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Lev_4:2
If a soul shall sin. The conditions to be fulfilled in presenting a sin offering differed according to the position held by the offerer in the state. If it were the high priest, he had
(1) to offer a young bull in the court of the tabernacle;
(2) to place his hand upon it;
(3) to kill it;
(4) to take the blood into the holy place of the tabernacle, and there sprinkle some of it seven times in the direction of the vail that divided off the holy of holies within which the ark was placed, and to smear some of it on the horns of the golden altar of incense;
(5) to pour out the rest of the blood at the foot of the altar of burnt offering in the court of the tabernacle;
(6) to burn all the internal fat upon the altar of burnt offering;
(7) to carry the whole of the remainder of the animal outside the camp, and there to burn it. If it were the congregation that made the offering, the same conditions had to be fulfilled, except that the elders of the congregation had to lay their hands on the animal. If it were a ruler, the animal offered was to be a male kid, and the priest, instead of taking the blood into the sanctuary, was to smear it on the horns of the altar of burnt sacrifice in the court. If it were an ordinary member of the congregation, the animal was to be a female kid, or ewe lamb, which was to be dealt with in the same manner; or in some cases two turtledoves or two young pigeons, one for a sin offering (whose blood was all sprinkled round the inner side of the altar), the other for a burnt offering (which was to be treated according to the ritual of the burnt offering), or even the tenth part of an ephah of flour (without oil or frankincense), a handful of which was to be burnt, and the remainder delivered to the priest for his consumption. The moral lesson taught to the Jew by the sin offering was of the terrible nature of sin, and of the necessity for an expiation for it in addition to penitence. Mystically he might see that, as the blood of bulls and goats could not of its own virtue take away sin, there must be an offering, foreshadowed by the sacrifice of the animals, which should be effectual as these were symbolical The type is fulfilled by the atonement wrought by Christ's blood shed on the cross (see Heb_10:1-21). Further, the ceremonial cleansing of the sinful Israelite by the sin offering in the old dispensation foreshadows the effect of baptism in the new dispensation, for, as Calvin has noted in his Commentary, "As sins are now sacramentally washed away by baptism, so under the Law also sacrifices were expiations, although in a different way."
If a soul shall sin through ignorance. The expression, "through ignorance" (bishgagah), is intended to cover all sins except those committed "with a high hand," or defiantly, whether the agent was ignorant that they were sins or was led into them by inconsiderateness or infirmity (cf. Psa_19:12, Psa_19:13, "Who can understand his errors? Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins"). A better translation of bishgagah would be by want of consideration, or by inadvertence. Our Lord could say, even of those who crucified him, "Father, forgive them; for they know not what they do;" and therefore even for them a sin offering might be made and be accepted. But for deliberate and determined sin the Law has no atonement, no remedy. The words, shall do against any of them, i.e; against the commandments, would be better rendered shall do any of them, i.e; the things which ought not to be done. There is no exact apodosis to this verse; it is a general heading to the chapter.
Lev_4:3-12
The case of the high priest. He is designated the priest that is anointed, in respect to which title, see notes on Lev_8:1-36. In case he sins in his representative character, his sin is such as to bring guilt on the people (this is the meaning of the words translated according to the sin of the people), and a special sin offering must therefore be made. He is to take of the blood of the animal sacrificed, and bring it to the tabernacle of the congregation:… and sprinkle of the blood seven times before the Lord, before the vail of the sanctuary. And put some of the blood on the horns of the altar of sweet incense. This was a more solemn method of presenting the blood to the Lord than that used in the burnt offering; the offering of the blood, which was the vehicle of life, being the chief feature in the sin offering, as the consumption of the whole animal by the altar fire was in the burnt offering. In the burnt offerings and peace offerings the blood was thrown once on the altar of burnt sacrifice (see Lev_1:5); now it is sprinkled, in a smaller quantity each time, but as often as seven times (the number seven symbolically representing completeness), before the vail which shrouded the ark. The altar of sweet incense is the golden altar, which stood within the tabernacle, in front of the vail. Perhaps the reason why the horns of the altar are specially appointed to have the blood placed on them is that they were regarded as the most sacred part of the altar, because they were its highest points, in which its elevation towards heaven culminated. The remainder of the victim's blood is to be poured at the bottom of the altar of the burnt offering, in the court of the tabernacle, to sink into the ground, because no more of it was wanted for ceremonial use. The internal fat is to be burnt upon the altar of the burnt offering, but not actually upon the smoldering burnt sacrifice, as in the case of the peace offerings; the sin offering preceding the burnt offering in order of time, while the peace offering followed it. The remainder of the animal is to be carried without the camp … and be burnt, because its flesh was at once accursed and most holy. It was accursed, as having been symbolically the vehicle of the sins laid upon it by the offerer; therefore it must not be consumed upon the altar of God, but be destroyed with fire outside the camp, typifying the removal from God's kingdom, and the final destruction of all that is sinful. But yet it was most holy, as its blood had been taken into the tabernacle, and had served as a propitiation; therefore, if it had to be burnt, it yet had to be burnt solemnly, reverently, and as a ceremonial act, in a place appointed for the purpose. The writer of the Epistle to the Hebrews notices that one of the points in which our Lord was the antitype of the sin offering was that he "suffered without the gate," "that he might sanctify the people with his own blood" (Heb_13:12), which was thus indicated to have been carried within the sanctuary, that is, into heaven.
