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.
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Summary
Leviticus 5:5 is a foundational verse within the Mosaic Law, specifically detailing the required personal response to inadvertent transgressions outlined in the preceding verses. It mandates that upon becoming aware of one's guilt in an unintentional sin, the individual must explicitly confess their wrongdoing. This act of confession was not a mere ritualistic formality but an indispensable prerequisite for the subsequent offering of atonement, thereby underscoring the divine demand for a contrite heart and personal accountability in the process of purification and restoration before God.
Context
Literary Context
Leviticus 5:5 is strategically placed within a broader section of Leviticus (chapters 4-5) that meticulously outlines the various types of sin offerings (chatta't) and guilt or trespass offerings (asham). Specifically, Leviticus 5:1-4 enumerates particular scenarios of unintentional sin: failing to testify as a witness when adjured, inadvertently touching an unclean carcass or human uncleanness, or making a rash oath without realizing its implications. These are not defiant acts of rebellion but rather sins committed out of ignorance or oversight. Leviticus 5:5 serves as the crucial bridge, stipulating the necessary personal acknowledgment of guilt before the prescribed sacrifice (often a sin offering for these specific unintentional sins, as detailed in Leviticus 5:6-13) could be offered. It profoundly highlights that the ritual sacrifice was not a magical act, but required a preceding internal and verbal admission of fault, emphasizing the holistic nature of reconciliation and the importance of a penitent heart.
Historical & Cultural Context
In ancient Israel, a covenant community founded on God's holiness, sin—whether intentional or unintentional—had profound implications. It defiled the individual, potentially the community, and ultimately impaired their relationship with a holy God. The meticulous purity laws and sacrificial system were God's gracious provision to maintain this relationship and enable a sinful people to dwell in the presence of a holy God. Unintentional sins, though not defiant, still incurred guilt and required atonement because they violated God's perfect standard. The requirement for confession in Leviticus 5:5 was a vital component of this system, fostering personal responsibility and ensuring that the individual acknowledged their fault before seeking divine forgiveness. This practice reinforced the understanding that sin was not merely a social transgression but a breach of covenant with God, necessitating a specific, divinely ordained process for restoration, as seen throughout the instructions for offerings in Leviticus chapters 4 and 5.
Key Themes
This verse significantly contributes to several overarching themes within Leviticus and the Pentateuch. Firstly, it underscores the absolute holiness of God and the pervasive nature of sin, demonstrating that even unintentional transgressions require divine intervention for purification. Secondly, it highlights the theme of personal responsibility and accountability, showing that God desires a conscious acknowledgment of wrongdoing from His people, not just blind adherence to ritual. Thirdly, it emphasizes God's gracious provision for atonement, showcasing His mercy in establishing a system through which a sinful people could be reconciled to a holy God. This system, detailed in Leviticus 4 and Leviticus 5, illustrates God's desire for fellowship and His meticulous plan to remove the barriers created by sin.
Exposition and Analysis
Key Word Analysis
This term signifies being in a state of culpability or having committed a trespass that requires expiation. It describes the objective state of having committed a wrong, even if unknowingly at the time of the act. In the context of Leviticus 5, it specifically refers to the moment the individual becomes aware of their previously committed, unintentional sin, recognizing their breach of God's law.
While yâdâh can mean "to praise" or "to give thanks" in other contexts, here it carries the strong connotation of acknowledging wrongdoing, admitting guilt, and making a public or private declaration of sin. This act of verbal confession was integral to the process of seeking forgiveness and purification under the Mosaic Law, demonstrating a contrite heart and a willingness to accept responsibility for the specific transgression.
This verb means "to miss the mark," "to err," or "to fall short." It encompasses a broad range of transgressions, both intentional and unintentional. In Leviticus 5, it specifically refers to the unintentional nature of the sin, emphasizing that even actions not consciously chosen to defy God still fall short of His perfect standard and require atonement to restore the relationship.
Verse Breakdown
"And it shall be, when he shall be guilty in one of these [things]"
This initial clause establishes the precise trigger for the required action. It refers to the moment an individual, having committed one of the specific unintentional sins enumerated in Leviticus 5:1-4, becomes conscious of their guilt. The "guilty" state is not merely an objective fact of having committed the act, but a subjective realization and acknowledgment of having violated God's holy law, even if inadvertently.
"that he shall confess that he hath sinned in that [thing]:"
This is the mandated response upon the realization of guilt. The individual is required to verbally acknowledge their specific transgression. This confession is not a general admission of sinfulness but a precise identification of the particular "thing" (the specific unintentional sin) for which they are culpable. This act of confession precedes and is distinct from the bringing of the sacrifice, highlighting its foundational importance as a demonstration of a repentant heart in the process of atonement.
