1 And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity.
In our last chapter we learned about the sin offering, which was to be made when an individual or the congregation had ignorantly broken one of God’s commandments, and committed an act of sin. In this next chapter we move to the category of trespass offerings, which cover lesser offenses. As we will see, one key difference between a trespass and a sin is that a sin is a willful committing of something wrong, whereas a trespass if often an act of omission.
There are many times where instead of doing something actively good or moral, we shrink from it. It is a sin of omission, not commission. We might not lie, but we refrain from telling the truth. That is still wrong, but not as wrong.
And that is exactly the situation described in the first verse. “Hear the voice of swearing” is apparently a reference to their legal system, where a witness would be called to testify of an event. And if a person is called as a witness, and he does not give a full and honest account of what he saw or heard, then today’s verse says that he is a trespasser.
Like all of our social orders, the legal system can only work with the good-faith cooperation of the people. A society needs people to be more committed to its underlying principles, than to themselves or their friends. If the people will not support an orderly society, then worse patterns of anarchy and tyranny will prevail. And so, such a man is guilty of a trespass, and needs to make atonement and receive grace.
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.
In addition to the option for a common Israelite to offer a young goat as a sin offering, he could also offer a lamb. The next chapter might suggest that two turtledoves or pigeons would also be an option for the very poor, though on the other hand it might be referring to a trespass offering instead.
In any case, we have now come to the end of this chapter on sin offerings. We have seen how the same pattern was to be applied to an individual, a community, a priest, and a leader. In all cases, the offeror placed his/their hand(s) upon the sacrifice, the animal was slaughtered, blood was placed on the horns, fat and kidneys were burned on the altar, and the body and dirty parts of the animal were burned outside of the camp. The only difference was whether the animal was a bullock, a goat, or a lamb.
It is interesting to note that the offering was one single animal, no matter how many people it applied to. Whether the entire congregation or a single, solitary soul, the offering was just one animal. This frustrates our common tendency to quantify sin and forgiveness in measurable terms. We have an innate desire to reduce offense to a number and be able to apply good works of equal number to “pay” for the offense. But that’s not how the patterns of the Spirit work. If it were, we would quickly become too “indebted in sin” to ever pay it off.
If there are any measurements and debts and payments, all of that is resolved in the atonement of Jesus Christ. All that remains for us, and for the ancient Israelites, is a ritualistic return to the right path. When we view these offerings as a symbol of commitment, not as a payment for sin, it makes sense why a single offering could stand in for any number of offerors.
Sacrifice
Eligible oblation
Steps
Explanation
Sin offering
Bullock, young goat, lamb
Sacrifice for sin
The same pattern for an individual, community, priest, or leader
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.
Now we come to how the sin offering was performed for the common Israelite, following the same basic pattern as for the leader, the congregation, and the priest. Today let us focus on an element that has been in all of these repeated descriptions, but that we have not yet had time to touch on.
Notice in verse 27 how it says these offerings are for those that “sin through ignorance,” and it has said the same thing for each other instance. So that would mean ways that people trespassed against God’s law without knowing or meaning to. Perhaps they overlooked a ritual, or forgot a commandment, or were unsure of the moral rightness of an action and later regretted their decision.
This, of course, would be different from deliberate and serious sin. Later, in the book of Numbers, we will hear about “high-handed sin,” which means an act of willful defiance against the Lord. For these people, they were what Paul called “under the law,” meaning subject to the penalties of crime. Whether that meant exile, curses, or even death.
Thus, we are meant to understand that the tabernacle ordinances were meant for those who were actively trying to follow God. Yes, those that brought a sin offering had sinned, but they were still oriented towards doing what was right, and they just needed to correct the minor indiscretions common to life. However, if a person were living a deliberately sinful lifestyle, then they would not be taking part in rituals and sacrifices. They would first need to repent, return to the path of goodness, and then would take part in the rituals, now that they were sincerely trying to follow the Father.
Sacrifice
Eligible oblation
Steps
Explanation
Sin offering
Bullock, young goat
Sacrifice for sin
The same performance for an individual, community, priest, or leader
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.
We’ve already seen how the sin offering applied to a priest and to the congregation, now we read how it applies to a leader also. In this instance we see the same pattern play out exactly as before, except with one particular changed. While atonement was made for the priest and the congregation via a bullock, the leader would make his offering from a young goat.
