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 6:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
This is the latter part of the law of the trespass-offering: the former part, which concerned trespasses about holy things, we had in the close of the foregoing chapter; this concerns trespasses in common things. Observe here,
I.The trespass supposed, Lev 6:2, Lev 6:3.
Though all the instances relate to our neighbour, yet it is called a trespass against the Lord, because, though the injury be done immediately to our neighbour, yet an affront is thereby given to his Maker and our Master. He that speaks evil of his brother is said to speak evil of the law, and consequently of the Law-maker, Jam 4:11. Though the person injured be ever so mean and despicable, and every way our inferior, yet the injury reflects upon that God who has made the command of loving our neighbour second to that of loving himself. The trespasses specified are,
1.Denying a trust: If a man lie unto his neighbour in that which was delivered him to keep, or, which is worse, which was lent him for his use. If we claim that as our own which is only borrowed, left in our custody, or committed to our care, this is a trespass against the Lord, who, for the benefit of human society, will have property and truth maintained.
2.Defrauding a partner: If a man lie in fellowship, claiming a sole interest in that wherein he has but a joint-interest.
3.Disowning a manifest wrong: If a man has the front to lie in a thing taken away by violence, which ordinarily cannot be hid.
4.Deceiving in commerce, or, as some think, by false accusation; if a man have deceitfully oppressed his neighbour, as some read it, either withholding what is due or extorting what is not.
5.Detaining what is found, and denying it (Lev 6:3); if a man have found that which was lost, he must not call it his own presently, but endeavour to find out the owner, to whom it must be returned; this is doing as we would be done by: but he that lies concerning it, that falsely says he knows nothing of it, especially if he back this lie with a false oath, trespasseth against the Lord, who to every thing that is said is a witness, but in an oath he is the party appealed to, and highly affronted when he is called to witness to a lie.
II.The trespass-offering appointed.
1.In the day of his trespass-offering he must make satisfaction to his brother. This must be first done if thy brother hath aught against thee: Because he hath sinned and is guilty, (Lev 6:4, Lev 6:5), that is, is convicted of his guilt by his own conscience, and is touched with remorse for it; seeing himself guilty before God, let him faithfully restore all that he has got by fraud or oppression, with a fifth part added, to make amends to the owner for the loss and trouble he had sustained in the mean time; let him account both for debt and damages. Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luk 19:8), and make satisfaction for the wrong done.
2.He must then come and offer his gift, must bring his trespass-offering to the Lord whom he had offended; and the priest must make an atonement for him, Lev 6:6, Lev 6:7. This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa 53:10. The trespasses here mentioned are trespasses still against the law of Christ, which insists as much upon justice and truth as ever the law of nature or the law of Moses did; and though now we may have them pardoned without a trespass-offering, yet not without true repentance, restitution, reformation, and a humble faith in the righteousness of Christ: and, if any make the more bold with these sins because they are not now put to the expense of a trespass-offering for them, they turn the grace of God into wantonness, and so bring upon themselves a swift destruction. The Lord is the avenger of all such, Th1 4:6.
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Summary
Leviticus 6:1 serves as a foundational introductory formula, signaling a direct divine utterance from Yahweh to Moses. This verse marks a significant transition within the book of Leviticus, shifting the focus from the general regulations of various offerings (burnt, grain, sin, and trespass offerings) as they pertain to the worshiper, to a detailed exposition of the priestly duties, responsibilities, and portions associated with these same sacrifices. It underscores the divine authority and the meticulous nature of God's instructions for the newly established Aaronic priesthood, ensuring the proper administration of the Tabernacle worship and the sanctity of the sacrificial system.
Context
Literary Context
This verse immediately follows the detailed instructions concerning the trespass offering, specifically for individuals who commit unintentional sins against the LORD's holy things or against a neighbor, as outlined in Leviticus 5. While Leviticus 1-5 primarily addresses the worshiper's responsibilities in bringing offerings, Leviticus 6:1 introduces a new section that elaborates on the priests' specific duties in handling these sacrifices. The subsequent verses in Leviticus 6-7 provide meticulous instructions for the priests regarding the burnt offering, grain offering, sin offering, and trespass offering, detailing their maintenance, preparation, and the portions allocated to the priests. This structural shift highlights the importance of the priesthood in mediating between God and His people, ensuring the sanctity and proper execution of the sacrificial system.
