Leviticus 4

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 . 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. 17 It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood. Directions are here given concerning the peace-offering, if it was a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burnt upon the altar; and they would be next to nothing if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat offered for a peace offering are much the same with those concerning a bullock, and little now occurs here; but, 1. The rump of the mutton was to be burnt with the fat of the inwards upon the altar, the whole rump ( v. 9 ), because in those countries it was very fat and large. Some observe from this that, be a thing ever so contemptible, God can make it honourable, by applying it to his service. Thus God is said to give more abundant honour to that part which lacked, 1 Cor. xii. 23, 24 . 2. That which was burnt upon the altar is called the food of the offering, v. 11 , 16 . It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, 1 Kings iv. 22 , &c. 3. Here is a general rule laid down, that all the fat is the Lord's ( v. 16 ), and a law made thereupon, that they should eat neither fat nor blood, no, not in their private houses, v. 17 . (1.) As for the fat, it is not meant of that which is interlarded with the meat (that they might eat, Neh. viii. 10 ), but the fat of the inwards, the suet, which was always God's part out of the sacrificed beasts; and therefore they must not eat of it, no, not out of the beasts that they killed for their common use. Thus would God preserve the honour of that which was sacred to himself. They must not only not feed upon that fat which was to be the food of the altar, but not upon any like it, lest the table of the Lord (as the altar is called), if something were not reserved peculiar to it, should become contemptible, and the fruit thereof, even its meat, contemptible, Mal. i. 7 , 12 . (2.) The blood was universally forbidden likewise, for the same reason that the fat was, because it was God's part of every sacrifice. The heathen drank the blood of their sacrifices; hence we read of their drink-offerings of blood, Ps. xvi. 4 . But God would not permit the blood, that made atonement, to be used as a common thing ( Heb. x. 29 ), nor will he allow us, though we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it. He that glories, let him glory in the Lord, and to his praise let all the blood be poured out.

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, ver. 1-12 . Or, II. By the whole congregation, ver. 13-21 . Or, III. By a ruler, ver. 22-26 . Or, IV. By a private person, ver. 27 , &c.

Law of the Sin-Offering. ( b. c. 1490.) 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, Job i. 5 . 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, Prov. viii. 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. 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, v. 23 , 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. ii. 21 . 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, ch. xvi. 21 . 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, v. 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, v. 11, 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. vi. 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. xiii. 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.

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, Joel ii. 16 . 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, Isa. lii. 15 . 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 Heb. x. 14 . The blood was likewise to be put upon the horns of the incense-altar, to which there seems to be an allusion in Jer. xvii. 1 , 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 Rev. ix. 13 , 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 Rev. viii. 3 . 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, 1 Sam. iii. 14 .