Levítico 4
Thomas Constable · Citado em PreceptAustin
Levítico 4
Constable - The sin offering was a very important offering since it was to be offered before any of the others. It also played a key role on the Day of Atonement. Ancient Near Easterners offered certain offerings before God incorporated these into the Mosaic Law. Moses previously mentioned burnt offerings in Genesis 12:7; 13:4, 18; 22; 26:25; 33:20; 35:1-7, and peace offerings in Genesis 31:54 and 46:1. However the sin and trespass offerings were new. They "were altogether unknown before the economy of the Sinaitic law."...There were two types of occasions that called for the sin offering: unwitting or inadvertent sins (Lev 4) and sins of omission (5:1-13). We could subdivide this section on the sin offering as follows. (Leviticus) Rooker agrees stating that the words The LORD said to Moses make "it is clear that a new section is being introduced. The last time the text had indicated that the Lord was beginning to address Moses occurred in Lev 1:1 (“The LORD called to Moses and spoke to him”). This division may indicate that the sacrifices about to be discussed, that of the sin and guilt offerings, are of distinct nature from the previous offerings, the burnt, grain, and fellowship offerings. The difference may be due to the fact that the sin and guilt offering are to be made as a consequence to a certain offense, while the offerings of Leviticus 1–3 could be viewed as voluntary. Whereas the main issue in the burnt, grain, and fellowship offerings was the proper procedure to be followed, the main issue in the discussion in the sin and guilt offerings is the occasion that would require these sacrifices. Consequently, the new terms that dominate this section—šĕgāgâ (“inadvertence”), chatta (“sin”), ašmâ (“guilt”), and sāla (“forgive”)—are absent from the previous three chapters in discussion of the burnt, grain, and fellowship offerings." (New American Commentary) Wenham has an interesting observation - Whereas the earlier chapters are organized around the sacrificial victim, so that the more valuable animals are dealt with before the less expensive, in these chapters the value of the animal occupies a secondary place. Here the most important distinction is between inadvertent sins and sins of omission or deliberate sins. The status of the sinners who bring the offerings is also important. Thus: Lev 4:1-35 = purification offerings for inadvertent offenses, Lev 5:1-13 = purification offerings for sins of omission; Lev 5:14-19 = reparation offerings for inadvertent sin; Lev 5:20-26 = reparation offerings for deliberate sin. Each main section begins, "If anyone (nephesh kî) sins" (Lev 4:2; 5:1, 15, 21 [6:2]), and closes with, "the priest will make atonement for him … and he shall be forgiven" (Lev 4:35; 5:13, 18, 26). Similar phrases generally mark the close of the paragraphs within each main section, but a different word for "if," im, usually. In Lev 4:22 a subordinate case is introduced by "if, whoever" (asher). This is a "rare and peculiar" (BDB 83b) use of asher. It may be used here to indicate that a different type of purification offering is about to be discussed, in which the blood is smeared on the main altar outside the tent of meeting. opens each subordinate paragraph (e.g., Lev 4:13, 27, 32; 5:7, 11, 17). (NICOT) Deffinbaugh on the key words related to sin offering - In Lev 4 the material is organized in accordance with the social categories, from the high priest to the common Israelite. The introductory formula is, “If _____ sins." The expression, “a soothing aroma,” frequently found in Lev 1-3 is seldom found in Lev 4-5 (Lev 4:31). The term “atonement,” on the other hand, is found but once in the first 3 chapters of Leviticus (Lev 1:4), but 9 times in Lev 4-5 (Lev 4:20, 26, 31, 35, 5:6, 10, 13, 16, 18). The terms “guilt” and “guilty” are not found in Lev 1-3, but are each found 9 times in Lev 4-5 (Guilt - Lev 4:3; 5:1, 6-7, 15 [twice] Lev 5:16, 18-19; Guilty - Lev 4:13, 22, 27, 5:2, 3, 4, 5, 17, 19). Lev 1-3 are more concerned with the process of the sacrifice, while Lev 4-6 have more emphasis on the product of the process—forgiveness (not found once in Lev 1-3, but found 8 times in Lev 4-5 = Lev 4:20, 26, 31, 35, 5:10, 13, 16, 18). Andrew Bonar introduces this next section (Lev 4:1-5:13) on the sin offering with these comments - "THE former chapters of this Book have been in substance like the first chapter of John’s first Epistle. We have been shown in type that life eternal which was manifested to us in Christ, the great Atonement. Next, we were shown that the Lord had a claim on all that is ours, and therefore must we give up ourselves and all that is ours to him. This done, we walk in fellowship with him. These things have been written to us, in the first three chapters, to the end “that we sin not”—that we may not live like the dark world around us, but may be drawn to him who draws us with his cords of love—the Lord now speaks again to “the children of Israel”—his “little children.” He points out what is to be done when they come to the knowledge of sin, of which they were not aware before. The cases are understood to be things committed, not mere omissions of duty; and how saddening to find that we grieve the Lord in so many hidden ways. We have a heart as prone to sin as the body is to weariness. (Leviticus Commentary - 500 page Pdf - a work Spurgeon described as "very precious!" - many regard this is the best older work on Leviticus) Dr William Barrick summarizes the Sin Offering The Sin/Purification Offering: chattat/chattath (Lev 4:1–5:13; 6:24-30; cf. Nu 15:22-31) ♦ Confession to