Exegetical and Hermeneutical Commentary of Numbers 15:30
But the soul that doeth [aught] 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.
30. with an high hand ] with deliberate defiance. In Num 33:3, Exo 14:8 it is used of the bold defiance with which the Israelites marched out of Egypt.
the same blasphemeth the Lord ] Jehovah doth he revile. The emphatic position of ‘Jehovah’ lays stress on the enormity of the crime. The ‘reviling’ was not necessarily in speech; actions speak louder than words.
Fuente: The Cambridge Bible for Schools and Colleges
Num 15:30-31
The soul that doeth aught presumptuously.
The definition and danger of presumptuous sins
I. The definition. We take, first, the case of an individual who sins against the positive remonstrances of his conscience; and we say that he sins presumptuously. We have all, at one time or another, withstood the clearest and most decisive suggestions of conscience. We have all proved the power of inclination, when it has come up in a pleasing shape, to bear down a consciousness of what is right, whether by an invention of some ingenious subterfuge, or by some weapons of unblushing hardihood. We could give no better definition of conscience than that it is evidently the vicegerent of Deity. And what then is presumption? Where shall it be found, if we describe not as presumptuous the conduct of the man who walks one way whilst the voice of the internal monitor summons him to walk another? Let us advance to other instances. The guilt of a sin is in a great degree to be estimated by the strength of the temptation which solicits its performance. But if you take the generality of men, you will find they scarcely need any temptation at all to induce them to sin. They may be said to give the devil no trouble, but to strike their colours without firing a shot: a breath of air will make them swerve from allegiance. There must be presumption, and that too of an enormity not easily measured, in conduct which is marked on one side with such contempt of God that men will obey His despisers even without strong inducement; and on the other, such neglect of the soul, that they surrender it without requiring anything in exchange. Now let us glance at the third sort of presumptuous sins. If I wantonly expose myself to temptation, then, though I may afterwards struggle hard before I yield, I shall sin presumptuously. It were better to see Christians–especially young ones–so distrustful of themselves that they might pass for timid, than so overweening of their own strength as to thrust themselves into danger. Take a still more general case–where a man goes on sinning, calculating either that it will be time enough by and by to repent, or that God will prove at last too merciful to execute His threatenings–most assuredly that man sins presumptuously. If he reckon on uncovenanted mercies, what is this but presumption?
II. But wherein, you will now ask, lies the peculiar guilt and danger of presumptuous sins? Why should David pray so earnestly to be kept from them? Why should our text be so emphatic in its condemnation? We will just take in succession several cases of presumptuous sins, and endeavour to answer the question in each. If, in the first place, it be sinning presumptuously to sin against conscience and conviction, there must be special guilt when a man does a thing in spite of the warnings of the delegate of God; he strips himself of every excuse of ignorance or inadvertence; and hence a special guilt. But conscience also will grow less sensitive, in proportion as it be less heeded. If, again, it be sinning presumptuously to sin on slight temptation, surely there must be peculiar guilt, inasmuch as there must be a readiness, nay, even an eagerness, to fail in spiritual matters. He is indeed guilty who is flung in wrestling with a giant, forasmuch as God is ready to give strength in proportion to the opponent; but what shall we say of him who is flung in wrestling with a dwarf? Then is there not peculiar danger and peculiar guilt in sinning on slight temptation, inasmuch as a man grows confirmed in habits of sin? For the moment sin becomes habitual, the breaking loose from it becomes miraculous. If you take our third class of presumptuous sins–sins, the result of temptation that we have ourselves sought, or at least not avoided, who sees not the guilt, who perceives not the danger? Christ would not throw Himself from the pinnacle of the temple, because it was unlawful to tempt the Lord. Yet we do that from which the Mediator indignantly recoiled, when we enter into scenes, or mingle with companies which we know likely to minister incentives to passions, or oppose hindrances to piety. Such is the guilt: and the danger is that of growing familiar with vice after having been vanquished by it. Mixed with the world, let the world once seduce you, and the world will appear to you not half so formidable as before, and not half so pernicious. Thus sinning presumptuously, through presumptuously exposing yourselves, you will be more and more inclined to continue the exposure, and the presumption, as it were, will propagate itself; and your danger will be that of growing apathy: issuing, at last, in total apostacy. Again, there is one other class. If I continue sinning in the vain hope that there will be time hereafter for repentance, or because I calculate that God will be too merciful to punish, I incur a special guilt, inasmuch as I trifle with the Almighty, or mock the Almighty; and I run a special risk as I deal with possibilities as though they were certainties, or stake on a minute chance the results of a long hereafter. So that, surveying successively the several descriptions of presumptuous sins, we bring out in each case the same result; and we are forced to pronounce that he who sins presumptuously–whether the presumption consist in withstanding conscience, or in yielding to slight temptation, or in seeking peril, or in reckoning on future repentance or future mercy–he who sins presumptuously, deserves, and may expect to have it said of him, The soul that reproacheth the Lord, shall be out off from among His people. (H. Melvill, B. D.)
