Levítico 5
David Guzik · Citado em PreceptAustin
Levítico 5
Guzik - It wasn't enough to merely not tell lies. God also required His people to make the truth known, so even if one merely knew about a lie, they were responsible to make the truth known. If he does not tell it, he bears guilt: Therefore it was the duty of someone who was a witness to come forward and tell the truth about the matter. 'In Israel all the people were to be involved in seeing that justice was done. Not to witness was a sin.' (Harris) We can say that the same principle applies to our witness of Jesus Christ. It isn't enough that we refrain from actively denying Jesus or lying about our relationship with Him. We must also take every opportunity to tell the truth about Jesus. Bush - We are not to account our duty discharged merely by avoiding sin ourselves; we are bound to use our utmost endeavors to prevent it in others, and not to shrink from the responsibility or odium of bearing public testimony against it. Especially does this apply to such sins as brought dishonor upon the holy name of God. A man may be patient in regard to wrongs done to himself, but not in regard to those that are done to the Most High. (Notes, Critical and Practical, on the Book of Leviticus) Ryrie - Lev 5:1-4 Three examples of sins (all unpremeditated) requiring a sin offering are given. The first is that of withholding evidence when called upon to testify: a public adjuration to testify; i.e., a summons to testify. Lev 5:2-3 give the case of accidental ceremonial defilement by contact with an unclean animal or man. The third example is that of being unable to fulfill a rash vow (Lev 5:4). Dr William Barrick - Principles Involved in the Old Testament Sacrificial System (Reference) 1. Old Testament sacrifices were to be offered by believers only. Those believers were indoctrinated and obedient (i.e., they exhibited right teaching and right behavior). ◆ Israelite believers: Leviticus 1:2-3-note; Lev 2:1-note ◆ Foreign believers: Leviticus 17:8-note; Lev 22:18, 25-note; Numbers 15:14-16; Isaiah 56:6-8 2. Old Testament sacrifices were to be the outward demonstration of a vital faith. Without faith the sacrifices were worthless (cf. Hebrews 11:4-note). ◆ 1 Samuel 15:22-23 ◆ Psalm 51:15-19-note ◆ Isaiah 1:11-15-note ◆ Micah 6:6-8-note 3. Old Testament sacrifices did not save from sin nor forgive sins. The Levitical sacrifices included no provision for the sinful nature of mankind. The animal sacrifices were insufficient to atone for the sins of human beings—only a human life could atone for a human life. ◆ Compare Leviticus 1:3-note with Psalm 49:5-9-note. ◆ Galatians 3:10-14 ◆ Hebrews 10:1-18-note ◆ 1 Peter 1:18-19-note 4. Old Testament sacrifices did not take care of every sin—especially willful, defiant sin. Many sins required capital punishment—no sacrifice would avail for such sin. (Note: That no sacrifice was available for capital offenses does not mean that God did not or could not forgive capital offenses. The legal consequences required death. Such consequences should not be confused with one's ultimate spiritual relationship to God.) ◆ Leviticus 24:10-23-note ◆ Numbers 15:30 5. Old Testament sacrifices had fellowship with God as their chief object. They outwardly symbolized forgiveness for sins, which resulted in continued communion with the covenant-keeping God of Israel. ◆ Exodus 29:42-43; 30:36 6. Old Testament sacrifices declared, emphasized, and magnified sin and its consequences. ◆ Romans 3:19-20-note; Ro 5:20a-note; Ro 7:5-11-note ◆ Galatians 3:21-22 7. Old Testament sacrifices declared, emphasized, and magnified God's holiness, righteousness, love, grace, mercy, and sovereignty. ◆ Psalm 119:62-note ◆ Nehemiah 9:13 ◆ Matthew 23:23 ◆ Romans 7:12-note 8. Old Testament sacrifices demonstrated that there was no totally independent access to God for the Old Testament believer under the Mosaic legislation. ◆ Hebrews 9:8-10-note 9. Old Testament sacrifices demonstrated that God's desire with regard to the giving of His people did not go beyond their normal ability. The sacrificial objects (cattle, sheep, goats, doves; flour, oil, wine, and frankincense) were all immediately available to the individual Israelite. God did not require that His people bring something exotic or beyond their normal means. He did not require them to extend themselves to the point of either economical discomfort or disaster. ◆ 1 Corinthians 16:2 ◆ 2 Corinthians 8:1-24 through 2Cor 9:1-27 10. Old Testament sacrifices emphasized the ministry of the priesthood. ◆ Leviticus 1:9-note; Lev 2:8-note; Lev 4:20-note; Lev 6:6-note ◆ Hebrews 5:1-note-Through Heb 10:1-25-note ◆ 1 Peter 2:5-note 11. Old Testament sacrifices involved the recognition of God's covenant with His people. ◆ Leviticus 2:13-note ◆ Psalm 50:5, 16-note 12. Old Testament sacrifices were commanded by God for the maintenance of the priesthood. The covenant community provides for those who minister. ◆ Leviticus 7:34-35-note ◆ Nehemiah 13:5 ◆ Malachi 3:8-10-note William MacDonald Notes on Leviticus 5:1-13 - The first 13 verses of this chapter seem to describe the trespass offering (see Lev 5:6), but it is generally agreed that these verses have to do with two additional grades of sin offering. The reason for not treating them with the trespass offering is that there is no mention of restitution, which was an important part of the trespass offering. (However, it is freely admitted that verses 1-13 are closely linked to both the sin and trespass offerings.) Instead of dealing with various classes of people, these offerings have to do with differing types of sins: Verse I describes a man who has knowledge of a crime, and yet refuses to testify after hearing the high priest or judge put him under oath (the voice of swearing or adjuration). As a Jew living under the Law, Jesus testified when the chief priest put Him under oath (Matt. 26:63, 64). Lev 5:2 deals with the defilement which a Jew contracted by touching a dead body, even if he did not know it at the time. Verse 3 describes the uncleanness contracted by touching a person with leprosy, a running sore, etc. Lev 5:4 has to do with the making of rash oaths or promises