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 4:27–35. 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 4:35 meticulously concludes the instructions for the sin offering for an ordinary individual, detailing the final ritualistic steps. It mandates that the priest remove all the fat from the sacrificial animal and burn it upon the altar, a practice mirroring that of peace offerings and signifying a complete dedication to the Lord. This act is presented as a "fire offering unto the LORD," culminating in the priest making atonement for the sin committed, thereby securing divine forgiveness for the individual. The verse underscores the gravity of sin, God's gracious provision for reconciliation within the Old Covenant, and the indispensable mediatorial role of the priesthood in maintaining the covenant relationship between a holy God and His people.
Context
Literary Context
Leviticus 4:35 serves as the concluding verse for the specific regulations concerning the sin offering for an ordinary individual, found in the section spanning Leviticus 4:27-35. This segment is part of a larger unit within Leviticus 4:1-35 and Leviticus 5:1-13 that comprehensively outlines the various categories of unintentional sins and their corresponding sacrificial requirements, differentiating between the high priest, the whole congregation, a leader, and a common person. Immediately preceding this verse, Leviticus 4:34 details the specific actions for the sin offering of a lamb, including the laying on of hands and the application of blood, setting the stage for the final disposition of the animal's fat. The broader literary context of Leviticus 1-7 establishes the foundational sacrificial system of Israel, encompassing burnt offerings, grain offerings, peace offerings, and sin offerings, each designed to address different aspects of worship, fellowship, and sin within the covenant relationship.
Historical & Cultural Context
The sacrificial system of ancient Israel, as meticulously detailed in Leviticus, was the divinely ordained means for maintaining the covenant relationship between Yahweh and His people, established at Mount Sinai. While sacrifices were common in the ancient Near East, Israel's system was unique in its meticulousness, its emphasis on holiness, and its specific provisions for atonement for unintentional sins. The burning of fat on the altar, as commanded in Leviticus 4:35, was a consistent practice throughout Israelite worship, signifying that the choicest and most valuable part of the animal was exclusively reserved for God. This principle is also evident in the instructions for peace offerings (e.g., Leviticus 3:16-17), highlighting a consistent theological truth that the "best" belonged to the Lord. The concept of "atonement" (Hebrew: kaphar) was central to Israelite theology, signifying a "covering" or "purging" of sin that allowed a holy God to dwell in the midst of an unholy people without consuming them. The priest's role was not merely ritualistic; they were divinely appointed mediators, facilitating the reconciliation between God and the individual through these prescribed rituals, thereby restoring fellowship.
Key Themes
Leviticus 4:35 contributes significantly to several major theological and narrative themes within the book of Leviticus. Foremost among these is the theme of God's Holiness and the Seriousness of Sin. Even unintentional sins, as addressed in Leviticus 4, required a specific and costly sacrifice, underscoring that sin, in any form, defiles and creates a barrier between a holy God and His people. Secondly, the verse highlights the theme of Divine Provision and Grace, demonstrating God's gracious initiative in providing a means for His people to be reconciled to Him despite their sinfulness. He did not leave them without a way to deal with their transgressions. Thirdly, the verse emphasizes the Mediatorial Role of the Priesthood. The priest's actions were indispensable for the atonement process, illustrating that access to God and the restoration of fellowship required a divinely appointed intermediary. Finally, the theme of Atonement and Forgiveness is central, as the verse explicitly states that the priest "shall make an atonement for his sin... and it shall be forgiven him," revealing the efficacy of the sacrificial system in addressing the consequences of sin and restoring covenant relationship.
Exposition and Analysis
Key Word Analysis
This term refers specifically to the internal, suet-like fat that surrounds the organs (e.g., kidneys, intestines, liver). In ancient Israelite culture, cheleb was considered the richest, most valuable, and often the most delicious part of an animal. Its exclusive dedication to the Lord, as seen in Leviticus 3:17, symbolized that the "best" of the offering, representing the essence and vitality of the sacrifice, was reserved for God alone. This practice underscored God's supreme holiness and His worthiness to receive the choicest portions, preventing human consumption of what was deemed sacred and consecrated to Him.
