Leviticus 4:3

GRADED RESPONSIBILITY

Leviticus 4:3; Leviticus 4:13; Leviticus 4:22; Leviticus 4:27

"If the anointed priest shall sin so as to bring guilt on the people; then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the Lord for a sin offering And if the whole congregation of Israel shall err, and the thing be hid from the eyes of the assembly, and they have done any of the things which the Lord hath commanded not to be done, and are guilty; when the sin wherein they have sinned is known, then the assembly shall offer a young bullock for a sin offering, and bring it before the tent of meeting When a ruler sinneth, and doeth unwittingly any one of all the things which the Lord his God hath commanded not to be done. and is guilty; if his sin, wherein he hath sinned, be made known to him, he shall bring for his oblation a goat, a male without blemish And if any one of the common people sin unwittingly, in doing any of the things which the Lord hath commanded not to be done, and be guilty; if this sin, which he hath sinned, be made known to him, then he shall bring for his oblation a goat, a female without blemish, for his sin which he hath sinned."

The law concerning the sin offering is given in four sections, of which the last, again, is divided into two parts, separated by the division of the chapter. These four sections respectively treat of-first, the law of the sin offering for the "anointed priest" (Leviticus 4:3); secondly, the law for the offering for the whole congregation (Leviticus 4:13); thirdly, that for a ruler (Leviticus 4:22); and lastly, the law for an offering made by a private person, one of "the common people". Leviticus 4:27; Leviticus 5:1 In this last section we have, first, the general law, Leviticus 4:27 and then are added Leviticus 5:1 special prescriptions having reference to various circumstances under which a sin offering should be offered by one of the people. Under this last head are mentioned first, as requiring a sin offering, in addition to sins of ignorance or inadvertence, which only were mentioned in the preceding chapter, also sins due to rashness or weakness (Leviticus 4:1): and then are appointed, in the second place, certain variations in the material of the offering, allowed out of regard to the various ability of different offerers (Leviticus 4:5).

In the law as given in chapter 4, it is to be observed that the selection of the victim prescribed is determined by the position of the persons who might have occasion to present the offering.

For the whole congregation, the victim must be a bullock, the most valuable of all; for the high priest, as the highest religious official of the nation, and appointed also to represent them before God, it must also be a bullock. For the civil ruler, the offering must be a he-goat-an offering of a value less than that of the victim ordered for the high priest, but greater than that of those which were prescribed for the common people. For these, a variety of offerings were appointed, according to their several ability. If possible, it must be a female goat or lamb, or, if the worshipper could not bring that, then two turtledoves, or two young pigeons. If too poor to bring even this small offering, then it was appointed that, as a substitute for the bloody, offering, he might bring an offering of fine flour, without oil or frankincense, to be burnt upon the altar.

Evidently, then, the choice of the victim was determined by two considerations: first, the rank of the person who sinned, and, secondly, his ability. As regards the former point, the law as to the victim for the sin offering was this: the higher the theocratic rank of the sinning person might be, the more costly offering he must bring. No one can well miss of perceiving the meaning of this. The guilt of any sin in God's sight is proportioned to the rank and station of the offender. What truth could be of more practical and personal concern to all than this?

In applying this principle, the law of the sin offering teaches, first, that the guilt of any sin is the heaviest, when it is committed by one who is placed in a position of religious authority. For this graded law is headed by the case of the sin of the anointed priest, that is, the high priest, the highest functionary in the nation.

We read (Leviticus 4:3): "If the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin which he hath committed, a young bullock without blemish, unto the Lord, for a sin offering."

That is, the high priest, although a single individual, if he sin, must bring as large and valuable an offering as is required from the whole congregation. For this law there are two evident reasons. The first is found in the fact that in Israel the high priest represented before God the entire nation. When he sinned it was as if the whole nation sinned in him. So it is said that by his sin he "brings guilt on the people"-a very weighty matter. And this suggests a second reason for the costly offering that was required from him. The consequences of the sin of one in such a high position of religious authority must, in the nature of the case, be much more serious and far-reaching than in the case of any other person.

And here we have another lesson as pertinent to our time as to those days. As the high priest, so, in modern time, the bishop, minister, or elder, is ordained as an officer in matters of religion, to act for and with men in the things of God. For the proper administration of this high trust, how indispensable that such a one shall take heed to maintain unbroken fellowship with God! Any shortcoming here is sure to impair by so much the spiritual value of his own ministrations for the people to whom he ministers. And this evil consequence of any unfaithfulness of his is the more certain to follow, because, of all the members of the community, his example has the widest and most effective influence; in whatever that example be bad or defective, it is sure to do mischief in exact proportion to his exalted station. If then such a one sin, the case is very grave, and his guilt proportionately heavy.

