TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 4:1–12. His three-level outline is real structure in the source text, so it is rendered as structure.
The laws contained in the first three chapters seem to have been delivered to Moses at one time. Here begin the statutes of another session, another day. From the throne of glory between the cherubim God delivered these orders. And he enters now upon a subject more strictly new than those before. Burnt-offerings, meat-offerings, and peace-offerings, it should seem, had been offered before the giving of the law upon mount Sinai; those sacrifices the patriarchs had not been altogether unacquainted with (Gen 8:20; Exo 20:24), and in them they had respect to sin, to make atonement for it, Job 1:5. But the law being now added because of transgressions (Gal 3:19), and having entered, that eventually the offence might abound (Rom 5:20), they were put into a way of making atonement for sin more particularly by sacrifice, which was (more than any of the ceremonial institutions) a shadow of good things to come, but the substance is Christ, and that one offering of himself by which he put away sin and perfected for ever those who are sanctified.
I.The general case supposed we have, Lev 4:2. Here observe,
1.Concerning sin in general, that it is described to be against any of the commandments of the Lord; for sin is the transgression of the law, the divine law. The wits or wills of men, their inventions or their injunctions, cannot make that to be sin which the law of God has not made to be so. It is said likewise, if a soul sin, for it is not sin if it be not some way or other the soul's act; hence it is called the sin of the soul (Mic 6:7), and it is the soul that is injured by it, Pro 8:36.
2.Concerning the sins for which those offerings were appointed.
(1.)They are supposed to be overt acts; for, had they been required to bring a sacrifice for every sinful thought or word, the task had been endless. Atonement was made for those in the gross, on the day of expiation, once a year; but these are said to be done against the commandments.
(2.)They are supposed to be sins of commission, things which ought not to be done. Omissions are sins, and must come into judgment; but what had been omitted at one time might be done at another, and so to obey was better than sacrifice: but a commission was past recall.
(3.)They are supposed to be sins committed through ignorance. If they were done presumptuously, and with an avowed contempt of the law and the Law-maker, the offender was to be cut off, and there remained no sacrifice for the sin, Heb 10:26, Heb 10:27; Num 15:30. But if the offender were either ignorant of the law, as in divers instances we may suppose many were (so numerous and various were the prohibitions), or were surprised into the sin unawares, the circumstances being such as made it evident that his resolution against the sin was sincere, but that he was overtaken in it, as the expression is (Gal 6:1), in this case relief was provided by the remedial law of the sin-offering. And the Jews say, "Those crimes only were to be expiated by sacrifice, if committed ignorantly, for which the criminal was to have been cut off if they had been committed presumptuously."
II.The law begins with the case of the anointed priest, that is, the high priest, provided he should sin through ignorance; for the law made men priests who had infirmity. Though his ignorance was of all others least excusable, yet he was allowed to bring his offering. His office did not so far excuse his offence as that it should be forgiven him without a sacrifice; yet it did not so far aggravate it but that it should be forgiven him when he did bring his sacrifice. If he sin according to the sin of the people (so the case is put, Lev 4:3), which supposes him in this matter to stand upon the level with other Israelites, and to have no benefit of his clergy at all. Now the law concerning the sin-offering for the high priest is,
1.That he must bring a bullock without blemish for a sin-offering (Lev 4:3), as valuable an offering as that for the whole congregation (Lev 4:14); whereas for any other ruler, or a common person, a kid of the goats should serve, Lev 4:23, Lev 4:28. This intimated the greatness of the guilt connected with the sin of a high priest. The eminency of his station, and his relation both to God and to the people, greatly aggravated his offences; see Rom 2:21.
2.The hand of the offerer must be laid upon the head of the offering (Lev 4:4), with a solemn penitent confession of the sin he had committed, putting it upon the head of the sin-offering, Lev 16:21. No remission without confession, Psa 32:5; Pro 28:13. It signified also a confidence in this instituted way of expiating guilt, as a figure of something better yet to come, which they could not stedfastly discern. He that laid his hand on the head of the beast thereby owned that he deserved to die himself, and that it was God's great mercy that he would please to accept the offering of this beast to die for him. The Jewish writers themselves say that neither the sin-offering nor the trespass-offering made atonement, except for those that repented and believed in their atonement.