God for impurities and offenses. ♦ Recognition of the effects of one’s sins might have on others in the covenant community. ♦ Restoration to fellowship with God. Compare Leviticus 4:3 with 1 Timothy 5:20. Compare Leviticus 4:27 with 1 Corinthians 8:9-13. Compare Leviticus 5:5 with 1 John 1:9-note. See Hebrews 9:22-note. See 1Peter 1:2-note. See 2Corinthians 5:20-21-note. See Hebrews 13:11-12-note. (OT professor at Master's Seminary) Dr William Barrick gives an overview of the Principles Involved in the Old Testament Sacrificial System (Reference) 1. Old Testament sacrifices were to be offered by believers only. Those believers were indoctrinated and obedient (i.e., they exhibited right teaching and right behavior). ◆ Israelite believers: Leviticus 1:2-3-note; Lev 2:1-note ◆ Foreign believers: Leviticus 17:8-note; Lev 22:18, 25-note; Numbers 15:14-16; Isaiah 56:6-8 2. Old Testament sacrifices were to be the outward demonstration of a vital faith. Without faith the sacrifices were worthless (cf. Hebrews 11:4-note). ◆ 1 Samuel 15:22-23 ◆ Psalm 51:15-19-note ◆ Isaiah 1:11-15-note ◆ Micah 6:6-8-note 3. Old Testament sacrifices did not save from sin nor forgive sins. The Levitical sacrifices included no provision for the sinful nature of mankind. The animal sacrifices were insufficient to atone for the sins of human beings—only a human life could atone for a human life. ◆ Compare Leviticus 1:3-note with Psalm 49:5-9-note. ◆ Galatians 3:10-14 ◆ Hebrews 10:1-18-note ◆ 1 Peter 1:18-19-note 4. Old Testament sacrifices did not take care of every sin—especially willful, defiant sin. Many sins required capital punishment—no sacrifice would avail for such sin. (Note: That no sacrifice was available for capital offenses does not mean that God did not or could not forgive capital offenses. The legal consequences required death. Such consequences should not be confused with one’s ultimate spiritual relationship to God.) ◆ Leviticus 24:10-23-note ◆ Numbers 15:30 5. Old Testament sacrifices had fellowship with God as their chief object. They outwardly symbolized forgiveness for sins, which resulted in continued communion with the covenant-keeping God of Israel. ◆ Exodus 29:42-43; 30:36 6. Old Testament sacrifices declared, emphasized, and magnified sin and its consequences. ◆ Romans 3:19-20-note; Ro 5:20a-note; Ro 7:5-11-note ◆ Galatians 3:21-22 7. Old Testament sacrifices declared, emphasized, and magnified God’s holiness, righteousness, love, grace, mercy, and sovereignty. ◆ Psalm 119:62-note ◆ Nehemiah 9:13 ◆ Matthew 23:23 ◆ Romans 7:12-note 8. Old Testament sacrifices demonstrated that there was no totally independent access to God for the Old Testament believer under the Mosaic legislation. ◆ Hebrews 9:8-10-note 9. Old Testament sacrifices demonstrated that God’s desire with regard to the giving of His people did not go beyond their normal ability. The sacrificial objects (cattle, sheep, goats, doves; flour, oil, wine, and frankincense) were all immediately available to the individual Israelite. God did not require that His people bring something exotic or beyond their normal means. He did not require them to extend themselves to the point of either economical discomfort or disaster. ◆ 1 Corinthians 16:2 ◆ 2 Corinthians 8:1-24 through 2Cor 9:1-27 10. Old Testament sacrifices emphasized the ministry of the priesthood. ◆ Leviticus 1:9-note; Lev 2:8-note; Lev 4:20-note; Lev 6:6-note ◆ Hebrews 5:1-note-Through Heb 10:1-25-note ◆ 1 Peter 2:5-note 11. Old Testament sacrifices involved the recognition of God’s covenant with His people. ◆ Leviticus 2:13-note ◆ Psalm 50:5, 16-note 12. Old Testament sacrifices were commanded by God for the maintenance of the priesthood. The covenant community provides for those who minister. ◆ Leviticus 7:34-35-note ◆ Nehemiah 13:5 ◆ Malachi 3:8-10-note William MacDonald Notes on Leviticus 4 - The sin offering was appointed for a redeemed people. It does not speak of a sinner coming to the Lord for salvation, but of an Israelite, in covenant relationship with the Lord, seeking forgiveness. It has to do with sins committed unconsciously or unintentionally. The Offering Itself: There were different grades of offerings, depending upon the person who sinned: The anointed priest—that is, the high priest (Lev 4:3)—brought a young bullock without blemish; the whole congregation (Lev 4:13) brought a young bullock also; a ruler (Lev 4:22) brought a male kid of the goats, without blemish; an ordinary person (Lev 4:27) brought a female goat, without blemish (Lev 4:28), or a female sheep, without blemish (Lev 4:32). (The Hebrew wording here indicates full-grown animals.) Duties Of The Offerer(s): In general, the offerer brought the animal to the gate of the tabernacle court, presented it to the Lord, laid his hand upon its head, killed it, and removed the fat, the kidneys, and the caul. The elders acted for the congregation (Lev 4:15). The victim’s death was regarded symbolically as the sinner’s death. Duties Of The Priest: For himself and for the congregation, the high priest carried the blood of the sacrifice into the holy place of the tabernacle, sprinkled it seven times before the veil (Lev 4:5, 6, 16, 17) and on the horns of the golden altar of incense (Lev 4:7, 18). Then he poured the rest of the blood at the base of the altar of burnt offering (Lev 4:7, 18). For a ruler and for common people, a priest sprinkled the blood on the horns of the altar of burnt offering and poured the rest of the blood at the bottom of the altar (Lev 4:25, 30, 34). For all classes, he burned the fat, kidneys, caul, and fat tail on the altar of burnt offering (Lev 4:8-10, 19, 26, 31). In