Schoolmaster to Christ
NUMBERS CHAPTER 15

Scripture Reading: Numbers 15 (KJV)

When taken in connection with the contents of chapter 14, the opening words of this chapter are striking. In chapter 14, all seemed dark and hopeless. Moses had to say to the people, "Go not up, for the Lord is not among you; that ye be not smitten before your enemies." And the Lord had said to them, "As truly as I live, as ye have spoken in mine ears, so will I do to you. Your carcasses shall fall in this wilderness . . . Doubtless ye shall not come into the land concerning which I sware to make you dwell therein . . . As for you, your carcasses, they shall fall in this wilderness."

But no sooner do we open the chapter now before us, than, just as though nothing had happened, and as though all was as calm, bright, and certain as God could make it, we read these words: "The Lord spake unto Moses, saying, 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," etc. This is one of the most remarkable passages in this wonderful book. Indeed there is not, in the whole compass of the book, a passage more thoroughly characteristic, not only of Numbers, but of the entire volume of God. When we read the solemn sentence, "Ye shall not come into the Land," what is the plain lesson that it says to us? It is a lesson that we are slow to learn – man's utter worthlessness. "All flesh is grass."

On the other hand, when we read such words as, "When ye be come into the land of your habitations, which I give unto you," the precious lesson that it says to us is this: salvation is of the Lord. In the one, we learn man's failure; in the other, God's faithfulness. If we look at man's side of the question, the sentence is, "Doubtless ye shall not come into the land.'' But if we look at God's side of the question, we can reverse the matter, and say, "Doubtless ye shall."

This is the way it stands in the scene now before us; and this is the way it stands in the whole volume of inspiration, from beginning to end. Man fails; but God is faithful. Man forfeits everything; but God makes good all. "The things which are impossible with man are possible with God." Do we need to travel through the inspired canon in order to illustrate and prove this? Do we need to refer to the history of Adam, in paradise; the history of Noah, after the flood; the history of Israel, in the wilderness; Israel, in the land; Israel, under the law; or Israel, under the Levitical ceremonial? Do we need to dwell on man's record of failure in the prophetic, priestly, and kingly office? Shall we point out the church's failure as a responsible vessel on earth? Is it not so that man always fails in everything?

This is the dark and humbling side of the picture. But, there is also a bright and encouraging side. There is the "Doubtless ye shall not;" there is also the "Doubtless ye shall." Why? Because Christ has entered the scene and in Him all is infallibly secured for the glory of God and the eternal blessing of man. It is God's eternal purpose to "Head up all things in Christ." There is not a single thing in which the fist man has failed, that the second Man will not make good. In Christ, all is now on a new footing. He is the Head of the new creation; Heir of all the promises made to Abraham, Isaac, and Jacob, touching the land; Heir of all the promises made to David concerning the throne. The government shall be upon His shoulder. He shall bear the glory. He is the Prophet, Priest, and King. In other words, Christ makes good all that Adam lost, and brings in much more than Adam ever had. Hence, when we look at the first Adam and his doings, whenever and however viewed, the sentence is "Doubtless ye shall not." You shall not remain in Paradise; shall not retain the government; shall not inherit the promises; shall not enter the land; shall not occupy the throne; and you shall not enter the kingdom.
 
But, on the other hand, when we look at the last Adam and His doings, wherever and however viewed, the entire category must be reversed; the "not" must forever be taken from the sentence, because in Christ Jesus "all the promises of God are yea and Amen, to the glory of God by us." There is no "nay" in the matter when Christ is concerned. all is "yea'' – all is divinely settled and established; and because it is so, God has set His seal to it, even the seal of His Spirit, which all true believers now possess.

"For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us. Now He which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts" (2 Cor. 1:19-22).

Thus, the opening lines of Numbers 15 should be read in the light of the whole Book of God. It falls in with the entire history of the ways of God with man. Israel had forfeited all title to the land. They deserved nothing better than their carcasses falling in the wilderness. And yet such is the precious grace of God; that He could speak to them about coming into the land, instructing them regarding their ways and works therein.

