Leviticus Chapter 4
The Distinctiveness of the Sin Offering
The sin offering stands out among all the Levitical sacrifices for its length, depth, and theological significance. It is the most detailed and extensive of all the offerings, taking up thirty-five verses — roughly twice as long as the accounts of the other major offerings. By comparison, the burnt offering occupies seventeen verses, the meal (or grain) offering sixteen verses, the peace offering seventeen verses, and even the trespass offering only nineteen. The sheer length and emphasis placed upon the sin offering demonstrate its central importance in the sacrificial system and its profound typological connection to Christ.
Unlike the other offerings, the sin offering was entirely new in biblical history. Prior to the giving of the Law, no record exists of such an offering being made. Neither patriarchal worship nor any known heathen religion of the ancient world had anything remotely similar. This offering was unique to Israel’s covenant relationship with Yahweh and revealed through divine instruction alone. From the giving of the Mosaic Law onward, it became the most necessary and frequently repeated of all offerings. It was included in nearly every major feast — Passover, Pentecost, the Feast of Trumpets, and the Feast of Tabernacles. Most significantly, it was central to the Day of Atonement (Yom Kippur), for it was the sin offering that allowed the High Priest to enter the Holy of Holies and sprinkle the blood upon the mercy seat for the sins of the nation.
The sin offering’s theological importance lies in what it revealed about sin and atonement. Whereas other offerings expressed devotion, thanksgiving, or fellowship, the sin offering addressed guilt and separation from God. The Law’s revelation of divine holiness made its necessity clear. The offering provided a means for man’s restoration to fellowship with God after transgression — not through personal merit, but through the shedding of blood and substitutionary sacrifice. This system pointed forward to the ultimate fulfillment in Jesus Christ, who became the true sin offering on the cross:
“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Corinthians 5:21, KJV)
The sin offering was also distinct in its contrast to the burnt offering. Though both were made at the same altar, they symbolized two entirely different aspects of redemption. The burnt offering portrayed the perfection of Christ’s person — His complete surrender and obedience to the will of the Father. The sin offering portrayed the purpose of His mission — His bearing of our sins and satisfying divine justice.
In the burnt offering, we see who Christ is: the spotless, sinless Son of God whose life rose up as a sweet savor before the LORD. In the sin offering, we see what Christ did: He bore the defilement, guilt, and penalty of human sin, descending into judgment on our behalf. The burnt offering ascended heavenward, representing acceptance; the sin offering was poured out and taken outside the camp, representing rejection and judgment.
The burnt offering was voluntary, expressing free and willing devotion to God. The sin offering, however, was commanded, underscoring its absolute necessity. Sin must be judged, and atonement must be made. The burnt offering speaks of approach and worship; the sin offering speaks of reconciliation and cleansing. The burnt offering ascends upward in sweet fragrance, while the sin offering descends downward in condemnation, showing the cost of forgiveness. One went up in smoke before God; the other was poured out and burned outside the camp — a vivid picture of Christ “suffering without the gate” to sanctify the people with His own blood (Hebrews 13:12).
In summary, the sin offering reveals the depth of man’s need and the height of God’s provision. The burnt offering shows us the infinite worth of Christ in Himself, but the sin offering shows us the infinite price of sin that He bore for us. Together, they present a complete picture of redemption: the holiness of God satisfied, and the sinner cleansed and restored through the perfect sacrifice of the Son of God.
The Sin Offering
A. The Procedure for the Sin Offering
1. (Leviticus 4:1-2) The Purpose of the Sin Offering
“And the LORD spake unto Moses, saying, 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.” (Leviticus 4:1–2, KJV)
The Sin Offering was instituted for those who sinned “through ignorance,” that is, without deliberate intent or open rebellion. It reveals that sin is not only an issue of willful disobedience but also of failure, weakness, and neglect in the human heart. Even when man’s will is inclined toward obedience, his fallen nature still causes him to miss the mark of God’s holiness. The purpose of the Sin Offering was to provide atonement for such failures, maintaining fellowship between God and His covenant people.
a. If a person sins unintentionally:
The term “unintentionally” carries the sense of straying or wandering, as one who loses the way. The Hebrew root implies error by frailty rather than rebellion. No one deliberately becomes lost, yet when it happens, the result is still separation and danger. In spiritual terms, even when sin is not premeditated, it still defiles and alienates from God. Therefore, a sacrifice was required. This offering demonstrates God’s provision for the sincere believer who, though walking in general obedience, stumbles in weakness and error.