the case of the offering for the high priest or for the whole congregation, all the rest of the animal was taken outside the camp and burned (Lev 4:11, 12, 21). Distribution Of The Offering: The Lord’s share was the portion that was burned upon the altar—the fat, kidneys, caul, etc. The priest was allowed to cat the flesh of the offerings of a ruler or of a commoner because the blood of these offerings was not taken into the sanctuary (Lev 7:30), as in the case of the offerings of the high priest and the congregation (Lev 4:5, 6, 16, 17). He could also eat the offerings described in Lev 5:6, 7, 11 for the same reason. No part of the above offerings was set aside for the offerer. The body of arty sin offering whose blood was taken into the holy place was burned outside the camp. So our Lord, through His own blood, entered the holy place once for all (Heb. 9:12) after He had suffered outside the city of Jerusalem. We are admonished to “go out to Him outside the camp, bearing His reproach” (Heb. 13:13 NASB). Note: The expression “sin through ignorance” seems to mean more than lark of knowledge of the sin. It probably means that the sin was not willful, deliberate, or done in defiance or rebellion. There was no sacrifice for willful sin; the death penalty had to be exacted (Num. 15:30). The person who brought a sin offering was acknowledging that he had sinned unintentionally through weakness or negligence. He sought forgiveness of sins and ceremonial cleansing. The sin offering points symbolically to Christ, who was “made sin” for us, though He knew no sin, that we might be made the righteousness of God in Him. Some suggest that the sin offering speaks of Christ dealing with what we are, whereas the trespass offering pictures Him dealing with what we have done. James Smith - THE SIN-OFFERING. CHRIST OUR SUBSTITUTE. Leviticus 4:1-12. Sin, the sinner, and the sin-offering are all vividly before us in this chapter. Ruin and remedy might be written over it. "If a priest that is anointed do sin." Yes, it is possible even for an anointed one to sin, but, blessed be God, provision is made for such (1 John 2:1). But when religious teachers sin, it is like the going wrong of the town clock. Others axe apt to be led astray by their example. As
Levítico 4
Constable - Like the burnt and meal offerings this one was compulsory, but the Israelites offered it less frequently (cf. Num. 28-29). The most important feature of this offering was the sprinkling of the blood of the sacrifice (cf. 1 John 2:1-2). "The law reminds people of sin—not just the major sins, but sins that are often overlooked, like not keeping one's word, failing to do what is right, or living in a defiled world and never considering what that does to the spiritual life."[Ross] (Leviticus) Life Application Note - Have you ever done something wrong without realizing it until later? Although your sin was unintentional, it was still sin. God's commands served to make the Israelites aware of their sins (even the unintentional ones) so they could be forgiven for them, and to keep the people from repeating those sins. Leviticus 4 and 5 mention some of these unintentional sins and the way the Israelites could be forgiven for them. As you read more of God's laws, keep in mind that they were meant to teach and guide the people. Let them help you become more aware of sin in your life. Wenham - Sin disrupts the relationship between God and man, and between man and man. It poses a threat to the covenant relationship by provoking divine anger. But it has other side effects as well. If someone steals something, the owner will not only feel aggrieved but hope for restitution of his property if the thief is caught. Propitiation of divine anger, it has been suggested, is an important element in the burnt offering. Restitution, it will be suggested, is the key idea in the reparation offering (Trespass Offering). Purification is the main element in the purification sacrifice (Sin Offering). Sin not only angers God and deprives Him of His due, it also makes His sanctuary unclean. A holy God cannot dwell amid uncleanness. The purification offering purifies the place of worship, so that God may be present among His people. This interpretation of the term seems to be compatible with its root meaning, and to explain the rituals of blood sprinkling peculiar to it. (NICOT) (Bolding added) THE SIN OF IGNORANCE "UNINTENTIONAL" Andrew Bonar - The sin through ignorance (שְׁגָגָח) is the same that David prays against in Psalm 19:12, “Who can understand his errors (שְׁגִיאוֹת)? cleanse thou me from secret things (NAS = Who can discern [his] errors? Acquit me of hidden [faults.])!” These are not sins of omission, but acts committed by a person when at the time he did not suppose that what he did was sin. (Josh.20:3, “Who kills any person in ignorance (בִשִׁגָגָה) and did not know,” i.e., did not know that his action would have had that effect. Cp. Dt. 19:4) Although he did the thing deliberately, yet he did not perceive the sin of it. So deceitful is sin, we may be committing that abominable thing which cast angels into an immediate and an eternal hell, and yet at the moment be totally unaware! (Ed: See Deceitfulness of sin) and Illustrations of it's deceitful nature!) Want of knowledge of the truth and too little tenderness of conscience hide it from us. Hardness of heart and a corrupt nature cause us to sin unperceived. But here again the form of the Son of Man appears! Jehovah, God of Israel, institutes sacrifice for sins of ignorance, and thereby discovers the same compassionate and considerate heart that appears in our High Priest, Who "can