EXPOSITION
THE LAW OF TASSELS (Numbers 15:37-4).
Bid them that they make them fringes. צִיצִת, probably tassels. It seems to signify something flower-like and bright, like the blooms on a shrub; the word צִיץ. is applied to the shining plate of gold upon Aaron's head-band (Exodus 28:36). In Jeremiah 48:9 it seems to mean a wing, and in Ezekiel 8:3 צִיצִת is a lock of hair. The exact meaning must be gathered from the context, and on the whole that suggests a tassel rather than a fringe. The word גְּדִלִיס, used in the parallel passage Deuteronomy 22:12, seems to have this meaning. The Septuagint renders it by κράσπιδα, which is adopted in the Gospels (see on Matthew 23:5). In the borders of their garments. Literally, "on the wings," ἐπὶ τὰ πτερύγια. The outer garment (בֶּגֶד here, כְּסוּת in Deuteronomy 22:12) was worn like a plaid, so folded that the four corners were dependent, and on each of these corners was to be hung a tassel. It was also used as a coverlet by the poor (Exodus 22:27). That they put upon the fringe of the borders a ribband of blue. Rather, "that they put a string (or thread) of hyacinth-blue upon the tassel of the wing." Septuagint, κλῶσμα ὑακίνθινον. This may have been a blue string with which to fasten the tassel to the corner of the garment, as if it were the stalk on which this flower grew; or it may have been a prominent blue thread in the tassel itself. The later Jews seem to have understood it in this sense, and concerned themselves greatly with the symbolical arrangements of the blue and other threads, and the method in which they were knotted together, so as to set forth the whole law with all its several commandments. The later Jews, however, have always contrived, with all their minute observance, to break the plain letter of the law: thus the modern talith is an under, and not an upper, garment.
That ye may look upon it, and remember all the commandments. It was indeed a minute and apparently trivial distinction, and yet such an one as would most surely strike the eye, and through the eye the mind. It was like the facings on a uniform which recall the fame and exploits of a famous regiment. The tasseled Hebrew was a marked man in other eyes, and in his own; he could not pass himself off as one of the heathen; he was perpetually reminded of the special relation in which he stood to the Lord, whose livery (so to speak)—or, to use another simile, whose colours—he wore. No doubt the sky-blue string or thread which was so prominent was meant to remind him of heaven, and of the God of heaven. And that ye seek not after your own heart and your own eyes, after which ye use to go a whoring. The office of the tassels was to promote a recollected spirit. As it was, their fickle minds were always ready to stray away towards any heathen follies which their restless eyes might light upon. The trivial but striking peculiarity of their dress should recall them to the thought that they were a peculiar people, holy to the Lord.
I am the Lord your God. This intensely solemn formula, here twice repeated, may serve to show how intimately the smallest observances of the Law were connected with the profoundest and most comforting of spiritual truths, if only observed in faith and true obedience. The whole of religion, theoretical and practical, lay in those words, and that whole was hung upon a tassel. It is further to be noted that this precept was given during the years of exile, and probably given as one which they could keep, and which would be helpful to them, at a time when almost all other distinctive observances were suspended.
HOMILETICS
A DISTINGUISHING MARK OF THE FAITHFUL
In the ordinance of the tassels we have at once the height and depth of the old dispensation—the most trivial of outward observances married to the deepest truths and greatest blessings of true religion. Spiritually we are to see here the distinctive marks of the faithful Christian which separate between him and the children of this world. Consider therefore—
I. THAT THE TASSELS WERE DESIGNED TO BE UNMISTAKEABLE MARKS OF DISTINCTION AND SEPARATION BETWEEN ISRAEL AND ALL OTHER PEOPLES; and that at a time when many other distinctions had fallen into abeyance. Even so it is exceeding necessary that the faithful disciple (who is the true Israelite) should not only be different, but be obviously different, from others; and this especially in an age when the old distinctions between the Church and the world are so greatly broken down. Nothing can be more abhorrent to God than a crypto-Christianity, which is ashamed of itself and endeavours to efface all visible distinctions between itself and the irreligion of the world. Christians were to be emphatically "a peculiar people," and if they seem "peculiar" to those who are not governed by Christian motives and principles, so much the better. It does not follow that they are right because they are unlike others, but at any rate they would not be right if they were like them (Rom 12:2; 2 Corinthians 6:14-47; Titus 2:14; Hebrews 7:26; James 4:4; 1 Peter 2:9).