This very momentous fact is brought before us in an impressive way in the New Testament, where, in the epistles to the Seven Churches of Asia Revelation 2:1; Revelation 3:1 it is "the angel of the church," the presiding officer of the church in each city, who is held responsible for the spiritual state of those committed to his charge. No wonder that the Apostle James wrote: James 3:1 "Be not many teachers, my brethren, knowing that we shall receive heavier judgment." Well may every true-hearted minister of Christ's Church tremble, as here in the law of the sin offering he reads how the sin of the officer of religion may bring guilt, not only on himself, but also "on the whole people"! Well may he cry out with the Apostle Paul: 2 Corinthians 2:16 "Who is sufficient for these things?" and, like him, beseech those to whom he ministers, "Brethren, pray for us!"

With the sin of the high priest is ranked that of the congregation, or the collective nation. It is written (Leviticus 4:13): "If the whole congregation of Israel shall err, and the thing be hid from the eyes of the assembly, and they have done any one of the things which the Lord hath commanded not to be done, and are guilty, then the assembly shall offer a young bullock for a sin offering."

Thus Israel was taught by this law, as we are, that responsibility attaches not only to each individual person, but also to associations of individuals in their corporate character, as nations, communities, and-we may add-all Societies and Corporations, whether secular or religious. Let us emphasise it to our own consciences, as another of the fundamental lessons of this law: there is individual sin; there is also such a thing as a sin by "the whole congregation." In other words, God holds nations, communities-in a word, all associations and combinations of men for whatever purpose, no less under obligation in their corporate capacity to keep His law than as individuals, and will count them guilty if they break it, even through ignorance.

Never has a generation needed this reminder more than our own. The political and social principles which, since the French Revolution in the end of the last century, have been, year by year, more and more generally accepted among the nations of Christendom, are everywhere tending to the avowed or practical denial of this most important truth. It is a maxim ever more and more extensively accepted as almost axiomatic in our modern democratic communities, that religion is wholly a concern of the individual; and that a nation or community, as such, should make no distinction between various religions as false or true, but maintain an absolute neutrality, even between Christianity and idolatry, or theism and atheism. It should take little thought to see that this modern maxim stands in direct opposition to the principle assumed in this law of the sin offering; namely, that a community or nation is as truly and directly responsible to God as the individual in the nation. But this corporate responsibility the spirit of the age squarely denies.

Not that all, indeed, in our modern so-called Christian nations have come to this. But no one will deny that this is the mind of the vanguard of nineteenth century liberalism in religion and politics. Many of our political leaders in all lands make no secret of their views on the subject. A purely secular state is everywhere held up, and that with great plausibility and persuasiveness, as the ideal of political government; the goal to the attainment of which all good citizens should unite their efforts. And, indeed, in some parts of Christendom the complete attainment of this evil ideal seems not far away.

It is not strange, indeed, to see atheists, agnostics, and others who deny the Christian faith, maintaining this position; but when we hear men who call themselves Christians-in many cases, even Christian ministers-advocating, in one form or another, governmental neutrality in religion as the only right basis of government, one may well be amazed. For Christians are supposed to accept the Holy Scriptures as the law of faith and of morals, private and public; and where in all the Scripture will anyone find such an attitude of any nation or people mentioned, but to be condemned and threatened with the judgment of God?

Will anyone venture to say that this teaching of the law of the sin offering was only intended, like the offering itself, for the old Hebrews? Is it not rather the constant and most emphatic teaching of the whole Scriptures, that God dealt with all the ancient Gentile nations on the same principle? The history which records the overthrow of those old nations and empires does so, even professedly, for the express purpose of calling the attention of men in all ages to this principle, that God deals with all nations as under obligations to recognise Himself as King of nations, and submit in all things to His authority. So it was in the case of Moab, of Ammon, of Nineveh, and Babylon; in regard to each of which we are told, in so many words, that it was because they refused to recognise this principle of national responsibility to the one true God, which was brought before Israel in this part of the law of the sin offering, that the Divine judgment came upon them in their utter national overthrow. How awfully plain, again, is the language of the second Psalm on this same subject, where it is precisely this national repudiation of the supreme authority of God and of His Christ, so increasingly common in our day, which is named as the ground of the derisive judgment of God, and is made the occasion of exhorting all nations, not merely to belief in God, but also to the obedient recognition of His only-begotten Son, the Messiah, as the only possible means of escaping the future kindling of His wrath.