which one later finds he cannot fulfill. The Offering Itself: There were three types of offerings for these sins, depending upon the ability of the offerer to pay: a female lamb or goat—for a sin offering (Lev 5:6); two turtledoves or two young pigeons—one for a sin offering and the other for a burnt offering (Lev 5:7); the tenth part of an ephah of fine flour (Lev 5:11). (No frankincense or oil.) This put the sin offering within reach of the poorest person. Likewise, no one is excluded from forgiveness through Christ, The question arises in Lev 5:11-13, “How can a meal offering serve as a sin offering to make atonement for sin when we know that without the shedding of blood is no remission” (Heb. 9:22)? The answer is that it was offered on top of a fire offering on the altar (which did have blood), and this gave the meal offering the value of a blood sacrifice. Duties Of The Offerer: He first of all confessed his guilt (Lev 5:5), then brought his offering to the priest (Lev 5:8). Duties Of The Priest: In the case of the female lamb or goat, he offered it in accordance with the instructions for a sin offering in Lev 4. If the offering was two birds, he first offered one bird as a sin offering, wringing its neck, sprinkling some blood on the side of the altar, and draining out the rest at the base of the altar (Lev 5: 8, 9). He next offered the other bird as a burnt offering, burning it completely on the brazen altar (Lev 5:10). If the offering was fine flour, the priest took a handful of it and burned it on the altar of burnt offering. He burned it over other offerings involving the shedding of blood, thus giving it the character of a sin offering (Lev 5:12). Distribution Of The Offering: The Lord’s portion consisted of whatever was burned on the altar. The priest was entitled to whatever was left (Lev 5:13). William MacDonald Notes on Leviticus 5:14—6:7 - The trespass offering is taken up in Lev 5:14—6:7. The distinctive feature of this offering is that restitution had to be made for the sin committed before the offering was presented (Lev 3:16). There were several types of sin for which an offering had to be made. Trespass against God: Withholding front the Lord that which rightly belonged to Him—tithes and offerings, consecration of first fruits or of the firstborn, etc. (Lev 5:14). Unwittingly committing some act forbidden by the Lord (Lev 5:17). and presumably an act that required restitution. “In cases where it was not possible to know whether another had been wronged, the scrupulously devout Israelite would still offer a guilt offering by itself.” Trespass against man: Dealing falsely with one’s neighbor in a matter of deposit or bargain or robbery or oppression (6:2). Finding a lost article and swearing to a lie about it (Lev 6:2). A trespass offering was also required in the case of immorality with a slave girl who was engaged (19:20-22), the cleansing of a leper (14:10-14), and the defilement of a Nazarite (Num. (Lev 6:12). The Offering Itself: A ram without blemish (Lev 5:15, 18; 6:6) or a male lamb in the ease of a leper (Lev 14:12) or a Nazarite (Num. 6:12). Duties Of The Offerer: In the case of a trespass against God, he first brought the restitution to the priest, with 20 percent added. Then he brought the animal to the priest at the entrance to the tabernacle court, presented it to the Lord, placed his hand on its head, and killed it. He also removed the fat, fat tail, kidneys, and caul. The procedure was the same in the case of a trespass against a neighbor. In both instances, the offerer had to pay the 20 percent penalty, reminding him that sin is unprofitable and costly. Duties Of The Priest: He sprinkled the blood around the brazen altar (Lev 7:2); he then burned the fat, the fat tail (rump), the kidneys, and the caul upon the altar (Lev 7:3, 4). Distribution Of The Offering: The Lord’s portion was that which was burned upon the altar (Lev 7:5). The officiating priest received the skin of the ram (7:8). All the priests shared the meat of the animal as food (Lev 7:6). The offerer had no part in the sin or trespass offerings. As has been mentioned, the person bringing a trespass offering was seeking to make amends for some action of his that had caused loss or damage to someone else. Symbolically, the trespass offering points to that aspect of the work of Christ by which He restored “that which He took not away” (Psa. 69:4b). Through man’s sin, God was robbed of service, worship, obedience, and glory. And man himself was robbed of life, peace, gladness, and fellowship with God. As our trespass offering, the Lord Jesus not only restored what had been stolen through man’s sin, but He added more. For God has received more glory through the finished work of Christ than if sin had never entered the world. And we are better off in Christ than we ever could have been in unfallen Adam. Aside He threw His most divine array, And veiled His Godhead in a robe of clay; And in that garb did wondrous love display. Restoring what He never took away. Leviticus 5:2 'Or if a person touches any unclean thing, whether a carcass of an unclean beast or the carcass of unclean cattle or a carcass of unclean swarming things, though it is hidden from him and he is unclean, then he will be guilty. touch: Lev 7:21 11:24,28,31,39 Nu 19:11-16 Deut 14:8 Isa 52:11 Hag 2:13 2Co 6:17 hidden: Lev 5:4,17 Ps 19:12 Lk 11:44 and guilty: Lev 5:17 4:13 Leviticus 5 Resources - Multiple Sermons and Commentaries If...then - Touches > guilty. Touches any unclean thing - This made the person unclean. and the phrase though it is hidden signifies that his uncleanness is accidental. Harrison - The second offence involved contact with either unclean animals or persons. The description of clean and unclean animal species occurs in Leviticus 11, while the next four chapters deal with instances of human uncleanness. (Ibid) Unclean (02931)(tame) means "foul" in a ritual sense, ceremonially polluted or impure according to God's holy standard and is translated here in Lxx with akathartos. which describes anything that makes "dirty," which adulterates or corrupts, and in the NT speaks especially of moral or ethical uncleanness, which is surely