II. THAT THE DISTINCTION HERE COMMANDED WAS TRIVIAL IN ITSELF, AND IN AFTER AGES TURNED TO SUPERSTITION AND ARROGANCE (Matthew 23:5). Even so all external distinctions, however harmless and even venerable by association, have an unalterable tendency to substitute themselves for the inward differences which they symbolize. Consider the reproach which has overtaken the very name of "Christian"—a name so full of significance, warning, and encouragement—among heathens and Mahometans. And how little effect the high-sounding names of Christian bodies have had upon their lives, save indeed in fostering arrogance and self-righteousness. No external distinction is of any value unless it has a real correspondence to something inward and spiritual (Romans 2:29; Rom 14:17; 1 Corinthians 8:8; Galatians 6:15).
III. THAT THE TASSELS WERE INTENDED TO PRODUCE AND TO FOSTER A HABIT OF RE-COLLECTEDNESS, ESPECIALLY AMONG STRANGERS. The tasseled Hebrew was perpetually reminded that he shared in privileges, responsibilities, and dangers which the nations knew nothing of. Even so the faithful Christian has no greater or more necessary safeguard than a habit of recollectedness, and he is bound to cultivate it carefully by prayer and self-discipline. In the midst of innumerable entanglements, confusions, and perplexities, he has continually to call to mind whose he is and whom he serves. Mixing, conversing, dealing in every way with those whose aims, motives, and principles are avowedly worldly and selfish, he has to check himself at every turn by this recollection; and only thus can he escape from sin (Philippians 2:15, Philippians 2:16; 1 Timothy 6:1, 1 Timothy 6:2; Titus 2:8).
IV. THAT THE HYACINTHINE BLUE OF THE STRING, OR THREAD, WAS MEANT TO REMIND THE ISRAELITE OF HEAVEN, AND THE GOD OF HEAVEN (cf. the "jacinth" of Revelation 9:17). Even so there must be in the faithful soul a perpetual remembrance of heaven as at once his home and goal; for it is this remembrance only mingling with all other thoughts which will keep him from the subtle greed and from the base attractions of earth (Philippians 3:20; Hebrews 12:1, Hebrews 12:2; 1Pe 2:11; 2 Peter 3:12, 2 Peter 3:13). And note that this spirit of recollectedness in these two particulars, viz; whose we are, and whither we are bound, is the true and distinctive adornment of all faithful Christians, no matter in what diversity of outward circumstance they may be arrayed. And this, without the least ostentation or self-consciousness, will at once make them known to one another (cf. Malachi 3:16), and mark them out for an instinctive wonder and admiration in the eyes of all who are seeking after God.
V. THAT THE ONE GREAT AND BLESSED TRUTH WHICH GAVE REALITY AND MEANING TO THIS DISTINCTION WAS, "I AM THE LORD YOUR GOD." Even so whatever may distinguish the faithful Christian from others has no other foundation than this, that God is his God—his in Christ, his in a sense which is beyond words or thought. It is not the fact that he is more righteous than others which any distinctive conduct or observance is meant to proclaim; but simply that God has been more merciful to him, and has drawn him closer to himself in Christ (1 Corinthians 3:21-46; 1 John 1:3; 2 Peter 1:4).
HOMILIES BY E.S. PROUT
THE USE AND ABUSE OF MEMORIALS
This law is one of the many illustrations of the minute particulars prescribed by the laws of Moses. We find other illustrations in precepts respecting ploughing (Deuteronomy 22:10), sowing (Deuteronomy 22:9), reaping (Le Numbers 23:22), threshing (Deuteronomy 25:4), killing (Le Numbers 17:13), cooking (Exodus 23:19), clothing (Deuteronomy 22:11), &c. All these laws had certain moral or spiritual significations. The precept respecting the fringes teaches us—
I. THE VALUE OF MEMORIALS.
1. To remind us of spiritual truths. The peculiarity of the Jew's dress was a witness to him that he belonged to "a peculiar people" (Deuteronomy 14:2) separated unto God. Possibly the blue colour (cf. Exodus 28:31) was intended to remind him that he belonged to a kingdom of priests.