deal gently with the IGNORANT and misguided!” (Heb. 5:2-note) Amidst the types of this Tabernacle we recognize the presence of Jesus—it is His voice that shakes the curtains and speaks in the ear of Moses, “If a soul should sin through ignorance!” The same yesterday, to-day, and forever (Heb 13:8-note) (Leviticus Commentary - 500 page Pdf) GotQuestions - Question: "Does God view unintentional sin differently?" Answer: The book of Leviticus required different offerings based on whether a sin was intentional or unintentional. Does this mean God views unintentional sins differently? Not exactly. It is clear that God made a distinction between intentional and unintentional sins in terms of the offerings in the Old Testament. Leviticus 4:2–3 notes this example: “When anyone sins unintentionally and does what is forbidden in any of the Lord’s commands—If the anointed priest sins, bringing guilt on the people, he must bring to the Lord a young bull without defect as a sin offering for the sin he has committed.” (Does God view unintentional sin differently) Sins (02398)(chata') means to miss the way, to fail; to err, to swerve from truth, to go wrong. The literal use describes an accurate shot by slingshot Jdg 20:16 - they could "not miss (chata')." Pr 19:2 conveys a related meaning of chata' in those versions that translate it as "miss the way." (Pr 19:2NIV) As Vine says "From this basic meaning comes the word’s chief usage to indicate moral failure toward both God and men, and certain results of such wrongs." When man sins he has missed the mark, the goal, or the way that God has set as standard. In an ironic use, the intensive (Piel) stem can mean "purified" or "to de-sin" and to to cleanse (Ex 29:36, David's request of God to purify him - Ps 51:7, Lxx = rhantizo = to sprinkle, figuratively = inward cleansing = "hearts sprinkled" - Heb 10:22; cf purify in Nu 8:21; 19:12,13, 20; 31:19, 20, 23). The sense of chata' in Ge 31:39 is "bore the loss (Lxx = apotinnuo = paid for)." In a related use Vine says chata "may also refer to the result of wrongdoing, as in Ge 43:9: “Then let me bear the blame forever.” Many of the uses of chata are translated in the Septuagint (Lxx) by the verb hamartano which literally means to miss the mark (and so not share in the prize). Hamartano means to act contrary to the will and law of God. To commit a wrong. To be in error. Hamartano means to err (err is from Latin errare = to wander or to stray!) which means to wander from the right way, to deviate from the true course or purpose and so to violate an accepted standard of conduct. To err is to miss the right way. To err means to deviate from the path or line of duty. To stray by design or mistake. To err is to stray from God and/or His commandments. Hamartano means to swerve from the truth, to turn aside from the straight course charted by the Word of Truth. To swerve means to wander from any line prescribed, or from a rule of duty; to depart from what is established by law, duty or custom. In short hamartano means to miss the mark of God's perfect standard. Chata can describe sin against another man (Ge 20:9), but most often describes sin against God, as in the first use (Ge 20:6). In a classic use by Joseph in the context of Potiphar's wife tempting him he declared "There is no one greater in this house than I, and he has withheld nothing from me except you, because you are his wife. How then could I do this great evil, and sin against (Lxx = enantios = opposite, over against, opposed to, hostile toward) God?" (Ge 39:9) O, that God would grant us the grace to continually remember the perpetual principle that all sin is ultimately against God, and in so remembering, be strengthened to resist times of temptation and quick to confess when we do sin against Him! In Joshua we have a "descriptive definition" of sin - “Israel has sinned (chata), and they have also transgressed My covenant which I commanded them. And they have even taken some of the things under the ban and have both stolen and deceived. Moreover, they have also put [them] among their own things. (Josh 7:11) So here we see that sin is equated with transgressing God's covenant (Mosaic covenant). Later in this chapter, we see a similar description "if anyone of the common people sins unintentionally in doing any of the things which the LORD has commanded not to be done." (Lev 4:27) Thus we see sin is equated with doing things not commanded by Jehovah. Swanson - 1. (qal) sin, do wrong, bear blame, be guilty, i.e., commit an infraction of law or agreement, implying a penalty must be paid or forfeited (Ge 20:9; Ex 9:27); (hif) commit sin, cause guilt (Ex 23:33); 2. (piel) purify, cleanse, i.e., make an object ceremonially clean by certain actions, including an offering (Ex 29:36); (hitp) purify oneself (Nu 8:21; 19:12,13, 20; 31:19, 20, 23); 3. (qal) miss, i.e., no longer be visibly present, pertaining to an object no longer being in a normal or assumed place (Job 5:24; Pr 8:36); 4. (qal) err, miss the way, i.e., have an opinion that is a wrong view (Pr 19:2); 5. (qal) fail to reach, i.e., pertaining to having a time period cut short (Isa 65:20); 6. (piel) bear a loss, i.e., lose an object with remedy from another source (Ge 31:39); 7. (piel) offer a sin offering (Lev 9:15; 2Ch 29:24); 8.