TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 5:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
I.The offences here supposed are,
1.A man's concealing the truth when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. Judges among the Jews had power to adjure not only the witnesses, as with us, but the person suspected (contrary to a rule of our law, that no man is bound to accuse himself), as appears by the high priest adjuring our Saviour, who thereupon answered, though before he stood silent, Mat 26:63, Mat 26:64. Now (Lev 5:1), If a soul sin (that is, a person, for the soul is the man), if he hear the voice of swearing (that is, if he be adjured to testify what he knows, by an oath of the Lord upon him, Kg1 8:31), if in such a case, for fear of offending one that either has been his friend or may be his enemy, he refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to the lowest hell. He that heareth cursing (that is, that is thus adjured) and betrayeth it not (that is, stifles his evidence, and does not utter it), he is a partner with the sinner, and hateth his own soul; see Pro 29:24. Let all that are called out at any time to bear testimony think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, and not to be dallied with.
2.A man's touching any thing that was ceremonially unclean, Lev 5:2, Lev 5:3. If a man, polluted by such touch, came into the sanctuary inconsiderately, or if he neglected to wash himself according to the law, then he was to look upon himself as under guilt, and must bring his offering. Though his touching the unclean thing contracted only a ceremonial defilement, yet his neglect to wash himself according to the law was such an instance either of carelessness or contempt as contracted a moral guilt. If at first it be hidden from him, yet when he knows it he shall be guilty. Note, As soon as ever God by his Spirit convinces our consciences of any sin or duty we must immediately set in with the conviction, and prosecute it, as those that are not ashamed to own our former mistake.
3.Rash swearing. If a man binds himself by an oath that he will do or not do such a thing, and the performance of his oath afterwards proves either unlawful or impracticable, by which he is discharged from the obligation, yet he must bring an offering to atone for his fully in swearing so rashly, as David that he would kill Nabal. And then it was that he must say before the angel that it was an error, Ecc 5:6. He shall be guilty in one of these (Lev 5:4), guilty if he do not perform his oath, and yet, if the matter of it were evil, guilty if he do. Such wretched dilemmas as these do some men bring themselves into by their own rashness and folly; go which way they will their consciences are wounded, sin stares them in the face, so sadly are they snared in the words of their mouth. A more sad dilemma this is than that of the lepers, "If we sit still, we die; if we stir, we die." Wisdom and watchfulness beforehand would prevent these straits.
II.Now in these cases,
1.The offender must confess his sin and bring his offering (Lev 5:5, Lev 5:6); and the offering was not accepted unless it was accompanied with a penitential confession and a humble prayer for pardon. Observe, The confession must be particular, that he hath sinned in that thing; such was David's confession (Psa 51:4), I have done this evil; and Achan's (Jos 7:20), Thus and thus have I done. Deceit lies in generals; many will own in general they have sinned, for that all must own, so that it is not any particular reproach to them; but that they have sinned in this thing they stand too much upon their honour to acknowledge: but the way to be well assured of pardon, and to be well armed against sin for the future, is to be particular in our penitent confessions.
2.The priest must make atonement for him. As the atonement was not accepted without his repentance, so his repentance would not justify him without the atonement. Thus, in our reconciliation to God, Christ's part and ours are both needful.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“But if a soul should sin or hear the utterance of an oath, and he himself is a witness or sees or knows about it: if he does not make it known, he too will incur sin.” That is, “If he does not make it known, he will incur sin.” The addition of “and” is a common expression in the Scriptures. But this particular meaning, since it is obscure, seems to need an explanation. For it seems to say that a man sins when someone swears falsely in his hearing and he knows that that man is swearing falsely and remains silent. He knows this, if he was a witness to this matter about which an oath was taken, either having seen it or having known about it. That is, in some way he knows it. Either he saw it with his own eyes or the one who swears told him. For thus he could be aware of it. But between fear of this sin and fear of the treachery of men, there often arises no small temptation. For we can call someone back who is prepared to perjure himself by admonishing him or by preventing him from committing so grave a sin. If, however, he does not listen, and he swears in front of us about something that we know is false, a different question arises: should he be exposed—even if, once he is exposed, he comes into danger of death? But Scripture does not say here to whom this wrong should be made known—whether to the one to whom he swears, or to a priest or to someone who not only is unable to proceed against him by imposing a punishment but can even pray for him. It seems to me that one would free oneself even from the bond of sin if he reveals the fact to those who are able to help the perjurer rather than harm him, either by correcting him or by praying to God for him, if he himself uses the remedy of confession.