2. Such memorials are needed because of our treacherous memories, which, like sieves, may let pure water run away, but retain the sediment and rubbish.
3. And they are valuable for the sake of others. The Jews taught that even a blind man must wear the fringe, because others could see it. Strangers may be impressed by our memorial services, even if we are blind to their significance. Our children and their descendants may learn by them. Illustrations—Passover (Exodus 12:24-2); altar and stones on Ebal and Gerizim (Deuteronomy 27:1-5; Joshua 8:30-6). The Lord's Supper, by which we "show Christ's death till he come."
II. THE DANGER OF THEIR ABUSE.
1. Because of our inveterate tendency to exaggerate the importance of what is external. Hence fringes were "enlarged" (Matthew 23:5) and phylacteries were invented (Deuteronomy 6:6-5). The simple supper of the Lord has been developed into the pompous ceremonies of the mass.
2. And thus to stop at the symbol and thereby prevent it. Illustrations—The serpent of brass idolized (2 Kings 18:4); the ark treated as a charm (1 Samuel 4:3).
3. And by so doing to "come short" of the promise of salvation which is "in Christ Jesus," who is "the way, and the truth, and the life." Nevertheless, God does not take away symbolic memorials from us, but throws on us the responsibility of using "as not abusing" them.—P.
HOMILIES BY D. YOUNG
THE FRINGES: EVER-PRESENT REMINDERS
I. A NEED TO BE PROVIDED FOR. These numerous and all-important commandments must, if such a thing is possible, be kept continually before the minds of the people. God has already provided for the need, in fact, by appointing an atonement for sins of ignorance. These would be very largely sins of forgetfulness, and so, as prevention is better than cure, it was desirable to guard against forgetfulness. Sins of ignorance, when committed, may be atoned for, but it is better, if such a thing can be, not to commit them at all. Hence God, knowing the natural forgetfulness of the human heart, and bow many cares, pleasures, novelties, and objects of interest there are to draw it away from the consideration of his will, recognizes a need to be provided for in a special way. The will of God, moreover, needed to be constantly remembered. It bears on all our conscious life, and through that in many unknown ways on the unconscious life beneath. There was no action of an Israelite's life but could be done in God's way or in his own. A moment's incaution, and he might step into some great transgression. The law through Moses was a thing of details, and to neglect the least detail was to impair the whole. Evidently this need has still to be provided for. The law through Christ for our life is also one needing to be constantly remembered. There is no moment when it does not stand before us in all its spirituality, and its searching for inward conformity. Nor can we pretend that our hearts are any better, any more in sympathy with God, than those in Israel of old. The human heart under Christ needs to be provided for just as much as under Moses. Thus we may be sure that if God saw the need then, he sees it equally now.
