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.
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Summary
Leviticus 4:7 provides precise instructions for the handling of the atoning blood from a bullock sin offering, specifically for the high priest or the entire congregation. This verse mandates a dual application of the blood: a portion is to be placed on the horns of the inner altar of sweet incense, located within the Holy Place of the Tabernacle, while the remainder is to be poured out at the base of the outer altar of burnt offering in the courtyard. This meticulous ritual underscores the pervasive reach of atonement, purifying both the sacred spaces of intimate communion with God and addressing the fundamental sin that separates humanity from His holy presence.
Context
Literary Context
Leviticus chapter 4 introduces the chatta't (sin offering), a crucial sacrifice designed to atone for unintentional sins committed by various categories of people within the Israelite community: the high priest (Leviticus 4:3-12), the entire congregation (Leviticus 4:13-21), a ruler (Leviticus 4:22-26), or a common person (Leviticus 4:27-35). Leviticus 4:7 specifically details the blood ritual for the sin offering of the high priest or the community, both of which required a bull. The preceding verses outline the initial stages of the sacrifice, including the laying on of hands and the slaughter of the animal, while the verses immediately following describe the burning of the fat and the disposal of the remaining parts outside the camp, emphasizing the complete nature of the offering and the removal of sin's defilement. This verse, therefore, is central to understanding the application of atonement within the Tabernacle system.
Historical & Cultural Context
The setting for these elaborate rituals is the Tabernacle, the portable sanctuary that served as the focal point of Israelite worship and the dwelling place of God's presence among His people. The detailed instructions in Leviticus highlight God's absolute holiness and the gravity of sin, even unintentional sin, which necessitated a divinely ordained means of reconciliation. In ancient Near Eastern cultures, and especially in Israelite theology, blood was understood as the very essence of life, as explicitly stated in Leviticus 17:11. Consequently, the precise handling of blood in atonement rituals was of supreme importance, symbolizing the surrender of a life as a substitute for the sinner. The two altars mentioned—the inner "altar of sweet incense" (the Golden Altar in the Holy Place) and the outer "altar of burnt offering" (the Bronze Altar in the courtyard)—represented distinct yet interconnected spheres of Israel's worship and interaction with God, with the blood's application signifying that sin's defilement reached every aspect of their sacred life and required comprehensive purification.
Key Themes
Leviticus 4:7 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The primary theme is the Holiness of God and the corresponding requirement for His people to be holy, or to be made holy, in order to approach Him. This verse underscores the Pervasiveness of Sin, demonstrating that sin, even when unintentional, defiles not only the individual but also the sacred spaces and instruments of worship, necessitating a comprehensive cleansing. Central to the verse is the theme of Atonement, highlighting that reconciliation with a holy God is achieved through the shedding and application of blood, representing the substitutionary giving of a life. The meticulous nature of the ritual also emphasizes the theme of Divine Order and Precision, revealing God's specific and unyielding requirements for worship and purity. Furthermore, the distinction between the altars points to the Comprehensive Reach of Atonement, covering both intimate communion (incense altar) and foundational reconciliation (burnt offering altar), foreshadowing the all-encompassing work of Christ as detailed in Hebrews 9.
Exposition and Analysis
Key Word Analysis
Meaning literally "one officiating," a priest. In the context of Leviticus 4:7, this refers specifically to the high priest (or "anointed priest"), who acted as the mediator between God and the people, performing the intricate rituals necessary for atonement. His role was critical in ensuring the proper execution of God's commands for purification and reconciliation.
Referring to "blood (as that which when shed causes death)." In Israelite theology, blood was intrinsically linked to life itself and was the divinely appointed means for atonement, as it represented the life given in substitution for the sinner. Its application symbolized the covering or purging of sin, making reconciliation possible.
Meaning "a tent (as clearly conspicuous from a distance); covering, (dwelling) (place), home, tabernacle, tent." This term refers to the portable sanctuary where God's manifest presence resided among the Israelites. The Tabernacle, also called the "tent of meeting" (H4150, môwʻêd'), was the designated place where God met with His people, and its various components and rituals were meticulously designed to facilitate communion between a holy God and a sinful people, with the sin offering being a crucial mechanism for maintaining that relationship by addressing defilement.
Verse Breakdown
"And the priest shall put [some] of the blood upon the horns of the altar of sweet incense before the LORD"
This clause describes the first specific application of the bullock's blood. The "altar of sweet incense" (also known as the Golden Altar) was located in the Holy Place, just before the veil that separated it from the Most Holy Place, where the Ark of the Covenant resided. Incense burned on this altar symbolized the prayers of the people ascending to God. Placing blood on its horns signified that even the most sacred acts of worship and intimate communion with God were tainted by sin and required purification. It extended the atoning power to the very realm of prayer and divine fellowship, demonstrating that sin defiled even the spiritual atmosphere of the sanctuary.
"which [is] in the tabernacle of the congregation"
This phrase clarifies the precise location of the altar of incense, emphasizing that this atonement ritual was performed within God's dwelling place, the "tent of meeting," under His direct observation and according to His divine command. This reinforces the sanctity of the location and the solemnity of the ritual.
"and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering"
This second action specifies the disposal of the remaining blood. The "altar of the burnt offering" (the Bronze Altar) was a large altar situated in the outer courtyard, where the primary animal sacrifices were consumed by fire. Pouring the remaining blood at its base underscored the complete surrender of the animal's life as a substitute for the sinner. It signified the full and complete application of the life-blood for atonement, acknowledging that the life of the creature was fully given over to God as a covering for sin. This act was public and foundational, addressing the sin that required a life to be given in exchange.
