Text -- Leviticus 6:1-7 (NET)

Trespass by Deception and False Oath

6:1 Then the Lord spoke to Moses: 6:2 “When a person sins and commits a trespass against the Lord by deceiving his fellow citizen in regard to something held in trust, or a pledge, or something stolen, or by extorting something from his fellow citizen, 6:3 or has found something lost and denies it and swears falsely concerning any one of the things that someone might do to sin– 6:4 when it happens that he sins and he is found guilty, then he must return whatever he had stolen, or whatever he had extorted, or the thing that he had held in trust, or the lost thing that he had found, 6:5 or anything about which he swears falsely. He must restore it in full and add one fifth to it; he must give it to its owner when he is found guilty. 6:6 Then he must bring his guilt offering to the Lord, a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest. 6:7 So the priest will make atonement on his behalf before the Lord and he will be forgiven for whatever he has done to become guilty.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 6:2

This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender: and because it was a secret sin, of which God alone was the witness and judge: and because God's name was abused in it by perjury.

Wesley: Lev 6:2

In trust.

Wesley: Lev 6:2

Heb. Or in putting of the hand: that is, commerce or fellowship in trading, which is very usual when one man puts any thing into another's hand, not to keep it, but to improve it for the common benefit of them both, in which cases of partnership it is easy for one to deceive the other, and therefore provision is made against it. And this is called a putting of the hand, because such agreements used to be confirmed by giving or joining their hands together.

Wesley: Lev 6:2

Secretly; for he seems to speak here of such sins as could not be proved by witness.

Wesley: Lev 6:2

Got any thing from him by calumny, or fraud, or circumvention; so the word signifies.

Wesley: Lev 6:3

His oath being required, seeing there was no other way of discovery left.

Wesley: Lev 6:4

This guilt being manifested by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exo 22:9.

Wesley: Lev 6:5

It must not be delayed, but restitution to man must accompany repentance towards God. Wherever wrong has been done, restitution must be made, and till it is made to the utmost of our power we cannot look for forgiveness; for the keeping of what is unjustly got, avows the taking: And both together make but one continued act of unrighteousness.

JFB: Lev 6:2-7

This law, the record of which should have been joined with the previous chapter, was given concerning things stolen, fraudulently gotten, or wrongfully kept. The offender was enjoined to make restitution of the articles to the rightful owner, along with a fifth part out of his own possessions. But it was not enough thus to repair the injury done to a neighbor and to society; he was required to bring a trespass offering, as a token of sorrow and penitence for having hurt the cause of religion and of God. That trespass offering was a ram without blemish, which was to be made on the altar of burnt offerings, and the flesh belonged to the priests. This penalty was equivalent to a mitigated fine; but being associated with a sacred duty, the form in which the fine was inflicted served the important purpose of rousing attention to the claims and reviving a sense of responsibility to God.

Clarke: Lev 6:2

Lie unto his neighbor, etc. - This must refer to a case in which a person delivered his property to his neighbor to be preserved for him, and took no witness to attest the delivery of the goods; such a person therefore might deny that he had ever received such goods, for he who had deposited them with him could bring no proof of the delivery. On the other hand, a man might accuse his neighbor of detaining property which had never been confided to him, or, after having been confided, had been restored again; hence the law here is very cautious on these points: and because in many cases it was impossible to come at the whole truth without a direct revelation from God, which should in no common case be expected, the penalties are very moderate; for in such cases, even when guilt was discovered, the man might not be so criminal as appearances might intimate. See the law concerning this laid down and explained on Exo 22:7 (note), etc.

Clarke: Lev 6:3

Have found that which was lost - The Roman lawyers laid it down as a sound maxim of jurisprudence, "that he who found any property and applied it to his own use, should be considered as a thief whether he knew the owner or not; for in their view the crime was not lessened, supposing the finder was totally ignorant of the right owner." Qui alienum quid jacens lucri faciendi causa sustulit, furti obstringitur, sive scit, cujus sit, sive ignoravit; nihil enim ad furtum minuendum, facit, quod, cujus sit, ignoret - Digestor, lib. xlvii., Tit. ii., de furtis, Leg. xliii., sec. 4. On this subject every honest man must say, that the man who finds any lost property, and does not make all due inquiry to find out the owner, should, in sound policy, be treated as a thief. It is said of the Dyrbaeans, a people who inhabited the tract between Bactria and India, that if they met with any lost property, even on the public road, they never even touched it. This was actually the case in this kingdom in the time of Alfred the Great, about a. d. 888; so that golden bracelets hung up on the public roads were untouched by the finger of rapine. One of Solon’ s laws was, Take not up what you laid not down. How easy to act by this principle in case of finding lost property: "This is not mine, and it would be criminal to convert it to my use unless the owner be dead and his family extinct."When all due inquiry is made, if no owner can be found, the lost property may be legally considered to be the property of the finder.

Clarke: Lev 6:5

All that about which he hath sworn falsely - This supposes the case of a man who, being convicted by his own conscience, comes forward and confesses his sin

Clarke: Lev 6:5

Restore it in the principal - The property itself if still remaining, or the full value of it, to which a fifth part more was to be added.

Clarke: Lev 6:6

With thy estimation - See Clarke’ s note on Lev 5:15.

Calvin: Lev 6:1

1.And the Lord spake unto Moses Moses now no longer treats of the means of expiating errors when the sinner is guilty through thoughtlessness; but he prescribes the mode of reconciliation, when any one shall have wilfully and designedly offended God. And this is well worthy of notice, lest those who may have been guilty of voluntary sin should doubt whether God will be propitiated towards them, provided they make application to the one sacrifice of Christ, in which consists the entire substance of the shadows of the Law. We must indeed beware lest we indulge ourselves under the cover of God’s clemency and readiness to pardon, — for the lust of the flesh provokes us to sin more than enough, without the addition of this snare, — nor is it less than a blasphemous insult to God to take occasion and license for sin, from the fact of His willingness to pardon. Let then the fear of God reign in us, which will repress our wicked desires like a rein, so that we should not wilfully fall into sin; and let His mercy rather engender the hatred and detestation of sin in our hearts, than incite us to audacity. Yet, at the same time, we must prudently take heed, lest if we imagine God to be inexorable to our voluntary sins, this excessive severity should overthrow the hope of salvation even in those who are the holiest. For even now-a-days there are some madmen who deny pardon to all who may have chanted to fall through the infirmity of the flesh, since to morose men this severity has its charms, and by this hallucination Novatus ²⁷¹ greatly troubled the Church of old. But if we all honestly examine ourselves, it will plainly appear that those rigid censors, who affect the reputation of sanctity by immoderate asperity, are the grossest hypocrites. For if they would abandon their pride, and examine into their lives, which of them would find himself free from concupiscence? and whose conscience must not often smite him?

