Vera. 7-13.-Tho sacrifices to be offered as sin offerings are specified, nor may they be multiplied. They do not differ according to the heinousness of the offence which they are to atone for, but according to the means of the offerer. The moral reason of this was probably to prevent the idea arising that the costliness of the sacrifice might compensate for the greater sin, and that men might sin the more if they were willing to pay for it by more sacrifices, The difference in the sacrifice appointed for each class i4 THE BOOK OF LEVI'l'ICUS. [on. v. 1--13,
might serve to point out that a sin is greater in a man of prominent position than in a man of less influence, owing to its effects upon a larger circle. The concession made to the poor shows that none are to be shut out from communion with God for their want of worldly means. The expiation must be made, that the sinner may recover his covenant relations with God; but it shall be of such a nature that none shall bo preventod from making it by their poverty. Here then is a foreshadowing of the free grace of God in the gospel dispensation. "Ho, every one that thirsteth, come ye to the wi:tters, _and he that bath no_ money;. come ye, bu~ and eat; yea, come, buy wine and milk without money and without price'' (Is:i.. Iv. 1.). "Let him that is athirst come. And whosoever will, let him take the water of life freely " (Rev. x.xii. 17),
HOMILIES BY VARIOUS AUTHORS.
Vers. 1-13.-Gui?t removed. 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 I 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 (ver. 1), through dllfilement by contact with uncleanness of man or beast (ver. 2), or through rash declarations (ver. 4), it was possible inadvertently to transgress the laws of God. Sm 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 BIN IS THAT THEY Th"YOLVE 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" (ver. I). "He shall be unclean and guilty" (ver. 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 lceep 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 io 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?" lIL "By the Law is the knowledge of sin," but to leave the matter here would be to subject the transgressor to intolerable anguish. THERE IB A TWOFOLD METHOD OF EXPIATION, to restore communion with God. There must be confession <!f blamewortlii- ,-.ess. "I have sinned against heaven and before thee." "He shall confess that he bath sinned in that thing" (ver. 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 hn, voluntarily put the yoko of submission upon his neck, and this public token goes far to countervail the damaae suffered by the king's honour. And, secondly, there must be the pre6entation of a; 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 Lloo<l spriuklcd upon the altar, and the other rites OR, V, 1-13.] THE BOOK OF LEVTTICUS. 75