Leviticus 4:22

KJV

¶ When a ruler hath sinned, and done [somewhat] through ignorance [against] any of the commandments of the LORD his God [concerning things] which should not be done, and is guilty;

KJV (with Strong's)

When a ruler {H5387} hath sinned {H2398}, and done {H6213} somewhat through ignorance {H7684} against any {H259} of the commandments {H4687} of the LORD {H3068} his God {H430} concerning things which should not be done {H6213}, and is guilty {H816};

Complete Jewish Bible

"'When a leader sins and inadvertently does something against any of the mitzvot of ADONAI concerning things which should not be done, he is guilty.

Berean Standard Bible

When a leader sins unintentionally and does what is prohibited by any of the commandments of the LORD his God, he incurs guilt.

American Standard Version

When a ruler sinneth, and doeth unwittingly any one of all the things which Jehovah his God hath commanded not to be done, and is guilty;

Commentary

### SUMMARY
Leviticus 4:22 meticulously outlines the specific regulations for a sin offering (`chatta't`) when a ruler in ancient Israel commits an unintentional transgression against any of the Lord's commandments. This verse underscores the profound theological principle that even those in positions of significant authority are not exempt from accountability before God, asserting that any sin, even if committed in ignorance, incurs guilt and necessitates divinely prescribed atonement to restore their relationship with the holy God and maintain the purity of the community.

### CONTEXT
* **Literary Context:** Leviticus 4 is a pivotal chapter within the Book of Leviticus, serving as a foundational text for understanding the Israelite sacrificial system, particularly the `chatta't` or "sin offering." This offering was specifically designed to atone for unintentional sins, distinguishing them from defiant, "high-handed" transgressions. The chapter is meticulously structured by the status of the offender, moving from the highest office to the common person: first, the [anointed priest](/leviticus/4-3 "Leviticus 4:3 - Sin Offering for the Priest"); then, the [whole congregation](/leviticus/4-13 "Leviticus 4:13 - Sin Offering for the Congregation"); subsequently, a ruler, as detailed in [Leviticus 4:22-26](/leviticus/4-22-26 "Leviticus 4:22-26 - Sin Offering for a Ruler"); and finally, an [ordinary person](/leviticus/4-27 "Leviticus 4:27 - Sin Offering for a Common Person"). This careful stratification not only highlights the universal need for atonement but also emphasizes that the impact and required ritual for sin varied based on the individual's standing and the potential ripple effects of their transgression on the broader community. The detailed instructions underscore God's meticulous provision for dealing with human sin and maintaining holiness within the covenant relationship.
* **Historical & Cultural Context:** The Book of Leviticus was revealed to Israel at Mount Sinai, establishing the intricate framework of their covenant relationship with Yahweh. The sacrificial system was the bedrock of their worship and daily life, providing the divinely ordained means for addressing sin, restoring ritual purity, and maintaining fellowship with a holy God. The distinction between "unintentional sin" (`shagagah`) and defiant, "high-handed" sins was paramount; while the former had a prescribed path to atonement, the latter typically did not, as seen in [Numbers 15:30-31](/numbers/15-30-31 "Numbers 15:30-31 - Presumptuous Sin and Its Consequences"). A "ruler" (`nasi'`) in this context refers to a tribal chief, clan leader, or a significant figure of authority within the Israelite community, predating the establishment of a monarchy. These leaders bore immense responsibility, as their actions, even if unwitting, could have profound spiritual, social, and legal implications for their tribe or the entire nation. The specific requirement for a sin offering for a ruler underscored their elevated accountability before God and the gravity of any transgression, even an unwitting one, from someone entrusted with such significant authority.
* **Key Themes:** Leviticus 4:22 contributes to several overarching themes within the book and the broader Pentateuch. The primary theme is **God's Absolute Holiness and Justice**, which demands that all sin, regardless of intent, incurs guilt and requires atonement. This highlights the unblemished nature of God, before whom no impurity can stand. Another crucial theme is **Human Sinfulness and the Pervasiveness of Guilt**, demonstrating that even unintentional errors render one culpable before God, underscoring humanity's inherent fallenness and inability to perfectly uphold divine law. The verse also emphasizes **Accountability in Leadership**, illustrating that those in positions of authority bear a greater responsibility, as their actions have wider consequences, necessitating a specific and prominent offering for their transgressions. Finally, the provision for unintentional sin reveals **God's Mercy and Provision for Atonement**, showcasing His gracious initiative to provide a means for reconciliation and cleansing, even when His people fall short unknowingly, as also seen in [Leviticus 5:17-19](/leviticus/5-17-19 "Leviticus 5:17-19 - Guilt Offering for Unintentional Sins").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Ruler (Hebrew, _nâsîyʼ'_):** This term refers to "an exalted one," specifically a prince, chief, or governor, signifying someone holding a significant position of authority and responsibility within the Israelite community. Unlike a king, the _nâsîyʼ_ often represented the people before God and led them in various capacities, making their moral and ritual purity particularly vital for the nation's well-being.
* **Ignorance (Hebrew, _shᵉgâgâh'_):** This word denotes "a mistake or inadvertent transgression," implying an error or action committed "unawares" or "unwittingly." It is crucial for understanding the nature of the sin addressed here, as it distinguishes actions committed without malicious intent or deliberate rebellion from defiant, presumptuous sins. God's provision for _shᵉgâgâh_ highlights His mercy while still upholding the absolute standard of His holiness.
* **Guilty (Hebrew, _ʼâsham'_):** This verb signifies "to be guilty," and by implication, "to be punished or perish." It implies that a transgression, even if unintentional, has created a breach in the relationship with God or a state of impurity, necessitating the prescribed ritual to restore purity and fellowship. The ruler is not merely mistaken but has genuinely become culpable before God, requiring expiation.