one of the NT truths toward which this OT "shadow" was pointing! Carcass of an unclean beast - Bonar writes "Through inadvertency (unintentionally) a man might touch a carcass of an unclean beast the term used for the sort of animals most commonly met with in every-day work. These are noticed first, as it was most likely they would oftenest meet with them. Then cattle in the fields or forests. Lastly, creeping things, such as the weasel, the mouse, or the lizard (Lev 11:30). Thus there is a gradation, greater, middle, and smallest; as if to say to us, that any degree of pollution is offensive to a pure and holy God. A true Israelite ought to keep completely free from all that defiles, however trifling, in the eye of the world. Whatever sin God's eye rests on, that is the sin which the man of God abhors. The man after God's own heart prays, "Cleanse thou me from secret faults." (Ps. 19:12.) And, in reference to its being hidden, yet still chargeable upon the sinner, he exclaims, 'Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.' (Ps 90:8.) Here, too, we learn that sin is the transgression of the law. (1John 3:4.) It is not merely when we act contrary to the dictates of conscience that we sin; we may often be sinning when conscience never upbraids us. The most part of a sinner's life is spent without any check on the part of conscience—that being dead and corrupt, fallen and depraved, responding to the man's lusts, rather than to the will of God (Eph 2:1). Hence it is said here, that though it be hidden from him, he shall be unclean. He is guilty, though his conscience did not warn him of the guilt contracted. Awful truth! We know not what we do! (Leviticus 5 Sin Offering for Sins for Inadvertency) Guilty (asam) means to offend or to be held guilty. Swarming (08318) (sherets) is a masculine noun which means creeping (especially but not always on the belly). A creature that crawls or swarms (insects, small animals, fish, Lev 11:10). The Septuagint translates it here with the word bdelugma (from bdeo = to stink) which describes that which is foul, extremely detested or disgusting, or abominable (used of the antichrist in Mt 24:15! Bdelugma is also used in Lev 20:13 where it speaks of homosexuality!) Sherets - 15v - insects(3), swarming thing(3), swarming things(5), swarms(1), teeming life(2), teeming things(1). Genesis 1:20 Then God said, "Let the waters teem with swarms (Lxx = herpeton = that which crawls = serpent, reptile) of living creatures, and let birds fly above the earth in the open expanse of the heavens." Genesis 7:21 All flesh that moved on the earth perished, birds and cattle and beasts and every swarming thing (Lxx = herpeton = that which crawls = serpent, reptile) that swarms upon the earth, and all mankind; Leviticus 5:2 'Or if a person touches any unclean thing, whether a carcass of an unclean beast or the carcass of unclean cattle or a carcass of unclean swarming things, though it is hidden from him and he is unclean, then he will be guilty. Leviticus 11:10 'But whatever is in the seas and in the rivers that does not have fins and scales among all the teeming life of the water, and among all the living creatures that are in the water, they are detestable things to you, (Of the water creatures, those without scales were unclean to Israel for food.) 20 'All the winged insects that walk on all fours are detestable to you. 21 'Yet these you may eat among all the winged insects which walk on all fours: those which have above their feet jointed legs with which to jump on the earth. 23 'But all other winged insects which are four-footed are detestable to you. 29 'Now these are to you the unclean among the swarming things which swarm on the earth: the mole, and the mouse, and the great lizard in its kinds, 31 'These are to you the unclean among all the swarming things; whoever touches them when they are dead becomes unclean until evening. 41 'Now every swarming thing that swarms on the earth is detestable, not to be eaten. 42 'Whatever crawls on its belly, and whatever walks on all fours, whatever has many feet, in respect to every swarming thing that swarms on the earth, you shall not eat them, for they are detestable. 43 'Do not render yourselves detestable through any of the swarming things (Lxx = herpeton = that which crawls = serpent, reptile) that swarm; and you shall not make yourselves unclean with them so that you become unclean. 44 'For I am the LORD your God. Consecrate yourselves therefore, and be holy, for I am holy. And you shall not make yourselves unclean (tame) with any of the swarming things (Lxx = herpeton = that which crawls = serpent, reptile) that swarm on the earth. Leviticus 22:5 or if a man touches any teeming things Lxx = herpeton = that which crawls = serpent, reptile) by which he is made unclean, or any man by whom he is made unclean, whatever his uncleanness; Deuteronomy 14:19 "And all the teeming life with wings are unclean to you; they shall not be eaten. Guzik - The cleansing of the sin offering was also necessary when a person became ceremonially unclean through touching any unclean thing. There were several things that might make a person ceremonially unclean. These included touching the carcass of an unclean animal or a person who was already ceremonially unclean. The sin offering was a remedy for this uncleanness. Leviticus 5:3 'Or if he touches human uncleanness, of whatever sort his uncleanness may be with which he becomes unclean, and it is hidden from him, and then he comes to know it, he will be guilty. uncleanness: Lev 12:1-13:59 15:1-33 22:4-6 Nu 19:11-16 Leviticus 5 Resources - Multiple Sermons and Commentaries Then it becomes known to him - When convicted of sin, he now has a responsibility to offer an appropriate sacrifice. Knowing he is unclean and failing to offer sacrifice would only worsen his relationship with Yahweh. James alludes the idea of clean and unclean as it relates to NT saints writing that "This is pure and undefiled religion in the sight of [our] God and Father, to visit orphans and widows in their distress, [and] to keep oneself unstained (aspilos) by the world." (Jas 1:27) Uncleanness (02932)(tumah [see also another study] from