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 4:1–12. 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
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He is called by two names, Jesus Christ; Jesus because he is a savior, Christ because he is a priest. With this in mind the divinely inspired prophet Moses gave these two titles to two men eminent above all, changing the name of his own successor in the sovereignty, Auses, to Jesus, and giving his own brother, Aaron, the surname Christ, that through these two chosen men he might represent at once the high priesthood and the kingship of the one Jesus Christ who was to come.
The blood: As the figure of the blood of Christ shed for the remission of our sins, and carried by him into the sanctuary of heaven.
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Summary
Leviticus 4:5 describes a pivotal moment in the sin offering ritual for the High Priest or the entire Israelite congregation, wherein the specially consecrated High Priest meticulously collects a portion of the bullock's blood and brings it into the sacred space of the Tabernacle of the congregation. This action profoundly underscores the life-giving and atoning power attributed to blood in the ancient Israelite sacrificial system, highlights the indispensable mediatorial role of the High Priest, and signifies the critical necessity of ritually purifying God's holy dwelling place from the defilement caused by the people's sins, even those committed unintentionally.
Context
Literary Context
Leviticus 4 meticulously details the chatta'th, or sin offering, which is specifically prescribed for unintentional transgressions committed by various segments of the Israelite community. The verses immediately preceding Leviticus 4:5 establish the prerequisite sacrifice—a young bull without blemish—and the initial procedural steps: the offerer's laying of hands upon the bull's head, symbolizing identification with the sacrifice, followed by the animal's slaying outside the Tabernacle court, as outlined in Leviticus 4:4. Following this, Leviticus 4:5 transitions to the critical handling of the blood, which was understood as the life force and the central element for achieving atonement. The subsequent verses, specifically Leviticus 4:6-7, elaborate on the precise application of this blood within the Tabernacle, including its sprinkling before the veil and smearing on the horns of the altar of incense, before the remaining blood was poured out at the base of the altar of burnt offering.
Historical & Cultural Context
The sin offering held a unique position among the various sacrifices, primarily serving to atone for sins committed unknowingly or unintentionally. This emphasized the absolute holiness of God and the pervasive nature of sin, even when not deliberate. The designation "the priest that is anointed" refers exclusively to the High Priest, whose consecration involved a special anointing with holy oil, as meticulously detailed in Exodus 29:7. His elevated status meant that his own unintentional sins, or those of the entire community he represented, necessitated a more elaborate and potent ritual to cleanse the sacred space of the Tabernacle from defilement. The Tabernacle, serving as God's dwelling place among His people, as commanded in Exodus 25:8, was considered supremely holy. Any sin, even unintentional, was believed to pollute this sacred space, thereby requiring purification through the shedding and precise application of blood. This intricate system powerfully conveyed the gravity of sin and God's gracious provision for reconciliation.
Key Themes
Leviticus 4:5 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Atonement, highlighting God's divinely ordained means of covering sin and restoring relationship. The verse underscores the Holiness of God, demonstrating that His sacred presence cannot abide sin, necessitating meticulous rituals for purification. It also emphasizes the Mediatorial Role of the Priesthood, particularly the High Priest, as the indispensable intercessor between a holy God and sinful humanity. Furthermore, the handling of the blood reinforces the theme of Life and Blood as Sacred, a concept profoundly articulated in Leviticus 17:11, where blood is declared to be the life of the creature and the means of atonement. The purification of the Tabernacle itself reinforces the theme of Sanctuary Purity, ensuring God's continued presence among His people.
Exposition and Analysis
Key Word Analysis
This term, derived from the root meaning "to smear" or "to rub with oil," specifically refers to the High Priest who has undergone a sacred consecration ritual involving the application of holy anointing oil. This anointing set him apart as God's chosen representative, endowing him with divine authority and enabling him to perform his unique mediatorial duties between God and Israel. The term underscores his sacred appointment and exclusive access to the most holy areas of the Tabernacle, subtly foreshadowing the ultimate "Anointed One," the Messiah.