Continue studying Leviticus 5:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 5:1 introduces a critical aspect of the Mosaic Law, addressing the sin of omission by a witness who fails to disclose vital information after hearing a public adjuration. This statute underscores the profound theological truth that culpability extends beyond active transgression to encompass the failure to speak truth and uphold justice within the covenant community. It highlights that such silence is not neutral but incurs genuine guilt, necessitating atonement and emphasizing the individual's responsibility before God.
Context
Literary Context
Leviticus 5:1 marks the beginning of a distinct section (5:1-13) that elaborates on various scenarios of unintentional sins or sins of omission requiring specific sin or guilt offerings. This section naturally follows the detailed instructions for the primary sacrificial offerings presented in chapters 1-4 (burnt, grain, peace, sin, and guilt offerings). While Leviticus 4 focused on unintentional sins committed by different societal strata (priest, congregation, ruler, common person) and their corresponding sin offerings, Leviticus 5 expands this scope to include specific instances where an individual incurs guilt through negligence, ignorance, or a failure to act, rather than direct, intentional transgression. Verses 2-3 address ritual impurity from touching unclean things, and verse 4 deals with rash or thoughtless oaths. Thus, Leviticus 5:1 serves as the foundational example of a sin of omission that demands atonement, setting the legal and theological precedent for subsequent cases of unintentional guilt within the chapter.
Historical & Cultural Context
In ancient Israel, public oaths and adjurations held immense legal and spiritual weight. The Hebrew term for "swearing" (אָלָה, 'alah') refers to a solemn oath, an imprecation, or a curse, often invoked in formal legal proceedings or as a community-wide call for truth in a dispute. Such a public declaration, akin to the "oath of the LORD" mentioned in Numbers 5:19-21, placed a severe moral and legal obligation on anyone who heard it and possessed relevant knowledge. To withhold testimony in such a context was not merely a social impropriety but a direct affront to the community's pursuit of justice and, more significantly, an offense against God, who was invoked as the ultimate witness and enforcer of all oaths. The integrity of Israel's divinely ordained legal system and the purity of its covenant relationship with God depended heavily on the truthful testimony of its members, as further emphasized by laws against false witness in Exodus 23:1-3. Therefore, Leviticus 5:1 underscored the vital role of individual accountability in maintaining both the divine order and the social fabric of the Israelite nation.
Key Themes
This verse significantly contributes to several overarching themes within Leviticus and the broader Pentateuch. Primarily, it highlights the theme of Holiness and Purity, emphasizing that the covenant community's purity is maintained not only by avoiding direct transgressions but also by actively upholding truth and justice. The concept of Accountability is central, demonstrating that individuals are held responsible for their knowledge and actions, or lack thereof, particularly when it impacts communal well-being. It introduces the theme of Sins of Omission, expanding the understanding of sin beyond active wrongdoing to include failures to act righteously, a concept echoed in later wisdom literature like Proverbs 24:11-12. Furthermore, it reinforces the necessity of Atonement, as even unintentional sins or failures to speak truth incur guilt that requires a prescribed means of reconciliation with God, thereby preserving the sanctity of the covenant relationship.
Exposition and Analysis
Key Word Analysis
This term (H5315), often translated as "soul," "person," or "life," emphasizes the individual nature of the responsibility. It highlights that the law applies to any Israelite, regardless of status, underscoring the universal moral obligation to truthfulness and justice within the covenant community. The use of nephesh here points to the totality of the person, implying that the sin affects one's entire being and standing before God. It refers to a "breathing creature," abstractly representing "vitality" and used widely in literal, accommodated, or figurative senses (bodily or mental), encompassing the entire self.