(hif) miss, i.e., take aim at a specific object but not be able to hit the object, and so have the projectile occupy a space outside what is intended (Jdg 20:16); 9. (hitp) retreat, i.e., leave an area by linear motion (Job 41:17) (Semantic Domains) Sin (Webster's English definition) - The voluntary departure of a moral agent from a known rule of rectitude or duty, prescribed by God; any voluntary transgression of the divine law, or violation of a divine command; a wicked act; iniquity. Sin is either a positive act in which a known divine law is violated-, or it is the voluntary neglect to obey a positive divine command, or a rule of duty clearly implied in such command. Sin comprehends not actions only, but neglect of known duty, all evil thoughts, purposes, words and desires, whatever is contrary to God’s commands or law. (Webster's 1823 ) Chata is translated in NAS as bear the blame(2), bewildered(1), bore the loss(1), bring sin(1), cleanse(5), cleansed(1), cleansing(1), commit(2), commits sin(1), committed(21), done wrong(1), errs(1), fault(1), fear...loss(1), forfeits(1), indicted(1), miss(1), offended(1), offered it for sin(1), offers it for sin(1), purged(1), purified(2), purified themselves from sin(1), purify(6), purify him from uncleanness(1), purify himself from uncleanness(2), reach(1), sin(55), sin have I committed(1), sinful(1), sinned(87), sinner(7), sinning(4), sins(23). Chata - Note frequency of use in Lev 4 and Lev 5 = The most concentrated description of sin in the entire Bible! - Total uses = 221v - Ge 20:6, 9; 31:39; 39:9; 40:1; 42:22; 43:9; 44:32; Ex 5:16; 9:27, 34; 10:16; 20:20; 23:33; 29:36; 32:30f, 33; Lev 4:2-3, 14, 22-23, 27-28, 35; 5:1, 5-7, 10-11, 13, 15-17; Lev 6:2-4, 26; 8:15; 9:15; 14:49, 52; 19:22; Nu6:11; 8:21; 12:11; 14:40; 15:27f; 16:22; 19:12f, 19f; 21:7; 22:34; 31:19f, 23; 32:23; Deut 1:41; 9:16, 18; 19:15; 20:18; 24:4; Josh 7:11, 20; Jdg 10:10, 15; 11:27; 20:16; 1 Sam 2:25; 7:6; 12:10, 23; 14:33f; 15:24, 30; 19:4f; 24:11; 26:21; 2Sa 12:13; 19:20; 24:10, 17; 1Kgs 8:31, 33, 35, 46f, 50; 14:16, 22; 15:26, 30, 34; 16:2, 13, 19, 26; 18:9; 21:22; 22:52; 2Kgs 3:3; 10:29, 31; 13:2, 6, 11; 14:24; 15:9, 18, 24, 28; 17:7, 21; 18:14; 21:11, 16f; 23:15; 1Chr 21:8, 17; 2Chr 6:22, 24, 26, 36f, 39; 29:24; Neh 1:6; 6:13; 9:29; 13:26; Job 1:5, 22; 2:10; 5:24; 7:20; 8:4; 10:14; 24:19; 31:30; 33:27; 35:6; 41:25; Ps 4:4; 39:1; 41:4; 51:4, 7; 78:17, 32; 106:6; 119:11; Pr 8:36; 11:31; 13:22; 14:21; 19:2; 20:2; Eccl 2:26; 5:6; 7:20, 26; 8:12; 9:2, 18; Isa 1:4; 29:21; 42:24; 43:27; 64:5; 65:20; Jer 2:35; 3:25; 8:14; 14:7, 20; 16:10; 32:35; 33:8; 37:18; 40:3; 44:23; 50:7, 14; Lam 1:8; 5:7, 16; Ezek 3:21; 14:13; 16:51; 18:4, 20, 24; 28:16; 33:12, 16; 37:23; 43:20, 22f; 45:18; Dan 9:5, 8, 11, 15; Hos 4:7; 8:11; 10:8f; 13:2; Mic 7:9; Hab 2:10; Zeph 1:17 Here are some representative uses of chata - with the exception of Ps 51:7, all the following in the Lxx use the verb hamartano Ps 4:4 Tremble (Be angry), and do not sin; Meditate in your heart upon your bed, and be still. Selah. Ps 39:1 For the choir director, for Jeduthun. A Psalm of David. I Said, “I will guard my ways, That I may not sin with my tongue; I will guard my mouth as with a muzzle, While the wicked are in my presence.” Ps 41:4 As for me, I said, “O LORD, be gracious to me; Heal my soul, for I have sinned against Thee.” Ps 51:4 Against Thee, Thee only, I have sinned, And done what is evil in Thy sight, So that Thou art justified when Thou dost speak, And blameless when Thou dost judge. Ps 51:7 Purify me with hyssop, and I shall be clean; Wash me, and I shall be whiter than snow. Ps 78:17 Yet they still continued to sin against Him, To rebel against the Most High in the desert. Ps 78:32 In spite of all this they still sinned, And did not believe in His wonderful works. Ps 106:6 We have sinned like our fathers, We have committed iniquity, we have behaved wickedly. Ps 119:11 Thy word I have treasured in my heart, That I may not sin against Thee. Unintentional (07584)(segagah from root šgg) means unwillingly, sin of error or inadvertance, without premeditation. Rooker - The root šgg has the meaning of “going astray, commit sin or error” and in relation to the commission of sin carries the connotation of sin by accident or inadvertence. According to Eichrodt it refers to sins that are the consequence of human frailty.148 This type of sin is to be distinguished from sinning in defiance against God with bĕyād rāmâ, “a high hand.” This latter category cannot be expiated, and the offender is karath, “cut off,” a term often understood as designating a premature death. The contrast between these two types of sins is illustrated in Nu 15:25, 30. The inadvertent or accidental sin (bišgāgâ) is described in Nu 35:11, 15 in reference to the manslayer who by definition is one who kills without premeditation. Thus an important component of what distinguishes the inadvertent sin from the high-handed sin is the mental state of the person who commits the offense. In our context, in reference to expiation for inadvertent sin by the sin offering, the “inadvertent” sin refers to the commission of a sin, although the offender is not immediately conscious of the fact that he has violated the law of God. NET Note on sins unintentionally - Hebrew more literally = “And a person, when he sins in straying.” The English translation of “by straying” (בִּשְׁגָגָה [bishgagah] literally, “in going astray; in making an error”) varies greatly, but almost all suggest that this term refers to sins that were committed by mistake or done not knowing that the particular act was sinful (J. Milgrom, Leviticus [AB], 1:228–29). See, e.g., LXX “involuntarily”; Tg. Onq. “by neglect”; KJV “through ignorance”; ASV, RSV, NJPS “unwittingly”; NASB, NIV, NRSV, NLT “unintentionally”; NAB, NEB “inadvertently”; NCV “by accident.” However, we know from Num 15:27–31 that committing a sin “by straying” is the opposite of committing a sin “defiantly” (i.e., בְּיַד רָמָה [béyad ramah] “with a raised hand,” Nu 