It is then monstrous blindness to exalt men, clothed in human flesh, to such a pitch of perfection, as that their conscience should not convict them of any fault or blame. And nothing is more pestilent than this imposture of the devil, excluding from the hope of pardon those who knowingly and willingly have sinned; since there is not one even of God’s best servants, in whom the corrupt affections of the flesh do not sometimes prevail; for although they be neither adulterers, nor thieves, nor murderers, yet there is none whom the last Commandment of the Law — “Thou shalt not covet,” — does not convict of sin. And assuredly the more advance one has made in endeavors after purity, the more he feels and acknowledges that he is still very far from reaching its goal. Therefore, unless we would purposely close the gate of salvation against us, we must hold that God is placable towards all, who trust that their sin is forgiven them by the sacrifice of Christ; for God is neither changed, nor is our condition worse than that of the fathers, whereas under the Law God appointed sacrifices for the expiation even of voluntary offenses. Hence it follows, that although we are convicted of voluntary sin, yet a remedy is set before us in the Gospel for procuring pardon: else would these ancient figures be more than delusive, which had no other object than to be testimonies and mirrors of the grace which was finally manifested to us in Christ. If there ought to be a mutual agreement between the external representation of grace under the Law, and the spiritual effect which Christ brought in, it plainly appears that sins are no less forgiven to us now, than to the ancient people; and thus that believers are reminded by this symbol, that they are not to despair of reconciliation, whilst they take no pleasure in their sins; but rather that they should boldly seek for pardon in the perpetual sacrifice which constantly renders God favorable to all the godly. And surely since repentance and faith are the sure pledges of God’s favor, it cannot be but that they should be received into His grace who are endued with these two gifts. Besides, the remission of sins is an inestimable treasure, which God has deposited in His Church, to be the peculiar blessing of His children; as the Confession of Faith declares, “I believe in the Holy Catholic Church, the forgiveness of sins.” Nor would what Paul proclaims concerning the embassy entrusted to him be consistent, unless Christ’s satisfaction daily propitiated God towards believers. (2Co 5:20.)

The question here is not about some trifling offense, but about the crime of unfaithfulness, doubled by the addition of perjury. It is true that perfidy, or deceit, or violence, are first mentioned, to mark the grossness of the sin; but the guilt lies chiefly in the profanation of God’s name when the injury done to man is sheltered under a false oath. At any rate, he is admitted to pardon who has both iniquitously deceived his brother and has impiously abused God’s name. Hence it appears that God spares wretched sinners although they may have contaminated themselves by faithlessness, and have aggravated the crime committed against men by sacrilege, having insulted God through their perjury. But although Moses only enumerates transgressions of the Eighth Commandment, still he teaches, according to his usual manner, by synecdoche what must be done in the case of other offenses also. If, then, anything shall have been taken away by violence, or by fraud, and perjury has been superadded, he commands not only that satisfaction should be made to the neighbor who is defrauded, but that the price of atonement should also be offered to God. And the reason for this is expressly given, because not only has a mortal man been injured, but God has also been offended, who would have men conduct themselves justly and reverently towards each other; and then the crime is carried to extremity by the violation of God’s sacred name. The sacrifice is not indeed required from a thief or robber, or from the denier of a deposit, or the appropriator of anything lost, unless they have also perjured themselves; yet the words of Moses are not without their weight: if any one, by the denial of a deposit, or by theft, or robbery, shall have “committed a trespass against the Lord;” whereby he signifies, that whenever an injury is inflicted on men, God in their person is offended, because every transgression of the Law violates and perverts His justice.

We shall elsewhere see more about the restitution to be made in case of theft or robbery, especially when a person has been found guilty. This point, however, is alone referred to directly in this passage, viz., that whoever injures or inflicts a loss upon his brother, incurs guilt and condemnation before God; but if he proceeds to such a pitch of obstinacy, as to cover his crime by falsely appealing to the sacred name of God, he is polluted by double iniquity, so that compensation of the damage is not sufficient, but he must also make atonement to God. But we must understand this of those who, having escaped from the fear of punishment, voluntarily repent. The notion of some commentators who alter the copula into the disjunctive particle, and consider perjury to be one of the various sins referred to, I reject as foreign to the meaning of Moses. Others explain it thus: “If any shall have committed robbery or theft, or shall have sworn falsely about a thing lawful in itself:” but I do not see why the words should be wrested thus; besides, their mistake is refitted by the context itself, in which restitution is coupled with the sacrifices, and this could not be applicable unless perjury were conjoined also with fraud or violence. Nor does the disjunctive particle which follows help them; for after he has commanded what was taken away by force or deceit to be restored, because all the various points could not be separately expressed, it is added, “Or all that about which he hath sworn falsely,” not as if the guilt of perjury had been contracted in any other matters, but that he might cut away all means of subterfuge, which the repetition also confirms; for, after having introduced the crime of swearing falsely, he again, as if more clearly explaining what he had said, commands the restitution of the principal, together with the fifth part. But what is it that he commands to be restored except what the deceiver had kept back under cover of his oath? Of this a clearer exposition will be found under the Eighth Commandment.

A satisfaction is therefore enjoined to be made towards men together with the offering. Nor is it without reason that God commands them to make up the loss on the day when the offering is made, lest hypocrites should promise themselves impunity after having enriched themselves by the property of another. It was indeed permitted them to restore their property to others before they propitiated God by the sacrifice; but God will not have His altar defiled, which would be the case if thieves or robbers offered victims belonging to others. He would, therefore, have the hands of those who sacrifice cleansed from pollution. And surely those who offer a victim to God out of spoils unjustly obtained, in some measure implicate Him as a participator in their crime. Hence may profitable instruction be drawn, viz., that hypocrites busy themselves in vain in reconciling God to themselves, unless they honestly restore what they have unjustly taken. Meanwhile we must observe the distinction in the words of Moses between the satisfaction made to men and the sin-offering which propitiates God; for we gather from hence, as I have said, that they obtain not pardon from God who desire to remain enriched by their stolen property; and yet that God is not appeased by anything but sacrifice. Clear proof of this latter point may be gathered from the whole Law, which prescribes but one means of reconciling God, i.e., when the sinner makes atonement for himself by offering a victim. Hence the diabolical figment as to satisfactions is refuted ²⁷² by which the Papists imagine that they are redeemed from God’s judgment; for although God shall have remitted the guilt, they still think that the liability to punishment remains, until the sinner shall have delivered himself by his own works. To this end they have invented works of supererogation, to be meritorious in redeeming from punishment; hence, too, purgatory has come into existence. But when you have studied all the writings of Moses, and diligently weighed whatsoever is revealed in the Law as to the means of appeasing God, you will find that the Jews were everywhere brought back to sacrifices. Now, it is certain that whatever is attributed to sacrifices is so much taken away from men’s own works. But if it were not God’s intention to down His ancient people to outward ceremonies, it follows that it is only by the one Mediator, through the outpouring of His blood, that men are absolved from all liability either to guilt or punishment, so as to be restored to favor by God.

Calvin: Lev 6:7

7.And the priest shall make an atonement From this form of expression also, which frequently occurs, we must learn that the victim in itself was not the price of redemption, but that expiation was founded on the priesthood. For they have foolishly and falsely invented the notion that men work something themselves in the sacraments, ²⁷³ whereas their virtue and effect proceeds from quite another quarter. The offering, therefore, properly speaking, is passive rather than active as regards man. ²⁷⁴ The force of this will be more clearly understood from the delusion of the Papists. They are indeed compelled to acknowledge that in the sacraments men are passive, in so far as they receive the grace there offered to them; but they presently pervert this doctrine, by inventing their opus operatum, as they call it. But, lest the people should think that they bring from their own stores ( domo) the price of their redemption, Moses constantly inculcates that it is the peculiar office of the priest, to appease God, and to blot out sin by expiation. It is also worthy of observation that he adds, “before the Lord,” for by this clause the profane notion is refuted, that men are purged by the legal sacrifices only civilly, as they say, i.e., before men, as if there were no spiritual promise included in them. Now, if this were so, the fathers would have been confirmed in the confidence of pardon by no external symbols, than which nothing can be more absurd; but by this one clause all ambiguity is removed, when Moses declares that they were absolved “before the Lord."

