Leviticus 6:4

KJV

Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found,

KJV (with Strong's)

Then it shall be, because he hath sinned {H2398}, and is guilty {H816}, that he shall restore {H7725} that {H1500} which he took violently away {H1497}, or the thing {H6233} which he hath deceitfully gotten {H6231}, or that which was delivered {H6487}{H853} him to keep {H6485}, or the lost thing {H9} which he found {H4672},

Complete Jewish Bible

then, if he sinned and is guilty, he is to restore whatever it was he stole or obtained by extortion, or whatever was deposited with him, or the lost object which he found,

Berean Standard Bible

once he has sinned and becomes guilty, he must return what he has stolen or taken by extortion, or the deposit entrusted to him, or the lost property he found,

American Standard Version

then it shall be, if he hath sinned, and is guilty, that he shall restore that which he took by robbery, or the thing which he hath gotten by oppression, or the deposit which was committed to him, or the lost thing which he found,

Commentary

### SUMMARY
Leviticus 6:4 is a pivotal verse within the Mosaic Law, specifically detailing the comprehensive scope of the *'asham* or guilt offering. It meticulously outlines various scenarios of material and financial wrongdoing against a neighbor—including violent theft, fraudulent acquisition, breach of trust concerning a deposit, and the withholding of found lost property—that not only incur guilt before God but also demand full and active restitution to the wronged party. This passage profoundly underscores God's unwavering demand for practical justice, ethical integrity, and tangible reconciliation within the covenant community, demonstrating that genuine repentance encompasses both divine forgiveness and human restoration.

