The Pulpit Commentary — Leviticus — Section 108

Vers. 22-35.-The sin offering <f the ruler and of any of the people. As in the preceding paragraph we have lessons from the relation of sin offering to communities, here we are reminded- I. THAT INDlVIDUALS ARE RESPONSIBLE TO GOD. We have: 1. The responsibi1ity of the ruler. (1) Rulers stand related to subjects. Their influence is extensive in pro- portion to the elevation of their rank. The Jews construe this law to relate to the king; but the term for ruler (N':l'J, nasi) is not so restricted in Scripture (see Numb. x. 4). '!'his law was in force 400 years before there existed a king in Israel. (2) As rulers of subjects they stand related to God (Prov. viii. 15, 16; 2 Sam. xxiii. 3). Note: here only, the commandment transgressed is said to be the" commandment of the Lord his God" (ver. 22). This is to remind him that if he rules others, God rules him, and will call him to account for the manner in which he uses his authority. (3) The individual is not sunk in the office. Men are too apt to forget this, pa.rticularly so when they sit in conclave. So far from neutralizing, it makes individuality more conspicuous, and should render it more intense. 2. 'I'he responsibility of the private person. (1) Subjects stand related to rulers. They have relative as well as personal duties. 'l'hey have public as well as private interests and obligations. (2) They stand as subjects to rulers in relation to God. This is recognized in his laws. (See Exod. xxii. 28; the margin construes the term c•;i',N, rendered "gods," by "judges." Magistrates are here presented as representatives of the Elohim.) They are to respect and sustain authority in righteousness (1 Tim. vi. 1). To pray for those in authority (1 Tim. ii. 1, 2). (3) The individual is not sunk in the subject. None are too obscure to be noticed by God; too insignificant to escape his inquisition. II. TRAT SIN OFFERING IS PllOVIDED FOR ll>"DIVIDUALS. 1. It is appointed for the ruler (vers. 22-26). (1) He has to bring a "kid of the goats," not a bullock, which was required from the priest and from the congregation. 'l'he blood of the kid was to be sprinkled simply upon the horns of the altar of burnt offering, whereas the blood of the bullock was also sprinkled upon the altar of incense and the vail. A further difference was that whereas the bodies of the beasts orTered for the priest !IIld for the congregation were burnt without the camp, the kid of the ruler was treated as the peace offering. (2) These differences show that the sin of the ruler, though so heinous as not to be forgiven without sacrifice, was yet not so heinous as that of the priest. More is expected from men of religious profession. Nor was the sin of the rnler regarded as so heinous as that of the congregation. "It is bad when great men give ill examples, but worse when all men follow them" (Matthew Henry). 2. It is appointed for the common person (vers. 27-35). (1) Whereas the offering of the ruler is defined to be "a kid of the goats," that of the private individual may be either II kid or a lamb. As 'he has more liberty in his sacrifice, so has he in his conduct. Freedom is limited in the ratio of elevation. The humble should not be envious of the great. (2) The offer- ing of the private person was to be a.female, which was proper to one having no authority; whereas, and for the opposite reason, the ruler had to bring a male. (3) These differences go to show that the sin of a ruler is more serious than that of a common person. If his privileges are greater, so are his responsibilities. If his position is elevated, his influence, for good or evil, is proportionately great. III. 'l'RAT BIN OFFERING IS DISCRIMINATIVE. 1. .As to the nature of the sin. (1) It is for sin against God. It seems to have nothing to do immediately with sins against our fellows or against society. These, of course, may be constructively viewed ns offences nlso against God. If this were more considered, men would be more respectful to their fellows, who are "made after the image of God" (see Jas. iii. !l). (2) It is for sin against his negative commandments. This is the teaching of vors. 2, 15, 22, 27. (3) It is for sin ignorantly committed against them (see John xvi. 2, 3; Acts iii. 17; 1 Cor. ii. 8). Ignorance is no plea for mercy without sacrifice. It is a plea for mercy with n sacrifice (see Luke xxiii. 34; 1 Tim. i. 13). 2. As to elte time of tlte o.ffel'ing. (l) "And is guilty," viz. before the punishment of bis sin has come upon him. If he discover his sin in time and bring his sin offering, it may avert that punishment. Men should never try to hide their sins from their own souls. On the contmry, they should diligently seek to discover them. We should plead the sin sacrifice for those we havo not discovered (lllil Ps. xix. 1:1; cxxxix. 23, 24; 1 John i. 7). (2) "Or if his sin, wherein he hath sinned, come to his knowledge," viz. by the punishment of it over-  THE BOOK OF LEVITICUS. [ea. 1v. 1-35