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Matthew Henry |
L E V I T C U S
CHAP. IV.
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,
Or,
II. By the whole congregation,
Or,
III. By a ruler,
Or,
IV. By a private person,
ver. 27, &c.
| Law of the Sin-Offering. | B. C. 1490. |
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1 And the LORD spake unto Moses, saying,
2 Speak unto the children of Israel, saying, If a soul shall
sin through ignorance against any of the commandments of the LORD
concerning things which ought not to be done, and shall do
against any of them:
3 If the priest that is anointed do sin according to the sin of
the people; then let him bring for his sin, which he hath sinned,
a young bullock without blemish unto the LORD for a sin offering.
4 And he shall bring the bullock unto the door of the
tabernacle of the congregation before the LORD; and shall lay his
hand upon the bullock’s head, and kill the bullock before the
LORD.
5 And the priest that is anointed shall take of the bullock’s
blood, and bring it to the tabernacle of the congregation:
6 And the priest shall dip his finger in the blood, and
sprinkle of the blood seven times before the LORD, before the
vail of the sanctuary.
7 And the priest shall put some of the blood upon the horns
of the altar of sweet incense before the LORD, which is in the
tabernacle of the congregation; and shall pour all the blood of
the bullock at the bottom of the altar of the burnt offering,
which is at the door of the tabernacle of the congregation.
8 And he shall take off from it all the fat of the bullock for
the sin offering; the fat that covereth the inwards, and all the
fat that is upon the inwards,
9 And the two kidneys, and the fat that is upon them, which
is by the flanks, and the caul above the liver, with the
kidneys, it shall he take away,
10 As it was taken off from the bullock of the sacrifice of
peace offerings: and the priest shall burn them upon the altar of
the burnt offering.
11 And the skin of the bullock, and all his flesh, with his
head, and with his legs, and his inwards, and his dung,
12 Even the whole bullock shall he carry forth without the camp
unto a clean place, where the ashes are poured out, and burn him
on the wood with fire: where the ashes are poured out shall he be
burnt.
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. viii. 20; Exod. xx. 24),
and in them they had respect to sin, to make atonement for it,
But the law being now added because of transgressions
(Gal. iii. 19),
and having entered, that eventually the offence might abound
(Rom. v. 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,
v. 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. vi. 7),
and it is the soul that is injured by it,
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. x. 26, 27; Num. xv. 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. vi. 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,
v. 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
(v. 3),
as valuable an offering as that for the whole congregation
(v. 14);
whereas for any other ruler, or a common person, a kid of the
goats should serve,
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
2. The hand of the offerer must be laid upon the head of the offering
(v. 4),
with a solemn penitent confession of the sin he had committed, putting
it upon the head of the sin-offering,
No remission without confession,
Ps. xxxii. 5; Prov. xxviii. 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,
v. 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,
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,
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,
(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
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.
13 And if the whole congregation of Israel sin through
ignorance, and the thing be hid from the eyes of the assembly,
and they have done somewhat against any of the commandments of
the LORD concerning things which should not be done, and are
guilty;
14 When the sin, which they have sinned against it, is known,
then the congregation shall offer a young bullock for the sin,
and bring him before the tabernacle of the congregation.
15 And the elders of the congregation shall lay their hands
upon the head of the bullock before the LORD: and the bullock
shall be killed before the LORD.
16 And the priest that is anointed shall bring of the bullock’s
blood to the tabernacle of the congregation:
17 And the priest shall dip his finger in some of the blood,
and sprinkle it seven times before the LORD, even before the
vail.
18 And he shall put some of the blood upon the horns of the
altar which is before the LORD, that is in the tabernacle of
the congregation, and shall pour out all the blood at the bottom
of the altar of the burnt offering, which is at the door of the
tabernacle of the congregation.
19 And he shall take all his fat from him, and burn it upon
the altar.
20 And he shall do with the bullock as he did with the bullock
for a sin offering, so shall he do with this: and the priest
shall make an atonement for them, and it shall be forgiven them.
21 And he shall carry forth the bullock without the camp, and
burn him as he burned the first bullock: it is a sin offering
for the congregation.
This is the law for expiating the guilt of a national sin, by a sin
offering. If the leaders of the people, through mistake concerning the
law, caused them to err, when the mistake was discovered an offering
must be brought, that wrath might not come upon the whole congregation.
Observe,
1. It is possible that the church may err, and that her guides may
mislead her. It is here supposed that the whole congregation may sin,
and sin through ignorance. God will always have a church on earth; but
he never said it should be infallible, or perfectly pure from
corruption on this side heaven.
2. When a sacrifice was to be offered for the whole congregation, the
elders were to lay their hands upon the head of it (three of them at
least), as representatives of the people and agents for them. The sin
we suppose to have been some common custom, taken up and used by the
generality of the people, upon presumption of its being lawful, which
afterwards, upon search, appeared to be otherwise. In this case the
commonness of the usage received perhaps by tradition from their
fathers, and the vulgar opinion of its being lawful, would not so far
excuse them from sin but that they must bring a sacrifice to make
atonement for it. There are many bad customs and forms of speech which
are thought to have no harm in them, and yet may bring guilt and wrath
upon a land, which therefore it concerns the elders both to reform and
to intercede with God for the pardon of,
3. The blood of this sin-offering, as of the former, was to be
sprinkled seven times before the Lord,
v. 17.