### CONTEXT
* **Literary Context:** Leviticus 6:4 is situated within the detailed regulations for the *'asham* (guilt or trespass) offering, specifically [Leviticus 5:14-6:7](/leviticus/5-14-6-7 "Leviticus 5:14-6-7 - The Guilt Offering Laws"). This section follows the *chatta't* (sin) offering in [Leviticus 4](/leviticus/4 "Leviticus 4 - The Sin Offering"), which primarily addresses unintentional sins and ritual defilement. The *'asham* offering, however, introduces a crucial distinction: it applies to sins where a quantifiable loss or damage has occurred, either against God's holy things (as in [Leviticus 5:15-16](/leviticus/5-15-16 "Leviticus 5:15-16 - Guilt for Sins Against Holy Things")) or, more pertinently for our verse, against a fellow Israelite (as detailed in [Leviticus 6:1-3](/leviticus/6-1-3 "Leviticus 6:1-3 - Sins Against a Neighbor Requiring a Guilt Offering")). Leviticus 6:4 then serves as an exhaustive enumeration of the specific types of material offenses against a neighbor that necessitate this particular offering and, critically, a tangible act of restitution. The placement of this verse highlights the dual nature of such sins—they are offenses against God requiring atonement, and offenses against humanity requiring reconciliation and restoration.
* **Historical & Cultural Context:** In ancient Israelite society, which was fundamentally agrarian and communal, the integrity of property, contracts, and interpersonal trust was paramount for social cohesion and economic stability. The laws of restitution, deeply embedded within the broader Mosaic Law (e.g., [Exodus 22](/exodus/22 "Exodus 22 - Laws Concerning Property and Damages")), served as a foundational pillar for maintaining justice and order. Unlike many contemporary ancient Near Eastern legal codes that often emphasized punitive measures or simple financial penalties, the Israelite legal system uniquely integrated spiritual culpability with social responsibility. A wrong committed against a neighbor was not merely a civil offense but also a sin against God, the ultimate covenant Lord. This holistic perspective meant that an offender was required to address both the divine and human dimensions of their transgression, ensuring that the community reflected God's righteousness and that broken relationships could be genuinely repaired. The requirement for restitution, often with an added penalty, acted as a powerful deterrent against injustice and a mechanism for restoring trust and repairing the social fabric.
* **Key Themes:** Leviticus 6:4 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Firstly, it emphasizes the theme of **Holiness and Righteousness**, demonstrating that God's holiness extends beyond ritual purity to encompass ethical conduct and social justice. The demand for restitution underscores that true worship and covenant faithfulness necessitate righteous behavior in all human interactions. Secondly, the verse highlights the theme of **Atonement and Reconciliation**, illustrating that while the sacrificial system provided a means for atonement with God, certain sins also required active reconciliation with the wronged party. This dual requirement reveals a comprehensive understanding of sin's impact and the necessary steps for full restoration. Finally, it reinforces the theme of **Covenant Community**, emphasizing that the well-being and integrity of the Israelite nation depended on its members upholding justice, honesty, and trustworthiness in their dealings with one another, reflecting the very character of their covenant-keeping God. The detailed nature of the law reflects God's meticulous concern for every aspect of His people's lives, from the sacred to the mundane, ensuring that justice rolls down like waters and righteousness like an ever-flowing stream, as later prophesied in [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Sinned (Hebrew, _châṭâʼ'_):** This word (H2398, חָטָא) is a primitive root meaning "to miss" a mark, and by extension, "to sin." In this context, it signifies a moral failure, a deviation from God's righteous standard or covenant obligations. The individual has committed an act that is wrong in God's eyes, incurring spiritual culpability.
* **Guilty (Hebrew, _ʼâsham'_):** This word (H816, אָשֵׁם) means "to be guilty" or "to be punished." It denotes a state of culpability that carries a specific legal and moral obligation to make amends or face a consequence. In the context of the *'asham* offering, it specifically implies a quantifiable wrong that has caused damage, requiring both a sacrifice and tangible restoration.
* **Restore (Hebrew, _shûwb'_):** The verb (H7725, שׁוּב) is a primitive root meaning "to turn back," "to return," or "to bring back." In its Hiphil stem, as used here, it emphasizes the active, causative nature of the action: the offender *must cause* the return or restoration of what was wrongfully taken or withheld. This underscores the active, material dimension of repentance and justice.
* **Took violently away (Hebrew, _gâzal'_):** This word (H1497, גָּזַל) is a primitive root meaning "to pluck off," "to flay," "strip," or "rob." It specifically refers to violent seizure, robbery, or extortion, implying an aggressive and forceful act of injustice. Its inclusion highlights the severity of such an offense and the comprehensive scope of the law against illicit gain.
* **Deceitfully gotten (Hebrew, _ʻâshaq'_):** This word (H6231, עָשַׁק) is a primitive root meaning "to press upon," "oppress," "defraud," or "violate." It refers to ill-gotten gains obtained through fraud, oppression, or dishonest dealings, covering more subtle forms of injustice where force might not be used, but deception or exploitation leads to an unfair advantage.
* **Delivered him to keep (Hebrew, _pâqad'_ and _piqqâdôwn'_):** The phrase involves H6485 (פָּקַד, _pâqad_), meaning "to visit," "oversee," "charge," or "deposit," and H6487 (פִּקָּדוֹן, _piqqâdôwn_), meaning "a deposit." Together, they refer to an item entrusted to someone for safekeeping. This highlights the importance of integrity in custodial relationships and the breach of trust involved in failing to return such a deposit.
* **Found (Hebrew, _mâtsâʼ'_):** This word (H4672, מָצָא, _mâtsâʼ_) is a primitive root meaning "to come forth to," "appear," "exist," or transitively, "to attain," "find," or "acquire." In this context, it specifically refers to discovering lost property. The law here mandates that finding a lost item does not confer ownership but imposes an ethical obligation to return it to its rightful owner.

#### Verse Breakdown
* **"Then it shall be, because he hath sinned, and is guilty,"**: This foundational clause establishes the prerequisite for the ensuing legal obligation. It signifies that the individual has committed a transgression that not only incurs moral culpability before God ("sinned") but also a specific legal and social obligation ("is guilty") requiring active amends and atonement. The guilt is not merely an internal state but has tangible consequences within the community.
* **"that he shall restore that which he took violently away,"**: This specifies the first category of wrongdoing necessitating restitution: property or goods acquired through robbery, extortion, or any form of violent seizure. The emphasis is on the imperative to return the exact item or its equivalent value, undoing the physical act of injustice.
* **"or the thing which he hath deceitfully gotten,"**: Expanding the scope, this clause addresses ill-gotten gains obtained through fraud, oppression, or dishonest dealings. This covers more subtle, yet equally damaging, forms of injustice where force may not be used, but deception or exploitation leads to an unfair advantage or loss for the victim.
* **"or that which was delivered him to keep,"**: This scenario deals with a profound breach of trust: the failure to return a deposit or an item entrusted for safekeeping. It underscores the sanctity of contractual and custodial relationships within the community and the severe implications of violating such agreements.
* **"or the lost thing which he found,"**: The final category addresses the ethical responsibility concerning found property. This clause mandates that finding a lost item does not confer automatic ownership but imposes a moral and legal obligation to return it to its rightful owner, preventing exploitation of another's misfortune and promoting honesty.

