From verse 22-31 of our chapter, we have instructions as to sins of ignorance and presumptuous sins—a very grave and important distinction. For the former, ample provision is made, in the goodness and mercy of God. The _death_ of Christ is presented, in this portion of the chapter, in its two grand aspects, namely, the burnt-offering and the sin-offering; that is, its aspect to Godward and its aspect to usward; and we have also all the preciousness, fragrance, and joy of His perfect _life_ and service as a man in this world, as typified by the meat-offering and drink-offering. In the burnt-offering, we see atonement wrought according to the measure of Christ’s devotedness to God, and of God’s delight in Him: in the sin-offering, we see atonement wrought according to the measure of the sinner’s necessities and the hatefulness of sin in God’s sight. The two offerings, taken together, present the atoning death of Christ in all its fullness. Then, in the meat-offering, we have Christ’s perfect life and the reality of His human nature, as manifested in all the details of His path and service in this world; while the drink-offering, typifies His complete surrender of Himself to God. Into the rich and marvelous instruction conveyed in the different classes of sacrifices presented in this passage, we do not attempt to enter now. The reader who desires to study the subject more fully is referred to a little volume entitled “Notes on the book of Leviticus.” (Pages 1-140.) We merely state here, in the very briefest manner, what we judge to be the main import of each offering; to go into details would only be to repeat what we have already written. We would merely add that the claims of God demand that sins of ignorance should be taken cognizance of. We might feel disposed to say, or at least to think, that such sins ought to be passed over; but God does not think so. His holiness must not be reduced to the standard of our intelligence. _Grace_ has made provision for sins of ignorance, but _holiness_ demands that such sins should be judged and confessed. Every true heart will bless God for this. For what would become of us if the provisions of divine grace were not adequate to meet the claims of divine holiness? and adequate they most surely could not be if they traveled not beyond the range of our intelligence.