tame = to be or become unclean or defiled, used here in Lev 5:3) is a feminine noun which means foulness, dirtiness, filthiness and in this context is want of ritual or ceremonial purity. Tumah can describe ceremonial uncleanness for a violation of a standard of covenant. In Ezek 24:11, tumah speaks of dross ("filthiness" - Lxx - akatharsia - literally worthless material, waste, figuratively moral uncleanness - 1Th 2:3-note), the he scum or extraneous matter of metals, thrown off in the process of melting. (Ed: This picture makes me think of God's refining discipline [paideia] wherein He "heats up" our life in order to remove the impurities and dross - end result = peaceful fruit of righteousness - Heb 12:11-note). In Zech 13:2 tumah speaks of a demon or "unclean (Lxx - akathartos) spirit." Note that the NIV translates Zec 13:2 as "spirit of impurity" implying not a demon, but an attitude of sin and rebellion. Tumah speaks of the "uncleanness of a woman in her impurity." (Ezek 36:17, Lev 15:25, 26, 30, 18:19) Tumah describes sexual "uncleanness" in Nu 5:19. In Leviticus tumah was serious as it made a person guilty of sin and it could even result in them being cut off from the congregation (Lev 7:20, 21)! The good news is that at least in some instances, God provided a way for a man to be "cleansed from his uncleanness." (Lev 14:19) Septuagint (Lxx) translates tumah with akatharsia which in the NT speaks of moral uncleanness in thought, word, or deed. The term is graphic as it literally refers to filth or refuse! Woe! When we are tempted by the lusts of the flesh, the "bait" may look beautiful but it is deceptive and hides the truth that it is filthy and refuse in God's sight! God, emblazon this image on the eyes of our heart for the sake of your glory and the Name of Jesus. Amen. Akatharsia is used in Eph 5:3-note in context of sexual immorality and the practice of this filth as one's lifestyle will end in destruction in hell! (Eph 5:5-note, cp Jesus' strong warning - Mt 5:27-30-note) Tumah - 31v - translated in NAS as filthiness(4), impure(2), impurities(3), impurity(3), unclean(1), unclean thing(3), uncleanness(20). Leviticus 5:3 'Or if he touches human uncleanness, of whatever sort his uncleanness may be with which he becomes unclean, and it is hidden from him, and then he comes to know it, he will be guilty. Leviticus 7:20 'But the person who eats the flesh of the sacrifice of peace offerings which belong to the LORD, in his uncleanness, that person shall be cut off from his people. 21 'When anyone touches anything unclean (tumah), whether human uncleanness (tumah), or an unclean (uses root word - tame) animal, or any unclean (uses root word - tame) detestable thing, and eats of the flesh of the sacrifice of peace offerings which belong to the LORD, that person shall be cut off from his people.'" Leviticus 14:19 "The priest shall next offer the sin offering and make atonement for the one to be cleansed from his uncleanness. Then afterward, he shall slaughter the burnt offering. Leviticus 15:3 'This, moreover, shall be his uncleanness in his discharge: it is his uncleanness whether his body allows its discharge to flow or whether his body obstructs its discharge. Leviticus 15:25 'Now if a woman has a discharge of her blood many days, not at the period of her menstrual impurity, or if she has a discharge beyond that period, all the days of her impure discharge she shall continue as though in her menstrual impurity; she is unclean. 26 'Any bed on which she lies all the days of her discharge shall be to her like her bed at menstruation; and every thing on which she sits shall be unclean (tame), like her uncleanness (tumah) at that time. 30 'The priest shall offer the one for a sin offering and the other for a burnt offering. So the priest shall make atonement on her behalf before the LORD because of her impure discharge.' Ryrie comments on Lev 15:25-30 - These verses deal with a kind of discharge not connected with a woman's menstrual period. A sin and a burnt offering were required. Leviticus 15:31 "Thus you shall keep the sons of Israel separated (Hebrew - nazar - root of Nazarite) from their uncleanness, so that (terms of purpose or result - so that, in order that, that, as a result) they will not die in their uncleanness by their defiling My tabernacle that is among them (cp "the LORD's holy things" in Lev 5:15)." Leviticus 16:16 (Context = Day of Atonement ~ "Yom Kippur") "He shall make atonement for the holy place, because of the impurities of the sons of Israel and because of their transgressions in regard to all their sins; and thus he shall do for the tent of meeting which abides with them in the midst of their impurities. (Ed: Interesting statement - "the tent of meeting" was God's presence among them and it was there even "in the midst of their impurities." Is this not great mercy, that He does not immediately withdraw from us when we sin -- it would certainly be His right because of His perfect holiness and abhorrence of impurities! How great are the lovingkindnesses of our God! Lam 3:20-24) 19 "With his finger he shall sprinkle some of the blood on it seven times and cleanse it, and from the impurities of the sons of Israel consecrate it. Leviticus 18:19 'Also you shall not approach a woman to uncover her nakedness during her menstrual impurity. Leviticus 22:3 "Say to them, 'If any man among all your descendants throughout your generations approaches the holy gifts which the sons of Israel dedicate to the LORD, while he has an uncleanness, that person shall be cut off from before Me; I am the LORD. 5 or if a man touches any teeming things by which he is made unclean, or any man by whom he is made unclean, whatever his uncleanness; Numbers 5:19 'The priest shall have her take an oath and shall say to the woman, "If no man has lain with you and if you have not gone astray into uncleanness, being under the authority of your husband, be immune to this water of bitterness that brings a curse; Numbers 19:13 'Anyone who touches a corpse, the body of a man who has died, and does not purify himself, defiles the tabernacle of the LORD; and that person shall be cut off from Israel. Because the water for impurity was not sprinkled on him, he shall be unclean; his uncleanness is still on him. Judges 13:7 "But he said to me, 'Behold, you shall conceive and give birth to a son, and now you shall not drink wine or strong drink nor eat any unclean thing, for the boy shall be a Nazirite to God from the womb to the day of his death.'" 