Historical & Cultural Context
The book of Leviticus is set at Mount Sinai, shortly after the Exodus and the construction of the Tabernacle. Israel has recently been delivered from slavery in Egypt and has entered into a covenant relationship with Yahweh. As a nascent nation, they require comprehensive divine instruction on how to live as God's holy people, especially concerning worship and purity. The Tabernacle, as God's dwelling place among them, necessitates precise protocols for interaction with a holy God. Moses, as God's chosen mediator, receives these laws directly from the LORD to transmit to the people. The establishment of the Aaronic priesthood (as detailed in Exodus 28-29) and their subsequent consecration (recorded in Leviticus 8) signifies their unique role. Leviticus 6:1, therefore, introduces the practical, day-to-day operational manual for these priests, ensuring order, holiness, and efficacy in the sacrificial system that was central to Israel's covenant relationship with God.
Key Themes
Leviticus 6:1 introduces several key themes foundational to the book of Leviticus and the broader Pentateuch. Firstly, Divine Revelation is paramount, emphasizing that the laws are not human constructs but direct communications from God to His chosen mediator. This underscores God's active involvement in the lives of His people and His desire to make His will known. Secondly, the verse transitions to the theme of Priesthood and Mediation, highlighting the indispensable role of the Aaronic priests in facilitating Israel's worship and maintaining their covenant relationship with a holy God. The detailed instructions that follow emphasize the importance of proper mediation. Finally, the meticulous nature of the instructions introduced here contributes to the overarching theme of Holiness, demonstrating God's demand for purity and order in all aspects of worship and daily life, as Israel was called to be a holy nation set apart for Him (Leviticus 11:44-45).
Exposition and Analysis
Key Word Analysis
From the root הָיָה (hayah), meaning "to be," this is the Tetragrammaton, God's personal covenant name, often translated as "Jehovah" or "Yahweh." It signifies "the self-Existent or Eternal." Its use here emphasizes that the source of these commands is not a generic deity but the specific, relational, and faithful God who has chosen Israel as His people and entered into covenant with them. It underscores the authority and binding nature of the instructions, flowing from the very character of the One who is sovereign and true to His word.
A primitive root meaning "to arrange," but used figuratively of words, "to speak." This verb signifies a direct, intentional, and authoritative utterance. It is not merely a suggestion or a casual conversation, but a divine decree. This word highlights the active and communicative nature of God, who desires to reveal His will and establish His order. The consistent use of "dâbar" throughout the Pentateuch, especially in introductory formulas like this, reinforces the divine origin and the non-negotiable character of the laws that follow.
Derived from מָשָׁה (mashah), meaning "drawing out (of the water)," referring to his rescue. Moses serves as the unique and divinely appointed mediator between God and Israel. His name here signifies the channel through which God's holy will is transmitted to His people. This emphasizes the singular authority vested in Moses for the reception and promulgation of the Law, establishing the foundational principle that these are not human inventions but God's direct revelation delivered through His chosen servant.
Verse Breakdown
"¶ And the LORD"
This opening phrase immediately establishes the divine initiative and supreme authority behind the forthcoming instructions. The "¶" (pilcrow) in the KJV often marks a new paragraph or section, reinforcing the idea that this verse introduces a distinct segment of revelation. The subject, "the LORD" (Yahweh), is the covenant God of Israel, emphasizing His personal involvement and sovereign right to command His people.
"spake unto Moses,"
This clause specifies the direct recipient of God's communication. It highlights the unique relationship between God and Moses, where divine truth is directly imparted to His chosen mediator. This direct address underscores the authenticity and unadulterated nature of the laws that follow, as they come straight from God's mouth to Moses' ears, ensuring their divine origin and absolute authority.
"saying,"
This concluding participle indicates that the subsequent text contains the direct content of what the LORD spoke to Moses. It serves as a linguistic bridge, preparing the reader for the specific divine commands and regulations that are about to be unfolded. This word emphasizes that the following material is a verbatim revelation from God, demanding careful attention and obedience from both Moses and the people of Israel.
