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Leviticus 4:20,26,31
And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them…

Leviticus 5:10,13,15,16,18
And he shall offer the secondfor a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him…

Exodus 34:7
Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clearthe guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourthgeneration.

it shall be

Isaiah 1:18
Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

Matthew 12:31
Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemyagainst theHoly Ghost shall not be forgiven unto men.

1 Corinthians 6:9-11
Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, …

and he will be forgiven
Forgiveness in the Old Testament is closely tied to the sacrificial system, where the shedding of blood was necessary for the remission of sins (Leviticus 17:11). This forgiveness was not just a legal pardon but a restoration of the relationship between the individual and God. The assurance of forgiveness provided hope and peace to the Israelites, pointing forward to the complete forgiveness available through Christ's sacrifice (Ephesians 1:7). The Hebrew concept of forgiveness also includes the idea of lifting or carrying away sin, which is fulfilled in the New Testament by Jesus, who "takes away the sin of the world" (John 1:29).

for anything he may have done to incur guilt.
The phrase "anything he may have done" indicates the comprehensive nature of the atonement provided. It covers all types of transgressions, whether intentional or unintentional. The law given to Israel was detailed and specific, and the sacrificial system provided a means to address various kinds of guilt. This reflects God's justice and mercy, ensuring that no sin was too great to be forgiven if the prescribed atonement was made. The concept of guilt in the Old Testament is not only a legal status but also a moral and spiritual condition that affects one's standing before God. This comprehensive forgiveness is echoed in the New Testament, where believers are assured that "if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1John 1:9).

• “This way” refers to the exact steps God just outlined for the guilt offering (Leviticus 6:1-6; cf. 5:14-19).

• The wording reminds us that forgiveness is never left to human imagination; God Himself prescribes the path (Exodus 12:13;Hebrews 9:22).

• By specifying the method, the Lord underscores both His holiness and His mercy—He will not overlook sin, yet He provides a definite remedy (Numbers 23:19;Psalm 103:10-12).

• Atonement means the sinner’s guilt is covered by an acceptable substitute. Here, the priest mediates with the blood of the guilt-offering animal (Leviticus 7:1-7).

• This foreshadows our perfect High Priest, Jesus, who “entered the Most Holy Place once for all, having obtained eternal redemption” (Hebrews 9:12).

• Notice that atonement is made “for him”—personal and individual. God deals with each sinner directly (Isaiah 53:5-6;Romans 5:8-11).

• All sin is ultimately committed in God’s presence (Psalm 51:4). Therefore, forgiveness must also be secured before Him.

• The tabernacle courtyard symbolized God’s dwelling among His people (Exodus 25:8). Every sacrifice took place under His watchful eye, ensuring the seriousness of both sin and grace.

• Today, we “draw near with confidence to the throne of grace” (Hebrews 4:16), still conscious that restoration happens before the same holy God.

• The promise is unequivocal: “he will be forgiven.” God is not reluctant; He is eager to cleanse when His terms are met (1 John 1:9;Isaiah 1:18).

• Forgiveness here is not partial. The offense is removed from the sinner’s record (Micah 7:19;Colossians 2:13-14).

• The verb is passive—the sinner receives the gift; he doesn’t manufacture it. Salvation has always been by grace through faith, even in the sacrificial system (Genesis 15:6;Ephesians 2:8-9).

• “Anything” covers the full range of guilt sins just listed—lying, stealing, deception, or misuse of sacred things (Leviticus 6:2-3; 5:15-16).

• No sin is outside the reach of God’s provision, provided the offender comes on God’s terms (Isaiah 55:7;Acts 13:38-39).

• The guilt-offering required restitution plus a penalty (Leviticus 6:5). Forgiveness did not erase responsibility toward those wronged; it deepened the call to make things right (Luke 19:8-9;James 2:17).

Leviticus 6:7 assures Israel that, following God’s prescribed guilt-offering, the priest’s mediation secures real, personal forgiveness before the Lord for every act that brings guilt. The verse highlights God’s orderly provision, the necessity of substitutionary atonement, the personal nature of forgiveness, and the comprehensive reach of divine mercy—all truths ultimately fulfilled in Christ’s once-for-all sacrifice.

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