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 5:6 meticulously details the requirements for an individual to present a trespass offering to the LORD for an unintentional sin that has incurred guilt. This specific offering, consisting of a female lamb or kid of the goats, was to be brought to the priest, who would then perform the necessary ritual to make atonement for the individual's transgression. This divine provision not only underscored the gravity of even unwitting sin in the eyes of a holy God but also highlighted His gracious and accessible pathway for reconciliation, ensuring the restoration of the individual's relationship with Him and the community.
Context
Literary Context
Leviticus 5 is an integral part of the Mosaic Law, specifically expanding upon the regulations for various offerings introduced in the preceding chapters. Following the general instructions for burnt offerings (Leviticus 1), grain offerings (Leviticus 2), peace offerings (Leviticus 3), and the detailed sin offerings for different societal classes (Leviticus 4), chapter 5 shifts its focus to specific scenarios of personal, often unintentional, sins that incur guilt. These include failing to testify (Leviticus 5:1), inadvertently touching an unclean thing (Leviticus 5:2-3), or making a rash, unfulfilled oath (Leviticus 5:4). Leviticus 5:6, therefore, provides the precise animal and ritual for the "trespass offering" (Hebrew: 'asham) related to these particular transgressions. While termed an 'asham, its function here closely aligns with a chatta'th (sin offering) in addressing personal defilement and guilt, emphasizing that even unintentional actions required specific ritual purification. The chapter further demonstrates God's mercy by detailing alternative, less costly offerings for those of lesser means, ensuring that atonement was accessible to all.
Historical & Cultural Context
The elaborate sacrificial system of ancient Israel, meticulously outlined in Leviticus, was the cornerstone of their covenant relationship with Yahweh, a perfectly holy God who chose to dwell among them in the Tabernacle. Within this framework, sin, whether intentional or unintentional, was understood as a defiling force that not only corrupted the individual but also polluted the community and, most critically, the sacred space of the Tabernacle itself, thereby jeopardizing God's continued presence. In a society where legal and religious concepts were inextricably linked, an unintentional sin was not merely an oversight but a breach of divine standards, incurring guilt and necessitating ritual purification. The "trespass offering" (Hebrew: 'asham) often carried the additional connotation of a specific wrong that required not only atonement but also, in many cases, restitution or compensation to the wronged party or to God, as explicitly detailed in later verses like Leviticus 5:16. The act of bringing an unblemished animal from one's own flock symbolized personal responsibility, the cost of sin, and the transfer of guilt onto an innocent substitute. The priest's role was divinely appointed and indispensable, serving as the mediator who facilitated the atonement process, ensuring the restoration of the individual to a state of ritual purity and fellowship with God, thereby maintaining the sanctity of the Israelite camp and the divine presence within it, in accordance with the foundational covenant laws established in Exodus 20.
Key Themes
Leviticus 5:6 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. It powerfully underscores the Holiness of God, demonstrating that His perfect character cannot tolerate any form of sin, even unwitting transgression. This leads to the theme of the Pervasiveness of Sin, revealing that humanity's fallen nature means even unintentional actions can incur guilt and disrupt fellowship with a holy God. Crucially, the verse highlights God's Gracious Provision for Atonement, showcasing His initiative to provide a means for reconciliation and cleansing despite human sinfulness. The necessity of a specific offering and the priest's role emphasize the theme of Mediation, where a divinely appointed system and individual are required to bridge the gap between a sinful people and a holy God. Finally, the offering of an unblemished animal from the flock points to the foundational theme of Substitutionary Sacrifice, where an innocent life is given to cover the guilt of the transgressor, a concept echoed throughout the biblical narrative, foreshadowing the ultimate sacrifice of the Lamb of God.
Exposition and Analysis
Key Word Analysis
This term denotes a "guilt offering" or "reparation offering." While distinct from the general "sin offering" (chatta'th) in its primary focus on specific acts that incur guilt and often require restitution (e.g., defrauding another, violating holy things), in Leviticus 5, the 'asham is presented as the prescribed offering for certain unintentional sins that cause a breach in one's relationship with God or the community. It emphasizes the concept of incurring guilt and the need for a specific payment or reparation to rectify the wrong.