Calvin: Lev 6:7

1.Likewise this is the law I have just confessed that I do not sufficiently understand how these two words, חטאה , chateah, and אשם , asham, differ from each other; and I have therefore followed the sense which is commonly received, and called them the sin and the trespass-offering, ( hostiam pro peccato vel pro delicto.) Although in this second kind of offering he commands the same ceremony to be observed as in the former one, yet he mentions some things which he had before omitted, such as the sprinkling of blood around the altar, the offering of the fat, kidneys, etc., which had not been before expressed. The sum amounts to this, that they were to sacrifice in the same manner, and with the same rites for sin as for trespass, and make not the smallest alteration in the rule laid down for them.

TSK: Lev 6:2

commit : Lev 5:15, Lev 5:19; Num 5:6-8; Psa 51:4

lie : Lev 19:11; Gen 26:7; Joh 8:44; Act 5:4; Eph 4:25; Col 3:9; Rev 22:15

in that : Exo 22:7-10

in fellowship : or, in dealing, Heb. in putting of the hand, Isa 21:2, Isa 24:16, Isa 33:1; Hab 1:13

deceived : Pro 24:28, Pro 26:19; Isa 59:13-15; Jer 9:5; Amo 8:5; Mic 6:10-12

TSK: Lev 6:3

have found : Exo 23:4; Deu 22:1-3

sweareth : Lev 19:12; Exo 22:9-11; Pro 30:9; Jer 5:2, Jer 7:9; Zec 5:4; Mal 3:5

TSK: Lev 6:4

because : Lev 4:13-15, Lev 5:3, Lev 5:4

which he : Gen 21:25; Job 20:19, Job 24:2; Isa 59:6; Eze 18:7, Eze 18:12, Eze 18:18; Amo 3:10; Mic 2:2; Zep 1:9

TSK: Lev 6:5

restore : Lev 5:16; Exo 22:1, Exo 22:4, Exo 22:7, Exo 22:9; Num 5:7, Num 5:8; 1Sa 12:3; 2Sa 12:6; Pro 6:30, Pro 6:31; Isa 58:6, Isa 58:9; Luk 19:8

in the principal : The property itself, if still remaining, or its full value, to which a fifth part more was to be added, to compensate the owner for the loss he had sustained by being deprived of the use of his goods. He must also bring a trespass offering to the Lord; which was intended to show that disobedience to God is the great evil, even of those crimes which are injurious to man, and that repentance, and even restitution, though needful in order to (obtain) forgiveness, cannot atone for sin.

of his trespass offering : or, of his being found guilty, Heb. of trespass. Mat 5:23, Mat 5:24

TSK: Lev 6:6

a ram : Lev 5:15, Lev 5:18; Isa 53:10, Isa 53:11

TSK: Lev 6:7

make : Lev 4:20, Lev 4:26, Lev 4:31, Lev 5:10, Lev 5:13, Lev 5:15, Lev 5:16, Lev 5:18; Exo 34:7; Eze 18:21-23, Eze 18:26, Eze 18:27; Eze 33:14-16, Eze 33:19; Mic 7:18; 1Jo 1:7, 1Jo 1:9, 1Jo 2:1, 1Jo 2:2

it shall be : Isa 1:18; Mat 12:31; 1Co 6:9-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 6:1

In the Hebrew Bible Lev 6:1-7 form part of Lev. 5. It is evident that they ought to do so.

Barnes: Lev 6:5

In the day of his trespass offering - The restitution was thus to be associated with the religious act by which the offender testified his penitence.

Poole: Lev 6:2

This sin, though directly committed against man only, is here emphatically said to be done against the Lord ; not only in general, for so every sin against man is also against the Lord, whose image in man is thereby injured, and whose law, which obligeth us to love, and fidelity, and justice to other men, is thereby violated; but in a more special sense, because this was a violation of human society, whereof God is the author, and president, and defender; see Num 5:6 ; and because it was a secret sin, of which God alone was the witness and judge; see Act 5:4 ; and because God’ s name was abused in it by perjury, Lev 6:3 .

To keep to wit, in trust. Or in fellowship , Heb. or in putting of the hand . Which may be either,

1. Another expression of the same thing immediately going before, which is very frequent in Scripture; and so the sense is, when one man puts any thing into another man’ s hand to keep for him; and when he requires it, to restore it to him. Or,

2. A distinct branch, which seems more probable, and so it belongs to commerce or fellowship in trading, which is very usual, when one man puts any thing into another’ s hand, not to keep it, as in the foregoing word or member, but to use and improve it for the common benefit of them both, in which cases of partnership it is easy for one to deceive the other, and therefore provision is here made against it. And this is called a putting of the hand , because such agreements and associations used to be confirmed by giving or joining their hands together, Jer 1:15 Gal 2:9 . Compare Exo 23:1 .

Taken away by violence to wit, secretly; for he seems to speak here of such sins as could not be proved by witness.

Or hath deceived his neighbour got any thing from him by calumny, or fraud, or circumvention; for so the word signifies.

Poole: Lev 6:3

Sweareth falsely his oath being required, seeing there was no other way of discovery left.

Poole: Lev 6:4

Because he hath sinned, and is guilty This guilt of his being manifested, either by his refusing to swear when called to it, as in some of the cases alleged; or by his voluntary confession upon remorse, whereby he reapeth this benefit, that he only restores the principal with the addition of a fifth part; whereas if he were convicted of his fault, he was to pay double, Exo 22:9 .

Poole: Lev 6:5

It must not be delayed, but restitution to man must accompany repentance towards God. Compare Mat 5:23 .

Haydock: Lev 6:2

Despising: interpretatively; not formally, as Numbers xv. (Estius) ---

The Lord, who knows the truth, and is an avenger of all injustice, even the most secret. (Haydock) ---

The law inflicts indeed a smaller punishment, as these offences are supposed to be secret, and the offender is thus invited to repent, and to repair the injury done. When the crime is public, the law is more severe. (Calmet) ---

Hebrew, "if a soul transgress and sin against the Lord." Septuagint, "If any one wilfully despise the commands," &c. (Haydock) ---

Trust. Hebrew and Septuagint, "or a sum given for traffic for their common benefit." ---

Oppression, by any means whatsoever, detaining the wages of the labourer, &c.

Haydock: Lev 6:3

Lost. We acquire no title to the thing by finding it. The Roman law, as well as divines, condemn those who appropriate the thing found to their own use, as guilty of theft, whether they knew to whom it belonged or not; and Plato greatly commends the law of Solon, "Take not what thou didst not put down," a rule which the Dyrbeans and the people of Biblos rigorously observed. We may, however, take up what is lost, (Calmet) and endeavour to find the owner, who must indemnify us for our trouble; and, if we never find him, we are directed to give the price to the poor, for the owner's welfare. (Haydock)

Haydock: Lev 6:4

Convicted, by his own conscience, and by the judgment of the priest to whom he has confessed his sin. The Hebrew expresses the different sorts of sins specified above, which the Vulgate denotes by the word offence.

Haydock: Lev 6:5

Wronged. Hebrew and Chaldean add, "in the day of his sin-offering;" and the Septuagint, "in which he has convicted." No unnecessary delay in making restitution can be allowed to the sincere penitent, who wishes to make his peace with God.

