Introduction to Leviticus 4
This chapter is concerning the sin-offering, which was properly intended to make atonement for a sin committed through ignorance, I. By the priest himself (Lev_4:1-12). Or, II. By the whole congregation (Lev_4:13-21). Or, III. By a ruler (Lev_4:22-26). Or, IV. By a private person (Lev_4:27, etc.).
Lev 4:1 And Jehovah spoke to Moses saying,
And the Lord spake - This formula is the commencement of a distinct section of the Law.
The Expiatory Sacrifices. - The sacrifices treated of in ch. 1-3 are introduced by their names, as though already known, for the purpose of giving them a legal sanction. But in ch. 4 and 5 sacrifices are appointed for different offences, which receive their names for the first time from the objects to which they apply, i.e., from the sin, or the trespass, or debt to be expiated by them: sin, i.e., sin-offering (Lev_4:3, Lev_4:8, Lev_4:14, Lev_4:19, etc.), and debt, i.e., debt-offering (Lev_5:15-16, Lev_5:19); - a clear proof that the sin and debt-offerings were introduced at the same time as the Mosaic law. The laws which follow are distinguished from the preceding ones by the new introductory formula in Lev_4:1-2, which is repeated in Lev_5:14. This repetition proves that Lev 4:2-5:13 treats of the sin-offerings, and Lev_5:14-19 of the trespass-offerings; and this is confirmed by the substance of the two series of laws.
Lev 4:2 Speak to the sons of
if a soul should sin through ignorance; sin is from the soul, though committed by the body; it is the soul that sins, Ezekiel 18:4 Behold, all souls are Mine. As the soul of the father, also the soul of the son, they are Mine. The soul that sins, it shall die.
The presumptuous sinner might or might not have committed such a crime as to incur punishment from the civil law: it was enough that he had with deliberate purpose rebelled against God (see Pro_2:13-15), and was “cut off from among his people” and alienated from the divine covenant (see Lev_7:20; Exo_31:14; compare Mat_12:31; 1Jo_5:16). But the other kind of sin, that for which the sin-offering was appointed, was of a more complicated nature. It appears to have included the entire range of “sins, negligences and ignorances” for which we are accustomed to ask forgiveness. sin-offerings were required not only when the conscience accused the offender of having yielded to temptation, but sometimes for what were breaches of the Law committed strictly in ignorance Lev_4:13, Lev_4:23, Lev_4:28; Lev_5:17, and sometimes on account of ceremonial pollution. Sins of commission versus sins of omission. Ignorance of sin is no excuse to the Lord.
According to one commentary, the Jewish writers distinguish the commandments of the Lord into affirmative and negative, and make their number to be 613. Of these, 248 are affirmative and 365 are negative ones and they observe it is only the transgression of negative precepts that is here meant, and for which a sin offering was to be brought.
If a soul shall sin through ignorance against any of the commandments of the Lord-- All sins may be considered, in a certain sense, as committed "through ignorance," error, or misapprehension of one's true interests. The sins, however, referred to in this law were unintentional violations of the ceremonial laws,--breaches made through haste, or inadvertency of some negative precepts, which, if done knowingly and wilfully, would have involved a capital punishment.
Sinning “in error” is not merely sinning through ignorance (Lev_4:13, Lev_4:22, Lev_4:27, Lev_5:18), hurry, want of consideration, or carelessness (Lev_5:1, Lev_5:4, Lev_5:15), but also sinning unintentionally (Num_35: 11, Num_35:15, Num_35:22-23); hence all such sins as spring from the weakness of flesh and blood, as distinguished from sins committed with a high (elevated) hand, or in haughty, defiant rebellion against God and His commandments.
Lev 4:3 if the priest who is anointed sins, resulting in guilt to the people, then he shall bring for his sin, which he has sinned, a young bull, a son of the herd without blemish, to Jehovah for a sin offering.
According to the sin of the people - Rather, to bring guilt on the people. The whole nation is concerned in every transgression of its representative (priest). Many understand this passage thus: If the anointed priest shall lead the people to sin; or, literally, if the anointed priest shall sin to the sin of the people; that is, so as to cause the people to transgress, the shepherd going astray, and the sheep following after him.
If the priest that is anointed – possibly meaning the high priest as the Targums of Onkelos and Jonathan, and the Septuagint version, render it. The high priest, in whom, considering his character as typical mediator, and his exalted office, the people had the deepest interest; and whose transgression of any part of the divine law, therefore, whether done unconsciously or heedlessly, was a very serious offense, both as regarded himself individually, and the influence of his example.
according to the sin of the people; the Targum of Jonathan is, when he (priest) offers the offering of sin for the people, not according to its manner''or rite; as if his sin lay in erring while he was offering; but be it in which way it may, whether by any unadvised inadvertent action of his own, or ignorant instruction of the people, so causing them to err, or any ignorance or mistake in offering the sacrifices of the people:
Note (Lev_6:24-30) how the essential holiness of Him who was "made sin for us" (2Co_5:21) is guarded. The sin-offerings are expiatory, substitutional, efficacious (Lev_4:12); (Lev_4:29); (Lev_4:35) and have in view the vindication of the law through substitutional sacrifice.