Nothing can be more establishing than all this. God rises above human failure and sin. It is utterly impossible that a single promise of God can fail to be accomplished. Could the conduct of Abraham's seed in the wilderness frustrate God's eternal purpose, or hinder fulfillment of the absolute and unconditional promise made to the fathers? No; therefore, if the generation that came out of Egypt refused to go into Canaan, Jehovah would simply raise up a seed through whom His promise could be made good. This will help to explain the opening sentence of this chapter – a sentence that comes in with such remarkable force and beauty after the humiliating scenes of chapter 14. In the 14th chapter, Israel's sun seems to go down amid dark and angry clouds; but in the 15th, it rises with serene brightness, revealing and establishing the great truth: "The gifts and calling of God are without repentance." God never repents of His call or His gift; and hence, though an unbelieving generation should murmur and rebel, He will make good all that He has promised.

Here is the resting place of faith in all ages, at all times – the sure and safe haven for the soul amid the wreck of human schemes and undertakings. In the hands of man, everything goes to pieces; but God in Christ remains. Let man be set up in business again and again, under the most favorable circumstances, and he is sure to become a bankrupt; but God has set up Christ in resurrection, and all who truly believe in Him are placed on a new footing – they are taken into partnership with the risen and glorified Head, and there they stand forever. That wondrous partnership can never be dissolved. All is secured on a basis that no power of earth or hell can ever touch.

Do we understand the application of all this to self? Have we discovered, in the light of God's presence, that in every deed we are bankrupt; that we have made shipwreck of everything; that we have not a single plea to urge? Have we been led to make a personal application of these two sentences: "Doubtless thou shalt not," and "Doubtless thou shalt''? Have we learned the force of these words, "Thou hast destroyed thyself; But in me is thy help''? In other words, have we come to Jesus as a lost, guilty self-destroyed sinner, finding redemption, pardon, and peace in Him?

We need to pause and seriously consider these things. Our prayerful goal is to never lose sight of the fact that we have something more to do than write about the Pentateuch. We must also consider and discharge to the soul. Therefore, from time to time, we feel constrained to briefly turn from the page on which we are meditating, in order to make an appeal to the heart and conscience, earnestly entreating one who is yet unconverted and undecided, to lay aside this study and seriously consider the soul’s present condition and eternal destiny. Comparison to this, all other questions dwindle into utter insignificance. When compared with eternity and the salvation of a never-dying soul, what are all the schemes and undertakings that begin, continue and end in time? "What shall it profit a man if he shall gain the whole world and lose his own soul" If one has great wealth; if one stands on the loftiest pinnacle of literary fame or political ambition; if our name be adorned with all honors the universities of this world could bestow; if our brow is wreathed with laurels and our breast covered with medals of a hundred victories what would it profit? We must leave it all – we must pass through the narrow arch of time into the boundless ocean of eternity. Those of princely wealth, of literary fame; those who have ruled nations by their intellectual power; those who have held thousands by skills of speech; those who have reached the highest point of naval, military and forensic distinction have passed away into eternity – and the awful question arises, "Where is the soul?"

We beseech the serious student not to turn away from this subject. By God's great love; by the cross and passion of Christ; by the powerful testimony of God the Holy Spirit; by the awful solemnity of a never-ending eternity; by the unspeakable value of the immortal soul; by all the joys of heaven; by all the horrors of hell – by these seven arguments we urge: delay not, argue not, reason not, but come to Jesus Christ. Come to Jesus Who stands with open arms and loving heart, ready to receive. He points to wounds attesting to the reality of His atoning death on the cross, and assures that He can be eternally trusted. May God's Spirit carry home this appeal to the heart and give no rest until it has been savingly converted to Christ, reconciled to God and sealed with the Holy Spirit of promise.

Let us now return to the 15th chapter of Numbers. Nothing can be lovelier than the picture here presented. We have vows and freewill offerings, sacrifices of righteousness, and the wine of the Kingdom, all based on the sovereign grace that shines in the first verse. It is a fair sample, a beauteous foreshadowing of the future condition of Israel. It reminds us of the marvelous visions that close the book of the prophet Ezekiel. The unbelief, the murmuring, and the rebellion are over and forgotten. God retires into His own eternal counsels, and from there looks forward to the time when His people shall offer an offering in righteousness and pay their vows to Him (vv. 3-13).