"which [is at] the door of the tabernacle of the congregation"
This final phrase provides the location of the Bronze Altar, at the entrance to the Tabernacle courtyard. This position made it accessible to all who brought offerings, signifying the public and communal aspect of the sin offering and its foundational role in the entire worship system. It was the first point of contact for anyone seeking to approach God through sacrifice.
Literary Devices
Leviticus 4:7 employs several literary devices to convey its profound theological meaning and ritualistic precision. Symbolism is paramount, with the blood representing life, atonement, and purification; the horns signifying strength, efficacy, and the extension of atoning power; and the two distinct altars embodying different facets of communion and sacrifice. The meticulous Ritualism evident in the detailed instructions highlights the divine precision required for approaching a holy God and the seriousness with which sin was regarded, even unintentional sin. The verse utilizes Contrast by specifying two different altars—the inner altar of incense (representing intimate prayer and spiritual communion) and the outer altar of burnt offering (representing the public act of sacrifice and the fundamental dealing with sin). This contrast underscores the comprehensive reach of atonement, from the most sacred and internal aspects of worship to the public and foundational aspects of reconciliation. The repeated phrase "tabernacle of the congregation" functions as Repetition, emphasizing the central importance of God's dwelling place as the divinely appointed locus for these atoning acts and the meeting place between God and His people.
Theological and Thematic Connections
Leviticus 4:7, with its intricate details of blood application, powerfully communicates the absolute holiness of God, the pervasive defilement of sin, and the divine provision for atonement. Sin, even when unintentional, pollutes not only the individual but also the very sacred spaces and acts of worship, necessitating a comprehensive purification. The dual application of blood on both the inner altar of incense and the outer altar of burnt offering illustrates that atonement must reach every sphere of human existence and interaction with God—from the most intimate acts of prayer and communion to the foundational public confession and removal of sin. This ritual, like all sin offerings under the Mosaic Law, served as a temporary covering, a shadow pointing forward to the ultimate and perfect sacrifice that would fully cleanse and reconcile humanity to God. It highlights God's gracious initiative in providing a way for His sinful people to draw near to His holy presence.
Reflection and Application
This verse, though rooted in ancient ritual, offers profound and enduring insights for contemporary believers. It confronts us with the sobering reality of sin's gravity—that even our unintentional transgressions require a costly, divinely appointed remedy. The meticulousness of God's instructions underscores His perfect justice, His unblemished holiness, and His unwavering commitment to providing a way for His people to draw near. For us today, Leviticus 4:7 serves as a powerful reminder of the preciousness and efficacy of the blood of Jesus Christ. Unlike the blood of bulls and goats, which could only temporarily cover sin and required repeated offerings, Christ's blood provides a complete, once-for-all cleansing, granting us direct and unhindered access to God's presence. It calls us to approach God with profound reverence, deep gratitude for His merciful provision, and unwavering confidence in the finished work of His Son, recognizing that His sacrifice has purified every aspect of our lives and our worship.
Questions for Reflection
FAQ
Why were two different altars used for the blood application in the sin offering for the high priest or congregation?
The use of two altars for the blood application in Leviticus 4:7 highlights the comprehensive scope of atonement. The inner Golden Altar, or altar of sweet incense, was located in the Holy Place, symbolizing prayer, worship, and intimate communion with God. Applying blood to its horns signified that sin defiled even the most sacred acts and places of worship, and that atonement was necessary to purify these intimate spheres of divine encounter. The outer Bronze Altar, or altar of burnt offering, was situated in the Tabernacle courtyard, where the primary animal sacrifices were made. Pouring the remaining blood at its base symbolized the complete surrender of the sacrificial life and the foundational, public aspect of atonement for the community's sin. Together, these actions demonstrated that atonement reached from the innermost sanctuary, purifying the very instruments of prayer and worship, to the outer court, addressing the fundamental sin that separated the people from God.
What is the significance of the "horns" of the altar in this ritual?
The "horns" were four horn-like projections at each corner of the altars. In ancient Near Eastern cultures, horns often symbolized strength, power, and refuge. In the Israelite sacrificial system, touching the horns of the altar could signify seeking asylum (as seen in 1 Kings 1:50) or, as in this context, the concentration and extension of the altar's efficacy. Applying the blood to the horns of the altar of incense meant that the atoning power of the sacrifice permeated the entire altar, purifying it and, by extension, ensuring the efficacy and acceptance of the prayers and worship offered there. It was a crucial point of contact for the divine power of atonement, signifying that the cleansing power of the blood extended to the very extremities of the sacred instrument.
Christ-Centered Fulfillment
Leviticus 4:7, with its intricate details of blood application, finds its ultimate and perfect fulfillment in Jesus Christ, who is both our sacrificial Lamb and our great High Priest. The blood of bulls and goats, meticulously handled by the Levitical priest, could only provide a temporary, symbolic covering for sin, requiring repeated offerings because it was inherently incapable of truly taking away sin (Hebrews 10:4). However, Christ, as our perfect High Priest, entered the true, heavenly Tabernacle not with the blood of animals, but with His own precious blood, securing an eternal redemption (Hebrews 9:11-12). The dual application of blood in Leviticus 4:7 beautifully foreshadows the comprehensive nature of Christ's atoning work: His blood purifies not only the "altar of incense," representing our prayers and worship, making them acceptable before God through His perfect intercession (Hebrews 7:25), but also the "altar of burnt offering," signifying His complete and once-for-all self-sacrifice on the cross for the remission of sins (Hebrews 7:27). Through His shed blood, we have boldness to enter the Holiest Place (Hebrews 10:19-20), and are continually cleansed from all sin (1 John 1:7), demonstrating that His atonement is both intimately personal and universally all-encompassing.