#### Literary Devices
Leviticus 6:4 is a prime example of **Casuistic Law**, a common legal form in the ancient Near East and throughout the Pentateuch. This device presents law in a conditional "if... then..." structure, outlining specific cases of wrongdoing and their prescribed consequences. The verse meticulously employs **Legal Enumeration**, listing distinct categories of material offenses (violent taking, deceitful gain, breach of trust, withholding lost property) to ensure comprehensive coverage of common injustices. The repeated use of the disjunctive "or" creates a clear **Anaphora**, emphasizing the breadth and inclusivity of the situations where restitution is required and leaving little ambiguity regarding the scope of the law. This precise legal language serves to clarify the obligations of the guilty party and to reinforce the community's commitment to **Justice** and **Equity** in all interpersonal dealings, reflecting the divine standard for a righteous society.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 6:4 profoundly illustrates God's holistic concern for justice, righteousness, and reconciliation, not only between humanity and Himself but also within the human community. It reveals that sin is not solely an abstract spiritual offense but often has tangible, damaging consequences for others. True repentance, therefore, is not merely a matter of confession and sacrifice; it demands active, practical steps to undo the harm caused and restore what was wrongfully taken. This law underscores the divine expectation that faith must translate into ethical conduct and a commitment to making things right with one's neighbor, reflecting God's own character as a God of justice who cares deeply about the oppressed and the wronged. It teaches that genuine peace and fellowship, both with God and with others, are predicated on accountability and active restitution.

* [Numbers 5:6-7](/numbers/5-6-7 "Numbers 5:6-7 - Law of Restitution with a Fifth Added and Confession")
* [Exodus 22:1-15](/exodus/22-1-15 "Exodus 22:1-15 - Laws of Restitution for Theft and Damage to Property")
* [Proverbs 28:13](/proverbs/28-13 "Proverbs 28:13 - Confession, Forsaking Sin, and Finding Mercy")

### REFLECTION AND APPLICATION
Leviticus 6:4 offers timeless principles for believers today, reminding us that our faith calls for concrete actions of justice and reconciliation in our relationships. Genuine repentance for wrongs committed against others extends beyond a heartfelt apology or a prayer for forgiveness; it requires a proactive commitment to make amends and restore what was damaged or taken. This might involve financial restitution for dishonesty, repairing a damaged reputation through truth-telling, rebuilding trust after a betrayal, or simply acknowledging a wrong and seeking to make it right. The verse challenges us to examine our consciences for any lingering "debts" we owe to others—whether material, emotional, or relational—and to courageously pursue reconciliation. It teaches that living out our faith means actively seeking to right wrongs, reflecting God's character of justice and love in our daily interactions. By embracing this principle, we not only heal broken relationships but also experience deeper spiritual freedom and a clearer conscience before God, living out the transformative power of the Gospel in tangible ways.

#### Questions for Reflection
* **In what areas of my life might I have caused harm or taken advantage of others, either intentionally or unintentionally, requiring restitution?**
* **What practical steps can I take to make restitution or seek reconciliation for past wrongs, even if they seem minor or long-standing?**
* **How does the principle of restitution challenge my understanding of forgiveness and repentance, both for myself and for others?**
* **What does it mean to live with integrity and honesty in all my dealings, even when no one is watching or when it might be personally costly?**

### FAQ

**What is the difference between the sin offering and the trespass/guilt offering?**

Answer: While both the sin offering (Hebrew: *chatta't*) and the trespass/guilt offering (Hebrew: *'asham*) addressed sin, they had distinct purposes and applications. The sin offering, detailed in [Leviticus 4](/leviticus/4 "Leviticus 4 - The Sin Offering for Unintentional Sins"), primarily dealt with unintentional sins that defiled the tabernacle or the community, or sins of omission. Its focus was on purifying from ritual impurity and atoning for the general state of sinfulness. The trespass/guilt offering, as seen in [Leviticus 5:14-6:7](/leviticus/5-14-6-7 "Leviticus 5:14-6-7 - The Guilt Offering Laws"), specifically addressed sins where quantifiable damage was done, either to God's holy things (e.g., inadvertently withholding tithes) or, as in Leviticus 6:4, to a neighbor. It uniquely required not only a sacrifice but also a tangible act of restitution (plus a 20% penalty, as noted in [Numbers 5:7](/numbers/5-7 "Numbers 5:7 - Restitution with a Fifth Added")) to the wronged party, emphasizing the restoration of what was lost or damaged.