Do sin - Either in doctrine or practice. And this is noted as a character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better high - priest, even one who is holy, harmless, and separate from sinners, Hebrews 7:26 For such a high priest became us, who is holy, harmless, undefiled, separate from sinners and made higher than the heavens.
Lev 4:4 And he shall bring the young bull to the door of the tabernacle of the congregation before Jehovah, and he shall lay his hand on the young bull's head, and kill the young bull before Jehovah.
Lev 4:5 And the priest who is anointed shall take of the young bull's blood, and shall bring it to the tabernacle of the congregation.
The treatment of the blood was special in the sin-offerings. In the inferior sin-offerings it was smeared on the horns of the altar of burnt-offering Lev_4:25, Lev_4:30, Lev_4:34, while in this offering for the high priest, and in that for the nation, the high priest himself sprinkled the blood seven times within the tabernacle and smeared it on the horns of the altar of incense Lev_4:6-7, Lev_4:17-18. The different modes of sprinkling appear to have marked successive degrees of consecration in advancing from the altar of burnt-offering to the presence of the Lord within the veil.
To the tabernacle - Into the tabernacle; which was not required nor allowed in any other sacrifice, possibly to show the greatness of the high - priest's sin, which needed more than ordinary diligence in him, and favor from God to expiate it.
Lev 4:6 And the priest shall dip his finger in the blood and sprinkle of the blood seven times before Jehovah, at the front of the veil of the holy place.
Before the vail of the sanctuary - This is generally understood to mean the floor of the holy place in front of the veil.
The blood of this sacrifice was applied in three different ways:
1. The priest put his finger in it, and sprinkled it seven times before the veil, Lev_4:6.
2. He put some of it on the horns of the altar of incense.
3. He poured the remaining part at the bottom of the altar of burnt-offerings, Lev_4:7.
And the priest shall dip his finger in the blood- The finger of his right hand, as Gersom and Maimonides observe, for blood was always taken and sprinkled with the right hand, if done with the left it was wrong, according to the Jewish canons.
before the vail of the sanctuary: This typified the vail of flesh, whose blood gives boldness to enter into the holiest of all, Hebrews 10:19-22 Therefore, brothers, having boldness to enter into the Holy of Holies by the blood of Jesus, by a new and living way which He has consecrated for us through the veil, that is to say, His flesh; and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies having been washed with pure water.
Seven times - A number much used in scripture, as a number of perfection.
Lev 4:7 And the priest shall put some of the blood on the horns of the altar of sweet incense before Jehovah, which is in the tabernacle of the congregation. And he shall pour all the blood of the young bull at the bottom of the altar of burnt offering, which is at the door of the tabernacle of the congregation.
Lev 4:8 And all the fat of the bull of the sin offering, he shall lift up the fat which is covering over the inward parts, and all the fat which is on the inward parts,
Lev 4:9 and the two kidneys, and the fat which is on them, which is on the loins, and he shall remove the lobe on the liver beside the kidneys.
Lev 4:10 Even as it was lifted from the young bull of the sacrifice of peace offerings, the priest shall burn them on the altar of the burnt offering.
Lev
And the skin of the bullock-. Not taken off; for the sin offerings that were burnt were not flayed at all, but were cut in pieces with their skins on them. In other burnt offerings the skin was taken off, and was given to the priest, Lev_7:8 but this being an offering for the priest, the skin was burnt with the rest.
Lev
A clean place where the ashes are poured out - It was a place free from impurities, not like those referred to in Lev_14:40, Lev_14:45. The flesh, though it was burned in an ordinary way, and not sent up in the fire of the altar, was not to be confounded with carrion, but was associated with the remains of the sacrifices. The priests could not eat the flesh of this victim or of that offered for the sin of the congregation, as they ate that of other sin-offerings, because they were in these cases in the position of offerers.
The sacrifice, as having the sin of the priest transferred from himself to it by his confession and imposition of hands, was become unclean and abominable, and was carried, as it were, out of the Lord’s sight; from the tabernacle and congregation it must be carried without the camp, and thus its own offensiveness was removed, and the sin of the person in whose behalf it was offered. Paul applies this in the most pointed manner to Christ: Hebrews 13:11-13 For the bodies of those animals, whose blood is brought into the Holy of Holies by the high priest for sin, are burned outside the camp. Therefore Jesus also, so that He might sanctify the people through His own blood, suffered outside the gate. Therefore let us go forth to Him outside the camp, bearing His reproach.
Even the whole bullock shall he carry forth without the camp- The Jewish writers interpret it without the three camps, the camp of the tabernacle, the camp of the Levites, and the camp of the Israelites. When the temple was built, such sacrifices were carried and burnt without the city of
unto a clean place, where the ashes are poured out; the ashes of the burnt offerings- According to one commentator (and Im not sure how sound this is) this was the place where Christ was crucified, being a place of skulls, or dead men's ashes, Joh_19:17.