The Hebrew word for "sin" here, chaṭṭâʼâh, derived from a root meaning "to miss the mark" or "to fall short," refers to an offense or habitual sinfulness, and its associated penalty, occasion, sacrifice, or expiation. In this context, it refers to an unintentional transgression, a failure to adhere to God's commands due to ignorance, oversight, or weakness, rather than deliberate rebellion. Even these unwitting actions created a state of impurity and guilt that needed to be addressed to maintain the covenant relationship and God's holiness.
The verb kâphar is a primitive root meaning "to cover," "to purge," "to make propitiation," or "to reconcile." It describes the act by which God's wrath against sin is appeased, and the sinner is cleansed and reconciled to Him. In the context of the sacrificial system, it signifies the ritual process through which the guilt and defilement of sin are removed, allowing the individual to be restored to a right standing before a holy God. It is a divine initiative, facilitated by human obedience to the prescribed ritual.
Verse Breakdown
"And he shall bring his trespass offering unto the LORD for his sin which he hath sinned"
This opening clause underscores the personal responsibility of the individual. The sin, though possibly unintentional, has been committed, incurring guilt, and therefore necessitates a personal act of bringing the prescribed offering. The offering is brought "unto the LORD," highlighting that all sin, even if it has an impact on others, is ultimately a transgression against God's holy character and divine law.
"a female from the flock, a lamb or a kid of the goats, for a sin offering"
This specifies the exact animal required for the offering: a female, implying a less valuable animal than a male (which was typically reserved for burnt offerings or more significant sacrifices), yet still unblemished and from one's own possession. The options of a lamb or a kid of the goats indicate flexibility based on availability and economic status, but both are common sacrificial animals. The phrase "for a sin offering" (Hebrew: chaṭṭâʼâh) is significant, demonstrating the functional overlap between the 'asham (trespass offering) and chaṭṭâʼâh (sin offering) in this specific context of unintentional sin, where the primary goal is purification and the removal of guilt.
"and the priest shall make an atonement for him concerning his sin"
This final clause emphasizes the indispensable mediatorial role of the priest. While the individual brings the offering, it is the priest, acting on God's behalf and according to divine instruction, who performs the ritual that effects atonement. This underscores that true atonement is not achieved by human effort or merit alone, but by God's provision through a divinely ordained system, resulting in the forgiveness and cleansing of the individual from their sin.
Literary Devices
Leviticus 5:6 employs several literary devices characteristic of prescriptive legal and ritual texts. Ritual Language is paramount, evident in the precise, formulaic instructions ("he shall bring," "a female from the flock," "the priest shall make an atonement"). This precision underscores the divine origin and the non-negotiable nature of the requirements for achieving atonement and maintaining covenant fidelity. Symbolism is deeply embedded within the prescribed actions and elements: the innocent animal symbolizes the substitute for the guilty individual, bearing the consequence of sin. The act of bringing the animal from one's own flock symbolizes personal ownership of the sin and the tangible cost involved in its remedy. The "female from the flock" might subtly symbolize the commonality and accessibility of this provision for all, as such animals were ubiquitous. Furthermore, the entire sacrificial system, including this verse, functions as Typology, serving as a prophetic shadow that anticipates and foreshadows the ultimate, perfect, and once-for-all sacrifice of Jesus Christ, who would perfectly fulfill all the requirements for sin and trespass offerings.
Theological and Thematic Connections
Leviticus 5:6 profoundly illustrates several core theological truths that transcend its ancient context. It affirms the absolute holiness and righteousness of God, against whom all sin, even unintentional, is an offense that demands a divine response. It highlights the pervasive and insidious nature of sin and guilt, demonstrating that even unwitting transgressions carry spiritual consequences that disrupt fellowship with God and defile the individual. Crucially, this verse reveals God's gracious and compassionate character in providing a meticulous, divinely ordained system for atonement, ensuring that His people could be cleansed and reconciled to Him despite their inherent sinfulness. This provision underscores that forgiveness is not earned through human merit or effort but is a divine gift received through a prescribed act of faith and obedience, mediated by a priest. The Old Testament sacrificial system, exemplified here, consistently points to the necessity of a substitutionary sacrifice for the removal of sin and the restoration of a broken relationship.