But there is a striking feature in this chapter – the place "the stranger" gets. It is thoroughly characteristic. "And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the Lord; as ye do, so he shall do. One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you an ordinance for ever in your generations: as ye are, so shall The stranger be before the Lord. One law and one manner shall be for you, and for the stranger that sojourneth with you."

What a place for the stranger. What a lesson for Israel. What a standing testimony on the page of their favorite and boasted Moses. The stranger is placed on the same platform with Israel. "As ye are, so shall the stranger be," and this, too, "before the Lord." In Exodus 12:48 we read, "And when a stranger shall sojourn with thee, and will keep the Passover to the Lord, let all his males be circumcised, and then let him come near and keep it." But in Numbers 15 there is no allusion to circumcision. Why could such a point ever be waived? We believe the omission here is full of meaning. Israel had forfeited everything. The rebellious generation was to be set aside and cut off; but God's eternal purpose of grace must stand, and all His promises fulfilled. Israel will possess the land; they will offer pure offerings, and pay their vows – all on the ground of sovereign mercy. It is on the same ground that "the stranger" will be brought in; and not only brought in, but "As ye are, so shall the stranger be before the Lord."

Let those who might quarrel with this study Numbers 13 and 14. And when the soul has drunk in the wholesome lesson, then meditate on Numbers 15; and we feel assured "the stranger" will not be pushed off the platform, for we will be ready to confess ourselves as debtors to mercy, and to acknowledge that the same mercy that has reached us can reach the stranger, and we will rejoice to go in company with that stranger to drink from the wells of salvation thrown open by the sovereign grace of the God of Jacob.

We are forcibly reminded by the teaching of this part of Numbers, of that profound section of truth presented in Romans 9-11, particularly its magnificent close. "The gifts and calling of God are without repentance. For as ye [strangers] in times past have not believed God, yet have now obtained mercy through their unbelief: even so have these also now not believed in your mercy [i.e., mercy shown to the Gentiles], that they also may obtain mercy [i.e., come in on the ground of mercy like the stranger]. For God hath concluded them all in unbelief, that he might have mercy upon all [Jews and Gentiles – Israel and the stranger]. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counselor Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen" (Rom. 11:29-36; emphasis added).

In Numbers 15:22-32 we have instructions regarding sins of ignorance and presumptuous sins – a grave and important distinction. For the former, simple provision is made in the goodness and mercy of God. In this portion of the chapter, the death of Christ is presented in its two grand aspects: the burnt offering, and the sin offering. In other words, its aspect to God and its aspect to us; also we have all the preciousness, fragrance, and joy of His perfect life and service as a man in this world – typified by the meat offering and drink offering. In the burnt offering, we see atonement according to the measure of Christ's devotedness to God, and of God's delight in Him. In the sin offering, we see atonement according to the measure of the sinner's necessities and the hatefulness of sin in God's sight. Taken together, the two offerings present the atoning death of Christ in all its fullness. In the meat offering, we have Christ's perfect life and the reality of His human nature manifested in all the details of His path and service in this world. While the drink offering typifies His complete surrender of Himself to God.

We do not now attempt to enter into the rich and marvelous instruction conveyed in the different classes of sacrifices presented in this passage. We merely briefly state here what we judge to be the main import of each offering.

The claims of God demand that sins of ignorance should be taken into consideration. We might feel disposed to say, or at least to think, that such sins should be passed over. But God does not think so. His holiness must not be reduced to the standard of our intelligence. Grace has made provision for sins of ignorance; but holiness demands that such sins must be judged and confessed. Every true heart will bless God for this. For what would become of us if the provisions of God's grace were not adequate to meet the claims of His holiness? For His provisions to be adequate, they must travel beyond the range of our intelligence.

