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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 4:13–21.
This is the law for expiating the guilt of a national sin, by a sin offering. If the leaders of the people, through mistake concerning the law, caused them to err, when the mistake was discovered an offering must be brought, that wrath might not come upon the whole congregation. Observe, 1. It is possible that the church may err, and that her guides may mislead her. It is here supposed that the whole congregation may sin, and sin through ignorance. God will always have a church on earth; but he never said it should be infallible, or perfectly pure from corruption on this side heaven. 2. When a sacrifice was to be offered for the whole congregation, the elders were to lay their hands upon the head of it (three of them at least), as representatives of the people and agents for them. The sin we suppose to have been some common custom, taken up and used by the generality of the people, upon presumption of its being lawful, which afterwards, upon search, appeared to be otherwise. In this case the commonness of the usage received perhaps by tradition from their fathers, and the vulgar opinion of its being lawful, would not so far excuse them from sin but that they must bring a sacrifice to make atonement for it. There are many bad customs and forms of speech which are thought to have no harm in them, and yet may bring guilt and wrath upon a land, which therefore it concerns the elders both to reform and to intercede with God for the pardon of, Joe 2:16. 3. The blood of this sin-offering, as of the former, was to be sprinkled seven times before the Lord, Lev 4:17. It was not to be poured out there, but sprinkled only; for the cleansing virtue of the blood of Christ was then and still is sufficiently signified and represented by sprinkling, Isa 52:15. It was to be sprinkled seven times. Seven is a number of perfection, because when God had made the world in six days he rested the seventh; so this signified the perfect satisfaction Christ made, and the complete cleansing of the souls of the faithful by it; see Heb 10:14. The blood was likewise to be put upon the horns of the incense-altar, to which there seems to be an allusion in Jer 17:1, where the sin of Judah is said to be graven upon the horns of their altars. If they did not forsake their sins, the putting of the blood of their sin-offerings upon the horns of their altars, instead of taking away their guilt, did but bind it on the faster, perpetuated the remembrance of it, and remained a witness against them. It is likewise alluded to in Rev 9:13, where a voice is heard from the four horns of the golden altar; that is, an answer of peace is given to the prayers of the saints, which are acceptable and prevalent only by virtue of the blood of the sin-offering put upon the horns of that altar; compare Rev 8:3. 4. When the offering is completed, it is said, atonement is made, and the sin shall be forgiven, Lev 4:20. The promise of remission is founded upon the atonement. It is spoken here of the forgiveness of the sin of the whole congregation, that is, the turning away of those national judgments which the sin deserved. Note, The saving of churches and kingdoms from ruin is owing to the satisfaction and mediation of Christ.
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Summary
Leviticus 4:20 concludes the intricate instructions for the sin offering when committed unintentionally by the entire congregation of Israel, detailing the final, crucial steps required for achieving atonement and divine forgiveness. This verse underscores the critical and consistent role of the priest in performing the prescribed ritual with the bullock, mirroring the exact procedure for the anointed priest's sin offering, thereby securing reconciliation between a holy God and His covenant people and ensuring the pardon of their corporate transgression.
Context
Literary Context
Leviticus chapter 4 meticulously outlines the procedures for the chatta't (sin offering), a sacrifice specifically designed to address unintentional sins committed by various segments of the Israelite community: an anointed priest (Leviticus 4:1-12), the whole congregation (Leviticus 4:13-21), a ruler (Leviticus 4:22-26), or a common person (Leviticus 4:27-35). Verse 20 serves as the culminating directive for the congregation's sin offering, directly referencing the preceding instructions that began in Leviticus 4:13. The ritual involved the elders of the congregation laying their hands on the bullock's head (Leviticus 4:15) to symbolize the transfer of sin, followed by its slaughter. The priest then took some of the blood and sprinkled it seven times before the veil of the sanctuary and put some on the horns of the altar of incense (Leviticus 4:17-18), signifying the cleansing of the sacred space defiled by sin. The remaining blood was poured out at the base of the altar of burnt offering (Leviticus 4:18). Finally, the fat portions were burned on the altar (Leviticus 4:19), while the rest of the bullock was taken outside the camp to a clean place and burned (Leviticus 4:21), emphasizing the complete removal of sin and its consequences from the community.
Historical & Cultural Context
In ancient Israel, the divinely ordained sacrificial system was the primary means by which a holy God could dwell among a sinful people. The Tabernacle, and later the Temple, served as the focal point of God's presence, and any defilement, even unintentional, threatened the integrity of this sacred relationship. The concept of corporate responsibility was deeply ingrained in Israelite society, meaning that the sins of individuals, especially leaders, or the collective body, could bring guilt upon the entire community, necessitating a communal remedy. The sin offering, particularly for the congregation, addressed such corporate defilement, restoring the covenant relationship and ensuring God's continued presence. The use of a "bullock" (a young bull) for the congregation's sin offering, the most valuable animal, underscored the gravity of corporate sin and the high cost required for its expiation. The priest's role was not merely ritualistic; he was the divinely appointed mediator, performing the precise actions necessary to facilitate atonement and secure forgiveness on behalf of the people, thereby maintaining the purity of the worship space and the holiness of the nation.