3.The bullock must be killed, and a great deal of solemnity there must be in disposing of the blood; for it was the blood that made atonement, and without shedding of blood there was no remission, Lev 4:5-7. Some of the blood of the high-priest's sin-offering was to be sprinkled seven times before the veil, with an eye towards the mercy-seat, though it was veiled: some of it was to be put upon the horns of the golden altar, because at that altar the priest himself ministered; and thus was signified the putting away of that pollution which from his sins did cleave to his services. It likewise serves to illustrate the influence which Christ's satisfaction has upon the prevalency of his intercession. The blood of his sacrifice is put upon the altar of his incense and sprinkled before the Lord. When this was done the remainder of the blood was poured at the foot of the brazen altar. By this rite, the sinner acknowledged that he deserved to have his blood thus poured out like water. It likewise signified the pouring out of the soul before God in true repentance, and typified our Saviour's pouring out his soul unto death.
4.The fat of the inwards was to be burnt upon the altar of burnt-offering, Lev 4:8-10. By this the intention of the offering and of the atonement made by it was directed to the glory of God, who, having been dishonoured by the sin, was thus honoured by the sacrifice. It signified the sharp sufferings of our Lord Jesus, when he was made sin (that is, a sin-offering) for us, especially the sorrows of his soul and his inward agonies. It likewise teaches us, in conformity to the death of Christ, to crucify the flesh.
5.The head and body of the beast, skin and all, were to be carried without the camp, to a certain place appointed for that purpose, and there burnt to ashes, Lev 4:11, Lev 4:12. This was very significant,
(1.)Of the duty of repentance, which is the putting away of sin as a detestable thing, which our soul hates. True penitents say to their idols, "Get you hence; what have we to do any more with idols?" The sin-offering is called sin. What they did to that we must do to our sins; the body of sin must be destroyed, Rom 6:6.
(2.)Of the privilege of remission. When God pardons sin he quite abolishes it, casts it behind his back. The iniquity of Judah shall be sought for and not found. The apostle takes particular notice of this ceremony, and applies it to Christ (Heb 13:11-13), who suffered without the gate, in the place of a skull, where the ashes of dead men, as those of the altar, were poured out.
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Summary
Leviticus 4:1 serves as a pivotal and authoritative introduction to the detailed regulations concerning the sin offering, marking a profound shift in the book of Leviticus from voluntary acts of worship to mandatory provisions for atonement. This concise verse establishes the divine origin and absolute authority of the subsequent laws, underscoring that the instructions for dealing with unintentional sin are not human inventions or cultural customs but direct, non-negotiable revelations from Yahweh, communicated through His chosen mediator, Moses, to the entire Israelite community. It sets the stage for understanding God's holy character and His gracious provision for humanity's inevitable failures.
Context
Literary Context
Leviticus 4:1 functions as a distinct literary marker, signaling a crucial transition in the book's theological and practical focus. While the preceding chapters (Leviticus 1-3) meticulously outlined the voluntary offerings—the burnt, grain, and peace offerings—which primarily emphasized worship, dedication, and fellowship with God, this verse introduces the mandatory sin and guilt offerings detailed in Leviticus 4-6. This shift highlights the critical reality of sin within the covenant community and the necessity of divine provision for its atonement. The introductory formula "And the LORD spake unto Moses, saying" is a characteristic and authoritative literary device throughout the Pentateuch, especially in Leviticus, consistently establishing each new section of divine instruction as a direct revelation from God, echoing its first appearance in Leviticus 1:1.
Historical & Cultural Context
At this juncture in their history, the Israelites had recently been miraculously delivered from slavery in Egypt and had entered into a solemn covenant relationship with Yahweh at Mount Sinai, as meticulously recorded in Exodus 19-24. The Tabernacle, God's sacred dwelling place, had just been consecrated and filled with His glory (Exodus 40), making the issues of holiness, impurity, and divine presence supremely paramount. For a holy God to dwell in the midst of a sinful people, a divinely ordained and meticulously detailed system for dealing with sin was not merely advisable but absolutely essential. Moses, uniquely chosen by God, served as the indispensable mediator of this covenant, the one through whom God directly communicated His intricate laws and expectations to the entire nation. The recurring phrase "And the LORD spake unto Moses" profoundly underscores this mediatorial role and emphasizes that these detailed regulations were not human innovations or evolving customs but divine imperatives, crucial for maintaining the purity of the community and safeguarding the sanctity of God's tangible presence among His people.