Lev_4:13-21
The case of the whole congregation. A nation may become guilty of national sin in different ways, according to its political constitution: most directly, by the action of a popular Legislature passing a decree such as that of the Athenian assembly, condemning the whole of the Mitylenean people to death (Thucyd; 3.36), or by approving an act of sacrilege (Mal_3:9); indirectly, by any complicity in or condoning of a sin done in its name by its rulers. The ritual of the sin offering is the same as in the case of the high priest. The elders of the congregation (according to the Targum of Jonathan, twelve in number), acting for the nation, lay their hands on the victim's head, and the high priest, as before, presents the blood, by sprinkling it seven times before the Lord, even before the vail; and putting some of the blood upon the horns of the altar which is before the Lord, that is in the tabernacle of the congregation. It is added that he shall thus make an atonement, or covering of sin, for them, and it shall be forgiven them.
Lev_4:22-26
The case of a ruler or nobleman. The clause, Or if his sin … come to his knowledge, should be rather translated, If perhaps his sin come to his knowledge. He is to offer a kid of the goats, or rather a he-goat. The blood is not to be carried into the tabernacle, as in the two previous cases, but put upon the horns of the altar of burnt offering, which stood outside in the court, and, as a consequence of the blood not having been taken into the tabernacle, the flesh is not to be burnt outside the camp, but to be eaten by the priests in the court of the tabernacle (see Le Lev_6:26).
Lev_4:27-35
The case of a common man. He is to offer a kid of the goats, or rather a she-goat. The ritual is to be the same as in the previous case.
I. WHEN IT WAS TO BE OFFERED. On certain solemn public occasions, and whenever the conscience of an individual was awakened to being out of communion with God. The contraction of certain defilements and the commission of certain sins excluded the delinquent from God's people, and when this had occurred, he might not be readmitted until he had brought a sin offering to be offered in his behalf.
II. HOW IT WAS EFFECTIVE. The fact of God's appointing it for a certain end made it effective for that end; but we are allowed to see why God appointed it, and this was because it was a shadow of the Great Atonement to be wrought for all mankind by the Christian Sin Offering of the cross. For the result of original sin and the consequent growth and spread of wickedness upon the earth had separated between God and man. How were they to be reconciled? Christ became the representative of sinful man, and the substitute for him, and in this capacity he bore the penalty of sins,
(1) in the Garden of Gethsemane,
(2) on the cross—thus restoring man to communion with God.
III. THINGS TO BE NOTED—
1. The wrath of God against sin.
2. The love of God towards sinners.
3. The justice of God.
4. The love of Christ in his incarnation.
5. The obedience of Christ in his death.
6. The blessed result to man, namely, union and communion with God, through Christ the Peace-maker.
IV. THE OFFERING MADE ONCE FOR ALL. The Jewish offerings could be brought again and again; the Christian Sin Offering could be made but once. There can be no repetition of it, no continuation of it; but its effects are always continuing, and applicable to all Christ's people. Its benefits are to be grasped and appropriated, each time that they are needed, by faith. As the Israelite laid his hand on the sin offering, so we lean by faith on Christ, and may constantly plead the merits of the offering which cannot be renewed. In case we have fallen into sin, we may not, like the Israelite, bring our bullock for sacrifice; we cannot renew the Great Sacrifice typified by the bullock's sacrifice; but, by repentance and by faith in the atonement wrought by the sacrifice of Christ's death, we can be restored.
V. FEELINGS AWAKENED—
Thankfulness for God's mercy in finding a way of escape;
Thankfulness for Christ's love in working out man's salvation;
A blessed sense of peace resulting from the consciousness that the Great Atoning Sacrifice has been offered.
But here we come across an offering which is imperative. The moment an Israelite became convinced of sin, then he was bound to bring the offering prescribed. Besides, the sin offering is Mosaic in its origin; it had no existence, as such, before the promulgation of the covenant at Sinai; and consequently it is to be taken as the rule for penitents, whose consciences have been educated in a more thorough detection of sin through the Law. "By the law is the knowledge of sin." We have at this stage, confrequently, a perceptible elevation of the moral standard.
I. THE FIRST LESSON OF THE SIN OFFERING IS THAT SIN IS A NATURE. The superficial treatment of sin deals with outward and conscious acts, such as trespasses; what God declares by his Law is that, behind all conscious acts of the will, there are natural movements of which we are not conscious, and for which, nevertheless, we are responsible. This important principle is affirmed by all these minute regulations about sins of ignorance. The thoughtful Israelite would see from this that sin is a much wider and deeper thing than he at first suspected; that the motions of his personal being are more numerous and varied than he supposed; that deliberation, in fact, is not essential to every sin, and does not cover responsibility. In other words, he would look within and realize that sin is a nature, working on, sometimes consciously and sometimes unconsciously, and that for all its workings he will be held accountable.
No more important principle lies in the field of self-examination. Without it there can be no thorough treatment of sin. With it we stand abashed and humbled under a sense of the unknown sin as well as of the known. We cry with David, "Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression" (Psa_19:12, Psa_19:13; cf. also Shedd's 'Discourses and Essays,' No. VI.).
