The mind of God respecting the sin of man.
"If a soul shall sin." This chapter which treats of this sin offering, and more especially these words of the second verse, may remind us—
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. (1 John 1:8; 1 John 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 (Psalms 14:2, Psalms 14:3; Romans 3:10, Romans 3:23; Galatians 3:22; 1 John 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" (Daniel 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" (Numbers 15:30, Numbers 15:31; Deuteronomy 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 (Leviticus 16:21; comp. Acts 3:17; 1 Timothy 1:13). Pardon was provided, but there was a limit to the Divine mercy; there was iniquity for which no sacrifice availed (1 Samuel 3:14). Under the gospel there is one "unpardonable sin," the sin "against the Holy Ghost" (Matthew 12:31, Matthew 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
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 (Hebrews 10:4; John 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" (1 John 1:7; 1 John 2:1, 1 John 2:2). "He hath made him to be sin (a sin offering) for us, who knew no sin; that we might be made," etc. (2 Corinthians 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" (Hebrews 10:12), available for all souls, under the heaviest condemnation, for all time.
3. Our proportionate guilt if we are negligent (Hebrews 10:29).—C.
Gradations in guilt.
In Israel, as we have seen, sin was divided into the pardonable and the unpardonable—into "sins through ignorance" and sins of presumption. But this was not the only distinction. Of those which might be forgiven there were some more serious than others, demanding variety in expiation. Special regulations were given as to the sin of the "priest that is anointed" (Leviticus 4:3), the "whole congregation of Israel" (Leviticus 4:13), the ruler (Leviticus 4:22), etc. These distinctions teach us—
I. THAT SPECIAL PRIVILEGE CARRIES WITH IT PECULIAR RESPONSIBILITY. The high priest, if he sinned, was to bring a bullock without blemish (Leviticus 4:3), and every detail of the sin offering was to be carefully observed in his case (Leviticus 4:4, Leviticus 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 (Matthew 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. (Leviticus 4:22, Leviticus 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. (Leviticus 4:27, etc.), he must bring his kid (Leviticus 4:28) or his lamb (Leviticus 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 (Leviticus 4:31, Leviticus 4:35).—C.
Collective guilt unconsciously incurred.
We learn from the special provision made for the "sin in ignorance" of "the whole congregation of Israel "—
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
II. THAT COMMUNITIES, AS SUCH, MAY INCUR HIS CONDEMNATION. A "whole congregation,'' an entire people, may sin (Leviticus 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 (Revelation 2:3).
3. The family.
III. THAT THIS GUILT MAY BE CONTRACTED UNCONSCIOUSLY. "The thing be hid from the eyes of the assembly" (Leviticus 4:13).
1. The Jewish nation, "through ignorance, killed the Prince of Life" (Acts 3:15, Acts 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
3. Families fall into
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. (Leviticus 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.
Full acceptance with God.
The carrying away of all the offered animal (save that part which had been presented to God in sacrifice) and the burning of it in "a clean place" (Leviticus 4:12), was probably meant to represent the full and perfect acceptance of the offerer by the Holy One of Israel. When the victim had been slain and its blood outpoured on the altar and its richest part accepted in sacrifice, there might seem to have been sufficient indication of Divine mercy. But one sign more was added: the animal which represented the worshipper having shed its blood, and that shed blood having been received as an expiation, it became holy; when, therefore, its flesh was not eaten by the priest (Leviticus 6:26) in token of its sanctity, every part of the animal was solemnly and reverently consumed, in "a clean place" Nothing, pertaining to that which had become holy through the shed blood should be treated as an unholy thing. Looked at in this light, we gain the valuable thought that when sin has been forgiven through faith in the shed blood of the Redeemer, the sinner is regarded as holy in the sight of God. As everything was thus done by pictorial representation to express the thought of the fullness of Divine forgiveness, so everything was stated in explicit language through the psalmists and prophets to the same effect (Exodus 34:6, Exodus 34:7; Psalms 86:5, Psalms 86:15; Psalms 103:8; Psalms 145:8; Isaiah 1:18; Isaiah 55:7). So, also, our Lord, in the "prince of parables," included everything that could be introduced—the robe, the ring, the shoes, the fatted calf—to present in the strongest colouring the precious truth that God does not grudgingly or imperfectly forgive, but that he "abundantly pardons." The subject demands our consideration of two things—
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" (Hosea 14:2, Hosea 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:
He who inspired Paul has taught us the same truth in his own words (Luke 24:47; Acts 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.
Access for all: comparison and contrast.
In the statutes of the Law given in this chapter we are reminded, by comparison and by contrast, of two of the main features of the gospel of Christ. We are reminded by comparison of—
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 (Leviticus 4:3); nor the ruler his function (Leviticus 4:22); nor could any humble son of Abraham suppose himself too obscure to find attention at the door of the tabernacle (Leviticus 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 (Ephesians 2:18; Ephesians 3:12; Hebrews 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 (Romans 12:1; Hebrews 13:16).
4. Access to the table of the Lord (1 Corinthians 11:28). Let us try to realize
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.
HOMILIES BY J.A. MACDONALD