Key Themes
Leviticus 4:1 contributes significantly to several overarching themes within the book and the broader Pentateuch. Foremost is the theme of Divine Authority and Revelation, establishing that all true law and moral standards originate from God's own character and will, not from human wisdom. It reinforces the concept of Holiness, both God's inherent holiness and the call for His people to be holy, recognizing that sin, even unintentional, defiles and requires purification. The verse introduces the crucial theme of Atonement, setting the stage for God's gracious provision to cover sin and restore fellowship, a concept central to the entire sacrificial system. Furthermore, it highlights Mediation, emphasizing Moses's unique role as the conduit for divine truth, foreshadowing the ultimate mediator. These themes collectively underscore God's active engagement with humanity and His unwavering commitment to guiding His people in paths of righteousness and maintaining His sacred presence among them, as seen in the detailed instructions for maintaining covenant purity throughout Leviticus.
Exposition and Analysis
Key Word Analysis
This is the tetragrammaton, the personal, covenant name of God (YHWH), frequently transliterated as "Yahweh" and rendered in English Bibles as "LORD" (in small capitals). Its use here emphasizes that the commands are not from a generic deity but from the specific, self-existent, and eternal God who had redeemed Israel from Egypt and entered into a covenant relationship with them. It profoundly underscores His intimate involvement, His unwavering faithfulness, and His sovereign authority over His people's lives, worship, and moral conduct.
The verb dâbar signifies a deliberate, authoritative, and often declarative communication. More weighty than casual conversation, it implies a direct, intentional, and binding revelation of God's will. In this context, it highlights the divine initiative in establishing the laws and the non-negotiable, binding nature of the instructions that follow, distinguishing them as divine mandates rather than human suggestions, customs, or mere advice. It conveys the idea of God actively arranging and articulating His divine decrees.
Moses is presented as the chosen and unique mediator between God and Israel, whose name means "drawing out" or "rescued." God's direct address to Moses signifies his unparalleled role in receiving and transmitting divine revelation to the entire nation. This reinforces the authenticity, authority, and divine origin of the laws, as they come through God's specially appointed representative, ensuring their legitimacy and obligating the people to obedience.
Verse Breakdown
"¶ And the LORD"
This opening phrase immediately establishes the divine source and supreme authority of the subsequent instructions. The "¶" (paragraph mark) in the KJV often signals a new section or thematic shift, reinforcing the transition to the sin offering. This clause signifies God's absolute initiative in revealing His will and His active, sovereign involvement in the daily lives and spiritual well-being of His covenant people, setting the foundation for all that follows.
"spake unto Moses"
This clause highlights Moses's unique and indispensable role as the divinely appointed mediator and prophet. God chose to communicate His sacred laws directly and personally to Moses, who then served as the faithful conduit to convey these precise instructions to the Israelites. This emphasizes the directness, clarity, and unadulterated nature of the revelation, ensuring that the laws were not of human origin or interpretation but direct divine command.
"saying,"
This simple yet crucial word serves as a direct lead-in to the detailed instructions that follow. It indicates that the subsequent verses contain the precise words and commands that Yahweh communicated to Moses, setting the stage for the specific, intricate regulations concerning the sin offering. It implies that what follows is a direct quotation of God's authoritative pronouncement.
Literary Devices
Leviticus 4:1 employs several significant literary devices that underscore its theological weight. The most prominent is Formulaic Language or Repetition. The phrase "And the LORD spake unto Moses, saying" is a recurring literary device throughout the Pentateuch, especially in Leviticus and Numbers. This repetition serves to continually reinforce the divine origin and absolute authority of the laws and instructions that follow, acting as a constant, rhythmic reminder that these are not human traditions, legislative acts, or cultural developments, but direct, immutable pronouncements from God Himself. Furthermore, the verse functions as a clear Transitional Marker. It signals a decisive shift from the previous discussions of voluntary offerings to a new, critical category of mandatory offerings for sin, thereby structuring the legal material and guiding the reader's understanding of the book's progression from fellowship to atonement. The verse also embodies a Divine Fiat, where God's authoritative word brings forth a new set of laws, demonstrating His sovereign power to establish order, define holiness, and provide for purity within His covenant community.
