Levítico 5
G. Campbell Morgan · Citado em PreceptAustin
Levítico 5
Morgan - The first seven chapters of Leviticus are devoted to describing the sacrifices and offerings of the ancient Israelites. These were the sacrifices to be offered on the altar just inside the gateway of the Tabernacle. If you remember from our series of studies last year on the Tabernacle, that altar just inside the gate of the Tabernacle represented the cross of Christ. Every day, opportunity was given for the Israelites to come and, with the assistance of the priests, to offering sacrifices and burnt offerings on that altar near the entrance of the Tabernacle, and those sacrifices all represented the One who would later die on the cross. There were five basic kinds of sacrifices, and they are described for us here in Leviticus 1-5. You have: · The Burnt Offering in Leviticus 1 · The Grain Offering in Leviticus 2 · The Peace Offering in Leviticus 3 · The Sin Offering in Leviticus 4 · The Trespass Offering in Leviticus 5 In Leviticus 6-7, these five offerings are reviewed with some additional instructions given. That is the content of Leviticus 1-7. Do you see how important this is? Do you see how significant these offerings are? They were designed by God to teach us five different truths about the great coming One who would offer Himself on the cross for our sins. They are prophetic in nature. They are Messianic. They teach us about the sacrifice our Savior made for you and me. Who would not want to study these offerings and thus learn of Christ? (All on the Altar) Harrison explains that "These verses deal with three types of transgression, the first of which is a rather special case involving a person who is reluctant to divulge information about a misdemeanor that he has observed, or heard about from another source. Though the verse says nothing about inadvertence, the offence is evidently treated as a sin of ignorance. A person who found himself in such a situation could not assume that the mere offering of a sacrifice would remove the guilt that had been incurred through interfering with the processes of justice. He had first to confess his sin (Lev 5:5) and then make appropriate restitution (Lev 6:5). The phrase he shall bear his iniquity is in effect an official pronouncement of guilt. The public adjuration was frequently known as ‘the curse’ (Heb. ’ālâ), presumably because it consisted in part of a solemn denunciation of any witness who continued to be silent about the matter. Scriptural instances of persons who kept their own counsel until placed under some kind of adjuration included Achan (Josh 7:19), Micah (Jdg. 17:2), a blind man (Jn 9:24) and Jesus himself (Mt. 26:63). Being a true and faithful witness was an important consideration under the old covenant (cf. Ex 20:16), since individual integrity and communal justice depended so much upon it. (Leviticus: an introduction and commentary: Tyndale Old Testament Commentaries) If...if...then - A conditional promise - not of good but of guilt! Gal 6:1-2 Brethren, even if a man is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; [each one] looking to yourself, lest you too be tempted. Bear one another's burdens, and thus fulfill the law of Christ. His guilt - The Hebrew word is 'avon which means iniquity but in some contexts such as the present one also refers to the consequence that results from the iniquity (i.e., that person is guilty of the iniquity). We see a similar sense in Lev 5:17; 7:18; 10:17; 17:16, 20:17, 19, Nu 5:31. In Lev 18:25 the NAS goes one step further in rendering 'avon as the punishment on the land (cp "punishment for guilt" in Lev 22:16). In Lev 26:40 we see that if Israel confesses its 'avon (tantamount to "unfaithfulness") then (Lev 26:41-42) God will remember His covenant with their forefathers (referring to the Abrahamic Covenant). In the end times, Israel will "lay hold" of this covenant promise and confess and repent and be saved (Zech 12:10, Ro 11:26-27-note). Andrew Bonar - THE meaning is, 'If a person sin in this respect,' viz., that he hear the oath of adjuration (a solemn oath) administered by the judge, and is able to tell, having either seen or otherwise known the matter about which he is to testify: if such a man does not tell all he knows, he shall be reckoned guilty of a sin....The sins mentioned in this chapter are chiefly sins arising from negligence—sins which might have been avoided, had the person been more careful. The case of the witness in ver. 1, is one where the person omitted to tell particulars which he could have told, or else, through carelessness, misstating some things. Let us learn the breadth of God's holy law! Not a tittle fails. Let us learn the Holy Spirit's keen observation of sin in us. Let us learn to be jealous over ourselves, and seek to be of 'quick discernment, in the fear of the Lord.' Much sin is committed by omissions. Duties partially done have in them the guilt of Ananias and Sapphira (Acts 5:1-11)
Levítico 5
