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 5:14–19.
Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, Lev 5:6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour, those sins we commonly call trespasses. Now injuries done to another may be either in holy things or in common things; of the former we have the law in these verses; of the latter in the beginning of the next chapter. If a man did harm (as it is Lev 5:16) in the holy things of the Lord, he thereby committed a trespass against the priests, the Lord's ministers, who were entrusted with the care of these holy things, and had the benefit of them. Now if a man did alienate or convert to his own use any thing that was dedicated to God, unwittingly, he was to bring this sacrifice; as suppose he had ignorantly made use of the tithes, or first-fruits, or first-born of his cattle, or (which, it should seem by Lev 22:14-16, is principally meant here) had eaten any of those parts of the sacrifices which were appropriated to the priests; this was a trespass. It is supposed to be done through mistake, or forgetfulness, for want either of care or zeal; for if it was done presumptuously, and in contempt of the law, the offender died without mercy, Heb 10:28. But in case of negligence and ignorance this sacrifice was appointed; and Moses is told, 1. What must be done in case the trespass appeared to be certain. The trespasser must bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish, "of the second year," say the Jewish doctors. He must likewise make restitution to the priest, according to a just estimation of the thing which he had so alienated, adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dearly for his oversights. 2. What must be done in case it were doubtful whether he had trespassed or no; he had cause to suspect it, but he wist it not (Lev 5:17), that is, he was not very certain; in this case, because it is good to be sure, he must bring his trespass-offering, and the value of that which he feared he had embezzled, only he was not to add the fifth part to it. Now this was designed to show the very great evil there is in sacrilege. Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the evil of it, that if a man had, through mere ignorance, and unwittingly, alienated the holy things, nay, if he did but suspect that he had done so, he must be at the expense, not only of a full restitution with interest, but of an offering, with the trouble of bringing it, and must take shame to himself, by making confession of it; so bad a thing is it to invade God's property, and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves with a godly jealousy, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side.
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Summary
Leviticus 5:16 meticulously outlines the requirements for an individual who has unintentionally committed a trespass against the Lord's holy things, or has defrauded in relation to sacred items, thereby necessitating a specific trespass offering. This verse details the comprehensive process of restitution, which includes an additional penalty of one-fifth, followed by the essential priestly mediation and the presentation of a ram as a guilt offering, all culminating in the divine declaration of forgiveness for the offender. It powerfully underscores God's precise and gracious provision for restoring fellowship and rectifying wrongs when His sacred property or honor has been infringed upon.
Context
Literary Context
This verse is an integral component of the detailed instructions concerning the trespass offering (Hebrew: 'asham), specifically found within Leviticus 5:14-19. This section immediately follows the laws for various types of sin offerings in Leviticus 4 and the general laws concerning unintentional sins in Leviticus 5:1-13. While the sin offering primarily addressed unintentional sins against God's general commands that did not involve specific measurable damage or loss, the trespass offering (or guilt offering) was distinct. It specifically dealt with sins that involved a quantifiable wrong, particularly those against "holy things" (items consecrated to God, such as tithes, offerings, or temple property) or fraud against a neighbor, as further elaborated in Leviticus 6:1-7. The profound emphasis in the trespass offering is not solely on atonement through sacrifice but, crucially, on making full and even over-full reparation for the harm done, thereby demonstrating a holistic approach to reconciliation and justice.
Historical & Cultural Context
In ancient Israel, the concept of "holy things" (Hebrew: qodesh) was foundational to their covenant relationship with Yahweh. These included consecrated items, tithes, firstfruits, and anything dedicated to God's service or the Tabernacle/Temple. Sins against these "holy things" were considered a direct infringement upon God's property, honor, and holiness, demanding a specific and rigorous response. The requirement to "make amends" and add "the fifth part thereto" (a 20% penalty) was not merely a symbolic gesture but a concrete economic and legal stipulation. This additional amount served multiple vital purposes: it ensured complete restoration, acted as a significant deterrent against similar offenses, and provided additional support for the priesthood, who were responsible for mediating these sacrifices and maintaining the sanctuary. The entire sacrificial system, including the trespass offering, functioned within a theocratic framework where God's holiness permeated all aspects of life, and any transgression, even unintentional, required a prescribed means of purification and reconciliation to maintain the purity of the community and the individual's standing before God. The priest's role was utterly indispensable, acting as God's appointed agent to facilitate atonement and declare divine forgiveness.
Key Themes
Leviticus 5:16 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The most prominent is the theme of Holiness, particularly God's absolute holiness and the necessity for His people to reflect that holiness in their conduct, especially concerning sacred objects and spaces. The verse also highlights the theme of Atonement and Forgiveness, demonstrating God's gracious provision for reconciling sinful humanity to Himself through prescribed ritual means. Furthermore, it powerfully emphasizes Justice and Restitution, revealing that true repentance involves not only spiritual cleansing but also tangible rectification of wrongs, especially those involving measurable harm or loss. This goes beyond mere ritual purity to encompass ethical and economic integrity. The concept of Mediation through the priesthood is also central, underscoring the divinely appointed means by which access to God and the declaration of forgiveness were facilitated, a theme that finds its ultimate expression in Christ as our High Priest, as seen in Hebrews 4:14-16. The detailed instructions also reinforce the theme of Covenant Faithfulness, showing how adherence to God's laws, even in unintentional transgressions, was crucial for maintaining the covenant relationship and receiving divine blessing.
