Leviticus 4:27-31 meaning

Leviticus 4:27-31 describes the process of atonement for unintentional sins for individuals among the common people, emphasizing that the need for reconciliation with God applies to every stratum of society.

Not only are leaders and priests responsible for sinning unintentionally (Leviticus 4:3, 22) but if anyone of the common people sins unintentionally in doing any of the things which the LORD has commanded not to be done, and becomes guilty" (v.27)

The term common people refers to ordinary Israelites, as opposed to the priests, judges, elders or leaders, indicating that everyone is subject to the same divine standard. Like the previous sections, this sacrifice pertains to sins that the common people have committed unintentionally. The requirement for this sin kicks in when the sin becomes known to him.

Then, if his sin which he has committed is made known to him, then he shall bring for his offering a goat, a female without defect, for his sin which he has committed" (v. 28).

The prescription of a female goat for the common person as opposed to a male goat for a leader (Leviticus 4:23) may reflect variations in economic ability or status. But it does not imply a difference in the seriousness of the sin or the importance of repentance and atonement. As with the other sacrifices, this one is to be without defect. This again foreshadows the perfect sacrifice of Jesus, the sinless man who offered Himself for the remission of the sins of the world.

Next, He shall lay his hand on the head of the sin offering and slay the sin offering at the place of the burnt offering (v. 29).

The sinner's identification with the sin offering through the laying on of hands signifies the personal nature of confession and atonement. It was carried out at a place designated for slaying the holy sacrifices, near the place of the burnt offering, which was the bronze altar at the entrance to the Tabernacle or Tent of Meeting.

The term burnt offering in Hebrew is “oleh,” which means “to ascend.” As the offerors watched their gifts become smoke and ascend to the sky, it would have provided them with a physically visible representation of a spiritual truth.

On the Day of Atonement, the high priest would perform the most anticipated sin offering of the year. In this case, lots were casts upon two goats, one lot for “Azazel” (sometimes translated “scapegoat”) and the other lot for “Yahweh.” The Azazel-goat was released into the wilderness after the high priest would lay his hand on the head of the goat and confess all the sins of the people over it.

The Yahweh-goat would be slain as a special offering for the sins of the whole nation of Israel (Leviticus 16:8-9). It would be the blood of this special sin offering that would be brought inside the veil of the tabernacle and sprinkled on the Ark of the Covenant (Leviticus 16:15). This was a foreshadowing of Christ going inside the veil as the perfect offering for sin, and not with the blood of goats but with His own blood (Hebrew 9:24-25).

To learn more about how the two goats on the Day of Atonement foreshadow the work of Jesus on the cross, see our article, “Ransom and Redemption: Jesus and Barabbas as Day of Atonement Symbols.”

"The priest shall take some of its blood with his finger and put it on the horns of the altar of burnt offering; and all the rest of its blood he shall pour out at the base of the altar" (v. 30).

The application to the altar of the blood, life's essence, signifies the restoration of the relationship between the sinner and God. This was effected through the mediation of the priest. Only with the case of the whole congregation sinning does the priest enter the Tabernacle with the blood and place it on the horns of the altar of incense (Leviticus 4:13-21). Here in verse 30, in regards to the sins of individuals within the congregation, the blood is applied to the horns of the altar of burnt offering located outside of the Tabernacle.

"Then he shall remove all its fat, just as the fat was removed from the sacrifice of peace offerings; and the priest shall offer it up in smoke on the altar for a soothing aroma to the LORD" (v. 31).

The offering of the fat signifies giving honor to God, and the act of burning is seen as bringing pleasure to God, symbolizing divine acceptance of the offering. Fat is often used as a picture of abundance and prosperity (Genesis 45:18). The offering of the fat might be a recognition that God is the only true source of our blessings and prosperity. The picture could be one of offering back to God thanksgiving for our lives and blessings, by burning them and having the aroma ascend to Him.

"Thus the priest shall make atonement for him, and he will be forgiven" (v. 31) concludes the passage with the assurance of forgiveness upon proper atonement, providing a message of hope and redemption for the sinner among the common people.

Leviticus 3:16 says that “all fat is the LORD’s.” The burning of the fat is a key component of the ritual, with the smoke rising as a soothing aroma, indicative of divine acceptance and favor. Again, this might be an acknowledgment that God is the source of all blessings (Psalm 67:7).

The verses in this section underscore the accessibility of atonement to all members of the community. Each person individually has access to God. This is regardless of their economic or social standing (1 Peter 1:17). It reinforces the idea that in God's eyes, all members of the community are equal in their need for forgiveness.

God desires to be in intimate fellowship with each person, individually. The offering serves as a tangible means through which the individual can address their guilt and have their fellowship with God restored.