Now if you stray unintentionally and do not obey all these commandments that the LORD has spoken to Moses-- Sermons
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, 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 Psalm 19 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.
The Lord is with us: fear them not. I. JOSHUA AND CALEB WERE DEEPLY GRIEVED BY REASON OF THE REBELLION OF THE NATION.II. JOSHUA AND CALEB NOBLY ENDEAVOURED TO ARREST THE REBELLION OF THE NATION. 1. They reassert the excellence of the land. 2. They declare the attainableness of the land. 3. They exhort the people not to violate the conditions of its attainment. (1) (2) III. JOSHUA AND CALEB WERE IN DANGER BY REASON OF THEIR EFFORT TO ARREST THE REBELLION OF THE NATION. "All the congregation bade stone them with stones." See here — 1. The tactics of an excited mob when defeated in argument. 2. The folly of an excited mob. This proposal to stone Joshua and Caleb was insane.(1) Stoning would not disprove the testimony, or take away the wisdom from the counsel of the two brave explorers.(2) Stoning would involve the nation in deeper guilt and disgrace. 3. The perils of faithfulness. IV. JOSHUA AND CALEB RESCUED FROM DANGER BY THE INTERPOSITION OF GOD. (W. Jones.) 1. We might conclude, indeed, that He could not delight in them, when we reflect —(1) On their nothingness and vanity. "Man at His best estate," &c.(2) On their guilt and rebellion. Not one but is a sinner.(3) On their pollution and want of conformity to His likeness.(4) And more especially when we reflect on His greatness, independence and purity. 2. But there are the most satisfactory evidences that He does delight in His people.(1) Observe the names by which He distinguishes them. His "jewels" — "inheritance" — "treasure" — "diadem" — "crown" and "portion." See the very term in the text. And Proverbs 11:20.(2) Observe the declarations He has made respecting them. "He that toucheth you, toucheth the apple of Mine eye."(3) Observe what He has done for them. Favoured — sustained — redeemed them — given His Son — Spirit — promises.(4) What He has provided for them. "The Lord God is a sun," &c. "My God shall supply," &c. "Eye hath not seen," &c.(5) Eternal life and unceasing glory. II. AN INFERENCE. "Then He will bring us into this land," &c. Observe here — 1. The land specified. It is "the land afar off." The good land. The heavenly Canaan. The region of immortality. 2. This land is God's gift. Not the result of merit. It is given in promise — given in Christ. 3. To this land God must bring His saints. Difficulties, enemies, and dangers intervene. He will guide to it. Keep — safely conduct, and at length put people into it, as He did Israel. "Fear not, little flock," &c. "Let not your hearts be troubled," &c. (Revelation 2:10, 26; Revelation 3:5, 12). (J. Burns, D. D.) 1. They drew a strong argument from the assurance that the Lord was with them, bat that the defence of the Canaanites had departed from them. They spoke of the country itself as worthy of the contest. 2. They reminded the people of the danger of disobedience, as appeared from their past history; and from the character of God. Sin was the only giant that they had reason to fear. Happy would it have been for the people, had they listened to these arguments. II. How RESOLUTE WAS THEIR SPIRIT! Personally, no doubt, it would have been much more pleasant to remain in the tent; but viewing this as an opportunity of doing good, and glorifying God, they encountered the shame of uttering sentiments which were reprobated; and the danger of advising measures which were disliked. Thus numbers in the present day say, "Religion is all very well in its place"; but they have no idea of glorifying God, and endeavouring to save souls, by acting with the decision that Caleb and Joshua did. We, too, may mourn over sin, but we must do something more; we must use all our influence to put it down, and to lead forward the Israel of God. III. How UNDIVIDED WAS THEIR AIM! Their one desire was to get the land; and therefore if popular opinion coincided with them, well; but if not, they would not be guided by it. They could do without riches, or honour, or life itself; but they could not do without Canaan. (George Breay, B. A.) People Aaron, Ephah, Israelites, MosesPlaces Egypt, Wilderness of ParanTopics Commandments, Commands, Err, Erred, Error, Fail, Inadvertently, Laws, Observe, Observed, Sin, Spoken, Unintentionally, UnwittinglyOutline 1. The law of the meat offering, and the drink offering14. The stranger is under the same law 17. The law of the first of the dough 22. The sacrifice for sins of ignorance 30. The punishment of presumption 32. He who violated the Sabbath is stoned 37. The law of tassels Dictionary of Bible Themes Numbers 15:22-26 6615 atonement, necessity 6183 ignorance, of God 6021 sin, nature of Library List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work. THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin, … Alfred Edersheim—The Life and Times of Jesus the Messiah We are Drawing Near the End, and to the Highest Conclusions of True Human Wisdom... Seventh Day. Holiness and Obedience. The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter Among the People, and with the Pharisees Degrees of Sin The Worship of the Synagogue Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees. Jesus Heals on the Sabbath Day and Defends his Act. The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question Numbers Links Numbers 15:22 NIVNumbers 15:22 NLT Numbers 15:22 ESV Numbers 15:22 NASB Numbers 15:22 KJV Numbers 15:22 Bible Apps Numbers 15:22 Parallel Numbers 15:22 Biblia Paralela Numbers 15:22 Chinese Bible Numbers 15:22 French Bible Numbers 15:22 German Bible Numbers 15:22 Commentaries Bible Hub |
    |