"The

Ghost, "abhor themselves" and not their acts only. "In me, that is, in my flesh, dwelleth no good thing." Most keenly is this realised by holiest men. flesh lusteth against the spirit," so that "when we would do good evil is present." [See Rom. vii. and Gal. v. 17.]

II. JOYOUS SATISFACTION OVER THE INCLUSIVE ATONEMENT OF JESUS. "A sweet savour unto the Lord"; an atonement for him” (v. 31).

When the painful fact is realised that sin in us, as well as trespasses by us, constitutes our condemnation, what consolation comes in the fact that an offering for sin, as well as offerings for trespasses, was appointed by God. Thus Christ was "made sin for us"; He "bore our sin"; as well as "6 was delivered for our offences."

1. Because of our indwelling sinfulness Christ was offered as our Sin Sacrifice (v. 29).

2. Because Christ was offered as our Sin Sacrifice we who trust in Him are saved from an indwelling sin (v. 35).

Note, therefore :

(1) When the Spirit reveals to believers their deeper sinfulness (“He shall convince of sin," John xvi. 8), it is not to destroy their peace in Christ, or rob them of joyful realisation of His full atonement; but to reveal how much Christ's salvation is needed, and to provoke to fuller gratitude and faith.

(2) To doubt our justification and acceptance because we see our "sin," betrays a low estimate of Christ's work for us, and reflects on the all-abounding graciousness of God in providing the sin offering. He "put away sin by the sacrifice of Himself." "He by Himself purged our sins" (Heb. i. 3).

Topic: THREE ASPECTS OF SIN OFFERING (Vv. 3, 13, 22, 27).

I. THREE DISTINCT CLASSES OF TRANSGRESSION ARE SPECIFIED.

1. "The priest that is anointed" and "the whole congregation of Israel" are classed together as if identified. For the priest represented all Israel, and all Israel suffered in the error of the priest, so that the individual and collective sin are to be atoned for on precisely the same conditions and by precisely the same methods. This points to those transgressors who had enjoyed sacred privileges, and were in covenant relation to Jehovah, representing godly souls who yet had erred from their integrity.

2. The "ruler" represents the civil and secular life of a people, men of state dignity, social eminence, and foremost in patriotic affairs rather than in the church; statesmen, legislators, magistrates, civil functionaries. These may err from their uprightness.

3. "The common people" gather in the multitudes, who are distinguished by no eminence, burdened by no public responsibility, holding no office in Church or State, simple ordinary persons exposed to none of the temptations and perils of an exalted station. Yet these may err and lapse into wrong.

II. THREE ALIENATIONS WROUGHT BY SIN are intimated.

1. God's dwelling-place in the tabernacle was rendered unsanctified. "Holiness becometh Thine house, O Lord, for ever." But instead of stainless sanctity sin had been carried by the priest "before the veil of the sanctuary." The holy place was sullied in God's sight.

2. God's worship was marred. The whole " congregation" had to pause in consecration and peace offerings, in the joy of adoration, and to assume the sad attitude of criminals suing escape from vengeance by bringing a victim which must be treated as "accursed" in order that sinful men might be spared. It turned aside the homage of a happy people from Jehovah, while they bowed in mournful prostration as a multitude of condemned transgressors.

3. The individual conscience was molested. Sin raised a barrier between the soul and God, separated the sinner from the Divine acceptance, and destroyedso long as it lay on the conscience-all fellowship, all bliss.

III. THREEFOLD APPEASEMENTS WROUGHT BY THE BLOOD are suggested.

1. The blood being "sprinkled before the Lord, before the veil of the sanctuary," secured Jehovah's relationship with His people (which, but for this atonement, must have been severed) and His continued dwelling in their midst.

2. The blood being put upon "the golden altar" preserved the basis of acceptable worship, so that the flame of "the sweet incense" might acceptably ascend to God, He being propitiated by the atonement.

3. By pouring "all the blood" at "the bottom of the altar" the claims of God on the individual soul were met, for thereby substitutionary death was attested. [Compare Notes on Leviticus, by C. H. M.]

Topic: THE EMINENT SINFULNESS OF ERROR IN THE PRIEST (Vv. 1-12).

Contrition for sin must always have some proportion to its malignity and magnitude. In the gradations of the sin offering-as in all the other sacrifices -this truth is clearly taught. Not that any amount of contrition could really atone for any sin; but the contrition symbolised in the sacrifice was to bear some proportion to the character of the sin to be condoned. The same sin in the priest would be considered greater than in the people, from many considerations. I. From the superior position he occupied. Placed in front of the people, and anointed to a conspicuous as well as dignified office, being mediator between God and man.

II. From the superior privileges he enjoyed. He had exemption from many secular anxieties that would irritate and embarrass others; was not exposed to many temptations that encompassed others; had more familiar and frequent fellowship with Jehovah than the common people; and was constantly coming in contact with influences in the discharge of his duties that would tend to render his falling into error inexcusable and very culpable.

