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.
Continue studying Leviticus 5:4 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 5:4 delineates a specific category of unintentional sin: the breaking of an oath or vow that was initially made, forgotten, or whose full implications were not recognized, but later came to the individual's awareness. This statute underscores the profound sanctity of spoken commitments within ancient Israelite society and before God, establishing that even an unknowingly broken vow incurs guilt. It mandates a prescribed offering for atonement, thereby providing a divine pathway for restoration to a right relationship with a holy God.
Context
Literary Context
Leviticus 5:4 is strategically positioned within the broader legal framework of Leviticus 4-5, which meticulously details the laws concerning unintentional sins and their corresponding sin and trespass offerings. Chapter 4 provides a comprehensive overview of offerings required for various societal strata (priest, congregation, ruler, common person) who inadvertently transgress God's commandments. Chapter 5 then refines this focus, addressing specific scenarios of unintentional transgression that necessitate a trespass offering. These include failing to testify as a witness (Leviticus 5:1), inadvertently touching an unclean thing (Leviticus 5:2-3), and, as highlighted in our verse, the unwitting failure to fulfill a solemn oath (Leviticus 5:4). The subsequent verses (Leviticus 5:5-13) delineate the specific sacrificial requirements for these trespasses, emphasizing that the moment of awareness of the sin triggers the obligation for atonement. This structured progression from general to specific cases underscores God's unwavering concern for purity and holiness, alongside His gracious provision for cleansing and reconciliation within the covenant community.
Historical & Cultural Context
In ancient Israel, oaths and vows were not mere casual promises but profoundly serious matters, often involving the solemn invocation of God's name, thereby transforming the declaration into a sacred covenant before the divine. Such commitments carried immense spiritual and social weight, reflecting a cultural expectation of absolute integrity and trustworthiness in one's spoken word. The distinction between "hidden" or "unintentional" sin, as addressed in this verse, and deliberate, "high-handed" transgressions was crucial. Presumptuous sins, committed with full knowledge and defiant intent, typically incurred far more severe penalties, sometimes even capital punishment, as exemplified in Numbers 15:30-31. However, even unintentional sins were understood to ritually defile the individual and, by extension, the community, creating a barrier between them and a perfectly holy God. The elaborate sacrificial system, including the specific trespass offering mentioned in Leviticus 5:6, provided the divinely ordained means for purification, reconciliation, and restoration of fellowship, ensuring that even unwitting failures could be addressed and atoned for.
Key Themes
Leviticus 5:4 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of God's Holiness and Human Sinfulness. The meticulous laws concerning sin, even unintentional sin, highlight the absolute purity of God and the pervasive nature of human imperfection, emphasizing that any deviation from His standard requires atonement. Another prominent theme is the Sanctity of Oaths and Vows. This verse, alongside other passages like Numbers 30 and Deuteronomy 23:21-23, underscores the binding nature of spoken commitments made before God, reflecting a divine expectation of truthfulness and integrity. The concept of Atonement and Reconciliation is also central, as the verse immediately implies the need for a trespass offering once the sin is recognized. This points to God's gracious provision for restoring broken fellowship, even when the transgression was initially unknown. Finally, the verse subtly introduces the theme of Conscience and Awareness, as culpability is triggered "when he knoweth [of it]," emphasizing that personal awareness of sin is a critical step towards repentance and seeking divine forgiveness.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to seven oneself," implying to bind oneself by an oath as if by repeating a declaration seven times. This verb signifies the solemn act of making a vow or taking an oath, often with the invocation of a divine witness or authority to confirm the truthfulness or binding nature of the declaration. It conveys the gravity and sacredness of the spoken commitment, indicating that the person has placed themselves under a divine obligation.
A primitive root meaning "to veil from sight, i.e., conceal (literally or figuratively)." This term is crucial for understanding the unintentional nature of the sin described. It indicates that the individual was unaware of the oath's implications, had forgotten it, or did not immediately recognize their transgression. The sin is not a deliberate act of rebellion but an oversight, a failure of memory, or a lack of full perception.
