The Pulpit Commentaries
Numbers 15:1-31
EXPOSITION
VARIOUS LAWS OF SACRIFICE (Numbers 15:1).
The Lord spake unto Moses. It must have been during the years of wandering, but within those limits it is impossible even to conjecture the probable date. There is no external evidence, and the internal evidence is wholly indecisive. Neither can it be reasonably maintained that these regulations were designed to revive the hope and sustain the faith of the rising generation. Incidentally they may have had some effect in that way, but it is evident that the primary object of their promulgation was simply to supply certain defects and omissions in the Levitical legislation. Why that legislation should have had the fragmentary and unfinished character which it so evidently bears, requiring to be supplemented, here by an isolated commandment, and there by oral tradition, is an interesting and difficult question; but there can be no doubt as to the fact, and it is superfluous to look any further for the reason of the enactments here following.
When ye be come into the land. The same formula is used in Le Numbers 23:10 concerning the wave-sheaf. It is only remarkable here because it tacitly assumes—
(1) that the burnt offerings and sacrifices mentioned would not be offered any more in the wilderness;
(2) that the nation to which it was spoken would surely enter into Canaan at last.
A burnt offering, or a sacrifice, i.e; a whole burnt offering, or a slain offering. There should be a comma after the word "sacrifice." In performing a vow, or in a free-will offering, or in your solemn feasts. The burnt offering, or slain offering, might be offered in either of these three ways, in addition to the more ordinary sacrifices which do not come into question here.
A meat offering. See on Leviticus 2:1. The command to add the meat offering in every such case had not been given before, but it had apparently been the practice (see Le Leviticus 23:18) in accordance with the law of the daily sacrifice given in Exodus 29:40, Exodus 29:41.
A drink offering. This is nowhere separately treated of in Leviticus, but it is mentioned along with the meat offering in the passages just referred to. Libations are amongst the simplest and most universal of offerings to the unseen powers. For one lamb. כֶבֶשׂ, lamb or kid.
Or for a ram. The meat and drink offerings were to be proportionate in amount to the size of the victim.
Peace offerings. The sacrifices made of free-will, or made on solemn feast-days, would commonly be peace offerings (see on Leviticus 7:1).
Then shall he bring. The rapid interchange of the second and third persons in these verses is awkward and perplexing. No doubt it is due to some sufficiently simple cause in the inditing of the original record, but we arc not in a position even to guess at its nature. Meanwhile the broken construction remains as a witness to the faithfulness with which the record has been handed down.
According to the number. The strict proportion of the meat and drink offerings was to be carried out with respect to the numbers, as well as the individual value, of the sacrifices.
All that are born of the country. כָּל־הָאֶזְרָח, all the native born. Septuagint, πᾶς ὁ αὐτόχθων. The phrase is used no doubt from the point of view of a resident in Canaan; but it was only to such residents that these ordinances applied. Those things. The regulations just mentioned.
A stranger. Septuagint, προσήλυτος.
One ordinance shall be both for you of the congregation, c. Rather, "As for the congregation (הַקָּהָל construed absolutely), one law for you, and for the stranger that sojourneth, an eternal ordinance for your generations; as with you so shall it be with the stranger before the Lord."
And the Lord spake unto Moses. Whether on the same or on some other occasion we cannot tell. The two enactments have the same supplemental and (humanly speaking) trivial character.
When ye eat of the bread of the land. A thing which the younger Israelites, few of whom had ever tasted bread, must have eagerly looked forward to (see on Joshua 5:11, Joshua 5:12). An heave offering. See on Exodus 29:27; Le Exodus 7:14. The dedication of first-fruits had been ordered in general terms in Exodus 22:29; Exodus 23:19.
A cake of the first of your dough. עַרִסֹת, only used here and in the two passages which refer to this enactment (Neh 10:1-39 :87; Ezekiel 44:30). It probably means whole meal coarsely ground, the first preparation of the new corn available for baking and eating. Septuagint has ἀπαρχὴ φυράματος, an expression used by St. Paul in Romans 11:16. As … the heave offering of the threshing floor, so shall ye heave it, i.e; the offering of bread from the home was to be made in addition to the offering of ears or grains from the threshing-floor, and in the same manner. No doubt this latter offering was a very ancient (Genesis 4:3) and general one, but it is not clearly described in the Law (see, however, Le Romans 2:14; 23:10). All these heave offerings were the perquisite of the priest.
