Why were non-Israelites allowed to participate in the sacrificial system?

Another thing comes to light in verse 14. Not only was this provision made for any who were hindered on the due date, but in His kindness God also thought of "the stranger." Such an one might also partake, if he observed all the ordinances. Thus, while under the law God was dealing only with Israel, He kept the door open for any strangers who might have their heart touched and drawn toward Himself. This was a thing that the average Jew was slow to admit, as we see in Peter's words, recorded in Acts 10:34-35. Now, in the Gospel, all distinctions have disappeared. There is "no difference," either in guilt or in the richness of the proffered grace, as the Epistle to the Romans declares.

And further, observe God's actings and givings. "According to the number that ye shall prepare, so shall ye do to every one according to their number. All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto Jehovah. And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto Jehovah; as ye do, so he shall do. One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the Lord. One law and one manner shall be for you, and for the stranger that sojourneth with you." See how "the branches run over the wall," in God's heart running out, as in verse 14, to the stranger. Christ said He was only sent to the lost sheep of the house of Israel; but when the poor Gentile woman appealed to the nature of God as a giver, He could not deny her, because He could not deny what He was. Here God is saying, I cannot have a person in my land, and not a worshipper, not enjoying God. All must be happy there. If any person is in the land of God, he must know the mind and temper of the God of the land. There is one law for all. God will be Himself, and make Himself known. While this is the case in the land, there would be offering connected with evil and failure, as in verse 22. God says, There may be failure, therefore I will make provision for sin in grace. And here comes in the sin-offering - that when man fails, God may still maintain and keep him in the place of blessing.

But there is one very striking feature in this chapter, and that is the place which "the stranger" gets. It is most thoroughly characteristic. "And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour to the Lord; as ye do, so he shall do. One ordinance shall be both for you of the congregation, and also for the stranger that sojourns with you an ordinance for ever in your generations: as ye are, so shall the stranger be before the Lord. One law and one manner shall be for you, and for the stranger that sojourns with you."

Occasion is taken, in connection with these regulations, to make provision for the stranger - for those who were not Israelites, but who were found sojourning amongst the children of Israel. God is God in all dispensations, and His heart, not yet set free in righteousness, was ever yearning to bless. If, therefore, one with no title, an alien from the commonwealth of Israel, and a stranger from the covenants of promise, desired to keep the Passover unto the Lord, he might do so, provided he did it according to the ordinance and the manner thereof. There was to be one ordinance both for the stranger and for him that was born in the land; and, according to this ordinance, no uncircumcised person could partake of it - whether an Israelite or a stranger. (See Exodus 12:48-49.) This is one of the striking pre-intimations of grace which are continually found even in the legal dispensation; and they proclaim very distinctly that God was ever looking onward to the time when His grace could travel out in the gospel to all the world: "Whosoever will, let him take the water of life freely." And notice, as a foreshadowing of this blessed time, that here there was no command to the stranger to keep the feast: if he desired to do so the way was open; only he must have the qualification for it, equally with the children of Israel. He must be a circumcised person - a lesson vocal with admonition for many in this day.

A stranger coming to dwell in Israel was to be subject to the same order as were Israelites (vs.14-16). The rules of the offerings were applicable to him. It was understood that only those circumcised were to offer sacrifices, and though it is not mentioned here, yet Exodus 12:48 is clear that a stranger coming among Israelites must have all his males circumcised before eating the Passover. "For no uncircumcised person shall eat it." The following verse is another insistent reminder that "one law shall be for the native-born and for the stranger who dwells among you" (Ex.12:49). This is just as true in the assembly of God today: there are to be no double standards. One who does not want to be subject to the order of the assembly is thereby disqualifying himself from fellowship with the assembly.

The chapter concludes with "the ordinance of the passover," which contains mainly two things. First, as to the persons who might partake of it: "There shall no stranger eat thereof: but every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof. A foreigner and an hired servant shall not eat thereof." Again, "All the congregation of Israel shall keep it. And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof." (vv. 43-45, 47, 48.) There were then three classes who might keep the passover. (1) The Israelites, (2) Their servants bought with money, and (3) The stranger sojourning with them. But the condition for all these alike was circumcision. None could have a place at the passover table unless they had been circumcised. Only thus could they be brought within the terms of the covenant which God had made with Abraham (see Gen. 17:9-14), and on the ground of which He was now acting in bringing them out of Egypt, and taking them to Himself for a people. Circumcision is a type of death to the flesh, and has its antitype, as to the thing signified, in the death of Christ. Thus Paul writes to the Colossians, "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ; buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead." (Col. 2:11-12.) Unless therefore all these specified classes were brought on to the ground of the covenant, they could not enjoy the privilege of this most blessed feast — a feast which derived all its meaning from the blood-shedding of the Paschal Lamb. It is exceedingly interesting to notice the special provision made for two of these classes. The Israelites, as such, were entitled to the passover, if they were circumcised. But outside of these were two other classes. A hired servant might not, but a servant bought with money might, if circumcised, be at the feast. It should be remembered that this feast possessed essentially a household character. Hence a servant bought with money became, as it were, incorporated with the family, an integral part of the household, and on this account was included. But a hired servant had no such place or standing, and was consequently excluded. In the "stranger sojourning with thee," we may see a promise of grace to the Gentiles, when the middle wall of partition should be broken down, and the gospel be proclaimed to the whole world.

The sanctuary-door stood open. The presence of the stranger in the land was anticipated and provided for, as we have seen and he, if he were needy, found his need cared for in Jehovah's land. If he and his were circumcised, he could sit down with them at their most sacred feasts. Rahab, the Canaanitess, with all her family, part of the nations under ban from God, could yet by faith take her place among the elect nation, and have her name (with Ruth afterward) in the genealogy of David. The barrier, it is plain, did not exist to keep out those who sought the God of the whole earth, and of "the spirits of all flesh" upon the earth.

The next proclamation concerned the stranger who sojourned in the midst of Israel (8, 9), as well as the Israelite, and treated of burnt offerings and peace offerings, which in the wilderness were only to be offered up on God's altar, thus guarding them most effectually against idolatrous altars, as they journeyed from place to place. In the wilderness, gathered round the tabernacle, these laws could be carried out by all the congregation. In the land some modification was allowed with reference to the first of these (Deut. 12:21-25), else it would have been practically a prohibition against partaking of their flocks or herds, except for the favoured few in whose vicinity was the tabernacle or the temple.

The ungodly sacrificed to demons in their recognizing idols, and evidently Israel had blindly followed this evil example, but verse 7 tells them to desist from this adulterous association. In fact, not only the people of Israel, but also any Gentiles who dwelt among them, were required to bring their sacrifices to the door of the tabernacle to be offered to the Lord, or suffer the penalty of death (vv. 8-9).

The ungodly sacrificed to demons in their recognizing idols, and evidently Israel had blindly followed this evil example, but verse 7 tells them to desist from this adulterous association. In fact, not only the people of Israel, but also any Gentiles who dwelt among them, were required to bring their sacrifices to the door of the tabernacle to be offered to the Lord, or suffer the penalty of death (vv. 8-9).