More than just a casual oath, 'âlâh (H423) refers to a solemn imprecation, curse, or execration. In this context, it signifies a public pronouncement, likely by a judge or an injured party, invoking divine judgment upon anyone who knows information about a crime or dispute but conceals it. The "voice of swearing" implies that this adjuration is heard publicly, making the witness's subsequent silence a deliberate act of omission against a divinely sanctioned call for truth. It is derived from a root meaning "to bind oneself by an oath."
This term (H5771) denotes perversity, moral evil, fault, or sin, and often carries the connotation of the punishment for iniquity. When the text states the individual "shall bear his iniquity," it means they will be held culpable and suffer the consequences—both divine and potentially communal—for their failure to testify. It signifies that the sin of omission is not trivial but incurs genuine guilt that requires atonement, representing the moral distortion or deviation from God's standard.
Verse Breakdown
"¶ And if a soul sin"
This opening clause establishes the premise of the law: it addresses a situation where an individual incurs guilt or commits a transgression. The "sin" here (H2398, châṭâʼ, "to miss" or "to sin") is not necessarily an active, malicious act but a failure to meet a divine expectation, specifically an omission or a failure to act righteously.
"and hear the voice of swearing"
This specifies the context: the individual is privy to a public adjuration or a solemn oath (H423, 'âlâh), often accompanied by a curse invoked against those who withhold information. The "voice" (H6963, qôwl) emphasizes that this adjuration is heard publicly, making the witness's subsequent silence particularly egregious in a formal or communal setting where truth is being sought.
"and [is] a witness, whether he hath seen or known [of it]"
This clarifies the individual's position and knowledge. They are not merely bystanders but possess direct ("seen," H7200, râʼâh) or indirect ("known," H3045, yâdaʻ) knowledge pertinent to the matter under oath. This clause emphasizes the personal responsibility tied to possessing crucial information, regardless of how it was acquired. The "whether" (H176, ʼôw) highlights the alternative sources of knowledge that incur responsibility.
"if he do not utter [it]"
This is the core of the omission. Despite hearing the adjuration and possessing knowledge, the individual fails to speak or disclose what they know. To "utter" (H5046, nâgad) means to declare, announce, or manifest, often by word of mouth to one present. Their silence, in this specific context, constitutes the sin.
"then he shall bear his iniquity"
This is the consequence. The individual becomes culpable for their silence. "Bearing his iniquity" (H5375, nâsâʼ, "to lift, carry" and H5771, 'âvôn, "perversity, sin, punishment of iniquity") means they incur guilt and are subject to the divine and legal repercussions of their sin, necessitating atonement through the prescribed sacrifices (as detailed later in Leviticus 5). It signifies the weighty burden of culpability that falls upon them.
Literary Devices
Leviticus 5:1 primarily employs Legal Language and a Conditional Structure. The verse is framed as a precise legal statute, using declarative language to define a specific offense and its consequence ("If... then..."). This Conditional Structure is characteristic of Mosaic Law, clearly outlining the circumstances under which an individual incurs guilt and what the resulting obligation is. The phrase "voice of swearing" can be understood as a form of Metonymy, where "voice" stands for the public pronouncement or adjuration itself, emphasizing its auditory and public nature and the authority behind it. Furthermore, the concept of "bearing his iniquity" functions as a powerful Legal Metaphor, representing the legal and spiritual burden of guilt that falls upon the individual due to their failure to act, requiring a specific means of expiation to alleviate this burden and restore their standing.
Theological and Thematic Connections
Leviticus 5:1 profoundly illustrates the biblical principle of sins of omission, demonstrating that moral culpability extends beyond active transgression to include the failure to do what is right. This law underscores God's unwavering demand for truthfulness and justice within His covenant community, revealing that silence in the face of known wrongdoing or injustice is not a neutral stance but incurs genuine guilt. It highlights the interconnectedness of individual responsibility and communal purity, asserting that every member has a role in upholding God's righteous standards. The theological implication is clear: God holds His people accountable not only for their actions but also for their inaction, particularly when it undermines truth, justice, or the well-being of others. This principle resonates throughout Scripture, emphasizing the holistic nature of obedience and the pervasive reach of sin into every aspect of human conduct.