II. GOD'S PROVISION FOR THE NEED. He provided something that should always be before the eye. Fringes or tassels on the garments were ever-present remembrancers. Many times a day the wearer could not but cast his eye on this addition to his garment, and he was at once to recollect that it was something not added by his own fancy, but that he might ask himself the question, "Am I at this moment doing the will of God?" Nor on his own garment only was the fringe of use; every time his eye rested on the garments of others, similarly adorned, he was reminded to treat them in a just, godly, and brotherly fashion, as being also Israelites, holy and privileged as himself (Galatians 6:10). And may we not say that we have reminders, so various, numerous, and increasing, as to the claims of God upon us, that they amount to something like a fringe on our garments? There may be nothing of distinct Divine appointment in many of these reminders, but if they are such as naturally turn our attention to holy things, then the presence of them adds very much to our responsibility. Every Bible that we see; every passage of Scripture set in other writing; every church spire rising to the sky, or even the humblest building given to religious uses; every known minister of religion, or indeed any one known to be a Christian; every grave-yard and burial procession—these and many such have all in them something of the fringes. We cannot afford to despise any helps towards knowledge and obedience. He provided the same memorial for all. He did not count it sufficient there should be any memorial the individual might choose. There was to be no room for individual caprice. The memorial was a fringe, and it was always blue. Thus, while there are many things which may be used to remind us of God's will, there are some especially designed for this end. Those who accept the permanent obligation of the Lord's Supper are brought, on every observance of it, face to face with him whom only too easily we forget. "Do this in remembrance of me." But since all do not accept this obligation, and those who do meet in different ways and with varying frequency, we can hardly find here that which is to correspond in the gospel with the fringes in the law. Is there any one settled and definite thing which Christ gives us now the same for us all? May we not answer from John 16:13 : "When he, the Spirit of truth, is come, he will guide you into all (the) truth"? Where Moses gave commandments, Christ gave promises, which are only commandments in another form. We have now to do not with a body of positive precepts, to be understood and obeyed in our natural strength, but with a living and life-giving Spirit, and the more we have the life of that Spirit in us, the more we shall be preserved from errors in doctrine, and from omissions, exaggerations, and defects in duty. We are not now called to manufacture lifeless and merely typical observances according to a pattern. Obedience now is to be a growth; and if there is heavenly, pure, and energetic life in us, then we shall not be lacking in strength, beauty, and fruitfulness. What signification, if any, may there be in the colour? Perhaps it is not fanciful to suppose that it may have been chosen as having correspondence with the tint of the sky—something to help in turning the thoughts of the people away from earth to him who dwells on high. Tennyson reminds us (‘In Memoriam,' 51.) of
"The sinless years
That breathed beneath the Syrian blue."
III. THE LIMITED USE OF GOD'S PROVISION. It was as good a monitor as could be given in the circumstances, always moving about with the person who had to remember. But remembrance, even supposing it exact and opportune, would only reveal more and more the inevitable weakness in action. What could the fringes help in the doing? Could they turn men from seeking after their own hearts and their own eyes? By the law is the knowledge of sin (Romans 3:20). Hence the better their knowledge of the law in its requirements, and the more exact their remembrance, the more painful and depressing would be the consciousness of their own sin. The holier they became in outward compliances, the more would they feel their pollution and their separation of heart from God. If any one ever knew the value of the fringes, we should judge it to have been David, yet read Psalms 119:1-19, and notice how he there gathers up his earnest longings for conformity with God's law, and not unfrequently seems to tread the verge of despair. We must have more than mere admonitions, however frequent and earnest, if we are to do God's will and be in truth holy before him. Hence we come back to that work of the Spirit of Christ, putting within us new life, and that love which is the best of all monitors. The fringe above all fringes, the riband made of heaven's own blue, is to have love in the heart. Love never forgets. It has its object ever in its thoughts—first in the morning, last at night, and flitting even through dreams. Fringes may recall words and outward ceremonies, but love discovers fresh applications and larger meanings. Love does with the mere words of commandment as the chemist does with material things, ever discovering in them new combinations, properties, and powers (John 14:23-43).—Y.
GOD RECALLS A GREAT DEED AND THE PURPOSE OF IT
I. GOD RECALLED A GREAT DEED. I brought you out of the land of Egypt."‘
1. It was deliverance from a bitter bondage. The Israelites had been making light of it of late, but in Egypt it was grievous indeed (Exodus 1:13, Exodus 1:14; Exodus 2:23; Exodus 3:7; Exodus 6:9). So God, by the work of his incarnate Son, delivered the world from a bitter bondage. "Behold the Lamb of God which taketh away the sin of the whole world." The act of Divine power by which Jesus rose from the grave did not sweep away all difficulties and make life henceforth a path of roses. But it is a great deal to stand on this side, historically, of the sepulcher from which the stone was rolled away. The generations before the resurrection of Jesus were, as we may say, in Egypt, waiting deliverance. The world since that event stands, as it were, delivered. He who brought life and immortality to light destroyed him that had the power of death, that is, the devil, and delivered them who through fear of death were all their lifetime subject to bondage (Hebrews 2:14, Hebrews 2:15).