II. SIN VARIES IS ITS HEINOUSNESS. The Israelite not only recognized this whole category of sins of ignorance marshaled in the Law before him; he also saw a difference of treatment in the cases under review. A sin of ignorance on the part of the high priest was made more emphatic than one on the part of a prince or a private person. The high priest's representative position and character modified the whole case. His sin of omission or neglect became much more serious than a private individual's could be. He was consequently directed to bring a bullock, the same offering as for a sin on the part of the collective people; for his representative character made him, so to speak, a moral equivalent to them. While, therefore, it is well to recognize sin as a nature, we must also remember that God does not treat sin in the mass, but discriminates between the more or less guilty. In his morality there are the most delicate appreciations and adjustments. Penitence must likewise be discriminating as well as profound. Self-examination may be a most humiliating and disappointing process, but we should weigh the relations of our faults and sins when we discover them and deal faithfully with ourselves.
III. YET ALL SINNERS ARE PLACED WITHIN REACH OF AN APPROPRIATE ATONEMENT. The high priest and the collective people, the prince and one of the common people, each and all had their prescribed offering and guaranteed atonement. And when people proved so poor that they could not offer turtle-doves or young pigeons, they were directed to bring an ephah of fine flour, with which the priest would make atonement. And as for this atonement, it is in all cases secured by the surrender of life. Even the ephah of flour conveyed this idea, for the germ is hopelessly sacrificed in its manufacture. The one idea binding the various sacrifices together is the surrender of life. That this idea is to be attributed to substances in the vegetable kingdom as well as the animal, is evident from Joh_12:24, "Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit."
And it need scarcely be added that the atonement of which these sin offerings were types is that of the Lord Jesus, who "was once offered to bear the sins of many" (Heb_9:28; also Heb_9:11-14). In the proclamation of the gospel, this most appropriate atonement is put within the reach of all. No sinner is excluded from the possibility of atonement except through his own self-will.
IV. THE RECONCILIATION WITH the PENITENT, WHICH ATONEMENT SECURES, IS A MATTER OF DEEP DELIGHT TO GOD. For not only is the blood of the sacrifice accepted at the appropriate spot, whether vail and altar of incense, or the brazen altar only, according to the status of the penitent; but there is besides an acceptance of the best portions of the animal upon the altar, indicating that God is delighted with the accomplished atonement. It was, so far as God was concerned, as much a feast as the peace offering. It expressed, consequently, that God was delighted beyond all our conception with the reconciliation.
It is well to make this idea always emphatic. Our blinded souls are ready to imagine that we are more anxious for reconciliation, and would be more delighted with it when it came, than God can be. The truth, however, is all the other way. The reconciliation begins with God, the atonement is due to his wisdom and mercy, and over the actual consummation he rejoices with "joy unspeakable and full of glory."
V. THE RECONCILIATION IS ALSO MEANT TO BE A FEAST OF DELIGHT TO ALL GOD'S SERVANTS WHO ARE INSTRUMENTAL IN BRINGING IT ABOUT. For we must notice that, in the cases where the priests are not penitents themselves, but mediators, they are allowed to make a feast of what is left after the best portions are dedicated to God. Of course, when they are penitents, as in the case of a personal or a congregational sin, the carcass is to be considered too holy for the priests to partake of it; hence it is disposed of in its entirety in a clean place beyond the camp. This was the solemn way of disposing of the whole carcass. But in the other cases the priests were directed to feast upon the remainder of the offering, as those bearing atonement. So far they enjoyed what was their lot in the peace offering. As a feast, and not a lugubrious fast, it surely was intended to indicate their personal joy and satisfaction in the reconciliation they were instrumental in bringing about.
Luk_15:1-32 presents the joy of the Godhead and of the angels over returning penitents. It is this spirit we should cultivate. It will require, of course, much personal dealing with souls, but it is worth all the trouble to be instrumental in leading them to peace with God, and to the joy that results therefrom.—R.M.E.
I. THE UNIVERSALITY OF TRANSGRESSION. Provision is announced for cases of sin, and the possibility of its commission by all classes is thus shown.
1. The ordinary citizen may err; one of "the people of the land" (see Lev_4:27). Poverty and obscurity are not safeguards against unrighteous acts.
2. The man of rank, the "ruler" (Lev_4:22) or prince, is liable to sin. Honour and responsibility do not guarantee or produce immunity from transgression.
3. The whole congregation (Lev_4:13) is not exempt, for collective wisdom and might are not effectual barriers against the encroachments of unlawful desire and action. In the multitude of counselors safety is often thought to lie, but the "people" may do wickedly as well as an individual. This was exemplified at Mount Sinai and Baal-peor, and modern instances abound. Even
4. The man specially consecrated to holy service, the "anointed priest" (Lev_4:3), may incur guilt and bring punishment upon the people. How cautious we should be! What searching of ourselves with the candle of the Lord; what prayer for knowledge and strength should distinguish us all!
II. THE POSSIBILITY OF UNINTENTIONAL TRANSGRESSION. A distinction is intimated between sin that arises from mistake ("ignorance," Lev_4:2), that is at first "hid" from perception and afterwards becomes known (Lev_4:13,Lev_4:14), awaking penitence and a desire to undo the wrong perpetrated, and sin that is willful, committed with a high hand, with an attitude of defiance, a sin against light and knowledge. Inadvertent sinning is possible through
(1) carelessness of behaviour, heedless conduct, acting without previous deliberation; or
(2) a misunderstanding of the Law, failure in correct interpretation, or in remembering the precise precept at the moment; or
(3) a sudden outburst of passion, blinding the judgment and hurrying the will to words and deeds afterwards repented of.