Exposition and Analysis
Key Word Analysis
This primitive root (H7999) signifies "to be safe (in mind, body or estate); figuratively, to be (causatively, make) completed; by implication, to be friendly; by extension, to reciprocate (in various applications)." In this context, it specifically means to make full restitution or compensation for a wrong committed, implying a tangible act of restoration that brings about completeness or peace in a damaged situation. It speaks to the legal and economic dimensions of the sin, ensuring the wrong is fully rectified.
Derived from the root H6944, this term refers to "a sacred place or thing; rarely abstract, sanctity." It denotes anything consecrated, set apart, or dedicated exclusively to God. In the context of Leviticus, it encompasses sacred property, offerings, tithes, or anything belonging to the sanctuary. A sin against a "holy thing" was therefore a direct offense against God's ownership, holiness, and honor, demanding a specific and serious response because it impinged upon what was uniquely His.
This primitive root (H3722) means "to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel." In the sacrificial system, it describes the profound process by which sin is covered, purged, or removed, and the relationship between God and the sinner is reconciled. It points to the divine action of forgiveness and propitiation that follows the prescribed ritual and the sinner's obedient adherence to God's ordained means.
Verse Breakdown
"And he shall make amends for the harm that he hath done in the holy thing"
This foundational clause establishes the primary requirement for the offender: active and complete restitution. The "harm" refers to a measurable loss, damage, or misuse caused by an unintentional sin against something consecrated to God. This goes beyond mere ritual impurity, demanding a tangible rectification of a specific wrong that has impacted God's property or honor.
"and shall add the fifth part thereto, and give it unto the priest"
Beyond simple restitution, the offender was commanded to add 20% (a fifth part) to the assessed value of the harm done. This additional amount served as a significant penalty, ensuring full and even over-full compensation. It demonstrated the seriousness of the offense and the offender's sincere commitment to rectifying it, acting as a deterrent. This combined amount was then given to the priest, who would administer it, likely for the upkeep of the sanctuary or the priestly service, or to the one who suffered the loss.
"and the priest shall make an atonement for him with the ram of the trespass offering"
This highlights the indispensable and divinely appointed role of the priest as mediator. The "ram of the trespass offering" was the specific animal sacrifice prescribed for this type of sin, representing a substitutionary life offered. The priest performed the ritual (slaughter, blood application, burning of fat) to "make an atonement," signifying the covering or propitiation for the sin, thereby enabling reconciliation between the offender and a holy God.
"and it shall be forgiven him"
This is the ultimate, gracious outcome and the divine promise. Upon the offender's fulfillment of all the prescribed requirements—the active restitution, the penalty payment, and the completion of the sacrificial ritual—divine forgiveness was granted. This demonstrates God's profound desire for reconciliation and His merciful provision for cleansing from sin, even unintentional ones, when His ordained means are faithfully followed.
Literary Devices
Leviticus 5:16 employs several literary devices characteristic of the legal and instructional texts found within the Pentateuch. The most prominent is Legal Formula, presenting a clear, prescriptive command that outlines the required actions and their precise consequences. The verse functions as a Conditional Clause (though the "if" is implied from preceding verses that define the circumstances of the trespass), detailing the "then" clause of what must happen when a specific type of offense occurs. Symbolism is profoundly evident: the "fifth part" symbolizes not merely full repayment but an overflowing measure of restitution, emphasizing the gravity of the offense and the offender's sincere commitment to correction and restoration. The "ram of the trespass offering" is a powerful Symbol of substitutionary atonement, where the life of the innocent animal is offered to cover the sin of the individual, pointing to the transfer of guilt and the provision of cleansing. The priest's actions embody Mediation, serving as the divinely appointed agent to facilitate the intricate process of atonement and to declare the divine verdict of forgiveness, bridging the gap between a holy God and sinful humanity.
Theological and Thematic Connections
Leviticus 5:16 profoundly illustrates the multifaceted character of God as both perfectly holy and just, yet also merciful and abundantly gracious. It underscores the theological truth that sin, even when unintentional, carries tangible consequences, especially when it infringes upon God's sacred property, His honor, or the well-being of others. The requirement for full restitution, coupled with an additional punitive penalty, reveals God's unwavering commitment to justice and the restoration of what is right, emphasizing that true repentance involves more than mere confession—it demands active reparation for measurable wrongs. The sacrificial element, meticulously mediated by the priest, highlights the absolute necessity of atonement for sin to be covered and divine forgiveness to be granted. This intricate system, while temporary, powerfully foreshadows a greater, more perfect sacrifice, demonstrating God's consistent and unchanging provision for humanity's reconciliation with Him, always through a substitutionary means. It teaches that God desires not only a clean slate but also a rectified relationship, both with Him and with those affected by our actions, reflecting His holistic concern for justice and redemption.
