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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Ignorance: To be ignorant of what we are bound to know is sinful; and for such culpable ignorance, these sacrifices, prescribed in this and the following chapter, were appointed.
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Summary
Leviticus 4:2 initiates the detailed instructions for the sin offering (chatta't), specifically addressing transgressions committed "through ignorance" or unintentionally. This foundational verse establishes that even non-deliberate moral failings against the LORD's divine commandments necessitate atonement, thereby underscoring God's absolute holiness, the pervasive and defiling nature of sin, and His gracious provision for reconciliation within the covenant relationship.
Context
Literary Context
Leviticus 4:2 marks the beginning of a pivotal section (Leviticus 4:1-5:13) that meticulously outlines the regulations for the chatta't, or sin offering. This section follows the instructions for the burnt offering (Leviticus 1) and the grain offering (Leviticus 2), which were primarily voluntary expressions of worship, dedication, and thanksgiving. In contrast, the sin offering addresses the mandatory requirement for atonement due to specific transgressions that inherently defile the individual or the community, thereby disrupting their fellowship with a holy God. The placement of the sin offering immediately after the voluntary offerings highlights a theological progression within the sacrificial system: from approaching God in devotion to confronting the inevitable reality of sin that arises, even unintentionally, within the covenant community. The subsequent verses in Leviticus 4 systematically detail the specific procedures for various categories of individuals—the high priest, the entire congregation, a leader, and a common person—underscoring the universal human need for divine atonement.
Historical & Cultural Context
The instructions contained within the book of Leviticus were delivered to the "children of Israel" shortly after their miraculous exodus from Egyptian bondage and the solemn establishment of the Mosaic Covenant at Mount Sinai. At this juncture, Israel was a nascent nation, preparing to enter the Promised Land, and the Tabernacle, symbolizing God's immanent presence among His people, had just been consecrated. While many ancient Near Eastern cultures possessed concepts of ritual purity and atonement for offenses, the Israelite system was distinct due to its divine origin and its profound emphasis on the ethical and spiritual dimensions of sin, transcending mere ritual defilement. The concept of "sin through ignorance" (bishgaga) held particular significance. Unlike "high-handed" or defiant sins (as exemplified in Numbers 15:30-31), for which there was often no prescribed sacrifice and severe consequences, unintentional sins were understood as a failure to meet God's objective standards of holiness, even if the individual was unaware of their transgression. This provision underscored God's profound mercy and His desire to maintain the purity of His people and the sanctity of His dwelling place among them.
Key Themes
Leviticus 4:2 contributes significantly to several overarching theological and narrative themes found throughout the book of Leviticus and the Pentateuch. Foremost among these is the theme of God's Absolute Holiness, which demands a corresponding holiness from His covenant people. The verse emphasizes the Pervasive Nature of Sin, demonstrating that sin is not merely a deliberate act of rebellion but also any deviation from God's perfect standard, even if committed unknowingly. This leads to the theme of Atonement and Reconciliation, as God graciously provides a means—the sin offering—to bridge the gap created by sin and restore fellowship. The distinction between unintentional and intentional sin, as seen here and in passages like Numbers 15:27-31, highlights God's Justice and Mercy, showing His discernment of culpability while simultaneously extending grace. Ultimately, the meticulous regulations for purity and sacrifice, initiated by this verse, underscore God's unwavering commitment to maintaining a Pure Covenant Community in His presence, a theme foundational to Israel's identity and worship (see Leviticus 11 for further examples of purity laws).
Exposition and Analysis
Key Word Analysis
From נָפַשׁ, meaning properly, a breathing creature, i.e., animal of (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental). In this context, "soul" refers to the entire person, the living being, encompassing the totality of one's life and existence. When the text states "If a soul shall sin," it emphasizes that the whole individual, in their complete being and actions, is accountable before God, signifying that sin, even unintentional, impacts the entire person and their relationship with the divine.
The verb châṭâʼ (from חָטָא) is a primitive root meaning properly, to miss; hence (figuratively and generally) to sin. The noun shᵉgâgâh (from שָׁגָג) means a mistake or inadvertent transgression; error, ignorance, at unawares; unwittingly. Combined, "sin through ignorance" denotes an action that violates God's law without deliberate intent, premeditation, or malicious defiance. This crucial distinction sets it apart from "high-handed" sin, which was a rebellious and defiant act against God's known will, for which no sin offering was prescribed. The provision for shᵉgâgâh highlights God's compassion for human frailty and His desire to provide a path to restoration for those who err unknowingly.
The noun mitsvâh (from צָוָה) means a command, whether human or divine (collectively, the Law). Yᵉhôvâh (from הָיָה) refers to the self-Existent or Eternal, the Jewish national name of God. This phrase underscores the divine origin and absolute authority of the laws being transgressed. These are not human statutes but direct commands from Yahweh, the covenant God of Israel. The subsequent phrase, "concerning things which ought not to be done," specifically refers to negative commandments or prohibitions ("thou shalt not..."), indicating that even an unintentional violation of a divine prohibition requires atonement.
Verse Breakdown
"Speak unto the children of Israel, saying"
This is a standard legislative formula frequently employed in Leviticus, signaling that the ensuing instructions are a direct, authoritative divine communication from the LORD, delivered through Moses, to the entire Israelite community. It underscores both the communal and individual responsibility to attentively heed and faithfully obey God's sacred laws.
"If a soul shall sin through ignorance"
This pivotal clause introduces the specific scenario that necessitates the sin offering. The term "soul" (nephesh) signifies any person, highlighting the universal applicability of this law to all individuals within the covenant community. The phrase "through ignorance" (bishgaga) precisely defines the nature of the transgression—it is unintentional, an error, or an oversight, distinctly not a deliberate act of rebellion or defiance.