And if ye have erred. The absence of the usual formula, "and the Lord spake unto Moses," is singular, because what follows has reference not to the enactment just made, but to the whole Law. Perhaps it is a part of the thoroughly unscientific and inartificial character of the Mosaic legislation that a principle of extreme importance and wide application is appended to an insignificant matter of ceremonial. Provision is here made for the forgiveness of sins due to ignorance and oversight—a provision which was sorely needed, considering the great complexity of the Law, and the bad training they had for the accurate observance of it (Deuteronomy 12:8). A similar provision had been made in Leviticus 4:1. The two, however, differ, inasmuch as this contemplates sins of commission, while this contemplates sins of omission.
From the day that the Lord commanded … and henceforward among your generations. Or, "thenceforward according to your generations." These words are obscure, because they point apparently to a much larger lapse of time since the first giving of the Law than had really occurred. It may be that they include the possibility of fresh revelations of the Divine will in the time to come.
If ought be committed. Rather, "if it be committed," i.e; the non-observance of "all these commandments." It cannot, however, be necessary to suppose that a falling away from the whole body of the Mosaic legislation is here intended; such an apostasy could not happen by oversight, and if it did, the remedy provided would seem much too slight for the occasion. The analogy of the provision which follows (Numbers 15:27), and of the parallel provisions in Le Numbers 4:2, Numbers 4:13, points clearly to the neglect of any one of the Divine commandments. One young bullock for a burnt offering. In the case of a sin of commission done ignorantly, the bullock was treated as a sin offering (Le Numbers 4:14, Numbers 4:20), for in that case the expiation of guilt incurred is the prominent point in the atonement; in this case it is the necessity of a fresh self-dedication to the Lord. According to the manner, כַּמִּשְׁפָט, according to the ordinance given above. One kid of the goats for a sin offering. This was no doubt offered first, because expiation must precede self-oblation, but the bullock is mentioned first as forming the principal part of the sacrifice. The kid was probably treated according to the regulations of Le Numbers 4:14, sq.
Seeing all the people were in ignorance. Literally, "because (sc. it happened) to the whole nation in ignorance." As the stranger was counted as of the nation for religious purposes, he shared both in its sin and in its forgiveness. There is no record of this atonement ever having been made, although there was abundant occasion for it; it may well be that it was intended only to stand on record against the Jews, and to point them to the one true expiation for their national as well as for their particular transgressions.
And if any soul sin through ignorance. No doubt by way of omission, as in the preceding case, and thus this regulation will be distinguished from that in Le Numbers 4:27. In either case the ritual is apparently intended to be the same, although not so fully described here. In Numbers 4:29 the benefit of the ordinance is extended to strangers; this was natural in a law which directly contemplates the residence of Israel in their permanent home.
The soul that doeth … presumptuously. Literally, "with a high hand," i.e; defiantly. A similar phrase is used of God himself (Exodus 13:9). The same reproacheth the Lord, מְגַדֵּף, revileth. Septuagint, παροξυνεῖ In Ezekiel 20:27 it is translated "blasphemeth." Perhaps "affronteth" would be better. He that deliberately broke the commandment of the Lord avowed him. self his open enemy, and, as it were, challenged him to single combat. Cut off. See Genesis 17:14.
His iniquity … upon him. עַוֹנָה בָהּ, "its crime upon it," i.e; the sin of that soul must come upon it in punishment.
