TRV
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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 4:1–12. 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.
And before the time of the prophets, when he wanted to show that sins received a much heavier penalty when they were committed by the priests than when they were committed by ordinary people, he commanded as great a sacrifice to be offered for the priests as for all the people. This explicitly proves that the priest’s wounds require greater help, indeed as much as those of all the people together. They would not have required greater help if they had not been more serious, and their seriousness is not increased by their own nature but by the extra weight of dignity belonging to the priest who dares to commit them.
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Summary
Leviticus 4:3 meticulously details the sacrificial protocol for an unintentional sin committed by the anointed priest, specifically the High Priest. This instruction highlights the profound weight of responsibility associated with his sacred office, mandating the most significant and costly atonement—an unblemished young bullock—to purify himself and, by extension, the entire community from the defilement his transgression incurs, thereby preserving the sanctity of the tabernacle and the covenant relationship with God.
Context
Literary Context
Leviticus 4 initiates a pivotal section (chapters 4-5) dedicated to the chatta't (sin offering) and asham (guilt offering). These sacrifices were divinely ordained to address sins committed unintentionally, in ignorance, or through negligence, distinguishing them sharply from presumptuous, high-handed sins which often incurred the severe penalty of being "cut off" from the community. Chapter 4 systematically delineates the specific sin offerings required, graded according to the identity and status of the transgressor. The progression moves from the High Priest (vv. 3-12), to the entire congregation (vv. 13-21), then to a tribal ruler (vv. 22-26), and finally to a common individual (vv. 27-35). This hierarchical structure of offerings, ranging from the most expensive (a bull for the priest or congregation) to less costly animals (a male goat for a ruler, a female goat or lamb for an ordinary person), powerfully underscores a graded system of accountability. The High Priest's sin carries the greatest weight, reflecting his unique and indispensable role as the nation's spiritual representative and mediator before God, as seen in the broader context of Leviticus 16.
Historical & Cultural Context
The intricate sacrificial system was the very heart of ancient Israel's covenant relationship with Yahweh, emphasizing His absolute holiness, unapproachable purity, and the necessity of ritual and moral cleanness for His people to dwell in His presence. The High Priest, consecrated through a sacred anointing with oil (as meticulously prescribed in Exodus 29:7 and Leviticus 8:12), served as the spiritual head of the nation and the primary intercessor between God and Israel. His duties were manifold, encompassing daily priestly functions and the singular annual entry into the Most Holy Place on the Day of Atonement. Given his unparalleled proximity to God's holiness and his representative function for the entire nation, any sin committed by the High Priest was not merely a private failing but a transgression with profound national implications. Such a sin was perceived as potentially defiling the sanctuary itself and jeopardizing the integrity of the covenant relationship. The stringent requirement for a costly, unblemished bullock therefore underscored both the immense gravity of his sin and the meticulous nature of God's demands for purity in all aspects of worship and community life.
Key Themes
Leviticus 4:3 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of God's Holiness and Purity. The detailed regulations for addressing sin, even unintentional sin, highlight the absolute and unyielding nature of God's holiness, which cannot tolerate any defilement. Closely related is the theme of Atonement and Reconciliation, as the prescribed offerings provide a divinely appointed means for temporary cleansing and restoration of the covenant relationship, emphasizing God's gracious provision for a sinful people. The verse also underscores the theme of Accountability and Representation, particularly for those in positions of spiritual authority. The High Priest's sin, though personal, has communal ramifications, demonstrating that leadership carries a heightened responsibility and that the spiritual state of leaders directly impacts the spiritual well-being of the community they represent. This concept is foundational to understanding the priestly role throughout the Old Testament, from Aaron's consecration in Exodus 29 to the later prophetic critiques of unfaithful priests. Finally, the meticulous nature of the instructions points to the theme of Divine Order and Precision, revealing God's precise and orderly approach to worship and the maintenance of a holy relationship with His people, a theme echoed in the construction of the tabernacle in Exodus 25-31.
Exposition and Analysis
Key Word Analysis
This term refers to one officiating in sacred rites, specifically a priest. In the context of Leviticus, it denotes a descendant of Aaron, set apart for service in the tabernacle. The High Priest, as the chief kôhên, held the most sacred and influential position, serving as the primary mediator between God and Israel. His role involved offering sacrifices, burning incense, and entering the Most Holy Place, making his spiritual purity paramount for the nation's well-being.
Derived from the verb "to anoint," this term signifies a consecrated person, set apart for a special office through the pouring of sacred oil. In this verse, "anointed" specifically refers to the High Priest, whose anointing symbolized his divine appointment, unique holiness, and the impartation of authority for his sacred duties. This consecration elevated his status, making his actions, especially his sins, carry profound implications for the entire community. This is the same root word from which "Messiah" is derived, pointing to a future, ultimate Anointed One.
While the root châṭâʼ means "to miss the mark" or "to go astray," chaṭṭâʼâh as a noun refers primarily to an "offence" or "sin," and by extension, the "sacrifice" or "expiation" for that sin. In Leviticus 4, it specifically designates the "purification offering." This offering was designed to cleanse from defilement caused by unintentional sin, restoring ritual purity and allowing the individual or community to re-enter a state of fellowship with a holy God. It was not merely about appeasement but about purification and the removal of the barrier created by sin.
Verse Breakdown
"If the priest that is anointed do sin according to the sin of the people;"
This initial clause identifies the specific individual whose sin is being addressed: the "anointed priest," unequivocally referring to the High Priest. The phrase "according to the sin of the people" is crucial. It does not mean his sin is like the people's sin in nature, but rather that his sin has an impact upon the people, bringing guilt or defilement upon the entire community he represents. His unique status means his transgression, even if unintentional, carries a public and communal dimension, necessitating a response that addresses the broader implications of his failure.
