John Calvin on Leviticus 4:22-35

22. When a ruler hath sinned. A peculiar atonement is also appointed for the transgression of the rulers; and, although he speaks of the ruler in the singular number, yet inasmuch as the law was not yet enacted that one individual should bear rule, he undoubtedly designates the heads and governors generally, because they who bear rule do more injury by their bad example than private persons. If, then, any of the judges or governors had sinned through error, he might indeed be set free by a lesser victim than the priest or the whole people, yet there was individually this difference between them, that they were to offer she-goats or lambs, and the ruler a he-goat; and the object of this was that those in authority should more carefully keep themselves pure from every transgression, whereas otherwise they are wont to indulge themselves more freely, as if their rank and dignity allowed them greater license. Where we have given as our translation, “If (the sin) shall have become known,” (si innotuerit,) translators are not agreed. Instead of this and the following sentences, the Fr. says, “Les expositeurs font bien ici quelques difficultez literales, mais pource que la deduction ne serviroit rien a ceux, qui ne sont point lettrez, je les passe.” Commentators certainly make some literal difficulties here, but since the statement of them would be useless to the unlearned, I pass them by. The word used is properly a disjunctive particle Or; או, Or. Noldius, in his Concord. particularum, cites instances, such as 1 Samuel 20:10, in which this conjunction is equivalent to If. אשם is that last word of ver. 22 which S.M. has rendered deliquerit; but A. V. more happily, is guilty, הודע, says S.M., is here used for נודע, the niphal of ידע, but it is simpler to regard it as a not unusual variation of הורע, the hophal, strictly meaning, caused to become known. — W. but it is sometimes used for the conditional particle, as we shall see in the next chapter. Those who retain the primary and genuine meaning of the word do violence to the signification of the last word of the foregoing verse, and translate it, “shall have offended” instead of “shall have felt that he has offended;” but since it appears from many passages that או, o, is equivalent to אם, im, there is no need of wresting the words to an improper sense. The word הודע, hodang, which they render transitively “to make known,” may fitly bear my translation, unless this is preferred, “if he shall have known,” (si cognoverit) The words which Moses continually repeats, “the priest shall make an atonement for him, and his; iniquity shall be forgiven him,” some coldly restrict to external and civil cleansing, as if Moses only removed his condemnation before men; but God rather offers pardon to sinners, and assures them that He will be favorable to them, lest fear or doubt should prevent them from freely calling upon Him. And assuredly those who do not acknowledge that the legal rites were sacraments, are not acquainted with the very rudiments of the faith. Now to all sacraments, at any rate to the common sacraments of the Church, a spiritual promise is annexed: it follows, therefore, that pardon was truly promised to the fathers, who reconciled themselves to God by the offering of sacrifices, not because the slaying of beasts expiated sins, but because it was a certain and infallible symbol, in which pious minds might acquiesce, so as to dare to come before God with tranquil confidence. In sum, as now in baptism sins are sacramentally washed away, so under the Law also the sacrifices were means of expiation, though in a different way; since baptism sets Christ before us as if He were present, whilst under the Law He was only obscurely typified. Figuratively indeed what applies to Christ only is transferred to the signs, for in Him alone was manifested to us the fulfillment of all spiritual blessings, and He at length blotted out sins by His one and perpetual sacrifice; but since the question here is not as to the value of the legal ceremonies in themselves, let it suffice that they truly testified of the grace of God, of which they were the types; and so let not that profane imagination be listened to, that the sacrifices only politically and as far as regarded men absolved those by whom they were offered from guilt and condemnation.

Numbers 15

Numbers 15:22-29

22. And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses,

22. Quum erraveritis, et non feceritis onmia praecepta haec quae protulit Jehova ad Mosen.

23. Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations;

23. Omnia quae praecepit Jehova vobis per manum Mosis a die qua praecepit Jehova et postea per generationes vestras.

24. Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the LORD, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering.

24. Si inquam a congregatione procter scientiam allquid factum fluerit per errorera, immolabit universa congregatio juvencum unum filium bovis, in holocaustum in odorera quietis Jehovae, minha quoque ejus, et libamen ejus, secundum regulam, et hircum caprarum unum, in sacrificium pro peccato.

25. And the priest shall make an atonement for all the congregation of the children of Israel, and it shall forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance:

25. Expiabitque sacerdos universam congregationem filiorum Israel, et ignoscetur els, quia error est, et illic offerent oblationem suam, oblationem ignitam Jehovae, et oblationem pro peccato suo, coram Jehova, propter errorera ipsorum.

26. And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojurneth among them; seeing all the people were in ignorance.

26. Et condonabitur universae congregationi filiorum Israel, et peregrino qui peregrinabitur in medio illorum: quia universi populi error est.

27. And if any soul sin through ignorance, then he shall bring a she-goat of the first year for a sin offering.

27. Quod si anima una peccaverit per errorem, offeret capram anniculam sacrificium pro peccato.

28. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him.

28. Expiabitque sacerdos animam quae peccaverit per errorem, quum peccaverit per errorera coram Jehova: expiabit eam, et remittetur ei.

29. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.

29. Indigence inter filios Israel, et peregrino qui peregrinatur inter illos, lex una erit vobis quoad eum qui fecerit per errorem.