mh_parser/vol_split/4 - Numbers/Chapter 15.xml

<div2 id="Num.xvi" n="xvi" next="Num.xvii" prev="Num.xv" progress="71.31%" title="Chapter XV">
<h2 id="Num.xvi-p0.1">N U M B E R S</h2>
<h3 id="Num.xvi-p0.2">CHAP. XV.</h3>
<p class="intro" id="Num.xvi-p1">This chapter, which is mostly concerning sacrifice
and offering, comes in between the story of two rebellions (one
<scripRef id="Num.xvi-p1.1" osisRef="Bible:Num.14.1-Num.14.45" parsed="|Num|14|1|14|45" passage="Nu 14:1-45"><i>ch.</i> xiv.</scripRef> the other
<scripRef id="Num.xvi-p1.2" osisRef="Bible:Num.16.1-Num.16.50" parsed="|Num|16|1|16|50" passage="Nu 16:1-50"><i>ch.</i> xvi.</scripRef>), to
signify that these legal institutions were typical of the gifts
which Christ was to receive even for the rebellious, <scripRef id="Num.xvi-p1.3" osisRef="Bible:Ps.68.18" parsed="|Ps|68|18|0|0" passage="Ps 68:18">Ps. lxviii. 18</scripRef>. In the foregoing
chapter, upon Israel's provocation, God had determined to destroy
them, and in token of his wrath had sentenced them to perish in the
wilderness. But, upon Moses' intercession, he said, "I have
pardoned;" and, in token of that mercy, in this chapter he repeats
and explains some of the laws concerning offerings, to show that he
was reconciled to them, notwithstanding the severe dispensation
they were under, and would not unchurch them. Here is, I. The law
concerning the meat-offerings and drink-offerings (<scripRef id="Num.xvi-p1.4" osisRef="Bible:Num.15.1-Num.15.12" parsed="|Num|15|1|15|12" passage="Nu 15:1-12">ver. 1-12</scripRef>) both for Israelites and
for strangers (<scripRef id="Num.xvi-p1.5" osisRef="Bible:Num.15.13-Num.15.16" parsed="|Num|15|13|15|16" passage="Nu 15:13-16">ver.
13-16</scripRef>), and a law concerning the heave-offerings of the
first of their dough, <scripRef id="Num.xvi-p1.6" osisRef="Bible:Num.15.17-Num.15.21" parsed="|Num|15|17|15|21" passage="Nu 15:17-21">ver.
17-21</scripRef>. II. The law concerning sacrifices for sins of
ignorance, <scripRef id="Num.xvi-p1.7" osisRef="Bible:Num.15.22-Num.15.29" parsed="|Num|15|22|15|29" passage="Nu 15:22-29">ver. 22-29</scripRef>.
III. The punishment of presumptuous sins (<scripRef id="Num.xvi-p1.8" osisRef="Bible:Num.15.30-Num.15.31" parsed="|Num|15|30|15|31" passage="Nu 15:30,31">ver. 30, 31</scripRef>), and an instance given in the
sabbath-breaker, <scripRef id="Num.xvi-p1.9" osisRef="Bible:Num.15.32-Num.15.36" parsed="|Num|15|32|15|36" passage="Nu 15:32-36">ver.
32-36</scripRef>. IV. A law concerning fringes, for memorandums,
upon the borders of their garments, <scripRef id="Num.xvi-p1.10" osisRef="Bible:Num.15.37-Num.15.41" parsed="|Num|15|37|15|41" passage="Nu 15:37-41">ver. 37</scripRef>, &amp;c.</p>
<scripCom id="Num.xvi-p1.11" osisRef="Bible:Num.15" parsed="|Num|15|0|0|0" passage="Nu 15" type="Commentary"/>
<scripCom id="Num.xvi-p1.12" osisRef="Bible:Num.15.1-Num.15.21" parsed="|Num|15|1|15|21" passage="Nu 15:1-21" type="Commentary"/><div class="Commentary" id="Bible:Num.15.1-Num.15.21">
<h4 id="Num.xvi-p1.13">Laws Concerning Sacrifices. (<span class="smallcaps" id="Num.xvi-p1.14">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xvi-p2">1 And the <span class="smallcaps" id="Num.xvi-p2.1">Lord</span>
spake unto Moses, saying,   2 Speak unto the children of
Israel, and say unto them, When ye be come into the land of your
habitations, which I give unto you,   3 And will make an
offering by fire unto the <span class="smallcaps" id="Num.xvi-p2.2">Lord</span>, a
burnt offering, or a sacrifice in performing a vow, or in a
freewill offering, or in your solemn feasts, to make a sweet savour
unto the <span class="smallcaps" id="Num.xvi-p2.3">Lord</span>, of the herd, or of
the flock:   4 Then shall he that offereth his offering unto
the <span class="smallcaps" id="Num.xvi-p2.4">Lord</span> bring a meat offering of a
tenth deal of flour mingled with the fourth <i>part</i> of an hin
of oil.   5 And the fourth <i>part</i> of an hin of wine for a