III. THE GUILT OF SUCH TRANSGRESSION. This is assumed by the atonement necessary to shield the doer from penalty, and by the expressions employed in Lev_4:13, Lev_4:22, and Lev_4:27. "Guilty" refers to the consequences of sinning, the state of wrath into which the sinner enters, and the moral devastation to which he is liable, and from which preservation is possible only through an offering. Learn, then, that ignorance does not of itself excuse violation of God's commands, but it permits resort to such an atonement as will procure God's forgiveness. Paul said, "I obtained mercy because I did it ignorantly and in unbelief." Whereas if we sin willfully, there is no more sacrifice for sins. The soul that doeth presumptuously shall be cut off from among the people.—S.R.A.
Lev_4:3
I. SIN INFLICTS AN INJURY UPON THE HOLINESS OF GOD, AND EXPOSES MAN TO PENAL CONSEQUENCES. The words used to denote sin imply a turning aside from the path marked out, a deviation from rectitude. Man misses his way, goes astray like a lost sheep. He does what he ought not to do (verse 2), and thereby the precepts of God are slighted and God's honour is wounded. This cannot be permitted with impunity. The wrath of God, not a base but holy passion, is aroused, and vengeance or holy indignation threatens to visit the transgressor. We think wrongly of our sinful acts if we minimize their awful importance, or pay regard simply to the injury done to ourselves. This is the least part. The Supreme Being is concerned, and it is his displeasure we have to fear. Sin cuts at the root of government, assails the foundations of the eternal throne.
II. EVERY TRANSGRESSION IS RECOGNIZED AS SINFUL, whether arising from ignorance or willfulness, whether an act of omission or commission. An atonement is insisted on even for what we deem the least flagrant derelictions. Man is so ready to extenuate his crimes, that God strips off the veil, and exposes sin in all its guiltiness, a thing to be loathed and shunned wherever met, requiring purification on our part, however accidentally we may have come in contact with it. That without intention we trod upon a venomous serpent, does not protect us from its fangs. We shall need the remedy, however the poison may have been injected.
III. PENITENCE AND CONFESSION ARE INSUFFICIENT TO OBLITERATE THE MEMORY OF THE SIN. To regret the act and to express sorrow and to determine not to offend again, are good as far as they go, but, to wipe out the stain, blood must be shed. This only con whiten the defiled robes. Sinner, behold the Lamb of God, which taketh away the sin of the world! To have the sin brought to your knowledge, so that you take a more adequate view of its sinfulness, to pour forth agonizing cries and floods of tears, will not obtain forgiveness, unless accompanied with the presentation to the Father of the righteousness of his Son.
IV. SIN BECOMES MORE CONSPICUOUS AND FAR-REACHING WHEN COMMITTED BY THE OCCUPANTS OF A FORTY POSITION. The high priest was the representative of the nation, and hence his offering must equal in value that presented by the whole congregation. So likewise the sin of a ruler was more visible than that of a subject, and wronged God the more, and whilst a she-goat sufficed for one of the people, for him only a he-goat was allowed. Not without reason did the apostle exhort that intercession be made "for kings, and all that are in authority." Iniquity in high places in the Church and in society causes the greatest scandal, becomes most hurtful in its effects, and is most offensive to God. Both the animal offered and the ritual observed testified to the relative enormity of transgressions by different classes. Between the sins of each order in themselves no distinction was made.
V. BY THE APPOINTED VICTIM RECONCILIATION IS POSSIBLE TO ALL INADVERTENT OFFENDERS. We reserve this to the last, in order that the cheeriest aspect may be uppermost. Divest honour of its consequent responsibility we cannot, but we point to the ample provision for forgiveness afforded to comfort the prince and the peasant, the priest and the layman, the individual and the nation. Our Redeemer, Jesus Christ, has given his life a ransom for the many. He satisfies all claims, reconciles us unto God, so that our trespasses are not imputed unto us.—S.R.A.
Lev_4:3-12
I. THE DEATH OF AN APPOINTED VICTIM. The hand of the offerer is placed on the animal's head, and the animal's life is surrendered to the will of God. "Without shedding of blood is no remission." This tragic spectacle attests forcibly the rigour of God's requirements. Christ died as our representative, so that in him we all died (2Co_5:1-21), and those who rejoice in the thought of his salvation place their hands by faith upon him, believing that he was "made a curse" for them. Holiness demands an unblemished victim in each case. Hence the impossibility of man becoming his own atonement. Sin cannot expiate sin.
II. THE SPRINKLING OF THE BLOOD BY THE HIGH PRIEST UPON THE HORNS OF the ALTAR. "The blood is the life," and is in this manner brought into the immediate presence of God, symbolized by the altar of burnt offering in the court or incense in the sanctuary. The horns represent the might of the altar, so that to smear them with blood was to carry the offering to the place where the acceptance by God of offerings or praise culminated. Sin dishonours God, and therefore the significance of the offering for sin depends chiefly upon its presentation where God was pleased to vouchsafe his favour to man. Where sin was most dishonouring, as in the event of transgression by the anointed priest, the blood had to be sprinkled before the vail that covered the Shechinah. By his death Christ entered into heaven, presenting his own precious blood to the Father, and now makes intercession as the appointed Mediator.