Presumption
I. What presumption includes. It signifies–
1. Boldness in evil. Sinning without fear. Hardihood, recklessness.
2. Arrogance in evil. Setting ourselves up against God. Pride of heart and spirit and tongue (Psa 73:6; Psa 9:2; Act 2:18).
3. Irreverence towards God. All profanity. As in the case of Pharaoh, Who is the Lord? &c.
4. Confidence of escape from the threatenings of God. Not dreading nor caring for consequences, &c.
II. The chief causes of presumption.
1. Spiritual ignorance. Ignorance of self and God. It is the offspring of darkness.
2. Recklessness and inconsideration.
3. Confirmed unbelief, giving no credit to the Word.
4. Hardness of heart. This is both a cause and a result.
III. The terrible results of presumptuousness.
1. God, defied, will vindicate His authority. He cannot let it pass. His majesty and law concerned, &c.
2. Threatening despised, He will terribly execute. Not one jot fail. There may be delay, longsuffering, but the execution of vengeance is certain.
3. Mercy despised will involve in fearful retribution. Hear God (Pro 1:24; Psa 2:4, &c.). The instances of this, how numerous. The old world, Pharaoh, Sodom, &c., nations of Canaan, Jerusalem (see Luk 19:41-44).
Application–
1. How needful is consideration.
2. Repentance, how imperative.
3. To seek mercy. The gospel publishes it in Christ, and offers it to every sinner. (J. Burns, D. D.)
Sins dangerous and deadly
I. that there are degrees in sin. People sometimes say, as an excuse for their sin, that as they have gone wrong they might as wall suffer for much as for little. No! it is false. With every sin the man gets worse; sinfulness increases. Sins of ignorance through trifling may grow to be those of presumption.
II. That while all sins are dangerous, some are deadly. The text shows that all sin is dangerous by the fact that an atonement had to be made for sins of ignorance; none could be forgiven without. While ignorance may excuse, nothing can justify any sin.
1. That God is merciful. He sent His Son to die that He might put away sin, and restore us unto Himself.
2. That there is a limit to His mercy. What cost Him so much He will let no one despise. (D. Lloyd.)
Progress of presumption
Presumption never stops in its first attempt. If Caesar comes once to pass the Rubicon, he will be sure to march farther on, even till he enters the very bowels of Rome, and break open the Capitol itself. He that wades so far as to wet and foul himself, cares not how much he trashes farther. (R. South, D. D.)
Presumption punished
A young man who had inherited an estate from an uncle was exhorted to seek Christ, and said that he would do so as soon as he had paid off the debts which encumbered the estate. Young man, said the pastor, beware: you may never see that day: whilst you are gaining the world you may lose your soul. The young heir said, Ill run the risk. He went into the woods and was engaged in felling a tree, when a falling limb caused his instant death within a few hours of his bold presumption.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 30. But the soul that doeth aught presumptuously] Bold daring acts of transgression against the fullest evidence, and in despite of the Divine authority, admitted of no atonement; the person was to be cut off – to be excluded from God’s people, and from all their privileges and blessings.
