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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Shall we therefore say that when it is written that whoever finds another man’s property of any kind that has been lost, should return it to him who has lost it, doesn’t pertain to us? Do not many other like things pertain whereby people learn to live piously and uprightly? Isn’t especially the Decalogue itself, which is contained in those two tables of stone, apart from the carnal observance of the sabbath, which signifies spiritual sanctification and rest?
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Summary
Leviticus 6:3 meticulously outlines a specific transgression within the Mosaic Law, focusing on the profound sin of dishonesty regarding found property. This verse condemns the act of discovering lost goods, subsequently denying possession through deceit, and compounding the transgression by taking a false oath to conceal the wrongdoing. Such actions are unequivocally declared as sin, necessitating the prescribed ritual of atonement and restitution within the covenant community, highlighting the gravity of violating truth and trust.
Context
Literary Context
The immediate literary context of Leviticus 6:3 is the detailed instruction for the trespass offering, or guilt offering (Hebrew: 'asham), found in Leviticus 6:1-7. This section specifically addresses scenarios where an individual has sinned against a neighbor, particularly through acts of dishonesty, fraud, or breach of trust. Preceding this verse, Leviticus 6:2 enumerates several offenses, including defrauding a neighbor, robbery, or withholding a deposit. Leviticus 6:3 then extends this list by focusing on the specific transgression of finding lost property and subsequently lying about it, culminating in a false oath to cover the deceit. This progression underscores the escalating nature of the offense and the comprehensive scope of the law in addressing various forms of dishonesty that harm both human relationships and the covenant with God, emphasizing the need for both atonement and restitution.
Historical & Cultural Context
In ancient Israelite society, community cohesion and economic stability heavily relied upon trust and integrity. Property, often essential for survival, was highly valued, and its loss could be devastating for a family. Therefore, finding lost property and returning it was not merely a good deed but a moral and communal expectation, as outlined in laws like Deuteronomy 22:1-3. Furthermore, oaths were profoundly sacred, typically sworn in the name of Yahweh, serving as a binding declaration that invoked divine witness and judgment. To "swear falsely" (perjury) was not merely a lie against a neighbor but a direct affront and blasphemy against God himself, undermining the very foundation of truth and justice within the covenant community. This made the sin described in Leviticus 6:3 exceptionally grave, as it violated both horizontal (human-to-human) and vertical (human-to-God) dimensions of the covenant, demanding a specific form of atonement and reconciliation.
Key Themes
Leviticus 6:3 contributes significantly to several major theological and narrative themes found throughout the Pentateuch and the broader Old Testament. Firstly, it reinforces the theme of God's holiness and demand for integrity, illustrating that His character requires truthfulness in all human dealings, especially within the covenant community. Secondly, it highlights the theme of sin as a violation of both horizontal and vertical relationships, demonstrating that offenses against one's neighbor are ultimately offenses against God Himself, particularly when His name is invoked in deceit. This connects to the foundational principles of the Ten Commandments, especially the prohibitions against stealing and bearing false witness (Exodus 20:15-16). Finally, the verse, in conjunction with the surrounding passages on the trespass offering, underscores the themes of atonement, restitution, and reconciliation, emphasizing that true repentance involves not only spiritual cleansing but also tangible efforts to rectify wrongs and restore justice within the community, ensuring that the wronged party is compensated and relationships are healed.
Exposition and Analysis
Key Word Analysis
This primitive root means "to be untrue," encompassing actions of lying, feigning, disowning, or disappointing. In the context of Leviticus 6:3, it signifies a deliberate act of verbal deceit, where the individual denies possession or knowledge of the lost item. This word highlights the intentionality of the wrongdoing, moving beyond mere negligence to active and conscious deception, undermining trust within the community.
Derived from the word for "seven," implying completeness or a solemn declaration repeated seven times, this root means "to swear" or "to take an oath." In ancient Israel, an oath was a profoundly sacred act, often invoking the name of God as a witness to the truthfulness of a statement. To "swear falsely" (as qualified by the following word) was not merely a lie, but a direct affront to God's holiness and truth, making the transgression exceptionally serious as it involved blasphemy and a desecration of the divine name.
This widely used primitive root fundamentally means "to miss the mark" or "to fall short" of a standard. In this context, it signifies a deliberate transgression against God's revealed will and the moral fabric of the covenant community. The inclusion of "sinning therein" emphasizes that these specific acts of deceit and perjury are not mere social missteps but grave offenses against divine law, requiring atonement and demonstrating a failure to live up to God's righteous expectations.
Verse Breakdown
"Or have found that which was lost"
This clause sets the initial scenario, describing the discovery of property that belongs to another. The law assumes knowledge of the owner or the ability to determine it, placing a moral and legal obligation on the finder to return the item, as mandated by broader Israelite law concerning lost property.
"and lieth concerning it"
Following the discovery, the individual commits an act of verbal deceit, actively denying possession or knowledge of the lost item. This highlights the intentionality of the wrongdoing, moving beyond mere negligence to active, malicious deception, which directly harms the wronged party.
"and sweareth falsely"
This is the culmination and most grievous aspect of the transgression. To "swear falsely" means to take a deceitful oath, often invoking God's name, to validate the lie. This act elevates the sin from a lie against a neighbor to a direct affront against God's holiness and truthfulness, making it perjury—a profound violation of the covenant itself.
"in any of all these that a man doeth, sinning therein"
This concluding phrase unequivocally declares that any of the previously listed actions—finding lost property, lying about it, and swearing falsely to conceal it—constitute a sin. It underscores the divine judgment on such acts of dishonesty and deceit, establishing them as violations of God's righteous standards that require atonement and restitution, leaving no ambiguity about their sinful nature.