#### Verse Breakdown
* **"When a ruler hath sinned":** This opening clause immediately establishes the specific subject of the regulation: an individual holding a position of significant authority within the Israelite community. It highlights the universal truth that no one, regardless of their status or influence, is exempt from the reality of sin or the need for divine atonement.
* **"and done [somewhat] through ignorance [against] any of the commandments of the LORD his God":** This specifies the precise nature of the transgression. It is not a deliberate act of rebellion or defiance, but an unwitting or inadvertent violation of God's divine law. The phrase "the LORD his God" emphasizes the personal and covenantal relationship the ruler, and by extension, Israel, shares with Yahweh, making the transgression a direct offense against their divine sovereign, even if unintended. The inclusion of "any" (H259, _ʼechâd_) underscores that even a single, seemingly minor, unwitting breach of *any* commandment incurs guilt.
* **"[concerning things] which should not be done":** This clarifies that the sin involves an action that was explicitly forbidden by God's commandments, even if the ruler was unaware of the prohibition or the fact that their action constituted a violation at the time of its commission. It underscores the objective and unchanging standard of God's law, which remains binding regardless of human knowledge or intent.
* **"and is guilty":** This concluding phrase declares the legal and spiritual status of the ruler. Despite the unintentional nature of the sin, the ruler has incurred guilt (`ʼâsham`) and is therefore liable for the consequences of the transgression and in need of the prescribed purification ritual. This confirms the serious nature of all sin in God's sight, necessitating a response to restore purity and fellowship.

#### Literary Devices
Leviticus 4:22 employs several literary devices characteristic of ancient Near Eastern legal and instructional texts, particularly within the Pentateuch. The most prominent is **Legal Prose**, evident in its precise, conditional phrasing ("When a ruler hath sinned... and is guilty"), which mirrors the structure of case law found throughout the Mosaic covenant. The verse also demonstrates **Specificity**, meticulously defining the type of offender (a "ruler"), the nature of the offense ("through ignorance"), and the resulting spiritual state ("guilty"). This precision ensures clarity in the application of the law and leaves no ambiguity regarding culpability. Furthermore, there is an underlying **Emphasis on Accountability**, particularly for those in leadership, which serves as a pervasive thematic device throughout Leviticus 4. The consistent structural pattern of sin offerings for different social strata (priest, congregation, ruler, common person) reveals a **Categorical Structure** that reinforces the universal need for atonement and God's meticulously ordered provision for it.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 4:22 profoundly illustrates the pervasive nature of sin and God's absolute holiness. It teaches that even unintentional transgressions incur guilt, demonstrating that sin is not merely about malicious intent but about failing to meet God's perfect, unblemished standard. This highlights the deep spiritual defilement that even unwitting acts can cause, necessitating a divine provision for cleansing. The specific mention of a "ruler" underscores the principle of heightened accountability for those in leadership, whose sins, even in ignorance, could have broader implications for the community's spiritual well-being and thus required a significant offering. God's provision for such sins reveals His unwavering justice, which demands atonement for all breaches of His law, coupled with His profound mercy, which graciously provides a way for reconciliation and restoration.