In ancient Israelite theology, blood was understood as the very essence of life, as explicitly stated in Leviticus 17:11. Its meticulous handling within the sacrificial system underscores its profound theological significance as the divinely appointed means of atonement. The act of taking the bullock's blood was not merely a physical action but a symbolic transfer of the innocent animal's life, offered as a substitute to cover the guilt of the transgressor, thereby making reconciliation with a holy God possible.
Literally translating to "tent of meeting," this phrase refers to the portable sanctuary that served as the central place of worship and the tangible locus of God's presence among His people, Israel. Bringing the atoning blood "to the tabernacle of the congregation" signifies that the purification was not solely for the individual or community but, crucially, for the sacred dwelling place itself. This action was essential because sin, even unintentional, was believed to defile the Tabernacle, necessitating its ritual cleansing to ensure God's holy presence could remain amidst an imperfect people.
Verse Breakdown
"And the priest that is anointed"
This phrase precisely identifies the High Priest, the preeminent spiritual leader of Israel, who was consecrated for his unique office through a special anointing. His involvement in this specific sin offering ritual indicates the profound gravity of the sin being atoned for—either his own unintentional sin or that of the entire community—and the exceptionally high level of ritual purity required for its expiation. His office granted him exclusive access to the most sacred areas within the Tabernacle, making him the sole individual capable of performing this particular act of atonement.
"shall take of the bullock's blood"
This action forms the core of the entire sin offering. Following the bullock's slaying, its blood, which embodies its very life, is carefully collected. The emphasis on "taking" the blood highlights that the life of an innocent animal is being offered as a substitute for the life of the sinner, serving as the divinely ordained means of making atonement. The collected quantity of blood would be sufficient for the subsequent, precise applications within the sacred confines of the Tabernacle.
"and bring it to the tabernacle of the congregation"
This clause signifies the crucial movement of the atoning blood from the place of slaughter (outside the Tabernacle court) into the holy precincts of the sanctuary itself. This act is absolutely essential because sin, even if unintentional, was believed to defile the Tabernacle, which was God's dwelling place. The blood, acting as the agent of purification, had to be brought into God's immediate presence to cleanse the sanctuary and thereby restore the covenant relationship between God and His people, ensuring His continued holy presence among them.
Literary Devices
Leviticus 4:5, as an integral part of the intricate sacrificial system, employs several profound literary devices. Symbolism is paramount, with the "blood" serving as a potent symbol of life and atonement, representing the divinely appointed means by which sin is covered and purity is restored. The "Tabernacle of the congregation" functions as a powerful symbol of God's immanent presence among His people, and its purification vividly underscores the absolute holiness of God, which cannot tolerate the stain of sin. Typology is also significantly evident, as "the priest that is anointed" serves as a type, or foreshadowing, of a greater High Priest to come. His mediatorial role, his sacred anointing, and his bringing of atoning blood into the sacred space all point forward to the ultimate, perfect High Priest. The entire ritual described in this verse and its surrounding context is a prime example of Ritual Purity, a pervasive and foundational theme throughout the book of Leviticus, emphasizing the meticulous steps required to maintain a holy relationship with a holy God, even in the face of human imperfection and unintentional sin.
Theological and Thematic Connections
Leviticus 4:5 profoundly illustrates several core theological truths that resonate throughout biblical revelation. It underscores the pervasive nature and seriousness of sin, even unintentional transgressions, which necessitate divine provision for atonement. The emphasis on the High Priest highlights the indispensable necessity of mediation between a holy God and sinful humanity, while the centrality of blood reveals God's chosen means of expiation—the substitution of life for life. This verse, therefore, lays foundational principles for understanding the gravity of sin, the unblemished holiness of God, and the indispensable role of a divinely appointed mediator and a blood sacrifice in achieving reconciliation and purification, setting the stage for the New Covenant.