And yet, while generally speaking this will be admitted, it is sorrowful to often hear a Christian making excuses for ignorance, justifying unfaithfulness and error on the ground of ignorance. But often in such cases the question may be cogently urged regarding why we are ignorant pertaining to our conduct or the claims of Christ? Suppose a question comes up demanding a positive judgment and calling for a certain line of action; do we plead ignorance? Is such a plea right? Will it avail? Does the plea eliminate our responsibility? Will God allow us to shirk the question in such a way? No, we may rest assured He will not. Why are we ignorant? Have we put forth all our energies, have we adopted every available means, have we made every possible effort to get at the root of the matter and reach a just conclusion? We must bear in mind that the claims of truth and holiness demand all this of us; and we should not be satisfied with anything less. After all, if it was a question involving our personal interests, our name, reputation, and property we would leave no stone unturned in order to make ourselves fully acquainted with all the facts of the case. We would not plead ignorance in such matters. If information was available, we would have it. We would do our utmost to know all the ins and outs, the pros and cons of the question, so that we might form a sound judgment in the matter.

If this is true, then why would we plead ignorance when the claims of Christ are in question? To do so, proves that while we are quick, earnest, energetic, and totally alive when self is concerned, but indifferent, sluggish, and slow-paced when Christ is concerned. What a humbling truth – may we be humbled under a sense of it. May the Spirit of God make us more thoroughly earnest regarding things that concern our precious Lord, Jesus Christ. In our daily estimation, may self and its interests sink, and Christ and His interests rise. And may we at least cordially accept our holy responsibility to diligently go into every question in which the glory of our Lord and Savior Jesus Christ may, even in the most remote degree, be involved – no matter how we might fail in our research. Let us not say, think, or act as though we consider anything concerning Him is a matter of indifference. God forbid. Let us esteem all that merely concerns self to be non-essential; but the claims of Christ of paramount authority.

This subject of ignorance, in the sense of our responsibility to the truth of God, is of immense and practical importance. Often we plead ignorance, when indifference is the truer and better term. How sad. Even though in His infinite goodness our God has made ample provision for sins of ignorance, still, that is no reason why we should coolly shelter ourselves behind the plea of ignorance when there is so much information within our reach, if we only had the energy to make use of it.

It is important to spend valuable time on this point, because in this age we have reached a serious moment in the history of Christianity. We are not given to croaking; we have no sympathy whatsoever with it. We believe it is our privilege to be filled with joyful confidence, and to have our hearts and minds garrisoned by the peace of God that passes all understanding. "God hath not given us the spirit of fear; but of power, and of love, and of a sound mind" (2 Tim. 1:7).

However, it is impossible to close our eyes to the startling fact that the claims of Christ – the value of truth; the authority of Holy Scripture are more and more each day, each week, each year, being set aside. We believe we are approaching a moment in time when there could be toleration for anything and everything exception the truth of God. Therefore, it behooves us to look well to it, that God's Word always has its proper place in the heart; and that the conscience is governed in all things by its holy authority. A tender conscience is a precious treasure to carry from day to day; a conscience that always yields a true response to the Word of God; that bows down to its plain statements without question. When the conscience is in this condition, there is always a regulating power with which to act on one's practical course and character. Conscience may be compared to the regulator of a watch. Perhaps the hands of the watch go astray; but as long as the regulator has power over the spring, there is always a means of correcting the hands. If that power is gone, the entire watch must be opened and corrected. So it is with the conscience. As long as it continues true to the touch of Scripture, as applied by the Holy Spirit, there is always a safe and sure regulating power. But if it becomes sluggish, hardened, or perverted; if it refuses to yield a true response to "Thus saith the Lord," there is little, if any, hope. It then becomes a case similar to that referred to in this chapter, "But the soul that doeth anything presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him" (vv. 30, 31).

This is no sin of ignorance, but a presumptuous, willful sin, for which nothing remained but the unmitigated judgment of God. "Rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry" (1 Sam. 15:13). These are weighty words for an age like the present, when man's will is developing itself with extraordinary force. Today, it is deemed manly to assert our will; but Scripture teaches the direct opposite. The two grand elements of human perfection – of perfect manhood – are these: dependence and obedience. In proportion as one departs from these, he departs from the true spirit and attitude of man. Hence, when we turn our eyes to Him Who was the perfect man, the man Christ Jesus, we see these two grand features perfectly adjusted and perfectly developed, from first to last. Not for a single moment was that blessed One ever out of the attitude of perfect dependence and absolute obedience. To prove and illustrate this fact would take us through the entire Gospel narrative. But consider one – the scene of the temptation. There we find a sample of the whole of that blessed life. His one unvarying reply to the tempter was, "It is written." No reasoning, no arguments, no questions. He lived by the Word of God. He conquered Satan by holding fast the only true position of a man – dependence and obedience. He could depend on God; and He would obey Him. What could Satan do in such a case? Absolutely nothing.

