Leviticus 5

V. and VI. to Ver. 7. The law of the trespass-offering. — Scott, who appears to have considered these laws with great attention, and explains them with great judgment, thus distinguishes between the sin-offering and trespass-offering:—‘In general, neither of them were voluntary oblations, as the peace-offerings, and many of the burnt-offerings, were: but some of the sin-offerings were appointed at stated seasons, and others were required in particular cases, while all the trespass-offerings were occasional. The sin-offering seems to have been for the expiation of offences committed in matters of religion, from a mistake or inadvertency respecting the law. But the trespass-offerings were required for the casual deviations from the ritual law, when known, through inattention or surprise; or for crimes committed against the moral precepts, which implied injustice to men.”

The first case is of a moral nature; it is that of a witness, who being adjured to speak the truth, conceals or omits a part of it. Thus the high priest adjured our Saviour; and he, who had hitherto tenaciously held his peace, now spake out— (“I am what thou hast said;” (Matthew 26:63-64).) whereas to have continued silent, would have constituted the trespass here mentioned. The two next cases are of ceremonial uncleanness; but the following (ver. 5.) seems to relate to rash vows and inconsiderate oaths, which may be forgotten, and “are hidden from a man” by failure of his memory: ‘when he ver. 20. He that sinneth in concealing his knowl 2 in touching an unclean thing, 4 or in Nu. 15.28.

making an oath. 14 The pen Roly Act adc 17 and in sins of ignorance. 2 any soul. ND if a soul *sin, and hear the voice of a people of the land. > swearing, and is a witness, whether he b 1 Ki. 8:31. » lips to do evil, or to do good, whatsoever 1 Pr 29.24. be that a man shall pronounce with an oath, reach to ing first, and ! wring off his head from his offering, according to the manner: and he knoweth of it,” that is, ‘when he recollects it, then he shall confess and bring his trespass-offering, a lamb; or if not able to do that, two pigeons; or if it be at a time when pigeons are scarce and dear, then an offering of fine flour, as specified.” This seems sufficient to can the nature of the offences here meant, and to show from what a heavy yoke the Jews were delivered, who embraced the gospel.

Let us “stand fast, therefore, in the liberty wherewith Christ hath made us free; and be not entangled again with the yoke of bondage.” ((Galatians 5)) We add to this the first seven verses of the sixth chapter, partly because they belong to the same subject, and partly because they are added to it in the best editions of the Hebrew Bible. They relate to two cases of fraud and falsehood. The one is, that of dishonestly withholding any article intrusted to our care; and the other, appropriating to our own use the lost goods of our neighbour, which we may have bailey found. The former admits of no palliation; but the latter is by some considered justifiable, though not by the law of God. ((Exodus 23:4). (Deuteronomy 21:2).) Nor is it consistent with the practice of the wiser heathen. One of Solon’s laws is, ‘Take not up what you laid not down;” and the Roman lawyers held, that he who found any property, and applied it to his own use, (at least without due inquiry,) was a thief.

Notes on the verses

Ver. 27. Common people.—[Heb. People of the land.—Am haaretz; that is any individual who was not a priest, king, or ruler, among the people; an ordinary person; any of these having transgressed, was obliged to bring a lamb or kid, the ceremonies being nearly the same as in the preceding cases.]—Bagster.

Ver. 1. Voice of swearing.—Kol alah, rather, “the voice of adjuration,” for this does not relate to the duty of informing against the man swearer, but to the case of a person who, being adjured by the civil magistrate to answer upon oath, refuses to declare what he knows upon the subject—such a one shall bear his iniquity—shall be considered as guilty in the sight of God of the transgression which he has endeavoured to conceal, and must expect to be punished for hiding the iniquity with which he was acquainted.

A similar law anciently existed in other countries. Thus Plato says, that he who knew of a crime, and did not prosecute the person who committed it, let him be subject to the same punishment.]—Bagster.

Ver. 4. If a soul swear.—This relates to rash oaths or vows, which a man may be afterwards unable, or which it would have been sinful, to perform.—

Ver. 6. Trespass offering.—It is remarkable, that in this and the following verse, the sacrifice offered is indifferently called asham, a trespass-offering, and chattath, a sin-offering; yet these differ in several respects. Sin-offerings were sometimes offered for the whole congregation; trespass-offerings never, but only for particular persons. Bullocks were sometimes used for sin-offerings, never for trespass-offerings.

The blood of the sin-offerings was put on the horns of the altar, that of the trespass-offerings was only sprinkled round the bottom of the altar. The sin-offering seems to have been for the expiation of offences committed in matters of religion, from a mistake or inadvertence respecting the law; but the trespass-offering was required for the casual deviations from the ritual law, when well known, or for crimes against moral precepts, implying injustice to man.]—Bagster.

1 The trespass-offering for sins done wittingly. 8 The law of the burnt-offering, 14 and 19 The offering at the consecration of a priest. 24 The law of the meat-offering. The sin-offering. NP the Lord spake unto Moses, saying, 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