"against any of the commandments of the LORD [concerning things] which ought not to be done"
This segment specifies the object and nature of the transgression. The sin is committed against God's divine commands, particularly those that prohibit certain actions (negative commandments). This clarifies that even if an individual is unaware of the specific command or the full implications of their transgression, the objective standard of God's holy law has been violated.
"and shall do against any of them"
This final clause describes the actual commission of the forbidden act. Despite the absence of malicious intent or full awareness, the action itself constitutes a transgression. This necessitates a prescribed ritual for purification and atonement to restore the individual to a right relationship with God and to maintain the purity of the covenant community.
Literary Devices
The passage employs a clear Legal Formulary, which is characteristic of the Mosaic Law. This structure is precise, prescriptive, and declarative, ensuring clarity and leaving no ambiguity regarding the requirements for atonement. The use of the conditional "If" ("If a soul shall sin...") sets up a distinct Case Law structure, outlining specific circumstances and their required responses within the legal framework. There is also an implicit Contrast between the unintentional sin described here and the "high-handed" or defiant sin mentioned elsewhere (e.g., Numbers 15:30-31), which carried different, often more severe, consequences. This contrast highlights God's justice in distinguishing between levels of culpability while also emphasizing His profound mercy in providing a means of atonement even for sins committed unknowingly.
Theological and Thematic Connections
Leviticus 4:2 offers profound insights into God's absolute holiness and the pervasive nature of sin. It teaches that sin is not merely a deliberate act of rebellion but also any failure to conform to God's perfect standard, even if committed unknowingly or unintentionally. This objective understanding of sin underscores that human ignorance does not negate the reality or consequences of transgression before a holy God. Yet, in His boundless mercy, God graciously provided a means for atonement and reconciliation through the sin offering, demonstrating His profound desire to maintain fellowship with His people despite their inherent fallenness and proneness to error. This provision reveals God's compassion and His unwavering commitment to purity within the covenant community, foreshadowing a greater, ultimate provision for all sin.
Reflection and Application
Leviticus 4:2, while rooted in an ancient sacrificial system, holds profound and enduring relevance for believers today. It challenges our often-limited understanding of sin, reminding us that sin encompasses not only willful rebellion but also any deviation from God's perfect standard, even those transgressions we commit unknowingly or through oversight. This truth cultivates a deeper sense of humility, prompting us to acknowledge that our own awareness is not the ultimate measure of our standing before a perfectly holy God. It encourages us to cultivate a sensitive conscience, to diligently immerse ourselves in God's Word for guidance, and to humbly confess both our known and unknown sins, trusting implicitly in God's merciful provision for our redemption. This verse ultimately points us to the glorious sufficiency of Christ, who perfectly fulfilled the law and became the ultimate sin offering, making full and final atonement for all our transgressions, whether conscious or unconscious, thereby securing our complete reconciliation with God.
Questions for Reflection
FAQ
What is the difference between "sin through ignorance" and intentional sin in the Old Testament?
In the Old Testament, particularly under the Mosaic Law, a crucial distinction was made between "sin through ignorance" (bishgaga) and "high-handed" or intentional sin (yad ramah). "Sin through ignorance," as described in Leviticus 4:2, refers to an unintentional transgression, an error, or an oversight. For such sins, God mercifully provided the sin offering as a means of atonement and purification, allowing the individual to be restored to fellowship. In contrast, "high-handed" sin (e.g., Numbers 15:30-31) involved a deliberate, defiant, and rebellious act against God's known commands, often accompanied by contempt for His authority. For these sins, there was generally no atoning sacrifice prescribed under the Mosaic Law; instead, the individual was to be "cut off from among his people," signifying a severe consequence, often capital punishment or excommunication, as such an act directly challenged the covenant relationship and God's sovereignty.
Does God hold us accountable for sins we don't know we committed?
Yes, Leviticus 4:2 clearly indicates that God holds individuals accountable for sins committed "through ignorance." This highlights the objective nature of God's law and His absolute holiness. Sin is not merely defined by human intent or awareness, but by whether an action or inaction deviates from God's perfect standard. Even if one is unaware of having transgressed, the act itself still creates a defilement or a breach in the relationship with a holy God. This is why God graciously provided a means of atonement for such sins in the Old Testament sacrificial system. For believers today, this principle underscores the need for a sensitive conscience and reliance on the comprehensive atonement of Jesus Christ, who died not only for our known sins but also for those we may have committed unknowingly, ensuring complete reconciliation with God and perfect cleansing from all unrighteousness.
Christ-Centered Fulfillment
Leviticus 4:2, with its provision for unintentional sins, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The Old Testament sin offering, though divinely instituted, was a temporary and incomplete shadow, requiring repeated sacrifices for ongoing transgressions, including those committed unknowingly. Christ, however, entered once for all into the holy place, not with the blood of goats and calves, but with His own precious blood, having obtained eternal redemption (Hebrews 9:12). He is the perfect Lamb of God who takes away the sin of the world (John 1:29), bearing the full weight and penalty for all sin—known and unknown, intentional and unintentional. His single, perfect sacrifice on the cross fully satisfied God's righteous demands, cleansing us from all unrighteousness (1 John 1:7). Through His atoning death, Jesus became our final and complete sin offering (Hebrews 10:10), making it possible for us to stand justified and holy before God, not by our own merit or awareness, but by His perfect work on our behalf, securing eternal access and fellowship.