A primitive root meaning "to be guilty; by implication to be punished or perish." This term describes the state of culpability incurred by the individual. It signifies that the person is liable for an offense and requires atonement. This guilt is incurred not at the moment of the initial, unwitting transgression, but specifically "when he knoweth [of it]," highlighting that awareness triggers the obligation for a trespass offering (also called ʼasham).
Verse Breakdown
"Or if a soul swear, pronouncing with [his] lips"
This opening clause establishes the subject and the nature of the transgression. "A soul" (נֶפֶשׁ, nephesh, H5315) refers to the whole person, emphasizing that the entire being is bound by the commitment. The explicit mention of "pronouncing with his lips" (שָׂפָה, sâphâh, H8193) highlights that the oath is a spoken, deliberate, and outward declaration, not merely an internal thought or intention. This underscores the public and binding nature of the vow.
"to do evil, or to do good, whatsoever [it be] that a man shall pronounce with an oath"
This phrase broadens the scope of the oath, indicating its comprehensive applicability. An oath could involve a commitment to perform a specific positive action ("to do good," יָטַב, yâṭab, H3190) or to refrain from a negative one ("to do evil," רָעַע, râʻaʻ, H7489). The phrase "whatsoever it be that a man (אָדָם, ʼâdâm, H120) shall pronounce with an oath (שְׁבֻעָה, shᵉbûwʻâh, H7621)" further emphasizes the wide-ranging nature of the law, applying to any solemn vow made by an individual.
"and it be hid from him; when he knoweth [of it]"
This is the pivotal condition that defines the unintentional nature of the sin in this specific law. The initial transgression is not a conscious act of defiance but an unwitting oversight—the oath or its implications were "hid" (עָלַם, ʻâlam, H5956) or forgotten. The crucial moment of culpability is not the initial failure but the point at which the individual gains knowledge or awareness ("when he knoweth," יָדַע, yâdaʻ, H3045) of their transgression. This "knowing" brings with it the immediate obligation to rectify the error.
"then he shall be guilty in one of these"
Upon realizing the broken oath, the individual is immediately deemed "guilty" (אָשֵׁם, ʼâsham, H816). The phrase "in one (אֶחָד, ʼechâd, H259) of these" refers to the categories of unintentional sins requiring a trespass offering outlined in Leviticus 5:1-4. This incurred guilt necessitates the prescribed ritual of atonement, as detailed in the subsequent verses of the chapter, to restore the individual's standing before God and remove the defilement.
Literary Devices
Leviticus 5:4 employs several literary devices to effectively convey its legal and theological message. The passage exhibits a clear Legal Formulation, characteristic of the Mosaic Law, presenting a hypothetical case ("Or if a soul swear...") followed by a precise consequence ("then he shall be guilty"). This structured presentation ensures clarity, enforceability, and systematic application within the covenant community. There is also a subtle use of Emphasis through the repeated mention of "oath" and "pronounce," which serves to underscore the profound solemnity and binding nature of spoken vows. Furthermore, the phrase "pronouncing with his lips" functions as a form of Synecdoche, where the lips, a part of the body, represent the entire act of speaking and making a vow. This highlights the outward, public, and therefore legally binding nature of the commitment. The crucial distinction between the oath being "hid from him" and "when he knoweth [of it]" creates a sharp Contrast that defines the specific nature of this unintentional sin, emphasizing that culpability arises not from initial intent but from subsequent awareness and the failure to act upon that knowledge.
Theological and Thematic Connections
Leviticus 5:4 profoundly illuminates God's absolute holiness and His meticulous concern for integrity, extending even to the realm of human speech and unintentional failings. It teaches that all sin, regardless of intent, creates a defilement that separates humanity from a perfectly holy God, necessitating a divinely provided means for atonement. The law underscores the sanctity of oaths and vows, demonstrating that God holds His people accountable for their spoken words, even when the implications are not immediately apparent or are later forgotten. This principle extends beyond the ritualistic, emphasizing a divine expectation of truthfulness and faithfulness in all commitments. The moment of "knowing" is critical, highlighting that awareness of sin triggers the obligation for confession and reconciliation, demonstrating God's grace in providing a pathway back to fellowship and purity.