HOMILETICS
ORDINANCES OF SACRIFICE
The laws given in this section were to be "an ordinance for ever," but they have long ago come to an end as far as the literal observance of them is concerned; it is certain, therefore, that they have an abiding spiritual fulfillment in the law of Christ. Consider, therefore—
I. THAT THE TWO FIRST OF THOSE LAWS WERE DESIGNED FOR THE ISRAELITES WHEN THEY CAME INTO THE LAND OF THEIR HABITATION; they do not contemplate the period of wandering in the desert which was then going on. Even so a great part of the law of Christ is designed for that state of holy "joy and peace in believing," for that "rest" which is intended to be our habitation even now, and into which we do enter (Hebrews 4:3 a), albeit imperfectly and uncertainly. Many of the counsels of our Lord and his apostles are manifestly out of all harmony with the ordinary lives of ordinary Christians, because they pertain to a state of detachment and self-conquest which we, through perversity or half-heartedness, have not attained (Matthew 5:29, Matthew 5:39, Matthew 5:40, Matthew 5:48; Matthew 6:34; Matthew 16:25; Matthew 17:20; Matthew 19:12, Matthew 19:21; Matthew 20:26, Matthew 20:27; Luke 6:35; Luke 12:33; Romans 14:21; 1Co 5:11; 1 Corinthians 6:4, 1Co 6:7; 1 Corinthians 7:29; Philippians 2:5; 1 Timothy 6:8, c.). These are indeed addressed to all Christians ("speak unto the children of Israel"), not to a select few; but they are addressed to them on the assumption that they have striven after and attained the higher life of the Spirit ("when ye be come," c.). And this is the real answer to the mocking or uneasy spirit which reproaches the gospel of Christ with being visionary, and with having failed to realize itself in the actual life of Christendom. It is quite true that, as far as the present is concerned, the mind of Christ is not fulfilled in the great majority even of decent-living Christians, because they have not attained to rest, but are wandering still in the deserts of a divided allegiance, one half to God, the other to the world and self (1 Corinthians 2:14; 1 Corinthians 3:3; Hebrews 12:5).
II. THAT THE VERY GIVING OF THESE LAWS INVOLVED THE ASSURANCE THAT THOSE WHO WERE TO KEEP THEM SHOULD ENTER THE HOLY LAND ("which I give you"). Even so the very fact that so much of the mind of Christ as yet unfulfilled in us has been plainly revealed in the gospel is a pledge to us that God has yet much to do for us and in us, and that he will do it (2 Corinthians 13:9; Philippians 1:6, Philippians 1:9, Philippians 1:10). If it be true that the majority even of earnest Christian people never attain a thorough mastery over self, or an entire conformity to the will of God in this life, then it is certain that this will be wrought in them in the world of spirits beyond our ken; for only this conformity willingly pursued and embraced is our rest (cf. Matthew 11:28, Matthew 11:29; Hebrews 4:10).
III. THAT IT WAS ORDAINED THAT A MEAT AND DRINK OFFERING SHOULD ALWAYS ACCOMPANY THE VOLUNTARY PRESENTATION OF BURNT OR SLAIN OFFERINGS. NOW the burnt and slain offerings represented Christ in his atonement
(1) as having in our name and stead offered himself in entire self-oblation to the Father (Hebrews 9:14; Hebrews 10:9, Hebrews 10:10),
(2) as being the means of access to and communion with God to them that are justified (John 6:57; Ephesians 2:14 a, Ephesians 2:18); moreover, the voluntary presentation of these sacrifices out of the ordinary routine signified a more personal and earnest pleading of that one Sacrifice by the faithful, as distinguished from that which is more formal and, as it were, obligatory. Again, the meat and drink offering represented the oblation of human labour and care cooperating with Divine grace, for the flour and the oil and the wine were all prepared from the gifts of nature with more or less of industry and skill. Even so, therefore, is it a part of the higher law of Christ, which many do not seem to attain unto, that the earnest pleading of, and reliance upon, and joy in the atonement of Christ shall be always accompanied with the offering of personal service, of good work done for Christ. This cannot truly take the place of the other, any more than the meat offering could supersede or precede the sacrifice; but yet the other is for ever incomplete without it. The most lively faith and devout worship is not acceptable when unaccompanied by the willing tribute of good works (Titus 3:8, Titus 3:14; James 2:17, James 2:26; 2 Peter 1:8).
IV. THAT THIS MEAT AND DRINK OFFERING WAS ALWAYS AND IN EVERY WAY TO BE PROPORTIONATE TO THE BURNT AND SLAIN OFFERINGS PRESENTED. Even so the tribute of our industry and zeal dedicated to God should bear a full proportion to our faith and joy in the atonement of Christ, and should still increase with the increase of these. Nothing is more painful than the entire disproportion often visible between a man's earnest and lively desire to appropriate by faith and devotion the merits of Christ's sacrifice, and the grudging reluctance with which he offers to God of his own time, means, and labour (Matthew 7:21; Matthew 25:44, Matthew 25:45, compared with Jas 2:16; 2 Corinthians 9:6; Hebrews 13:16).
