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.
Some people consider the commandments of the Old Testament stricter than those of the New, but they are deceived by such a shortsighted interpretation. In the former theft, not miserliness, is punished; wrongful taking of property is punished in the latter by fourfold restitution. In this place the rich man is not censured for having taken away someone else’s property but for not having sufficiently given away his own.
Continue studying Leviticus 6:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 6:5 delineates a critical component of the trespass offering, specifically addressing instances where an individual has wronged a neighbor through deceit, false swearing, or misappropriation of property. This verse mandates that beyond presenting a sacrificial offering for atonement, the offender must make full and immediate restitution to the wronged party. This restitution is not limited to the principal amount of what was taken or withheld but requires an additional one-fifth (20%) penalty, to be delivered directly to the victim on the same day the trespass offering is presented, thereby profoundly linking spiritual reconciliation with God to the practical restoration of justice and integrity within the community.
Context
Literary Context
Leviticus 6:5 is situated within a broader section (Leviticus 5:14-6:7) that meticulously details the regulations for the asham, or trespass offering (also known as the guilt or reparation offering). While Leviticus 4 focuses on the chatta't (sin offering) for unintentional sins, the asham specifically addresses transgressions that involve a violation of God's holy things or, as highlighted here, a wrong committed against a neighbor, often entailing deceit, theft, or a breach of trust. Leviticus 6:1-5 elaborates on specific scenarios, such as lying about a deposit, robbery, extortion, or finding lost property and swearing falsely about it. This particular verse zeroes in on the deliberate act of false swearing, which carries a severe penalty due to its direct assault on truth and trust within the community, frequently invoking God's name in a lie. The immediate placement of this law after the instructions for the sacrificial ritual emphatically underscores that true repentance and atonement are not merely ritualistic acts but demand tangible, ethical action and reconciliation.
Historical & Cultural Context
In ancient Israel, oaths were held in the highest regard, often invoked in the name of Yahweh, and were considered solemn, binding declarations. To "swear falsely" (Hebrew: shava' sheqer) was a profoundly serious offense, akin to perjury, that directly undermined the very fabric of justice, truth, and communal trust. Property rights were foundational to the social and economic structure, and the Mosaic Law provided extensive protections for individual and communal possessions. Offenses like theft, fraud, or withholding what was due were not merely civil disputes but were fundamentally understood as sins against God, as they violated His moral order and His covenant with His people. The requirement for restitution, particularly the additional 20% penalty, served multiple crucial purposes: it was punitive, acting as a strong deterrent against future wrongdoing; it was restorative, ensuring the wronged party was fully compensated, often for inconvenience, lost time, or emotional distress; and it was pedagogical, deeply impressing upon the offender the true cost and gravity of their sin. The phrase "in the day of his trespass offering" highlights that this restitution was an essential, immediate component of the atonement process, demonstrating that genuine repentance involved both spiritual contrition before God and practical amends to those harmed, reflecting the holistic nature of God's justice found throughout the Torah's legal codes.
Key Themes
Leviticus 6:5 contributes significantly to several major theological and narrative themes within the book of Leviticus and the broader Pentateuch. Firstly, it emphasizes Holistic Justice and Righteousness, demonstrating that God's holiness demands not only ritual purity but also ethical integrity and social justice among His people. Secondly, it highlights the theme of True Repentance and Atonement, asserting that genuine reconciliation with God is inextricably linked to making tangible amends for wrongs committed against others. The sacrificial system was never intended to be a mere ritualistic escape from consequences but a pathway to a transformed life that includes practical acts of restoration. Thirdly, the verse underscores the Sanctity of Truth and Oaths, revealing how deeply God values honesty and trustworthiness within the community, viewing false swearing as a grave offense that defiles both human relationships and His own name. This principle resonates with later prophetic calls for justice and righteousness, such as those found in Amos 5:24 and Micah 6:8. Finally, it speaks to God's Concern for the Victim, ensuring that the wronged party is not merely acknowledged but fully compensated, even beyond the direct loss, reflecting God's compassionate nature and His desire for the flourishing of all within His covenant community.