drink offering shalt thou prepare with the burnt offering or
sacrifice, for one lamb.   6 Or for a ram, thou shalt prepare
<i>for</i> a meat offering two tenth deals of flour mingled with
the third <i>part</i> of an hin of oil.   7 And for a drink
offering thou shalt offer the third <i>part</i> of an hin of wine,
<i>for</i> a sweet savour unto the <span class="smallcaps" id="Num.xvi-p2.5">Lord</span>.   8 And when thou preparest a bullock
<i>for</i> a burnt offering, or <i>for</i> a sacrifice in
performing a vow, or peace offerings unto the <span class="smallcaps" id="Num.xvi-p2.6">Lord</span>:   9 Then shall he bring with a
bullock a meat offering of three tenth deals of flour mingled with
half an hin of oil.   10 And thou shalt bring for a drink
offering half an hin of wine, <i>for</i> an offering made by fire,
of a sweet savour unto the <span class="smallcaps" id="Num.xvi-p2.7">Lord</span>.
  11 Thus shall it be done for one bullock, or for one ram, or
for a lamb, or a kid.   12 According to the number that ye
shall prepare, so shall ye do to every one according to their
number.   13 All that are born of the country shall do these
things after this manner, in offering an offering made by fire, of
a sweet savour unto the <span class="smallcaps" id="Num.xvi-p2.8">Lord</span>.  
14 And if a stranger sojourn with you, or whosoever <i>be</i> among
you in your generations, and will offer an offering made by fire,
of a sweet savour unto the <span class="smallcaps" id="Num.xvi-p2.9">Lord</span>; as
ye do, so he shall do.   15 One ordinance <i>shall be both</i>
for you of the congregation, and also for the stranger that
sojourneth <i>with you,</i> an ordinance for ever in your
generations: as ye <i>are,</i> so shall the stranger be before the
<span class="smallcaps" id="Num.xvi-p2.10">Lord</span>.   16 One law and one
manner shall be for you, and for the stranger that sojourneth with
you.   17 And the <span class="smallcaps" id="Num.xvi-p2.11">Lord</span> spake
unto Moses, saying,   18 Speak unto the children of Israel,
and say unto them, When ye come into the land whither I bring you,
  19 Then it shall be, that, when ye eat of the bread of the
land, ye shall offer up an heave offering unto the <span class="smallcaps" id="Num.xvi-p2.12">Lord</span>.   20 Ye shall offer up a cake of the
first of your dough <i>for</i> an heave offering: as <i>ye do</i>
the heave offering of the threshingfloor, so shall ye heave it.
  21 Of the first of your dough ye shall give unto the <span class="smallcaps" id="Num.xvi-p2.13">Lord</span> an heave offering in your
generations.</p>
<p class="indent" id="Num.xvi-p3">Here we have,</p>
<p class="indent" id="Num.xvi-p4">I. Full instructions given concerning the
meat-offerings and drink-offerings, which were appendages to all
the sacrifices of animals. The beginning of this law is very
encouraging: <i>When you come into the land of your habitation
which I give unto you,</i> they you shall do so and so, <scripRef id="Num.xvi-p4.1" osisRef="Bible:Num.15.2" parsed="|Num|15|2|0|0" passage="Nu 15:2"><i>v.</i> 2</scripRef>. This was a plain
intimation, not only that God was reconciled to them
notwithstanding the sentence he had passed upon them, but that he
would secure the promised land to their seed notwithstanding their
proneness to rebel against him. They might think some time or other
they should be guilty of a misdemeanour that would be fatal to
them, and would exclude them for ever, as the last had done for one
generation; but this intimates an assurance that they should be
kept from provoking God to such a degree as would amount to a
forfeiture; for this statute takes it for granted that there were
some of them that should in due time come into Canaan. The
meat-offerings were of two sorts; some were offered alone, and we
have the law concerning those, <scripRef id="Num.xvi-p4.2" osisRef="Bible:Lev.2.1-Lev.2.16" parsed="|Lev|2|1|2|16" passage="Le 2:1-16">Lev.