V. THAT IN THIS RESPECT THERE WAS TO BE ONE RULE FOR ALL, WHETHER NATIVE BORN OR STRANGER. Even so in the Church of Christ there is but one law of faith and works. There is indeed no "stranger" where all are brethren, but this very fact means among other things that there is no one having part and lot in the atone-merit of Christ who is relieved by any personal circumstances from the duty of helping together with the rest in the tribute of good works (Revelation 20:12).
VI. THAT THE FIRST-FRUITS OF BREAD WERE TO BE OFFERED, AS WELL AS OF CORN, i.e; of food as prepared by human labour, as of food in its natural state (fruits of the earth). Even so everything which belongs to our life is to be sanctified by dedication to God, however much human art and labour have conspired to make it what it is. It is not only that which seems to come direct from the bountiful lap of nature which is to be thus acknowledged, but that also which through any process of industry has been adapted to our actual wants. The art and ingenuity and contrivance of man have gone wildly astray, and led to fearful abuses, just because they have not been dedicated to God and to pious uses (cf. Luke 11:41; Romans 11:16; Revelation 21:24 b).
VII. THAT PROPER SACRIFICES WERE APPOINTED, WITH PROMISE OF FORGIVENESS, FOR THE BREACH OF ANY OF THE COMMANDMENTS BY WAY OF OMISSION, such omission not being presumptuous. Even so it is certain under the gospel—1. That sins of omission are still sins, albeit done through neglect, or carelessness, or in ignorance. In nothing is Christian morality more lax than on this point. The double law of Christian charity requires an instructed and attentive mind, if it is to be fulfilled; the carelessness, therefore, of Christians as to how they discharge their positive duties towards God and man is distinctly sinful. 2. That such sins will find forgiveness. The far-reaching nature of our obligations as laid down in the New Testament, and the unending consequences of our most heedless acts and words, might well terrify us if it were not so (Matthew 12:37; Matthew 18:6; Matthew 25:27, Matthew 25:45; James 3:2; Revelation 3:2).
VIII. THAT THE WHOLE DIVINE LEGISLATION WAS INCLUDED IN THE MOST COMPREHENSIVE LANGUAGE. Even so there is nothing discretionary, nothing permissive, about the laws of Christian morality. None may be overlooked or ignored from first to last without incurring guilt (Matthew 5:18, Matthew 5:19; James 2:10; Romans 2:22 b).
IX. THAT THE SACRIFICE FOR SINS OF OMISSION WAS A SIN OFFERING, BUT ALSO, AND MORE ESPECIALLY, A BURNT OFFERING. Even so sins of neglect of duty, of supineness and indifference, demand indeed to be expiated by the one offering made for sin, but also to be repaired by a fresh and entire self-dedication to the will and service of God. To acknowledge our past neglects without an earnest effort to fulfill our duty in future is a feeble and imperfect thing (Hebrews 12:12, Hebrews 12:13; 1 Peter 1:13; Revelation 2:5). Note, that the law recognized the distinction between the guilt of the nation and the guilt of the individual, and both had their expiations. It is difficult to say whether there is now any "national" guilt, for Christianity does not recognize nations as such; modern nations correspond to the tribes of Israel, if to anything. But there is of course "collective" guilt, of which each must discharge himself by an individual repentance. The atonement for an individual sin of omission was the same as for one of commission.
X. THAT NO PROVISION WAS MADE UNDER THE LAW FOR THE PARDON OF A WILFUL SIN AGAINST GOD—A SIN OR DEFIANCE. Thus the law brought no satisfaction to the tender conscience, but rather conviction of sin, and longing for a better covenant. Herein is at once contrast and likeness: contrast, in that the gospel hath forgiveness for all sin and wickedness (Mark 3:28; Acts 13:39; Romans 8:1; 1 John 2:1); likeness, in that a marked distinction is made between sins against the light and other sins (Mark 3:29; Luke 23:34; John 19:11; 1 Timothy 1:13; Hebrews 6:4; Hebrews 10:26; 1 John 5:16 b). It is certain that (e.g.) one deliberate lie spoken deliberately, and of malice aforethought, may do more lasting injury to a soul, as far as we can judge, than a whole life of reckless, thoughtless, heedless vice. Compare the case of the Pharisees,(Mark 3:30) with that of the harlots (Luke 7:37) and publicans (Luke 19:2), and that of Ananias and Sapphira with that of the sinful Corinthian.