* [Numbers 15:27-29](/numbers/15-27-29 "Numbers 15:27-29 - Sin Offerings for Unintentional Sins")
* [Proverbs 29:2](/proverbs/29-2 "Proverbs 29:2 - When the Righteous Rule vs. the Wicked")
* [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")

### REFLECTION AND APPLICATION
Leviticus 4:22 serves as a powerful and enduring reminder that God's standards are absolute and that sin, in all its forms, carries profound consequences. For believers today, this verse challenges us to deeply consider the seriousness of even our "unintentional" failures—those times we fall short not out of malicious intent, but out of ignorance, carelessness, or inherent weakness. It compels us to cultivate a deeper and more discerning awareness of God's commandments and to walk circumspectly, recognizing that even our unwitting transgressions require divine grace for forgiveness and cleansing. Furthermore, for those who find themselves in positions of leadership—whether within the church, family, workplace, or broader society—this passage emphasizes a heightened responsibility. Our actions, even those we might deem insignificant or committed without full awareness, can have profound ripple effects on those we lead and influence. It calls us to profound humility, diligent self-examination, and a constant, prayerful reliance on God's grace for both the forgiveness of our sins and the wisdom to lead with integrity and righteousness.

#### Questions for Reflection
* **In what areas of my life might I be unintentionally transgressing God's will or falling short of His standards?**
* **How does the concept of "unintentional sin" deepen my understanding of God's absolute holiness and my own continuous need for His boundless grace?**
* **If I am in a position of leadership, how does this verse inform my sense of accountability and my commitment to pursuing integrity and righteousness in all my actions?**
* **What practical steps can I take to grow in my awareness of God's commandments and to live more intentionally, striving to honor Him in every aspect of my life?**

### FAQ
**Does God punish unintentional sins in the same way as intentional sins?**

Answer: No, the Mosaic Law clearly distinguishes between unintentional sins (`shagagah`) and defiant, high-handed, or presumptuous sins (`yad ramah`). For unintentional sins, as meticulously detailed in [Leviticus 4](/leviticus/4 "Leviticus 4 - Laws for Sin Offerings"), God graciously provided specific sin offerings (`chatta't`) as a divinely ordained means of atonement and forgiveness, allowing for reconciliation and restoration. However, for deliberate, defiant sins committed with full knowledge and contempt for God's law, there was generally no sacrifice prescribed, and the severe consequence was often being "cut off from among his people" ([Numbers 15:30-31](/numbers/15-30-31 "Numbers 15:30-31 - Presumptuous Sin and Its Punishment")). This crucial distinction highlights the profound balance of God's justice, which demands a response to all sin, and His abundant mercy, which provides a path to restoration for those who err unknowingly while condemning willful rebellion against His holy commands.

### CHRIST-CENTERED FULFILLMENT
Leviticus 4:22, with its meticulous provision for the unintentional sin of a ruler, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sacrificial system, including the `chatta't` offering for unintentional sins, served as a profound shadow and type, pointing forward to the once-for-all, perfect sacrifice of the [Lamb of God, who takes away the sin of the world!](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Unlike the Old Covenant sacrifices, which had to be repeated continually whenever sin occurred, Christ's sacrifice on the cross was singular, complete, and eternally efficacious, perfecting those who are sanctified by His offering ([Hebrews 10:10-14](/hebrews/10-10-14 "Hebrews 10:10-14 - Christ's Perfect and Final Sacrifice")). Jesus, as our [great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") and the perfect Ruler—the King of kings and Lord of lords—uniquely bore the guilt of all sin, both intentional and unintentional, not for Himself, but for humanity. He became the [propitiation for our sins](/1_john/2-2 "1 John 2:2 - Jesus, the Propitiation"), taking upon Himself the just wrath of God that our transgressions deserved. Through His shed blood, believers receive [redemption, the forgiveness of sins, in accordance with the riches of God's grace](/ephesians/1-7 "Ephesians 1:7 - Redemption Through Christ's Blood"), thereby fulfilling the temporary and typological atonement offered in Leviticus. Thus, the need for a sin offering for a ruler is eternally abolished because the perfect Ruler has offered Himself as the perfect, final, and sufficient sacrifice for all who believe, ushering in an era of grace where access to God is no longer through animal blood but through the [precious blood of Christ](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 4:2

Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD [concerning things] which ought not to be done, and shall do against any of them:

Leviticus 4:13

¶ And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done [somewhat against] any of the commandments of the LORD [concerning things] which should not be done, and are guilty;

Leviticus 4:27

¶ And if any one of the common people sin through ignorance, while he doeth [somewhat against] any of the commandments of the LORD [concerning things] which ought not to be done, and be guilty;

2 Samuel 24:10

¶ And David's heart smote him after that he had numbered the people. And David said unto the LORD, I have sinned greatly in that I have done: and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have done very foolishly.

2 Samuel 24:17

And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house.

Numbers 31:13

¶ And Moses, and Eleazar the priest, and all the princes of the congregation, went forth to meet them without the camp.

2 Samuel 21:1

¶ Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, [It is] for Saul, and for [his] bloody house, because he slew the Gibeonites.