**Does this law of restitution apply to Christians today?**

Answer: While the ceremonial aspects of the guilt offering, including the animal sacrifice, have been perfectly fulfilled in Christ, the underlying moral principle of restitution remains profoundly relevant and binding for Christians. The New Testament affirms the importance of making amends for wrongs committed against others. Jesus Himself taught about the priority of reconciling with one's brother before offering worship ([Matthew 5:23-24](/matthew/5-23-24 "Matthew 5:23-24 - Reconciling Before Worship")). The transformative story of Zacchaeus in [Luke 19:8](/luke/19-8 "Luke 19:8 - Zacchaeus's Repentance and Restitution") vividly illustrates genuine repentance leading to radical and voluntary restitution. Therefore, while we are no longer bound by the specific ritual sacrifice, the ethical imperative to right wrongs, restore what was taken or damaged, and actively seek reconciliation with those we have harmed is a vital expression of a transformed heart and a commitment to biblical justice and Christ-like love.

**What if I can't make full restitution for a past wrong?**

Answer: The principle of restitution calls for a genuine and diligent effort to make things right to the fullest extent possible. If full material restitution is genuinely impossible due to financial inability, the unavailability of the wronged party, or the passage of time, the focus shifts to what *can* be done. This might involve a sincere confession and apology, seeking forgiveness from the wronged party or their descendants, and committing to living a life of integrity and generosity moving forward. In cases where the wronged party cannot be found, some traditions suggest giving the equivalent amount to a charitable cause or the poor, as an act of justice and mercy before God. The emphasis is on the *heart's desire* to make amends, the *active pursuit* of reconciliation, and the *willingness* to rectify past wrongs, even if perfect material restitution is beyond reach. God honors a repentant heart that genuinely seeks to align with His justice, even when circumstances limit the extent of material restoration.

### CHRIST-CENTERED FULFILLMENT
Leviticus 6:4, with its meticulous instructions for making restitution for wrongs committed against a neighbor, finds its ultimate fulfillment and profound reinterpretation in the person and work of Jesus Christ. The Old Testament law, including the guilt offering, meticulously detailed the debt owed for sin, both to God and to others, but it ultimately pointed to humanity's inherent inability to fully atone for its transgressions. Jesus, as the perfect [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), became the ultimate and final guilt offering. Through His atoning sacrifice on the cross, He took upon Himself the full penalty and debt of humanity's sin, making complete and immeasurable restitution to divine justice on our behalf. He perfectly "restored" what was lost through sin—our broken relationship with God and the very image of God within us. His death was the ultimate payment, satisfying all demands of the law and offering us reconciliation with God ([Romans 5:10](/romans/5-10 "Romans 5:10 - Reconciliation Through Christ's Death")). Furthermore, Christ's transformative power enables believers to live out the principles of restitution and reconciliation in their own lives. When Zacchaeus encountered Jesus, his heart was so profoundly changed that he voluntarily committed to repaying fourfold anyone he had defrauded ([Luke 19:8](/luke/19-8 "Luke 19:8 - Zacchaeus's Repentance and Restitution")), demonstrating that genuine repentance, empowered by the indwelling Spirit of Christ, leads to tangible acts of making things right. Thus, while Christ fully satisfies the demands of the law for our salvation, His Spirit empowers us to reflect His character by actively seeking to restore relationships and rectify wrongs, becoming agents of reconciliation in a broken world, just as He reconciled us to God ([2 Corinthians 5:18](/2-corinthians/5-18 "2 Corinthians 5:18 - Ministry of Reconciliation")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ezekiel 18:18

[As for] his father, because he cruelly oppressed, spoiled his brother by violence, and did [that] which [is] not good among his people, lo, even he shall die in his iniquity.

Micah 2:2

And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage.

Ezekiel 18:12

Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination,

Job 20:19

Because he hath oppressed [and] hath forsaken the poor; [because] he hath violently taken away an house which he builded not;

Genesis 21:25

And Abraham reproved Abimelech because of a well of water, which Abimelech's servants had violently taken away.

Amos 3:10

For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.

Ezekiel 18:7

And hath not oppressed any, [but] hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment;