Leviticus 4:3

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) The priest that is anointed.—To illustrate this law, the conduct of the high priest is adduced as the first instance, to show when and how this exalted functionary is to bring the sin offering in question. By this the Levitical law indicates that even the chief of the priesthood was but a frail being like the rest of the people, and was exposed to the same infirmities as the laity, thus precluding the assumption of spiritual superiority. Hence the remark of the Apostle, “the law made those high priests who had infirmity, and who needed daily to offer up sacrifices, first for their own sins, and then for the people’s; but our high priest, Christ Jesus, was holy, harmless, undefiled, and separate from sinners, and made higher than the heavens” (Hebrews 7:27-28). The phrase “the priest that is anointed” for “the high priest” is restricted to this book, where it occurs four times (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16; Leviticus 6:15 in Heb.; 22 in the English). “The great priest,” or high priest, is the appellation used in the other portions of the Pentateuch (Leviticus 21:10; Numbers 35:25; Numbers 35:28), and in Joshua (Joshua 20:6); whilst in the later books of the Old Testament this functionary is called chief priest (2Kings 25:18; 2Chronicles 19:11; 2Chronicles 24:11; 2Chronicles 26:20; 2Chronicles 31:10; Ezra 7:5). He is called “the anointed priest,” because, like Aaron, he alone was anointed when he succeeded to the high office, whilst the ordinary priests were simply consecrated. Their anointing descended with them to all futurity by virtue of being the descendants of Aaron. (See Leviticus 8:12.)

According to the sin of the people.—That is, he having in ignorance committed the same sin as the common people, to which he is as liable as they. From the phrase “against any commandments of the Lord” in the preceding verse, as well as from Leviticus 10:6; Leviticus 21:10-15, it is evident that the sin of ignorance here alluded to does not refer to the inadvertent neglect of his official duty, which devolves upon the high priest as the spiritual head of the people, but to any offence whatsoever ignorantly committed. According to the marginal reading, to make the people guilty, or more literally, to the guilt of the people, which is equally admissible, the meaning of the passage is, that he by committing a sin causes the people to transgress, inasmuch as his example is followed by them; or that, in virtue of the intimate connection which subsisted between the representative of the nation and the people, the sin of the one was the sin of the other. (Comp. Leviticus 10:6; 1Chronicles 21:3.)

A young bullock.—Literally, a steer, the son of a bull. The sacrificial rules which obtained at the time of Christ minutely defined the respective ages of the bullock: the steer, the son of a bull, and the calf. The bullock or ox which was brought as a sacrifice had to be three years old: “the steer the son of a bull” rendered in the passage before us, and in the Authorised Version generally, by “a young bullock” (Exodus 29:1; Leviticus 4:14; Leviticus 16:3; Leviticus 23:8, &c.), had to be two years old; whilst the calf had to be of the first year.

Benson Commentary

Leviticus 4:3. If the priest — The high-priest, who only was anointed. His anointing is mentioned, because he was not complete high-priest till he was anointed. Do sin — Either in doctrine or practice, which it is here supposed he might do. And this is noted as a character of imperfection in the priesthood of the law, Whereby the Israelites were directed to expect another and better high-priest, even one who is “holy, harmless, and separate from sinners,” Hebrews 7:26. According to the sin of the people — In the same manner as any of the people do; which implies that God expected more circumspection from him than from the people. But the words may be rendered, to the sin or guilt of the people, which may be mentioned as an aggravation of his sin, that by it he commonly brings sin, and guilt, and punishment upon the people, who are infected or scandalized by his example. A young bullock — The same sacrifice which was offered for all the people, to show how much his sin was aggravated by his quality. Sin-offering — Hebrew, sin, which word is often taken in that sense.

Matthew Henry's Concise Commentary

4:1-12 Burnt-offerings, meat-offerings, and peace-offerings, had been offered before the giving of the law upon mount Sinai; and in these the patriarchs had respect to sin, to make atonement for it. But the Jews were now put into a way of making atonement for sin, more particularly by sacrifice, as a shadow of good things to come; yet the substance is Christ, and that one offering of himself, by which he put away sin. The sins for which the sin-offerings were appointed are supposed to be open acts. They are supposed to be sins of commission, things which ought not to have been done. Omissions are sins, and must come into judgment: yet what had been omitted at one time, might be done at another; but a sin committed was past recall. They are supposed to be sins committed through ignorance. The law begins with the case of the anointed priest. It is evident that God never had any infallible priest in his church upon earth, when even the high priest was liable to fall into sins of ignorance. All pretensions to act without error are sure marks of Antichrist. The beast was to be carried without the camp, and there burned to ashes. This was a sign of the duty of repentance, which is the putting away sin as a detestable thing, which our soul hates. The sin-offering is called sin. What they did to that, we must do to our sins; the body of sin must be destroyed, Ro 6:6. The apostle applies the carrying this sacrifice without the camp to Christ, Heb 13:11-13.