Reflection and Application
Leviticus 4:5, while describing an ancient and seemingly distant ritual, offers profound and timeless insights for contemporary believers. It confronts us with the pervasive nature and inherent seriousness of sin, compelling us to recognize that even our unwitting transgressions defile us and invariably impact our relationship with a holy God. The meticulousness and gravity of the ritual underscore God's absolute standard of holiness and, simultaneously, His gracious and sovereign provision for dealing with human sin. We are called to deeply reflect on our own inherent need for atonement and purification, acknowledging with humility that our own efforts are utterly insufficient to bridge the chasm created by sin. This verse also profoundly invites us to appreciate the concept of mediation, recognizing that we cannot simply approach God on our own terms but require a divinely appointed intercessor. Ultimately, it cultivates a deeper gratitude for the ultimate fulfillment of this Old Testament shadow in the person and work of Jesus Christ, who perfectly accomplished what the Levitical system could only foreshadow, providing a complete and eternal atonement.
Questions for Reflection
FAQ
Why was the High Priest specifically required to perform this action?
The High Priest, referred to as "the priest that is anointed," was uniquely consecrated for his sacred office, symbolizing his unparalleled mediatorial role between God and the nation of Israel. When the sin offering was for his own unintentional sin or for the collective sin of the entire congregation, the ritual demanded the highest level of purity and spiritual authority. His actions, particularly bringing the atoning blood into the Tabernacle, underscored the profound gravity of the sin and the comprehensive nature of the atonement needed to cleanse both the people and God's sacred dwelling place from defilement. This is further elaborated in Leviticus 4:3 concerning the High Priest's sin and in Leviticus 4:13 regarding the congregation's sin.
What is the significance of "the bullock's blood" in this ritual?
In ancient Israelite theology, blood was unequivocally considered the life force, and God explicitly designated it as the divinely appointed means of atonement. Leviticus 17:11 powerfully states, "for the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul." Therefore, taking the bullock's blood meant taking its very life, which was offered as a substitute for the life of the sinner. Its subsequent application within the Tabernacle ritually cleansed and purified, symbolizing the covering of sin and the restoration of the relationship with a holy God.
Why was the blood brought "to the tabernacle of the congregation" rather than just offered on the altar outside?
The Tabernacle served as the sacred dwelling place of God among His people, as commanded and detailed in Exodus 25:8. Sin, even unintentional, was believed to defile this holy space, rendering it unfit for God's holy presence. For the sin of the High Priest or the entire congregation, a more extensive and profound purification was required, extending beyond the outer altar of burnt offering. Bringing the blood into the Tabernacle, specifically to be sprinkled before the veil and applied to the horns of the altar of incense, as outlined in Leviticus 4:6-7, ritually cleansed the sanctuary itself. This meticulous act ensured that God's holy presence could continue to dwell among His people despite their imperfections and ongoing sin.
Christ-Centered Fulfillment
Leviticus 4:5, with its profound emphasis on the anointed High Priest, the atoning blood, and the purification of the Tabernacle, serves as a rich and compelling shadow pointing directly to the person and redemptive work of Jesus Christ. The "priest that is anointed" finds His ultimate and perfect fulfillment in Jesus, the true Messiah, the perfectly anointed one by the Holy Spirit. Unlike the Levitical high priests, who were themselves sinful and thus required to offer sacrifices for their own transgressions before ministering for others, as noted in Hebrews 7:27, Jesus stands as our great High Priest—holy, blameless, undefiled, and separate from sinners. He did not enter the earthly Tabernacle with the blood of bulls or goats; rather, He "entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). The act of bringing the blood "to the tabernacle of the congregation" is perfectly fulfilled by Christ, who, through His sacrificial death on the cross, shed His own precious blood and entered the true, heavenly Tabernacle—the very presence of God (Hebrews 9:24). His purpose was not to cleanse a physical tent, but to cleanse our consciences from dead works, enabling us to serve the living God (Hebrews 9:14). Thus, Leviticus 4:5 beautifully illustrates the necessary elements—a perfect priest, a perfect sacrifice, and access to God's presence—all perfectly met and eternally secured in Jesus Christ, the Lamb of God who takes away the sin of the world.