In this way the priest will make atonement for him before the LORD, and he will be forgiven for anything he may have done to incur guilt." Sermons
I. NO MAN WHO SINS CAN TELL HOW FAR HIS SIN WILL TAKE HIM. Hazael, Gehazi, Ahab, Judas, etc.; "facilis descensus Averni." II. IT IS IN THE NATURE OF SIN TO TEMPT TO FURTHER SIN. The instances with which we are familiar are not remarkable exceptions; they are illustrations of a principle at work everywhere and always. "There's not a crime but takes its change out still in crime, when once rung on the counter of this world;" dishonesty naturally, if not necessarily, leads to lying, and lying to perjury. One sin is the germ of another, and is sure to bear fruit. III. IT IS A PART OF THE PENALTY OF SIN THAT IT SHOULD DO SO. We sometimes think that sin carries no penalty; so it seemed to the Psalmist (Psalm 73), but he was wrong, as he owned (verse 15). It not only ends disastrously ("then understood I their end"), but it results in certain, immediate, spiritual injury. On the day in which the forbidden fruit is eaten, we do die, - in the soul. IV. THIS FACT OF THE DIFFUSIVENESS OF SIN HELPS TO EXPLAIN THE EXCEEDING EVIL OF IT IN THE SIGHT OF GOD. It may well be accounted "an evil and bitter thing," a thing which he "hates," which he "abhors," etc. These considerations furnish (1) a very strong reason for repentance, etc; and (2) an equally strong inducement for the cultivation of holiness in the heart and life of the good. - C.
Bring his trespass-offering. In Christ Jesus, the true Trespass-offering, God has provided an offering after His own estimation. "Restitution," "compensation," and "expiation" — all are found in Him. When He gave His life a ransom for many, the fullest satisfaction was made to God and man. Both had been trespassed against, and both could now say, "I am satisfied. I have all back and more." As God and man had shared in the wrong inflicted by the trespass of the latter, so there is this blessed community, so to speak, in the offering by which the wrong is put away. God is glorified in "Christ crucified." A crucified Christ is our glory. "Christ is God's," and God's Christ is ours. Such is the wondrous mystery of grace displayed in the aspect of redemption furnished by the trespass-offering. Well may we exclaim with the apostle, "Oh, the depth of the riches, &c., both of the wisdom and knowledge of God — how unsearchable are His judgments, and His works past finding out," — how comforting is the assurance that one day we shall know these things as we cannot know them now.(F. H. White.) (J. Cumming, D. D.) (H. W. Beecher.) — A young man came to a gentleman one day with a case of conscience. He was corresponding clerk in a flourishing house of business. His employers had begun to direct him to write letters to customers containing statements which he and they knew to be false. He had objected, and they said: "We are responsible for these statements; it is nothing to you whether they are true or false." I said to him, "Did they sign the letters, or ask you to write them in your own name?" As soon as the question left my lips I saw that if there were a difference both would be wrong, and I hastened to tell him so. lie said, "I have to sign them with my name, per Messrs. Blank." I said, "Your case is clear; you must decline to do it." He said, "Then I shall be dismissed"; and, after a pause, "I have a wife and family." I replied, "My dear friend, this is a trial of faith and principle; you must do right, and trust to God to take care of you and your family." I met him some days after. "Well Mr. — ," I said, "how are you getting on?" He replied, "I am still in my situation; I had an interview with the partners, and told them I could not write letters I knew to be untrue. They were very angry, and I expected to receive notice, but I have not received it yet." Months passed, and he remained in his situation. After a while he called upon me, and I saw in his face that something had happened. "Well, Mr. — ," I said, "have you had your dismissal?" "No," he said, "I have not," and smiled. "What then?" "A very confidential post in their service, with a higher salary, has fallen vacant, and they have put me into it." On second thoughts these unprincipled men had come to the conclusion that a clerk who would not deceive a customer would not deceive them, and was too valuable to be lost.S. S. Chronicle. There is an old story of a Frenchman who persuaded some Missouri Indians to exchange fur for gunpowder, representing that they could obtain a fine crop by sowing it. The Indians prepared a field, and sowed the powder, and set a guard to watch it. As it did not come up they saw that they had been deceived. Some time after the partner of the deceiver visited these Indians with a large stock of goods for the purpose of trade. The Indians each took such things as pleased him, till all were gone. The Frenchman went to the head chief and demanded redress. The chief assured him that full justice should be done as soon as the harvest of gunpowder should be gathered. This was poor consolation for his loss, but such a rebuke as his partner's perfidy deserved.