ii. 1</scripRef>, &amp;c. Others were added to the burnt-offerings
and peace-offerings, and constantly attended them, and about these
direction is here given. It was requisite, since the sacrifices of
acknowledgment (specified in <scripRef id="Num.xvi-p4.3" osisRef="Bible:Num.15.3" parsed="|Num|15|3|0|0" passage="Nu 15:3"><i>v.</i>
3</scripRef>) were intended as the food of God's table, that there
should be a constant provision of bread, oil, and wine, whatever
the flesh-meat was. The caterers or purveyors for Solomon's temple
provided <i>fine flour,</i> <scripRef id="Num.xvi-p4.4" osisRef="Bible:1Kgs.4.22" parsed="|1Kgs|4|22|0|0" passage="1Ki 4:22">1 Kings
iv. 22</scripRef>. And it was fit that God should keep a good
house, that his table should be furnished with bread as well as
flesh, and that his cup should run over. In my Father's house there
is bread enough. Now the intent of this law is to direct what
proportion the meat-offering and drink-offering should bear to
several sacrifices to which they were annexed. If the sacrifice was
a lamb or a kid, then the meat-offering must be a tenth-deal of
flour, that is, an omer, which contained about five pints; this
must be mingled with oil, the fourth part of a hin (a hin contained
about five quarts), and the drink-offering must be the same
quantity of wine, about a quart and half a pint, <scripRef id="Num.xvi-p4.5" osisRef="Bible:Num.15.3-Num.15.5" parsed="|Num|15|3|15|5" passage="Nu 15:3-5"><i>v.</i> 3-5</scripRef>. If it was a ram, the
meat-offering was doubled, two tenth-deals of flour, about five
quarts, and a third part of a hin of oil (which was to them as
butter is to us) mingled with it; and the same quantity of wine for
a drink-offering, <scripRef id="Num.xvi-p4.6" osisRef="Bible:Num.15.6-Num.15.7" parsed="|Num|15|6|15|7" passage="Nu 15:6,7"><i>v.</i> 6,
7</scripRef>. If the sacrifice was a bullock, the meat-offering was
to be trebled, three omers, with five pints of oil, and the same
quantity of wine for a drink-offering, <scripRef id="Num.xvi-p4.7" osisRef="Bible:Num.15.8-Num.15.10" parsed="|Num|15|8|15|10" passage="Nu 15:8-10"><i>v.</i> 8-10</scripRef>. And thus for each
sacrifice, whether offered by a particular person or at the common
charge. Note, Our religious services should be governed, as by
other rules, so by the rule of proportion.</p>
<p class="indent" id="Num.xvi-p5">II. Natives and strangers are here set upon
a level, in this as in other matters (<scripRef id="Num.xvi-p5.1" osisRef="Bible:Num.15.13-Num.15.16" parsed="|Num|15|13|15|16" passage="Nu 15:13-16"><i>v.</i> 13-16</scripRef>): "<i>One law shall be for
you and for the stranger</i> that is proselyted to the Jewish
religion." Now, 1. This was an invitation to the Gentiles to become
proselytes, and to embrace the faith and worship of the true God.
In civil things there was a difference between strangers and
true-born Israelites, but not in the things of God; <i>as you are,
so shall the stranger be before the Lord,</i> for with him there is
no respect of persons. See <scripRef id="Num.xvi-p5.2" osisRef="Bible:Isa.56.3" parsed="|Isa|56|3|0|0" passage="Isa 56:3">Isa. lvi.
