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 5:7–13. His two-level outline is real structure in the source text, so it is rendered as structure.
Provision is here made for the poor of God's people, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; nay, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a pottle of fine flour, and this should be accepted. Thus the expense of the sin-offering was brought lower than that of any other offering, to teach us that no man's poverty shall ever be a bar in the way of his pardon. The poorest of all may have atonement made for them, if it be not their own fault. Thus the poor are evangelized; and no man shall say that he had not wherewithal to bear the charges of a journey to heaven. Now,
I.If the sinner brought two doves, one was to be offered for a sin-offering and the other for a burnt-offering, Lev 5:7. Observe,
1.Before he offered the burnt-offering, which was for the honour and praise of God, he must offer the sin-offering, to make atonement. We must first see to it that our peace be made with God, and then we may expect that our services for his glory will be accepted. The sin-offering must make way for the burnt-offering.
2.After the sin-offering, which made atonement, came the burnt-offering, as an acknowledgment of the great mercy of God in appointing and accepting the atonement.
II.If he brought fine flour, a handful of it was to be offered, but without either oil or frankincense (Lev 5:11), not only because this would make it too costly for the poor, for whose comfort this sacrifice was appointed, but because it was a sin-offering, and therefore, to show the loathsomeness of the sin for which it was offered, it must not be made grateful either to the taste by oil or to the smell by frankincense. The unsavouriness of the offering was to intimate that the sinner must never relish his sin again as he had done. God by these sacrifices did speak,
1.Comfort to those that had offended, that they might not despair, nor pine away in their iniquity; but, peace being thus made for them with God, they might have peace in him.
2.Caution likewise not to offend any more, remembering what an expensive troublesome thing it was to make atonement.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Through Moses God orders that two young birds, a pair of pigeons or of turtledoves, be offered for any sin. This means that the sinlessness of such gentle birds and their guilelessness and forgetfulness of injury is very acceptable to God. So he is instructing us to offer a sacrifice bearing the character of that against which we have offended. The plight of the poor doves, moreover, will instill into us a beginning of abhorrence for sin.
Not without reason are “a pair of turtledoves and two young doves” accepted in the sacrifices. For they are worth the same, and you never find separate mention of just a pair of doves but “a pair of turtledoves and two young doves.” The dove denotes the Holy Spirit. But when the great and more hidden mysteries are in question and the things that many people cannot grasp, then the Holy Spirit is represented under the appellation of a turtledove—of the bird, that is to say, that always dwells on mountain ridges and in the tops of trees. But in the valleys, in the things that all men understand, he figures as a dove.
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Summary
Leviticus 5:7 presents a compassionate divine provision within the Mosaic Law, establishing an alternative sacrificial offering for individuals who, due to economic hardship, are unable to afford a lamb for their trespass offering. This verse stipulates that two turtledoves or two young pigeons may be brought to the LORD instead: one designated as a sin offering to atone for the specific trespass committed, and the other as a burnt offering, symbolizing complete dedication and acceptance before God. This allowance underscores God's profound mercy and justice, ensuring that the pathway to atonement and reconciliation was accessible to all members of the covenant community, irrespective of their financial status, thereby affirming His desire for all His people to find cleansing and restoration.
Context
Literary Context
Leviticus 5 meticulously details various situations requiring atonement for unintentional sins, particularly those involving a breach of sacred trust or a failure to uphold a societal or religious obligation. The chapter initially outlines specific transgressions that necessitate a trespass offering, such as touching an unclean thing, swearing a rash oath, or failing to disclose information as a witness. Leviticus 5:6 sets the standard requirement of a female lamb or kid of the goats for such offerings. Immediately following this, Leviticus 5:7 introduces a crucial graded scale of sacrifice, a principle that extends through Leviticus 5:13. This structured progression highlights God's meticulous care for justice and holiness, while simultaneously demonstrating His profound compassion by making the pathway to forgiveness accessible to everyone, regardless of their financial capacity. The subsequent verses (e.g., Leviticus 5:14-19) then shift to a different category of trespass offerings, emphasizing restitution for specific offenses against the Lord's holy things or against a neighbor.
Historical & Cultural Context
In ancient Israel, where agricultural and pastoral livelihoods dominated, livestock such as lambs and goats represented significant economic value and capital. Requiring a lamb for every trespass offering could place an undue and prohibitive burden on the poor segments of society. The provision for turtledoves or young pigeons in Leviticus 5:7 reflects a deep understanding of the socio-economic realities of the time. Birds were far more affordable and readily available, even for the most impoverished members of the community, often caught in the wild. This tiered system of sacrifice was not unique to Israel, as similar provisions for graded offerings existed in other ancient Near Eastern cultures. However, the Israelite system uniquely emphasized the moral and spiritual aspects of atonement rather than merely appeasing deities. This divine accommodation ensured that no one was excluded from the means of reconciliation with God due to poverty, reinforcing the covenantal relationship and the principle that God's mercy extends to all His people, regardless of their material wealth. This principle of accessibility is a hallmark of God's character throughout the Mosaic Law, as seen in various provisions for the poor, the sojourner, and the vulnerable (e.g., Deuteronomy 15:7-11).