(S. S. Chronicle.) Christian Age. For two years had sailor Ben been off on the sea. Now his ship touched the shore, and his heart was full of joy. When he said good-bye to his mother he was a wild, careless boy; but in the rough days and stormy nights. on the water he had learned not only to love his mother better, but to love and serve the God she loved. So he longed to go to her and tell her of this joy. Once on shore he hurried to buy a gift for her; a silver purse with long silver fringe, and into it he counted twenty gold dollars. "I'll make your heart glad in more ways than one, mother," he said, as he snapped the clasp and bounded over the rocks to the ship, for this was to be his last night on board for many months. In his haste his foot slipped, and he fell heavily, bruising his head, spraining his wrist, and the precious purse was flung out of his hands down out of sight to the rocks below. Poor Ben! Never thinking of his bruises he climbed down, searching for his treasure till the night closed about him, then slowly with an aching heart he went back to his ship. But there was a boy whose name was Aleck, and who early every morning swung himself down among the rocks to hunt for the eggs the sea-birds leave in their nests. The next morning he caught sight of something he never saw before in any nest, and eagerly grasped it. It is Ben's silver purse! No more eggs for Aleck to-day; but with his treasure safe in his pocket he climbs up the rope to show his riches to his mother. Up on the rocks he meets sailor Ben, with limping gait and anxious face, searching for his purse. "My boy, I'll give you the brightest. gold dollar you ever put your eyes on if you'll find the purse I lost here last night. It was for my old mother. It will break my heart to go home without it!" For a minute there was a battle fierce and terrible in Aleck's heart. Was not the purse his? He had found it. His mother needed the gold as much as Ben's mother; but would she ever touch it if she knew he had kept it from its rightful owner? No, he knew what she would bid him do, and laying the purse in Ben's hands he gained the victory, the battle was over. And so while Ben was rattling along in the coach, happy to pour into his mother's lap the gold he had saved for her, in the little cottage among the trees, Aleck was telling his mother the story of his temptation. "Better an honest heart, my boy, than all the gold and silver in the land."(Christian Age.) I. THE INJURY WROUGHT BY TRESPASS.1. Trespass defined. Actual wrong and robbery. 2. Trespass conditioned. Might be wrought "in ignorance." 3. Trespass weighed. By the Word of God. 4. Trespass recognised (ver. 4). II. THE REPARATION MADE FOR TRESPASS. 1. Trespass atoned. 2. Trespass compensated. (1) (2) (3) (W. H. Jellie.) 1. Of careful attention to be given unto the Word of God (ver. 1).2. To restore things that are lost (ver. 4). 3. Not to make a schism in the Church (ver. 16). 4. That in the morning we should first think of God, and give Him praise. 5. The merciful man shall obtain mercy by his prayers. (A. Willet, D. D.) That which was delivered him to keep. I. A NEIGHBOURLY CONVENIENCE.1. How helpful a neighbour may become. 2. How grand is this confidence in another. 3. How mutually dependent we are one upon another. 4. How honourable we should be in all transactions. 5. How jealously we should strive to merit implicit trust. II. A HAZARDOUS TRANSACTION. 1. Man's reliableness is sorely discredited by continuous breaches of faith. 2. Treasure becomes often a serious anxiety to its possessor. 3. No security can be guaranteed in any earthly confidence. III. A DOUBTFUL ALTERNATIVE. There was another method adopted, when a man was about to journey, if he could not trust his neighbour: he would conceal his .treasures underground. IV. A SPIRITUAL ANALOGY. This committing treasure to a neighbour suggests Paul's imagery of the soul committed to Christ (2 Timothy 1:12, see also vers. 14, and 1 Timothy 6:20). 1. Christ is faithful to our trust. 2. We cannot safely risk our souls in other keeping. (W. H. Jellie.) To deposit valuable property with a neighbour was, and still is, a common practice in the East where no responsible establishments exist for the reception of private treasure. Hence, when a man went on a journey, he concealed his precious things underground. This was connected with the danger of forgetting the spot where they were hidden, when search and digging had to be resorted to. This not only accounts for the fact that treasure is called in Hebrew by a name which denotes "hidden," or things which men are in the habit of hiding underground, but explains such allusions as "hidden riches of secret places" (Isaiah 45:3), "and searchest for her as for hid treasure" (Proverbs 2:4), "dig for it more than for hid treasure" (Job 3:21). To avoid this danger, men entrusted their treasure to the custody of a neighbour. It is to this practice that the text refers, and it is from this practice that the apostle took the expression in 2 Timothy 1:12; see also ver. 14, and 1 Timothy 6:20).