Exposition and Analysis
Key Word Analysis
This phrase combines two significant Hebrew words. Shâbaʻ (H7650) means "to swear" or "to take an oath," often by invoking God's name. Sheqer (H8267) means "falsehood," "deceit," or "untruth." Together, they denote a deliberate act of perjury or deception, specifically involving the taking of an oath that is untrue. In a society where oaths were solemn declarations made before God to confirm truth or innocence, a false oath was a profound violation of trust, an affront to God's holiness, and a destructive act against communal integrity. It implies a conscious and intentional act of deceit, distinguishing it from unintentional errors.
This term (H2549) refers to an additional 20% (one-fifth) of the principal amount that was wrongfully obtained or withheld. This surcharge was a standard feature in biblical laws concerning restitution for certain offenses (e.g., Numbers 5:7). It served as both a punitive measure for the transgression and a means to ensure the wronged party was fully compensated, potentially covering any incidental damages, inconvenience, or lost interest, thereby making them more than whole. It underscores the severity of the offense and the demand for comprehensive restoration.
This term (H819) denotes a specific type of sacrifice, often translated as "guilt offering" or "reparation offering." Unlike the sin offering (chatta't), which typically addressed unintentional sins, the ʼashmâh specifically dealt with sins that involved a violation of God's holy things or an infringement upon the rights of a neighbor, requiring not only atonement but also tangible reparation. The very name ʼashmâh carries the idea of guilt and the necessity of making amends, highlighting that the offering was incomplete without the accompanying restitution.
Verse Breakdown
"Or all that about which he hath sworn falsely"
This initial clause precisely identifies the nature of the sin being addressed: a deliberate lie made under oath, often concerning property, a deposit, or a trust. It highlights the intentionality and gravity of the deception, which fundamentally undermines truth, justice, and the sacredness of an oath.
"he shall even restore it in the principal, and shall add the fifth part more thereto"
This specifies the mandatory and comprehensive nature of the restitution. The offender is required to return the exact amount (the "principal") that was unjustly taken or withheld, plus an additional 20% of that amount. This demonstrates that mere return of the stolen item or amount is insufficient; there must be a punitive and restorative element that goes beyond simple compensation, acknowledging the full cost of the transgression.
"and give it unto him to whom it appertaineth"
This clause emphasizes the direct and personal nature of the restitution. The payment is not made to the priests or the tabernacle treasury, but directly to the individual who was wronged. This ensures that the victim is made whole and underscores the relational aspect of reconciliation, demanding a face-to-face acknowledgment of the wrong.
"in the day of his trespass offering"
This crucial phrase links the act of tangible restitution directly to the sacrificial ritual. It signifies that the practical act of making amends to the wronged party is not an optional afterthought but an integral, immediate, and non-negotiable part of the atonement process before God. True repentance encompasses both spiritual confession and practical restoration, demonstrating a complete turning from sin.
Literary Devices
Leviticus 6:5 employs several potent literary devices to convey its profound message. The most prominent is Legal Formulary, characterized by its precise, prescriptive, and imperative language ("he shall even restore it," "he shall add," "give it unto him"). This formal structure underscores the divine authority and binding nature of the law, leaving no room for ambiguity regarding the required actions and emphasizing the absolute necessity of compliance. There is also an element of Repetition and Emphasis in the detailed enumeration of the restitution requirements (the "principal" and "the fifth part more thereto"), which serves to highlight the unwavering demand for full and complete restoration, ensuring the message is clear and unforgettable. Furthermore, the 20% surcharge can be seen as Symbolism; it is not merely a financial penalty but a symbolic representation of the true cost of sin, the necessity of going above and beyond to make amends, and God's desire for abundant justice and healing for the wronged party. The entire concept of the "trespass offering" itself is a powerful Symbol of guilt and the comprehensive reparation required, encompassing both spiritual reconciliation and material restoration.
Theological and Thematic Connections
Leviticus 6:5 profoundly illustrates God's unwavering demand for holistic justice and genuine repentance. It teaches that sin, especially against a neighbor, is not merely an abstract spiritual transgression but often has tangible consequences that necessitate practical rectification. God's holiness is not only offended by ritual impurity but also by injustice, deceit, and the violation of trust among His people. The explicit requirement for restitution, particularly the added 20%, reveals a deep divine concern for the victim, ensuring their full restoration and demonstrating that God champions the cause of the oppressed and wronged. This law underscores that true atonement involves both vertical reconciliation with God through sacrifice and horizontal reconciliation with those we have wronged through tangible acts of making amends, reflecting the inseparable nature of love for God and love for neighbor, a principle echoed throughout the biblical narrative.
