John Calvin Commentary Leviticus 4:1

"And Jehovah spake unto Moses, saying," — Leviticus 4:1 (ASV)

After Moses had discussed the offerings and other sacrifices, which were testimonies of gratitude and exercises of piety, he now turns to the sin-offering (expiationem). This held the chief place among the sacrifices, since, without reconciliation, there could never be any communion between people and God. For since He rightly abominates the whole human race on account of the corruption of our nature, and because we all continually provoke His wrath, the whole hope of salvation must necessarily be founded on the remedies provided for propitiating Him.

Once this principle is established, we must remember that Moses will from now on speak of the expiatory sacrifices which make God favorable to people by the removal of their guilt. Here he shows how God is to be appeased when a person has sinned through ignorance or thoughtlessness.

In this, a distinction is also made between different persons, since one kind of victim is required of a king, another of the priests, and another of ordinary people, while consideration is given to the poor, so that they may not be burdened by such a great expense as the rich.

But, since it will become clear from the context that not all kinds of ignorance are included here, we must examine what the word שגגה, shegagah,²⁵⁶ means, which I have chosen to translate as “error” rather than “ignorance.” For Moses is not referring to those transgressions into which we are trapped when we are led astray by what appears to be right, causing us to think we are without blame.

Instead, he refers to those we pay no attention to, and by which our consciences are not stirred, or to those sudden falls in which the weakness of the flesh so stifles reason and judgment as to blind the sinner. It is of such sins that Paul speaks when he instructs us:

Restore in the spirit of meekness those who are overtaken in a fault (Galatians 6:1).

For he does not mean those who are deceived by their good intentions (as they call them), or rather by their foolish opinion, so that they are unconscious of their sin; but those who fall through the weakness of their flesh, and whom Satan catches unexpectedly in his snares; or who, in any case, do not perceive the evil they have done, so as to immediately apply the remedy.

This will be more clearly understood from Psalm 19:12-13, where David, after asking pardon for his errors, seeks to be kept free from presumptuous sins.²⁵⁷ The contrast between שגיאות, shegioth,²⁵⁸ and זדים, zedim, shows that those transgressions are called errors in which there is no criminal pride against God.

The phrase If a soul shall sin — from all the commandments,²⁵⁹ is a harsh expression; and therefore some refer it to sins of omission, but I interpret it more simply as, If he sin by turning away from the commandments, or if he commit any thing opposed (alienum) to the commandments.

²⁵⁶ S.M. says the word means, “a sin into which the perplexed mind has been driven under the impulse of some passion, through thoughtlessness, imprudence, or error, when inattentive to the dictates of reason and of the Spirit.” — says the word means, “a sin into which the perplexed mind has been driven under the impulse of some passion, through thoughtlessness, imprudence, or error, when inattentive to the dictates of reason and of the Spirit.” — W..

²⁵⁷ “A superbiis.” —.” — Lat. “De ses fiertes, et rebellions.” — .” — Fr..

²⁵⁸ Lexicographers make no distinction between the approximate roots שגג and and שגה. Hence . Hence שגיאות, is regarded as meaning the same as the word used in , is regarded as meaning the same as the word used in Leviticus 4:2. By . By זדים, are understood sins committed with a high hand and rebellious spirit. — , are understood sins committed with a high hand and rebellious spirit. — W.

²⁵⁹ A. V., “against any of the commandments.” Ainsworth’s version is, “A soule, when it shall sin through ignorance of all the commandments,” etc.; and his Gloss. “ “against any of the commandments.” Ainsworth’s version is, “A soule, when it shall sin through ignorance of all the commandments,” etc.; and his Gloss. “of all, understand, understand, by doing any one of all the commandments. So Moses himself explaineth it in the words here following, and in So Moses himself explaineth it in the words here following, and in ver. 13, 22, 27."."