Literary Devices
Leviticus 6:1 employs several significant literary devices that underscore its theological weight. Foremost is Formulaic Language, specifically the recurring introductory phrase, "And the LORD spake unto Moses, saying." This repetitive structure, common throughout the Pentateuch, functions as a clear demarcation, signaling the commencement of a new section of divine legislation or instruction. It provides a consistent framework for the reception of God's Word, reinforcing its divine origin and absolute authority. Closely related is the concept of Divine Fiat, where God's words are presented as immediate, authoritative commands that bring about what they declare. The simple act of God "speaking" is sufficient to establish binding law and order for His people. Finally, the verse highlights Mediation, with Moses serving as the sole human conduit for this divine revelation. This device underscores the unique role of Moses in redemptive history as the law-giver, through whom God chose to communicate His covenant and commandments to Israel.
Theological and Thematic Connections
Leviticus 6:1, though brief, is pregnant with theological significance. It fundamentally asserts the principle of divine revelation: God is not silent but actively communicates His will to humanity. The meticulous nature of the laws that follow, introduced by this formula, underscores God's character as a God of order, holiness, and detail, who cares deeply about how His people approach Him in worship and how they live in His presence. It establishes the ultimate authority of the commands, not as human invention but as divine decree, demanding absolute obedience and reverence. This verse sets the stage for understanding the entire sacrificial system as God's prescribed means for His people to maintain fellowship with Him, highlighting His initiative in providing a way for atonement and purity.
Reflection and Application
The simple declaration "And the LORD spake unto Moses, saying" carries profound implications for believers today. It reminds us that our faith is rooted in the revelation of a God who speaks, who is not distant or unknowable, but who actively engages with His creation and desires to make His will known. This foundational truth elevates the Bible from a mere collection of ancient texts to the authoritative, living Word of God. Just as the Israelites were to meticulously heed every command given through Moses, so too are we called to listen attentively to God's voice in Scripture, recognizing its divine origin and absolute authority over our lives. God's meticulousness in giving these laws for ancient Israel's worship underscores His desire for reverence, order, and holiness in our approach to Him. It challenges us to consider the seriousness with which we treat His Word and the intentionality with which we engage in worship and obedience, understanding that true worship flows from a heart submitted to His revealed will.
Questions for Reflection
FAQ
Why is this introductory formula so common throughout the book of Leviticus and the Pentateuch?
This formulaic phrase, "And the LORD spake unto Moses, saying," serves as a crucial literary and theological device. Literarily, it acts as a clear marker, indicating the beginning of a new section of divine instruction or a distinct set of laws. Theologically, its repetition consistently emphasizes the divine origin and absolute authority of the commands that follow. It reminds the reader that these are not human inventions or Moses's personal opinions, but direct revelations from Yahweh, the covenant God of Israel. This reinforces the binding nature of the Law and the necessity of strict adherence, as seen in the detailed regulations for the priesthood that begin in Leviticus 6:2.
Does this verse imply that God only spoke to Moses, or that His communication was limited to this direct method?
No, this verse does not imply that God only spoke to Moses or that His communication was limited to this specific method. While Moses held a unique position as the primary mediator of the Old Covenant Law, God communicated in various ways throughout biblical history. He spoke through dreams and visions (e.g., Genesis 20:3), through prophets (e.g., Jeremiah 1:4-9), and even audibly to others (e.g., Exodus 19:9). However, Moses's relationship with God was exceptionally direct and intimate, as described in Numbers 12:8, where God states He spoke to Moses "mouth to mouth." Leviticus 6:1 highlights this unique, direct, and authoritative channel for the transmission of the Mosaic Law, which formed the bedrock of Israel's covenant life.
Christ-Centered Fulfillment
Leviticus 6:1, with its emphasis on God speaking directly to Moses to reveal His will, finds its ultimate and most profound fulfillment in Jesus Christ. The Old Testament repeatedly portrays God as a speaking God, revealing Himself progressively through prophets and the Law given to Moses. However, Hebrews 1:1-2 declares that "In these last days he has spoken to us by his Son." Jesus is not merely another prophet or mediator; He is the very Word of God incarnate, the perfect and final revelation of God's character and will (John 1:1 and John 1:14). While Moses received God's commands to deliver to the people, Jesus embodies those commands and fulfills them perfectly. The detailed instructions for the priesthood and sacrifices introduced in Leviticus 6 point forward to Christ's perfect and once-for-all sacrifice (Hebrews 10:1-10) and His eternal high priesthood (Hebrews 7:23-28). Thus, the divine voice that spoke to Moses at Sinai now speaks most clearly and completely through the person and work of Jesus, who mediates a new and better covenant (Hebrews 8:6), making direct access to God possible for all who believe.