It was not to be poured out there, but sprinkled only; for the
cleansing virtue of the blood of Christ was then and still is
sufficiently signified and represented by sprinkling,
It was to be sprinkled seven times. Seven is a number of perfection,
because when God had made the world in six days he rested the seventh;
so this signified the perfect satisfaction Christ made, and the
complete cleansing of the souls of the faithful by it; see
The blood was likewise to be put upon the horns of the incense-altar,
to which there seems to be an allusion in
where the sin of Judah is said to be graven upon the horns of their
altars. If they did not forsake their sins, the putting of the
blood of their sin-offerings upon the horns of their altars, instead of
taking away their guilt, did but bind it on the faster, perpetuated the
remembrance of it, and remained a witness against them. It is likewise
alluded to in
where a voice is heard from the four horns of the golden altar;
that is, an answer of peace is given to the prayers of the saints,
which are acceptable and prevalent only by virtue of the blood of the
sin-offering put upon the horns of that altar; compare
4. When the offering is completed, it is said, atonement is made,
and the sin shall be forgiven,
v. 20.
The promise of remission is founded upon the atonement. It is spoken
here of the forgiveness of the sin of the whole congregation, that is,
the turning away of those national judgments which the sin deserved.
Note, The saving of churches and kingdoms from ruin is owing to the
satisfaction and mediation of Christ.
22 When a ruler hath sinned, and done somewhat through
ignorance against any of the commandments of the LORD his God
concerning things which should not be done, and is guilty;
23 Or if his sin, wherein he hath sinned, come to his
knowledge; he shall bring his offering, a kid of the goats, a
male without blemish:
24 And he shall lay his hand upon the head of the goat, and
kill it in the place where they kill the burnt offering before
the LORD: it is a sin offering.
25 And the priest shall take of the blood of the sin offering
with his finger, and put it upon the horns of the altar of
burnt offering, and shall pour out his blood at the bottom of the
altar of burnt offering.
26 And he shall burn all his fat upon the altar, as the fat of
the sacrifice of peace offerings: and the priest shall make an
atonement for him as concerning his sin, and it shall be forgiven
him.
Observe here,
1. That God takes notice of and is displeased with the sins of rulers.
Those who have power to call others to account are themselves
accountable to the ruler of rulers; for, as high as they are, there is
a higher than they. This is intimated in that the commandment
transgressed is here said to be the commandment of the Lord his
God,
v. 22.
He is a prince to others, but let him know the Lord is a God to him.
2. The sin of the ruler which he committed through ignorance is
supposed afterwards to come to his knowledge
(v. 23),
which must be either by the check of his own conscience or by the
reproof of his friends, both which we should all, even the best and
greatest, not only submit to, but be thankful for. What we have done
amiss we should be very desirous to come to the knowledge of. That
which I see not, teach thou me, and show me wherein I have erred,
are prayers we should put up to God every day, that though through
ignorance we fall into sin we may not through ignorance lie still in
it.
3. The sin-offering for a ruler was to be a kid of the goats,
not a bullock, as for the priest and the whole congregation; nor was
the blood of his sin-offering to be brought into the tabernacle, as of
the other two, but it was all bestowed upon the brazen altar
(v. 25);
nor was the flesh of it to be burnt, as that of the other two, without
the camp, which intimated that the sin of a ruler, though worse than
that of a common person, yet was not so heinous, nor of such pernicious
consequence, as the sin of the high priest, or of the whole
congregation. A kid of the goats was sufficient to be offered for a
ruler, but a bullock for a tribe, to intimate that the ruler, though
major singulis–greater than each, was minor universis–less
than the whole. It is bad when great men give bad examples, but
worse when all men follow them.
4. It is promised that the atonement shall be accepted and the sin
forgiven
(v. 26),
that is, if he repent and reform; for otherwise God swore concerning
Eli, a judge in Israel, that the iniquity of his house should not be
purged with sacrifice nor offering for ever,
27 And if any one of the common people sin through ignorance,
while he doeth somewhat against any of the commandments of the
LORD concerning things which ought not to be done, and be
guilty;
28 Or if his sin, which he hath sinned, come to his knowledge:
then he shall bring his offering, a kid of the goats, a female
without blemish, for his sin which he hath sinned.
29 And he shall lay his hand upon the head of the sin offering,
and slay the sin offering in the place of the burnt offering.
30 And the priest shall take of the blood thereof with his
finger, and put it upon the horns of the altar of burnt
offering, and shall pour out all the blood thereof at the bottom
of the altar.
31 And he shall take away all the fat thereof, as the fat is
taken away from off the sacrifice of peace offerings; and the
priest shall burn it upon the altar for a sweet savour unto the
LORD; and the priest shall make an atonement for him, and it
shall be forgiven him.
32 And if he bring a lamb for a sin offering, he shall bring it
a female without blemish.
33 And he shall lay his hand upon the head of the sin offering,
and slay it for a sin offering in the place where they kill the
burnt offering.
34 And the priest shall take of the blood of the sin offering
with his finger, and put it upon the horns of the altar of
burnt offering, and shall pour out all the blood thereof at the
bottom of the altar:
35 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;
and the priest shall burn them upon the altar, according to the
offerings made by fire unto the LORD: and the priest shall make
an atonement for his sin that he hath committed, and it shall be
forgiven him.
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,
v. 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. v. 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,
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,
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
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
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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