Reflection and Application
While the specific legal context of a public adjuration may not be a common feature of modern society, the enduring principles embedded in Leviticus 5:1 remain profoundly relevant for believers today. This verse challenges us to consider our own postures of silence in a world often plagued by injustice, falsehood, and suffering. It compels us to examine whether we are truly "witnesses" in the biblical sense—those who not only see and know but are also prepared to "utter" the truth, even when it is uncomfortable, unpopular, or costly. This includes the moral courage to speak up for the vulnerable, to expose corruption, to correct misinformation, or simply to bear witness to the truth of the Gospel. It also prompts a deeper introspection into our spiritual lives, reminding us that apathy, inaction, or a failure to engage with the needs of others can be as spiritually detrimental as active sin. Ultimately, Leviticus 5:1 calls us to a proactive righteousness, where our knowledge is coupled with courageous action, reflecting God's own character of truth and justice in the world, recognizing that our silence can carry profound spiritual weight.
Questions for Reflection
FAQ
Does this law apply to unintentional sins only?
Yes, Leviticus 5:1 is indeed part of a broader section (Leviticus 5:1-13) dealing specifically with unintentional sins or sins of omission. The context of the entire chapter outlines various scenarios where a person incurs guilt without necessarily intending to commit a malicious or high-handed act. In this particular case, the "sin" is not actively lying or committing a direct transgression, but rather the passive failure to disclose known information after hearing a public adjuration. While the omission itself is a choice, it falls under the category of sins requiring atonement, distinct from deliberate, defiant rebellion against God's law. The subsequent verses in Leviticus 5:2-4 further illustrate this focus on unintentional impurity or rash oaths, all of which necessitate a prescribed offering to cleanse the individual from guilt.
What does "bear his iniquity" mean in a practical sense?
To "bear his iniquity" (Hebrew: נָשָׂא עָוֹן, nasa' 'avon') means to incur guilt and become fully accountable for the sin, necessitating a process of atonement and expiation. In the context of the Mosaic Law, this practically meant the individual was obligated to bring a specific sacrifice—either a sin offering (chattat) or a guilt offering (asham), as detailed in Leviticus 5:5-13—to cleanse themselves from this guilt and restore their standing with God and the community. Failure to do so would leave them in a state of unresolved guilt, potentially leading to divine judgment, spiritual defilement, or even exclusion from the covenant community. It signifies that even sins of omission, though perhaps less overt, have real, tangible consequences that require divine intervention and a prescribed means of forgiveness and reconciliation.
Christ-Centered Fulfillment
Leviticus 5:1, with its profound emphasis on the sin of omission and the burden of unconfessed guilt, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The law, in its meticulous detail, serves to reveal humanity's pervasive inability to perfectly uphold God's righteous standards, not only in active transgression but also in our countless failures to speak truth, act justly, and love as we ought. Every instance of an Israelite "bearing one's iniquity" under the Old Covenant pointed forward to the absolute necessity of a perfect, once-for-all sacrifice. Jesus, the Lamb of God who takes away the sin of the world, perfectly fulfilled the law's demands, living a life of absolute truthfulness and never failing to "utter" the Father's will. More profoundly, He bore the iniquity of all humanity—not just sins of commission, but also the vast accumulation of our omissions, our silences, our apathy, and our failures to love God and neighbor as we ought. On the cross, He became sin for us, taking upon Himself the full weight of our guilt, so that we might become the righteousness of God in Him (2 Corinthians 5:21). Through His complete and finished atoning work, believers are forever freed from the burden of their own iniquity, receiving complete forgiveness and the empowering presence of the Holy Spirit to live lives that proactively speak truth and pursue justice, no longer bound by the fear of bearing their own guilt, but resting securely in His perfect and sufficient work (Romans 8:1-4).