Key Themes
Leviticus 5:7 contributes significantly to several major theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Atonement and Forgiveness, emphasizing that God provides a divinely ordained means for the removal of sin and the restoration of relationship, even for unintentional transgressions. Closely related is the theme of Holiness and Purity, as the offerings serve to cleanse the individual from defilement and maintain the sanctity of the community in the presence of a holy God. The verse powerfully illustrates God's Compassion and Justice, demonstrating His understanding of human limitations and His desire to make His covenant accessible to all, irrespective of their economic status. This graded system of sacrifice highlights the theme of Divine Accessibility, ensuring that the poor are not marginalized from the means of reconciliation. Finally, it reinforces the theme of Obedience to God's Ordinances, as the efficacy of the offering lies in adherence to God's prescribed method, rather than the intrinsic value of the sacrifice itself. This graded scale is a testament to God's meticulous care for His people, ensuring that the path to reconciliation is open to all who genuinely seek it, a principle echoed throughout the Mosaic Law (e.g., Exodus 30:15).
Exposition and Analysis
Key Word Analysis
This word (H1767, דַּי) signifies "enough" or "sufficient." In the context of "if he be not able to bring a lamb," it is used with a preposition to convey the idea of financial insufficiency or inability. It directly refers to the individual's lack of adequate means to meet the standard requirement, highlighting the economic consideration behind God's compassionate provision.
This term (H817, אָשָׁם) denotes guilt, a fault, or an offense, and by implication, the offering made for such a transgression. Unlike a general sin (חַטָּאת, chaṭṭâʼâh), ʼâshâm specifically refers to a violation that incurs guilt, often involving a breach of trust or a specific injury, whether against God or another person, requiring a specific offering for its expiation. In Leviticus 5, it refers to specific, often unintentional, failures that require atonement.
The Hebrew word (H2403, חַטָּאת) literally means "sin" or "purification offering." Its primary purpose was to purify from defilement caused by sin and to make atonement for the individual, restoring them to a state of ritual purity and fellowship with God. The application of the blood of the chaṭṭâʼâh offering to various parts of the altar symbolized the cleansing of the sanctuary and the worshiper from the defilement of sin.
This offering (H5930, עוֹלָה) derives its name from the root meaning "to go up," referring to the smoke of the sacrifice ascending entirely to God. It was completely consumed by fire on the altar, symbolizing total dedication, surrender, and devotion to God. It also served as a general atonement for the person, signifying their acceptance before the Lord and their desire to be wholly consecrated to Him. The inclusion of both a sin offering and a burnt offering for the poor underscores the comprehensive nature of the atonement sought: purification from sin and renewed dedication to God.
Verse Breakdown
"¶ And if he be not able to bring a lamb,"
This opening clause establishes the compassionate condition for the alternative offering. It directly references the standard requirement set forth in Leviticus 5:6, highlighting God's understanding of economic disparities among His people. The phrase "not able" (לֹא תַגִּיעַ יָדוֹ, lo taggia yado), literally meaning "his hand does not reach" or "his hand is not sufficient," powerfully conveys a sense of financial inability or insufficiency, emphasizing that God recognizes and accommodates the limitations of the poor.
"then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD;"
This clause specifies the permitted substitute offerings: two turtledoves or two young pigeons. These birds were common, easily obtained, and far more affordable than a lamb, making them accessible even to the most impoverished Israelite. The offering is still brought "for his trespass, which he hath committed," emphasizing that the nature of the sin and the need for atonement remain unchanged, regardless of the offering's material value. The direct presentation "unto the LORD" underscores the sacred nature of the act and its direct address to God, signifying that the offering is received by Him as a legitimate means of atonement.
"one for a sin offering, and the other for a burnt offering."
This final clause clarifies the distinct yet complementary purposes of the two birds. One bird serves as a chatta'th (sin offering) to cleanse the individual from the defilement of their specific trespass, addressing the guilt and impurity incurred. The other bird serves as an 'olah (burnt offering), symbolizing the worshiper's complete dedication, surrender, and acceptance before God, and making general atonement for them. This dual offering ensures a comprehensive reconciliation, addressing both the removal of sin's guilt and the restoration of fellowship and renewed commitment to God.