3</scripRef>. 2. This was an obligation upon the Jews to be kind to
strangers, and not to oppress them, because they saw them owned and
accepted of God. Communion in religion is a great engagement to
mutual affection, and should slay all enmities. 3. It was a
mortification to the pride of the Jews, who are apt to be puffed up
with their birthright privileges. "We are Abraham's seed." God let
them know that the sons of the stranger were as welcome to him as
the sons of Jacob; no man's birth or parentage shall turn either to
his advantage or his prejudice in his acceptance with God. This
likewise intimated that, as believing strangers should be accounted
Israelites, so unbelieving Israelites should be accounted
strangers. 4. It was a happy presage of the calling of the
Gentiles, and of their admission into the church. If the law made
so little difference between Jew and Gentile, much less would the
gospel make, which broke down the partition-wall, and reconciled
both to God in one sacrifice, without the observance of the legal
ceremonies.</p>
<p class="indent" id="Num.xvi-p6">III. A law for the offering of the first of
their dough unto the Lord. This, as the former, goes upon the
comfortable supposition of their having <i>come into the promised
land,</i> <scripRef id="Num.xvi-p6.1" osisRef="Bible:Num.15.18" parsed="|Num|15|18|0|0" passage="Nu 15:18"><i>v.</i> 18</scripRef>. Now
that they lived upon manna they needed not such an express
acknowledgment of God's title to their daily bread, and their
dependence upon him for it, the thing spoke for itself; but in
Canaan, where they should eat the fruit of their own industry, God
required that he should be owned as their landlord and their great
benefactor. They must not only offer him the first-fruits and
tenths of the corn in their fields (these had already been
reserved); but when they had it in their houses, in their kneading
trough, when it was almost ready to be set upon their tables, God
must have a further tribute of acknowledgment, part of their dough
(the Jews say a fortieth part, at least, of the whole lump) must be
heaved or offered up to God (<scripRef id="Num.xvi-p6.2" osisRef="Bible:Num.15.20-Num.15.21" parsed="|Num|15|20|15|21" passage="Nu 15:20,21"><i>v.</i> 20, 21</scripRef>), and the priest must
have it for the use of his family. Thus they must own their
dependence upon God for their daily bread, even when they had it in
the house with them; they must then wait on God for the comfortable
use of it; for we read of that which was brought home, and yet God
did blow upon it, and it came to little, <scripRef id="Num.xvi-p6.3" osisRef="Bible:Hag.1.9" parsed="|Hag|1|9|0|0" passage="Hag 1:9">Hag. i. 9</scripRef>. Christ has taught us to pray not,
<i>Give us this year our yearly harvest,</i> but <i>Give us this
day our daily bread.</i> God by this law said to the people, as the
prophet long afterwards said to the widow of Sarepta (<scripRef id="Num.xvi-p6.4" osisRef="Bible:1Kgs.17.13" parsed="|1Kgs|17|13|0|0" passage="1Ki 17:13">1 Kings xvii. 13</scripRef>), <i>Only make me
thereof a little cake first.</i> This offering was expressly kept
up by the laws of Ezekiel's visionary temple, and it is a
commandment with promise of family-mercies (<scripRef id="Num.xvi-p6.5" osisRef="Bible:Ezek.44.30" parsed="|Ezek|44|30|0|0" passage="Eze 44:30">Ezek. xliv. 30</scripRef>): <i>You shall give unto the
priest the first of your dough, that he may cause the blessing to
rest in thy house;</i> for, when God has had his dues out of our
estates, we may expect the comfort of what falls to our share.</p>
</div><scripCom id="Num.xvi-p6.6" osisRef="Bible:Num.15.22-Num.15.29" parsed="|Num|15|22|15|29" passage="Nu 15:22-29" type="Commentary"/><div class="Commentary" id="Bible:Num.15.22-Num.15.29">
<h4 id="Num.xvi-p6.7">Sacrifices for Sins of
Ignorance. (<span class="smallcaps" id="Num.xvi-p6.8">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xvi-p7">22 And if ye have erred, and not observed all
these commandments, which the <span class="smallcaps" id="Num.xvi-p7.1">Lord</span>
hath spoken unto Moses,   23 <i>Even</i> all that the <span class="smallcaps" id="Num.xvi-p7.2">Lord</span> hath commanded you by the hand of
Moses, from the day that the <span class="smallcaps" id="Num.xvi-p7.3">Lord</span>
commanded <i>Moses,</i> and henceforward among your generations;
  24 Then it shall be, if <i>ought</i> be committed by
ignorance without the knowledge of the congregation, that all the