15:30). In the latter case the person, as it were, raises his fist in presumptuous defiance against the LORD. (Ed comment: But see Nathan's accusation against King David after his sin with Bathsheba and against Uriah! "despised the Word of the LORD" = 2Sa 12:9 AND 2Sa 12:10 David had "despised" God! Yet read 2Sa 12:13!!!) Thus, he “blasphemes” the LORD and has “despised” his word, for which he should be “cut off from among his people” (Nu 15:30–31). One could not bring an offering for such a sin. The expression here in Lev 4:2 combines “by straying” with the preposition “from” which fits naturally with “straying” (i.e., “straying from” the LORD’s commandments). For sins committed “by straying” from the commandments (Lev 4 throughout) or other types of transgressions (Lev 5:1–6) there was indeed forgiveness available through the sin offering. See R. E. Averbeck, NIDOTTE 2:94–95. Segagah are translated in the Septuagint (Lxx) with the adverb akousios which means involuntarily (Lev 4:2, 13, 22, 27; 5:15; Num 15:24, 26, 27-29; 35:11, 15; Deut 19:4; Josh 20:3, 9; Job 31:33). There is a similar word hekousios which is the antonym of akousios and it is used in Hebrews 10:26 in the phrase "go on sinning willfully (hekousios)." The "a" prefix in akousios serves to negate the meaning of "intentional" or "willful" and thus means not intentionally, not willfully. The related adjective (avkou,sioj) is used for segagah in Nu 15:25 (twice), Nu 15:26 and Eccl 10:5. The adjective means against the will, involuntary, inadvertent offense. The other uses of segagah (Lev 5:18, 22:14, Eccl 5:6) are translated in the Lxx with the noun agnoia, which means literally "not knowing" and so to not have information about, to have a want of knowledge, a state of ignorance. But ignorance is not "bliss" for it leads to mistaken conduct (cf uses of agnoia in Eph 4:18, 1Pe 1:14). Segagah - 18v - translated in NAS as error(5), mistake(1), unintentionally(14). Leviticus 4:2 "Speak to the sons of Israel, saying, 'If a person sins unintentionally in any of the things which the LORD has commanded not to be done, and commits any of them, 22 'When a leader sins and unintentionally does any one of all the things which the LORD his God has commanded not to be done, and he becomes guilty, 27 'Now if anyone of the common people sins unintentionally in doing any of the things which the LORD has commanded not to be done, and becomes guilty, Leviticus 5:15 "If a person acts unfaithfully and sins unintentionally against the LORD'S holy things, then he shall bring his guilt offering to the LORD: a ram without defect from the flock, according to your valuation in silver by shekels, in terms of the shekel of the sanctuary, for a guilt offering. 18 "He is then to bring to the priest a ram without defect from the flock, according to your valuation, for a guilt offering. So the priest shall make atonement for him concerning his error in which he sinned unintentionally (Lxx = agnoia = want of knowledge, lack of information, ignorance, unawareness) and did not know (segagah; Lxx = ou oida = "not know") it, and it will be forgiven him. Leviticus 22:14 'But if a man eats a holy gift unintentionally (Lxx = agnoia = want of knowledge, lack of information, ignorance, unawareness), then he shall add to it a fifth of it and shall give the holy gift to the priest. Numbers 15:24 then it shall be, if it is done unintentionally, without the knowledge of the congregation, that all the congregation shall offer one bull for a burnt offering, as a soothing aroma to the LORD, with its grain offering and its drink offering, according to the ordinance, and one male goat for a sin offering. 25 'Then the priest shall make atonement for all the congregation of the sons of Israel, and they will be forgiven; for it was an error, and they have brought their offering, an offering by fire to the LORD, and their sin offering before the LORD, for their error. 26 'So all the congregation of the sons of Israel will be forgiven, with the alien who sojourns among them, for it happened to all the people through error. 27 'Also if one person sins unintentionally, then he shall offer a one year old female goat for a sin offering. 28 'The priest shall make atonement before the LORD for the person who goes astray when he sins unintentionally, making atonement for him that he may be forgiven. 29 'You shall have one law for him who does anything unintentionally, for him who is native among the sons of Israel and for the alien who sojourns among them. Numbers 35:11 then you shall select for yourselves cities to be your cities of refuge, that the manslayer who has killed any person unintentionally may flee there. 15 'These six cities shall be for refuge for the sons of Israel, and for the alien and for the sojourner among them; that anyone who kills a person unintentionally may flee there. Joshua 20:3 that the manslayer who kills any person unintentionally, without premeditation, may flee there, and they shall become your refuge from the avenger of blood. 