Probably the presumption mentioned here implied an utter contempt of the word and authority of God, springing from an idolatrous or atheistical mind. ln such a case all repentance was precluded, because of the denial of the word and being of God. It is probably a case similar to that mentioned Heb 6:4-8; Heb 10:26-31; on which passages see the notes.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Ought; understand such things as ought not to be done and things relating to the worship of God;
presumptously, Heb. with a high or lifted hand i. e. knowingly willfully, boldly, resolvedly, deliberately, designedly. So this phrase is elsewhere used. See Exo 14:8; Lev 26:21; Num 33:3; Job 15:26; Psa 19:13.
Reproacheth the Lord, i.e. he sets God at defiance, and exposeth him to contempt, as if he were unworthy of any regard, and unable to punish transgressors.
Fuente: English Annotations on the Holy Bible by Matthew Poole
30. the soul that doeth aughtpresumptuouslyHebrew, “with an high” or”uplifted hand”that is, knowingly, wilfully,obstinately. In this sense the phraseology occurs (Exo 14:8;Lev 26:21; Psa 19:13).
the same reproacheth theLordsets Him at open defiance and dishonors His majesty.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But the soul that doeth [ought] presumptuously,…. Or with “an high hand” t, or through pride, as the Targum of Jonathan; in an haughty, insolent, bold and daring manner; in an obstinate, stubborn, self-willed way, with purpose and design, openly and publicly, neither fearing God nor regarding man:
[whether he be] born in the land, or a stranger; here a stranger as well signifies a proselyte of the gate as a proselyte of righteousness; seeing this presumptuous sinning may respect idolatry and blasphemy, which sins were punishable in proselytes of the gate by the magistrates of Israel as well as by the immediate hand of God:
the same reproacheth the Lord; by denying him to be the true Jehovah, by worshipping other gods, and by speaking in a blaspheming manner of him the true God; and indeed every presumptuous sin, which is committed in a bold and audacious manner, in contempt of God and defiance of his law, is a reproaching him the lawgiver, and a trampling upon his legislative power and authority:
and that soul shall be cut off from among his people, either by the hand of the civil magistrate, upon conviction of him, or by the immediate hand of God; no sacrifice was to be offered for such, no atonement to be made or forgiveness to be had; see Mt 12:31.
t “in manu excelsa”, Pagninus, Montanus, Vatablus.
Fuente: John Gill’s Exposition of the Entire Bible
| Doom of Presumptuous Sinners. | B. C. 1490. |
30 But the soul that doeth ought 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. 31 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. 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 LORD 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 LORD commanded Moses.
Here is, I. The general doom passed upon presumptuous sinners. 1. Those are to be reckoned presumptuous sinners that sin with a high hand, as the original phrase is (v. 30), 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 Job xv. 25. 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.) Reproaches the Lord (v. 30); 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 despises the word of the Lord, v. 31. 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. What is the Almighty that we should serve him? 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: That soul shall be cut off from among his people (v. 30), utterly cut off (v. 31); and that God may be for ever justified, and the sinner for ever confounded, his iniquity shall be upon him, and there needs no more to sink him to the lowest hell. Thus the Jewish doctors understand it, that 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. 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.
II. A particular instance of presumption in the sin of sabbath-breaking. 1. The offence was the gathering of sticks on the sabbath day (v. 32), 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, Exod. xvi. 23. 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, Num 15:33; Num 15:34. Those that found him gathering sticks, in their zeal for the honour of the sabbath, brought him to Moses and Aaron, and all the congregation, 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, because it was not declared what should be done to him. The law had already made the profanation of the sabbath a capital crime (Exo 31:14; Num 35:2); 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 stoned with stones, v. 35. 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, v. 36. He was stoned to death by the congregation. 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 Neh. xiii. 17. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 30, 31:
“Presumptuously,” beyad raman, “with a high hand,” or defiantly. This refers to an act of deliberate defiance against Jehovah.
“Reproacheth,” gadaph, “revile,” translated “blaspheme” in 2 Kings 19:6, 22; Ps 44:16; Isa 37:6, 23; Eze 20:27.
