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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 4:27–35. His two-level outline is real structure in the source text, so it is rendered as structure.
I.Here is the law of the sin-offering for a common person, which differs from that for a ruler only in this, that a private person might bring either a kid or a lamb, a ruler only a kid; and that for a ruler must be a male, for the other a female: in all the circumstances of the management of the offering they agreed. Observe,
1.The case supposed: If any one of the common people sin through ignorance, Lev 4:27. The prophet supposes that they were not so likely as the great men to know the way of the Lord, and the judgment of their God (Jer 5:4), and yet, if they sin through ignorance, they must bring a sin-offering. Note, Even sins of ignorance need to be atoned for by sacrifice. To be able to plead, when we are charged with sin, that we did it ignorantly, and through the surprise of temptation, will not bring us off if we be not interested in that great plea, Christ hath died, and entitled to the benefit of that. We have all need to pray with David (and he was a ruler) to be cleansed from secret faults, the errors which we ourselves do not understand or are not aware of, Psa 19:12.
2.That the sins of ignorance committed by a single person, a common obscure person, did require a sacrifice; for, as the greatest are not above the censure, so the meanest are not below the cognizance of the divine justice. None of the common people, if offenders, were overlooked in a crowd.
3.That a sin-offering was not only admitted, but accepted, even from one of the common people, and an atonement made by it, Lev 4:31, Lev 4:35. Here rich and poor, prince and peasant, meet together; they are both alike welcome to Christ, and to an interest in his sacrifice, upon the same terms. See Job 34:19.
II.From all these laws concerning the sin-offerings we may learn,
1.To hate sin, and to watch against it. That is certainly a very bad thing to make atonement for which so many innocent and useful creatures must be slain and mangled thus.
2.To value Christ, the great and true sin-offering, whose blood cleanses from all sin, which it was not possible that the blood of bulls and of goats should take away. Now, if any man sin, Christ is the propitiation (Jo1 2:1, Jo1 2:2), not for Jews only, but for Gentiles. And perhaps there was some allusion to this law concerning sacrifices for sins of ignorance in that prayer of Christ's, just when he was offering up himself a sacrifice, Father, forgive them, for they know not what they do.
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Summary
Leviticus 4:31 meticulously details a critical component of the sin offering for a common person in ancient Israel, illuminating the divinely ordained ritual path to forgiveness within the Old Covenant. This verse specifically outlines the precise handling of the sacrificial animal's fat, emphasizing its sacred significance as an offering reserved for the Lord, and culminates in the profound declaration of atonement achieved and divine pardon granted to the penitent individual.
Context
Literary Context
Leviticus 4:31 is situated within a larger block of instruction (Leviticus 4:1-5:13) that meticulously details the various types of sin offerings (Hebrew: ḥaṭṭaʾt) required for unintentional transgressions committed by different members of the Israelite community. Specifically, verses 4:27-35 focus on the sin offering for a "common person" (Hebrew: nepeš), outlining the specific animal required (a female goat or lamb, depending on the individual's means) and the precise ritual procedures. The preceding verses in chapter 4 address offerings for the high priest Leviticus 4:3, the whole congregation Leviticus 4:13, and a ruler Leviticus 4:22. The consistent pattern across these offerings involves the laying on of hands, the slaughter of the animal, the application of its blood, and the burning of its fat, all culminating in atonement and forgiveness. This verse, therefore, represents the culmination of the prescribed ritual for the individual Israelite, ensuring a pathway to reconciliation with God after an unwitting sin.
Historical & Cultural Context
In ancient Israel, the sacrificial system was the divinely instituted means by which a holy God could dwell among a sinful people. Sin, even unintentional, created a breach in the covenant relationship and required a prescribed remedy. The concept of "fat" (Hebrew: ḥēleḇ) held immense significance in the ancient Near East, often considered the richest, most vital, and most desirable part of an animal. Unlike other parts of the animal that could be consumed by the priests or the offerer in other sacrifices (e.g., peace offerings, as referenced in Leviticus 3:16), the fat from sin offerings was exclusively reserved for the Lord, symbolizing that the best and most precious aspects of the offering belonged solely to Him. Burning the fat on the altar, producing a "sweet savour," was an act of worship and dedication, signifying the complete devotion and obedience of the worshiper and the acceptance of the offering by God. This ritual underscored the seriousness of sin, the holiness of God, and the absolute necessity of a divinely provided means of dealing with human transgression.
