Daily Devotion | Leviticus 4:1–12 | 2026 January 19

Scripture: Leviticus 4:1–12 (ESV)

Date: 2026 January 19

Speaker: Rev. John Chen

Transcribed, translated & edited by: Joseph Wang (Yufan)

Dear brothers and sisters, peace be with you. We thank God for His grace as He brings us into a new day to study the daily spiritual nourishment. The passage we are studying today is Leviticus chapter 4. Let us pray.

We thank You, Lord. We thank You for Your grace and mercy toward us. You have personally led us to the sin offering. Lord, You Yourself have offered this sin offering for us and accomplished true peace. May You be with us and guide us, so that we may respond to You more deeply. We pray in the name of Christ. Amen.

Today we come to look at the sin offering. Let us see whether we can finish covering it today. Let us look carefully and concretely at the content here.

Chapter 4 says that the LORD spoke to Moses, saying: if anyone sins unintentionally in any of the things that the LORD has commanded not to be done, and does any one of them, then the conditions for the sin offering are met. It says, “sins unintentionally,” committing one of them. Or if the anointed priest sins, bringing guilt on the people, then for the sin that he has committed he shall offer for the LORD a bull from the herd without blemish as a sin offering.

Here, brothers and sisters, you need to pay attention to all the offerings, especially the sin offering. If a sin is committed deliberately, then it is not something that can be forgiven, and such a sin does not fall under the regulations of the sin offering. So there is something here that we must clarify carefully: what exactly is an unintentional sin, and what exactly is a deliberate sin?

Because many sins in our Christian lives are such that, when we commit them, we actually know in our hearts that they are sins, yet we still go ahead and commit them. Some people then say, “Well, isn’t that deliberate sin? Then doesn’t that mean you do not qualify for the sin offering?” This is actually a misunderstanding, a misinterpretation.

In fact, from the Old Testament to the New Testament, deliberate sin is something that never receives forgiveness. For example, Leviticus chapter 4 verses 1 and 2 speak of sinning unintentionally. And then in Hebrews chapter 10 verse 26 it says, “For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins.” These two passages match each other. The Old Testament and the New Testament are the same on this point. Deliberate sin is not forgiven. This is just an example to show the correspondence: Hebrews 10:26 and Leviticus 4:2.

But then how do we explain the situation where we know that something is a sin, yet we still commit it? Do we then have no sin offering? If that is the case, wouldn’t we all be extremely anxious when we see this? This is why we must explain carefully what “unintentional sin” and “deliberate sin” mean here. Otherwise, as soon as we read this passage, we will feel trapped by it.

Only unintentional sin has a sin offering. If it is not unintentional, then there is no sin offering. So what is an unintentional sin? Unintentional sin does not mean that in daily life there are some sins where I clearly know they are wrong, but if I do them, then they automatically count as deliberate sins. That is not the meaning here. We must not confuse these two things.

Deliberate sin here refers to deliberately resisting Christ. It refers to deliberately rejecting the salvation of the Lord Jesus Christ. This point must be clarified first; otherwise, we cannot continue reading. Unintentional sin refers to situations in real life where we encounter something, we know that it is sinful, but in a moment of weakness we fail and commit it—and after committing it, we still repent. In that case, it is still unintentional sin, because from the heart we have not completely rejected Christ’s salvation. This is the key point.

Because of the weakness of our flesh, Satan’s attacks, and the world’s temptations, we still sin. Many sins, intellectually speaking, we know they are sins, yet we still commit them. In this sense, they still fall under “unintentional sin,” unless the sin is of the sort that cannot be forgiven—namely, when in your heart you directly resist Christ, deny Jesus, deny that Christ is the sin offering, deny that Jesus Christ is the only Savior, deny that His blood is the only way of salvation.

If you deny that, then you certainly cannot be saved. This is why this point must be explained, because when people read Leviticus 4 they can easily become troubled by the phrase “unintentional sin.” The anointed priest is the same: his sin is also described as “unintentional”—that is, he knows it is sin, but he cannot overcome it and falls into it. This also belongs to the category of unintentional sin.

Then what must he do? He must bring the bull to the entrance of the tent of meeting, lay his hand on the head of the bull, and slaughter the bull before the LORD.