A bullock was a more substantial offering than a goat. Thus, atonement for a congregation or for a priest was weightier than that for a leader. All Israelites engaged in the same sin offering, coming to the Lord equally and following the same pattern, but slight variances like these show that there was still a hierarchy in play. A leader, such as a king, was not weightier than the nation or a priest, something that has been forgotten at times in history.
Sacrifice
Eligible oblation
Steps
Explanation
Sin offering
Bullock, young goat
Sacrifice for sin
The same performance for an individual, community, priest, or leader
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 veil.
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.
The last verses described how the sin offering would apply to a priest who sinned. Now it describes how the same process applied when all the congregation would sin. The chapter will continue with this pattern, describing how the pattern applied to a ruler that sinned and to a common Israelite that sinned.
The message here is clear. All are under the law of the Lord. It is not a different set of rules for leaders or priests, groups or individuals. God’s commandments were the great equalizer, just as pertinent to the king as to the beggar in the streets. All would fall short at some point, and all would be expected to make an offering then. As we will see, the exact animal sacrificed could vary, but it was still the same sacrifice and the same ritual for all.
It may seem a remarkable thing for all of the congregation to go astray at once. But as we will see later in the Bible, there were times when the people would go off worshipping false gods and then return to the proper worship of the Lord. There was also the time when book of the law had been lost and forgotten, then rediscovered during temple renovations. When it was read to King Josiah, he realized how the entire people had unwittingly gone astray and restored the rituals and commandments of old. While the record does not explicitly mention the performance of a sin offering, one would expect that it occurred, as it was specifically prescribed for just such an occasion.
Sacrifice
Eligible oblation
Steps
Explanation
Sin offering
Bullock
Sacrifice for sin
The same performance for an individual, community, priest, or leader
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 veil 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.
As mentioned yesterday, the description for this ritual matches what we heard of it back in Exodus. I won’t retread all the steps and symbolism here, only refer you back to the previous commentary. There is one point that is elaborated more fully on these verses, though, that I’d like to discuss for today.
In the account in Exodus we knew that the priest was to place the blood upon the horns of the altar with his finger, today’s verses further emphasize the element of touch by describing that the priest dips his finger into the blood, and directly with his hands do the sprinkling and smearing. This requirement to get blood on the finger definitely captures attention.
If I were in the position of the priest, I would far prefer to have some ladle or brush as an instrument between me and the gore of the animal, but there were no instruments created for this. It would seem that God was very intentional about having his priests getting very personally involved in this work.
Compare this to how we deal with other people’s problems. Some of us might be open to lending a listening ear but still want to keep a safe distance from the sins and tragedy of others. We might rather not let them touch us with their mess. But that is not the approach that the Savior took, and that is not what his representatives are supposed to do either. Jesus showed us an example of getting right down into the darkness and heartbreak of the world, of touching the unclean, of getting hands messy. We are meant to be fully engaged with the worst, bringing the light of Christ to clean and heal that which hurts most.
This detail of the priest dipping his fingers into the blood is a very good bit of symbolism. It reminds us that we are called to touch the worst that others are dealing with, and by so doing help purify the world.
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.
This chapter is dedicated to the ritual of the sin offering, something that we already heard of in Exodus, from which we have populated the table down below. The account here in Leviticus 4 confirms what we already heard in Exodus, though here it is given in longer detail.
The sin offering is arguably the most foundational of all the offerings. Sin is the greatest and most universal obstacle of all humanity. It is sin that divides us from peace, more than any affliction, misfortune, or disaster. In fact, the universality of sin is pointed out in verse 3, which reminds us that even the priest who had been set apart to be the holy servant of the Lord, would be besmirched by it and would require restitution, the same as any other Israelite.
Even our priests and vessels of purification require purification themselves. Our cleaning agents need cleaning. This shows a pattern of regress and suggests to us that there must be an endpoint somewhere. Sooner or later, for any of this purification to have any effect, it must be founded upon a purifier who is himself never soiled. The offering of Jesus, who was the perfect High Priest, would sanctify the entire temple enterprise, which would sanctify the priests and vessels, which would sanctify the common Israelite.
16 And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the Lord’s.
17 It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood.
This chapter ends with an interesting aside, where the Lord gives a commandment to the Israelites. Parts of these animals were never to be consumed by the Israelites. The Israelites were forbidden from consuming the blood of the animal, and from eating the fat. And it doesn’t seem to be because these parts were unclean or evil, but because they instead belonged to the Lord.
