Savior, Jesus Christ (2 Corinthians 11:2).