We have mentioned many times before that the act of slaughtering the animal is done by the offerer himself. In every offering it is the same. You should notice: in every offering it is the offerer who does this. This is to let you know the cost of the offering. We have covered this before, so I will not repeat it in detail here.

But in the sin offering, there are several things that are different from the burnt offering, the grain offering, and the peace offering. What is different? The places where the blood is applied are different. Where is the blood of the sin offering put? It is brought into the tent of meeting, and the priest dips his finger in the blood and sprinkles it seven times in front of the veil of the sanctuary. That is, blood is sprinkled on the veil that is in the Holy Place. Then some of the blood is put on the horns of the altar of fragrant incense before the LORD that is in the tent of meeting. And then the rest of the blood is poured out at the base of the altar of burnt offering.

So the blood of the sin offering has two features here. The first feature is that it is sprinkled seven times in front of the veil—this signifies a kind of “knocking,” a knocking at the door. The sin offering brings the blood into the Holy Place and applies the blood there.

Where is the blood applied? It is applied on the horns of the altar of incense. You should notice: why is it applied on the altar of incense? There are other furnishings in the Holy Place—the table for the bread of the Presence, and the golden lampstand. Why is the blood not applied to those, but only to the horns of the altar of incense? This is something that needs to be explained, and the explanation is found in Hebrews chapter 9, particularly verses 3 and 4.

Notice the explanation here. Hebrews 9:2 says that a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. Then Hebrews 9:3 says that behind the second curtain was a second section called the Most Holy Place, having the golden altar of incense and the ark of the covenant covered on all sides with gold. Inside the ark were the golden urn holding the manna, Aaron’s staff that budded, and the tablets of the covenant.

Now you should notice something: it seems as if the author of Hebrews has made a mistake. Where is the “golden altar of incense” supposed to be, according to our normal understanding? It is supposed to be in the Holy Place, not in the Most Holy Place. Yet Hebrews says that behind the second curtain, in the Most Holy Place, there is the golden altar of incense together with the ark of the covenant.

So did the author of Hebrews make an error—putting the incense altar inside the Most Holy Place? Brothers and sisters, do not think that I am “accidentally” explaining Hebrews 9 here. Scripture will never be wrong. The author of Hebrews did not make a mistake. The altar of incense is indeed placed in the Holy Place. But in the Hebrew way of thinking, the incense altar is as if it were placed in the Most Holy Place. What does that mean?

The altar of incense is for burning incense, and the incense goes into the Most Holy Place. Therefore, the golden altar of incense is as if it were situated in the Most Holy Place. Do you understand that idea? And the incense represents our prayers. Through prayer we come before the throne of the Father. And this can pass through the veil, because fragrance passes through the curtain. So the author of Hebrews is not mistaken. In Hebrew thought, the incense altar is as if it were in the Most Holy Place.

Therefore, why is blood applied to the horns of the altar? It signifies that, through the incense, it goes into the Most Holy Place so that God may make atonement. The intention is very clear: first, the blood “knocks” and opens the way at the veil. Then through the blood on the incense altar, it goes into the Most Holy Place.

At this point, we do not need to hide it: this is a very clear type of the Lord Jesus Christ. The sin offering typifies Christ. Through His death and the shedding of His blood, the body of Christ is torn and becomes the curtain, and He comes before the Father’s mercy seat. And the prayers of the Lord Jesus accomplish atonement for us and bring us into the Most Holy Place. This is what is being shown here in verses 6 and 7.

These details may seem as though they would make you sleepy when you read them. You may not notice them because you think every offering is similar. You think, “All the offerings are the same—just slaughtering a bull.” And you probably have not paid attention carefully to who does the slaughtering: it is the offerer.

In the earlier offerings—the burnt offering and the peace offering—where was the blood applied? The blood was put on the horns of the altar of burnt offering. And when the animal was burned: in the burnt offering, the whole animal was burned; in the peace offering, only the fat and certain parts were burned. You should remember those distinctions. They are not that hard to remember.

But the sin offering is special. The sin offering involves “veil blood,” and it also requires the blood to be applied to the horns of the incense altar. It is a more complex procedure with a purpose: it typifies Christ—Christ atoning for us, entering into the Holy Place directly, and by His prayers and intercession accomplishing atonement for us. That is the meaning of it. So this is how verses 6 and 7 differ from the other offerings.