HOMILIES BY W. BINNIE
PRESUMPTUOUS SINS AND SINS OF IGNORANCE
Some sins are more heinous in the sight of God than others; more heinous in their own nature, or by reason of aggravating circumstances. The distinction is familiar to all. Murder is a sin more heinous in the sight of God and man than petty theft. Armed rebellion against just authority is a greater sin than heedless omission to pay due honour and courtesy to a superior in office. Yet old and familiar as the distinction is, it is one in connexion with which men have often fallen into mischievous error. Hence the value of texts like this in Numbers, which throw light upon it.
I. Observe How THE DISTINCTION BETWEEN GREATER AND LESSER SINS IS HERE STATED.
1. Some sins are described as sins of ignorance. The reference is to faults that are due to error or inadvertence. We all know, to our cost, how liable we are to these. Never a day passes but we omit duty and commit faults, either because we knew no better, or because we were "off our guard" and stumbled before we were aware. These are sins of infirmity, such as cleave to the best of men in the present life.
2. Other sins are done presumptuously. (Literally, "with a high hand.") The matter is one about which there is no dubiety; the person knows well what is right and what is wrong; knowing this, he deliberately and purposely does the wrong. He offends against light, conviction, conscience. This is presumptuous sin. I have said that the distinction between greater and lesser sins is old and familiar. Turning to any Roman Catholic book of devotion, you will find tables in which are enumerated respectively the "mortal sins" and the "venial sins." That is one way of describing the two classes. I very much prefer the terms employed here in God's word. And the superior wisdom of God is to be seen not only in the fitter terms employed, but also in the absence of any attempt, here or elsewhere in the Bible, to give a tabular enumeration of the sins belonging to either class. For one thing, a correct distribution is impossible. The same act which, in ordinary circumstances, one might deem trivial, may in other circumstances be a most heinous crime; whereas what seems a heinous crime may be found to have been committed in circumstances so extenuating, that you hesitate to pronounce it a crime at all. Besides, the distribution, if it were possible to be made, could only do mischief. It is not good for men to be trying to find out how near they may go to the line which separates sins of infirmity from presumptuous sins, without actually passing over. The Bible refuses to give help in that sort of study. It indicates the quality which aggravates offences, so that we may learn to fear it and keep as far off from it as we can.
II. Observe THE LAW WHICH IS LAID DOWN WITH REFERENCE TO THE TWO KINDS OF SIN.
1. When the party—whether it be the congregation or an individual Israelite—who has sinned inadvertently becomes aware of the sin, a sin-offering is to be presented with the accustomed rites, and the sin will be forgiven (verses 24, 25, 27, 28). The point to be noted here is, that however much the sin may have been due to mere ignorance or inadvertence, the law demanded satisfaction; that is to say, Transgression of God's law is transgression still, though done through mere heedlessness or error. Ignorance and heedlessness may extenuate, but they do not justify; nor do they exempt from suffering the consequences of evil doing. Nor ought this to be deemed strange or harsh. The same principle prevails in human governments. A transgressor does not escape the penalties annexed to his acts because he did not know they were forbidden, or because he acted recklessly. It is a mischievous abuse of the distinction between sins, if occasion is taken from it to make light of any sin. Remember that all sin is, in its own nature, mortal. Paul persecuted "ignorantly and in unbelief;" yet, for having persecuted, he reckoned himself the chief of sinners.
2. As for the presumptuous transgressor, the law holds out to him no hope (verses 30, 31). The reference, no doubt, is, in the first instance, to deliberate violations of the Mosaic constitution—the refusal to accept circumcision, or celebrate the Passover, or observe the Sabbatic rest. For such offences no sacrifice was provided. The person forfeited his place in the covenant society. But this part of the law, like the former part, has an ultimate reference to offences considered as strictly moral. It suggests lessons regarding all deliberate and presumptuous sins. It is a most striking and significant fact, that for such sins the law of Moses provided no sacrifice. What are we to make of this?
(1) It may remind us that there is such a thing as "a sin unto death," and for which "there remaineth no more sacrifice" (Hebrews 10:26, Hebrews 10:27; 1 John 5:16). We believe, indeed, that no penitent, however heinous his sin, will be turned away from God's door unforgiven; but there are dark admonitory texts of Scripture, of which this in Numbers is one, which distinctly warn us that God's mercy will not be trifled with; that there is a point to which, if men go, in resisting the testimony of God's word and Spirit in their consciences, the Spirit will withdraw and give them over to hardness and impenitence.