Reflection and Application
While the specific ritual of the trespass offering, with its animal sacrifice and priestly mediation, is no longer observed by believers today, the timeless and profound principles embedded in Leviticus 5:16 remain profoundly relevant for our spiritual lives and ethical conduct. This passage challenges us to deeply consider the full scope of our repentance. It teaches us that genuine sorrow for sin often extends beyond mere verbal confession; it calls for active, tangible steps to "make amends" when our actions, whether intentional or unintentional, have caused measurable harm, whether to God's honor, His resources, or His people. This might involve financial restitution, repairing damaged relationships, restoring broken trust, or confessing publicly where the sin was public. The concept of the "fifth part" reminds us that our restitution should be generous, demonstrating a sincere desire to go above and beyond in rectifying our wrongs, reflecting God's own generosity. Furthermore, the emphasis on the "holy thing" calls us to cultivate a profound reverence for everything God has set apart—His Word, His Church, our bodies as temples of the Holy Spirit, and the resources He entrusts to us for His glory. Ultimately, this passage points us to God's gracious and comprehensive provision for forgiveness, reminding us that through Christ, the ultimate and perfect sacrifice, we can receive complete pardon and reconciliation when we confess our sins and seek to walk in righteousness and active love.
Questions for Reflection
FAQ
What is the difference between a sin offering and a trespass offering?
While both the sin offering and the trespass offering dealt with unintentional sins, their specific applications and requirements differed significantly. The sin offering (e.g., Leviticus 4) primarily addressed unintentional sins against God's general commandments, often leading to ritual impurity or a breach of covenant purity that did not involve a measurable loss or damage to another party or to sacred property. The trespass offering (or guilt offering), as seen in Leviticus 5:14-19 and Leviticus 6:1-7, specifically addressed unintentional sins that involved a measurable wrong, typically against "holy things" (God's consecrated property) or in cases of fraud or deceit against a neighbor. A key distinction was the mandatory requirement for restitution and an additional 20% penalty in the trespass offering, which was not typically part of the sin offering.
Why was an additional "fifth part" (20%) required for the restitution?
The requirement to add a "fifth part" (20%) to the value of the harm done served multiple crucial purposes. Firstly, it ensured that full and even over-full compensation was made, demonstrating the offender's sincere commitment to rectifying the wrong. It went beyond mere replacement to include a punitive element, emphasizing the seriousness of infringing upon God's holy things or defrauding a neighbor. Secondly, it acted as a significant deterrent, discouraging similar offenses in the future due to the substantial financial cost involved. Thirdly, by giving this amount to the priest, it also contributed to the support of the priestly service and the upkeep of the sanctuary, ensuring that God's consecrated resources were not diminished by human sin. This "fifth part" underscored the principle of generous and complete restoration.
Does this law still apply to Christians today?
While the specific ritual of the trespass offering, with its animal sacrifice and priestly mediation, is no longer practiced by Christians (as Christ has perfectly and eternally fulfilled the sacrificial system), the underlying moral and spiritual principles remain profoundly relevant and binding. The New Testament consistently affirms the importance of making restitution for wrongs committed (e.g., Luke 19:8), acknowledging the sanctity of God's property and resources (e.g., 1 Corinthians 6:19-20), and recognizing the absolute need for atonement for sin, which is fully and perfectly provided in Jesus Christ (e.g., Hebrews 9:11-14). Therefore, while the form of worship and atonement has changed from the Old Covenant to the New, the principles of genuine repentance, active restitution, profound respect for God's holiness, and absolute reliance on divine forgiveness are timeless truths for all believers.
Christ-Centered Fulfillment
Leviticus 5:16, with its intricate details of restitution, penalty, and priestly atonement for sin against holy things, finds its ultimate, glorious, and complete fulfillment in the person and work of Jesus Christ. The "ram of the trespass offering" that secured temporary forgiveness for the unintentional offender points directly to the Lamb of God who takes away the sin of the world. The prophet Isaiah powerfully foretold that the Suffering Servant would "make himself an offering for guilt" or "a trespass offering" (Hebrew: 'asham) (Isaiah 53:10), perfectly embodying the required substitutionary sacrifice. Christ, as our great High Priest, superior to all Levitical priests (Hebrews 4:14), not only mediates atonement but is the very atonement itself, offering His own sinless life as the ultimate propitiation for our sins (Romans 3:25). He made full and perfect amends for all the harm humanity has done, not just unintentionally, but intentionally, against God's holy character, His sacred law, and His creation. His sacrifice was not merely a "fifth part" addition, but an immeasurable, superabundant payment that fully satisfied divine justice and secured eternal forgiveness. Through His perfect, once-for-all work on the cross, the "it shall be forgiven him" of Leviticus 5:16 is eternally sealed for all who believe, offering complete reconciliation and restoration to fellowship with God, far surpassing the temporary covering provided by the Levitical system (Hebrews 10:1-14). In Christ, we have not just a covering for our trespasses, but their complete removal and the gift of perfect righteousness (2 Corinthians 5:21).