"And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of an Israelitish woman and a man of Israel strove together in the camp: and the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses; ... and they put him in ward, that the mind of the Lord might be showed them. And the Lord spake unto Moses, saying, 'Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.'... And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the Lord commanded Moses." (Ver. 10-23.)
The peculiar place assigned by the inspired penman to this narrative is striking and interesting. I have no doubt whatever but that it is designed to give us the opposite side of the picture presented in the opening verses of the chapter. Israel after the flesh has grievously failed, and sinned against Jehovah; the name of the Lord has been blasphemed amongst the Gentiles; wrath has come upon the nation; the judgments of an offended God have fallen upon them; but the day is coming when the dark and heavy cloud of judgment shall roll away, and then shall the twelve tribes, in their unbroken unity, stand forth before all the nations as the amazing monument of Jehovah's faithfulness and loving-kindness. "And in that day thou shalt say, O Lord, I will praise Thee; though Thou wast angry with me, Thine anger is turned away, and Thou comfortedst me. Behold, God is my salvation; I will trust, and not be afraid: for the Lord JEHOVAH is my strength and my song, He also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the Lord, call upon His name, declare His doings among the people, make mention that His name is exalted. Sing unto the Lord; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee." (Isa. xii.) "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved: as it is written, 'There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob. For this is My covenant unto them, when I shall take away their sins.' As concerning the gospel, they are enemies for your sakes; but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye 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, that they also may obtain mercy. For God hath concluded them all in unbelief, that He might have mercy upon all. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, 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 to him again? For of Him and through Him and to Him are all things; to whom be glory forever. Amen." (Rom. xi. 25-36.)
Passages might be multiplied to prove that though Israel is suffering the divine judgment because of sin, yet "the gifts and calling of God are without repentance"--that though the blasphemer is being stoned without the camp, the twelve loaves are undisturbed within the sanctuary. "The voices of the prophets" declare, and the voices of apostles re-echo the glorious truth that "all Israel shall be saved;" not because they have not sinned, but because "the gifts and calling of God are without repentance." Let Christians beware how they tamper with "the promises made unto the fathers." If these promises be explained away or misapplied, it must necessarily weaken our moral sense of the divine integrity and accuracy of Scripture as a whole. If one part may be explained away, so may another; if one passage may be vaguely interpreted, so may another; and thus it would come to pass that we should be deprived of all that blessed certainty which constitutes the foundation of our repose in reference to all that the Lord hath spoken. But more of this as we dwell upon the remaining chapters of our book.