Is there not something here contrary to our generally received ideas respecting sin? Can a man sin "though he wast it not"? The text suggests -

I. THAT WE COMMONLY CONNECT WITH OUR IDEA OF SIN THE CONSCIOUSNESS OF GUILT AT the TIME OF TRANSGRESSION. Sin is only possible to intelligent, responsible beings; it implies the power of discernment; it is usually followed by self-reproach; it seems, at first sight, to involve a consciousness in the soul of error and wrong-doing at the moment of commission. Hence men expect to be excused if they can say they did not know it was wrong at the time, etc.

II. THAT THIS THOUGHT ABOUT SIN IS BASED ON TRUTH. It is true:

1. That sin is a willful departure from rectitude: it is the soul consenting to commit some one of "those things which are forbidden to be done by the commandments of the Lord." Where the will does not consent, there is no moral character in the act at all.

2. That the less there is of knowledge, the less there is of guilt (Luke 12:48).

3. That in the absence of all possible knowledge, there is entire freedom from guilt. "Where no law is, there is no transgression" (Romans 4:15). Scripture confirms what our reason declares, that there can be no condemnation where there are no means of knowing "the commandments of the Lord." But we are hound to remember for ourselves, and to impress on others, the opposite aspect, viz. -

III. THAT THIS TRUTH IS SUBJECT TO VERY GRAVE QUALIFICATIONS.

1. Attainable knowledge not gained involves sin. The Jews ought to have known that it was obligatory on them, and highly beneficial to them, to be loyal to Jehovah, to be obedient to his servant Moses, to receive the exhortations of the prophets; their ignorance was culpable, and therefore their errors were sinful. So with their nonrecognition of Jesus Christ. So with our ignorance of that which is most binding on us and most beneficial to us. We ought to know that the service of Christ is the chief duty and the supreme blessing; in our ignorance is our guilt.

2. Needless forgetfulness is sin. It was criminal on the part of the Jews of the prophetic age to forget the merciful and mighty interpositions of God in earlier days; on the part of those of our Lord's day to forget the mighty works by which he proved himself to be the very Son of God. It is criminal on our part to forget those vital truths of which God's Word reminds us.

3. The blunting of our spiritual perceptions is sin. When we are blind to the truth which is before us, because our prejudice, or our pride, or our passion, or our worldly interests distort our vision, or because long continuance in folly has blunted our spiritual powers, we are guilty: we "know not what we do," even when we are crucifying a Messiah; but the guilt in the action lies chiefly in the existence of these enfeebled or perverted faculties, and, though we "wist not," yet we "are guilty" in the sight of God.

IV. THAT UNCONSCIOUS SIN CARRIES ITS PENALTY WITH IT. "He shall bear his iniquity." The penalty is threefold:

1. The displeasure of God - his condemnation.

2. Serious harm done to our own soul.

3. Awaking, soon, to the conviction that we have done grievous wrong to others, - it may be a reparable, but it may be an irreparable, wrong. - C.

It is supposed in our text that men might commit forbidden things without knowing it; nay, it is not merely supposed, but it is taken for granted, and provided for. The Levitical law had special statutes for sins of ignorance, and one of its sections begins with these words (Leviticus 4:2). It is first of all supposed that a priest may sin (Leviticus 4:3). As Trapp says, "The sins of teachers are teachers of sins," and therefore they were not overlooked, but had to be expiated by trespass-offerings. Further on in the chapter (ver 22) it is supposed that a ruler may sin. Errors in leaders are very fruitful of mischief, and therefore they were to be repented of and put away by an expiatory sacrifice. It was also according to the law regarded as very likely that any man might fall into sins of ignorance, for in Leviticus 4:27, we read, "And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the Lord." The sin even of the commonest person was not to be passed over as a mere trifle, even though he could plead ignorance of the law. An enlightened conscience mourns over sins of ignorance, which it would never do if they were innocent mistakes. The word rendered "ignorance" may also bear the translation of "inadvertence." Inadvertence is a kind of acted ignorance: a man frequently does wrong for want of thought, through not considering the bearing of his action, or even thinking at all. He carelessly and hastily blunders into the course which first suggests itself, and errs because he did not study to be right. There is very much sin of this kind committed every day. There is no intent to do wrong, and yet wrong is done. Culpable neglect creates a thousand faults. "Evil is wrought by want of thought as well as want of heart." We do not take time enough to examine our actions; we do not take good heed to our steps. Life should be a careful work of art, in which every single line and tint should be the fruit of study and thought, like the paintings of the great master who was wont to say, "I paint for eternity"; but alas! life is often slurred over, like those hasty productions of the scene painter, in which present effect alone is studied, and the canvas becomes a mere daub of colours hastily laid on. We seem intent to do much rather than to do well; we want to cover space rather than to reach perfection. This is not wise. Oh that every single thought were conformed to the will of God! Now, seeing that there are sins of ignorance and sins of inadvertence, what about them? Is there any actual guilt in them? In our text we have the Lord's mind and judgment.