Haydock: Lev 6:6

The. Hebrew, "thy estimation for a sin-offering." (Haydock) ---

Wilful sins require a more noble victim than those of ignorance, which were expiated by the sacrifice of a goat. (Menochius)

Gill: Lev 6:1

And the Lord spake unto Moses,.... Continuing his speech with him, for the same law of the trespass offering is still discoursed of, only with respect to different persons:

saying: as follows.

Gill: Lev 6:2

If a soul sin, and commit a trespass against the Lord,.... All sin is against the Lord, contrary to his nature and will, and a transgression of his law; but some sins are more apparently so than others, and against which he expresses greater indignation and abhorrence, being attended also with very aggravating circumstances, as these that follow; which are such as are not only contrary to the will of God, but to the good of society, and tend to the subversion of it, of which he is the founder and supporter, and especially when he is sworn by, and appealed to as a witness, in a case not only injurious but false:

and lie unto his neighbour in that which was delivered him to keep; whether money or goods, or any living creature, sheep, cow, horse, &c. and should deny that ever anything was delivered to him, and take his oath upon it; which is a very grievous crime, and not to go unpunished, as was known by the light of nature, and declared by the Heathen oracle ^h; and yet there was to be a trespass offering to make atonement for such a sin: Jarchi thinks, by his neighbour is meant a third person between them; but if that third person was a witness of the goods being delivered, there would have been no occasion of an oath, as follows: the case supposed seems to be, when anything was delivered to the care and custody of another, without the knowledge of any but the person that delivered it, and he to whom it was delivered; who retaining it for his own use, embezzling the goods, and acting the unfaithful part, affirms to the owner he never had anything of him, and so lies to him, and to that lie adds an oath of perjury:

or in fellowship: in partnership; as, for instance, having received money belonging to them both, denies he ever received any, and so cheats his partner of what was his due, and being put to his oath, takes it: or, "in putting of the hand" ⁱ, as persons usually do when they enter into fellowship or partnership, they give each other their hand in token of it; or in putting anything into the hand, as money to trade with, and he denies he received any; or by way of purchase for anything bought, and the person of whom the purchase is made affirms the purchaser never put anything into his hand, or paid him anything, but insists upon being paid again; or in a way of lending, as Jarchi and Ben Gersom, because then money is put into the hand of him that receives it, and, in the case supposed, the borrower denies that ever any was put into his hand, or he borrowed any; and being called upon to swear, swears falsely:

or in a thing taken away by violence: without the will and knowledge of the owner; privately and secretly, but being suspected, is challenged with it, and denying it, is made to swear, which he does falsely:

or hath deceived his neighbour; cheated him in trade and commerce, defrauded him in business, extorted money from him; or by calumny and false accusation got anything out of his hands, see Luk 19:8 or by detaining the wages of the hireling; so Jarchi and Ben Gersom.

Gill: Lev 6:3

Or have found that which was lost, and lieth concerning it,.... Who having found anything lost, at once concludes it his own, and converts it to his own use, never inquiring after the proprietor of it, or taking any method to get knowledge of him, and restore it to him; but so far from that, being suspected of finding it, and charged with it denies it: Maimonides ^k gives a reason why a lost thing should be restored, not only because so to do is a virtue in itself praiseworthy, but because it has a reciprocal utility; for if you do not restore another's lost things, neither will your own be restored to you:

and sweareth falsely; which is to be understood, not of the last case only, but of all the rest, or of anyone of them, as it follows:

in any of all these that a man doeth, sinning therein; by unfaithfulness in a trust, cheating, defrauding, lying, and false swearing.

Gill: Lev 6:4

Then it shall be, because he hath sinned and is guilty,.... Owns his guilt through remorse of conscience, and makes a confession of it; or otherwise, upon conviction, without such confession he was to pay double, see Exo 22:7 whereas, in this case it is only ordered:

that he shall restore that which he took violently away: whether money, goods, or cattle:

or the thing which he hath deceitfully gotten; by outwitting him, by extortion, by false accusation, or detention of wages:

or that which was delivered him to keep; in which he was unfaithful to his trust, be it what it will:

or the lost thing which he found; and denied he had it.

Gill: Lev 6:5

Or all that about which he hath sworn falsely,.... In all and each of the above cases, in which he had committed a trespass and denied it, and to the denial adds a false oath, and yet after all acknowledges it:

he shall even restore it in the principal; whatsoever he has embezzled, or cheated another of, or detained from the right owner, the whole of that was to be restored:

and shall add the fifth part more thereto; to the principal, see Lev 5:16 but Maimonides ^l says, this was an instruction to add a fifth to a fifth; and Aben Ezra takes the word to be plural, and observes, that the least of many is two, and so two fifths were to be added to the principal, but the first sense seems best:

and give it unto him to whom appertaineth; as, to his neighbour, who had deposited anything in his hands; or his partner, he had any ways wronged; or whomsoever he had defrauded in any respect; or the proprietor of lost goods; Ben Gersom observes, it was not to be given to his son, nor to his messenger: in the case of taking anything away by violence, though but the value of a farthing, it is said, that he shall be obliged to bring it after him (from whom he has taken it) even unto Media (should he be there); he shall not give it to his son, nor to his messenger, but he may give it to the messenger of the sanhedrim; and if he dies, he must return it to his heirs ^m:

in the day of his trespass offering; when he brings that, but restoration must first be made: the Targum of Jonathan renders it, in the day he repents of his sin: and so Aben Ezra interprets it,"in the day he returns from his trespass;''when he owns and confesses it, is sorry for it, and determines to do so no more. Maimonides observes ⁿ, that one that takes away anything by violence (which is one of the cases supposed) is not fined so much as a thief; he only restores the principal; for the fifth part is for his false oath; the reasons of which are, because robbery is not so frequently, and is more easily committed, and is more open, and against which persons may guard and make resistance, and the robber is more known than a thief who steals secretly; see Exo 22:1.

Gill: Lev 6:6

And he shall bring his trespass offering unto the Lord,.... That is, to the tabernacle of the Lord, to the altar of the Lord in it, and to his priest ministering therein, as it follows:

a ram without blemish out of the flock, with thy estimation, for a trespass offering unto the priest; the same offering that was ordered for a trespass through ignorance, Lev 5:16 typical of the sacrifice of Christ offered up both for sins of ignorance and wilful transgressions, for his blood cleanses from all sin; see Gill on Lev 5:16; the phrase "with thy estimation", used there also Lev 5:16, is here interpreted by Ben Gersom of two shekels, the value the ram was to be of, brought for the trespass offering.

Gill: Lev 6:7

And the priest shall make an atonement for him before the Lord,.... By offering the ram he brought, by which a typical, but not real atonement was made; for the blood of bulls and goats, of sheep and rams, could not take away sin; but as they were types of Christ, and led to him, the Lamb of God that takes away the sin of the world:

and it shall be forgiven him, for anything of all that he hath done, in trespassing therein; any and everyone of the above sins, with all the aggravations of them, were forgiven, upon the atonement made, though they were so enormous; and, indeed, all manner of sin is forgiven for Christ's sake, except the sin against the Holy Ghost: and L'Empereur ^o rightly observes, against the Socinians, who deny that sacrifices were offered for crimes very grievous, that these were of such a nature; for what more vile than unfaithfulness in a trust, than cheating and defrauding, stealing, lying, and perjury?