The one who deliberately defies Jehovah and speaks against Him thus declares himself His enemy, and in effect challenges Him to combat.
The defiant rebel was to be “cut off” from among his people; i.e., he was to be destroyed from Israel, see Ex 12:15-19; Le 7:4, 10. This penalty could include:
1. Excommunication from Israel’s camp; and/or
2. Death.
Excommunication was on occasion followed by execution, Ex 31:14; Le 18:29, although death was not mandated by exclusion, Ex 12:19; Le 7:20, 21; Nu 19:9.
Fuente: Garner-Howes Baptist Commentary
30. But the soul that doeth ought. This verse is variously translated. For some read it thus (68) “The soul that doeth ought with a high hand, the same reproacheth the Lord, and, therefore, shall be cut off;” thus there would be two propositions. We have followed another opinion, reading it connectedly, “The soul, who shall have raised a high hand to the reproach of God, shall be cut off ” Literally, it is, “The soul, who shall have dealt with a high hand, whether born in the land, or a stranger, himself blaspheming God, and that soul shall be plucked up from the midst of his people.” But, since either version is probable, and makes no difference in substance, I have allowed myself freely to choose that which expressed the meaning more clearly. “To deal with a high hand” is nothing more than to attempt, or undertake proudly, what is not lawful: for our hands ought to be guided, and, as it were, restrained by God’s word, lest they should lift themselves up. But although men’s hands are used in various acts of audacity and wantonness, yet here there is especial mention of the profanation of God’s true and legitimate worship, when anything is invented inconsistent with its purity: for the punishment is not decreed against thefts, or murders, or other similar crimes, but against the perverse imaginations, which tend to the corruption of religion. The reason is afterwards added: “Because he hath despised the word of the Lord, and hath broken His commandment.” For it is no light offense to transgress the bounds which God hath placed. Now, it is certain that all self-invented services betray an impious contempt of God, as if men designedly despised Him, and spurned at His commands. Whence we infer, that nothing is more opposed to perfect and sincere religion than that temerity which induces men to follow whatever course they please. The clause, “his iniquity shall be upon him, ” may be explained in two ways, either as a confirmation by Moses of the justice of this punishment, and of its merited infliction, or as an admonition, that the impiety should be corrected betimes, before it has advanced too far. There is no objection to either.
(68) Vide A.V. , and margin.
Fuente: Calvin’s Complete Commentary
(30) That doeth ought presumptuously.Literally, with a high hand.
Reproacheth the Lord.Rather, blasphemeth, as in 2Ki. 19:6; 2Ki. 19:22.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
PRESUMPTUOUS SIN IS IRREMISSIBLE, Num 15:30-36.
The tender regard of Mosaism for the inadvertent sinner ought to have a safeguard against abuse. There must be a clearly defined limit beyond which the plea of ignorance cannot be made, or all law becomes a nullity.
Fuente: Whedon’s Commentary on the Old and New Testaments
30. Presumptuously Literally, with upraised hand, that is, knowingly, defiantly, wilfully and maliciously. Deliberate and audacious violation of the law of Jehovah cannot be forgiven as a sin of inadvertence, because he is the theocratic head of the nation, and such sin is of the nature of treason and rebellion. This reason is expressed in the following words the same reproacheth the Lord. No government can long abide the contempt of its subjects. Those manifestly guilty of such contempt could not, through the sacrificial atonement, be restored to communion with Israel without putting the theocratic-civil interest in imminent peril. Hence their exclusion from the theocratic expiation was essential to the permanency of the Hebrew commonwealth, which, without this, would be exposed to the workings of malice, licentiousness, and to inevitable failure.
Fuente: Whedon’s Commentary on the Old and New Testaments
iii) Provision in Respect of Sin With a High Hand ( Num 15:30-36 ).
Num 15:30
“ But the person who does anything with a high hand, whether he be homeborn or a resident alien, the same blasphemes Yahweh, and that person shall be cut off from among his people.”