congregation shall offer one young bullock for a burnt offering,
for a sweet savour unto the <span class="smallcaps" id="Num.xvi-p7.4">Lord</span>,
with his meat offering, and his drink offering, according to the
manner, and one kid of the goats for a sin offering.   25 And
the priest shall make an atonement for all the congregation of the
children of Israel, and it shall be forgiven them; for it <i>is</i>
ignorance: and they shall bring their offering, a sacrifice made by
fire unto the <span class="smallcaps" id="Num.xvi-p7.5">Lord</span>, and their sin
offering before the <span class="smallcaps" id="Num.xvi-p7.6">Lord</span>, for their
ignorance:   26 And it shall be forgiven all the congregation
of the children of Israel, and the stranger that sojourneth among
them; seeing all the people <i>were</i> in ignorance.   27 And
if any soul sin through ignorance, then he shall bring a she goat
of the first year for a sin offering.   28 And the priest
shall make an atonement for the soul that sinneth ignorantly, when
he sinneth by ignorance before the <span class="smallcaps" id="Num.xvi-p7.7">Lord</span>, to make an atonement for him; and it shall
be forgiven him.   29 Ye shall have one law for him that
sinneth through ignorance, <i>both for</i> him that is born among
the children of Israel, and for the stranger that sojourneth among
them.</p>
<p class="indent" id="Num.xvi-p8">We have here the laws concerning sacrifices
for sins of ignorance; the Jews understand it of idolatry, or false
worship, through the error of their teachers. The case here
supposed is that they <i>had not observed all these
commandments,</i> <scripRef id="Num.xvi-p8.1" osisRef="Bible:Num.15.22-Num.15.23" parsed="|Num|15|22|15|23" passage="Nu 15:22,23"><i>v.</i> 22,
23</scripRef>. If they had failed in the offerings of their
acknowledgment, and had not brought them according to the law, then
they must bring an offering of atonement, yea, though the omission
had been through forgetfulness or mistake. If they failed in one
part of the ceremony, they must make it up by the observance of
another part, which was in the nature of a remedial law. 1. The
case is put of a national sin, committed through ignorance, and
become customary through a vulgar error (<scripRef id="Num.xvi-p8.2" osisRef="Bible:Num.15.24" parsed="|Num|15|24|0|0" passage="Nu 15:24"><i>v.</i> 24</scripRef>)—<i>the congregation,</i> that
is, the body of the people, for so it is explained (<scripRef id="Num.xvi-p8.3" osisRef="Bible:Num.15.25" parsed="|Num|15|25|0|0" passage="Nu 15:25"><i>v.</i> 25</scripRef>): <i>All the
congregation of the children of Israel.</i> The ceremonial
observances were so numerous, and so various, that, it might easily
be supposed, some of them by degrees would be forgotten and
disused, as particularly that immediately before concerning the
heave-offering of their dough: now if, in process of time, upon
consulting the law, there should appear to have been a general
neglect of that or any other appointment, then a sacrifice must be
offered for the whole congregation, and the oversight shall be
forgiven (<scripRef id="Num.xvi-p8.4" osisRef="Bible:Num.15.25-Num.15.26" parsed="|Num|15|25|15|26" passage="Nu 15:25,26"><i>v.</i> 25,
26</scripRef>) and not punished, as it deserved, with some national
judgment. The offering of the sacrifice <i>according to the
manner,</i> or <i>ordinance,</i> plainly refers to a former
statute, of which this is the repetition; and the same bullock
which is there called <i>a sin-offering</i> (<scripRef id="Num.xvi-p8.5" osisRef="Bible:Lev.4.13 Bible:Lev.4.21" parsed="|Lev|4|13|0|0;|Lev|4|21|0|0" passage="Le 4:13,21">Lev. iv. 13, 21</scripRef>) is here called <i>a
burnt-offering</i> (<scripRef id="Num.xvi-p8.6" osisRef="Bible:Num.15.24" parsed="|Num|15|24|0|0" passage="Nu 15:24"><i>v.</i>
24</scripRef>), because it was wholly burnt, though not upon the
altar, yet without the camp. And here is the addition of a <i>kid
of the goats for a sin-offering.</i> According to this law, we find
that Hezekiah made atonement for the errors of his father's reign,
by <i>seven bullocks, seven rams, seven lambs, and seven
he-goats,</i> which he offered as a <i>sin-offering for the
kingdom, and for the sanctuary, and for Judah</i> (<scripRef id="Num.xvi-p8.7" osisRef="Bible:2Chr.29.21" parsed="|2Chr|29|21|0|0" passage="2Ch 29:21">2 Chron. xxix. 21</scripRef>), and <i>for all
Israel,</i> <scripRef id="Num.xvi-p8.8" osisRef="Bible:Num.15.24" parsed="|Num|15|24|0|0" passage="Nu 15:24"><i>v.</i> 24</scripRef>.