Key Themes
Leviticus 4:20 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The theme of Holiness is paramount, as the meticulous instructions for the sin offering underscore God's absolute purity and His demand for holiness from His people, even in the face of unintentional sin. The necessity of atonement highlights the theme of Sin's Gravity, demonstrating that all sin, regardless of intent, creates a breach in the relationship with a holy God and requires a divine remedy. Central to the passage is the theme of Atonement and Forgiveness, revealing God's gracious provision for reconciliation and restoration through the shedding of blood. The role of the priest further emphasizes the theme of Mediation, as the priest acts as the divinely appointed intermediary between God and humanity. Finally, the consistent procedures for different groups (e.g., Leviticus 4:3-12 compared to Leviticus 4:13-21) highlight the theme of Divine Order and Precision in worship and reconciliation.
Exposition and Analysis
Key Word Analysis
This term (H6499) refers to a young bull, typically unblemished and of significant value. In the context of the sin offering, the choice of a bullock for the anointed priest and the entire congregation (as opposed to a goat or lamb for a ruler or common person) underscores the gravity and widespread impact of the sin being atoned for. It signifies a costly and substantial sacrifice, reflecting the high status and collective responsibility of those for whom the offering is made. The bullock's strength and value made it a fitting representation of the significant offering required to address corporate sin.
Derived from the primitive root (H3722) meaning "to cover," "to purge," or "to make reconciliation," kâphar in this cultic context refers to the act of making amends for sin, thereby rendering it nullified or "covered" in God's sight. It is not merely hiding sin, but rather a process by which the breach between God and humanity, caused by sin, is mended, and fellowship is restored. The priest's actions facilitate this divine initiative, making it possible for God to relate to His people despite their sin. This act of covering implies a satisfaction of divine justice, allowing mercy to be extended.
This verb (H5545) specifically denotes God's sovereign act of pardoning or remitting sin. Unlike human forgiveness, which can be conditional, çâlach emphasizes God's gracious and unconditional act of setting aside the penalty for sin once atonement has been made. It signifies a complete release from guilt and the restoration of a right standing with God, highlighting divine mercy as the ultimate outcome of the sacrificial system. This forgiveness is a divine prerogative, granted through the prescribed means.
Verse Breakdown
"And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this:"
This clause emphasizes the procedural consistency and repetition of the ritual. It explicitly links the congregation's sin offering back to the detailed instructions given for the anointed priest's sin offering (Leviticus 4:3-12). This repetition signifies that the method of atonement is divinely prescribed and unchanging, ensuring the efficacy and validity of the sacrifice regardless of who committed the sin, as long as it falls within the category of unintentional transgression. It highlights the importance of obedience to God's precise commands for worship and reconciliation, ensuring that the ritual's power comes from divine institution, not human innovation.
"and the priest shall make an atonement for them,"
This phrase underscores the indispensable role of the priest as the divinely appointed mediator. It is through his performance of the specific, prescribed rituals—the slaughter, the blood manipulation (sprinkling and smearing), and the burning of the fat—that the act of kâphar (atonement) is accomplished. The priest acts on behalf of the sinful congregation, bridging the gap between a holy God and His defiled people, making reconciliation possible. This is not a human achievement but a divinely enabled act through the designated intermediary, demonstrating God's provision for His people to approach Him.
"and it shall be forgiven them."
This final clause states the direct and promised outcome of the successful atonement: divine forgiveness. The Hebrew verb çâlach signifies God's gracious act of pardoning sin, removing the guilt and consequences. This is the ultimate goal of the sin offering—to restore the covenant relationship and allow the community to remain in fellowship with God. It demonstrates God's mercy and faithfulness in providing a way for His people to be cleansed and accepted, even after falling short, confirming that the elaborate ritual serves a salvific purpose.
Literary Devices
Leviticus 4:20 employs several significant literary devices that enhance its meaning and impact. Repetition is prominent, with the phrase "as he did with the bullock for a sin offering, so shall he do with this" explicitly linking the current offering to previously detailed rituals. This reinforces the precise and immutable nature of God's commands for atonement, emphasizing that the efficacy of the sacrifice lies in strict adherence to divine instruction and not in human improvisation. Symbolism is central, with the bullock representing a substitutionary sacrifice, bearing the consequences of the congregation's sin. The shedding of its blood symbolizes the giving of life for the expiation of sin, a foundational principle of the Old Covenant where "the life of the creature is in the blood" (Leviticus 17:11). The entire ritual acts as a Type, foreshadowing a greater reality. The temporary and repeated nature of these animal sacrifices points forward to the need for a perfect, once-for-all sacrifice that would truly remove sin. The Covenant Language of "atonement" and "forgiveness" highlights God's faithfulness to His covenant promises, providing a means for His people to remain in relationship with Him despite their shortcomings, thereby demonstrating His enduring commitment to His chosen people.