Those, however, who sinned with a high hand, would not receive forgiveness. This refers to specific sins against the commandments which were premeditated and deliberately carried through in defiance of God. It applied specifically to sins which directly affected Yahweh’s sovereignty and were against creation, and thus included murder, idolatry, adultery and Sabbath-breaking. Such a person was blaspheming Yahweh and despising His word. He was being ‘high handed’.
Num 15:31
“ Because he has despised the word of Yahweh, and has broken his commandment, that person shall utterly be cut off. His iniquity shall be on him.”
And because he had despised Yahweh’s word and deliberately with forethought broken His commandment in defiance of Yahweh, that person was to be cut off from among the people. The primary responsibility for carrying out the sentence was Yahweh’s. The person would not escape. But where the congregation were aware of the sin they were to assist in the cutting off. The example that follows demonstrates that that meant the death sentence.
Num 15:32
‘And while the children of Israel were in the wilderness, they found a man gathering sticks on the sabbath day.’
The example is given of a man found gathering sticks on the Sabbath day. This was described as ‘while in the wilderness’ demonstrating how much the writer is elsewhere projecting forward in his mind into the land. Such an act was deliberate, was against what he knew to be God’s requirement, and was done in defiance of the Law and was, as he was aware, a sin against the very basis of creation. No one had ever yet been punished for it and he probably felt that he could get away with it. But it was in open defiance of Yahweh, and a challenge to His name and position. It was high treason. It was a sin against what all knew to be sacred, against what belonged to Yahweh. It could not be allowed to go unpunished, and the punishment had to be severe.
Num 15:33
‘And those who found him gathering sticks brought him to Moses and Aaron, and to all the congregation.’
Those who found him committing his sin brought him to Moses and Aaron. They recognised that this was not a local matter but affected the whole camp, for it could bring down Yahweh’s anger on the camp.
Num 15:34
‘And they put him in ward, because it had not been declared what should be done to him.’
But because this was the first case of the kind and not strictly covered by the law they put him under guard so that Yahweh could be consulted. What was forbidden was daily work and lighting a fire on the Sabbath day (Exo 35:2-3). He could have argued that he was not working, which might have been debatable, but it was quite clear that the man would not have gathered the sticks unless he intended to light a fire. Thus he was in their eyes intending to break the law.
Num 15:35
‘And Yahweh said to Moses, “The man shall surely be put to death. All the congregation shall stone him with stones outside the camp.”
Yahweh’s verdict was quickly given. He knew the whole truth about the man’s motives. The man was to be put to death. He had openly flouted God. All the congregation were to take part for he had sinned against the congregation. They were to stone him with stones. Thus they would not touch him and render themselves unclean by their action. And it was to be done outside the camp so that the camp was not made unclean.
Num 15:36
‘And all the congregation brought him outside the camp, and stoned him to death with stones, as Yahweh commanded Moses.’
And the whole congregation did as Yahweh commanded. They brought him outside the camp and stoned him to death with stones as Yahweh had commanded Moses. This was the way in which all high handed sin was to be dealt with.
Further examples of high-handed sins appear in the next chapter, for Korah, Dathan and Abiram were guilty of high-handed sin. But there it would be Yahweh Who meted out the penalty.
This was not to say that no sin with a high hand could ever be forgiven, only that no provision was made for it through the sacrificial system (Psa 51:16-17). Rarely a man could come back from such a sin and seek the grace of God, as David after his adultery with Bathsheba and murder of Uriah the Hittite (2 Samuel 11). But it was at great cost (see Psalms 51 and David’s subsequent history).