(2) But there is a brighter side of the matter. "By Christ all that believe are justified from all things, from which they could not be justified by the law of Moses" (Acts 13:39). David's great crime was a "presumptuous sin." The law prescribed no sacrifice for it. The law could suggest to him no hope. What then? He remembered the name of the Lord which was enshrined in the Pentateuch side by side with the law (Exodus 34:6). He confessed and was forgiven.—In Psalms 19:1 there occur a remarkable succession of meditations and prayers which, to all appearance, were suggested originally by this law in Numbers, and which may be taken as expressing the thoughts and exercises to which the study of it gave birth in the soul of David. At all events, they so perfectly indicate the practical use to be made of the law that they cannot be too earnestly commended to your consideration. "Who can understand his errors? (Who can make sure that he has noted, or can remember and confess his sins in this kind?) Cleanse thou me from secret faults." "Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression."—B.
HOMILIES BY E.S. PROUT
THE IMPARTIALITY OF GOD
The treatment of foreigners among the Jews one sign of the impartiality of God. For—
1. They were all "of one blood" (Acts 17:26).
2. The Israelites were "strangers and sojourners with God" in his own land (Leviticus 25:23), as we all are upon earth (1 Chronicles 29:15; 1 Peter 2:11).
3. All are involved in sin. The guilt of the favoured Israelites was greater than that of heathen strangers (Romans 2:6).
4. All are included in the one salvation (Romans 3:21). For further illustrations see outline on Numbers 9:14.—P.
PRESUMPTUOUS SINS
I. THE GUILT OF PRESUMPTUOUS SINS. The transgressor sinneth "with a high hand" (Hebrews). It is not easy exactly to define sins of presumption or deliberate disobedience, for which there was no expiation by sacrifice. Some crimes involved capital punishment (Le Numbers 20:1, Numbers 20:2, Numbers 20:10; Exodus 21:14; Deuteronomy 17:12), or were followed by fatal judgments by God (Le Numbers 17:10; Numbers 20:4). The impossibility of drawing up a complete schedule of willful, presumptuous sins suggests a caution. For their heinous guilt is described by the term "reproacheth the Lord," i.e; blasphemes God in word or act. A presumptuous sinner reproaches God in four ways. He acts as though
(1) his commands were harsh;
(2) his authority was of no account;
(3) his favour was to be little prized;
(4) his threats were to be still less feared (Deuteronomy 29:19, Deuteronomy 29:20).
Such guilt is aggravated under the law of the gospel, inasmuch as God's commands, authority, favour, and threats are invested with greater weight and sanctity through the revelation of his will and his love in Jesus Christ (Hebrews 2:1).
II. THE DANGER OF PRESUMPTUOUS SINS.
1. Under the law there was no sacrifice to expiate for such sins, but fatal punishment at the hand of man or of God himself.
2. Under the gospel a sacrifice even for willful sin is provided. But as "the condemnation" is for unbelief, the neglect of the Saviour and his sacrifice is the most terrible, though a most common presumptuous sin, for which "there remaineth no more sacrifice" (Hebrews 10:26). There is a sin "unto death," which "shall not be forgiven," c. (Matthew 12:32; 1 John 5:16).
3. The difficulty of exactly deciding, either under the law or the gospel, what sins are beyond the power of expiation, and expose us to be "cut off," adds to their danger. All sins are like poisons, fatal if remedies are not applied. But if some are certainly fatal, and we know not which, what need for faith in the Physician, and prayer that we may be kept from all sins so as to be guarded from presumptuous sins among them (Psalms 19:12).—P.
HOMILIES BY D. YOUNG
GOD GIVING LAWS FOR THE DISTANT FUTURE
I. HE TREATS THE FUTURE AS THE PRESENT. The people had been very near to a land of habitations, and to a time when the requirements of this passage would have been close upon them. That time is now moved into a distant future; but it is equally certain to come, and the requirements are equally practical. The land of promise was Israel's inheritance, and to become its possession, even though Amalekite and Canaanite had just been victorious. God can speak of things that are not as if they were. And after so much gloom as the previous chapter presents, such a rebellious, unmanageable spirit and ominous outlook, there was need of something bright, such as we find in the state of things which these ordinances of offering imply.