"then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering."
This clause prescribes the precise remedy for the High Priest's transgression. The "young bullock" (from Strong's H1241 bâqâr and H1121 bên, and H6499 par) was the most valuable and costly animal in the Israelite sacrificial system, signifying the extreme gravity of the High Priest's sin and the immense cost required for its atonement. The condition "without blemish" (H8549 tâmîym) emphasizes the absolute perfection and purity demanded for anything presented to the holy LORD, symbolizing the unblemished nature of the atonement God requires. This offering, explicitly designated as a "sin offering" (chaṭṭâʼâh), was ritualistically performed to purify the High Priest and, by extension, the sanctuary and the people, from the defilement caused by his transgression, thereby restoring his capacity to minister and ensuring the continued purity of the covenant relationship.
Literary Devices
Leviticus 4:3 masterfully employs several significant literary devices to convey its profound theological truths. Repetition is prominently featured in the phrase "for his sin, which he hath sinned," serving to underscore the High Priest's personal culpability and the certainty of his transgression, even if unintentional. This reiteration emphasizes the gravity and the undeniable need for a specific, prescribed remedy. The verse also utilizes powerful Symbolism, where the "young bullock without blemish" is far more than a mere animal; it is a potent symbol of purity, immense value, and the perfect sacrifice necessary to address sin. The animal's perfection points directly to the absolute holiness of God and the unblemished character of the atonement He demands. Furthermore, the entire sacrificial system, including this specific instruction, functions as profound Typology. The High Priest, in his role as mediator, and the sin offering, providing temporary ritual cleansing, both serve as types that foreshadow a greater, ultimate reality: the perfect High Priest, Jesus Christ, and His singular, perfect, and once-for-all sacrifice.
Theological and Thematic Connections
Leviticus 4:3 offers profound theological insights into God's character and the nature of sin. It unequivocally demonstrates God's absolute holiness and the pervasive, defiling nature of sin, even when committed unintentionally. No individual, regardless of their spiritual authority or consecrated position, is exempt from God's righteous standards or the necessary process of purification. The High Priest's sin, though personal in its origin, carried communal ramifications, powerfully illustrating the interconnectedness of sin and its defiling impact on the entire covenant community. This meticulous instruction underscores God's precise care for purity in worship and His gracious provision for reconciliation when His holy standards are violated, even inadvertently. It establishes a foundational principle that sin, in any form, requires a costly atonement to restore fellowship and maintain the sanctity of the divine-human relationship.
Reflection and Application
Leviticus 4:3, despite its ancient context within the Israelite sacrificial system, provides enduring and profound principles for contemporary believers. It confronts us with the sobering truth of sin's pervasive nature, reminding us that even our unintentional transgressions are offensive to a holy God and necessitate a divine remedy. For those who hold positions of leadership, particularly in spiritual capacities, this verse serves as a potent and humbling warning: accountability is directly proportional to influence. The sins of leaders, even those committed unknowingly, have far-reaching and often detrimental consequences, impacting those they serve and potentially hindering the spiritual health and purity of the entire community. This calls for profound humility, diligent self-examination, and an unwavering reliance on God's grace for purification and guidance. Ultimately, this passage directs our gaze beyond the temporary efficacy of animal sacrifices to the perfect and ultimate provision God has made for our sin. It compels us to deeply consider the infinite cost of our own redemption and to strive to live lives that authentically reflect the holiness of the One who paid that ultimate, immeasurable price.
Questions for Reflection
FAQ
Why was the High Priest's sin considered so serious, requiring such a costly offering?
The High Priest occupied a uniquely sacred and pivotal position as the chief mediator between God and Israel. He was consecrated by special anointing and served as the spiritual representative of the entire nation, bearing their sins symbolically on the Day of Atonement. Because of his unparalleled proximity to God's holiness in the tabernacle and his indispensable role in interceding for the people, his sin was not merely a private transgression. It was seen as directly defiling the sanctuary itself and potentially bringing guilt upon the entire congregation, disrupting the covenant relationship. The costly offering of a young bullock, the most expensive animal in the sacrificial system, underscored the immense gravity of his transgression and the profound need for purification to restore the sanctity of worship and the covenant relationship. This is further emphasized by the High Priest's personal sin offering on the Day of Atonement in Leviticus 16:6.
What is the difference between "sin offering" and other types of offerings in Leviticus?
The "sin offering" (chatta't) in Leviticus 4 was specifically designed for unintentional sins or sins committed in ignorance, which caused ritual defilement or disrupted the covenant relationship. Its primary focus was purification and cleansing. Other major offerings included:
Christ-Centered Fulfillment
Leviticus 4:3 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ, who uniquely embodies and transcends the roles of both the High Priest and the unblemished sin offering. The earthly High Priest, though divinely appointed and consecrated, remained a fallible human being, perpetually needing to offer sacrifices for his own sins before he could intercede for the people (Hebrews 5:3). Jesus, however, is our "great high priest who has passed through the heavens" (Hebrews 4:14), one who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). He had no sin of His own for which to atone, yet He willingly became the perfect, unblemished "Lamb of God, who takes away the sin of the world!" (John 1:29). The costly and perfect young bullock, required for the High Priest's sin, powerfully foreshadowed Jesus' infinitely valuable and flawless sacrifice on the cross. This sacrifice was offered "once for all" (Hebrews 10:10), providing eternal redemption and purification that the repeated shedding of the blood of bulls and goats could never achieve (Hebrews 9:12). Through His perfect life, atoning death, and resurrection, Jesus, our ultimate High Priest, offered Himself as the supreme sin offering, forever cleansing us from all sin and granting us direct, confident access to God's holy presence.