Fuente: Commentary Series on the Bible by Peter Pett
Num 15:30-31. Doeth ought presumptuously, &c. In the Hebrew, with an high hand; that is, in a presumptuous and premeditated manner. It signifies the action of a man who knowingly and wilfully breaks the law, and, when admonished, despises the admonition, sets the law at nought, and denies its divine authority. The meaning, therefore, seems to be, that whoever shall in any case, not only knowingly and deliberately, but presumptuously, and in contempt of the law and of the authority of the Divine Lawgiver, against all advice and admonition, run counter to the express commands of God, in his case no atonement shall be admitted. Such a one was to be cut off by death.But if all presumptuous sins were to be punished with death by the Jewish law, how, it may be asked, is this to be reconciled with other parts of the same law, which exempt from capital punishment some notorious crimes (particularly theft) which may be reckoned presumptuous, as those who commit them must know them to be expressly contrary to the law of God?Now, in answer to this, Maimonides and other rabbis think, that this law is to be restricted to sins of idolatry, which are most properly a reproaching of Jehovah, and a despising of his word, and therefore were punished by the law of Moses with greater severity than other crimes; indeed, the context shews that Moses is to be understood to speak here, not of offences against our neighbour, but of presumptuous violations of the law in the case of religious worship; which, if not direct idolatry, was at least a degree of apostacy from the true religion. But it is further to be observed, that the presumptuous sin lies not so much in the crime itself as in the manner of committing it, when it is accompanied with such daring circumstances of impiety as amount even to blasphemy, which is here called reproaching the Lord, and despising his word. For instance, though theft in itself was not punishable with death, yet if the thief, when taken, instead of acknowledging his offence and the equity of the law, should insist upon his justification, set the law at nought, and disown it to be of divine authority, he then sinned also presumptuously, and with an high hand, and consequently was to be cut off. See Selden de Jure N. and G. lib. 2: cap. 2: We may further remark, that the opposition in the context between sins of ignorance and sins of presumption, plainly proves, that the manner of committing, rather than the sins themselves, is here referred to.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 159
THE DANGER OF PRESUMPTUOUS SIN
Num 15:30-31. The soul that doeth aught 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.
EVERY command of God is to be obeyed: and it is no excuse to say we were ignorant of the command. We know that there is a God to whom we are accountable: we know that he has given us a revelation of his will; and it is our duty to acquaint ourselves with all that he requires at our hands. Even in reference to human laws, it is no excuse to say that we were ignorant of them. We are supposed to be acquainted with them: and if we violate them in any respect, the penalty is from that moment incurred. A merciful judge may consider our ignorance as a reason for mitigating, or even for remitting, the penalty: but the law knows nothing of this: its enactments are valid; its sanctions attach on every one that transgresses them: and every one feels interested in upholding its authority. Thus it was under the Mosaic Law; even where the ordinances were so numerous, that they could scarcely be remembered by any, except those who were altogether devoted to the study of them. Yet, if any person transgressed through ignorance, he must, as soon as he was informed of his error, bring the appointed offering, in order to obtain forgiveness of his fault [Note: ver. 27, 28.]; and, if he refused to bring his offering, he must be cut off, as a presumptuous transgressor. For sins of presumption, of whatever kind they might be, there was no atonement whatever prescribed. It did not become God to spare one who could deliberately set himself against his authority: and therefore it was expressly commanded that the presumptuous sinner, whoever he might be, should be cut off. To illustrate this subject, I shall shew,
I.
The danger of presumptuous sin under the Law
Presumptuous sin is not to be understood of every sin that is committed wilfully; but of those sins which, as the marginal translation expresses it, are committed with a high hand: such, for instance, as that of Pharaoh, when he set himself directly against God, saying, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord; neither will I let Israel go. It is such also as David characterizes under the following terms: The tongue that speaketh proud things; namely, of those who have said, With our tongue will we prevail: our lips are our own: who is Lord over us [Note: Psa 12:3-4.]?
The person committing this sin was doomed to death. No sacrifice was appointed for him: whatever injunction it was that he thus determinately opposed, whether it belonged to the ceremonial or moral law, he must suffer death for his offence. It is probable that the sentence executed, by Gods own command, against the man who gathered sticks on the Sabbath-day was intended to illustrate this. His offence might appear but slight; namely, gathering sticks on the Sabbath-day: but, as it was done in a known and avowed contempt of the divine will, he must be stoned to death [Note: ver. 3236.].