No graver sign of our times could perhaps be named than just this universal tendency in Christendom, in one way or another, to repudiate that corporate responsibility to God which is assumed as the basis of this part of the law of the sin offering. There can be no worse omen for the future of an individual than the denial of his obligations to God and to His Son, our Saviour; and there can be no worse sign for the future of Christendom, or of any nation in Christendom, than the partial or entire denial of national obligation to God and to His Christ. What it shall mean in the end, what is the future toward which these popular modern principles are conducting the nations, is revealed in Scripture with startling clearness, in the warning that the world is yet to see one who shall be in a peculiar and eminent sense "the Antichrist"; 1 John 2:18 who shall deny both the Father and Son, and be "the Lawless One," and the "Man of Sin," in that He shall "set Himself forth as God"; 2 Thessalonians 2:3 to whom authority will be given "over every tribe, and people, and tongue, and nation." Revelation 13:7

The nation, then, as such, is held responsible to God! So stands the law. And, therefore, in Israel, if the nation should sin, it was ordained that they also, like the high priest, should bring a bullock for a sin offering, the most costly victim that was ever prescribed. This was so ordained, no doubt, in part because of Israel's own priestly station as a "kingdom of priests and a holy nation," exalted to a position of peculiar dignity and privilege before God, that they might mediate the blessings of redemption to all nations. It was because of this fact that, if they sinned, their guilt was peculiarly heavy.

The principle, however, is of present day application. Privilege is the measure of responsibility, no less now than then, for nations as well as for individuals. Thus national sin, on the part of the British or American nation, or indeed with any of the so-called Christian nations, is certainly judged by God to be a much more evil thing than the same sin if committed, for example, by the Chinese or Turkish nation, who have had no such degree of Gospel light and knowledge.

And the law in this case evidently also implies that sin is aggravated in proportion to its universality. It is bad, for example, if in a community one man commit adultery, forsaking his own wife; but it argues a condition of things far worse when the violation of the marriage relation becomes common; when the question can actually be held open for discussion whether marriage, as a permanent union between one man and one woman, be not "a failure," as debated not long ago in a leading London paper; and when, as in many of the United States of America and other countries of modern Christendom, laws are enacted for the express purpose of legalising the violation of Christ's law of marriage, and thus shielding adulterers and adulteresses from the condign punishment their crime deserves. It is bad, again, when individuals in a State teach doctrines subversive of morality; but it evidently argues a far deeper depravation of morals when a whole community unite in accepting, endowing, and upholding such in their work.

Next in order comes the case of the civil ruler. For him it was ordered: "When a ruler sinneth, and doeth unwittingly any of the things which the Lord his God hath commanded not to be done, and is guilty: if his sin, wherein he hath sinned, be made known to him, he shall bring for his oblation a goat, a male without blemish" (Leviticus 4:22). Thus, the ruler was to bring a victim of less value than the high priest or the collective congregation; but it must still be of more value than that of a private person; for his responsibility, if less than that of the officer of religion, is distinctly greater than that of a man in private life.

And here is a lesson for modern politicians, no less than for rulers of the olden time in Israel. While there are many in our Parliaments and like governing bodies in Christendom who cast their every vote with the fear of God before their eyes, yet, if there be any truth in the general opinion of men upon this subject, there are many in such places who, in their voting, have before their eyes the fear of party more than the fear of God; and who, when a question comes before them, first of all consider, not what would the law of absolute righteousness, the law of God, require, but how will a vote, one way or the other, in this matter, be likely to affect their party? Such certainly need to be emphatically reminded of this part of the law of the sin offering, which held the civil ruler specially responsible to God for the execution of his trust. For so it is still; God has not abdicated His throne in favour of the people, nor will He waive His crown rights out of deference to the political necessities of a party.

