Leviticus 4:2 Speak to the children of Israel, saying… 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 (Psalm 14:2, 3; Romans 3:10, 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 (AND STILL MAY BE) 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, 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, 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 (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, 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. Parallel Verses KJV: Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them: |
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