The Pulpit Commentary — Leviticus — Section 102

accomplished atonement. It wae, so far e.s God was concerned, as much a feast as the peace offering. It expressed, consequently, that God was delighted beyond all our con- ception with the reconciliation. It is well to make this idea always emphatic. Our blinded s<Uls 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 BECONCILUTION 18 ALSO MEANT TO BE A FEAST OF DELIGHT TO ALL GoD'B BEBVANTS WHO ABE INSTRUMENTAL JN 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 ~arcase is to be considered too holy for the priests to partake or it; hence it is disposed of in its entirety in a clean place beyond the camp. This was the solemn way of dis- posing of the whole carcase. 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. Luke xv. 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. Vers. 1, 9.-Unintentional transgression. God is the source of authority and law. From him instructions emanate. His words are to be communicated to the people. Like unto Moses, ministers and teachers receive truth not to secrete it in their own breasts, but to impart it for the guidance of those under their charge. "The Lord spake, . . . saying, Speak unto the children of Israel." May we listen carefully, lest the utterances of the "still small voice" should be misheard, and the counsels intended for comfort and direction prove a false light, speeding the unconscious traveller to the very pitfalls he was to avoid. I. THE UNIVEBBALITY OF TBANBORESSION. Provision is announced for cases of sin, and the possibility of its commission by all classes is thus shown. 1. The ordinary cieizen may err; one of" the people of the land" (see ver. 27). Poverty and obscurity are not safeguards against unrighteoUB acts. 2. The man of rank, the "ruler" (ver. 22) or prince, is liable to sin. Honour and responsibility do not guarantee or produce im- munity from transgression. 3. The whole congregation (ver. 13) is not exempt, for col- lective wisdom and might are not effectual barriers against the encroachments of unlawful desire and action. In the multitude of counsellors safety is often thought to lie, but the "people" may do wickedly as well as an individual. This we.s exemplified at Mount Sinni and Baal-peor, and modern instances abound. Even-4. The man specially con- secrated to holy service, the "anointed priest" (ver. 3), mny incur guilt and bring punishment upon the people. How cautious we should be I What searching of our- selves with the canille of the Lord; what prayer for knowledge and strength should dis- tinguish us all I II. 'l'HE POSSIDILITY OF UNINTENTIONAL TBANB0RESBION. A distinction is intimated between sin that arises from miHtake (" ignorance," ver. 2), that is at first " hid" from perception and afterwards becomes known (vers. 13, 14), awaking penitence and a desire to undo the wrong perpetrated, and ~in that is wilful, committed with II high hand, with an attitude of defiance, a sin against light and knowledge. Inndvertent sinning is possible through ~1) carelessness of behaviour, heedless conduct, acting without previous tlelibcration; or 2) a misunderstanding of the Law, failure in correct interpretation, or In remembering t e precise precept at the moment; or (3) e. sudden outburst ofpassioo, blinding the judgmeut and hurrying the will to words and deeds afterwards repented of. III. 'fIIE GUILT OF BUCH TRANSGRESSION. Thi.a is assumed by the atonement neces- sary to shield the doer from penalty, and by the expressions employed in vers. 13, 22, and 27. 11 Guilty" refers to the consequences ofsinning, the state of wrath into which  58 'l'RE BOOK OF LEVITICUS. [cH. IV, 1-35.