III. THE POURING OUT OF THE BLOOD AT THE FOOT OF THE ALTAR OF BURNT OFFERING. It is said that, at the building of the temple, conduits were constructed to drain the blood into the valley of Kedron; in the wilderness it sufficed to lot it flow into the earth. The life of the animal was thus completely surrendered to God. Jesus gave himself up to do the will of God. His self-sacrifice is the basis of ours. We must live, not to ourselves, but to him. He considered not his time, words, works, as his own, and we must regard ourselves as devoted to the Father.
IV. THE BURNING OF THE FAT. Thus God would be glorified by the choicest portions, analogous to the ceremony enacted in connection with peace offerings. This resemblance seems designed to teach:
1. That by this sin offering agreement was re-established between God and man.
2. And that God's portion of the victim might be treated in the usual way, the transgression not being on God's side, but on that of man, who therefore is not permitted, as in the peace offering, to eat his part in the enjoyment of a feast. There is thus:
3. A reminder that but for sin man too might have shared in the sacrificial meal with God, but transgression had interrupted the communion, and deprived him of his former privilege. By the obedience unto death of Jesus Christ, God was glorified, and Christ became the "propitiation for our sins."
V. THE CONSUMPTION OF THE CARCASE BY FIRE OUTSIDE THE CAMP. No part of the animal was food for man, but the remainder was to be carried to a clean place, and there burnt. Every detail of the ceremony speaks of God's hatred of sin, and the blessings which man thereby loses, and the need for entire devotion of the victim that is to atone for sin. Nothing must be left, lest it should defile. The Epistle to the Hebrews alludes to the fact that Christ suffered without the gates of the holy city; to such a death of shame was he exposed in order to bear our sins.
CONCLUSION. Beware of transgression! Behold the sternness of God in dealing with it. Admire his grace in furnishing an expiation, and with grateful love avail yourselves of the sacrifice of the Saviour.—S.R.A.
I. THAT ALL MEN HAVE SINNED, AND ARE GUILTY BEFORE GOD. The stern facts of the case make the words, "If a soul shall sin," equivalent to "When a soul sins." The succeeding chapters provide for all possible cases, as if it were only too certain that men in every station and in every position would sin. So in John we have, "If any man sin," accompanied by the plain utterance, "If we say that we have no sin, we deceive ourselves," etc. (1Jn_1:8; 1Jn_2:1). It is a significant fact that, in providing for the people of God, the Divine Legislator had to contemplate the moral certainty that all, even those standing in his immediate presence and engaged in his worship, would fall into sin and condemnation. This significant provision is only too well confirmed by:
1. The record of Hebrew history.
2. Other statements of Scripture (Psa_14:2, Psa_14:3; Rom_3:10, Rom_3:23; Gal_3:22; 1Jn_1:10).
3. Our observation and knowledge of mankind.
4. Our own conscience: every soul does sin in thought, in word, in deed; doing those "things which ought not to be done" (verse 2), and leaving undone (not thought, not spoken, not fulfilled) those things God righteously requires. "The God in whose hand our breath is, and whose are all our ways, have we not glorified" (Dan_5:23).
III. THAT SIN WAS DIVIDED INTO THE PARDONABLE AND UNPARDONABLE. The words, "If a soul shall sin," are preparatory to the announcement of Divine provision for pardon. But there is a line drawn between sin and sin. Reference is frequently made to sinning "through ignorance" (verses 2, 13, 22, 27). This is distinguished from "presumptuous sin" (Num_15:30, Num_15:31; Deu_17:12). For the one there was pardon; for the other, instant execution. The word "ignorance" was not confined to mere inadvertence; it extended to sins of unpremeditated folly and passion; probably to all sins but deliberate, high-handed rebellion against God and his Law (Lev_16:21; comp. Act_3:17; 1Ti_1:13). Pardon was provided, but there was a limit to the Divine mercy; there was iniquity for which no sacrifice availed (1Sa_3:14). Under the gospel there is one "unpardonable sin," the sin "against the Holy Ghost" (Mat_12:31, Mat_12:32). In the time of our Lord, this sin took the special form of blasphemy against the Spirit of God. In our time it resolves itself into a persistent and obdurate resistance of his Divine influence. This necessarily ends in final impenitence and ultimate condemnation. This one sin excepted, the mercy of God in Christ Jesus extends
(1) to the blackest crimes;
(2) to the longest career in wrong-doing;
(3) to the guiltiest disregard of privilege and opportunity.
III. THAT GOD HAS PROVIDED FOR THE PARDON OF SIN BY SACRIFICE. It is a striking fact that the same word in Hebrew which signifies sin is also used for "sin offering." So closely, so intimately in the will of God, and hence in the mind of man, were the two things connected—sin and sacrifice. All unpresumptuous sins might be forgiven, but not without shedding of blood. Sin, in God's thought, means death, and the sinner must be made to feel that, as such, he is worthy of death. Hence he must bring the animal from his herd or flock, and it must be slain, the guilt of the offerer having been solemnly confessed over, and (by imputation) formally conveyed to the victim's head. The life of the one for the life of the other. Doubtless it sufficed for the time and for the purpose, but it was not the redemption which a guilty race needed, and which a God of boundless peace was intending and was thus preparing to supply. The sin offering was prophetic, symbolical. The blood of bulls could not take away the sin of the world; only the slain Lamb of God would avail for that (Heb_10:4; Joh_1:29). But "the blood of Jesus Christ his Son cleanseth us from all sin;" "If any man sin,… he is the propitiation for our sins … for the sins of the whole world" (1Jn_1:7; 1Jn_2:1, 1Jn_2:2). "He hath made him to be sin (a sin offering) for us, who knew no sin; that we might be made," etc. (2Co_5:21). We learn from the foregoing:
1. The one great and deep want of the world. We have bodies that need to be clothed, fed, etc; but this is nothing to the fact that we are souls that have sinned, needing to be forgiven and accepted of God.