From other verses it is made clear that the blood was seen as containing the life itself of the animal. It was the sacred, animating factor that turned the creature from a heap of flesh and bones to a moving, acting thing. The fat, being the richest part of the animal, represented passion, energy, and drive. Thus, the animating factor in our lives, and our passion, energy, and drive, are to be seen as belonging to the Lord, not ourselves. We should not give our passion and life to our own desires, but reserve them for the higher purposes of God.
I don’t think that is just about reserving the best of ourselves for God. That could certainly be a part of it, but I believe it is also because the forces of life and passion are too strong for us to handle on our own. They are simply too potent, too powerful. We become drunk on our own passion and we flail about, trying to find some well that is deep enough to hold them. And so, we end up indulging in addiction, gambling, unsafe sex, vanity, greed, endless partying, and false causes. They are attractive to us because they are bottomless pits that we can pour our life and passion into forever, never mind the fact that they are unworthy vessels.
Thousands of years ago God showed His people a different endless well that we could pour their lives and passion into: Him. Just as the Israelites were warned not to try and stomach the fat and blood of the animal, but to surrender it to God instead, we are meant to direct our greatest energy and vitality to His cause, and it will be for our own good.
12 And if his offering be a goat, then he shall offer it before the Lord.
13 And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.
14 And he shall offer thereof his offering, even an offering made by fire unto the Lord; the fat that covereth the inwards, and all the fat that is upon the inwards,
15 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.
16 And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the Lord’s.
We heard the process of offering cattle, and sheep, and now a goat. And the instructions for doing so have been essentially identical all the way through.
This sort of repetition and redundancy in the Bible is well-known and has even been the target of mockery. Why doesn’t the record just give the instructions once, and then say that it applies to all three animal types?
Perhaps it is because the sacrifices were individual, so the descriptions for them were also. There are many things that we do in life that are repetitive, yet we describe them in detail because they are also individual. When a child is born, we don’t just say, “yeah, the birth went like all the other birth stories you’ve ever heard.” No, we still share about the contractions, and the water breaking, and the drive to the hospital, and the delivery, because these moments, though common to many people, still occur to us on an individual level. And this child’s birth is not the same thing as that child’s birth. So, too, every animal that was slain at the altar was an individual process. Every time that a person has made an offering of their heart to the Lord, it is not the same thing as another person’s offering of the heart. Each of us walk a path that sounds like many others, but it is also a path that no one else has ever walked before.
6 And if his offering for a sacrifice of peace offering unto the Lord be of the flock; male or female, he shall offer it without blemish.
7 If he offer a lamb for his offering, then shall he offer it before the Lord.
8 And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron’s sons shall sprinkle the blood thereof round about upon the altar.
9 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the Lord; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards,
10 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.
11 And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the Lord.
Yesterday we heard of cattle being acceptable for the peace offering, and now we read that sheep were also. Tomorrow we will hear about goats. The descriptions of how each should be offered were virtually identical to one another. One thing that is unique in today’s passages is that the sheep had to be a lamb. Neither cattle nor goats are described with that same young age requirement.
We do not have a clear explanation for this difference. Perhaps there actually was no difference, and a young animal was the expectation for all animal types. If that was the case, then either it was simply understood in that culture, or the original records were more explicit than the ones we have today.
Or, on the other hand, perhaps there really was only an age requirement for the sheep, which may have been done to help define a hierarchy of sacrifice. We saw in the last chapter that for some sacrifices fruit of the field could be an acceptable offering, but more often it was a living sacrifice. In the chapter before that, we saw how sometimes a bird could be the animal sacrificed, but more commonly it was a livestock animal. And of all the livestock, sheep were the quintessential sacrifice animal. And among sheep, obviously the lamb is the most pure and unblemished. Indeed, in some cases a lamb was the only sacrificial option, such as when the Israelites used its blood on their doorposts in Egypt to dispel the angel of death.
Thus, if there was an age requirement for sheep only, it might have been part of this hierarchy: belonging → animal → livestock → sheep → lamb. This hierarchy shows a clear progression, one that naturally draws the mind one step further, to the ultimate sacrifice, even the Lamb of God.
Spiritual Wanderings 