II. HE POINTS TO A FUTURE FULL OF SATISFACTION TO THE PEOPLE. It will be approved by them as according with his prediction to Moses: "a good land and a large, a land flowing with milk and honey." They shall have cause for all manner of voluntary offerings over and above the necessary offerings for sin. Fulfilled desires would lead to the fulfillment of vows. The very mention of these sacrifices as possible indicated that Israel would be rich in flocks and herds, in corn and wine and oil. There would be reason for much gratitude in the heart, and consequent gifts of thanksgiving. And thus, in spite of all that may be a cause of despondency in the Christian's present outlook, there will yet be cause of thanksgiving to him. We must not judge the future from our present humiliation and almost vanished hopes, but from the greatness of God's power and purposes. He sees the rich, bright future of his people even when they do not.
III. HE COUNTS ON THE EXISTENCE OF A THANKFUL SPIRIT. There would be abundant cause for such a spirit, and so it was right to provide for any effects that might appear. In spite of all present murmuring and ingratitude, in spite of all sullen compliance with the compulsion to turn back into the wilderness, there would surely some day be a thankful spirit, a devout recognition of God in the midst of prosperity. Thus we may take it that there is something of prophecy, something of reasonable expectation, as well as of appointed duty in the commands here given. Just as the regulations for the Nazarite (Numbers 6:1) indicated an expectation that there would be much of the feeling leading men to the Nazarite vow, so here there is an expectation of much in the way of free-will offerings.
IV. These free-will offerings must be joined with offerings from the corn, the oil, and the wine TO MAKE ALL INTO ONE COMPLETE AND ACCEPTABLE SACRIFICE. The desire to do something acceptable to God needs to be directed by a knowledge of what is acceptable. The thankful soul will ever be glad to learn his will. No offering to him is worth anything unless it be a cheerful one; but the most cheerful gifts may be nullified for the want of other needed qualities. Hence there should ever be a careful pondering of God's will in all our offerings to him, so that they may be good and perfect according to the measure of human ability. When most of all we are free agents, then most of all should we look to be directed by necessary commandments from on high.
V. THE PROVISION FOR STRANGLES. The land of promise was to be attractive and beneficent to them as well as to Israel. They also would share in its advantages, and be stirred to a corresponding acknowledgment. Thus ever and anon does God raise his warning against all disposition to exclusiveness. He had the case of the stranger and proselyte ever before him. A word of hope this for Hobab, whose heart may have been cast down within him, when he saw how contemptuously Moses had been treated of late.—Y.
AN OFFERING FROM THE DOUGH: DOMESTIC RELIGION
I. A DALLY OFFERING, or if not daily, be practically daily. God has spoken so far of free-will offerings, but here is one connected with such a frequent and necessary act as the eating of bread. There are occasions for free-will offerings when evident mercies and peculiar gains prompt to something special in the way of acknowledgment; but men are only too prone to forget the common and daily mercies which in reality are greatest of all. Where we abound in forgetting, God most abounds in reminding. The time of eating bread was an appointed opportunity for acknowledging his daily goodness. The manna was so evidently miraculous, that very little was needed to remind Israel how entirely it was produced without their intervention. It was not the sort of food they would have cultivated. They took it, not that they liked it, but it was the only thing to be got. But bread is a thing on which man spends much care. It goes through so many processes before it reaches his mouth that he easily exaggerates his share in the production of it. Sowing and reaping, grinding and baking, help to hide the good hand of God behind them. Hence the giving of the first from every piece of dough was a deliberate and frequent recognition of dependence on God for the bread in Canaan, as much as for the manna in the wilderness.
II. A DOMESTIC OFFERING. Thus religion was brought into the house to sanctify a common homely duty. There was something to excite the curiosity of children. It was an opportunity of explaining to them, from whose loving-kindness came their daily bread; teaching them lessons of dependence and gratitude in the seed-time and the harvest, by the mill and the oven. Contrast with this the melancholy picture by Jeremiah of the children gathering the wood, the fathers kindling the fire, and the women kneading dough to make cakes to the queen of heaven (Deuteronomy 28:5; Nehemiah 10:37; Psalms 104:14, Psalms 104:15; Jeremiah 7:18; Ezekiel 44:30; Haggai 1:9).—Y.