Reflection and Application
Leviticus 5:6 serves as a powerful and convicting reminder of the profound gravity of sin in God's eyes, even when committed unintentionally or unknowingly. It challenges our modern sensibilities, which often dismiss "minor" or "unwitting" transgressions, by revealing that our actions, thoughts, and omissions, even those we are unaware of or deem insignificant, can incur guilt and affect our standing before a holy God. This passage cultivates a profound sense of humility and dependence upon God, compelling us to recognize that our ability to be in right relationship with Him is not based on our perfect performance or self-righteousness, but solely on His gracious provision for atonement. For believers today, this verse deepens our appreciation for the finished work of Christ, who perfectly fulfilled all the requirements of the Law, making a way for us to be completely forgiven and reconciled. It calls us to cultivate a greater sensitivity to sin in all its forms, a readiness to confess our known and unknown transgressions, and a profound, overflowing gratitude for the complete and unmerited forgiveness we have in Jesus. Furthermore, it encourages us to live lives of intentional purity and to proactively seek reconciliation not only with God but also with others when we have caused harm, even unknowingly, reflecting God's own meticulous care for justice and restoration.
Questions for Reflection
FAQ
What is the primary difference between a "trespass offering" and a "sin offering" in Leviticus?
While Leviticus 5:6 uses the term "sin offering" (chaṭṭâʼâh) to describe the function of the offering in this specific context, the primary offering mentioned is the "trespass offering" (ʼâshâm). Generally, the chaṭṭâʼâh (sin offering) dealt with sins of impurity or general defilement that affected one's relationship with God and the community, often requiring atonement for the person's state of sinfulness. The ʼâshâm (trespass offering), on the other hand, typically addressed specific acts of unfaithfulness or breach of trust, often involving a quantifiable wrong against God or another person, and frequently required restitution in addition to atonement. In Leviticus 5, the ʼâshâm is applied to unintentional sins that incur guilt, bridging the gap between the two, indicating that these specific unintentional acts were serious enough to require a "guilt" offering, even if they functioned similarly to a "sin" offering in terms of purification. The distinction lies more in the nature of the sin addressed (general impurity versus specific breach of trust or damage) than in the ritual itself, though there were some differences in the application of the blood.
Why was a female animal specified for this offering?
The specification of a female animal (a lamb or a kid of the goats) for the trespass offering in Leviticus 5:6 is significant. Generally, male animals were considered more valuable and were often required for burnt offerings (e.g., Leviticus 1:10) or for offerings of greater significance, symbolizing complete dedication. Female animals, while still valuable, were typically less expensive and more common within a flock. This choice likely indicates that this offering was intended to be accessible to a broader range of people, emphasizing God's gracious provision for atonement for unintentional sins for all members of the community, regardless of their economic status. It underscores that God made a way for reconciliation that was within reach for the average Israelite, demonstrating His desire for all to find purification.
Does this verse have any relevance for Christians today, given that animal sacrifices are no longer practiced?
Absolutely. While the literal practice of animal sacrifice has ceased for Christians, Leviticus 5:6 holds profound theological relevance. It underscores the unchanging truth that sin, even unintentional, incurs guilt and separates us from a holy God. It highlights God's unwavering demand for atonement and His gracious provision for it. For Christians, this verse serves as a powerful type and shadow, pointing directly to the ultimate and perfect sacrifice of Jesus Christ, the Lamb of God). He is our final and sufficient "trespass offering" and "sin offering," whose blood provides complete and eternal atonement. This passage deepens our understanding of the magnitude of Christ's sacrifice and our desperate need for His atoning work, reminding us that forgiveness is a divine provision, not a human achievement, and that through Him, we have full and final reconciliation.
Christ-Centered Fulfillment
Leviticus 5:6, with its meticulous instructions for the trespass offering and the priest's essential role in making atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "female from the flock, a lamb or a kid of the goats" serves as a poignant foreshadowing of the Lamb of God Himself, Jesus, who was without blemish and offered Himself as the perfect, once-for-all sacrifice for the sins of the world. Unlike the repeated animal sacrifices that could only "cover" sins temporarily and point forward, Christ's sacrifice on the cross provides true and eternal atonement, effectively "taking away" sin (Hebrews 10:4). He is not only the perfect sacrificial Lamb but also our great High Priest, who, unlike the Levitical priests, offered Himself and entered the heavenly sanctuary once for all, securing an eternal redemption (Hebrews 9:11-14). The profound need for atonement for unintentional sin, as seen in Leviticus 5:6, is completely and perfectly met in Christ, who bore the guilt of all our transgressions, both known and unknown, intentional and unintentional, so that we might receive full forgiveness, complete reconciliation, and direct, unhindered access to God through faith in His finished work (Romans 5:10-11).