Here is our example. Having the life of Christ, we are called to live in habitual dependence and obedience. This is walking in the Spirit. This is the Christian's safe and happy path. Independence and disobedience go together. They are utterly unchristian and unmanly. We find these two things in the first man, as we find the two opposites in the Second. In the garden, Adam sought to be independent. He was not content with being a man and abiding in the only true place and spirit of a man, so he became disobedient. Here lies the secret of fallen humanity – these are the two elements that make up fallen manhood. Trace it where you will – before the flood, after the flood; without law, under the law; Heathen, Pagan, Jew, Turk, or nominal Christian; analyze it closely and it will be seen to resolve itself into two component parts: independence and disobedience. And when we reach the close of man's history in this world, when we view him in that last sad sphere in which he is to figure, how is he seen? In what character does he appear? As "the wilful king," and the "lawless man."

May we deeply ponder these things, and cultivate a lowly and obedient spirit. God has said, "To this man will I look, even to him who is of a contrite spirit and trembleth at my word." May these words sink down into our hearts; and let the constant breathing of our souls be, "Keep back thy servant, O Lord, from presumptuous sins, and let them not have dominion over him."¹

Before closing this chapter, let us notice the case of the Sabbath-breaker and the institution of "the riband of blue." "And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day. And they that found him gathering sticks brought him to Moses and Aaron, and to all the congregation. And they put him in ward, because it was not declared what should be done to him. And the Lord said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp. And all the congregation brought him without the camp, and stoned him with stones, and he died; as the Lord commanded Moses" (vv. 32-36).

This was surely a presumptuous sin – flying in the face of a plain and positive commandment of God. This is specially a mark of presumptuous sin, and leaves it utterly inexcusable. Ignorance cannot be pleaded in the face of God's command.

But, it may be asked, why did they put the man in ward? Because, although the commandment was explicit, still, breaching it had not been anticipated, nor had any penalty been enacted. Certainly, God knows the end from the beginning; but in the matter now before us, He purposely left the case unnoticed until occasion required. But occasion did require, because man is capable of anything. He has no heart for God's rest. To kindle a fire on the Sabbath day was not only a breach of the law, but it evidenced complete alienation from the mind of the Lawgiver, because it introduced into the day of rest that which is the apt symbol of judgment. Fire is emblematic of judgment, and as such it was wholly out of keeping with the repose of the Sabbath. Therefore, nothing remained except to visit the Sabbath-breaker with judgment, for "whatsoever a man soweth, that shall he also reap."

"And the Lord spake unto Moses, saying, 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 riband of blue. And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart, and your own eyes . . . that ye may remember, and do all my commandments, and be holy unto your God. I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God" (vv. 37-41).

The God of Israel wants His people to stay in continual remembrance of His holy commandments. Hence, the beautiful institution of "the riband of blue" that was designed to be a heavenly memorial attached to the borders of their garments, so that the Word of God might always be remembered in the thoughts of their hearts. Whenever an Israelite cast his eyes on the blue riband, he was to think of Jehovah, and yield a hearty obedience to all His statutes.

Such was the great practical intention of "the riband of blue." But when we turn to Matthew 23:5, we learn the sad use that man had made of the divine institution: "But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments." Thus the very thing that had been instituted for the purpose of leading them to remember Jehovah, and to yield a lowly obedience to His precious Word, was turned into an occasion of self-exaltation and religious pride. Instead of thinking of God and His Word, they thought of themselves and of the place they held in the estimation of their fellows. "All their works they do to be seen of men." Not a thought of God. The spirit of the original institution was completely lost, while the outward form was kept up for selfish ends. Can we not see something like this around us and among us this age of big business and big religious organizations? Let us deeply and seriously think of it. Let us see to it that we do not turn the heavenly memorial into an earthly badge, and that which should lead to lowly obedience into an occasion of self-exaltation.

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