Nor is it only those who sin in this particular way who need the reminder of their personal responsibility to God. All need it who either are or may be called to places of greater or less governmental responsibility; and it is those who are the most worthy of such trust who will be the first to acknowledge their need of this warning. For in all times those who have been lifted to positions of political power have been under peculiar temptation to forget God, and become reckless of their obligation to Him as His ministers. But under the conditions of modern life, in many countries of Christendom, this is true as perhaps never before. For now it has come to pass that, in most modern communities, those who make and execute laws hold their tenure of office at the pleasure of a motley army of voters, Protestants and Romanists, Jews, atheists, and what not, a large part of whom care not the least for the will of God in civil government, as revealed in Holy Scripture. Under such conditions, the place of the civil ruler becomes one of such special trial and temptation that we do well to remember in our intercessions, with peculiar sympathy, all who in such positions are seeking to serve supremely, not their party, but their God, and so best serve their country. It is no wonder that the temptation too often to many becomes overpowering, to silence conscience with plausible sophistries, and to use their office to carry out in legislation, instead of the will of God, the will of the people, or rather, of that particular party which put them in power.

Yet the great principle affirmed in this law of the sin offering stands, and will stand forever, and to it all will do well to take heed; namely, that God will hold the civil ruler responsible, and more heavily responsible than any private person, for any sin he may commit, and especially for any violation of law in any matter committed to his trust. And there is abundant reason for this. For the powers that be are ordained of God, and in His providence are placed in authority; not as the modern notion is, for the purpose of executing the will of their constituents, whatever that will may be, but rather the unchangeable will of the Most Holy God, the Ruler of all nations, so far as revealed, concerning the civil and social relations of men. Nor must it be forgotten that this eminent responsibility attaches to them, not only in their official acts, but in all their acts as individuals. No distinction is made as to the sin for which the ruler must bring his sin offering, whether public and official, or private and personal. Of whatsoever kind the sin may be, if committed by a ruler, God holds him specially responsible, as being a ruler; and reckons the guilt of that sin, even if a private offence, to be heavier than if it had been committed by one of the common people. And this, for the evident reason that, as in the case of the high priest, his exalted position gives his example double influence and effect. Thus, in all ages and all lands, a corrupt king or nobility have made a corrupt court; and a corrupt court or corrupt legislators are sure to demoralise all the lower ranks of society. But however it may be under the governments of men, under the equitable government of the Most Holy God, high station can give no immunity to sin. And in the day to come, when the Great Assize is set, there will be many who in this world stood high in authority, who will learn, in the tremendous decisions of that day, if not before, that a just God reckoned the guilt of their sins and crimes in exact proportion to their rank and station.

Last of all, in this chapter, comes the law of the sin offering for one of the common people, of which the first part is given Leviticus 4:27. The victim which is appointed for those who are best able to give, a female goat, is yet of less value than those ordered in the cases before given; for the responsibility and guilt in the case of such is less. The first prescription for a sin offering by one of the common people is introduced by these words: -" If any one of the common people sin unwittingly, in doing any of the things which the Lord hath commanded not to be done, and be guilty; if his sin, which he hath sinned, be made known to him, then he shall bring for his oblation a goat, a female without blemish, for his sin which he hath sinned" (Leviticus 4:27).

In case of his inability to bring so much as this, offerings of lesser value are authorised in the section following, Leviticus 5:5 to which we shall attend hereafter.

Meanwhile it is suggestive to observe that this part of the law is expanded more fully than any other part of the law of the sin offering. We are hereby reminded that if none are so high as to he above the reach of the judgment of God, but are held in that proportion strictly responsible for their sin; so, on the other hand, none are of station so low that their sins shall therefore be overlooked. The common people, in all lands, are the great majority of the population; but no one is to imagine that, because he is a single individual, of no importance in a multitude, he shall therefore, if he sin, escape the Divine eye, as it were, in a crowd. Not so. We may be of the very lowest social station; the provision in Leviticus 5:11 regards the case of such as might be so poor as that they could not even buy two doves. Men may judge the doings of such poor folk of little or no consequence; but not so God. With Him is no respect of persons, either of rich or poor. From all alike, from the anointed high priest, who ministers in the Holy of Holies, down to the common people, and among these, again, from the highest down to the very lowest, poorest, and meanest in rank, is demanded, even for a sin of ignorance, a sin offering for atonement.

What a solemn lesson we have herein concerning the character of God! His omniscience, which not only notes the sin of those who are in some conspicuous position, but also each individual sin of the lowest of the people! His absolute equity, exactly and accurately grading responsibility for sin committed, in each case, according to the rank and influence of him who commits it! His infinite holiness, which cannot pass by without expiation even the transient act or word of rash hands or lips, not even the sin not known as sin by the sinner; a holiness which, in a word, unchangeably and unalterably requires from every human being, nothing less than absolute moral perfection like His own!