Reflection and Application
Leviticus 5:4, though rooted in the ancient sacrificial laws of Israel, offers enduring principles that hold profound relevance for the modern believer. It challenges us to deeply consider the profound weight and spiritual gravity of our spoken words, reminding us that God takes our promises and commitments with utmost seriousness. In a contemporary culture often characterized by casual speech, impulsive declarations, and readily broken promises, this verse calls us to cultivate an unwavering integrity in all our declarations, whether they be formal vows, informal commitments, or even everyday conversations. Furthermore, it speaks powerfully to the reality of unintentional sin in our lives. We may unknowingly fall short of God's perfect standards, or fail to uphold obligations we have assumed, perhaps due to forgetfulness, ignorance, or a lack of full understanding regarding the implications of our words or actions. The pivotal moment "when he knoweth [of it]" serves as a crucial point of spiritual awakening. It prompts us to engage in honest self-examination, reflecting on areas where the Holy Spirit might be convicting us of unacknowledged or forgotten transgressions. This awareness is not intended to condemn us into despair but to graciously lead us to confession and repentance, embracing the abundant provision for forgiveness found solely in Jesus Christ.
Questions for Reflection
FAQ
What kind of "oath" is being referred to here?
The "oath" (שְׁבֻעָה, shᵉbûwʻâh, H7621) referred to in Leviticus 5:4 is a solemn vow or declaration made by an individual, often invoking God's name or authority, concerning future actions or abstentions. It could encompass a wide range of commitments, such as a promise to perform a specific task, to refrain from certain foods, or to dedicate something to the Lord (like a Nazirite vow, as seen in Numbers 6). The key characteristic is its binding nature and the expectation that it would be meticulously fulfilled. The verse specifically notes that the oath could be "to do evil, or to do good," meaning it covers both positive promises (e.g., "I will give this to the Lord") and negative prohibitions (e.g., "I will not eat this food").
Why is someone "guilty" if the sin was unintentional or "hid from him"?
In the Levitical sacrificial system, sin, regardless of intent, created a state of ritual impurity and defilement that disrupted the individual's relationship with a holy God and the covenant community. While unintentional sins did not carry the same severe punitive consequences as deliberate, "high-handed" sins (Numbers 15:30), they still required atonement to restore purity and fellowship. The "guilt" (אָשֵׁם, ʼâsham, H816) in this context arises not from the initial unknowing transgression itself, but from the failure to address it once knowledge of the broken oath is gained. The moment "when he knoweth [of it]" is crucial; it triggers the obligation to make amends through the prescribed trespass offering. This system profoundly underscored God's absolute holiness and the pervasive nature of sin, teaching the Israelites that all deviations from His perfect standard required a divine provision for forgiveness and reconciliation. It highlighted that sin's defiling effect was objective, not solely dependent on subjective intent.
Christ-Centered Fulfillment
Leviticus 5:4, with its focus on unintentional sin and the dire need for atonement for forgotten or unwitting transgressions, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The entire sacrificial system of the Old Testament, including the specific trespass offering for such sins, served as a prophetic shadow, pointing forward to the perfect, once-for-all sacrifice of the Lamb of God, who takes away the sin of the world!. Unlike the repeated animal sacrifices that could only cover sin temporarily and ritually, Christ's death on the cross cleanses us from all sin—intentional and unintentional, known and unknown, past, present, and future. His perfect obedience to the Father's will, even unto death on a cross (Philippians 2:8), means that we are no longer bound by the impossible task of perfectly fulfilling every vow or commandment, for He has perfectly fulfilled the law on our behalf. When we become aware of our shortcomings, even those we previously overlooked or committed unknowingly, we do not need to bring an animal sacrifice. Instead, we can confess our sins to God, knowing that "if we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness" (1 John 1:9). Moreover, the New Covenant emphasizes a heart of truthfulness and integrity that transcends the need for complex, binding vows, teaching us to let our "yes be yes" and our "no be no" (Matthew 5:33-37 and James 5:12). Christ, our great High Priest, sympathizes with our weaknesses, even those we might not immediately perceive, and His precious blood provides complete and eternal purification for every stain of sin, making us truly holy and blameless before God (Hebrews 4:15 and Hebrews 9:14).