Keil & Delitzsch Commentary on the Old Testament · Leviticus Kabanata 4

The Expiatory Sacrifices. - The sacrifices treated of in ch. 1-3 are introduced by their names, as though already known, for the purpose of giving them a legal sanction. But in ch. 4 and 5 sacrifices are appointed for different offences, which receive their names for the first time from the objects to which they apply, i.e., from the sin, or the trespass, or debt to be expiated by them: viz., חטּאת sin, i.e., sin-offering (Leviticus 4:3, Leviticus 4:8, Leviticus 4:14, Leviticus 4:19, etc.), and אשׁם debt, i.e., debt-offering (Leviticus 5:15-16, Leviticus 5:19); - a clear proof that the sin and debt-offerings were introduced at the same time as the Mosaic law. The laws which follow are distinguished from the preceding ones by the new introductory formula in Leviticus 4:1-2, which is repeated in Leviticus 5:14. This repetition proves that Lev 4:2-5:13 treats of the sin-offerings, and Leviticus 5:14-19 of the trespass-offerings; and this is confirmed by the substance of the two series of laws.

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The Sin-Offerings. - The ritual prescribed for these differed, with regard to the animals sacrificed, the sprinkling of the blood, and the course adopted with the flesh, according to the position which the person presenting them happened to occupy in the kingdom of God. The classification of persons was as follows: (1) the anointed priest (Leviticus 4:2-12); (2) the whole congregation of Israel (Leviticus 5:13 -21); (3) the prince (vv. 22-26); (4) the common people (v. 27- Leviticus 5:13). In the case of the last, regard was also paid to their circumstances; so that the sin-offerings could be regulated according to the ability of the offerer, especially for the lighter forms of sin (Leviticus 5:1-13).

Leviticus 4:2

“ If a soul sin in wandering from any ( מכּל in a partitive sense) of the commandments of Jehovah, which ought not to be done, and do any one of them ” ( מאחת with מן partitive, cf. Leviticus 4:13, Leviticus 4:22, Leviticus 4:27, lit., anything of one). This sentence, which stands at the head of the laws for the sin-offerings, shows that the sin-offerings did not relate to sin or sinfulness in general, but to particular manifestations of sin, to certain distinct actions performed by individuals, or by the whole congregation. The distinguishing characteristic of the sin is expressed by the term בּשׁגגה (in error). No sins but those committed בּשׁגגה could be expiated by sin-offerings; whilst those committed with a high hand were to be punished by the extermination of the sinner (Numbers 15:27-31). שׁגגה , from שׁגג = שׁגה to wander or go wrong, signifies mistake, error, oversight. But sinning “ in error ” is not merely sinning through ignorance (Leviticus 4:13, Leviticus 4:22, Leviticus 4:27, Leviticus 5:18), hurry, want of consideration, or carelessness (Leviticus 5:1, Leviticus 5:4, Leviticus 5:15), but also sinning unintentionally (Numbers 35:11, Numbers 35:15, Numbers 35:22-23); hence all such sins as spring from the weakness of flesh and blood, as distinguished from sins committed with a high (elevated) hand, or in haughty, defiant rebellion against God and His commandments.

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