I. By the Divine declaration that sins of ignorance are really sins THE COMMANDMENT OF GOD IS HONOURED.

1. Enlarging upon this thought, I would observe that hereby the law is declared to be the supreme authority over men. The law is supreme, not conscience. Conscience is differently enlightened in different men, and the ultimate appeal as to right and wrong cannot be to your half-blinded conscience or to mine. If we break the law, although our conscience may not blame us, or even inform us of the wrong, yet still the deed is recorded against us; we must bear our iniquity. The law is also set above human opinion, for this man says, "You may do that," and a second claims that he may do the other, but the law changes not according to man's judgment, and does not bend itself to the spirit of the age or the taste of the period. It is the supreme judge, from whose infallible decision there is no appeal. This exalts the law above the custom of nations and periods; for men are very wont to say, "It is true I did so and so, which I could not have defended in itself; but then it is the way of the trade, other houses do so, general opinion and public consent have endorsed the custom; I do not therefore see how I can act differently from others, for if I did so I should be very singular, and should probably be a loser through my scrupulosity." Yes, but the customs of men are not the standard of right.

2. Note again, if a sin of ignorance renders us guilty, what must a wilful sin do? Do you not perceive at once how the law is again set on high by this?

3. Thus again, by the teaching of our text, men were driven to study the law: for if they were at all right-hearted they said, "Let us know what God would have us do. We do not wish to be leaving His commands undone, or committing transgressions against His prohibitory precepts through not knowing better."

4. And you will see at once that this would lead every earnest Israelite to teach his children God's law, lest his son should err through ignorance or indavertence. Fear of committing sins of ignorance was a spur to national education, and tended greatly to make all Israel honour the law of the Lord.

5. I close these thoughts by noting that to me the sin-revealing power of the law is wonderfully displayed as I read my text. What a law is this by which men are bound! How severe and searching! How holy and how pure must God Himself be!

II. By the teaching of the text THE CONSCIENCE IS AROUSED.

1. Our ignorance is evidently very great. As the conies swarm in the holes of the rocks, the bats in the sunless caves of the earth, and the fish in the deep abysses of the sea, so do our sins swarm in the hidden parts of our nature. "Who can understand his errors? Cleanse Thou me from secret faults!"

2. The ignorance of very many persons is to a large degree wilful. Many do not read the Bible at all, or very seldom, and then without desiring to know its meaning. Even some professing Christians take their religion from the monthly magazine, or some standard book written by a human author and adopted by their sect, but few go to the Word of God itself; they are content to drink of the muddied streams of human teaching instead of filling their cups at the crystal fount of revelation itself. Now, if ye be ignorant of anything concerning God's mind and will, it is not, in the case of any of you, for want of the Book, nor for want of a willing guide to instruct you in it; for, behold, the Holy Spirit waiteth to be gracious to you in this respect. Break in, O light eternal! Break in upon the dimness of our ignorance.

3. Now it will be vain for any man to say in his mind, as I fear some will do, "God is hard in thus dealing with us." If thou sayest thus, O man, I ask thee to remember God's answer. Christ puts your rebellious speech into the mouth of the unfaithful one who hid his talent. Wiser far is it to submit and crave for mercy.

4. Let us recollect, in order that our doctrine may appear less strange, that it is according to the analogy of nature that when God's laws are broken, ignorance of those laws should not prevent the penalty falling upon the offenders.

5. It is of necessity that it should be according to this declaration. It is not possible that ignorance should be a justification of sin; for, first, if it were so, it would follow that the more ignorant a man was the more innocent he would be. If, again, the guilt of an action depended entirely upon a man's knowledge, we should have no fixed standard at all by which to judge right and wrong; it would be variable according to the enlightenment of each man, and there would be no ultimate and infallible court of appeal. Moreover, ignorance of the law of God is itself a bleach of law, since we are bidden to know and remember it. Can it be possible, then, that one sin is to be an excuse for another? If sins of ignorance are not sins, then Christ's intercession was altogether a superfluity.

6. Once again, I am sure that many of us now present must have felt the truth of this in our own hearts. You who love the Lord and hate unrighteousness, must in your lives have come to a point of greater illumination, where you have said, "I see a certain action to be wrong; I have been doing it for years, but God knows I would not have done it if I bad thought it wrong. Even now I see that other people are doing it, and thinking it right; but I cannot do so any more; my conscience has at last received new light, and I must make a change at once." In such circumstances did it ever come to your mind to say, "What I have done was not wrong, because I did not know it to be wrong"? Far from it. You have justly said to yourself, "My sin in this matter is not so great as if I had transgressed wilfully with my eyes open, knowing it to be sin"; but yet you have accused yourself of the fault and mourned over it.

III. By the grand and awful truth of the text THE SACRIFICE IS ENDEARED. Just according to our sense of sin must be our value of the sacrifice. God's way of delivering those who sinned ignorantly was not by denying their sin and passing it over, but by accepting an atonement for it. Under the law this atonement was to be a ram without blemish. Our Lord had no sin, nor shade of sin. He is the spotless victim which the law requires. All that justice, in its most severe mood, could require from man by way of penalty our Lord Jesus Christ has rendered; for in addition to His sacrifice for the sin, He has presented a recompense for the damage, as the person who sinned ignorantly was bound to do. He has recompensed the honour of God, and He has recompensed every man whom we have injured. Has another injured you? Well, since Christ has given Himself to you, there is a full recompense made to you, even as there has been made to God. We may rest in this sacrifice. How supremely efficacious it is. It takes away iniquity, transgression, and sin.

( C. H. Spurgeon.)