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 6:1

¹ sn Beginning with 6:1, the verse numbers through 6:30 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 6:1 ET = 5:20 HT, 6:2 ET = 5:21 HT, 6:8 ET = 6:1 HT, etc., through 6:30 ET = 6:23 HT. Beginning with 7:1 the verse numbers in the English text and Hebrew text are again the same.

² sn This paragraph is Lev 6:1-7 in the English Bible but Lev 5:20-26 in the Hebrew text. The quotation introduced by v. 1 extends from Lev 6:2 (5:21 HT) through 6:7 (5:26 HT), encompassing the third main section of guilt offering regulations. Compare the notes on Lev 1:1; 4:1; and 5:14 above.

NET Notes: Lev 6:2

¹ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root מַעַל, ma’al). See the note on 5:15.

² tn Or “neighbor” (ASV, NAB, NIV, NRSV, NLT); NASB “companion”; TEV “a fellow-Israelite.”

³ tn Heb “has extorted his neighbor”; ASV “oppressed”; NRSV “defrauded.”

NET Notes: Lev 6:3

¹ tn Heb “and swears on falsehood”; cf. CEV “deny something while under oath.”

² tn Heb “on one from all which the man shall do to sin in them.”

NET Notes: Lev 6:4

¹ tn Heb “and it shall happen, when he sins and becomes guilty,” which is both resumptive of the previous (vv. 2-3) and the conclusion to the protasis (cf. “then” introducing the next clause as the apodosis). In this case, “becomes guilty” (cf. NASB, NIV) probably refers to his legal status as one who has been convicted of a crime in court; thus the translation “he is found guilty.” See R. E. Averbeck, NIDOTTE 1:559-61.

² tn Heb “that had been held in trust with him.”

NET Notes: Lev 6:5

¹ tn Heb “or from all which he swears on it to falsehood.”

² tn Heb “in its head.” This refers “the full amount” in terms of the “principal,” the original item or amount obtained illegally (J. Milgrom, Leviticus [AB], 1:338; J. E. Hartley, Leviticus [WBC], 84).

³ tn Heb “to whom it is to him he shall give it in the day of his being guilty.” The present translation is based on the view that he has been found guilty through the legal process (see the note on v. 4 above; cf., e.g., TEV and B. A. Levine, Leviticus [JPSTC], 33-34). Others translate the latter part as “in the day he offers his guilt [reparation] offering” (e.g., NIV and J. E. Hartley, Leviticus [WBC], 73, 84), or “in the day he realizes his guilt” (e.g., NRSV and J. Milgrom, Leviticus [AB], 1:319, 338).

NET Notes: Lev 6:6

¹ tn The words “into silver shekels” are supplied here. See the full expression in Lev 5:15, and compare 5:18. Cf. NRSV “or its equivalent”; NLT “or the animal’s equivalent value in silver.”

NET Notes: Lev 6:7

¹ sn Regarding “make atonement” see the note on Lev 1:4.

² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

³ tn Heb “on one from all which he does to become guilty in it”; NAB “whatever guilt he may have incurred.”

Geneva Bible: Lev 6:2

If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in ^{( a )} fellowship, or in a thing taken away by ^{( b )} violence, or hath deceived his neighbour;

^{( a )} To give, and occupy for the use of him that gave it.

^{( b )} By any deceit, or unlawful means.

Geneva Bible: Lev 6:3

Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, ^{( c )} sinning therein:

^{( c )} In which he cannot but sin: or, in which a man accustoms to sin by perjury or such like thing.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 6:1-30

1 The trespass offering for sins done wittingly.

8 The law of the burnt offering;

14 and of the meat offering.

19 The offering at the consecration of a priest.

24 The law of the sin offering.

MHCC: Lev 6:1-7

Though all the instances relate to our neighbour, yet it is called a trespass against the Lord. Though the person injured be mean, and even despicable, yet the injury reflects upon that God who has made the command of loving our neighbour next to that of loving himself. Human laws make a difference as to punishments; but all methods of doing wrong to others, are alike violations of the Divine law, even keeping what is found, when the owner can be discovered. Frauds are generally accompanied with lies, often with false oaths. If the offender would escape the vengeance of God, he must make ample restitution, according to his power, and seek forgiveness by faith in that one Offering which taketh away the sin of the world. The trespasses here mentioned, still are trespasses against the law of Christ, which insists as much upon justice and truth, as the law of nature, or the law of Moses.

Matthew Henry: Lev 6:1-7

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, 1Th 4:6.

Keil-Delitzsch: Lev 6:1-7

(Ch. 5:14-6:7)

(Note: In the original the division of verses in the Hebrew text is followed; but we have thought it better to keep to the arrangement adopted in our English version. - Tr.)

The Trespass-Offerings. - These were presented for special sins, by which a person had contracted guilt, and therefore they are not included in the general festal sacrifices. Three kinds of offences are mentioned in this section as requiring trespass-offerings. The first is, " if a soul commit a breach of trust, and sin in going wrong in the holy gifts of Jehovah. " מעל , lit., to cover, hence מעיל the cloak, over-coat, signifies to act secretly, unfaithfully, especially against Jehovah, either by falling away from Him into idolatry, by which the fitting honour was withheld from Jehovah (Lev 26:40; Deu 32:51; Jos 22:16), or by infringing upon His rights, abstracting something that rightfully belonged to Him. Thus in Jos 7:1; Jos 22:20, it is applied to fraud in relation to that which had been put under the ban; and in Num 5:12, Num 5:27,it is also applied to a married woman's unfaithfulness to her husband: so that sin was called מעל , when regarded as a violation of existing rights. " The holy things of Jehovah "were the holy gifts, sacrifices, first-fruits, tithes, etc., which were to be offered to Jehovah, and were assigned by Him to the priests for their revenue (see Lev 21:22). חטא with מן is constructio praegnans: to sin in anything by taking away from Jehovah that which belonged to Him. בּשׁגגה , in error (see Lev 4:2): i.e., in a forgetful or negligent way. Whoever sinned in this way was to offer to the Lord as his guilt (see Lev 5:6) a ram from the flock without blemish for a trespass-offering (lit., guilt-offering ), according to the estimate of Moses, whose place was afterwards taken by the officiating priest (Lev 27:12; Num 18:16). שׁקלים כּסף " money of shekels, "i.e., several shekels in amount, which Abenezra and others have explained, no doubt correctly, as meaning that the ram was to be worth more than one shekel, two shekels at least. The expression is probably kept indefinite, for the purpose of leaving some margin for the valuation, so that there might be a certain proportion between the value of the ram and the magnitude of the trespass committed (see Oehler ut sup. p. 645). " In the holy shekel: "see Exo 30:13. At the same time, the culprit was to make compensation for the fraud committed in the holy thing, and add a fifth (of the value) over, as in the case of the redemption of the first-born, of the vegetable tithe, or of what had been vowed to God (Lev 27:27, Lev 27:31, and Lev 27:13, Lev 27:15, Lev 27:19). The ceremony to be observed in the offering of the ram is described in Lev 7:1. It was the same as that of the sin-offerings, whose blood was not brought into the holy place, except with regard to the sprinkling of the blood, and in this the trespass-offering resembled the burnt-offerings and peace-offerings.