III. From the superior knowledge he possessed. He would be intimately acquainted with the requirements of the law, having to expound and enforce it; and he would have ample means and opportunities for ascertaining the purpose of the precepts enjoined, and of avoiding omissions and mistakes.

IV. From the superior influence he exerted. The priest would be looked up to by the people as an example, and his influence would be very powerful upon Israel for good or for evil. The old saying, "Like priest, like people," has much truth in it; and if sin had been allowed in the priest to be passed over and healed up slightly, it would have been like offering a premium to sin and proclaiming an indulgence to transgression. The sin of the priests would not only taint all the holy places that they frequented in the prosecution of their sacerdotal work and worship, but it would contaminate the magnetic circle of moral influence by which they were enveloped, and which necessarily affected the minds and morals of the people among whom they daily ministered. Sin grows heinous according to the rank and influence of the transgressors; and God acknowledged the exalted position of the priests by exacting larger sacrifice from them in the sin offering than from the common people. Sins in the priests-who were regarded as the theocratic earthly head of Israel-would tend to debase the moral sense of the whole community. The sins of the priest were conspicuous, and the sacrifice, therefore, was conspicuous too; and, as the unintentional offender brought the young bullock for an offering, we read in his obedience-anxiety and willingness to be forgiven, as well as confession of his sin. The fact that the offering was equal to that required for the sin of the whole eongregation, and more than was

to be made for the sin of a ruler, showed how great the contrition and selfabasement were. There was no oil mixed with the sin offering to suggest gladness; no fragrance of frankincense; no festive joy or communion, as at the meat offering. Everything about it denoted sorrow and suffering on account of wrong-doing.-F. W. Brown.

Topic: THE SIN Offering of Ignorance for the CONGREGATION (Vv. 13-22).

The people were as liable to sin through ignorance as the priest, so provision was made for their forgiveness as had been mercifully made for his. The laws recently promulgated were so many, minute, and complicated that the people would be liable to misinterpret and misunderstand them. The Divine Lawgiver knew that; made provision to meet such liability by appointing an offering easily available and that would effectually atone. The people had mixed before their exodus with an idolatrous nation; their old propensities and practices would pursue them in the wilderness, as their old foes had pursued them even though they had been delivered from their final bondage. The offering for the sins of ignorance of the people teaches us—

I. That error is so indigenous to, and insidious in man, that a whole community may become the victim of it.

(a) A whole community may sin ignorantly when

1. It unwittingly obeys unrighteous human laws.

2. When it misinterprets a righteous Divine law.

3. When it is misled by the incorrect interpretations of its leaders.

4. When it is unaware of the existence of the law.

In any of the above instances the persons committing sin do so ignorantly, and such wrong-doing, though unintentional, may incur guilt, i.e., may entail evil consequences. Let us pray and strive to be saved from such delinquencies. (b) A whole community may sin ignorantly

1. Even when it has anointed and authoritative leaders.

2. Even when it has ample means of ascertaining the truth.

3. Even when it is surrounded by helpful and hallowed associations.

We see these facts exemplified in the history of Israel. How constantly they went wrong wilfully, and frequently ignorantly, although blessed with peculiar and pre-eminent advantages. Notwithstanding our light and knowledge we are in danger of falling into error; our high privileges may even prove a snare to us, put us off our guard, and render us an easy prey to sin.

No nation is exempt from this danger. If God's ancient people were not exempt, where He specially manifested His presence and power, where His will was openly made known, no people at any subsequent period of the world's history can be exempt.

No church is exempt, for although the Spirit takes of the things of Christ and shows them unto His people, and leads them into all truth, yet we only see as through a glass darkly, and "know in part." The Church has committed great errors in all ages, and no man, and no body of men, however saintly, are infallible. The larger the disc of light the greater the circumference of darkness.

No family is exempt. Where the best interests and welfare of each is sought there may be sins committed ignorantly, yet fraught with disastrous consequences. We may mislead by the advice we give, misjudge in the opinions we form; may omit to discharge our duty by neglecting judicious and necessary discipline and counsel.

II. That when a whole community becomes the victim of inadvertent error nothing but a general expiation will atone for it.

The elders of the congregation laid their hands upon the heads of the offering

to be presented to the Lord to denote that the whole people confessed their sin and desired its removal, and the priest did with the bullock as with his own sin offering. Thus he made an atonement for the people, and their sin was forgiven. Such a service and sacrifice would be equivalent to a season of national confession and humiliation, aud would be accepted as such in the sight of God.. We are not under the law, but under grace, yet the principle that was underlying these old rites exists still, and though we are called upon to offer no bullock for our individual or national sins, yet we are expected to present the sacrifice of broken and contrite hearts to the God against whom we have wittingly or unwittingly sinned, and to expect that our sacrifice will be accepted through the atonement of our great Redeemer, who is at once our Sacrifice and Priest. When sin is participated in by a nation, or church, or family, the whole community and circle should participate in the contrition, acknowledging complicity in the commission of the sin, and deprecating the consequences which, but for forgiveness, would inevitably ensue.