2. The inestimable advantages we now enjoy. If the Jew had great advantages over the Gentile, we are far more privileged than he. There has been offered for us "one sacrifice for sins for ever" (Heb_10:12), available for all souls, under the heaviest condemnation, for all time.
3. Our proportionate guilt if we are negligent (Heb_10:29).—C.
Lev_4:3, Lev_4:13, Lev_4:22, Lev_4:27
I. THAT SPECIAL PRIVILEGE CARRIES WITH IT PECULIAR RESPONSIBILITY. The high priest, if he sinned, was to bring a bullock without blemish (Lev_4:3), and every detail of the sin offering was to be carefully observed in his case (Lev_4:4, Lev_4:5, etc.). His transgression was accounted one of greater guilt, needing a more considerable sacrifice. His nearer access to God, his larger share of sacred privilege, made his accountability and his guilt the greater. The children of privilege are the heirs of responsibility; the more we have from God, the closer we are admitted to his presence, the clearer vision we have of his truth and will,—the more he expects from us, and the more heinous will be our guilt in his sight if we depart from his ways.
II. THAT THE PROFESSION OF PIETY CARRIES WITH IT INCREASE OF OBLIGATION. The high priest's enlarged accountability was partly due to the fact that, as high priest, he professed to stand in very close relation to God; he was, in public estimation, the first minister of Jehovah; he was regarded as the holiest man in the whole congregation. Special obligation, therefore, rested on him, and any slight irregularity on his part was most serious. Profession of godliness is a good and desirable thing.
1. It is the right thing: it places us in the position in which we ought to stand; it is being true to ourselves.
2. It is the will of Christ as revealed in his Word (Mat_10:32).
3. It adds to our influence on behalf of righteousness and wisdom.
4. It is an additional security against the power of temptation. But it enhances responsibility; it increases obligation. For if, professing to love and honour Christ, we do that which he has expressly forbidden, we bring his sacred cause into contempt, and "make the enemy to blaspheme." Rise to the full height of duty, influence, privilege, but remember that on that height are some special dangers, and that a fall therefrom is to be dreaded with holy fear, to be shunned with devoutest vigilance.
III. THAT INFLUENCE CONFERS ADDED RESPONSIBILITY ON THOSE WHO WIELD IT. Special provision is made for the sin of the ruler, "When a ruler hath sinned," etc. (Lev_4:22, Lev_4:23, etc.). A ruler enjoys a position of prominence and power; his influence is felt afar. What he does will decide, to some considerable extent, what others will do. He has the peculiar joy of power; let him remember that power and responsibility are inseparably united. Let all those who hold positions of influence, all whose judgment and behaviour are importantly affecting the convictions and character of their fellows, realize that if they sin, and thus encourage others in error and transgression, they are specially guilty in the sight of God.
IV. THAT COMMUNITIES OF MEN, AS SUCH, MAY FALL INTO SERIOUS CONDEMNATION. "The whole congregation of Israel" might "sin through ignorance;" it might be led, unwittingly, into practices that were forbidden. In that case, though men have great confidence when they err in large companies, it would be guilty before God; and though it might be inadvertently betrayed into folly, it would be condemned of him, and must bring its oblation to his altar (see Homily on "Collective," etc; infra).
V. THAT NO MEASURE OR OBSCURITY WILL CLOAK SIN FROM THE SIGHT OF GOD. "If any one of the common people sin through ignorance," etc. (Lev_4:27, etc.), he must bring his kid (Lev_4:28) or his lamb (Lev_4:32), and the atoning blood must be shod. We shall not escape in the throng. In the hundreds of millions of fellow-travelers along the path of life, God singles each of us out, and marks our course, and searches our soul. He esteems every human child, however disregarded of men, to be worthy of his watchful glance; is displeased with each sinful deed or word, but is ready to forgive when the penitent seeks mercy in the appointed way (Lev_4:31, Lev_4:35).—C.
Lev_4:13, Lev_4:14
I. THAT, THOUGH GOD DEALS PRIMARILY WITH INDIVIDUAL SOULS, HE HAS DIRECT RELATIONS WITH COMMUNITIES. Ordinarily, constantly, God comes to the individual soul, and says, "Thou shalt" or "Thou shalt not;" "My Son," do this and live, etc. But he has his Divine dealings with societies, with secular and sacred communities also; with
(1) nations,
(2) Churches,
(3) families.
II. THAT COMMUNITIES, AS SUCH, MAY INCUR HIS CONDEMNATION. A "whole congregation,'' an entire people, may sin (Lev_4:13).