The contrast is between inadvertent sins and presumptuous sins. Numbers 15:30 describes the presumptuous sinner as one who sins “with a high hand,” meaning with defiance and pride. Such rebellion under the Old Covenant had no sacrificial provision. But under the New Covenant, the blood of Christ cleanses from all sin, even those formerly unpardonable:
“If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9, KJV)
Charles Spurgeon wisely observed, “No amount of sincerity can turn injustice into righteousness, or transform falsehood into truth.” Good intentions do not absolve guilt. Even the most devout heart requires cleansing because sin, whether willful or not, is still sin against a holy God.
b. Sins unintentionally:
This passage marks the first use of the word “sin” in Leviticus. The Hebrew term chata means “to miss the mark.” It is used elsewhere to describe an archer who fails to hit his target, as in Judges 20:16, “Every one could sling stones at an hair breadth, and not miss.” Thus, sin is fundamentally failure to meet God’s standard, whether deliberate or unintentional.
Peter-Contesse notes that the word implies missing the goal, being out of harmony, or falling short of right relationship with God. Even when guilt is not consciously felt, sin still damages communion with Him. This reality underscores that holiness requires more than mere innocence of will; it requires inward purity.
G. Campbell Morgan wrote, “These words recognise an aspect of sin which we are at least in danger of thinking of lightly. There is a great tendency to imagine that sin is only in the will. There is a sense in which this is true. Guilt never attaches to sin until it is an act of the will. But imperfection and pollution exclude from God, even though there be no responsibility for them.” In other words, even involuntary defilement separates man from the presence of the Lord and must be cleansed by atonement.
Adam Clarke quoted from the Anglican litany, which beautifully expresses this truth:
“That it may please thee to give us true repentance; to forgive us all our sins, negligences, and ignorances; and to endue us with the grace of thy Holy Spirit, to amend our lives according to thy holy Word.”
c. Against any of the commandments of the LORD:
All sin, no matter how small or seemingly insignificant, is ultimately against the Lord and His holy commandments. Even if done ignorantly, it still requires atonement. James later affirmed this principle:
“For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” (James 2:10, KJV)
Sin cannot be measured merely by intent or scale; it is rebellion against divine authority. Therefore, even unintentional sins must be confessed and covered. In this chapter, God instructs that sacrifices be made for the priest, for the entire congregation, for rulers, and for common people. This shows that no one is exempt from the defilement of sin, and that from the highest to the lowest, every person stands in need of atonement.
The Sin Offering reveals both the seriousness of sin and the mercy of God. It teaches that God makes provision even for sins committed in ignorance, showing His grace toward the frailty of man. It also reminds us that holiness requires continual cleansing and vigilance, for sin, whether seen or unseen, is always an offense against the holiness of the LORD.
2. (Leviticus 4:3–12) The Sin Offering for a Priest
“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. 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. And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation: 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. 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. 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, 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, 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. And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, 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.” (Leviticus 4:3–12, KJV)
a. If the anointed priest sins, bringing guilt on the people:
The priest, being God’s appointed mediator between Himself and Israel, bore a heavy responsibility. His personal sin was not merely private but defiled the people corporately, for his ministry represented them before God. Therefore, when the anointed priest sinned, it brought guilt upon the entire nation. A young bullock, the costliest of sacrifices, was required to atone for this sin. The priest was to lay his hand upon the head of the bull, identifying himself with it as his substitute, acknowledging that the innocent must die in place of the guilty.
This reveals the sobering reality that those who lead in spiritual matters are judged more strictly, for their sins have greater consequence. As James wrote, “My brethren, be not many masters, knowing that we shall receive the greater condemnation.” (James 3:1, KJV) The priest’s role demanded purity of heart and life, for any sin among those in authority defiled the sanctuary and hindered the people’s relationship with God.
Though the passage most likely refers to the high priest, the phrase “anointed priest” may include all consecrated priests, as all were anointed according to Exodus 29. In either case, it demonstrates that no rank or position exempts one from accountability before God.
b. Priest sins... offer to the LORD for his sin... a sin offering:
This act foreshadows the greater sacrifice of Christ. Paul declared, “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” (2 Corinthians 5:21, KJV) The Greek word hamartian, translated “sin,” is the same term used in the Septuagint for “sin offering.” Thus, Paul was saying that Christ became the very thing symbolized here: the sin offering itself. Jesus did not merely bear our sins; He became the sacrifice for them, satisfying divine justice in full.
c. Lay his hand on the bull’s head:
The act of laying one’s hand upon the sacrifice’s head is mentioned repeatedly in this chapter (Leviticus 4:4, 15, 24, 29, 33). It signified identification, confession, and transfer of guilt. The worshiper acknowledged that his sin deserved death, but the innocent substitute would die in his stead. Spurgeon noted two essential aspects of this symbol: its meaning and its simplicity.