Barnes' Notes on the Bible

The priest that is anointed - i. e. the high priest. (Compare Leviticus 8:12; Leviticus 21:10; Exodus 29:7). On the anointing of the other priests see the note at Leviticus 8:13.

The graduation of the sin-offerings is remarkable. It might seem that the distinction addressed itself more pointedly to each individual according to his rank and consequent responsibility (see Leviticus 4:32).

According to the sin of the people - Rather, to bring guilt on the people. The whole nation is concerned in every transgression of its representative.

Jamieson-Fausset-Brown Bible Commentary

Le 4:3-35. Sin Offering for the Priest.

3. If the priest that is anointed do sin—that is, the high priest, in whom, considering his character as typical mediator, and his exalted office, the people had the deepest interest; and whose transgression of any part of the divine law, therefore, whether done unconsciously or heedlessly, was a very serious offense, both as regarded himself individually, and the influence of his example. He is the person principally meant, though the common order of the priesthood was included.

according to the sin of the people—that is, bring guilt on the people. He was to take a young bullock (the age and sex being expressly mentioned), and having killed it according to the form prescribed for the burnt offerings, he was to take it into the holy place and sprinkle the atoning blood seven times before the veil, and tip with the crimson fluid the horns of the golden altar of incense, on his way to the court of the priests,—a solemn ceremonial appointed only for very grave and heinous offenses, and which betokened that his sin, though done in ignorance, had vitiated all his services; nor could any official duty he engaged in be beneficial either to himself or the people, unless it were atoned for by blood.

Matthew Poole's Commentary

The priest that is anointed, i.e. the high priest, who only was anointed after the first time. See Exodus 29:7 30:30 40:15 Leviticus 10:7 Numbers 3:3. His anointing is mentioned, because he was not complete high priest till he was anointed.

Do sin, either in doctrine or practice, which it is here supposed he may do. And this is noted as a blot and character of imperfection in the priesthood of the law, whereby the Israelites were directed to expect another and better High Priest, even one who is holy, harmless, and separate from sinners, Hebrews 7:26.

According to the sin of the people; in the same manner as any of the people do, which implies that God expected more circumspection and care from him than from the people. But the words may be rendered, to the sin or guilt of the people, which may be mentioned as a reason of the law, and an aggravation of his sin, that by it he commonly brings sin, and guilt, and punishment upon the people, who are infected or scandalized by his example.

A young bullock; the same sacrifice which was offered for all the people, to show how much his sin was aggravated by his quality.

For a sin-offering, Heb. sin, which word is oft taken in that sense, as Exodus 29:14.

Gill's Exposition of the Entire Bible

If the priest that is anointed do sin,.... That is, the high priest, as the Targums of Onkelos and Jonathan, and the Septuagint version, render it; who in after times was only anointed, though at first Aaron's sons were anointed with him; so an high priest is described in Leviticus 21:10 and such an one was liable to sin, and often did; which shows not only that the greatest and best of men are not without sin, but proves what the apostle observes, that the law made men high priests which had infirmity, even sinful infirmities, who needed to offer for themselves as well as for the people; by which it appeared that perfection could not be had by the Levitical priesthood, and that it was proper it should cease, and another priesthood take place, Hebrews 7:11,

according to the sin of the people; committing the like sins of error and ignorance as the common people, to which he was liable as they; or "to make the people guilty"; as the margin reads; to which agrees the Septuagint version, "so that the people sin"; and the Vulgate Latin version, "making the people to sin"; either by his doctrine or example, and both through ignorance, heedlessness, and inadvertency: the Targum of Jonathan is,"when he offers the offering of sin for the people, not according to its manner''or rite; as if his sin lay in erring while he was offering; but be it in which way it may, whether by any unadvised inadvertent action of his own, or ignorant instruction of the people, so causing them to err, or any ignorance or mistake in offering the sacrifices of the people:

then let him bring for the sin which he has sinned; in either way:

a young bullock; not an ox which was three years old, nor a calf which was but of one year, but a bullock which was of two years; so Maimonides (q) observes, that wherever it is said a calf, that is a young one of the first year, but a bullock it is a young one of the second year: as are men's characters, so are the aggravations of their sins, and sacrifices were proportioned thereunto; the high priest was obliged to bring the same offering as the whole congregation did in a like case; see Leviticus 4:13.

without blemish; a type of the sacrifice of Christ offered up without spot to God, as it follows:

unto the Lord; against whom sin is committed, and therefore sacrifice both in the type and antitype must be brought and offered up to him, by whom it is accepted, and to whom it is of a sweetsmelling savour, namely, the unblemished sacrifice of Christ:

for a sin offering; or "for sin": the sin offering is called sin itself, and so is Christ the antitype of it, 2 Corinthians 5:21 Christ is most holy in himself, had no sin in him, nor knew any, nor were any committed by him; yet he appeared in the likeness of sinful flesh, took the place of sinners, and was their substitute, had all their sins laid upon him, and was by imputation made sin itself, and became an offering for it, and so fully answered the type of the sin offering.