9 These were the appointed cities for all the sons of Israel and for the stranger who sojourns among them, that whoever kills any person unintentionally may flee there, and not die by the hand of the avenger of blood until he stands before the congregation. Ecclesiastes 5:6 Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake (Lxx = agnoia = want of knowledge, lack of information, ignorance, unawareness). Why should God be angry on account of your voice and destroy the work of your hands? Ecclesiastes 10:5 There is an evil I have seen under the sun, like an error (Lxx = akousios = which goes forth from the ruler Devotional - Does God Hold Christians Responsible for Unpremeditated and Unconscious Sins? For a believer, unconscious sins are a serious concern, but they shouldn’t be a cause for fear of abandonment or judgment by God. Because we are all sinners by nature, born into a fallen world, we are all guilty of unintentional sin (Ed: I like David's prayer in Ps 19:12-13 - a good prayer for us to pray!). We would be in a hopeless situation, however, if God required us to be aware of every specific sin in our life and then confess it in order to maintain our fellowship with Him. This would be impossible for us in our limited, fallen state. Old Testament law indicates that God looks upon unconscious sin differently from conscious sin. The law prescribed sacrifices for sins done in ignorance or weakness and without willful intent ( Leviticus 4:2-3, 13-14 ). However, Old Testament law provided no sacrifice for conscious sin: "Anyone who sins defiantly, whether native-born or alien, blasphemes the LORD, and that person must be cut off from his people. Because he has despised the LORD’s word and broken His commands, that person must surely be cut off; his guilt remains on him." (Numbers 15:30-31NIV) (Ed: Defiant sins that cannot be atoned for would be analogous to the sin Jesus described - blasphemy of the Holy Spirit - which I take ultimately as total and complete and final personal rejection of the provision of the sacrifice of Jesus - a need that the Spirit convicts us of before we are saved. These people adamantly and permanently refuse His conviction and regeneration). The New Testament also distinguishes clearly between willful and unconscious sin: "That servant who knows his master’s will and does not get ready or does not do what his master wants will be beaten with many blows. But the one who does not know and does things deserving punishment will be beaten with few blows. From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked." (Luke 12:47-48NIV). "If I had not come and spoken to them, they would not be guilty of sin. Now, however, they have no excuse for their sin." (John 15:22NIV). "Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief." (1Timothy 1:13NIV). Although the Bible distinguishes between conscious and unconscious sin, when we first put our faith in Jesus Christ, He declared us “justified.” He forgave us in a legal and judicial sense. He did this once and for all, forgiving us of any and all sins: past, present, and future; conscious and unconscious. On the basis of this legal standing, God has accepted us once and for all into His eternal family ( Romans 5:1). Now, even when we sin (either consciously or unconsciously) we are in a new relationship to Him. No longer must we fear God’s condemnation and judgment (Ro 8:1, but this does not give us a pass - see Ro 6:1-3). Christ has enabled us to be God’s sons and daughters, no longer facing damnation because of sin (cf 1Thes 1:10). However, although we need no longer fear judgment because of sin, sin still interferes with our relationship with God and other people (1Jn 1:6-7), and sometimes makes it necessary for Him to discipline us as a firm but loving Father. We shouldn’t worry about our unconscious sin. Although it has destructive effects in our lives (cf Pr 28:13, Gal 6:7-8), there is so much sin dwelling within us that we can’t expect to be instantly delivered from its influence (cf Gal 5:17, 1Pe 2:11). We need to be humbled, however, by the fact that we sin in many ways that we don’t detect, and be willing to confess and renounce (Ed: Don't miss this verb "renounce" it's good but I prefer "repent!") any sin that the Holy Spirit brings into the light of our awareness. Our Father in heaven is ready to remedy the loss of communication and personal separation that occurs when we resist Him and go our own way (1 John 1:7,8 ). But to enjoy the full benefit of relationship with Him, we need to agree with Him about our sin. And it would be wise to follow King David’s example by praying, “Search me, O God, and know my heart; test me and know my anxious thoughts. See if there is any offensive way in me, and lead me in the way everlasting” (Ps 139:23-24 ). F B
Levítico 4
Constable comment on the application of blood on the horns of the altar - Smearing blood on the horns of the altar symbolized purifying the whole sanctuary. The horns represented the powerful divine force of the entire altar. (Leviticus) Altar of fragrant incense (See diagram of Sanctuary) (Ex 31:1-10) (Same as "horns of the altar which is before the LORD" - Lev 4:18) - This altar stood in the Holy Place, directly in front of the Veil that separated the inner Holy of Holies. The incense for that altar was prepared from a special mixture of spices (Ex. 30:34-38). There was to "be perpetual incense before Yahweh" symbolizing a continual sweet aroma of prayer before the LORD. Have you ever thought of your prayers as a pleasing aroma like incense to the LORD? I think if we really understood this picture, we might be much more inclined to obey Paul's command (as enabled by the Spirit) to pray without ceasing (1Th 5:17-note) Merrill - The altar of incense (Ex 30:110) was located inside the actual tabernacle, in the Holy Place, just in front of the curtain that separated the Holy Place from the Holy of Holies. It was much smaller than the altar of burnt offering, which was just inside the main entrance to the courtyard (Exod. 27:1-8). The horns of both mentioned altars were vertical projections at the top corners of the altar (Exod. 27:2; 30:2). In 1 Kings 1:50-51 and 2:28 the horns of the altar (probably the bronze altar since neither