Now, how can it be accounted for, that so severe a judgment should be executed for doing any thing presumptuously? It was considered as reproaching, and pouring contempt on, God himself;
1.
As unreasonable in his commands
[A man who sets himself avowedly against any command, does, in fact, complain of that command as unreasonable and unjust. A man, through infirmity, may fall short in his obedience, whilst he acknowledges that the law which he violates is holy and just and good; but if he set himself against the command itself, it must, of necessity, be from an idea that it imposes an unnecessary restraint, or, at all events, that it may well be dispensed with for his convenience.]
2.
As weak in his threatenings
[No one who could form the least idea what a fearful thing it is to fall into the hands of the living God would despise his threatenings. But there is a vague notion in the minds of men, that God will never execute them. Thus David describes these poor deluded men: The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts: Thy ways are always grievous: thy judgments are far above, out of his sight: as for all his enemies, he puffeth at them [Note: Psa 10:4-5.]. Would it be right for God to bear such an indignity as this?]
3.
As altogether unworthy of any serious regard
[Were the mind duly impressed with any of the perfections of the Deity, we could not possibly treat him with such contempt. His power and majesty would awe us into fear; his love and mercy would engage our admiration: and though we might still be far from that entire submission to his will which he requires, it would not be possible for us to set ourselves in array against him, and to run upon the thick bosses of his buckler [Note: Job 15:25-26.].
Conceive, then, of a creature thus rising against his Creator, and you will readily see why presumptuous sin should be thus severely punished.]
But let us proceed to mark,
II.
The still greater danger of it under the Gospel
True it is, that under the Gospel we have a sacrifice for presumptuous sins as well as others: but if the Gospel be the object of our contemptuous disregard, we cannot possibly be saved, but must perish under a most accumulated condemnation.
1.
Because a contempt of the Gospel is in itself more heinous than a contempt of the Law
[The Law contained innumerable ordinances, the reason of which, few, if any, could comprehend: and St. Paul, in comparison of the Gospel, calls them weak and beggarly elements. But the Gospel is the most perfect display of Gods wisdom and goodness that ever he revealed to mortal man. It exhibits the works and offices of the Lord Jesus Christ, together with the gracious influences of the Spirit: and, if they be despised by us, there can be no hope. For thus saith the Lord: He that despised Moses Law, died without mercy, under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace [Note: Heb 10:28-29.]?]
2.
Because a contempt of the Gospel is, in fact, a rejection of the only means whereby sin can be forgiven
[Whither shall a man flee, who rejects the Saviour? What other sacrifice for sin will he ever find, or what other way to the Father? Well does the Apostle say, If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries [Note: Heb 10:26-27.]. Elis reproof to his sons puts this matter in the clearest light: If one man sin against another, the judge shall judge him: but if a man sin against the Lord, in despising his sacrifices, who shall entreat for him [Note: 1Sa 2:25.]?]
Application
1.
Be thankful, then, that ye live under the Gospel
[To you all manner of sin and blasphemy may be forgiven. How presumptuous soever your past iniquities may have been, they may all be blotted out as a morning cloud, and cast into the very depths of the sea. This could not be so confidently spoken under the Law of Moses: but to you I declare it with confidence, that the blood of Jesus Christ will cleanse from all sin [Note: 1Jn 1:7.]; and that all who will believe in him shall be justified from all things, from which they could not be justified by the Law of Moses [Note: Act 13:39.].]
2.
Be earnest in prayer with God, that, whatever means he may find it expedient to use, he would keep you from presumptuous sin
[This was Davids course: Keep thy servant from presumptuous sins: let them not have dominion over me: so shall I be upright, and innocent from the great offence [Note: Psa 19:13.]. Be assured you need to use this prayer, and will need it to your dying hour. Davids attainments were great: yet he felt the need of crying continually, Hold thou me up, that my footsteps slip not. So do ye continually: and you may then hope that God will keep you from falling, and present you faultless before the presence of his glory with exceeding joy [Note: Jude, ver. 24, 25.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
There must have been somewhat particularly heinous in this sin. It is called reproaching the LORD. The HOLY GHOST hath given the best comment upon it by the mouth of his servant David, when he prayed to be kept from presumptuous sin, so that he might be preserved from the great transgression. Psa 19:13 . Perhaps it was similar to the unpardonable sin of blasphemy against the HOLY GHOST. Be it what it may, it stands herein this place as an awful monument in the midst of mercy, for which there remaineth no sacrifice, but a certain fearful looking for of judgment and fiery indignation. Heb 10:26-27 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Num 15:30 But the soul that doeth [ought] 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.