(q) Maaseh Hakorbanot, c. 1. sect. 14.

Geneva Study Bible

If {b} 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.

(b) Meaning, the high priest.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

3. the anointed priest] So called here and in Leviticus 4:5; Leviticus 4:16, Leviticus 6:22; ‘the high priest’ in Leviticus 21:10; Numbers 35:25; Numbers 35:28; ‘the chief priest’ 2 Kings 25:18; 2 Chronicles 19:11; 2 Chronicles 24:11; 2 Chronicles 26:20; 2 Chronicles 31:10; Ezra 7:5.

shall sin so as to bring guilt on the people] If the anointed priest, as the representative of the community towards God, bring guilt on the people, his offering must be the same as that for the community (Leviticus 4:13-21), ‘a young bullock without blemish’ (Leviticus 4:3, cp. Leviticus 4:14). ‘Young’ is interpreted traditionally ‘in his third year,’ or, according to some, older.

3–12. The high priest’s Sin-Offering, a bullock

Pulpit Commentary

Verses 3-12. - The case of the high priest. He is designated the priest that is anointed, in respect to which title, see notes on chapter 8. In case he sins in his representative character, his sin is such as to bring guilt on the people (this is the meaning of the words translated according to the sin of the people), and a special sin offering must therefore be made. He is to take of the blood of the animal sacrificed, and bring it to the tabernacle of the congregation:... and sprinkle of the blood seven times before the Lord, before the vail of the sanctuary. And put some of the blood on the horns of the altar of sweet incense. This was a more solemn method of presenting the blood to the Lord than that used in the burnt offering; the offering of the blood, which was the vehicle of life, being the chief feature in the sin offering, as the consumption of the whole animal by the altar fire was in the burnt offering. In the burnt offerings and peace offerings the blood was thrown once on the altar of burnt sacrifice (see chapter Leviticus 1:5); now it is sprinkled, in a smaller quantity each time, but as often as seven times (the number seven symbolically representing completeness), before the vail which shrouded the ark. The altar of sweet incense is the golden altar, which stood within the tabernacle, in front of the vail. Perhaps the reason why the horns of the altar are specially appointed to have the blood placed on them is that they were regarded as the most sacred part of the altar, because they were its highest points, in which its elevation towards heaven culminated. The remainder of the victim's blood is to be poured at the bottom of the altar of the burnt offering, in the court of the tabernacle, to sink into the ground, because no more of it was wanted for ceremonial use. The internal fat is to be burnt upon the altar of the burnt offering, but not actually upon the smoldering burnt sacrifice, as in the case of the peace offerings; the sin offering preceding the burnt offering in order of time, while the peace offering followed it. The remainder of the animal is to be carried without the camp... and be burnt, because its flesh was at once accursed and most holy. It was accursed, as having been symbolically the vehicle of the sins laid upon it by the offerer; therefore it must not be consumed upon the altar of God, but be destroyed with fire outside the camp, typifying the removal from God's kingdom, and the final destruction of all that is sinful. But yet it was most holy, as its blood had been taken into the tabernacle, and had served as a propitiation; therefore, if it had to be burnt, it yet had to be burnt solemnly, reverently, and as a ceremonial act, in a place appointed for the purpose. The writer of the Epistle to the Hebrews notices that one of the points in which our Lord was the antitype of the sin offering was that he "suffered without the gate," "that he might sanctify the people with his own blood" (Hebrews 13:12), which was thus indicated to have been carried within the sanctuary, that is, into heaven. Leviticus 4:3

Keil and Delitzsch Biblical Commentary on the Old Testament

The sin of the high priest. - The high priest is here called the "anointed priest" (Leviticus 4:3, Leviticus 4:5, Leviticus 4:16, Leviticus 6:15) on account of the completeness of the anointing with which he was consecrated to his office (Leviticus 8:12); in other places he is called the great (or high) priest (Leviticus 21:10; Numbers 35:25, etc.), and by later writers הראשׁ כּהן, the priest the head, or head priest (2 Kings 25:18; 2 Chronicles 19:11). If he sinned העם לאשׁמת, "to the sinning of the nation," i.e., in his official position as representative of the nation before the Lord, and not merely in his own personal relation to God, he was to offer for a sin-offering because of his sin an ox without blemish, the largest of all the sacrificial animals, because he filled the highest post in Israel.