(C. D. Ginsburg, LL.D.) Found that which was lost. — Nauhaught was an Indian deacon of a native Christian Church in America. He was a poor, hard-working trapper, with a sick wife and child. One night he dreamed that an angel came to him and dropped in his hand "a fair, broad gold piece, in the name of God." When he rose that morning he went out into the wilderness to examine his traps; but neither beast nor bird had been caught in the toils, and poor Nauhaught grieved sorely over his misfortunes as he thought of the bare home and the needs of his sick wife, While praying that God would send the angel of his dream to help him in his dire distress, his feet touched something hard amid the grass, and there lay a purse filled with gold.So, then, the dream was true, The angel brought one broad piece only; Should he take all these? He was sorely tempted to conceal and appropriate his prize. The thing was so easy. No one need know he had found the purse, and all the wants of his needy family could be at once supplied. But his conscience stirred within him like the voice of God: — Nauhaught, be a man. Starve, if need be, but while you live, look out From honest eyes on all men unashamed. So the Indian deacon, mindful of the Divine voice, walked bravely back to the hamlet, asking, as he went, if any one had lost anything that day. "I," said a voice, "ten gold pieces in a silken purse." On which Nauhaught at once gave up the purse, and walked away, as poor as ever in pocket, but far richer and stronger in soul through the conflict, in which right had won the victory. The sea captain to whom the lost property had been restored, however, called him back, and begged him to accept a tithe of the prize he had found. This was one gold piece. He took it, and recognising here the very fulfilment of his dream, he gave God thanks. The people told him afterwards who this seaman was, and holy well known all around the coast. He answered, with a wise smile — to himself: "I saw the angel, where they saw a man." He shall restore it To wrong man is to dishonour God. To lie to a neighbour, or to deceive him, is to "commit a trespass against the Lord." Yet how little is this thought of! Few regard in any such light as this the ten thousand little injustices and over-exactions of which men, in many of the conditions of life, are guilty towards others. But no such acts are overlooked by God. He is as observant of your conduct towards your fellow-men as towards Himself. God requires restitution to be made to Himself when defrauded or wronged by men in the sins which they commit. We therefore read (Leviticus 5:15, 16). God is wronged by every sin of man. On every such occasion there is withheld from Him what is His due. And yet He will have tits claims met. But by whom is the fulfilment to be made? Not by the sinner himself. He is insolvent, and cannot satisfy the first and easiest demand of his Great Creditor. But what he himself is powerless to do can be done to the full by his Divine Substitute. Yes, Man — the Man Christ Jesus, makes awards for harm which those for whom He acts have done. He restores the principal, and with it gives the addition which God requires. He fulfils all righteousness, and yields to God a greater glory and pleasure by the obedience He renders and the character He exemplifies than would have been rendered by mankind at large, even had they never known sin. The restitution on which I wish specially to fix attention is that which has to be made to defrauded and injured man. It is impossible to keep one's eyes and ears open to what is going on in the worlds of politics, commerce, and social life, and not feel that there is nothing that more needs to be urged and performed than restitution. The extent to which overreaching, undue exaction, and unjust dealing are practised is almost beyond what words can express. This was very wonderfully disclosed by the results of some sermons on Restitution, which the late Dr. Finney, of America, delivered in this country some years ago. Moneys were sent to him, varying in sums from one shilling to a hundred pounds, with the names and addresses of the persons to whom they were to be delivered, and to whom they were due. So convicted and miserable were the persons who thus acted in the remembrance of the dishonesties of which they had been guilty, that they could find no relief until restitution according to the Divine command had been made. But that was not all, nor the worst. They could not gain the ear of the Most High (Matthew 5:23, 24). God is a God of truth, and cannot give countenance to falsehood: of justice, and cannot even seemingly make any compromise with dishonesty and oppression. He cannot give heed to the prayer of the injurer of his brethren, nor fill with good the heart and hand of the dishonest. They are "the upright," says David, whom He allows to "dwell in His presence" (Psalm 140:13), to whom He does good, and who are His delight. Men of an opposite character yield Him no pleasure, and are debarred from the privileges of His people. But let the necessary reparation be made, and the required restitution be rendered, and yours will be the privilege of those whom the Lord accepts and honours. Standing right with men, in the matter under consideration, you will have rightness of relationship to the God of justice and truth. It is thus first restitution, then reconciliation. The condition on which God admits the wrongdoer to the place of privilege in His presence, is the restoration of what he has by false means taken from another. In the ease of defrauding God, it is first sacrifice, then restitution; in the case of wronging man, it is first restitution, then sacrifice. And yet it is only when the sin which the wrong-doing implies is forgiven that the wrong-doing itself is repaired. It is accordingly only when the man who has injured his neighbour is convicted of the evil done, and sees it in the all-revealing light of the Divine presence, that he repairs to the injured with "the principal" and "the fifth part" in his hand. You may more than satisfy the man that has been wronged; but that will not satisfy God. Sin can be answered for only by the Cross; and the defilement it leaves behind on the soul can only be removed by the blood of cleansing. But bring to God the sacrifice of expiation, and offer to Him His Christ as your plea for the acceptance you require and wish, and you render to Him, in full, the restitution which He demands.