Articles
“The Sin Offering”
“…Thus the priest shall make atonement for them, and they shall be forgiven.”
Leviticus 4:20b
The Law of Moses stipulated five standard offerings for Israel. The burnt offering (Lev. 1) made atonement for the worshiper and symbolized total dedication to God, as the entire animal was consumed on the altar. The grain offering (ch. 2), the only bloodless sacrifice, expressed the worshiper’s desire for God’s favor—it was a “memorial offering.” The peace offering (ch. 3) was a shared meal between the offeror, the priest, and the Lord—symbolizing Israel’s fellowship—or peace—with God. The sin offering (4:1–5:13) and guilt offering (5:14–6:7) both made atonement for sin like the burnt offering. In this article, we’ll focus on the sin offering—its meaning, procedure, and message for us today.
The purpose of the sin offering — The sin offering addressed two primary issues: ritual impurity (e.g., 12:6; 14:19) and unintentional sins (4:2, 13, 22, 27). While ritual impurity was not sinful in itself, uncleanness became a powerful metaphor to the Israelites for sin (see 16:30; 20:3; Ezek. 36:17). Sin makes us feel defiled, and defiled people need purification. David cried out, “Wash me thoroughly from my iniquity, and cleanse me from my sin!” (Psa. 51:2). But sin not only defiled the individual—it also polluted the community and the sanctuary itself. Like a cloud of unholy dust, this defilement clung to everything it touched. The only remedy was the cleansing blood of the sin offering, which purified the worshiper and restored holiness to God’s people and dwelling place.
Directions for the sin offering — In general, the worshiper brought an animal “without blemish” from the herd or flock to the entrance of the tent of meeting, laid their hands on it, and slaughtered it (4:3-4). The priest then carried out the blood rites (5-7) and burned the fat portions on the altar (8-10). In certain cases, birds (5:7-10) or even grain (11-13) could be offered as a substitute for those who were poor.
More specifically, two distinct procedures are outlined: one for the high priest or the entire congregation (4:3-21), and another for leaders or ordinary Israelites (22-35). In the first case, a bull was required; in the latter, an animal from the flock sufficed. The main difference lies in the extent of defilement:
- When the high priest or the congregation sinned, their sin polluted the sanctuary itself, requiring blood to be applied inside the tent, on the veil and the altar of incense. The entire animal was then burned outside the camp (4:12, 21).
- In contrast, when a leader or common person sinned, the blood was applied only to the horns of the bronze altar (which was outside the tent), and only the fat was burned. The remaining meat could then be eaten by the priests (6:24-30).
All sin is serious, but sins of the high priest (Israel’s chief spiritual leader) and corporate sins of the entire nation were so severe that their defiling effects penetrated even to the dwelling place of God, necessitating a greater sacrifice and a deeper level of cleansing.
What are “unintentional sins”? — The sin offering was reserved for “unintentional sins.” Unintentional sins are those committed in ignorance or by mistake—distinct from “high-handed” sins, which are committed in defiant rebellion and for which no sacrifice was provided (Num. 15:30–31). An Israelite might know the law generally but be unaware that they had violated it (cf. Gen. 20:2-7). For example, someone could be ritually unclean without realizing it and still eat from the peace offering—an act that rendered them guilty (Lev. 7:20). A modern parallel might be accidentally driving the wrong way down a one-way street—the driver didn’t mean to break the law, but they are still held responsible.
In some cases, the person may not have known the law at all, but ignorance did not remove guilt. Whether through an honest mistake or lack of knowledge, the violation still occurred. Like modern law, which holds someone accountable for speeding whether or not they saw the sign, God’s law held his people accountable even for unintentional transgressions. The sin offering was God’s gracious provision for cleansing these kinds of sins and restoring the sinner’s standing before him (4:20).
The sin offering emphasizes two important lessons for us today.
The responsibility of leaders — The sin offering highlights the greater accountability of leaders. Both the high priest (4:3-12) and tribal leaders (22-26) bore heightened responsibility, and thus their sins had greater consequences for the community. When the anointed priest sinned, he brought “guilt on the people” (3), illustrating how the sin of one in authority could spiritually compromise the entire nation.
Those in positions of authority have the greatest potential to lead others astray. After Jeroboam introduced idol worship in the northern kingdom, the prophet declared that God would “give Israel up because of the sins of Jeroboam, which he sinned and made Israel to sin” (1 Kgs. 14:16; cf. 12:28-35). On the other hand, Samuel reminded Israel that national blessing depended on both the people and their king walking with God: “If both you and the king who reigns over you will follow the Lord your God, it will be well” (1 Sam. 12:14).
These lessons can easily apply to the church today. To whom much is given, much is required (Lk. 12:48). Captains bear more responsibility than passengers when it comes to the safety of the ship. Likewise, leaders in the church, whether elders or teachers, are to lead by example (1 Tim. 3:1-13; 4:12; Jas. 3:1; 1 Pet. 5:3). The sin offering reminds us that when leaders fall, the effects are widespread—and the need for atonement is urgent.
The character of God — The sin offering reveals both the purity and the mercy of God. Sin is not a private matter—it defiles everything it touches, including people, places, and relationships. Because of the Lord’s holiness, he could not allow such defilement to remain in the midst of his people (15:31). Yet because of his mercy, he provided a means by which that defilement could be removed: the sin offering. Through this offering, the animal’s lifeblood ransomed the sinner from judgment and cleansed the contamination of sin (4:5-7, 14-21). God’s character is consistent: he is both holy and merciful.
At the cross, these two qualities meet in perfect harmony. Jesus’ death is the ultimate sin offering (Rom. 8:3; Heb. 1:3; 13:11-12)—powerful enough to both cleanse and forgive all our sins (Heb. 9:28; 10:10, 12, 14). As John writes, “If we confess our sins, he is faithful and just to forgive us our sins and to purify us from all unrighteousness.” (1 Jn. 1:9)