14 "She should not eat anything that comes from the vine nor drink wine or strong drink, nor eat any unclean thing; let her observe all that I commanded." 2 Samuel 11:4 David sent messengers and took her, and when she came to him, he lay with her; and when she had purified herself from her uncleanness, she returned to her house. 2 Chronicles 29:16 So the priests went in to the inner part of the house of the LORD to cleanse it, and every unclean thing which they found in the temple of the LORD they brought out to the court of the house of the LORD. Then the Levites received it to carry out to the Kidron valley. Ezra 6:21 The sons of Israel who returned from exile and all those who had separated themselves from the impurity of the nations of the land to join them, to seek the LORD God of Israel, ate the Passover. Ezra 9:11 which You have commanded by Your servants the prophets, saying, 'The land which you are entering to possess is an unclean land with the uncleanness of the peoples of the lands, with their abominations which have filled it from end to end and with their impurity. Lamentations 1:9 Her uncleanness was in her skirts; She did not consider her future. Therefore she has fallen astonishingly; She has no comforter. "See, O LORD, my affliction, For the enemy has magnified himself!" Ezekiel 22:15 "I will scatter you among the nations and I will disperse you through the lands, and I will consume your uncleanness from you. Ezekiel 24:11 "Then set it empty on its coals So that it may be hot And its bronze may glow And its filthiness may be melted in it, Its rust consumed. 13 "In your filthiness is lewdness. Because I would have cleansed you, Yet you are not clean, You will not be cleansed from your filthiness again Until I have spent My wrath on you. Ezekiel 36:17 "Son of man, when the house of Israel was living in their own land, they defiled it by their ways and their deeds; their way before Me was like the uncleanness of a woman in her impurity. 25 "Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. 29 "Moreover, I will save you from all your uncleanness; and I will call for the grain and multiply it, and I will not bring a famine on you. Comment: These uses of uncleanness in Ezekiel 36 (see commentary) come "full circle" from the accusation by God against Israel in Ezekiel 36:17 to the redemption of Israel in the end times when "all" (actually 1/3 [Zech 13:8] -- but "all" that truly believe in Messiah) are saved by the Deliverer Who comes to Zion (Jerusalem). (See Ro 11:26-27-note) Ezekiel 39:24 (note) "According to their uncleanness and according to their transgressions I dealt with them, and I hid My face from them."'" Zechariah 13:2 "It will come about in that day (this expression of time should always grab our attention and pique our curiosity - What day? We should check the context for clues! It can be very rewarding. See Zech 13:1 for example! This passage has to refer to the end times and so is a prophecy that remains to be fulfilled for Israel - Beloved, God is not FINISHED with Israel as so [too] many in the evangelical world are teaching!)," declares the LORD of hosts, "that I will cut off the names of the idols from the land, and they will no longer be remembered; and I will also remove the prophets and the unclean spirit from the land. Guilty (condemned) (asam) means to be liable for a wrongdoing and sin against a standard (in this case "clean" and "unclean"), and so possibly suffer punishment or recompense for the wrongdoing. The Lxx translates asam with plemmeleo which was used in Greek to describe making a false note in music and figuratively came to mean to do wrong. NET Note - Lev 5:2–3 are parallel laws of uncleanness (contracted from animals and people, respectively), and both seem to assume that the contraction of uncleanness was originally unknown to the person (vv. 2 and 3) but became known to him or her at a later time (v. 3; i.e., 'has come to know' in Lev 5:3 is to be assumed for Lev 5:2 as well). Uncleanness itself did not make a person 'guilty' unless he or she failed to handle it according to the normal purification regulations (see, e.g., 'wash his clothes and bathe with water, and he will be unclean till evening,' Lev 15:5NIV; cf. Lev 11:39–40; 15:5–12, 16–24; Nu 19, etc.). The problem here in Lev 5:2–3 is that, because the person had not been aware of his or her uncleanness, he or she had incurred guilt for not carrying out these regular procedures, and it would now be too late for that. Thus, the unclean person needs to bring a sin offering to atone for the contamination caused by his or her neglect of the purity regulations. Bonar - Again the lesson is enforced, that unconscious as our depraved souls may be of the presence of sin, sin may have polluted us and separated between us and God. We are guarded against the deceitfulness of sin. We need to be told of sin by others. Our coming afterwards to know our sin, may often be by means of our brethren's reproofs, and their quicker discernment of evil. Hence it is written, "Exhort one another daily, while it is called today, lest any of you be hardened through the deceitfulness of sin." (Heb. 3:13-note) Leviticus 5:4 'Or if a person swears thoughtlessly with his lips to do evil or to do good, in whatever matter a man may speak thoughtlessly with an oath, and it is hidden from him, and then he comes to know it, he will be guilty in one of these. evil: Lev 27:2-34 Jos 2:14 9:15 Jdg 9:19 11:31 21:7,18 1Sa 1:11 1Sa 14:24-28 24:21,22 25:22 2Sa 21:7 2Ki 6:31 Ps 132:2-5 Ec 5:2-6 Eze 17:18,19 Mt 14:7,9 Mk 6:23 Ac 23:12 Leviticus 5 Resources - Multiple Sermons and Commentaries Bonar on swears thoughtlessly - More literally, 'If a person swear, blabbing with his lips'—rashly uttering his vow. The careless way of doing even what is right is here condemned. Inconsiderateness is a heinous crime, for