Then the blood is still poured out at the base of the altar of burnt offering. After that, as in the peace offering, the fat and the kidneys and the fat that is on them are taken away and burned—this goes through verse 10. These parts are burned, as in the peace offering.

But from verse 11, pay attention: the skin of the bull and all its flesh, with its head, its legs, its entrails, and its dung—all the bull—shall be carried outside the camp to a clean place, to the ash heap, and burned up on a fire of wood. The sin offering is not burned on the altar of burnt offering. The animal must be carried outside the camp and burned there. This is a feature of the sin offering.

Thanks be to the Lord, Hebrews also explains this. This is why, when you read the Old Testament—the Pentateuch—Hebrews is a very important book. It helps you interpret and understand. Listen to how Hebrews explains it.

Hebrews chapter 13 says that the bodies of those animals whose blood is brought into the holy places by the high priest as a sacrifice for sin are burned outside the camp. So Jesus also suffered outside the gate in order to sanctify the people through His own blood. This is Hebrews 13:11–12.

Brothers and sisters, this makes it very clear why the body of the sin offering must be burned outside the camp. The explanation is this: once the sacrifice bears sin, it becomes unclean in that sense. The fat is offered up, but the skin, flesh, dung, and the whole body become associated with uncleanness because it bears sin. Therefore it cannot be burned on the altar of burnt offering. It must be burned outside the camp. This is the meaning of Hebrews 13:12: “So Jesus also suffered outside the gate.”

This is plainly a type of Christ, and Hebrews itself interprets it this way. This is not simply “Pastor Chen’s interpretation.” The author of Hebrews interprets it this way. Thanks be to God.

But now I will not go further into other details; I want to emphasize something that follows in Hebrews, because I believe it is especially important for us.

Hebrews 13:13 moves very quickly to application: “Therefore let us go to him outside the camp and bear the reproach he endured.” Then verse 14 says, “For here we have no lasting city, but we seek the city that is to come.” And it says we should continually offer up a sacrifice of praise to God through Christ.

So regarding the sin offering, let me say a bit more.

Hebrews clearly tells us that the sin offering typifies the Lord Jesus Christ. The blood of Jesus opens the veil for us. The intercession and prayer of Jesus accomplish atonement for us. And Jesus Himself is burned outside the camp—that is, He was crucified outside Jerusalem. So then how should we apply this passage?

The author of Hebrews tells us: “Therefore let us go to him outside the camp and bear the reproach he endured.” Since the Lord Jesus Christ became the sin offering for us, then every Christian must also bear reproach in life, in the way that the Lord Jesus bore reproach. This is a very direct application, and it is what Scripture teaches us.

I believe this is a very important reminder for us: to be a Christian means that you will certainly suffer. This is definite. Every Christian must suffer, because our Lord Jesus Christ suffered.

Some people may say, “But my life has been very smooth. I have not suffered much.” I remember in previous daily devotions we mentioned this many times: many times the reason we have not suffered is because we have not been obeying the law. You must remember this. If you do not obey God’s law, of course you will not suffer.

Others lie, bribe, take bribes, skip worship on the Lord’s Day. Others commit abortion, and we also do it. If we live the same way, then of course we do not need to suffer. But if we truly say that we are Christians, then we must strictly obey God’s law. And when you seek to strictly obey the law, then all kinds of sufferings come.

You may not be able to study or work because you keep the Lord’s Day, and your grades and your business may be affected. Because you refuse to lie, you may lose your job or lose clients. If you confess that you are a Christian, you may be dismissed. If you are a Party member, you may have to withdraw from the Party. You may no longer be able to continue enjoying the pleasures of sin. You may not have promotions anymore.

Once you become a Christian, there will be many struggles. You must love others. You must put your old self to death. You may have many old sinful temperaments that you must deal with. I am just giving examples casually, but in real life there are many more areas. God’s demand—“I will be your God, and you will be my people”—means that in every area of life we must obey His law. So you can imagine the warfare and pressure every Christian faces.