Theological and Thematic Connections
Leviticus 4:20 encapsulates core theological truths about the nature of God, sin, and redemption within the Old Covenant. It powerfully conveys God's absolute holiness, which cannot tolerate sin, even unintentional transgression, in His presence. Yet, it simultaneously reveals His profound mercy and grace in providing a divinely ordained pathway for reconciliation. The necessity of a costly, blood sacrifice underscores the gravity of sin and the principle that life must be given for sin to be atoned for, a truth echoed throughout Scripture. The priest's mediation highlights the human inability to approach a holy God directly without a designated intermediary, emphasizing humanity's fallen state and dependence on divine provision. Ultimately, this passage, like the entire sacrificial system, serves as a pedagogical tool, teaching Israel about the seriousness of their sin, the graciousness of God, and the foundational principle that "without shedding of blood is no remission" of sin. It points forward to a more perfect and final sacrifice that would fully satisfy divine justice and bring complete forgiveness.
Reflection and Application
Leviticus 4:20, though detailing an ancient ritual, offers profound and enduring lessons for believers today. It starkly reminds us of the absolute holiness of God and the pervasive nature of sin, emphasizing that even unintentional transgressions require a divine remedy. This should cultivate a deep humility within us, recognizing that our own efforts are insufficient to bridge the gap between our sinfulness and God's perfect righteousness. The meticulous nature of the sin offering ritual highlights God's intentional provision for forgiveness, demonstrating His unwavering desire for reconciliation with His people. We are called to reflect on the immense cost of sin and the even greater cost of God's provision for our redemption. Furthermore, the priest's essential role as mediator points us to our ultimate need for a High Priest who can intercede on our behalf. This passage should lead us to a profound appreciation for the finished work of Christ, who has fulfilled and surpassed the Old Testament sacrifices, offering us complete and eternal forgiveness through His own blood. Our response should be one of humble gratitude, repentance, and a renewed commitment to living in light of the costly grace we have received, striving to walk in a manner worthy of such a high calling.
Questions for Reflection
FAQ
What is the difference between an "unintentional sin" and an "intentional sin" in the Old Testament context, and how does Leviticus 4:20 relate to this distinction?
In the Old Testament, "unintentional sin" (Hebrew: shagagah) refers to sins committed through ignorance, error, oversight, or weakness, without malicious intent or defiant rebellion against God's known commands. These are the sins for which the sin offering (chatta't) in Leviticus 4, including the one described in Leviticus 4:20, was prescribed. God, in His mercy, provided a way for these sins to be atoned for and forgiven, recognizing human frailty. In contrast, "intentional sin" (often described as sinning "with a high hand" or "presumptuously," Hebrew: yad ramah) refers to deliberate, defiant acts of rebellion against God's known commands. For such sins, the Old Testament law generally offered no specific animal sacrifice for atonement, and the consequence was often "being cut off from the people" (e.g., Numbers 15:30-31). Leviticus 4:20, by addressing the "sin offering" for the congregation, is explicitly concerned with unintentional transgressions, highlighting God's provision for human weakness while maintaining His standard of holiness.
Why was a "bullock" specifically required for the congregation's sin offering, as mentioned in Leviticus 4:20?
The specific animal required for a sin offering varied depending on the status of the individual or group committing the unintentional sin. A bullock (young bull) was the most valuable and costly animal prescribed for sacrifice. Its requirement for the anointed priest (Leviticus 4:3) and the entire congregation (Leviticus 4:14) underscored the profound gravity and widespread impact of sin committed by those in positions of leadership or by the collective body of Israel. The higher the status of the sinner or the broader the scope of the sin, the more valuable the animal required for atonement. This emphasized the seriousness of corporate sin, which could defile the entire community and threaten God's presence among them, thus necessitating a substantial and costly offering to restore purity and relationship. For a ruler, a male goat was prescribed (Leviticus 4:23), and for a common person, a female goat or lamb (Leviticus 4:28, Leviticus 4:32), illustrating a hierarchy of offerings corresponding to the level of responsibility and impact of the sin.
Christ-Centered Fulfillment
Leviticus 4:20, with its emphasis on priestly mediation, sacrificial atonement, and divine forgiveness, finds its ultimate and perfect fulfillment in Jesus Christ. The bullock, sacrificed for the congregation's unintentional sins, was a temporary and incomplete shadow, pointing forward to the perfect, spotless Lamb of God who would take away the sin of the world. Unlike the Old Testament priests who had to offer sacrifices repeatedly, first for their own sins and then for the people's, Jesus, our Great High Priest, offered Himself "once for all" (Hebrews 7:27; Hebrews 9:26). His blood, unlike that of bulls and goats which could only ceremonially cover sins (Hebrews 10:4), truly cleanses and purges our consciences from dead works (Hebrews 9:14). Through His single, perfect sacrifice on the cross, Jesus accomplished eternal redemption (Hebrews 9:12), making full and final atonement for all who believe (Romans 3:25). His finished work means that the forgiveness promised in Leviticus 4:20 is now fully realized, not just for unintentional sins, but for all sins, through faith in Him. We are reconciled to God, not by repeated rituals, but by the one-time, sufficient sacrifice of Christ, who "bore our sins in his own body on the tree" (1 Peter 2:24). He became sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21).