The meaning of the symbol included confession of sin, consent to substitution, acceptance of the victim in one’s place, belief in the transfer of guilt, and dependence upon the offering. It was a personal act, recognizing the sufficiency of the victim.
The simplicity of the symbol emphasized that no elaborate ritual or preparation was needed. The sinner brought nothing in his hand, no merit, no offering of self-effort — only a humble dependence on the appointed substitute. His only action was to rest his hand upon the head of the sacrifice, trusting in God’s provision.
John Trapp insightfully remarked, “The same sacrifice that should be offered for the sin of the whole people (Leviticus 4:14) to note the heinousness of the priest’s sin above others. The sins of teachers are the teachers of sins.” A priest’s sin not only harmed himself but also set a destructive example. Spurgeon added, “Our Lord Jesus Christ is like the firstling of the bullock, the most precious thing in heaven, strong for service, docile in obedience, one who was willing and able to labour for our sakes; and he was brought as a perfect victim, without spot or blemish, to suffer in our stead.”
d. To the tabernacle:
The blood of the priest’s offering was taken inside the tabernacle, unlike that of other individuals. This distinction showed that the sin of the priest was more severe, defiling even the sanctuary itself. The very dwelling of God among His people was affected by the sin of His representative.
e. Sprinkle some of the blood seven times before the LORD, in front of the veil of the sanctuary:
The priest dipped his finger into the blood and sprinkled it seven times before the veil separating the Holy Place from the Holy of Holies. Seven is the number of completion and perfection, symbolizing full atonement. The blood was also applied to the horns of the altar of incense, which represented the prayers of God’s people, and the rest was poured at the base of the altar of burnt offering. This ritual displayed the far-reaching effects of sin — it tainted worship, prayer, and fellowship with God.
Rooker observed that this sevenfold sprinkling was used in other purifications, such as on the Day of Atonement (Leviticus 16:14–19) and in cleansing lepers (Leviticus 14:7). Spurgeon commented, “Whether the blood fell on the veil or not we are not certain; but we have good reason to believe that it was cast upon the veil itself. The veil, of costliest tapestry, would thus become by degrees more and more like a vesture dipped in blood.” This vivid image points to the ultimate tearing of that veil at the death of Christ, when His blood granted direct access to God.
Sin disrupts fellowship with God, thus requiring blood at the veil; it corrupts our prayers, thus demanding blood on the altar of incense; and it demands atonement, thus the remainder of the blood was poured at the altar of burnt offering. Every element testified that sin affects all areas of spiritual life.
f. He shall take from it all the fat of the bull as the sin offering:
The fat, representing the richest part of the animal, was burned on the altar as the portion devoted to God. Just as in the peace offering, the best was given to the LORD. The burning of the fat symbolized complete dedication of what was excellent to God after the blood had made atonement.
g. The bull’s hide and all its flesh... burn it on wood with fire:
The entire bull, including its valuable hide and flesh, was taken outside the camp and burned in a clean place. This symbolized that sin, once atoned for, must be removed from the camp entirely, away from the presence of God and His people. The burning outside the camp prefigured Christ’s own sacrifice, as the writer of Hebrews declared:
“For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.” (Hebrews 13:11–12, KJV)
The complete destruction of the offering ensured that no part of it could be used for personal gain. Unlike other offerings where priests could partake of the meat, the sin offering for a priest was entirely consumed. This eliminated all selfish motive, emphasizing that forgiveness cannot be commercialized or exploited. It is wholly an act of grace.
Paul embodied this principle when he wrote, “But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord... and do count them but dung, that I may win Christ.” (Philippians 3:7–8, KJV) True repentance forsakes all personal advantage and considers everything worthless compared to the righteousness found in Christ.