GOD SHOWS HIMSELF STRICT AND YET CONSIDERATE
I. THE SERIOUSNESS OF GOD'S EXPECTATIONS. God gave to Israel many and elaborate commandments, in the mode of obeying' which he left nothing to personal discretion. Hence the work of obedience was often a difficult and always a careful one, and sometimes the people might be tempted to say, "Surely this minute and unvarying compliance in outward things cannot be seriously intended." But everything God commands has a reason, even though we see it not. God hides reasons in order that the obedience of faith may be complete. An Israelite quite conceivably might say, "Surely I am not expected to remember all these commandments in all their details." The answer is, that though the commandments might not all be remembered, yet every one of them was important. And so we find that God made it a dangerous, even a deadly thing, knowingly and willfully to disobey them. He has high aims with respect to his people, far higher than they can at present appreciate, and this is the surest way of getting great results. He may seem to be imposing intolerable burdens, but he is really leading us onward in strength and capacity until we shall be able to bear the burdens. Hence the large demands which Christ also makes on his disciples. He came to fulfill the law. His people are not only to do more than others, but much more, and in many ways. Whatever be provided for in the way of pardon and expiation, the standard must not be lowered in the least. God has constituted man to reach great attainments, and he will enable him to reach them, if only the proper means be taken.
II. HIS REMEMBRANCE OF HUMAN INFIRMITY. It is no real contradiction, to them who will consider, that God meant his commandments to be kept, yet knew they would be oftentimes broken. As he was serious in giving the commandments, h, wished the people to be serious in trying to keep them, and serious also in asking why they were not able to keep them. He provided for the commandments being broken. While serious in expectations, he was also considerate and encouraging. He who knows what his people will one day be able to do, knows full well how little they can do at present. He is really more considerate of feeble men than they are of each other. The parable of the servant forgiven of his master, yet refusing to forgive his fellow-servant, finds its application only too often in the difference between God's tender treatment of man, and man's harsh treatment of his fellow-man. God makes allowance for the difficulty of turning away from inveterate habits. He makes allowance for what we know by daily experience is a great infirmity of men, sheer forgetfulness. He considers how many suffer from defective instruction, bad example, and early orphanhood. He can say far more for us than with our utmost skill we can plead for ourselves. He knows all the difficulties we have, in getting at the knowledge and practice of his truth. What comfort could we possibly have in the midst of all our differing sects, confessions, and ceremonies, did we not think of God looking kindly and patiently on the sins of ignorance, and remembering that we know only in part? It was Paul's great comfort to feel that the cruelties of his persecuting days had been committed ignorantly and in unbelief.
III. HIS STRICT REQUIREMENT OF EXPIATION. They were not allowed to say, "We knew it not; therefore it will not be required from us." Evil done in ignorance does not cease to be evil because done in ignorance. Whatever is commanded ought to be done, and if omitted there is loss somewhere in God's universe because of the omission. We must not plead ignorance of the commandment, for the reason of that ignorance lies with man, and not with God. It may not lie with the particular transgressor, but still it lies with man, and therefore the transgression must be confessed and atoned for; and when we humble ourselves in confession of sin committed and service omitted, there is need that we should dwell with much self-examination and seeking for light on the things that have been left undone through ignorance. What we have done that we ought not to have done is much more discoverable than what ought to have been done, yet has been left undone. Many conscientious, earnest, and enlightened Christians have been transgressors through ignorance. Prayer for the doing of God's will on earth as it is done in heaven must be accompanied by an incessant seeking for the knowledge of his will. Assuredly we suffer by our ignorance in this matter, even though, in a certain sense and to a certain extent, this ignorance cannot be helped. This provision here made for atonement, this prophecy, as it were, that many transgressions unconsciously committed would be discovered in due time, is a reminder to us how much we may still have to discover of God's will concerning us. Much as we may know, and much as we may do, there may be large fields of obedience where we have not taken a single step. The great essentials, of course, if we be Christians at all, we cannot be ignorant of, but it is quite possible to know them, yet be ignorant of other things God would also have us know. We are not to look for the laws of life in Scripture only; God has put there such things as are not to be found in nature and the dealings of Ms common providence. We must look for his will in every place where intimations of it are to be found, and be quick in discovering what has been revealed to others. Mark these words of Joseph Sturge:—"It seems to be the will of him who is infinite in wisdom that light upon great subjects should first arise, and be gradually spread through the faithfulness of individuals in acting up to their own convictions."—Y.