Key Themes
This chapter, and specifically this verse, profoundly illustrates several foundational theological themes. Firstly, it underscores the Holiness of God and His absolute demand for purity, requiring a specific, divinely ordained means for sinful humanity to approach Him. Secondly, it highlights the Seriousness of Sin, even unintentional transgressions, as anything that defiles or breaks covenant relationship must be addressed. The meticulousness of the ritual emphasizes that sin is not trivial. Thirdly, it reveals God's Gracious Provision for Atonement and Forgiveness, demonstrating His desire to reconcile with His people by providing a pathway to deal with their sin. Fourthly, the role of the priest emphasizes the necessity of Priestly Mediation, as the priest acts as the divinely appointed intercessor between God and the individual. Finally, the entire sacrificial system, encapsulated in this verse, points to the Substitutionary Principle, where the life of an innocent animal is offered in place of the guilty individual, foreshadowing the ultimate sacrifice of Christ, who would bear the sins of many (Isaiah 53:6).
Exposition and Analysis
Key Word Analysis
From an unused root meaning to be fat, this term (H2459) denotes the richest or choice part of an animal. In the Israelite sacrificial system, the fat was considered the choicest and most vital part, representing the animal's essence. Its complete removal and burning on the altar, exclusively for the Lord, symbolized giving God the very best and acknowledging His supreme ownership and holiness. This practice distinguished Israelite worship from pagan rituals and underscored the sacredness of the offering.
This word (H7381) refers to an odor or scent, as if blown. In the context of "sweet savour," it describes the aroma rising from the burnt offering. It is an anthropomorphism, indicating God's acceptance and pleasure in the offering, not due to its literal smell, but because it was offered in obedience to His command, in faith, and according to the prescribed ritual.
Derived from a root meaning "to rest," this term (H5207) means properly "restful" or "pleasant," abstractly "delight." When combined with "savour," it signifies that the offering was pleasing and acceptable to God, signifying that the ritual successfully achieved its purpose of appeasing God's righteous wrath against sin and bringing about His divine approval.
This crucial theological term (H3722) is a primitive root meaning "to cover," "to expiate," "to purge," or "to make reconciliation." In the context of the sin offering, it describes the process by which the guilt of sin is covered or removed, and the relationship between the sinful individual and the holy God is restored. It highlights God's initiative in providing a means for reconciliation, making it possible for Him to pardon the offender without compromising His justice.
Verse Breakdown
"And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings;"
This clause specifies the initial action of the priest: the complete removal of the fat from the sacrificial animal. The comparison to "peace offerings" (Leviticus 3) reinforces the sacredness of the fat, as it was consistently reserved for the Lord in various offerings, signifying its exclusive dedication to Him. This act demonstrates the worshiper's full surrender and the offering of the best part to God.
"and the priest shall burn [it] upon the altar for a sweet savour unto the LORD;"
Following the removal, the fat is to be burned on the altar of burnt offering. The burning transforms the physical substance into smoke ascending to God, symbolizing the offering's acceptance. The phrase "for a sweet savour unto the LORD" underscores that this act, performed in obedience and faith, was pleasing and acceptable to God, signifying His divine approval of the ritual and the worshiper's intent.
"and the priest shall make an atonement for him, and it shall be forgiven him."
This final clause declares the ultimate outcome and purpose of the ritual. The priest, acting as God's mediator, performs the atonement (covering or expiation) through the prescribed sacrifice. The direct consequence of this divinely ordained act is that the individual who brought the offering receives forgiveness from God. This highlights the efficacy of the sacrificial system in addressing sin and restoring the individual to a right standing with God.