And we find the like done after the return out of captivity,
<scripRef id="Num.xvi-p8.9" osisRef="Bible:Ezra.8.35" parsed="|Ezra|8|35|0|0" passage="Ezr 8:35">Ezra viii. 35</scripRef>. 2. It is
likewise supposed to be the case of a particular person: <i>If any
soul sin through ignorance</i> (<scripRef id="Num.xvi-p8.10" osisRef="Bible:Num.15.27" parsed="|Num|15|27|0|0" passage="Nu 15:27"><i>v.</i> 27</scripRef>), neglecting any part of his
duty, he must bring his offering, as was appointed, <scripRef id="Num.xvi-p8.11" osisRef="Bible:Lev.4.27-Lev.4.35" parsed="|Lev|4|27|4|35" passage="Le 4:27-35">Lev. iv. 27</scripRef>, &amp;c. Thus atonement
shall be made <i>for the soul that sins, when he sins through
ignorance,</i> <scripRef id="Num.xvi-p8.12" osisRef="Bible:Num.15.28" parsed="|Num|15|28|0|0" passage="Nu 15:28"><i>v.</i>
28</scripRef>. Observe, (1.) Sins committed ignorantly need to have
atonement made for them; for, though ignorance will in a degree
excuse, it will not justify those that might have known their
Lord's will and did it not. David prayed to be cleansed from his
<i>secret faults,</i> that is, those sins which he himself was not
aware of, the errors he did not understand, <scripRef id="Num.xvi-p8.13" osisRef="Bible:Ps.19.12" parsed="|Ps|19|12|0|0" passage="Ps 19:12">Ps. xix. 12</scripRef>. (2.) Sins committed ignorantly
shall be forgiven, through Christ the great sacrifice, who, when he
offered up himself once for all upon the cross, seemed to explain
the intention of his offering in that prayer, <i>Father, forgive
them, for they know not what they do.</i> And Paul seems to allude
to this law concerning sins of ignorance (<scripRef id="Num.xvi-p8.14" osisRef="Bible:1Tim.1.13" parsed="|1Tim|1|13|0|0" passage="1Ti 1:13">1 Tim. i. 13</scripRef>), <i>I obtained mercy, because I
did it ignorantly and in unbelief.</i> And it looked favourable
upon the Gentiles that this law of atoning for sins of ignorance is
expressly made to extend to those who were strangers to the
commonwealth of Israel (<scripRef id="Num.xvi-p8.15" osisRef="Bible:Num.15.29" parsed="|Num|15|29|0|0" passage="Nu 15:29"><i>v.</i>
29</scripRef>), but supposed to be <i>proselytes of
righteousness.</i> Thus the blessing of Abraham comes upon the
Gentiles.</p>
</div><scripCom id="Num.xvi-p8.16" osisRef="Bible:Num.15.30-Num.15.36" parsed="|Num|15|30|15|36" passage="Nu 15:30-36" type="Commentary"/><div class="Commentary" id="Bible:Num.15.30-Num.15.36">
<h4 id="Num.xvi-p8.17">Doom of Presumptuous
Sinners. (<span class="smallcaps" id="Num.xvi-p8.18">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xvi-p9">30 But the soul that doeth <i>ought</i>
presumptuously, <i>whether he be</i> born in the land, or a
stranger, the same reproacheth the <span class="smallcaps" id="Num.xvi-p9.1">Lord</span>; and that soul shall be cut off from among
his people.   31 Because he hath despised the word of the
<span class="smallcaps" id="Num.xvi-p9.2">Lord</span>, and hath broken his
commandment, that soul shall utterly be cut off; his iniquity
<i>shall be</i> upon him.   32 And while the children of
Israel were in the wilderness, they found a man that gathered
sticks upon the sabbath day.   33 And they that found him
gathering sticks brought him unto Moses and Aaron, and unto all the
congregation.   34 And they put him in ward, because it was
not declared what should be done to him.   35 And the <span class="smallcaps" id="Num.xvi-p9.3">Lord</span> said unto Moses, The man shall be
surely put to death: all the congregation shall stone him with
stones without the camp.   36 And all the congregation brought
him without the camp, and stoned him with stones, and he died; as
the <span class="smallcaps" id="Num.xvi-p9.4">Lord</span> commanded Moses.</p>
<p class="indent" id="Num.xvi-p10">Here is, I. The general doom passed upon
presumptuous sinners. 1. Those are to be reckoned presumptuous
sinners that sin <i>with a high hand,</i> as the original phrase is
(<scripRef id="Num.xvi-p10.1" osisRef="Bible:Num.15.30" parsed="|Num|15|30|0|0" passage="Nu 15:30"><i>v.</i> 30</scripRef>), that is,
that avowedly confront God's authority, and set up their own lust
in competition with it, that sin for sinning-sake, in contradiction
to the precept of the law, and in defiance of the penalty, that
fight against God, and dare him to do his worst; see <scripRef id="Num.xvi-p10.2" osisRef="Bible:Job.15.25" parsed="|Job|15|25|0|0" passage="Job 15:25">Job xv. 25</scripRef>. It is not only to sin
against knowledge, but to sin designedly against God's will and
glory. 2. Sins thus committed are exceedingly sinful. He that thus
breaks the commandment, (1.) <i>Reproaches the Lord</i> (<scripRef id="Num.xvi-p10.3" osisRef="Bible:Num.15.30" parsed="|Num|15|30|0|0" passage="Nu 15:30"><i>v.</i> 30</scripRef>); he says the worst he
can of him, and most unjustly. The language of presumptuous sin is,