3. (Leviticus 4:13–21) The Sin Offering for the Whole Congregation of Israel
“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; 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. 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. And the priest that is anointed shall bring of the bullock’s blood to the tabernacle of the congregation: And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail. 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. And he shall take all his fat from him, and burn it upon the altar. 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. 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.” (Leviticus 4:13–21, KJV)
a. If the whole congregation of Israel sins unintentionally:
This section addresses the national sin of Israel committed in ignorance. Even the collective body of God’s people could fail to keep His commandments, and when such failure became known, corporate atonement was required. This provision demonstrates that ignorance does not remove guilt before a holy God. A nation may sin without immediate awareness, but when the sin is revealed, repentance and sacrifice are necessary. The holiness of God demands cleansing even from unintentional defilement.
The procedure for this offering mirrors that of the priest’s sin offering (Leviticus 4:3–12). A young bull was sacrificed, its blood was sprinkled seven times before the veil of the sanctuary, applied to the horns of the altar of incense, and the remainder poured out at the base of the altar of burnt offering. The fat was burned upon the altar, and the rest of the carcass was taken outside the camp and completely consumed by fire. This repetition underscores that national sin is just as serious as personal sin and requires the same divine remedy.
The fact that a sin could be “hidden from the eyes of the assembly” reminds us that entire societies can become blind to their offenses against God. When collective conscience is dulled and truth obscured, sin spreads unchecked until exposed by God’s light. Yet when conviction comes, the path to restoration is always the same: confession, atonement, and forgiveness.
b. The elders of the congregation shall lay their hands on the head of the bull before the LORD:
This act marks the key distinction between the offering for the priest and that for the people. Whereas the anointed priest personally laid his hands on the head of the sacrifice in his own offering, here the elders of the congregation perform that act on behalf of the entire nation. They represented the people before God, acknowledging national guilt and transferring it symbolically to the sacrificial victim.
The laying on of hands was not a casual touch but an intentional and weighty gesture. It expressed confession, identification, and faith in substitution. Charles Spurgeon beautifully described it: “This laying of the hand does not appear to have been a mere touch of contact, but in some other places of Scripture has the meaning of leaning heavily. Surely this is the very essence and nature of faith, which doth not only bring us into contact with the great Substitute, but teaches us to lean upon Him with all the burden of our guilt; so that if our sins be very weighty, yet we see Him as able to bear them all.”
Faith, therefore, is not a mere acknowledgment of Christ’s sacrifice but a complete reliance upon it. The elders’ act typified the believer’s trust in the sufficiency of Christ, who bore the sin not of one man, but of the entire world:
“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John 2:2, KJV)
c. It shall be forgiven them:
The conclusion of this ritual provides one of the most comforting statements in the sacrificial system: “It shall be forgiven them.” God’s forgiveness was assured when atonement was made according to His command. The blood of the sacrifice did not merely cover sin; it testified to God’s covenant promise to remove guilt and restore fellowship. The repetition of this phrase throughout Leviticus underscores that forgiveness is not achieved through human effort but through divine provision.
This principle finds its complete fulfillment in Christ, whose atoning work secured eternal forgiveness for all who believe:
“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9, KJV)
What was accomplished temporarily and symbolically through the blood of bulls and goats finds its eternal reality in the blood of Jesus Christ. As the writer of Hebrews declared, “For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.” (Hebrews 10:1, KJV) Yet Christ, “after he had offered one sacrifice for sins for ever, sat down on the right hand of God.” (Hebrews 10:12, KJV)
Thus, the sin offering for the whole congregation reveals both the gravity of collective sin and the glory of divine mercy. It reminds us that even when ignorance blinds a people, repentance and atonement restore them to favor with God. Through this offering, the nation of Israel learned that the holiness of God demands atonement for every transgression, but His grace is sufficient for all who come in obedience and faith.
4. (Leviticus 4:22–26) The Sin Offering for a Ruler of the People
“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; 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: 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. 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. 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.” (Leviticus 4:22–26, KJV)
a. When a ruler has sinned:
The law next addresses the ruler — one in authority over others, such as a prince, judge, or political leader. The Hebrew word nasi denotes one who holds rank or governance among the people. Adam Clarke notes, “Under the term nasi, it is probable that any person is meant who held any kind of political dignity among the people, though the rabbis generally understand it of the king.” The ruler’s sin was serious, not merely because of his position, but because his example could lead others astray. Leaders shape the moral and spiritual tone of a nation, and their failure has far-reaching effects.