(James Fleming, D. D.) Family Treasury. An extensive hardware merchant in one of the Fulton Street prayer-meetings in New York appealed to his brother merchants to have the same religion for "down-town" as they had for "up-town "; for the week-day as for the Sabbath; for the counting-house as for the communion-table. After the meeting a manufacturer with whom he had dealt largely accosted him. "You did not know," said he, "that I was at the meeting and heard your remarks. I have for the last five years been in the habit of charging you more for goods than other purchasers. I want you to take your books and charge back to me so much per cent. on every bill of goods you have had of me for the five past years." A few days later the same hardware merchant had occasion to acknowledge the payment of a debt of several hundred dollars which had been due for twenty-eight years from a man who could as easily have paid it twenty-four years before.(Family Treasury.) Another way of being rid of guilt is by making handsome reparation to the injured party — a handsome, genuine recognition and reparation, such as Jacob made to Esau, or David to Bathsheba, or Zacchaeus to the widows and orphans of Judea. It is a step out of sin towards the God of truth and honesty, and towards Jesus Christ. Your agonies over cases of conscience and want of peace may lie there — that you have never made reparation. Oh, we know about it. God is not mocked. You cannot have the peace of conscience of a saint while living in dishonesty. You'll sleep better, and enjoy your food bettor, and the air of June will be round you in mid-January the day you make reparation. That will slacken the bonds of conscience, though it will not take them off. it is a sweet thing to do, though desperately hard to begin. I know it because I've done it — there are people here to whom I've made reparation, and I'm going to make more. The faith of some is scandalised by seeing you come to the prayer-meeting, he or she knowing what reparation you have made. Go and say, "I have not only to pay thee for the past, but here are arrears of interest." Try it; it will make you twenty years younger. There is no more mischievous doctrine than the Antinomianism which makes men blink at common honesty and cover up falsehood with Evangelicalism. God will not do it. The minister may come and pronounce a benediction on your sophistries, but it will not do. I am dwelling long on this, though not a moment too much for some men here. Make reparation.(A. Whyte.) We may here relate an incident from the life of a disciple of Jesus Christ who had been richly blessed. When he was a student he was absorbed in the things of this world, but soon afterwards yielded to the Spirit of God, and was led to his Redeemer. He became, in reality, another man. But, as often happens, the friends and acquaintances of his "jolly student days" could not understand the change, and the only conclusion they could come to was that "N — had turned hypocrite." Now it happened that N — had, while he was a student, taken away from one of his friends a paper-knife, which the owner set great store by. When, after his conversion to a new life, his eye happened one day to fall on the knife, his conscience smote him for his sin in taking it. The Spirit of God gave him no rest, urging him to take back the knife to its true owner, and acknowledge his sin. "Oh," said the man to us, "that was a hard step to take! I was willing enough to part with the knife, and would have given up a thousand knives, but I trembled when I thought — ' he regards you already as a hypocrite, and what will he think now?' Bat I went to him and confessed with trembling lips, and — what happened? He took my hand, with tears in his eyes, and said, 'Now I see that there is something genuine in your conversion. I respect you now, and would gladly be as you are.'"(Otto Funcke.) People Aaron, Ephah, MosesPlaces TemanTopics Anything, Atonement, Crime, Forgiven, Forgiveness, Guilt, Guilty, Incur, Priest, Sin, Thereby, Therein, Trespass, Trespassing, Whatever, WhatsoeverOutline 1. The trespass offering for sins done wittingly8. The law of the burnt offering 14. and of the meat offering 19. The offering at the consecration of a priest 24. The law of the sin offering Dictionary of Bible Themes Leviticus 6:1-7 5264 compensation Library Meditations against Despair, or Doubting of God's Mercy. It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments … Lewis Bayly—The Practice of Piety The Cleansing of the Temple - the Sign,' which is not a Sign. Influences that Gave Rise to the Priestly Laws and Histories Solomon's Temple Spiritualized Destruction of Jerusalem Foretold. Obedience Peaceable Principles and True: Or, a Brief Answer to Mr. D'Anver's and Mr. Paul's Books against My Confession of Faith, and Differences in Judgment About Baptism no Bar to Communion. Leviticus Links Leviticus 6:7 NIVLeviticus 6:7 NLT Leviticus 6:7 ESV Leviticus 6:7 NASB Leviticus 6:7 KJV Leviticus 6:7 Bible Apps Leviticus 6:7 Parallel Leviticus 6:7 Biblia Paralela Leviticus 6:7 Chinese Bible Leviticus 6:7 French Bible Leviticus 6:7 German Bible Leviticus 6:7 Commentaries Bible Hub |