Leviticus 4:11
And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,
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(11) And the skin of the bullock.—Unlike other burnt offerings, the skins of which were taken off, and became the perquisite of the priests (Leviticus 7:8), this sin offering was not flayed at all, but was cut to pieces with its skin.

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.Pour - All the blood that was left after the sprinkling and the smearing should be disposed of in such a manner as to suit the decorum of divine service. It had no sacrificial significance. 11. the skin of the bullock, and all his flesh—In ordinary circumstances, these were perquisites of the priests. But in the expiation necessary for a sin of the high priest, after the fat of the sacrifice was offered on the altar, the carcass was carried without the camp [Le 4:12], in order that the total combustion of it in the place of ashes might the more strikingly indicate the enormity of the transgression, and the horror with which he regarded it (compare Heb 13:12, 13). No text from Poole on this verse. And the skin of the bullock,.... Not taken off; for the sin offerings that were burnt were not flayed at all, but were cut in pieces with their skins on them (a); in other burnt offerings the skin was taken off, and was a perquisite of the priest, Leviticus 7:8 but this being an offering for the priest, the skin was burnt with the rest:

and all his flesh, with his head, and with his legs, and his inwards, and his dung; the burning of these denoted the sufferings of Christ, and these several parts the extent of them, they reaching to all parts of his body as stretched upon the cross; and the dung particularly the reproach of them, he dying the death of the cross, and was made sin and a curse for his people.

(a) Ib. (Maasch Hakoranot) c. 5. sect. 18. & 7. 2.

And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung,
The presentation, laying on of hands, and slaughtering, were the same as in the case of the other sacrifices (Leviticus 1:3-5). The first peculiarity occurs in connection with the blood (Leviticus 4:5-7). The anointed priest was to take (a part) of the blood and carry it into the tabernacle, and having dipped his finger in it, to sprinkle some of it seven times before Jehovah "in the face of the vail of the Holy" (Exodus 26:31), i.e., in the direction towards the curtain; after that, he was to put (נתן) some of the blood upon the horns of the altar of incense, and then to pour out the great mass of the blood, of which only a small portion had been used for sprinkling and smearing upon the horns of the altar, at the bottom of the altar of burnt-offering. A sevenfold sprinkling "in the face of the vail" also took place in connection with the sin-offering for the whole congregation, as well as with the ox and he-goat which the high priest offered as sin-offerings on the day of atonement for himself, the priesthood, and the congregation, when the blood was sprinkled seven times before (לפני) the capporeth (Leviticus 16:14), and seven times upon the horns of the altar (Leviticus 16:18-19). So too the blood of the red cow, that was slaughtered as a sin-offering outside the camp, was sprinkled seven times in the direction towards the tabernacle (Numbers 19:4). The sevenfold sprinkling at the feast of atonement had respect to the purification of the sanctuary from the blemishes caused by the sins of the people, with which they had been defiled in the course of the year (see at ch. 16), and did not take place till after the blood had been sprinkled once "against (? upon) the capporeth in front" for the expiation of the sin of the priesthood and people, and the horns of the altar had been smeared with the blood (Leviticus 16:14, Leviticus 16:18); whereas in the sin-offerings mentioned in this chapter, the sevenfold sprinkling preceded the application of the blood to the horns of the altar. This difference in the order of succession of the two manipulations with the blood leads to the conclusion, that in the case before us the sevenfold sprinkling had a different signification from that which it had on the day atonement, and served as a preliminary and introduction to the expiation. The blood also was not sprinkled upon the altar of the holy place, but only before Jehovah, against the curtain behind which Jehovah was enthroned, that is to say, only into the neighbourhood of the gracious presence of God; and this act was repeated seven times, that in the number seven, as the stamp of the covenant, the covenant relation, which sin had loosened, might be restored. It was not till after this had been done, that the expiatory blood of the sacrifice was put upon the horns of the altar, - not merely sprinkled or swung against the wall of the altar, but smeared upon the horns of the altar; not, however, that the blood might thereby be brought more prominently before the eyes of God, or lifted up into His more immediate presence, as Hoffmann and Knobel suppose, but because the significance of the altar, as the scene of the manifestation of the divine grace and salvation, culminated in the horns, as the symbols of power and might. In the case of the sin-offerings for the high priest and the congregation, the altar upon which this took place was not the altar of burnt-offering in the court, but the altar of incense in the holy place; because both the anointed priest, by virtue of his calling and consecration as the mediator between the nation and the Lord, and the whole congregation, by virtue of its election as a kingdom of priests (Exodus 19:6), were to maintain communion with the covenant God in the holy place, the front division of the dwelling-place of Jehovah, and were thus received into a closer relation of fellowship with Jehovah than the individual members of the nation, for whom the court with its altar was the divinely appointed place of communion with the covenant God. The remainder of the blood, which had not been used in the act of expiation, was poured out at the bottom of the altar of burnt-offering, as the holy place to which all the sacrificial blood was to be brought, that it might be received into the earth.
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