Shelomith's son.
Here a narrative is introduced into the midst of a code of laws; but this is done as a preamble to enactments of whose publication the case was the occasion. We notice—
I. THE CRIME OF THIS SON OF SHELOMITH.
1. It was blaspheming the God of Israel.
2. Strife was its occasion.
3. Race was the origin of the strife.
II. THE IMPEACHMENT OF THE BLASPHEMER.
1. His witnesses arrested him.
2. They kept him in ward for the judgment of God.
III. THE JUDGMENT OF THE LORD.
1. This had respect to the particular offender.
2. It had also respect to the community.
HOMILIES BY W. CLARKSON
A suggestive episode.
We have an affecting illustration in these verses of the truth that "The Law is not made for a righteous man, but for the lawless and disobedient,… for unholy and profane" (1 Timothy 1:9). The announcement of the Law is broken by the account of this transgression, and the transgression itself gives occasion for the enactment of other statutes (Leviticus 24:15-22). The story and the statutes suggest—
I. WHAT LASTING EVIL MAY ACCRUE FROM AN UNHOLY ALLIANCE. Had the Israelitish woman not married an Egyptian (Leviticus 24:10), it is morally certain that she would not have been called upon to part with her son under these tragic and terrible circumstances. She consulted her own fancy rather than the known will of Jehovah, and, long years afterwards, she bore her penalty in maternal grief. There is nothing fraught with more grave and enduring evils than an unwise, unholy alliance.
II. HOW LIKELY ONE FOLLY IS TO END IN ANOTHER. This son of the Israelitish woman strove with a man of Israel in the camp, and their strife led to blasphemy and cursing on the part of one of them. Strife led to profanity. Similarly, carelessness often ends in fraud, fraud in falsehood, indelicacy in impurity, occasional excess in habitual intemperance, anger in murder, etc.
III. HOW SERIOUS SIN MAY RESIDE IN A FEW WRONG WORDS. (Leviticus 24:16.) Probably the words in which Shelomith's son blasphemed were few in number. Words are but breath, impressions made on the air, we may say. Yet, simple though they be, they may
IV. HOW WISE A COURSE IS THE PATIENT ADMINISTRATION OF LAW. Had the crowd that gathered at the strife between these two men inflicted condign punishment on the transgressor, the event would have been regarded as an ordinary disturbance, and no moral effect would have been produced. Possibly the guilty man would have been pitied as a victim of the violence of a mob. But by the patient course pursued (Leviticus 24:11-15, Leviticus 24:23) it was clearly seen by all that the man died because he had committed a grievous sin, and that whosoever followed him in his guilt must expect to suffer the same penalty he endured. Thus that which might have seemed nothing better than fatal exasperation was made to wear the true aspect of righteous vindication of law. It is always best to be patient in the infliction of punishment. Here as everywhere, but here especially, calmness is strength, passion is weakness. By restraining ourselves from hasty action we may restrain many others from the commission of sin.
V. HOW SAD A SERVICE SOME MEN ARE COMPELLED TO RENDER THEIR RACE. Some men serve their fellows involuntarily. They become beacons to warn all who approach from the danger they are running. Shelomith's son, by this evil deed of his, caused the enactment of Leviticus 24:16; and this weighty law, together with the impressive circumstance out of which it grew, undoubtedly produced a very deep and permanent impression on Israel. It materially contributed to the very striking result that no nation has been more reverent in its tone and spirit than the Jews. It is a sad reflection that a man should serve his race by suffering death as the penalty of his sin. We may be compelled, by overruling Omniscience, so to serve others. How much rather would the heavenly Father accept our willing service, and make use of our devout endeavour to bless our kind!—C.