This crucial primitive root means "to cover," "to expiate or condone," "to placate or cancel." In the context of the sin offering, kâphar signifies the ritual act performed by the priest through which sin is "covered" or "purged" from the individual, thereby allowing for the restoration of a right relationship with God. It is not merely a symbolic act but one that achieves a real, albeit temporary, cleansing and reconciliation within the Old Covenant framework. The concept implies a removal of the barrier that sin creates between God and humanity, enabling divine forgiveness.
This primitive root specifically refers to God's sovereign act of pardoning or remitting sin. Unlike kâphar, which describes the ritual act performed by the priest to achieve reconciliation, çâlach describes the divine response—God's gracious act of forgiveness. The phrase "it shall be forgiven him" emphasizes that the ultimate outcome of the properly performed sin offering, with the priest making atonement, is the direct and merciful act of God's pardon. This highlights God's character as one who desires to forgive and restore fellowship with His people.
Verse Breakdown
"And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings;"
This clause details the specific action required of the priest concerning the fat of the sacrificial animal. The phrase "all the fat thereof" emphasizes the completeness of the dedication—no portion of the sacred fat was to be withheld. The comparison to "the fat of the lamb is taken away from the sacrifice of the peace offerings" (referencing Leviticus 3:3-5) highlights a consistent principle across different types of offerings: the fat, as the choicest part, was always reserved for the Lord, signifying His supreme honor and worthiness. This also indicates a shared ritualistic practice, underscoring the sanctity of the fat.
"and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD:"
Following the removal, the fat was to be consumed by fire on the altar of burnt offering. This act of burning transformed the physical offering into a spiritual aroma ascending to God, signifying its complete dedication and acceptance. The phrase "according to the offerings made by fire unto the LORD" reinforces that this burning was not merely disposal but a sacred act of worship, aligning with the broader sacrificial regulations for "food offerings" (e.g., Leviticus 3:11, Leviticus 3:16). The fire symbolized God's presence, acceptance, and the consuming nature of His holiness.
"and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him."
This is the climactic purpose and outcome of the entire sin offering ritual. The priest, acting as God's appointed mediator, performs the ritual actions that "make atonement" (kaphar) for the individual's unintentional sin. This act of atonement, a covering or purging, addresses the breach in the relationship caused by sin. The direct consequence of this divinely ordained process is that the sin "shall be forgiven him" (salach) by God. This demonstrates God's mercy and willingness to restore fellowship with His people when they approach Him through the prescribed means, highlighting the efficacy of the sacrificial system in dealing with sin and securing divine pardon.
Literary Devices
Leviticus 4:35 employs several literary devices to convey its profound theological truths. The most prominent is Symbolism, where the fat of the animal symbolizes the "best" or "choicest" part, representing the offering of one's utmost to God. Its burning on the altar signifies complete dedication and acceptance by a holy God. The entire ritual itself functions as a Type, foreshadowing the ultimate, perfect sacrifice of Jesus Christ. The repeated emphasis on "make an atonement" and "it shall be forgiven him" demonstrates Repetition of a core theological concept, underscoring the primary purpose and outcome of the sin offering. The Juxtaposition of human sin (even unintentional) with divine provision for forgiveness highlights God's justice in requiring a sacrifice and His mercy in providing a means for reconciliation. Furthermore, the Ritualistic Language used throughout the chapter, including this verse, provides precise instructions, underscoring the meticulous nature of God's requirements and the solemnity of the covenant relationship.
Theological and Thematic Connections
Leviticus 4:35 encapsulates several foundational theological themes crucial to understanding God's character and His redemptive plan. It powerfully illustrates the holiness of God and the seriousness of sin, even unintentional sin, which necessitates a costly sacrifice for reconciliation. The dedication of the fat to the Lord reinforces the principle that God deserves the "best" and that true worship involves complete surrender. The verse also highlights God's gracious provision for forgiveness within the Old Covenant, demonstrating His desire for fellowship with His people despite their fallen nature. The concept of atonement is central, revealing God's method for bridging the gap between Himself and humanity, temporarily covering sin until a permanent solution could be provided. This system, administered by the priesthood, underscores the need for mediation between a holy God and sinful humanity.