In our united and public worship we should unitedly and publicly confess sin, for if we are not conscious of any flagrant and high-handed sins, we are sure to have upon us the stain of some inadvertent offence against the Divine laws. In many things-yea, in all things-we all offend. There is full and free forgiveness for all secret and unknown faults as well as for open, unmistakable sins. -F. W. B.

Topic: THE SIN OFFERING FOR THE RULER (Vv. 22-26).

By the sin offering of the ruler beiug inferior in quality to that of the priest, the Lord taught the people that no secular position was so high as that of the priest's, and that no influence was so potent and extensive as that which he, by virtue of his person and position, exerted. The humblest sacred office is higher than the highest secular position, and the sincere believer and true disciple in the Kingdom of Heaven, though poor and obscure in the world, is a king and a priest unto God. We learn from this rite

I. That persons in the highest positions of secular authority among men are held responsible to God.

It has often been said that “a king can do no wrong"; but the teaching of the old economy shows us that kings could do wrong, and that rulers could do wrong through ignorance, and that their ignorant acts of wrong-doing were not connived at or condoned by the King of Heaven. When they committed error, even by mistake or in ignorance, the law could not be broken without the Lawgiver being slighted and insulted. The inculcation of this truth, and the institution of this rite, would arouse rulers to be circumspect in their conduct, and check them in the exercise of their regal authority, when tending to grow exacting and despotic.

II. That persons in the highest positions of secular authority among men must humble themselves before God and men when they discover their public errors.

The example of the ruler would influence the people injuriously. The atonement of his sin was therefore to be made in a public manner before the Lord, and in the presence of the people he must acknowledge his offences. Just as mercy adds lustre to crowned heads, so the acknowledgment of inadvertent errors or wilful sins will purify and dignify the conscience, and add to the glory of earth's mightiest potentates.

III. That persons in the highest positions of secular authority among men-thus humbling themselves-obtain forgiveness of their sins and arrest the consequences of their guilt.

God was just, and yet the justifier of the penitent sinner; He demanded atore

ment that His broken law might be vindicated, and His slighted authority satisfied. The people would see the exceeding heinousness of sin, how exacting and inevitable its penalty, that a priest or a ruler could not sin ignorantly without having to humble himself and seek forgiveness from Him whose laws he had broken. The guilt of such sins would be arrested, their moral consequences would be removed. Such sins would not likely be repeated, they could not be ignorantly by the same persons, and they probably would not be wilfully, when they had been shown to be so offensive in the sight of God, and when for them such sacrifices had to be made. When a course of sin is arrested a multitude of sins are hidden-not only blotted out, but prevented-sins of the past removed and sins of the future restrained. Guilt removed here, and consequences hereafter.-F. W. B.

Topic: THE SIN OFFERING OF ONE OF THE COMMON PEOPLE (Vv. 27-35).

The law of the sin offering of ignorance included all persons and positions. The sanctity of the priest did not shield him from its demands and scrutiny. The dignity of the ruler did not hedge him in from its surveillance. The multitude of the congregation did not hinder the action of its claims; and the obscurity of any one of the congregation did not excuse or exempt an offender from its requirements. So soon as the sin was discovered to, or by the offender, expiation according to Divine direction must be promptly and penitently made for them. The sin offering for one of the common people teaches us

I. That obscurity of social position does not shut men out from the cognizance of the great God. The requirement of an offering from a common person who might inadvertently sin, showed that none were too obscure to be observed by the eye of the Lord. Each member of the congregation of Israel was a creature of God, each bad a soul capable of sinning, and needing forgiveness, and each one was recognised by and known unto Him. The actions of all men are not only seen, but their moral quality judged.

II. That obscurity of social position does not shut men out from the government of the great God.

Laws were imposed upon and obedience expected from each and all. The poorest might look at the manifestation of God in the shekinah cloud, and recognise Him as their King.

III. That obscurity of social position does not shut men out from the clemency of the great God.

The offering required from a common person was not so great and costly as that required from a priest or ruler; it was adapted to the humbler circumstances of the offerer. This showed that the great God was not willing that even the poorest among the people should perish, not willing that they should sin on without an offering, and so become reprobates. He restored-though they might have sinned-to His fellowship and friendship. "The Lord is good to all, and His tender mercies are over all His works." In the nature and extent of the sin offering we see foreshadowed the fact that in the great sin offering of the Lamb of God provision is made for the forgiveness of all. "We have redemption through His blood, even the forgiveness of sins."—F. W. B.