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" (vv. 3-12); secondly, the law for the offering for the whole congregation (vv. 13-21); thirdly, that for a ruler (vv. 22-26); and lastly, the law for an offering made by a private person, one of "the common people" (iv. 27-v. 16). In this last section we have, first, the general law (iv. 27-35), and then are added (v. 1-16) 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 (vv. 1-4); 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 (vv. 5-16). In the law as given in chap. iv., 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 turtle doves, 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?