Ver. 30. But the soul that doeth aught presumptuously. ] When the heart at any time deliberates, saith a learned divine, a and yet that word is not sufficient to express it; but when the heart works according to its own proper inclination, and then wilfully disobeys the Lord in any commandment, certainly then it casts God away. And this is that “great transgression.” Psa 19:11
The same reproacheth the Lord.
a Dr Preston, Of God’s All-suff.
presumptuously. Hebrew with a high hand.
doeth ought: Num 9:13, Num 14:44, Gen 17:14, Exo 21:14, Lev 20:3, Lev 20:6, Lev 20:10, Deu 1:43, Deu 17:12, Deu 29:19, Deu 29:20, Psa 19:13, Mat 12:32, Heb 10:26, Heb 10:29, 2Pe 2:10
presumptuously: Heb. with an high hand, That is, bold, daring, deliberate acts of transgression against the fullest evidence, and in despite of the Divine authority. Such conduct “reproacheth the Lord,” as if his commands were needless, unreasonable, and inimical to the happiness of man; his favour were not desirable, or his wrath not to be feared: in short, as if it were more advantageous to rebel against him than to serve him. Such acts admitted of no atonement: the person was condemned to bear his own iniquity, and to be cut off.
reproacheth: Psa 69:9, Psa 74:18, Psa 74:22, Psa 79:12, Psa 89:51, Pro 14:31, Isa 37:23, Isa 37:24
Reciprocal: Lev 17:4 – be cut off Num 19:13 – purifieth Num 19:20 – shall not Num 25:6 – in the sight of Moses Deu 17:13 – presumptuously 1Sa 2:25 – if a man 1Sa 3:14 – the iniquity 2Sa 12:9 – despised Psa 51:16 – desirest Ecc 11:9 – walk Mal 2:12 – cut Luk 12:47 – knew 1Ti 1:13 – because Heb 2:2 – every Heb 10:28 – despised 1Jo 5:16 – There
Num 15:30. The soul that doeth aught presumptuously Hebrew, With a high hand, or, with violence. It is meant to express the action or conduct of a man who knowingly and wilfully broke the law, and when admonished, despised the admonition, and set the law at naught. Maimonides and other rabbis think this law is to be restrained to sins of idolatry, which certainly are most properly a reproaching of Jehovah, and a despising of his word, and therefore were commanded, in the law of Moses, to be punished with greater severity than other crimes, as being high treason against their state, subversive of the essential form of their government, and an implicit rejecting of Jehovah for their God and King, and yielding their allegiance to the idols of the nations. The same reproacheth the Lord He sets God at defiance, and exposeth him to contempt, as if he were unable to punish transgressors. But every wilful sin is, in the nature of things, a reproach or dishonour to the Lord, Rom 2:23. It is saying, in effect, that his commandments are not wise, just, and good, and that we know better what is fit for ourselves than he can judge for us. But acts of idolatry, or whatever tended to favour it, whether in a Jew or proselyte, were especially reproachful to God, for the reasons just mentioned. That soul shall be cut off Here this phrase signifies put to death, though in many other places it seems to denote only exclusion from the privileges of the Jewish community. Persons sinning thus presumptuously could have no benefit by the expiatory sacrifices of the law, for they blasphemed the Lawgiver, and disowned the authority of the law. Thus, (Heb 10:29,) He that despised Mosess law died without mercy, under two or three witnesses.
These offerings did not cover sins committed in defiance of God. In these cases the sinner was to die (Num 15:30-31). Moses recorded a case involving such a sin in the next section.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)