Lev 4:22-35 | TNotes | STEP | Summary for Lev 4:22-35: 4:22-35 The sin offerings described in this passage atoned for laypersons, whether leaders or other Israelite citizens. These offerings could be eaten (contrast 4:3-21 ), and they involved lesser animals. The blood of the offering was disposed of in the courtyard of the Tabernacle and not carried to the Holy Place. As with the peace offering (ch 3 ), the fat and certain internal organs were burned on the altar. However, the rest of the meat from these offerings was given to the priest as food for himself and the males in his family (6:29 ), and it was to be eaten in a holy place (6:26 ; cp. 10:16-20 ). A lay leader was to offer a male goat (4:23 ), while a common layperson could offer a female goat or lamb. The animal’s lesser size and cost reflected the lesser influence of the common Israelite and, probably, their financial situation. Economic considerations allowed those who were poor to bring a pair of doves or young pigeons (5:7-8 ; 12:6 , 8 ; cp. Luke 2:24 ). The desperately poor could offer two quarts of flour (Lev 5:11 ). 4:22 Israel’s leaders included the elders (see 4:15 ), tribal heads, and family heads (see Num 1:16 , 44 ; 1 Kgs 8:1 ).

Summary for Lev 4:22-35: 4:22-35 ^a The sin offerings described in this passage atoned for laypersons, whether leaders or other Israelite citizens. These offerings could be eaten (contrast 4:3-21 ^b), and they involved lesser animals. The blood of the offering was disposed of in the courtyard of the Tabernacle and not carried to the Holy Place. As with the peace offering (ch 3 ^c), the fat and certain internal organs were burned on the altar. However, the rest of the meat from these offerings was given to the priest as food for himself and the males in his family (6:29 ^d), and it was to be eaten in a holy place (6:26 ^e; cp. 10:16-20 ^f). A lay leader was to offer a male goat (4:23 ^g), while a common layperson could offer a female goat or lamb. The animal’s lesser size and cost reflected the lesser influence of the common Israelite and, probably, their financial situation. Economic considerations allowed those who were poor to bring a pair of doves or young pigeons (5:7-8 ^h; 12:6 ⁱ, 8 ^j; cp. Luke 2:24 ^k). The desperately poor could offer two quarts of flour (Lev 5:11 ^l). 4:22 ^m Israel’s leaders included the elders (see 4:15 ⁿ), tribal heads, and family heads (see Num 1:16 ^o, 44 ^p; 1 Kgs 8:1 ^q).
4:23 ^r The male goat offered by a lay leader was a lesser offering than was required for the priest (a bull) but more than was required for a common person (4:28 ^s, 32 ^t). However, like all offerings used for securing atonement, the animal could have no defects (see 1:3 ^u).
4:24 ^v at the place where burnt offerings are slaughtered: See 1:3-5 ^w.
4:25 ^x blood ... horns of the altar: Unlike the blood of the bull for the priest, the blood of the offering of a leader (4:25 ^y) or a common Israelite (4:30 ^z, 34 ^aa) was not to be carried into the Holy Place. Also, a portion of the meat was to be eaten by the priest who offered it (6:24-29 ^ab).
Summary for Lev 4:27-35: 4:27-35 ^ac The common people, who had less responsibility than a priest or leader, were permitted the lesser offering of a female sheep or goat. A greater position brings greater responsibility (cp. Amos 3:2 ^ad; Matt 25:14-30 ^ae; Jas 3:1 ^af).

Thematic note: Community Identity
In modern Western society, the individual is considered to be the primary social entity. In Israel, by contrast, an individual’s identity and significance were determined by his or her membership in the community. All Israelites were expected to partake of the common identity of the community as the “children of Israel” and to embody the characteristics that marked the whole.
In the Old Testament, the people are often referred to or addressed in the singular, emphasizing their oneness. The Decalogue (Exod 20:2-17 ^ag) and the blessing of Aaron (Num 6:24-26 ^ah), for example, are given in the singular. The individual could often represent the group, and the group could be referred to as an individual. Nehemiah, for example, asks forgiveness for the sins that caused the exile to Babylon as though he had been one of those transgressors (“we have sinned,” Neh 1:6-7 ^ai). Nehemiah was governor of Judea from 445 to 433 BC, about 140 years after the destruction of Jerusalem (586 BC), so he did not participate in the sins leading to the Exile. Yet in his prayer, he identifies with his people in their sinfulness. In this same way, the high priest could represent the entire people on the Day of Atonement (see Lev 16 ^aj). Because the individual Israelite was so strongly identified with the community, the sin of the individual would become the sin of the community if not addressed (see Lev 4:3-21 ^ak; 20:1-5 ^al).
In like manner, the Christian community is described as the “body of Christ” (1 Cor 12:27 ^am; Eph 4:12 ^an). The members partake of Christ’s identity through the Holy Spirit. That is, as the body of Christ they manifest Christ’s life in their lives, and as a unified whole they reveal him to the world. Paul exhorts the Galatians to share the burdens of others (Gal 6:2 ^ao) and so to model Christ’s example (Matt 11:28-30 ^ap).

Passages for Further Study
Exod 20:5-6 ^aq, 8-10 ^ar; Lev 4:3-21 ^as; 20:1-5 ^at; Josh 7:1-26 ^au; Neh 1:6-7 ^av; 1 Cor 12:12-27 ^aw; Gal 6:2 ^ax; Eph 4:11-13 ^ay