The second case (Lev 5:17-19), from its very position between the other two, which both refer to the violation of rights, must belong to the same category; although the sin is introduced with the formula used in Lev 4:27 in connection with those sins which were to be expiated by a sin-offering. But the violation of right can only have consisted in an invasion of Jehovah's rights with regard to Israel, and not, as Knobel supposes, in an invasion of the rights of private Israelites, as distinguished from the priests; an antithesis of which there is not the slightest indication. This is evident from the fact, that the case before us is linked on to the previous one without anything intervening; whereas the next case, which treats of the violation of the rights of a neighbour, is separated by a special introductory formula. The expression, " and wist it not, "refers to ignorance of the sin, and not of the divine commands; as may be clearly seen from Lev 5:18 : "the priest shall make an atonement for him concerning his error, which he committed without knowing it."The trespass-offering was the same as in the former case, and was also to be valued by the priest; but no compensation is mentioned, probably because the violation of right, which consisted in the transgression of one of the commands of God, was of such a kind as not to allow of material compensation. The third case (Lev 6:1-7) is distinguished from the other two by a new introductory formula. The sin and unfaithfulness to Jehovah are manifested in this case in a violation of the rights of a neighbour. " If a man deny to his neighbour ( כּחשׁ with a double ב obj ., to deny a thing to a person) a pikkadon (i.e., a deposit, a thing entrusted to him to keep, Gen 41:36), or יד תּשׂוּמת , " a thing placed in his hand "(handed over to him as a pledge) "or גּזל , a thing robbed "(i.e., the property of a neighbour unjustly appropriated, whether a well, a field, or cattle, Gen 21:25; Mic 2:2; Job 24:2), " or if he have oppressed his neighbour "(i.e., forced something from him or withheld it unjustly, Lev 19:13; Deu 24:14; Jos 12:8; Mal 3:5), " or have found a lost thing and denies it, and thereby swears to his lie "(i.e., rests his oath upon a lie), " on account of one of all that a man is accustomed to do to sin therewith: "the false swearing here refers not merely to a denial of what is found, but to all the crimes mentioned, which originated in avarice and selfishness, but through the false swearing became frauds against Jehovah, adding guilt towards God to the injustice done to the neighbour, and requiring, therefore, not only that a material restitution should be made to the neighbour, but that compensation should be made to God as well. Whatever had been robbed, or taken by force, or entrusted or found, and anything about which a man had sworn falsely (Lev 6:4, Lev 6:5), was to be restored " according to its sum "(cf. Exo 30:12; Num 1:2, etc.), i.e., in its full value; beside which, he was to " add its fifths "(on the plural, see Ges. §87, 2; Ew . §186 e), i.e., in every one of the things abstracted or withheld unjustly the fifth part of the value was to be added to the full amount (as in Lev 5:16). " To him to whom it (belongs), shall he give it " אשׁמתו בּיום : in the day when he makes atonement for his trespass, i.e., offers his trespass-offering. The trespass (guilt) against Jehovah was to be taken away by the trespass-offering according to the valuation of the priest, as in Lev 5:15, Lev 5:16, and Lev 5:18, that he might receive expiation and forgiveness on account of what he had done.

If now, in order to obtain a clear view of the much canvassed difference between the sin-offerings and trespass-offerings,

(Note: For the different views, see Bähr's Symbolik ; Winer's bibl. R. W.; Kurtz on Sacrificial Worship; Riehm, theol. Stud. und Krit. 1854, pp. 93ff.; Rinck, id. 1855, p. 369; Oehler in Herzog's Cycl.)

we look at once at the other cases, for which trespass-offerings were commanded in the law; we find in Num 5:5-8 not only a trespass against Jehovah, but an unjust withdrawal of the property of a neighbour, clearly mentioned as a crime, for which material compensation was to be made with the addition of a fifth of its value, just as in Lev 5:2-7 of the present chapter. So also the guilt of a man who had lain with the slave of another (Lev 19:20-22) did not come into the ordinary category of adultery, but into that of an unjust invasion of the domain of another's property; though in this case, as the crime could not be estimated in money, instead of material compensation being made, a civil punishment (viz., bodily scourging) was to be inflicted; and for the same reason nothing is said about the valuation of the sacrificial ram. Lastly, in the trespass-offerings for the cleansing of a leper (Lev 14:12.), or of a Nazarite who had been defiled by a corpse (Num 6:12), it is true we cannot show in what definite way the rights of Jehovah were violated (see the explanation of these passages), but the sacrifices themselves served to procure the restoration of the persons in question to certain covenant rights which they had lost; so that even here the trespass-offering, for which moreover only a male sheep was demanded, was to be regarded as a compensation or equivalent for the rights to be restored. From all these cases it is perfectly evident, that the idea of satisfaction for a right, which had been violated but was about to be restored or recovered, lay at the foundation of the trespass-offering,

(Note: Even in the case of the trespass-offering, which those who had taken heathen wives offered at Ezra's instigation (Ezr 10:18.), it had reference to a trespass (cf. vv. 2 and 10), an act of unfaithfulness to Jehovah, which demanded satisfaction. And so again the Philistines (1Sa 6:3.), when presenting gifts as a trespass-offering for Jehovah, rendered satisfaction for the robbery committed upon Him by the removal of the ark of the covenant.)

and the ritual also points to this. The animal sacrificed was always a ram, except in the cases mentioned in Lev 14:12. and Num 6:12. This fact alone clearly distinguishes the trespass-offerings from the sin-offerings, for which all kinds of sacrifices were offered from an ox to a pigeon, the choice of the animal being regulated by the position of the sinner and the magnitude of his sin. But they are distinguished still more by the fact, that in the case of all the sin-offerings the blood was to be put upon the horns of the altar, or even taken into the sanctuary itself, whereas the blood of the trespass-offerings, like that of the burnt and peace-offerings, was merely swung against the wall of the altar (Lev 7:2). Lastly, they were also distinguished by the fact, that in the trespass-offering the ram was in most instances to be valued by the priest, not for the purpose of determining its actual value, which could not vary very materially in rams of the same kind, but to fix upon it symbolically the value of the trespass for which compensation was required. Hence there can be no doubt, that as the idea of the expiation of sin, which was embodied in the sprinkling of the blood, was most prominent in the sin-offering; so the idea of satisfaction for the restoration of rights that had been violated or disturbed came into the foreground in the trespass-offering. This satisfaction was to be actually made, wherever the guilt admitted of a material valuation, by means of payment or penance; and in addition to this, the animal was raised by the priestly valuation into the authorized bearer of the satisfaction to be rendered to the rights of God, through the sacrifice of which the culprit could obtain the expiation of his guilt.

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 1:1--7:38

A. The laws of sacrifice chs. 1-7

God designed the offerings to teach the Israelites as well as to enable them to worship Him. They taught the people what was necessary to maintain and restore the believer's communion with God.

"The servant, therefore, had to approach his Sovereign at His dwelling place by presenting an appropriate token of his obedient submission."¹⁸

The regulations that follow do not contain all the detail that we would need to duplicate these sacrifices. Only information that helps the reader understand and appreciate future references to the offerings appears. In this respect the present section of text is similar to the instructions concerning the tabernacle. Neither section gives us all the information we could want, but both tell us all that we need to know.

"They [chapters 1-7] may be compared to the genealogies in Genesis and those at the beginning of 1 Chronicles, whose purpose is to introduce the main characters of the subsequent narratives."¹⁹

Each offering involved three objects:

1. The offerer (the person bringing the offering)

2. The offering (the animal or object being offered)

3. The mediator (the priest).

There were important differences between the offerings.²⁰

1. Each offering was different from the other offerings.

2. Within each offering there were different options of what the offerer could present and how he could offer them.

The first three offerings were "soothing aroma" offerings. The last two also go together because they were not soothing aromas. The first three were offerings of worship that were a sweet aroma to God. Each of these offerings reveals what is essential for or what results from a relationship between a redeemed sinner and a holy God. The last two were offerings of expiation for sin and were therefore not a sweet savor to God. These two offerings reveal how to restore a broken relationship between a redeemed Israelite sinner and a holy God.