Literary Devices
Leviticus 5:5 primarily employs Legal Formulary, which is characteristic of the Mosaic Law, presenting a clear, prescriptive instruction for a specific scenario. The structure "when he shall be guilty... that he shall confess" is a typical conditional legal statement, outlining the necessary response to a particular condition. There is also an element of Emphasis through repetition, as the phrase "in that [thing]" reinforces the specificity of both the guilt and the required confession. This precision underscores the meticulous nature of God's law and the importance of specific acknowledgment of sin. Furthermore, the verse demonstrates Theological Progression, moving from the objective state of guilt to the subjective realization and then to the active, verbal response of confession, which then paves the way for the subsequent ritual of atonement. This progression highlights that God desires not just ritualistic adherence but a genuine, internal acknowledgment of wrongdoing.
Theological and Thematic Connections
Leviticus 5:5 profoundly reveals God's nature as both perfectly holy and mercifully gracious. It underscores that sin, regardless of intent, separates humanity from a holy God and requires a response. The necessity of confession before atonement demonstrates that God desires a contrite heart and personal responsibility, not just a ritualistic offering. This principle of acknowledging guilt as a prerequisite for reconciliation is a recurring theme throughout Scripture, emphasizing that true repentance begins with an honest admission of one's shortcomings before God. It highlights God's provision for restoration, even for sins committed in ignorance, demonstrating His desire to maintain fellowship with His people.
Reflection and Application
While the sacrificial system of the Old Covenant has been fulfilled in Christ, the spiritual principle embedded in Leviticus 5:5 remains eternally relevant for believers today. This verse teaches us the enduring value of honesty and humility before God. It reminds us that God is not content with mere outward rituals; He desires a heart that acknowledges its failings, even those committed unintentionally or out of ignorance. When the Holy Spirit convicts us of sin, whether through a direct prompting, a passage of Scripture, or the counsel of another believer, our immediate and appropriate response should be confession. This is the first, crucial step towards spiritual restoration and renewed fellowship with God. Just as the Israelite needed to confess before bringing their offering, we too must confess our sins to God to receive the forgiveness and cleansing He offers through the finished work of Jesus Christ. This practice cultivates a sensitive conscience and fosters a deep reliance on God's grace, enabling us to walk in greater purity and freedom, continually aligning our hearts with His holy will.
Questions for Reflection
FAQ
What is the significance of confessing "unintentional" sins?
The significance of confessing unintentional sins lies in God's absolute holiness and the pervasive nature of sin. Even actions committed unknowingly or without malicious intent still fall short of God's perfect standard and create a barrier in the relationship with Him. Confessing unintentional sins demonstrates an acknowledgment of God's supreme authority, a recognition of one's own imperfection, and a desire to be fully reconciled. It highlights that God's standard is not merely about conscious rebellion but about perfect conformity to His will, as seen in the detailed instructions for offerings in Leviticus chapter 4. This practice cultivates a sensitive conscience and a deep reverence for God's purity.
Did confession alone forgive sins under the Old Covenant?
No, confession was a necessary prerequisite for forgiveness, but it was not sufficient on its own. After confessing, the individual was required to bring a specific sacrifice (a sin offering or trespass offering, depending on the nature of the sin) to the tabernacle or temple. The shedding of blood and the priestly ritual were essential components of the atonement process, as highlighted in Hebrews 9:22, which states, "And almost all things are by the law purged with blood; and without shedding of blood is no remission." Confession prepared the heart and mind for the sacrificial act, making it a meaningful and personal engagement with God's divinely ordained provision for sin.
How does Leviticus 5:5 relate to confession in the New Testament?
While the sacrificial system of animal offerings is fulfilled in Christ, the spiritual principle of confession remains paramount. In the New Testament, confession is still the initial step towards receiving God's forgiveness, but the atoning sacrifice is no longer an animal offering but the once-for-all sacrifice of Jesus Christ. 1 John 1:9 directly states, "If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness." This shows a profound continuity of the spiritual principle: God desires an honest admission of guilt as a path to forgiveness, now freely available through Christ's blood and His completed work on the cross.
Christ-Centered Fulfillment
Leviticus 5:5, with its emphasis on confession as a crucial prerequisite for atonement, finds its ultimate and glorious fulfillment in Jesus Christ. The Old Covenant system, with its repeated animal sacrifices and meticulous requirements for confession, served as a shadow pointing to the perfect reality to come. Humanity's deepest problem is sin, both intentional and unintentional, which separates us from a holy God. The animal sacrifices could only cover sin temporarily, requiring continuous repetition and a constant awareness of guilt, as Hebrews 10:4 reminds us that "it is not possible that the blood of bulls and of goats should take away sins." However, Jesus, the perfect Lamb of God who takes away the sin of the world, offered Himself as the once-for-all sacrifice for all sin—past, present, and future, known and unknown. Through His shed blood, He fully satisfies the demands of God's justice, making complete and eternal atonement. Now, under the New Covenant, our confession is not to prepare for an animal sacrifice, but to acknowledge our need for the forgiveness already secured by Christ on the cross. When we confess our sins, as encouraged in 1 John 1:9, we are not earning forgiveness, but rather humbly receiving the boundless grace and cleansing that flow from Christ's finished work. He is the perfect High Priest who intercedes for us, and through His sacrifice, we have direct access to God, free from the burden of guilt for all our transgressions, whether we were aware of them at the time or not, because He bore our sins in His own body on the tree.