Leviticus 5:1-13 And if a soul sin, and hear the voice of swearing, and is a witness, whether he has seen or known of it; if he do not utter it… The Psalmist cried out, "Who can understand his errors? cleanse thou me from secret faults." To dwell upon the manner in which sin may be committed, and to try to deepen our sense of its flagrancy, is not a pleasant employment, but it is highly necessary. And, blessed be God! a rainbow of cheerful hope spans the dark cloud of transgression; the same page that speaks of sin tells also of forgiveness. I. This chapter reminds the Israelites of several ways in which, without having been resolutely determined upon, sin might result. Through silence and concealment of knowledge (verse 1), through defilement by contact with uncleanness of man or beast (verse 2), or through rash declarations (verse 4), it was possible inadvertently to transgress the laws of God. SIN ASSUMES MANY FORMS. It may be of the voice or the finger, by word or deed. It may be by forcible repression of the truth or by careless voluble utterance. It may be incurred in connection with the noblest or the lowest parts of God's creation. This thought should beget constant watchfulness in speaking and acting. We can never be sure of preserving ourselves from contamination with evil. "Let him that thinketh he standeth take heed lest he fall." The abolition by the gospel of ceremonial restrictions has rather increased than diminished the strictness of the universally obligatory precepts, making them more searching in character. Our Lord taught that there may be adultery in a look, murder in a thought. II. We find one law applicable to these different cases, one sentence pronounced, one ordinance appointed. THE IMPORTANT FACT COMMON TO ALL FORMS OF SIN IS THAT THEY INVOLVE THE OFFENDER IN GUILT. About the particular sin we need not trouble so much as about the fact of transgression and consequent demerit. "He shall bear his iniquity" (verse 1). "He shall be unclean and guilty" (verse 2). Jehovah can no longer look upon his subject with favour; sin places him under a cloud, mars him in the sight of God. Only ignorance can keep a man at ease under such circumstances. The awakened soul exclaims, "I have sinned: for I have transgressed the commandment of the Lord." The peace of the wicked is like the calm that often precedes the tempest. It is the office of the Word of God to convince the ungodly of their hard speeches and ungodly deeds, and the question the preacher loves to hear is that which shows that the arrow has reached its mark, when the agonized sinner inquires, "What must I do to be saved?" III. "By the Law is the knowledge of sin," but to leave the matter here would be to subject the transgressor to intolerable anguish. THERE IS A TWOFOLD METHOD OF EXPIATION, to restore communion with God. There must be confession of blameworthiness. "I have sinned against heaven and before thee." "He shall confess that he hath sinned in that thing" (verse 5). This acknowledgment by the individual is due to the majesty of God, and is the first step towards obliterating the injury caused by sin. The forces of government have not henceforth to fear assault by the criminal; once arrayed against him in hostile phalanx, they now wear a milder look. The rebel has voluntarily put the yoke of submission upon his neck, and this public token goes far to countervail the damage suffered by the king's honour. And, secondly, there must be the presentation of an atonement by the priest. The transgressor is not holy enough to appease offended Deity himself; an unblemished offering is demanded, which must be slaughtered by God's servant and its blood sprinkled upon the altar, and the other rites of a sin offering duly performed. It is not sufficient to acknowledge and repent of our misdeeds; we want a sin offering, the Lamb of God, so that we can make mention of his righteousness and enjoy the atoning virtue of his precious blood. It is not the offender but the priest who makes atonement (verse 6). Apart from our great High Priest, our prayers, confessions, vows, and. gifts are of no avail. "No man cometh unto the Father but by me." IV. Either a lamb or a kid, two turtle-doves or pigeons, or a homer of fine flour would be accepted as a propitiatory offering. No CLASS OF THE COMMUNITY IS DEBARRED FROM AN ATONEMENT BY LACK OF MEANS. Regard is here paid to the resources of the humblest ranks. The same end is attained under the gospel by providing a way of salvation accessible to all, suited to the illiterate and the learned, the men of substance and the poor. And in each case the forgiveness is complete. "It shall be forgiven him." The deed done cannot be undone, but its consequences may be averted. God treats the believer as if he had never sinned; his iniquities are cast behind the back of Deity and remembered no more. Fears are banished, fellowship is resumed. With every subsequent transgression the same course must be adopted. Whilst in the world stains are frequent, and frequent must be our resort to the crimson tide that flows from the cross of Christ. What unity of plan and procedure is visible in the Law and the gospel! - S.R.A. Parallel Verses KJV: And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. |
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