Numbers 15:1-31 - Presumptuous Sins And Sins Of Ignorance

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?