Reflection and Application
While the sacrificial system of Leviticus is no longer practiced by believers today, the spiritual principles embedded in Leviticus 4:35 remain profoundly relevant. This verse serves as a powerful reminder of the pervasive nature of sin, even those we commit unintentionally or unknowingly, and its real consequence of separating us from a holy God. It compels us to cultivate a heightened awareness of sin's gravity and to foster a humble posture before God, recognizing our constant need for His grace and forgiveness. Furthermore, the meticulousness of the ritual and the emphasis on the "best" being offered to God challenge us to consider the quality of our own worship and obedience. Are we holding back any "fat" from the Lord, or are we offering Him our choicest time, talents, and resources? Ultimately, this verse points us to the immense value of God's provision for reconciliation, prompting gratitude for the perfect and complete atonement provided in Christ, which far surpasses the temporary covering of the Old Covenant sacrifices. It should inspire us to live in the freedom of forgiveness and to extend that same grace to others, recognizing that God's desire is always for restoration and fellowship.
Questions for Reflection
FAQ
Why was the fat specifically burned and not eaten?
The burning of the fat on the altar, as seen in Leviticus 4:35 and other sacrificial laws (e.g., Leviticus 3:16), signified that the choicest, richest, and most valuable part of the animal was exclusively reserved for the Lord. In ancient Near Eastern cultures, fat was considered a delicacy and a symbol of prosperity. By dedicating it entirely to God through fire, it underscored His supreme holiness and worthiness to receive the "best" of the offering. It also served as a symbolic "food" for God, an "offering made by fire, a sweet aroma to the Lord" (Leviticus 3:16). This practice reinforced the distinction between the sacred and the common, preventing the Israelites from consuming what was consecrated solely for divine purposes.
What is the difference between "atonement" and "forgiveness" in this verse?
In Leviticus 4:35, "atonement" (Hebrew: kâphar) refers to the ritual act performed by the priest that "covers" or "purges" the sin. It is the means by which reconciliation is achieved. The priest's actions, including the burning of the fat and the application of blood, facilitate this covering. "Forgiveness" (Hebrew: çâlach), on the other hand, is the divine response and outcome of the atonement. It is God's gracious act of pardoning the sin and restoring the relationship with the individual. So, the atonement is the human (priestly) action prescribed by God that makes forgiveness possible, and forgiveness is God's merciful declaration that the sin is remitted. The verse clearly states that the priest "shall make an atonement for his sin... and it shall be forgiven him," showing a cause-and-effect relationship where the divinely ordained ritual leads to divine pardon.
Did these Old Testament sacrifices truly remove sin permanently?
The Old Testament sacrifices, including the sin offering in Leviticus 4, provided a temporary and provisional covering for sin, allowing a holy God to dwell among His sinful people. They effectively dealt with specific instances of unintentional sin, restoring the individual to a state of ritual purity and fellowship with God within the Old Covenant. However, they did not provide a permanent, once-for-all removal of sin or a complete transformation of the inner heart. The repeated nature of these sacrifices (e.g., the annual Day of Atonement in Leviticus 16) indicated their temporary nature and pointed forward to a future, perfect sacrifice that would truly and eternally cleanse sin. The New Testament, particularly the book of Hebrews, clarifies that these sacrifices were a "shadow" of the ultimate reality found in Jesus Christ, whose single sacrifice truly removes sin forever.
Christ-Centered Fulfillment
Leviticus 4:35, with its emphasis on atonement and forgiveness through sacrifice, profoundly foreshadows the person and work of Jesus Christ. The burning of the fat, representing the "best" of the offering dedicated to God, finds its ultimate fulfillment in Christ, who offered Himself as the perfect, unblemished Lamb of God, holding nothing back. His sacrifice was not merely a part of Him, but His entire being, His very life, given completely to God as a "fragrant aroma" (Ephesians 5:2). The priest's role in making atonement, a temporary covering for sin, points directly to Jesus as our great High Priest, who entered the true heavenly sanctuary "once for all" (Hebrews 9:12) with His own blood, securing an eternal redemption that the animal sacrifices could never achieve. While the Old Testament sacrifices merely "covered" sins, Christ's death on the cross truly "takes away" the sin of the world (John 1:29), providing complete and permanent forgiveness. He is the ultimate sin offering, bearing the wrath of God for our transgressions (Isaiah 53:5), so that through faith in Him, we receive not just a temporary covering, but a radical transformation and full reconciliation with God, fulfilling the promise of "it shall be forgiven him" in its most glorious and enduring sense (Romans 5:11).