1. The nation: witness the Jewish people, again and again denounced and punished.
2. The Church: witness the Churches of Galatia (Epistle to Galatians), the Churches of Asia Minor (Rev_2:3).
3. The family.
III. THAT THIS GUILT MAY BE CONTRACTED UNCONSCIOUSLY. "The thing be hid from the eyes of the assembly" (Lev_4:13).
1. The Jewish nation, "through ignorance, killed the Prince of Life" (Act_3:15, Act_3:17). Under some of the better and worthier emperors as well as under the viler, Rome martyred the Christians, thinking them injurious to that human race which they were regenerating.
2. The Church of Christ has unconsciously fallen, at different times and places into
(1) error,
(2) laxity of conduct,
(3) un-spirituality in worship and life,
(4) inactivity.
3. Families fall into
(1) undevoutness of habit;
(2) unneighbourliness and inconsiderateness;
(3) ungraciousness of tone, and unkindness of behaviour in the home circle.
IV. THAT RECOGNITION OF WRONG MUST BE IMMEDIATELY FOLLOWED BY PENITENCE AND FAITH. When "the sin was known," the congregation was to "offer a young bullock," etc. (Lev_4:14). Let every nation, Church, society, family:
1. Remember that it is fallible, and may fall unconsciously into sin.
2. Readily, and with open mind, receive expostulation and warning from others.
3. Upon conviction of wrong, resort in penitence and faith to the all-sufficient Sacrifice of which the sin offering was the type.—C.
Lev_4:11, Lev_4:12
I. THE FULNESS OF GOD'S ACCEPTANCE. God's mercy in Christ Jesus embraces:
1. The entire forgiveness of all past sins, so that all our numerous transgressions of his Law, both the more heinous and the less guilty, are "blotted out" of his "book of remembrance," and no more regarded by him; and so that all our more numerous shortcomings, our failure to be and to do that which the heavenly Father looked for from his children, are entirely forgiven.
2. The overlooking of our present unworthiness; so that the scantiness of our knowledge, the imperfection of our penitence, the feebleness of our faith, the poverty of our resolutions, and our general unworthiness do not stand in the way of his "benign regard."
3. The bestowment of his Divine complacency; so that he not only "receives us graciously," but "loves us freely" (Hos_14:2, Hos_14:4). He feels toward us the love and the delight which a father feels toward the children of his heart and his home. But to gain this inestimable blessing, let us be sure that we have fulfilled—
II. THE CONDITIONS ON WHICH IT IS BESTOWED. These are twofold. Paul has expressed them thus:
(1) repentance toward God; and
(2) faith toward our Lord Jesus Christ (Act_20:21).
He who inspired Paul has taught us the same truth in his own words (Luk_24:47; Act_26:18). There must be the turning of the heart, in shame and sorrow, from sin unto God, and the cordial acceptance of the Lord Jesus Christ as the Divine Teacher, the all-sufficient Saviour, the rightful Lord of heart and life, which he claims to be.—C.
Lev_4:3, Lev_4:13, Lev_4:22, Lev_4:27
I. THE ACCESS THAT WAS PERMITTED TO EVERY ISRAELITE, AND IS NOW GRANTED TO US. No single individual in the whole congregation of Israel could feel that he was forbidden to go with his offering "before the Lord," to seek forgiveness of his sin. The priest could not think his office stood in his way (Lev_4:3); nor the ruler his function (Lev_4:22); nor could any humble son of Abraham suppose himself too obscure to find attention at the door of the tabernacle (Lev_4:27). Special and explicit legislation provided for each case, and there could not have been one Hebrew family which did not know that the tabernacle of the Lord was open to all, and that on the altar of sacrifice every offender might have his offering presented and come "down to his house justified." Thus broad, and indeed broader still, is the permission to approach which is granted in the gospel. For not only is the Christian sanctuary open to prince and people, to minister and member, to every class and rank, but in Christ Jesus there is neither circumcision nor uncircumcision, neither Greek nor Jew, neither male nor female; every distinction of every kind has disappeared, and is utterly unknown. We are reminded by contrast of—
II. THAT ACCESS WHICH WAS DENIED TO THEM, BUT WHICH IS OFFERED TO US. The ordinary Jew, one of the "common people," could go no further than the "door of the tabernacle:" there his entrance was barred. At that point he had to leave everything to the officiating priest; it was not permitted to him to enter the holy place, to sprinkle the blood upon the altar, to present any part of the victim in sacrifice;—another must do that in his stead. But in Christ Jesus we have:
1. Access to God our Father in every place (Eph_2:18; Eph_3:12; Heb_13:15).
2. Right to plead, ourselves, the one Great Propitiation for sin.
3. Right to present ourselves and our gifts on his altar to God and his service (Rom_12:1; Heb_13:16).
4. Access to the table of the Lord (1Co_11:28). Let us try to realize
(1) the height of our Christian privilege, and
(2) the corresponding weight of the responsibility we bear.
From us to whom such full and close access is given will much fruit be required to the glory of his Name, in the growth of our own souls and the salvation of others.—C.
I. THE PRIEST AS A SINNER.
1. May he be viewed in this character as a type of Christ?
(1) He is distinguished as "the priest that is anointed." Some suppose this determines him to be the high priest. That the high priest was a remarkable type of Christ there can be no question (Heb_3:1).
(2) But Christ wan sinless. By the miracle in his birth he avoided original sin (Luk_1:35). In his life he "fulfilled all righteousness" (Mat_3:15; Heb_4:15; Heb_7:26).
(3) Yet so was our sin laid to his account that he vicariously stood forth as the universal sinner. "The Lord made to meet upon him the iniquity of us all".