"This is not the order in which the sacrifices were usually offered, but is rather a logical or didactic order, grouping the sacrifices by conceptual associations . . . ."²¹

In the revelation of the first three offerings, each chapter contains three paragraphs. In each chapter God described the most valuable sacrifice first and then the less valuable. The rules about these sacrifices may have been arranged in logical order to make them easier to memorize.²²

Burnt offerings (ch. 1)	Meal offerings (ch. 2)	Peace offerings (ch. 3)
cattle (vv. 3-9)	uncooked (vv. 1-3)	cattle (vv. 1-5)
sheep or goats (vv. 10-13)	cooked (vv. 4-10)	sheep (vv. 6-11)
birds (vv. 14-17)	miscellaneous (vv. 11-16)	goats (vv. 12-17)

These laws concerning offerings appear here in the text because they explain the sacrifices and ceremonies that took place at the ordination of Aaron and his sons (chs. 8-9). The legal material prepares the reader to understand the narrative material. This arrangement is typical in Leviticus.

Constable: Lev 5:14--6:8

5. The trespass offering 5:14-6:7

The structure of 4:1-6:7 indicates that this offering has a close relationship to the sin offering. This offering removed the guilt of certain sins that involved trespassing against God. Trespassing means going beyond the limits of what is right. The Hebrew word asham, translated "guilt," also means "reparation." It may be helpful to think of this offering as a reparation or compensation offering since other sacrifices also deal with guilt.

"Guilt in the biblical sense is not just a feeling but a condition. There may be known transgressions that bring feelings of guilt, but there is also the condition of guilt before God, caused by sins known or unknown. Sometimes a hardened sinner has few feelings of guilt when he is the most guilty."⁵³

This chapter is divisible into two parts: the trespass offering for inadvertent sin (5:14-19), and the trespass offering for deliberate sin (6:1-7). There is a further distinction in 5:14-19 between trespasses that someone committed with sure knowledge of his guilt (5:14-16) and those that someone committed with only suspected knowledge of his guilt (5:17-19).

"From all these cases it is perfectly evident, that the idea of satisfaction for a right, which had been violated but was about to be restored or recovered, lay at the foundation of the trespass offering, and the ritual also points to this."⁵⁴

The identity of the "holy things" (v. 15) is problematic. The phrase evidently refers to anything dedicated to God by the Israelites including the tabernacle, its furnishings, the offerings, houses, lands, and tithes (cf. ch. 27).⁵⁵ Violating these things would have involved eating holy food (cf. 22:14), taking dedicated things, and perhaps failing to fulfill a dedicatory vow or pay a tithe.

The situation described in verses 17-19 evidently involved an instance of suspected trespass against sacred property. Someone suspected that he had sinned but did not know exactly how.⁵⁶ This sacrifice pacified oversensitive Israelite consciences. Stealing sacred property was one of the most dreaded sins in antiquity.⁵⁷

The third type of offense (6:1-7) involved not only stealing property but lying about it when confronted. The real offense was not so much taking the property as trespassing against God's holy name by swearing falsely about one's innocence.

"It seems likely that atonement for deliberate sins was possible where there was evidence of true repentance, demonstrated by remorse (feeling guilty), full restitution (v. 23 [4]), and confession of sin (cf. Num. 5:6-8)."⁵⁸

The major distinctives of this offering were these.

1. It was not a soothing aroma offering.

2. The Israelites were to offer it when they had wronged someone--either God (5:15, 17) or God and man (6:2). Every trespass against one's neighbor involved a trespass against God, but not every trespass against God involved a trespass against one's neighbor (cf. Ps. 51:1-4). Even though the offender may not have been aware of his trespass he was still guilty. When he became aware of his sin or even suspected his guilt, he had to bring this offering. This repentance reduced the guilt of the crime to that of an involuntary act.⁵⁹

3. The offending Israelite had to pay restitution to the injured party in some cases (5:16; 6:5). The guilty party had to restore whatever the victim of his sin had lost.

4. In addition to restitution the offender had to add 20 percent (5:16; 6:5). This policy applied in the ancient Near East outside Israel in some cases (cf. Gen. 47:27). God considered the fifth part a debt the offender owed because of his offense, not a gift to the victim. The victim ended up better off in one sense than he was before the offense.

There is much less description of the ritual involved in presenting this offering compared to the others (cf. 7:1-7).

The only significant variations in this offering were that only a ram or a male lamb were acceptable sacrifices (cf. 5:14-19; 14:12-20; 19:21-22; Num. 6:12). Evidently if a person could not bring a ram or a lamb he could substitute the value of the animal in silver.⁶⁰ There were more options in most of the other sacrifices.

"The reparation offering thus demonstrates that there is another aspect of sin that is not covered by the other sacrifices. It is that of satisfaction or compensation. If the burnt offering brings reconciliation between God and man, the purification or sin offering brings purification, while the reparation offering brings satisfaction through paying for the sin.

"The sacrificial system therefore presents different models or analogies to describe the effects of sin and the way of remedying them. The burnt offering uses a personal picture: of man the guilty sinner who deserves to die for his sin and of the animal dying in his place. God accepts the animal as a ransom for man. The sin offering uses a medical model: sin makes the world so dirty that God can no longer dwell there. The blood of the animal disinfects the sanctuary in order that God may continue to be present with his people. The reparation offering presents a commercial picture of sin. Sin is a debt which man incurs against God. The debt is paid through the offered animal."⁶¹

Christians do not need to try to compensate God for our offenses against Him since He has accepted the sacrifice of Jesus Christ as full payment for our debts (cf. 2 Cor. 5:19; Eph. 2:1; Col. 2:13). Nevertheless we have a responsibility to recompense others against whom we trespass (cf. Matt. 5:23-24; 6:12).

Guzik: Lev 6:1-30

Leviticus 6 - Instructions For the Priests

A. More instances for performing the guilt offering.

1. (1-6) The necessity of the guilt offering when a person sinned against a neighbor by lying or theft.

And the LORD spoke to Moses, saying: "If a person sins and commits a trespass against the LORD by lying to his neighbor about what was delivered to him for safekeeping, or about a pledge, or about a robbery, or if he has extorted from his neighbor, or if he has found what was lost and lies concerning it, and swears falsely; in any one of these things that a man may do in which he sins: then it shall be, because he has sinned and is guilty, that he shall restore what he has stolen, or the thing which he has extorted, or what was delivered to him for safekeeping, or the lost thing which he found, or all that about which he has sworn falsely. He shall restore its full value, add one-fifth more to it, and give it to whomever it belongs, on the day of his trespass offering. And he shall bring his trespass offering to the LORD, a ram without blemish from the flock, with your valuation, as a trespass offering, to the priest."

a. He shall restore what he has stolen: If a person was guilty of fraud or theft, it wasn't enough that sacrifices cover the guilt of the sin before God. Restitution had to settle the account with the victim of the fraud.

b. He shall restore its full value, add one-fifth more to it, and give it to whomever it belongs, on the day of his trespass offering: It wasn't enough to just return what was stolen. The thief also had to add 20% (one-fifth) to what was stolen as a penalty.

i. Restitution and its accompanying penalty had to be made the same day of his trespass offering. This powerfully demonstrated that one could not get right with God without also making his wrong right with men.

