The Pulpit Commentary — Leviticus — Section 109

taking him (see 2 Sam. xxxi. I). When calamity comes we must not too readily relegat.e it to the category of mere physical sequence, but confess the hand of God. Timely sacrifice may stay a plague (see 2 Sam. xxiv. 25). 3. For obstinate infidelity there is no mercy. (1) This is what Paul, alluding to the sin offering, calls wilful sin (Heb. x. 26). His argument goes to show that the Great Sacrifice of Calvary is the anti- type of that offering. (2) The Law had no provision of merc.v for presumptuous sins, whether the precept outraged were negative or positive (see Numb. xv. 27-31). An awful instance of the severity of the Law is described in Numb. xv. 32-36. '!'his instance is referred to by Paul, who goes on to state that the gospel has its correspond- ing law of extremity, but with a "much sorer punishment" (Heb. x. 28, 29). If the extreme penalty of the Mosaic Law was the infliction of death_ upon the body what punishment can be" much sorer" but the" destruction of both body and soul in'hell" (Matt. x. 28) ?-J. A. M. Ver. 2.-The mind of God respecting the sin of man. "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 HA.VE STh"l-'ED, AND ARE GUILTY BEFORE GOD. The stern facts of the case make the words, " lf 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 i. 8; ii. 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: I. The record of Hebrew history. 2. Other statements of Scripture (Ps. xiv. 2, 3; Hom. iiL 10, 23; Gal. iii. 22; I John i. 10). 3. Our observation and knowledge of man- kind. 4. Our own conscience: every soul does sin in thought, in word, in deed; doing those" things which ought not to be done" (ver. 2), and leaving undone (not thought, not spoken, not fulfilled) those thingR God righteously requires. "The God in whose hand our breath is, and whose are all our ways, have we not glorified" (Dan. v. 23). lI. THAT SIN WAS (.U."D STILL MAY BE) DIVIDED INTO THE PARDONABLE A.ND UN· PARDONABLE. 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. Refer- ence is frequently made to sinning "through ignorance" (vers. 2, 13, 22, 27). This is distinguished from" presumptuous sin" (Numb. xv. 30, 31; Deut. xvii. 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 (eh. xvi. 21; comp. Acts iii. 17; 1 Tim. i. 13). Pardon was provided, but there was a. limit to the Divine mercy; there was iniquity for which no sacrifice availed (l Sam. iii. 14). Uuder the gospel there is one" unpardonable sin," the sin" against the Holy Ghost" (Matt. xii. 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. 'fhis 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 tho guiltiest disregard of privilege and opportunity. III. 'l'HA.T GOD IlAS PROVIDED FOB 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, wero tho two things connected-sin and sacrifice. All unpresumptuous sins might bo 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 tho time and for the purpose, but it was not the redemption which a guilty race needed. OH, IV, 1-35,] THE BOOK OF LEVITICUS. fl5