Yet, the same principle applies: his sin is called “unintentional,” indicating moral weakness rather than deliberate rebellion. The LORD provided a means of atonement even for those in high office, showing that no man is above God’s law and no leader is beyond the need for forgiveness. Authority did not exempt a ruler from accountability, nor did prominence grant special favor in matters of sin.
b. If his sin which he hath committed comes to his knowledge:
Here we see the grace of God in making provision for ignorance and forgetfulness. A man cannot repent of what he does not know, yet once knowledge comes, he becomes responsible before God. Awareness of sin requires action — confession and atonement. The ruler was obligated to humble himself and bring his offering personally.
This principle remains true for all believers. We cannot confess sins of which we are unaware, but when the Holy Spirit brings conviction, we must respond in obedience. As the Apostle John wrote, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9, KJV) Conviction is not condemnation but an invitation to restoration through the sacrifice of Christ.
The ruler’s response demonstrates the humility required of all who govern. God’s law held him to the same standard as any common person, teaching that leadership in God’s eyes is service under accountability, not privilege without consequence.
c. He shall bring as his offering a kid of the goats:
The offering for a ruler was a male goat without blemish, of lesser value than the bull offered for the priest or the entire congregation. This distinction teaches both order and equality before God. The priest’s sin was most severe because he stood between God and the people. The congregation’s sin affected the whole nation. The ruler’s sin, though serious, was individual and relational, impacting those under his authority but not defiling the sanctuary as the priest’s sin did.
Thus, the gradation of sacrifices reveals God’s justice and balance. Each sin required atonement according to its sphere of influence, yet every sin — whether of priest, ruler, or common person — needed blood for forgiveness. The same truth is reflected in the New Testament:
“For all have sinned, and come short of the glory of God.” (Romans 3:23, KJV)
No position of leadership or influence excuses sin, and no sinner is too high or too low to need atonement. The use of a goat also reminds us of Christ, who bore our sins as the true scapegoat, carrying them away into the wilderness of divine forgetfulness.
d. The priest shall take:
After the ruler laid his hand on the goat’s head, symbolizing confession and substitution, the animal was killed at the same place as the burnt offering. The blood of this offering, however, was not taken inside the tabernacle, unlike the offerings for the priest or congregation (Leviticus 4:6, 17). Instead, the blood was applied to the horns of the altar of burnt offering in the courtyard, and the remainder poured at its base.
This difference signifies that the ruler’s sin, though serious, did not defile the sanctuary itself. His offense affected his relationship with God and the people, but not the priestly access to God’s presence. The blood on the altar’s horns — the place of strength and intercession — symbolized that forgiveness and cleansing were obtained through divine power and mercy, not human position or authority.
The horns of the altar also represented refuge and atonement. When blood was applied there, it declared that the penalty of sin had been paid, and the guilty man could find safety under the covering of sacrifice.
e. He shall burn all its fat on the altar:
As with other offerings, the fat — the richest and best portion — was burned before the LORD. It symbolized giving the choicest part to God, an act of devotion and recognition that all goodness and prosperity belong to Him. Leviticus 6:24–30 later clarifies that the remainder of the animal was given to the priest for food, unlike the bull offerings that were entirely burned outside the camp.
This distinction again points to degrees of holiness and severity. The priest’s and congregation’s offerings were burned entirely because their sins had a corporate or priestly dimension that defiled the sanctuary. The ruler’s sin was more personal, thus the priest could partake of what remained, indicating restored fellowship and communion.
Ultimately, this process demonstrates that forgiveness is not merely the cancellation of guilt but the restoration of relationship. The fat burned on the altar symbolized renewed devotion; the priest’s portion symbolized restored communion. The outcome was peace and reconciliation, expressed by the phrase:
“And the priest shall make an atonement for him concerning his sin, and it shall be forgiven him.” (Leviticus 4:26, KJV)
Every stage of this offering pointed forward to the perfect atonement in Christ, who bore the sins of all — priests, rulers, and people alike. His sacrifice satisfies every level of human guilt and restores every sinner who comes by faith.
5. (Leviticus 4:27–35) The Sin Offering for a Common Man or Woman
“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; 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. 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. 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. 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. And if he bring a lamb for a sin offering, he shall bring it a female without blemish. 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. 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. 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.” (Leviticus 4:27–35, KJV)
a. If anyone of the common people sins unintentionally:
In this final section of the chapter, provision is made for the ordinary Israelite — men and women without position or power. The grace of God extended from the priest and ruler down to the most humble person in the camp. This offering ensured that forgiveness was not reserved for the elite but available to all who sinned, even in ignorance. The procedure for the common person mirrored that of the ruler, with the distinction that the offering could be either a female goat or a female lamb, showing a lesser expense but equal acceptance before God.
