The Pulpit Commentary — Leviticus — Section 119

of a sin offering duly performed. It is not sufficient to acknowledge and repent of our misdeeds; we want a sin offering, the Lamb of God, so that we can make mention of his righteousness and enjoy the atoning virtue of his precious blood. It is not the offender but the priest who makes atonement (ver. 6). Apart from our great High Priest, our prayers, confessions, vows, and gifts are of no avail. "No man cometh unto the Father but by me." IV. Either a lamb or a kid, two turtle-doves or pigeons, or a homer of fine flour would be accepted as a ;propitiatory offering. No CLASS OF THE COMMUNITY 1s DE- BARRED FROM AN ATONEMENT DY LACK OF MEANS. Regard is here paid to the resources of the humblest ranks. The same end is attained under the gospel by providing a way of salvation accessible to all, suited to the illiterate and the learned, the men of substance and the poor. And in each case the forgiveness is complete. " It shall be forgiven him." 'l'he deed done cannot be undone, but its consequences may be averted. God. treats the believer as if he had never sinned; his iniquities are cast behind the back of Deity and remembered no more. Fears are banished, fellowship is resume<l. With every subsequent transgression the same course must be adopted. Whilst in the world stains are frequent, and frequent must be our resort to the crimson tide that flows from the cross of Christ. What unity of plan and procedure is visible in the Law and the gospel 1-S. R. A. Vers. 1-13.-The trespass offering. This was very much of the nature of the sin offering. Julius Bate translates the word (cr.,11, asham) "guilt offering." Possibly the "sin offering" and the "burnt offering" may be here comprehended under the general expression, "trespass offering" (see ver. 7). We have here brought under our notice- !. EXAMPLES OF THE TRESPASS. Vera. 1-4. Taken in order these are: 1. Conceal- ing the truth when adjured. (1) The Hebrew law recognized a power of adjuration. This is assumed in the words "And if a soul sin," etc. (ver. 1). The adjuration i11 such a case is called the "Ol\th of the Lord" (see Exod. xxii. 11). Paul refers to this Jaw when he says, "An oath for confinnation is the end of all strife" (Heh. vi. 16). (2) The Hebrew history furnishes notable examples of adjuration. Saul, pursuing th., Philistines, "adjured the people, saying, Cursed be the man that eateth food until the evening, that I may be avenged on mine enemies" (1 Sam. xiv. 24). Caiaphas said to Jesus, "I adjure thee by the living God, that thou tell me whether thou be the Christ, the Son of God" (Matt. xxvi. 63). (3) 'l'o conceal the truth when adjured was a crime meriting death. Achan and his family perished in the valley of Achor for his crime in concealing the" accursed thing" (see Josh. vi.17-19; vii. 11, 23-26). Jonathan, in unwittingly trespassing in the adjuration of Saul, was in danger of losing bis life (1 Sam. xiv. 43). I::. T<YUching an unclean thing. (1) The Jaw of the cuse was th11t whoever touched any unclean thing, the carcase of an unclean animal, a living person who was leprous or otherwise unclean, or the corpse of a man, became unclean. The purpose was to show how scrupulously we should avoid social contact with those whose influence would be demoralizing (see Jas. iv. 4). (2) Being thus unclean, before he can appear in the sanctuary, he must "wash his clothes, nnd be unclean until the even," viz. when the daily sacrifice was offered. This shows how we must be purified by tho washing of regeneration before we can mingle in the congregation of the heavenly temple. (3) But if a person had inconsiderately entered the sanctuary· unclean, not knowing that he was polluted, he has trespassed against the Law, and is guilty. As soon as he becomes aware of his guilt he must bring a trespass offering or bear his sin. 3. Swearing rashly. (1) Ver. 4 is somewhat obscure, but this appears lo be the mean- ing: If a man swear to do something without knowing whether it be good or evil, but afterwards it becomes evident that to carry out his oath would be evil; now he is in a dilemma: If ho perform his oath ho is guilty of doing evil; if he refrain he is guilty of violating his oath. (2) In either case, then, he hW! to bring a trespass offering with an humble confession of his sin. If he fo.il in this then his guilt is upon him. The lesson is that we should be slow to swear, lest our oaths should prove rash and involve us in humiliation or ruin. II. PnoVIBIONB OF MEDCY. 1. Confessi<m must be made. (1) Not of sin in general. There is comparatively I ittlc humiliation in general confession. Individuality loses 76 THE BOOK OF LEVITICUS. [OH. V. 1-18,