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 (chapter 6) 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.

Can anything be more blessed to God's people than the assurance of the everlasting relationship existing between Himself and them? This everlasting relationship is a hiding-place, refuge, and defence in this desert land; a safe retreat, where the soul may obtain repose, satisfaction, in trying moments.

I. TO SAY THAT ETERNAL RELATIONSHIP LEADS TO LICENTIOUSNESS, AND INDUCES A DISREGARD TO ALL MORAL AND SOCIAL DUTIES, IS THE SAME AS TO SAY, THAT TO BRING ANY INDIVIDUAL INTO THE CLEAR, BRIGHT LIGHT OF THE SUN WILL CAUSE A PEBBLE TO BECOME A STUMBLING-BLOCK UNTO HIM. Here is a threefold assertion of relationship in my text, which relationship now is but rarely understood, still less enjoyed, and often reviled. But, now, notice the nature of this relationship. It is a relationship of a father, a Brother, a Comforter, a Guide, a Preceptor. It is a relationship of King and subject, Parent and child, Husband and wife, Friend and friend.

II. THE DELIVERANCE EFFECTED AS A PROOF OF THIS RELATIONSHIP. The proof is that He brought His people out of Egypt. "Oh!" says one timid soul, "but I do not belong to Him. I do not think the Lord speaks to me." Well, I do not desire you to make the assertion, unless God has brought you from Egypt. But mock not His love, deny not His grace, insult not His Spirit by questioning the relationship if He has rescued you from the bondage of sin, Satan, and self, the world, and the devil. He has delivered you on purpose to be your God, openly and avowedly.

III. THE CLAIM OF GOD IS UPON US, FOR DEVOTEDNESS TO HIS GLORY AND ACTIVITY IN HIS CAUSE. He has brought you out for His own use; and He has a right to all the ardour of your spirit, all the activity of your life, all the affections of your soul. Remember, you are not your own, but bought with a price; therefore glorify God with your body and spirit, which are His. Oh! what ties bind us to devotedness to His name — ties of blood, ties of love, ties of grace. As a King, He created me His subject; as a Deliverer, He brought me to liberty; as my God, He allied me to Himself in everlasting relationship. And if all these ties fail to produce the effect of consecration of heart, and soul, and life to Him, I have one more tie left — namely, the constraint of love.

(J. Irons.).