Theological and Thematic Connections
Leviticus 4:1, though brief, is pregnant with profound theological significance. It fundamentally underscores the principle that all divine law and moral standards originate solely from God's own holy character and sovereign will, not from human wisdom, cultural convention, or pragmatic necessity. This verse highlights God's gracious initiative in establishing the precise means by which a holy God can dwell intimately among a sinful people, emphasizing His deep desire for relationship and His merciful provision for dealing with the inevitable reality of human sin. It sets the stage for the profound theological concept of atonement, where God Himself prescribes the means by which sin can be covered, impurity cleansed, and fellowship with Him restored. The very act of God speaking directly to Moses demonstrates His active engagement with humanity, His commitment to guiding His people in paths of holiness and righteousness, and His meticulous care for the purity of His dwelling place.
Reflection and Application
Leviticus 4:1, despite its ancient context and seemingly simple declaration, offers timeless and profound principles for contemporary believers. It serves as a foundational reminder that God is the ultimate source of all truth, morality, and spiritual guidance. Our understanding of His will, our path to holiness, and our very definition of right and wrong must always begin with His self-revelation, primarily through His inspired Word. Just as God spoke directly and authoritatively to Moses to establish the covenant laws and the means of atonement, He continues to speak to us today through the Scriptures, which are "breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness" (2 Timothy 3:16). This verse calls us to a posture of profound humility, attentive listening, and obedient response, recognizing that true wisdom and life come from submitting to the authoritative voice of God. It also prepares our hearts to grasp the gravity of sin and the absolute necessity of God's gracious provision for atonement, laying the essential groundwork for appreciating the ultimate, perfect sacrifice of Christ.
Questions for Reflection
FAQ
Why is Leviticus 4:1 so short compared to other verses in the chapter?
Leviticus 4:1 is intentionally brief because it serves a specific, crucial function as an introductory formula. This concise phrase, "And the LORD spake unto Moses, saying," is a common literary device employed throughout the Pentateuch, particularly in Leviticus, to mark the beginning of a new section of divine instruction or law. Its brevity is purposeful; it is not meant to convey detailed content but rather to establish the absolute divine authority and origin of the commands that immediately follow. It acts as a clear and unmistakable signal that the subsequent verses (Leviticus 4:2ff) are direct, non-negotiable revelations from God to Moses, setting the stage for the elaborate and vital regulations concerning the sin offering.
What is the significance of God speaking directly to Moses?
God speaking directly to Moses underscores several vital and profound points. First, it highlights Moses's unique and indispensable role as the divinely appointed mediator of the Old Covenant. He was the chosen conduit through whom God communicated His precise will and intricate laws to the entire nation of Israel, as seen when Moses reported God's words to the elders (Exodus 19:7). Second, it emphasizes the directness, clarity, and unadulterated nature of divine revelation. These laws were not human inventions, philosophical musings, or cultural adaptations, but precise, authoritative commands emanating directly from the Creator. Third, it unequivocally validates the authenticity and binding nature of the Mosaic Law; because it came directly from God through His chosen prophet, it carried ultimate and unquestionable authority for the Israelites. This direct communication laid the foundational bedrock for Israel's entire religious, social, and moral structure.
Christ-Centered Fulfillment
Leviticus 4:1, with its emphasis on God speaking authoritatively through Moses to establish the divinely ordained means of atonement for sin, finds its profound and glorious Christ-centered fulfillment in the New Covenant. Moses, as the faithful mediator of the Old Covenant and the privileged recipient of God's direct revelation concerning the sacrificial system, serves as a significant type of Christ. Just as "the LORD spake unto Moses, saying" to initiate the temporary system of atonement for unintentional sin, God has now spoken His final, most complete, and perfect word through His Son, Jesus Christ. The author of Hebrews powerfully declares, "Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by His Son" (Hebrews 1:1-2). Jesus is not merely a messenger or a prophet, but the very embodiment of God's ultimate revelation, the eternal Word made flesh, dwelling among us (John 1:14). The sin offerings introduced by Leviticus 4:1, though divinely ordained and necessary for their time, were inherently temporary and imperfect, serving as shadows that pointed forward to the ultimate, once-for-all sacrifice of Christ. He, as the true Lamb of God, perfectly fulfills all their types and shadows, for He "takes away the sin of the world!" (John 1:29). Thus, the divine initiative to deal with humanity's sin, first revealed through Moses and the Law, culminates in God's perfect and sufficient provision through Christ, who is our ultimate mediator, High Priest, and the glorious fulfillment of all the Law and the Prophets (Matthew 5:17).