the man is appealing to God; and especially so when the thing vowed is evil. The case of man inadvertently swearing to do evil, is a case like Jephtha's. (Jdg 11:30) Jephtha meant good, but it turned out to be evil of a flagrant nature. The clause, 'And it be hid from him,' is equivalent to 'And did not rightly understand the thing about which he swore.' There is a solemn lesson taught us in regard to the mode of doing even right things. Approach the Holy One with fear and reverence. But alas! how plentiful is the flow of hidden sin committed in our dedications to God, or in resolutions to be his, expressed to him in prayer and praise. Even in saying or writing 'God willing' (d.v.) this secret sin may be oftentimes chargeable upon our unconscious souls! Harrison - The third kind of transgression requiring a sin offering was that in which someone pronounced aloud (‘with his lips’) any kind of rash oath (4), without perhaps realizing fully the implications of what was being said. The combination evil … good is an ancient expression denoting totality. Hence the phrase could be translated ‘a rash oath to do anything at all’. Such oaths were not infrequently uttered in the ancient world under the influence of alcoholic beverages, and this would doubtless be the case where someone had to be told by someone else (‘when he comes to know’) of his wrongdoing. The Christian is reminded that the tongue is a powerful instrument (Jas 3:5–6), and is specifically warned against the swearing of oaths in the sermon on the mount (Matt. 5:34–36) and in Christ’s rebukes to the scribes and Pharisees (Matt. 23:16–22). The Lord’s servants must be completely credible and reliable as witnesses for him. Guzik - A careless promise was still a promise before the LORD and had to be observed. If the promise was not kept it had to be atoned for by a sin offering. When he realizes it, then he shall be guilty: When we are aware of our broken vows we must repent of them. It is common to make vows and promises in the Christian that are not kept, and when we see this we must repent and trust in the atoning, covering blood of Jesus to bring forgiveness. Think of these common examples of broken vows: · More time in prayer · More intercession for others · More devotional reading · More intense Bible study · More personal witness · More faithful tithing · Better example to others · More patience with the children · A vow to personal purity in sexual matters It may not be wrong to make such vows. They may be the legitimate expression of a move of the Holy Spirit in a person's life. Yet if the vow is not kept, it must be confessed as sin and repented of. (David Guzik Commentary) Thoughtlessly is the key and is repeated. This means these oaths were uttered without thinking and were flippant, i.e., lacking a proper respect or sense of seriousness. They were spoken rashly, in a reckless manner. Thoughtlessly (0981)(bata) means to speak rashly or without thinking. In a manner marked by undue haste or lack of deliberation or caution. Bata - only 3x in the OT - Psalm 106:33 Because they were rebellious against His Spirit, He (Moses - Ps 106:32) spoke rashly with his lips. Proverbs 12:18 There is one who speaks rashly like (term of comparison which gives us a "picture" of rash speech!) the thrusts of a sword, But (term of contrast marks the striking contrast) the tongue of the wise brings healing. Leviticus 5:5 'So it shall be when he becomes guilty in one of these, that he shall confess that in which he has sinned. confess: Lev 16:21 26:40 Nu 5:7 Jos 7:19 Ezr 10:11,12 Job 33:27 Ps 32:5 Pr 28:13 Jer 3:13 Da 9:4 Ro 10:10 1Jn 1:8-10 Leviticus 5 Resources - Multiple Sermons and Commentaries GUILT CALLS FOR CONFESSION Compare Leviticus 5:5 with 1 John 1:9-note. Proverbs is clear that "He who conceals his transgressions will not prosper, But he who confesses (yadah) and forsakes them will find compassion." (Pr 28:13-note) NET Note - What all the transgressions in Lev 5:1–4 have in common is that the time is past for handling the original situation properly (i.e., testifying in court, following purity regulations, or fulfilling an oath), so now the person has become guilty and needs to follow corrective sacrificial procedures.
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Guzik - The guilt offering was essentially the same procedure used in the sin offering, except that the guilt offering was used when someone had sinned in regard to the holy things. This spoke of some type of desecration of the tabernacle or its associated items. Criswell - In the trespass (also called guilt, reparation, or compensation) offering, which emphasizes the fact that the rights of both God and man had been violated, both sacrifice (to God) and restitution (to fellowman) were necessary. Offenses requiring a trespass offering may be divided into three classes: (1) trespasses against the Lord with respect to the "holy things of the Lord" (Lev 5:15, 16; cf. Lev 22:14; 27:14, 15); (2) the breaking of any of the commandments of the Lord through ignorance (Lev 5:17-19); and (3) deliberate trespasses against the Lord as the result of dealing falsely with one's neighbor (Lev 6:1-7). The only animal permitted for the trespass offering was the ram, except in the case of the leper (Lev 14:12) and the defiled Nazarite (Nu 6:12), which simply called for a male lamb. Harris - 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. Guilt (Trespass) Offering (0817)(asam) is also called guilt, reparation, or compensation offering, and emphasizes the fact that the rights of both God and man had been violated, and that both sacrifice (to God) and restitution (to fellowman) were necessary. Wenham refers to it as the reparation offering (NICOT). The guilt offering was commanded in instances when another party had suffered some deprivation. Asam can connote the deeds which bring about guilt (Ps. 68:21). Asam can also express the condition of being guilty, i.e., the results of the actions as shown in Ge 26:10NIV. In Nu 5:7 asam refers to the restitution that the guilty party was to make to the victim in the case of property damage. Offenses requiring a guilt offering may be divided into three