2. (7) The certainty of forgiveness when the sacrifice is made.

So the priest shall make atonement for him before the LORD, and he shall be forgiven for any one of these things that he may have done in which he trespasses.

a. So the priest shall make atonement for him before the LORD: This was marvelous assurance for a guilty conscience. The sinner could depend upon this promise and know their sin was covered before the LORD.

i. The New Testament makes a similar statement in light of the New Covenant, found in 1 John 1:9: If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

b. For any one of these things that he may have done: The emphasis is that any sin can be cleansed through atoning sacrifice. Before the perfect work of Jesus on the cross the cleansing was not perfect, but it could be extended to any sin.

B. Specific instructions for the priests regarding the offerings.

1. (8-13) The burnt offering.

Then the LORD spoke to Moses, saying, "Command Aaron and his sons, saying, 'This is the law of the burnt offering: The burnt offering shall be on the hearth upon the altar all night until morning, and the fire of the altar shall be kept burning on it. And the priest shall put on his linen garment, and his linen trousers he shall put on his body, and take up the ashes of the burnt offering which the fire has consumed on the altar, and he shall put them beside the altar. Then he shall take off his garments, put on other garments, and carry the ashes outside the camp to a clean place. And the fire on the altar shall be kept burning on it; it shall not be put out. And the priest shall burn wood on it every morning, and lay the burnt offering in order on it; and he shall burn on it the fat of the peace offerings. A fire shall always be burning on the altar; it shall never go out."

a. This is the law of the burnt offering: This offering spoke of consecration. The animal had to remain upon the altar in a slow burn for a long time, tended by the priest (shall be on the hearth upon the altar all night until morning).

b. And the fire of the altar shall be kept burning on it: The long-burning character of the burnt offering is an appropriate illustration of the work of giving ourselves completely to God. Coming to God as a living sacrifice is not a quick work and we may feel that we are roasted on the fire for a long time.

i. "Does the perpetual fire burn on the altar of thy heart? Art thou ever looking unto Jesus, and beholding, by faith, the Lamb of God which taketh away the sin of the world?" (Clarke)

c. A fire shall always be burning on the altar; it shall never go out: The perpetual fire is also connected to the idea that these offerings must be made continually. Before the perfect sacrifice of Jesus on the cross, it was impossible to perfectly complete them.

2. (14-23) The grain offering.

"This is the law of the grain offering: The sons of Aaron shall offer it on the altar before the LORD. He shall take from it his handful of the fine flour of the grain offering, with its oil, and all the frankincense which is on the grain offering, and shall burn it on the altar for a sweet aroma, as a memorial to the LORD. And the remainder of it Aaron and his sons shall eat; with unleavened bread it shall be eaten in a holy place; in the court of the tabernacle of meeting they shall eat it. It shall not be baked with leaven. I have given it as their portion of My offerings made by fire; it is most holy, like the sin offering and the trespass offering. All the males among the children of Aaron may eat it. It shall be a statute forever in your generations concerning the offerings made by fire to the LORD. Everyone who touches them must be holy." And the LORD spoke to Moses, saying, "This is the offering of Aaron and his sons, which they shall offer to the LORD, beginning on the day when he is anointed: one-tenth of an ephah of fine flour as a daily grain offering, half of it in the morning and half of it at night. It shall be made in a pan with oil. When it is mixed, you shall bring it in. The baked pieces of the grain offering you shall offer for a sweet aroma to the LORD. The priest from among his sons, who is anointed in his place, shall offer it. It is a statute forever to the LORD. It shall be wholly burned. For every grain offering for the priest shall be wholly burned. It shall not be eaten."

a. This is the law of the grain offering: A portion of the grain offering belonged to the priests. They and their family ate it as a holy gift.

b. For every grain offering for the priest shall be wholly burned: There was a particular grain offering that was part of the anointing and consecration ceremony for a priest. This grain offering was not to be eaten, it was to be wholly burned before the LORD.

3. (24-30) The sin offering.

And the LORD spoke to Moses, saying, "Speak to Aaron and to his sons, saying, 'This is the law of the sin offering: In the place where the burnt offering is killed, the sin offering shall be killed before the LORD. It is most holy. The priest who offers it for sin shall eat it. In a holy place it shall be eaten, in the court of the tabernacle of meeting. Everyone who touches its flesh must be holy. And when its blood is sprinkled on any garment, you shall wash that on which it was sprinkled, in a holy place. But the earthen vessel in which it is boiled shall be broken. And if it is boiled in a bronze pot, it shall be both scoured and rinsed in water. All the males among the priests may eat it. It is most holy. But no sin offering from which any of the blood is brought into the tabernacle of meeting, to make atonement in the holy place, shall be eaten. It shall be burned in the fire.'"

a. This is the law of the sin offering: A portion of the sin offering was left over, and was to be given to the priests. Anything touched by the sin offering or its blood had to be cleansed in a special manner because the sacrificial victim was thought to be infected with the sin of the one who brought the offering.

b. But no sin offering from which any of the blood is brought into the tabernacle of meeting, to make atonement in the holy place, shall be eaten: Any portion from the sin offering made for national atonement could not be eaten. The whole animal had to be burnt before the LORD. Only portions from a sin offering made on behalf of an individual could be eaten.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 6 (Chapter Introduction)

Overview

Lev 6:1, The trespass offering for sins done wittingly; Lev 6:8, The law of the burnt offering; Lev 6:14, and of the meat offering; Lev 6:19, The offering at the consecration of a priest; Lev 6:24, The law of the sin offering.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 6 (Chapter Introduction)

CHAPTER 6

Trespass-offerings for sins of deceit, or violence and perjury; restoration must be made, and a ram offered, Lev 6:1-7 . The law of the burntoffering further declared; the fire to be ever burning upon the altar, Lev 6:8-13 . Of meat-offerings for a memorial unto the Lord, and every one that toucheth them is holy, Lev 6:14-18 . Meat offerings for the consecration of Aaron and his sons, Lev 6:19-23 . Of the sin offering, Lev 6:24-30 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 6 (Chapter Introduction)

(Lev 6:1-7) Concerning trespasses against our neighbour.

(Lev 6:8-13) Concerning the burnt-offering.

(Lev 6:14-23) Concerning the meat-offering.

(Lev 6:24-30) Concerning the sin-offering.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 6 (Chapter Introduction)

The first seven verses of this chapter might fitly have been added to the foregoing chapter, being a continuation of the law of the trespass-offering, and the putting of other cases in which it was to be offered; and with this end the instructions God gave concerning the several kinds of sacrifices that should be offered: and then at Lev 6:8 (which in the original begins a new section of the law) he comes to appoint the several rites and ceremonies concerning these sacrifices which had not been mentioned before. I. The burnt-offering (Lev 6:8-13). II. The meat-offering (Lev 6:11-18), particularly that at the consecration of the priest (Lev 6:19-23). III. The sin-offering (Lev 6:24, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 6 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 6

This chapter treats of the trespass offering for sins committed knowingly and wilfully, Lev 6:1 and of the law of the burnt offering, and of cleansing the altar of burnt offering, and keeping the fire burning on it continually, Lev 6:8 and of the meat offering, which is repeated with some additional circumstances, Lev 6:14 and of the offering at the consecration of the high priest, Lev 6:19 and of the sin offering, and where to be killed and eaten, and by whom, Lev 6:24.