The Lord’s justice and mercy are perfectly balanced: sin is never minimized, yet access to forgiveness is never denied. Every person, regardless of rank, stands equally guilty before God and equally invited to find atonement through sacrifice. The offering for the common person reminds us that divine grace reaches even the lowest in society, as the ground is level at the foot of the altar.
F. B. Meyer insightfully observed, “It is very needful, then, for us to be perpetually cleansed in the precious blood of Christ. We must ask to be forgiven for the many sins which we know not, as well as for those we know. The work of confession and forgiveness must therefore go on to life’s end, applied to each heart and conscience by the Holy Spirit.” The believer must continually seek cleansing, not because the atonement of Christ is incomplete, but because our daily walk exposes us to continual defilement in a sinful world.
Charles Spurgeon added, “It is true the sins of great men cover a larger space, but yet there must be a bloody sacrifice for the smallest offenses. For the sins of a housewife or of a servant, of a peasant, or of a crossing-sweeper, there must be the same sacrifice as for the sins of the greatest and most influential.” The same blood that atones for kings also atones for the lowliest servant. This universal need magnifies the sufficiency of Christ’s work, which was not limited by class or condition.
b. He shall bring as his offering:
After the offerer laid his hand upon the head of the sin offering — symbolizing confession, identification, and transfer of guilt — the animal was slain at the same location as the burnt offering. The blood was not taken inside the tabernacle as in the priest’s or national sin offerings. Instead, the priest took some of the blood with his finger, placed it on the horns of the altar of burnt offering, and poured the remainder at its base. This act represented substitution and satisfaction.
Spurgeon described the worshiper’s posture in this act: “Sometimes, according to the Rabbis, those who brought the victim leaned with all their might, and pressed upon it as if they seemed to say by the act, ‘I put the whole burden, weight, and force of my sin upon this unblemished victim.’ O my soul, lean hard on Christ, throw all the weight of thy sin upon Him, for He is able to bear it and came on purpose to bear it.”
This physical act of leaning upon the sacrifice prefigures the faith by which every believer must rest upon Christ, the true and final sin offering. The constant mention of blood in these offerings emphasizes its indispensable role in atonement. As Hebrews 9:22 declares, “And almost all things are by the law purged with blood; and without shedding of blood is no remission.” The visible, repeated shedding of blood in these sacrifices pointed unmistakably to the future Lamb of God whose blood alone takes away sin.
Spurgeon further observed, “There are many ways by which men may die without the shedding of blood; the capital punishment of our own country is free from this accompaniment; but our Saviour was ordained to die by a death in which the shedding of blood was conspicuous, as if to link Him forever with those sacrifices which were made as types and symbols of His great atoning work.” The bloody nature of Christ’s death was not incidental but intentional, completing the pattern established in Leviticus and fulfilling it once for all.
c. Then the priest shall burn it on the altar, according to the offerings made by fire to the LORD:
The fat was removed from the animal — representing its richest, best portion — and burned as a sweet aroma to the LORD, signifying acceptance. This symbolizes that even in atonement, God delights in the obedient heart of the worshiper who offers the best to Him. The rest of the animal, according to Leviticus 6:24–30, was given to the priest for food. This arrangement reinforced two key truths: first, that the costliness of the offering varied according to one’s station, but the forgiveness granted was the same; and second, that the priest derived no material gain from his own sin offering. His profit was entirely spiritual — reconciliation with God, not personal benefit.
The principle here is profound: forgiveness is not for sale, nor is holiness to be profited from. True atonement leads to renewed relationship, not material advantage. The same lesson applies under the New Covenant. Salvation in Christ is not transactional but redemptive — a work of grace received by faith, not earned or exploited for gain.
Through these sacrifices, the holiness and mercy of God were constantly declared. From the priest to the ruler to the common man, each was taught that sin separates from God, that blood is required for forgiveness, and that divine grace meets human need without partiality. All these offerings pointed forward to the one perfect sacrifice of Jesus Christ, who offered Himself once for all:
“Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.” (Hebrews 9:12, KJV)
Every drop of blood shed in Leviticus anticipated the crimson flow of Calvary, where the perfect Lamb fulfilled in substance what these shadows had long foretold.