classes: (1) trespasses against the Lord with respect to the "holy things of the Lord" (Lev 5:15, 16; cf. Lev 22:14; 27:14, 15); (2) the breaking of any of the commandments of the Lord through ignorance (Lev 5:17-19); and (3) deliberate trespasses against the Lord as the result of dealing falsely with one's neighbor (Lev 6:1-7). The only animal permitted for the trespass offering was the ram, except in the case of the leper (Lev 14:12) and the defiled Nazarite (Nu 6:12), which simply called for a male lamb. Vine - This specialized kind of sin offering (Lev. 5:7) was to be offered when someone had been denied what was due to him. The valued amount defrauded was to be repaid plus 20 percent (Lev. 5:16; 6:5). Ritual infractions and periods of leprosy and defilement took from God a commodity or service rightfully belonging to Him and required repayment plus restitution. Every violation of property rights required paying full reparation and the restitution price (אֲבַטִּיחַ, 20), percent) to the one violated as well as presenting the guilt offering to God as the Lord of all (i.e., as a feudal lord over all). If the offended party was dead, reparation and restitution were made to God (i.e. given to the priests; Num. 5:5-10). Usually the 'guilt offering' consisted of a ram (Lev. 5:15) or a male lamb. The offerer presented the victim, laying his hands on it. The priest sprinkled its blood around the altar, burned the choice parts on the altar, and received the rest as food (Lev. 7:2-7). When a cleansed leper made this offering, blood from the sacrifice was applied to the man's right ear, right thumb, and right big toe (Lev. 14:14). Eugene Merrill on asam - The term is used for the guilt offering in Lev. 5; 6:10; 7; 14; 19:21, 22. Outside Leviticus it is a relatively rare term used for this particular offering only in the verses listed above. It is the term used by the Philistines for the restitution they sought to make for removing the ark from Israel (1Sa 6:3, 4, 8,17). In Lev. 14:12 this blood offering allowed the person to once again be part of the "kingdom of priests, a holy nation" (Ex 19:6) from which he had been "expelled" due to his contamination. A main purpose of the guilt offering was to make atonement for desecration of the LORD'S "holy things". It is associated here with the re-consecration of the LORD'S "holy people." The entire process employed here is reminiscent of the ritual enacted at the consecration of the Aaronic priests (Lev. 8:22-30). Swanson - 1. guilt offering, i.e., an atoning sacrifice (Lev 5:15b); 2. guilt, i.e., liability to a standard, with some implication of punishing consequences (Ge 26:10); 3. penalty, i.e., a thing which must be forfeited in a judicial decision (Lev 5:6, 7, 15; 5:25); 4. damage, i.e., the result of a wrong that is committed against another (Nu 5:7, 8) (Semantic Domains) Asam translated in NAS as guilt (2), guilt offering (38), guilt offerings (1), guilty deeds (1), sin (1), wrong (3). Asam - 41v - Ge 26:10; Lev 5:6-7, 15-16, 18-19; 6:6, 17; 7:1-2, 5, 7, 37; 14:12-14, 17, 21, 24-25, 28; 19:21-22; Num 5:7-8; 6:12; 18:9; 1Sa 6:3-4, 8, 17; 2Kgs 12:16; Ps 68:21; Pr 14:9; Isa 53:10; Jer 51:5; Ezek 40:39; 42:13; 44:29; 46:20 Asam is used by Isaiah to describe the sacrifice of the Messiah Isa 53:10 But the LORD was pleased To crush Him, putting [Him] to grief; If He would render Himself [as] a guilt offering (asam), He will see [His] offspring, He will prolong [His] days, And the good pleasure of the LORD will prosper in His hand. Eugene Merrill - This word (asam) is used in Isa. 53:10 where the suffering servant has the LORD "make his life a guilt offering." He became a "guilt offering" because he was estranged, desecrated, and removed from the nation. (Bible Knowledge Word Study) According to your valuation in silver by shekels, in terms of the shekel of the sanctuary, for a guilt offering - Some see this as allowing one to present the guilt offering in terms of money rather than a rather. Others see the money as a reference to the value of the ram offered. For example
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Guzik on unaware - If someone desecrated the holy things of the tabernacle, 'I didn't know' was not an acceptable excuse. They had to still make sacrifice to atone for their sin. Ignorance can be sin. It is no excuse; often it is sin and must be atoned for. In the guilt offering described in Lev 5:15-16, the offense was known, but in Lev 5:17-19, the offender does not know he has done wrong. Wenham explains "This then is an instance of a suspected trespass against sacred property, one of the most dreaded sins in antiquity. Someone suspects he has sinned, but does not know exactly how. In his uncertainty he fears the worst, and therefore a reparation offering must be brought, a ram or its equivalent (in money). The gravity of sin dealt with by the reparation offering is demonstrated by the fact that unlike the burnt and purification offerings less valuable animals than rams could not be brought instead. However, since the sin was only suspected, not known, there was no restitution of sacred property involved. This sacrifice served then to pacify oversensitive Israelite consciences. The last clause, He has made reparation to the Lord (v. 19), underlines the assurance of forgiveness already mentioned in the previous verse." If a person - The Hebrew is nephesh meaning "soul" which is translated in the Lxx with psuche means soul or life. Sins (02398)(chata') misses the mark, translated in Lxx with hamartano which also speaks of misses God's mark. He was unaware - Uses the Hebrew verb yada (to know preceded by a negative) and so "has not known" is a more literal translation. The Lxx translates yada with ginosko which means to know by experience. This NET Note - The translation offered here (See NET version above) suggests (as in many other English versions) that the offender did not originally know that he had violated the LORD's commandments, but then came to know it and dealt with it accordingly (cf. the corresponding sin offering section in Lev 5:1–4). Another possibility is that it refers to a situation where a person suspects that he violated something