Reflection and Application
Leviticus 6:5 remains profoundly relevant for believers today, challenging us to a higher standard of integrity, honesty, and genuine repentance in all aspects of our lives. It teaches us that our faith must be lived out in practical honesty and justice in all our dealings, whether financial, relational, or reputational. When we cause harm to others, whether through direct deceit, broken promises, financial wrongdoing, or even careless words, true repentance requires more than just saying "sorry" or feeling regret. It demands tangible action to make things right. This means acknowledging the specific wrong, restoring what was taken or damaged, and often, going above and beyond to demonstrate a sincere desire for reconciliation, much like the 20% penalty suggests. The phrase "in the day of his trespass offering" implies urgency; restitution should be an immediate and integral part of seeking forgiveness, not a delayed afterthought. This verse calls us to cultivate a conscience sensitive to the impact of our actions on others, fostering a community built on truth, trust, and a commitment to restorative justice, reflecting the character of God.
Questions for Reflection
FAQ
Why was the 20% penalty required in addition to the principal amount?
The additional 20% (one-fifth) penalty served multiple crucial purposes within the Mosaic Law. First, it acted as a strong punitive measure, a deterrent against future deceit, fraud, and false swearing, making the cost of wrongdoing significantly higher than any potential gain. Second, it ensured comprehensive restoration for the wronged party, compensating them not only for the direct loss (the principal) but also for any inconvenience, emotional distress, lost time, or potential interest incurred due to the offender's actions. It was a form of "damages" that ensured the victim was made more than whole, reflecting God's deep concern for the injured party. Third, it underscored the profound seriousness of the sin, particularly when it involved false swearing, which violated both human trust and the sanctity of God's name. This additional amount emphasized that true repentance required a costly and tangible demonstration of remorse, going beyond mere repayment. This principle is also seen in other restitution laws, such as in Numbers 5:7.
Does this law of restitution (principal + 20%) apply to Christians today?
While Christians are not under the Mosaic ceremonial law or its specific legal mechanisms, the underlying ethical and theological principles of Leviticus 6:5 remain profoundly relevant and binding. The specific requirement of a trespass offering and a literal 20% penalty is part of the Old Covenant legal system, which pointed forward to the ultimate work of Christ. However, the moral imperative to make restitution for wrongs committed against others is a timeless biblical principle affirmed throughout Scripture. The New Testament emphasizes that genuine repentance involves not only confessing sin to God but also actively seeking to make amends to those we have harmed. The example of Zacchaeus in Luke 19:8, who voluntarily offered to restore fourfold what he had defrauded, demonstrates a heart transformed by grace, going beyond even the Mosaic Law's requirements. Therefore, while the precise legal mechanism has changed, the spiritual principle that true repentance includes tangible efforts to rectify harm and restore justice remains a vital aspect of Christian discipleship, reflecting the transforming power of the Gospel.
Christ-Centered Fulfillment
Leviticus 6:5, with its stringent demand for costly restitution and a 20% penalty for sins against a neighbor, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Humanity's sin is fundamentally a trespass against God, a false swearing against His truth, and a defrauding of His glory. We, like the offender in Leviticus, owe a debt we cannot pay, a debt that includes not only the principal of our rebellion but also the incalculable damages incurred by our sin. Yet, Christ became our ultimate "trespass offering," the perfect sacrifice who bore the full guilt and consequences of our sin, as prophetically declared in Isaiah 53:10. He did not merely restore the "principal" of what was lost through sin—our relationship with God, our peace, and our rightful inheritance—but He added infinitely "the fifth part more thereto," offering an over-abundant, super-abundant payment that secured for us not just forgiveness but reconciliation, adoption into God's family (Galatians 4:5), and eternal life. Through His perfect sacrifice on the cross, Christ fully satisfied God's justice and made us "more than conquerors" (Romans 8:37), restoring us to a state far greater than what was lost in Eden. His work is the complete and perfect restitution, enabling us to be reconciled to God (2 Corinthians 5:18-19) and empowering us by His Spirit to live lives of integrity and justice, making amends to others as a response to the boundless restitution and grace He has made for us.