Every Christian has countless things in life where we must mortify the old self. We must love people. We cannot rely on our natural passion or self-righteousness. We will suffer. This is suffering for Christ, and you must suffer it. You cannot say, “It is not the time yet. I will not resign now. I will not admit that I am a Christian yet. I will wait until I retire.”

If someone thinks this way, what can we say? We may not be able to say much. But I think we should ask: how does God view this? Is God pleased that you first enjoy the pleasures of sin, first make money, first refuse to confess Christ, and only confess Him when you are old? I do not know God’s intention in every case. Perhaps God truly permits such things. I do not know. But I think at least in the present moment, God is not pleased, because such behavior shows that we do not truly trust God. It shows that regarding the sin offering, we have not produced in our hearts a real gratitude. We do not have that spiritual joy of being freed from the bondage of sin, and therefore we cannot taste the true joy of being citizens of the kingdom of heaven belonging to Jesus Christ.

I think this is an extremely important reminder for us. Jesus Christ suffered. As the sin offering, His body was burned outside the camp, because His body bore sin and could not be burned on the altar of burnt offering. And we also must go outside the camp to Him.

Our own sinful bodies—if they are not “burned” in this way, if they are not dealt with in this way, if they are not refined through the discipline of obedience to God’s law—how can our lives be purified? So, brothers and sisters, I want to remind you: Christ’s sufferings are not merely that “I suddenly got sick,” or “my child’s grades are not good,” or “I did not make money.” Those are sufferings, yes, but in essence they are not the kind of sufferings that especially refine us, because unbelievers also have such sufferings.

The sufferings that God truly remembers and accepts are the sufferings that come from obeying His law. Please listen carefully: because you obey God’s law, because you love God, because you keep His commandments—you refuse the world’s temptations and the world’s bondage—this is what God truly approves and is pleased with.

In such sufferings we must not shrink back. Hebrews, as a whole, tells us not to retreat. Hold fast. Endure. Believe that there is a kingdom that cannot be shaken. Today we are not teaching Hebrews as a whole, so we will not develop that theme, but Hebrews’ message is: hold on, persevere, continually rely on the Lord to overcome, and you will obtain the crown of life.

Because you obey God’s law, your life may become poorer and poorer. You may be increasingly despised by others. Was this not the path of the Lord Jesus? Because He obeyed God’s law, in the end He was humiliated, crucified, and mocked. But God raised Jesus and exalted Him to the highest place, at the right hand of the Most High. And so it will be with us.

Our lives may be a downward path in the eyes of the world: we continue obeying God’s law, and in the end we are despised and rejected. People will say we have believed foolishly, believed in a deluded way. People will say, “Is there something wrong with your mind?” Yes—this is exactly it. And then God will exalt us. When God exalts us, He will expose the shame of the nations. Of course, our purpose is not to mock them, because they do not understand. But this process is what we must bear.

Do not think that being laughed at for your faith is something shameful, as if you have “lost face.” In fact, being mocked because of our faith is precisely when we are bearing witness as Christians.

Because we believe in Jesus, we can lose our jobs. Because we believe in Jesus, we can lose the so-called pleasures of the flesh, because we seek to be purified and refined so that we become more like the Lord Jesus Christ. This is God’s will. This is our purpose in life. Our purpose is not that in a few decades we enjoy a yearly income of hundreds of thousands, and have a good house and a good car, and say, “Wow, I am happy.”

If you do not sin, and God grants you such things, they are not necessarily bad. But usually, when you must lose these things because of Christ and because of faith, what do you think then? Are you willing? I think this challenges us constantly, at every moment.

May God lead us so that, as we come before the sin offering, through the explanation in Hebrews and the New Testament interpretation, we may better taste the love of the Lord Jesus Christ, and the renewal and transformation we have in Christ Jesus.

This application is not something I, Pastor Chen, invented. It is the direct application Scripture itself gives us in the New Testament, from the author of Hebrews. So we must receive this application: deny yourself. You must deny yourself. Do not spend your days merely busy with work, business, and worldly toil. Truly place yourself before God and strive to think: what do I have in Jesus Christ? What am I to do in Jesus Christ?

May God help us. All right—let us stop here for today. We have come through Leviticus 4:12. Tomorrow we will continue with the remaining content. Thank you, everyone.