although he does not recollect it. Thus, he brings a guilt offering for his suspected violation Shall bear his punishment - This is more literally "shall bear his iniquity (the word translated "punishment" is 'avon)." The NAS translates avon not as iniquity but as what is the consequence of iniquity, that is, punishment. The NET version has "then he will bear his punishment for iniquity." Pastor Adrian Rogers alludes to the importance of restitution if we are to maintain a clear conscience - You Need to Confess and Forsake Every Known Sin Now, if you, as a Christian, have allowed your conscience as a Christian to become defiled, then you need to confess and forsake every known sin. God's Word says, in Proverbs 28:13-note: "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Proverbs 28:13-note). You cover them, and God will uncover them. You uncover them, and God will cover them. Hallelujah! "He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy" (Proverbs 28:13-note). Get saved, and God—the Holy Spirit of God—will purge your conscience. If you stumble, and fall, and fail, immediately uncover that. Confess it to the Lord. I was in my study yesterday, and I was working on a deadline to get a book to the publisher. I had to put it Air Express. And, I'm sitting there, and Joyce says, "Adrian, come in here, please. I want to ask you something." And, she brought me in there. I said, "Da da da da da," and I was huffy with her—"Da da da da da da da da da"—went back, and sat down, working on a Christian book. And, God said, "Adrian, go tell her you're sorry. Go tell her you were rude, and ask her to forgive you." And, I had to do that. But, friend, the juices started to flow again. The joy was there again. You see, when you try to cover it, or smother it, all you do is just harden your heart. You've got to keep your heart tender toward the Lord. "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness" (1 John 1:9). And, you need to ask forgiveness—to have a clean conscience—to any one that you've wronged—not only to God, but to others. Matthew 5:23, 24: "Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;"—not if you have anything against him; if he's got anything against you—"leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift" (Matthew 5:23-24-note). Or, if there's somebody, on the other hand, that you need to get forgiveness from, or somebody that you need to give forgiveness to, our Lord says, in Matthew 6:14, 15: "For if you forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Matthew 6:14-15-note). And, if possible, you need to make restitution. If you've done somebody wrong, and it's in your hand to make restitution, you need to do it. Listen to Numbers 5:6, 7: "Speak unto the children of Israel, when a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty; then they shall confess their sin which they have done: and he shall recompense his trespass with the principle thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed" (Numbers 5:6-7). Make restitution. That's why Zacchaeus said, "Lord, if I've defrauded any man, I'll restore to him fourfold" (Luke 19:8). Make restitution. When I was a little boy, we had a roomer living with us—a woman. She was a roomer who rented a room in our house. I was a little fellow. I don't even think I'd started school yet. But, I went into her room. And there, on her dresser, I saw some Indianhead pennies, and I took them. When I got to be a grown man, I got saved. God, by His grace, saved me. I was a teenage boy, when I was saved, really. But, one day, I was praying, and, the Lord said, "You're a thief." "Well, God, you forgave me." "I know, but have you ever written to Vera, and told her that you stole from her, and asked her to forgive you, and to make restitution?" I realized I hadn't. It was the hardest and yet the sweetest thing I'd done in a long time—just to sit down, and say, "I went into your room, took something that was yours, and I'm sorry. Here's some money. I hope it's enough to cover the value of those antique coins. But, I'm so sorry." That was, in a way, embarrassing, but so sweet, so sweet—to have a conscience devoid of offense toward God, toward man. And, when that happens, they can say anything they want about you, but you say, "It's all right. There is nothing between my soul and the Savior, nothing between my soul and my mate." And, friend, that is a powerful way to live. What joy, what strength! And, if, today, that warning system is saying to you, "Pull up! Pull up! Pull up!" don't switch it off. Listen to it. If you don't, you may make shipwreck. (From his sermon "How to Have a Good Conscience" on 1 Timothy - see abstract here) Leviticus 5:18 He is then to bring to the priest a ram without defect from the flock, according to your valuation, for a guilt offering. So the priest shall make atonement for him concerning his error in which he sinned unintentionally and did not know it, and it will be forgiven him. he: Lev 5:15,16 for a trespass: Lev 6:6 1Ti 2:5,6 priest: Lev 5:16 1:4 4:20 6:7 Leviticus 5 Resources - Multiple Sermons and Commentaries It will be forgiven- For main discussion see Leviticus 4:20 Comment Forgiven (05545)(salach or see another study) means to pardon and is translated in the Lxx with the verb aphiemi which means to send off or away, to let go and then to cancel or forgives debts or sin. Forgiveness in Leviticus (10x in 10v) - Lev 4:20, 26, 31, 35, 5:10, 13, 16, 18, 6:7, 19:22 Norman Geisler - Was the sacrifice to be brought to the priest or to the Lord? PROBLEM: Leviticus 5:15 instructs that one 'bring to the Lord an offering.' But a few verses later it says to 'bring it to the priest' (v. 18). SOLUTION: It was brought to the priest to be offered to the Lord. In Israel, the priests were the representatives of the people to God, as prophets were God's representatives to the people. (When critics ask : a popular handbook on Bible difficulties) Leviticus 5:19 "It is a guilt offering; he was certainly guilty before the LORD." Ezra 10:2 Ps 51:4 Mal 3:8 2Co 5:19-21 Leviticus 5 Resources - Multiple Sermons and Commentaries KJV - It is a trespass offering: he hath certainly trespassed against the LORD. Henry