2. He may be viewed as a type of the Christian
(1) He was not necessarily the high priest because "anointed" Aaron's sons were consecrated with Aaron (Lev_8:2). This expression may, therefore, simply import that he was a priest who had come to official years, and therefore had received consecration (see Le Lev_7:6, where minors and females are reputed to be "among the priests").
(2) The priests in general were representatives of the nation of Israel, who were, in consequence, viewed as a "kingdom of priests "(Exo_19:6).
(3) And they typified the Christians (1Pe_2:9). We do not exercise our priesthood by proxy, but ourselves "draw nigh unto God." This supplies a good reason for their being "anointed," for "Christians," as their name imports, are anointed ones (see 2Co_1:21; Heb_1:9; 1Jn_2:20, 1Jn_2:27).
II. THE PRIEST AS NEEDING A SIN OFFERING.
1. His sin is that of ignorance.
(1) The case of Eli could not be brought within this statute (see 1Sa_3:14). For obstinate sin there is no mercy (see Num_15:30, Num_15:31; Heb_10:26-29). True Christians do not willfully sin (see Mat_13:38; Joh_8:44; 1Jn_3:6-10). Not all who profess the Christian name have a right to the title.
(2) There are sins that are not willful: sins of surprise; sins of inattention; sins of neglect in consequence (Gal_6:1; Jas_5:19, Jas_5:20). But these are sins.
(3) The sin offering is the only remedy for these. Though ignorance may be pleaded in extenuation, it cannot be pleaded in exculpation (see 1Jn_1:7-9).
2. The priest must bring a bullock.
(1) The common people may bring a kid (Lev_4:28). Even a ruler may bring a kid (Lev_4:23). But the priest must bring the larger animal. He has to bring the same which is offered for the whole congregation.
(2) Much is expected of professors of religion; and more especially so of office-bearers and ministers. They should have more perfect knowledge in that which is the principal business of their life. They may, from their position, more easily misguide the people. The words in the text rendered "If the priest that is anointed do sin according to the sin of the people," some construe "If the anointed priest shall lead the people to sin." It is a fearful thing to be a "blind leader of the blind" (see Rom_2:21).
(3) Conspicuous men should consider this. Churchwardens in Episcopal Churches; deacons in Congregationalist Churches; leaders in Methodist Churches; ministers in all; they should watch; they should pray; they should seek the prayers of their Churches (Eph_6:19; Col_4:3; 1Th_5:25; 2Th_3:1).—J.A.M.
Lev_4:1-12
I. IT IS ENVINCED FROM Rom_8:3 : "For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin," i.e; by a sin offering (the Greek term here used is that by which the LXX. commonly translate the Hebrew for "sin offering")," condemned sin in the flesh," etc. The "flesh" that was "weak" here, we take to be:
1. Not our fallen nature.
(1) The word "flesh" is used for this. It is so used in the connection of this very passage (Rom_8:4-8; see also Gal_5:16, Gal_5:17). This circumstance has led expositors to accept the term here in that sense.
(2) But as a matter of fact, is the Law of God weak through our fallen nature? Certainly not. The Law answers all God ever intended it to answer. His purposes cannot be frustrated.
2. But the flesh of the sin offerings.
(1) These were constitutionally weak for the purpose of condemning sin. The flesh of bulls and goats is not "sinful flesh." Therefore sin could not be condemned in it.
(2) This weakness was no frustration of God's purposes, for he never intended that sin should be condemned in such flesh as theirs (Psa_69:30, Psa_69:31; Psa_51:16; Heb_10:4). He intended these to foreshadow something better, viz.:
3. The Sin Offering of Calvary.
(1) This was made in a human body. Being in the "likeness of sinful flesh;" there was no constitutional weakness here (Heb_10:5-10).
(2) The glorious Person who assumed the "likeness of sinful flesh" was God's "own Son." Thus by virtue of his Divinity not only has he condemned sin in the flesh, but he enables us to fulfill the righteousness of the Law in the spirit of the gospel.
II. IT IS EVINCED IN 2Co_5:21 : "He was made sin," i.e; a sin offering, "for us, who knew no sin; that we might be made the righteousness of God in him."
1. His righteousness is the righteousness of God.
(1) Because he is God himself. The Father was in him. Whoever failed to discern the Father in him did not comprehend him, did not know him (Joh_14:7-11).
(2) He was approved of God (Mat_3:17; Mat_17:5). His resurrection placed this beyond question (Act_2:22-24).
2. This we receive, by imputation, in exchange for our sin.
(1) The transfer of the sin was set forth in the laying on of the hand of the offerer upon the bullock at the altar, while it was yet alive. The Jews give us these as the words uttered by the offerer, "I have sinned; I have done perversely; I have rebelled, and done (here specifying mentally or audibly the cause of his offering). But I return by repentance before thee, and let this be my expiation."
(2) The substitute is then condemned while the offerer is justified. Not only is he released from the obligation to die, but is taken into fellowship with God, and feasts with him upon the meat and drink offerings accompanying (Num_15:24).
III. IT IS EVINCED IS Heb_9:28 : "Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin," i.e; without a sin offering, "unto salvation." The allusions here are to the sin offering of the Law. The teaching is that, whereas at his first advent he appeared in the similitude of sinful flesh for the purposes foreshadowed in the sin offering, when he comes the second time it will be in the glorious similitude of humanity, in innocenc