2. It was a deliverance worked out entirely by God. "I brought you out, &c." There was no struggle against Pharaoh on the part of the people. We do not see the prisoner within conspiring with the deliverer outside. The bondage was so bitter, the subjection so complete, that the people were not moved to conspiracy and insurrection. We read constantly in history of servile and subject races winning their way to freedom through the bloody struggles of many generations, but these Israelites before Pharaoh were like oxen broken to the plough. They groaned, but they submitted. And in this Egyptian sort of bondage the world was fast before Christ came to deliver. Men groaned under the burdens of life; they were filled with the fruits of sin; they yielded at last to tile grasp of death. All was accepted as a mysterious necessity; men did not protest and struggle against calamity and death. The deliverance is from Jesus, and in it we have no hand. "When we were yet without strength, in due time Christ died for the ungodly" (Romans 5:6). A delivered world was even incredulous as to its deliverance. It could not believe that as by one man came sin and death, so by one also had come conquest over sin, death, and the devil. Thomas, the very disciple, doubts, and before long Paul has to write 1 Corinthians 15:1-46. Jesus may say to the world for which he died and rose again, "I brought you out of spiritual Egypt."
3. While the deliverance was being worked out, the Israelites were scarcely conscious of what was being done. They saw the plagues, but only as wonders, stupendous physical calamities. They felt the grasp of Pharaoh alternately tightening and relaxing, but little did they comprehend of that great, significant struggle going on between Jehovah and Pharaoh. They waited, as the prize of victory waits on the athletes while they contend; it knows nothing of the energy and endurance it has evoked. And so it was and is in Christ's redeeming work. It is wonderful to notice how unconscious the world was of that great work which was transacted between Bethlehem and Jerusalem, between the cradle of Jesus and his opened grave. The world looked upon him, and to a large extent it still looks, in any light but the right one. Let us know him first then, and fully in all that the work means, as Deliverer from spiritual Egypt.
II. THE PURPOSE OF THIS GREAT DEED. "I brought you out of the land of Egypt to be your God." It is one thing for Israel to be brought out of Egypt; quite another for it to understand why it has been brought out. And so we find the people complaining of the wilderness quite as much as they had done of Egypt. Their expectations pointed in a direction opposite to God's purpose, and never could the wilderness become a better place than Egypt until they did appreciate God's purpose and make it their own. God did not bring them out as one might bring a man out of prison, and then say, "Go where you like." They were brought out of a bitter bondage to enter upon a reasonable service, otherwise the wilderness would prove only an exchange of suffering, not a release from it. In like manner we need to ask how the world may be made better by the redeeming work of Christ. The difference between the state of the world before the death of Christ and since does not look as great from certain points of view as one might expect. A countless host of those for whom he died and rose again nevertheless goes about in a bewilderment and unbelief equal to that of the Israelites in the wilderness. Christ died for us and rose again, that we, rising with him, might live not to ourselves, but to him (Romans 6:4, Romans 6:10-45, indeed the whole chapter; Romans 12:1; Romans 14:7-45; 1Co 3:22, 1 Corinthians 3:23; 1 Corinthians 10:31; 2 Corinthians 5:15-47; 2 Corinthians 10:5; Ephesians 2:10; Philippians 1:20, Philippians 1:21; Colossians 3:1-51). Deliverance from Egypt is not equivalent to entrance into the promised land. The wilderness is a critical place for us, and all depends on what heed we take to this purpose of God. We must receive the gospel in its integrity. If the full purpose of God becomes our full purpose, then all will be right. Christ died for us, not that we might just escape the penalty and power of sin, as something painful to ourselves, and know the luxury of a washed conscience; not that we might just pass into a perfect blessedness beyond the tomb; but that, becoming pure and blessed, we might engage in the service of God and set forth his glory. We must be pleased with what pleases him. The work of Christ brings us that highest of all joy, to serve God with a perfect heart and a willing mind.—Y.