Literary Devices
Leviticus 4:31 employs several significant literary devices to convey its profound theological message. Symbolism is paramount, with the "fat" serving as a powerful symbol of the best, richest, and most vital part of the animal, exclusively reserved for God. Its burning on the altar is a symbolic act of complete dedication and worship. The phrase "sweet savour" is an anthropomorphic metaphor, attributing human sensory experience (smell) to God to convey His divine acceptance and pleasure in the obedient offering, rather than a literal olfactory experience. The entire ritual, meticulously detailed, functions as a type or foreshadowing, pointing forward to a greater reality. The temporary covering of sin through animal sacrifice ultimately anticipates the perfect and final sacrifice of Jesus Christ, which would truly take away sin and provide eternal forgiveness. The repetition of "priest" throughout the verses concerning sin offerings emphasizes the indispensable role of the mediator in facilitating atonement and forgiveness.
Theological and Thematic Connections
Leviticus 4:31 encapsulates core theological truths about sin, holiness, and divine provision for reconciliation. It teaches that sin, even unintentional, creates a breach in the relationship with a holy God and demands a divinely appointed remedy. The meticulous ritual, particularly the burning of the fat as a "sweet savour," underscores God's absolute holiness and His demand for the best, while simultaneously revealing His gracious provision for atonement. The verse highlights the indispensable role of priestly mediation and the direct link between the sacrificial act and the promise of divine forgiveness. This system, though temporary, powerfully illustrated the principle that "without shedding of blood there is no remission" (Hebrews 9:22), preparing Israel for the ultimate and perfect sacrifice.
Reflection and Application
Leviticus 4:31, while describing an ancient ritual, offers timeless insights into the nature of God and humanity's relationship with Him. It reminds us that sin, in any form, is a serious offense against a holy God and requires a divine remedy. The meticulousness of the offering underscores God's demand for obedience and His provision for reconciliation. For us today, the primary application is not in replicating the ritual but in understanding the spiritual realities it conveyed. It points us to the profound truth that forgiveness is not earned but is a gracious gift from God, made possible through a substitutionary sacrifice. This should cultivate in us a deep appreciation for the immense cost of our redemption and a humble recognition of God's boundless grace. We are called to live lives of gratitude, acknowledging that our forgiveness is complete and eternal through Christ, prompting us to offer our "best" in worship and obedience, not to earn favor, but as a response to His overwhelming love.
Questions for Reflection
FAQ
Why was the fat specifically burned and considered a "sweet savour" to the Lord, while other parts of the animal might be eaten?
In the ancient Israelite sacrificial system, the fat (Hebrew: ḥēleḇ) was considered the richest, most vital, and most valuable part of the animal. By divine command, it was exclusively reserved for the Lord in many offerings, including the sin offering and peace offerings (Leviticus 3:16). Burning the fat on the altar symbolized giving God the very best, acknowledging His supreme ownership and holiness. The phrase "sweet savour" (Hebrew: rêaḥ nîḥōaḥ) indicates God's acceptance and pleasure in the offering. This acceptance was not due to a literal pleasant smell, but because the offering was performed in obedience to His commands, in faith, and according to the prescribed ritual. It signified that the offering had successfully achieved its purpose of appeasing God's righteous wrath against sin and was therefore pleasing in His sight. This distinguished it from other parts of the animal that might be consumed by priests or offerers, as the fat represented the essence given wholly to God.
Christ-Centered Fulfillment
Leviticus 4:31, with its emphasis on the sin offering's fat being burned as a "sweet savour" for atonement and forgiveness, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament sin offerings, though divinely instituted, were inherently temporary and imperfect, serving as a pedagogical shadow pointing to the coming reality (Hebrews 10:1). Christ is the true and final sacrificial Lamb of God, whose perfect life and atoning death on the cross constitute the ultimate "sweet-smelling aroma, an acceptable sacrifice, pleasing to God" (Ephesians 5:2). Unlike the fat of animals, which could only cover sins temporarily, Christ's sacrifice was a complete and once-for-all offering (Hebrews 10:10), truly taking away the sin of the world (John 1:29). Through His blood, we receive not merely a covering but a complete removal of sin, granting us reconciliation (Romans 5:11) and eternal forgiveness (Colossians 1:14). He is our great High Priest, who offered Himself as the perfect sacrifice, making permanent atonement for all who believe, thereby fulfilling the priestly mediation foreshadowed in Leviticus (Hebrews 9:12).