Literary Devices
Leviticus 5:7 employs several significant literary devices to convey its message of divine compassion and accessibility. A prominent device is the Conditional Clause, introduced by "And if he be not able to bring a lamb," which sets up a specific scenario where a different set of instructions applies. This highlights the flexibility and mercy embedded within the rigid framework of the Mosaic Law. Following this, Substitution is clearly evident, as the less costly turtledoves or pigeons are explicitly allowed as a direct replacement for the more expensive lamb, showcasing God's gracious provision for the economically disadvantaged. The verse also utilizes Juxtaposition by placing the "sin offering" and "burnt offering" side-by-side, emphasizing the dual nature of the atonement required – both purification from sin's defilement and complete dedication to God. Furthermore, the selection of these humble birds carries profound Symbolism; they represent an accessible sacrifice, underscoring the theological principle that the efficacy and value of the offering lie not in its material worth but in the heart of the worshiper, their obedience, and the divine institution behind the sacrificial system.
Theological and Thematic Connections
Leviticus 5:7 profoundly illustrates God's compassionate character and His unwavering commitment to making reconciliation accessible to all people, regardless of their economic standing. It reveals that the efficacy of the atonement was not dependent on the monetary value of the sacrifice, but on obedience to God's prescribed means and the genuine repentance of the worshiper. This principle highlights God's desire for all to approach Him and find cleansing from sin, emphasizing that His grace transcends socio-economic barriers. The dual nature of the offering—one for sin and one for complete dedication—underscores the comprehensive scope of atonement, addressing both the removal of guilt and the restoration of fellowship and renewed commitment to God. This divine consideration for the poor is a recurring motif throughout the Law, demonstrating God's justice intertwined with His mercy.
Reflection and Application
While the ceremonial laws of Leviticus are no longer practiced in the new covenant era, Leviticus 5:7 offers enduring spiritual lessons about God's character and our relationship with Him. It reminds us that God's grace is not reserved for the privileged or wealthy; His pathway to reconciliation is universally accessible and open to all who approach Him in humility and faith. This verse challenges us to consider our own willingness to approach God with genuine repentance, recognizing that our offering—whether it be our time, talents, resources, or simply a contrite heart—is acceptable when it comes from a sincere and obedient spirit. It teaches us that God values our willingness and obedience above the material value of our contributions. In our contemporary context, this translates into a call to ensure that the gospel message and opportunities for spiritual growth, service, and community are accessible to all, regardless of their background, socio-economic status, or perceived resources, thereby reflecting the boundless inclusivity of God's love and the transformative power of His grace.
Questions for Reflection
FAQ
Why did God allow different animals for the offering, and what does this say about His character?
God allowed different animals (lambs, turtledoves, or pigeons) for offerings as a compassionate and just provision for the poor. This graded system, clearly articulated in Leviticus 5:7 and subsequent verses, reveals God's profound mercy and understanding of the economic realities of His people. He ensures that no one is barred from seeking atonement and reconciliation due to their financial status. This demonstrates that the efficacy of the sacrifice was not in the material value of the offering itself, but in the obedience and contrite heart of the worshiper, and fundamentally, in God's divine institution of the sacrificial system. It showcases His character as one of boundless grace, inclusivity, and a deep desire for all His people to approach Him and find forgiveness.
What is the difference between a "sin offering" and a "burnt offering" as mentioned in this verse?
In Leviticus 5:7, the two birds are designated for distinct yet complementary purposes. The "sin offering" (Hebrew: chatta'th) primarily dealt with purification from the defilement of specific, often unintentional, sins. Its purpose was to cleanse the individual and, in a broader sense, the sanctuary from the impurity caused by sin, thereby restoring ritual purity and fellowship with God. The "burnt offering" (Hebrew: 'olah), on the other hand, was entirely consumed by fire on the altar. It symbolized complete dedication, surrender, and devotion to God, and also served as a general atonement for the worshiper, signifying their acceptance before the Lord and their desire to be wholly consecrated to Him. The combination of both offerings ensured a comprehensive atonement, addressing both the removal of specific guilt and the restoration of full fellowship and dedication to God.
Christ-Centered Fulfillment
Leviticus 5:7, with its gracious provision for the poor to make atonement, powerfully foreshadows the ultimate and universally accessible sacrifice of Jesus Christ. The entire Old Testament sacrificial system, including the graded offerings, pointed to the necessity of a perfect blood sacrifice for the forgiveness of sins, as profoundly articulated in Hebrews 9:22. Jesus, the perfect Lamb of God, who takes away the sin of the world, became the once-for-all sin offering, taking away the sin of the world, making atonement not just for specific trespasses but for all humanity's sin, regardless of their status or wealth (Romans 5:8). His sacrifice fulfills both the "sin offering" aspect by purifying us from all unrighteousness through His shed blood (1 John 1:7) and the "burnt offering" aspect, as He perfectly dedicated Himself to the Father's will, becoming the ultimate act of worship and complete surrender (Hebrews 10:5-10). Through Christ, the pathway to God is not merely accessible to the poor, but freely available to all who believe, for He paid the ultimate price, a price no human could afford, thereby fulfilling God's merciful provision for every soul (Ephesians 2:8-9).