"Eternal truth is not fit to be believed, the Lord of all not fit
to be obeyed, and almighty power not fit to be either feared or
trusted." It imputes folly to Infinite Wisdom, and iniquity to the
righteous Judge of heaven and earth; such is the malignity of
wilful sin. (2.) He <i>despises the word of the Lord,</i> <scripRef id="Num.xvi-p10.4" osisRef="Bible:Num.15.31" parsed="|Num|15|31|0|0" passage="Nu 15:31"><i>v.</i> 31</scripRef>. There are those who, in
many instances, come short of fulfilling the word, and yet have a
great value for it, and count the law honourable; but presumptuous
sinners despise it, thinking themselves too great, too good, and
too wise, to be ruled by it. <i>What is the Almighty that we should
serve him?</i> Whatever the sin itself is, it is contumacy that
incurs the anathema. It is rebellion added to the sin that is as
witch-craft, and stubbornness as idolatry. 3. The sentence passed
on such is dreadful. There remains no sacrifice for those sins; the
law provided none: <i>That soul shall be cut off from among his
people</i> (<scripRef id="Num.xvi-p10.5" osisRef="Bible:Num.15.30" parsed="|Num|15|30|0|0" passage="Nu 15:30"><i>v.</i> 30</scripRef>),
<i>utterly cut off</i> (<scripRef id="Num.xvi-p10.6" osisRef="Bible:Num.15.31" parsed="|Num|15|31|0|0" passage="Nu 15:31"><i>v.</i>
31</scripRef>); and that God may be for ever justified, and the
sinner for ever confounded, <i>his iniquity shall be upon him,</i>
and there needs no more to sink him to the lowest hell. Thus the
Jewish doctors understand it, that <i>the iniquity shall cleave to
the soul, after it is cut off, and that man shall give an account
of his sin at the great day of judgment.</i> Perhaps the kind of
offence might be such as did not expose the offender to the censure
of the civil magistrate, but, if it was done presumptuously, God
himself would take the punishment of it into his own hands, and
into them it is a fearful thing to fall. In the New Testament we
find the like sentence of exclusion from all benefit by the great
sacrifice passed upon the blasphemy against the Holy Ghost, and a
total apostasy from Christianity.</p>
<p class="indent" id="Num.xvi-p11">II. A particular instance of presumption in
the sin of sabbath-breaking. 1. The offence was the gathering of
sticks on the sabbath day (<scripRef id="Num.xvi-p11.1" osisRef="Bible:Num.15.32" parsed="|Num|15|32|0|0" passage="Nu 15:32"><i>v.</i>
32</scripRef>), which, it is probable, were designed to make a fire
of, whereas they were commanded to bake and seeth what they had
occasion for the day before, <scripRef id="Num.xvi-p11.2" osisRef="Bible:Exod.16.23" parsed="|Exod|16|23|0|0" passage="Ex 16:23">Exod.
xvi. 23</scripRef>. This seemed but a small offence, but it was a
violation of the law of the sabbath, and so was a tacit contempt of
the Creator, to whose honour the sabbath was dedicated, and an
incursion upon the whole law, which the sabbath was intended as a
hedge about. And it appears by the context to have been done
presumptuously, and in affront both of the law and to the
Law-maker. 2. The offender was secured, <scripRef id="Num.xvi-p11.3" osisRef="Bible:Num.15.33-Num.15.34" parsed="|Num|15|33|15|34" passage="Nu 15:33,34"><i>v.</i> 33, 34</scripRef>. Those that found him
<i>gathering sticks,</i> in their zeal for the honour of the
sabbath, <i>brought him to Moses and Aaron, and all the
congregation,</i> which intimates that being the sabbath day the
congregation was at that time gathered to Moses and Aaron, to
receive instruction from them, and to join with them in religious
worship. It seems, even common Israelites, though there was much
amiss among them, yet would not contentedly see the sabbath
profaned, which was a good sign that they had not quite forsaken
God, nor were utterly forsaken of him. 3. God was consulted,
<i>because it was not declared what should be done to him.</i> The
law had already made the profanation of the sabbath a capital crime
(<scripRef id="Num.xvi-p11.4" osisRef="Bible:Exod.31.14 Bible:Num.35.2" parsed="|Exod|31|14|0|0;|Num|35|2|0|0" passage="Ex 31:14,Nu 35:2">Exod. xxxi. 14, <i>ch.</i>
xxxv. 2</scripRef>); but they were in doubt, either concerning the
offence (whether this that he had done should be deemed a
profanation or no) or concerning the punishment, which death he
should die. God was the Judge, and before him they brought this
cause. 4. Sentence was passed; the prisoner was adjudged a
sabbath-breaker, according to the intent of that law, and as such
he must be put to death; and to show how great the crime was, and
how displeasing to God, and that others might hear and fear and not
do in like manner presumptuously, that death is appointed him which
was looked upon as most terrible: He must be <i>stoned with
stones,</i> <scripRef id="Num.xvi-p11.5" osisRef="Bible:Num.15.35" parsed="|Num|15|35|0|0" passage="Nu 15:35"><i>v.</i> 35</scripRef>.