Adonijah nor Joab would have the right to enter into the Holy Place of the tabernacle) were held on to by a supplicant as a means of seeking asylum (see Exod. 21:13-14). Since physical horns of animals represented physical power and might, the horns of the altar of fragrant incense represented the presence and power of this Almighty God (but not the person of God himself since this would then make it an idol). It is especially on these horns of the incense altar that the blood was to be applied when either the priest (Lev. 4:7) or the entire nation (Lev. 4:18) had sinned. It was done so that the nation could again offer incense to their God. For other individuals the blood was applied to the horns of the bronze altar (Lev. 4:25, 30, 34) since this was on a personal basis and did not affect the ability of the nation to offer worship to God as did the sin of the anointed priest or nation. (The Bible Knowledge Word Study - Gen-Deut) Before the LORD - "at Jehovah's face" - His omniscient eye was ever watching (cp Pr 15:3, 2Chr 16:9) Burnt offering (05930)('olah - word study)
Levítico 4
Constable - Under the New Covenant the blood of Jesus Christ cleanses the believer from all sin (cf. Heb. 9-10; 1Pet. 1:2; 1John 1:7; Rev. 7:14). Thus this offering (sin offering) is now obsolete for the Christian. However sin in the believer's life can grieve the indwelling Holy Spirit (Eph. 4:30). Furthermore the New Testament reminds us that judgment is still proportionate to responsibility (cf. Luke 12:48; James 3:1). For us confession is a prerequisite to cleansing for fellowship (1John 1:9) even though Christ's death has brought purification from sin's defilement and condemnation. Confession of particular sins also had to accompany the sin offerings in Israel (Lev 5:5). Leader (ruler)(05387)(nasi from nasa = lift up, elevate) is strictly speaking one who is "lifted up," and thus an "exalted one," a chief, a prince, a ruler ora leader. Nasi is used today in Modern Hebrew to refer to the “President” of Israel. The translates nasi with the noun archon meaning one who has eminence in a ruling capacity (Mt 20:25). Leviticus 4:23 if his sin which he has committed is made known to him, he shall bring for his offering a goat, a male without defect. his sin: Lev 4:14 5:4 2Ki 22:10-13)(a kid: Lev 9:3 23:19 Nu 7:16,22,28,34 15:24 28:15,30 29:5,11,16,19 Ro 8:3 Ryrie - If a ruler sinned, he had to bring a male goat (Ed: in contrast to a bull for the priest and congregation), whose blood was put on the horns of the altar of burnt offering and poured out at its base, rather than being taken into the tent as in the other cases. Leviticus 4:24 'He shall lay his hand on the head of the male goat and slay it in the place where they slay the burnt offering before the LORD; it is a sin offering. he: Lev 4:4-35 Isa 53:6 in the place: Lev 1:5,11 3:2,8,13 4:4,15,29,33 6:25 7:2 16:15 Ex 29:38 a sin offering: Lev 4:3,21,31,35 He shall lay his hand on the head of the male goat and slay it in the place where they slay the burnt offering ('olah - word study) before the LORD; it is a sin offering (chattat/chattath - word study). Lay his hand - Lev 1:4; 3:2, 8, 13; 4:4, 24, 29, 33; Job 9:33; Mk 7:32 - See Leviticus 4:29 Commentary for more detailed notes including discussion by C H Spurgeon. Click here for another discussion by Spurgeon. Leviticus 4:25 'Then the priest is to take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering; and the rest of its blood he shall pour out at the base of the altar of burnt offering. put: Lev 4:7,18,30,34 8:10,15 9:9 16:18 Isa 40:21 Ro 3:24-26 8:3,4 10:4 Heb 2:10 9:22 Burnt offering (05930)('olah - word study) Sin offering (02403)(chattat/chattath - word study) Criswell - If the offender was a tribal leader or a common person, then the sin offering was a goat or lamb, whose blood was smeared on the horns of the altar of burnt offering, and the remainder poured out at the base (cf. Lev 4:30-34). Leviticus 4:26 'All its fat he shall offer up in smoke on the altar as in the case of the fat of the sacrifice of peace offerings. Thus the priest shall make atonement for him in regard to his sin, and he will be forgiven. fat: Lev 4:8-10,35, Lev 3:5 6:20-30 atonement: Lev 4:20 Nu 15:28 Peace offerings (08002)(selem/shelem - word study) Rooker describes the difference from the sin offering for the priest and the congregation - In the sin offering for the leader the blood of the animal was not to be sprinkled inside the Tent or Holy Place but rather on the horns of the altar of burnt offering. Nor was the carcass to be burned outside the camp, as was the case in the sin offerings for the high priest and the people. All of these changes indicate that the sin of the leader, while certainly grievous, was not as serious as that of the high priest or the Israelite community at large.The offering was efficacious because atonement was provided and the leader experienced forgiveness (Lev 4:26). He will be forgiven - See Leviticus 4:20 Comment Leviticus 4:27 'Now if anyone of the common people sins unintentionally in doing any of the things which the LORD has commanded not to be done, and becomes guilty, anyone: Heb. any soul, Lev 4:2 Nu 15:27 common people: Lev 4:2,13 Ex 12:49 Nu 5:6 15:16,29 SIN OFFERING: COMMON PEOPLE AND UNINTENTIONAL SIN (Lev 4:22-26) Compare Leviticus 4:27 with 1Corinthians 8:9-13. Common people - Literally "the people of the land." TSK says this is "any individual who was not a priest, king, or ruler among the people; an ordinary person. Any of these having transgressed, was obliged to bring a lamb or kid, the ceremonies being nearly the same as in the preceding cases."