Literary Devices
Leviticus 6:3 employs several literary devices to convey its legal and theological weight with precision and impact. Primarily, it uses Legal Language, characterized by precise, conditional clauses ("Or have found... and lieth... and sweareth...") that clearly define the specific offense. This direct and unambiguous phrasing is typical of Mosaic Law, leaving no room for misinterpretation regarding the nature of the transgression. The verse also demonstrates Categorization, placing this particular act of deceit and perjury within a broader class of offenses that require the trespass offering, thereby linking it to a specific ritual and consequence. Furthermore, there is an element of Escalation in the description of the sin: from merely finding lost property, to lying about it, and finally to the grave act of taking a false oath. This progression emphasizes the increasing severity of the wrongdoing, culminating in the most serious offense against both man and God. The concluding phrase, "sinning therein," functions as a definitive Declaration of Guilt, unequivocally labeling these actions as violations of divine law and establishing the need for atonement.
Theological and Thematic Connections
Leviticus 6:3 profoundly connects to several core theological and thematic principles. It underscores God's absolute demand for truthfulness and integrity within the covenant community, revealing that deceit and dishonesty are not merely social infractions but direct affronts to His holy character. The verse highlights the dual nature of sin: while the immediate victim of the lie and false oath is a fellow human being, the act is ultimately a sin against God Himself, particularly when His name is invoked in a false oath. This emphasizes that all ethical breaches within the community have theological implications, disrupting both horizontal relationships and the vertical relationship with the divine. The requirement of a trespass offering, alongside restitution (as detailed in subsequent verses), further establishes the themes of accountability, atonement, and reconciliation, demonstrating that true repentance involves not only confession but also tangible efforts to rectify the wrong and restore justice, aligning human conduct with divine righteousness.
Reflection and Application
The principles embedded in Leviticus 6:3 remain profoundly relevant for believers today, transcending their ancient legal context. This verse serves as a timeless reminder of the enduring importance of absolute honesty and integrity in all human interactions. It challenges us to examine our own hearts regarding truthfulness, not only in grand declarations but also in seemingly small matters, such as found items or minor disputes. The gravity of taking a false oath, invoking God's name in deceit, should instill in us a profound reverence for truth and a deep aversion to any form of perjury or manipulation. Furthermore, the underlying principle that sin against a neighbor is also sin against God compels us to view our relationships with others through a theological lens, recognizing that our ethical conduct reflects upon the character of the God we serve. This passage calls us to cultivate a lifestyle of transparent honesty, willing to confess wrongdoing and make restitution where necessary, thereby living out the righteousness that God demands and provides, fostering trust and genuine community.
Questions for Reflection
FAQ
What is the "trespass offering" mentioned in the context of this verse?
The trespass offering (Hebrew: 'asham), also known as the guilt offering, was one of the five main sacrifices in the Mosaic Law. It was specifically required for sins that involved defrauding or damaging another person's property or rights, or for unintentional sins against holy things. Unlike the sin offering, which focused on the removal of guilt, the trespass offering emphasized restitution and compensation to the wronged party, plus an additional 20%, alongside the offering itself. It highlighted the need to make things right both with God and with the offended party, demonstrating that atonement involved both divine forgiveness and human reconciliation, as detailed in Leviticus 6:1-7.
Why is taking a "false oath" so serious?
In ancient Israel, an oath was a solemn declaration, often made by invoking the name of God as a witness or guarantor of truth. To swear falsely was not merely a lie, but an act of perjury and blasphemy, directly dishonoring God's holy name and character. It undermined the very foundation of truth and justice within the covenant community, making it a particularly grievous sin that carried severe consequences, as seen in the Third Commandment, "You shall not take the name of the Lord your God in vain" (Exodus 20:7). This act was a profound violation of both human trust and divine sanctity.
Does this verse apply to modern legal systems or personal ethics?
While the specific legal context of the trespass offering is fulfilled in Christ (see Christ-Centered Fulfillment), the underlying ethical principles of Leviticus 6:3 remain timeless and universally applicable. The verse underscores the enduring importance of honesty, integrity, and truthfulness in all human interactions, whether in personal dealings, business transactions, or legal proceedings. It teaches that deceit, especially when compounded by false testimony, is a serious moral transgression that God condemns, calling believers to live with unwavering integrity as a reflection of His character and to "put away falsehood and speak truth, each one of you with his neighbor" (Ephesians 4:25).
Christ-Centered Fulfillment
Leviticus 6:3, with its emphasis on the trespass offering for sins of dishonesty and false swearing, finds its ultimate fulfillment in the person and work of Jesus Christ. The Old Testament trespass offering, requiring restitution and a sacrificial animal, pointed forward to a greater, once-for-all atonement. Jesus, as the perfect Lamb of God, became the definitive trespass offering, bearing the guilt and consequences not only of our direct offenses against God but also of our sins against our neighbors, including acts of deceit, fraud, and false witness. His sinless life stands in stark contrast to the human propensity for lying and false oaths, embodying the very truthfulness that the law demands, for He is "the way, and the truth, and the life" (John 14:6). Through His crucifixion, Christ made full "restitution" for humanity's sin, paying the debt we could never repay and reconciling us to God, thereby making peace by the blood of His cross (Colossians 1:19-20). Believers, united with Him, are freed from the condemnation of such sins and empowered by the Holy Spirit to live lives of integrity and truth, reflecting His character and fulfilling the spirit of the law, not by ritual sacrifice, but by genuine repentance and righteous living, recognizing that we are "dead to sin and alive to God in Christ Jesus" (Romans 6:11) and called to "put away falsehood and speak truth with his neighbor" (Ephesians 4:25).