Note, God is jealous for the honour of his sabbaths, and will not
hold those guiltless, whatever men do, that profane them. 5.
Execution was done pursuant to the sentence, <scripRef id="Num.xvi-p11.6" osisRef="Bible:Num.15.36" parsed="|Num|15|36|0|0" passage="Nu 15:36"><i>v.</i> 36</scripRef>. He was <i>stoned</i> to death
<i>by the congregation.</i> As many as could were employed in the
execution, that those, at least, might be afraid of breaking the
sabbath, who had thrown a stone at this sabbath-breaker. This
intimates that the open profanation of the sabbath is a sin which
ought to be punished and restrained by the civil magistrate, who,
as far as overt acts go, is keeper of both tables. See <scripRef id="Num.xvi-p11.7" osisRef="Bible:Neh.13.17" parsed="|Neh|13|17|0|0" passage="Ne 13:17">Neh. xiii. 17</scripRef>. One would think there
could be no great harm in gathering a few sticks, on what day
soever it was, but God intended the exemplary punishment of him
that did so for a standing warning to us all, to make conscience of
keeping holy the sabbath.</p>
</div><scripCom id="Num.xvi-p11.8" osisRef="Bible:Num.15.37-Num.15.41" parsed="|Num|15|37|15|41" passage="Nu 15:37-41" type="Commentary"/><div class="Commentary" id="Bible:Num.15.37-Num.15.41">
<h4 id="Num.xvi-p11.9">The Law Concerning Fringes. (<span class="smallcaps" id="Num.xvi-p11.10">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xvi-p12">37 And the <span class="smallcaps" id="Num.xvi-p12.1">Lord</span>
spake unto Moses, saying,   38 Speak unto the children of
Israel, and bid them that they make them fringes in the borders of
their garments throughout their generations, and that they put upon
the fringe of the borders a ribband of blue:   39 And it shall
be unto you for a fringe, that ye may look upon it, and remember
all the commandments of the <span class="smallcaps" id="Num.xvi-p12.2">Lord</span>,
and do them; and that ye seek not after your own heart and your own
eyes, after which ye use to go a whoring:   40 That ye may
remember, and do all my commandments, and be holy unto your God.
  41 I <i>am</i> the <span class="smallcaps" id="Num.xvi-p12.3">Lord</span> your
God, which brought you out of the land of Egypt, to be your God: I
<i>am</i> the <span class="smallcaps" id="Num.xvi-p12.4">Lord</span> your God.</p>
<p class="indent" id="Num.xvi-p13">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,
<scripRef id="Num.xvi-p13.1" osisRef="Bible:Num.15.38" parsed="|Num|15|38|0|0" passage="Nu 15:38"><i>v.</i> 38</scripRef>. 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,
<scripRef id="Num.xvi-p13.2" osisRef="Bible:Matt.9.20" parsed="|Matt|9|20|0|0" passage="Mt 9:20">Matt. ix. 20</scripRef>. 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, <i>Blessed be he who has sanctified us unto himself, and
commanded us to wear fringes.</i> 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 <i>to
stir up their pure minds by way of remembrance</i> (<scripRef id="Num.xvi-p13.3" osisRef="Bible:2Pet.3.1" parsed="|2Pet|3|1|0|0" passage="2Pe 3:1">2 Pet. iii. 1</scripRef>), that they might
<i>look upon the fringe and remember the commandments.</i> 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 <i>remember the
commandments of the Lord our God,</i> that we <i>may do them,</i>
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 <i>seek
not after your own heart, and your own eyes,</i> 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 <i>walk in the way of our heart</i> and in <i>the
sight of our eyes;</i> for the <i>imagination of the heart is
evil,</i> and so is the <i>lust of the eyes.</i></p>
<p class="indent" id="Num.xvi-p14">After the repetition of some ceremonial
appointments, the chapter closes with that great and fundamental
law of religion, <i>Be holy unto your God,</i> purged from sin, and
sincerely devoted to his service; and that great reason for all the
commandments is again and again inculcated, <i>I am the Lord your
God.</i> 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.</p>
</div></div2>