Morgan - Lev 5:7 - A great principle of the method of God with man in grace is revealed in these words. The appointed offering was "a lamb or a goat." But it might be that some man would not be able to provide one —his means might not suffice for it. Then was he to be excluded from the benefit of the priest and the altar? By no means. Let him bring "two turtle doves or two young pigeons." Or if he could not provide these, then let him bring "the tenth part of an ephah of fine flour." The right of access was not created by the intrinsic value of the guilt-offering, but by a gift of such relation to a man's means, as should show his appreciation of the principle upon which it was possible for him to be received and forgiven. This negative word necessarily has a positive value. If a man's means sufficed for the appointed lamb or a goat, and he brought two turtle doves or pigeons, or a tenth part of an ephah of fine flour, such action would show that he had no adequate sense, either of his own sin, or of the Divine grace. Is there not some light here on the whole question of "the means of grace"? The supreme thing is grace. The means may vary. Nevertheless, in every case they must be an adequate representation of the soul's apprehension of grace. Where they are so, grace comes through them, whether ornate or simple. Where they are not so, they are never its channels. (Life Applications from Every Chapter of the Bible) Leviticus 5:8 'He shall bring them to the priest, who shall offer first that which is for the sin offering and shall nip its head at the front of its neck, but he shall not sever it. Lev 1:15 Ro 4:25 1Pe 3:18 Leviticus 5 Resources - Multiple Sermons and Commentaries The priest - Serves as the mediator, ever a picture of our Great High Priest, Jesus (Heb 3:1-note, Heb 4:14-note). As Paul said "there is one God, and one mediator also between God and men, the man Christ Jesus, Who gave Himself as a ransom for all, the testimony borne at the proper time." (1Ti 2:5-6) Peter puts it this way "Christ also died for sins once for all, [the] just for [the] unjust, in order that He might bring us to God, having been put to death in the flesh, but made alive in the spirit." (1Pet 3:18-note) Nip its head - This means its neck was broken, but the head was not removed (he shall not sever it) as in the peace offering (Lev 1:15). Leviticus 5:9 'He shall also sprinkle some of the blood of the sin offering on the side of the altar, while the rest of the blood shall be drained out at the base of the altar: it is a sin offering. sprinkle: Lev 1:5, 4:25,30,34 7:2 Ex 12:22,23 Isa 42:21 Heb 2:10, 12:24 rest: Lev 4:7,18,25,30,34 Leviticus 5 Resources - Multiple Sermons and Commentaries Sprinkle...blood - The blood was sprinkled on the side of the altar and the remainder at the base of the altar, as was done in sin offerings. The writer of Hebrews refers to sprinkled blood writing, that we under the New Covenant have come "to Jesus, the Mediator of a New Covenant, and to the sprinkled blood (cp 1Pe 1:2-note), which speaks better than [the blood] of Abel." (Heb 12:24-note) Clearly, the blood required in this and other OT sacrifices was a shadow that was fulfilled in the blood of Christ (1Pe 1:18-19-note). Sin offering (02403)(chattat/chattath - word study) The guilt offering (Lev 5:6) was accepted as a sin offering. Leviticus 5:10 'The second he shall then prepare as a burnt offering according to the ordinance. So the priest shall make atonement on his behalf for his sin which he has committed, and it will be forgiven him. offer: Lev 1:14-17 Eph 5:2 manner: or, ordinance, Lev 1:14-17 make: Lev 5:6,13,16 4:20,26,31,35 Ro 5:11 1Jn 2:2 It: Jas 5:15 Leviticus 5 Resources - Multiple Sermons and Commentaries The second - The second bird for burnt offering. Harrison explains that the sin offering (Lev 5:9) had to "precede the burnt offering in the ritual procedures, for according to the Hebrew sacrificial system reconciliation had to be effected between God and the sinner before the latter’s burnt offering could be accepted. The procedure for this ordinance (Lev 5:10) is that described in Leviticus 1:14–17-note. (Ibid) Burnt offering (05930)('olah - word study) Make atonement (03722)(kapar) covers (but not in the sense of concealing), in the sense that there is imposition of something (a blood sacrifice in this case, but a grain offering in Lev 5:13) to change its nature, thus appeasing the offended party (God). He will be forgiven- See Leviticus 4:20 Comment Forgiveness in Leviticus (10x in 10v) - Lev 4:20, 26, 31, 35, 5:10, 13, 16, 18, 6:7, 19:22. Forgiven (05545)(salach) means to pardon so as to remove guilt associated with a offerer's sin. The Lxx translates salach in this verse with the verb aphiemi which means to send away and then to remit, cancel or forgive (as one would cancel a debt owed - cp Ro 6:23-note) Forgiven (use of word in OT and NT) - Lev 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7; 19:22; Num 14:19; 15:25f, 28; Deut 21:8; Ps 32:1; Isa 6:7; 22:14; 27:9; 33:24; Ezek 16:63; Matt 6:12; 9:2, 5; 12:31f; Mark 2:5, 9; 3:28; 4:12; Luke 5:20, 23; 7:47-48; 12:10; John 20:23; Acts 8:22; Rom 4:7; 2Cor 2:10; Eph 4:32; Col 2:13; Jas 5:15; 1 John 2:12 Scofield's Note on forgiveness - Forgiveness, Summary: The Greek word here (also in Acts 10:43; Heb 9:22) means to send off or away. And this, throughout Scripture, is the one fundamental meaning of forgiveness - to separate the sin from the sinner. Distinction must be made between divine and human forgiveness: Human forgiveness means the remission of a penalty deserved, whereas the divine forgiveness, in type and fulfillment in both OT and NT, always follows the execution of the penalty. "The priest will make atonement for him for the sin he has committed, and he will be forgiven" (Lev 4:35). "This is my blood of the covenant, which is poured out for many for the forgiveness [sending away] of sins" (Mat 26:28). "Without the shedding of blood there is no forgiveness" (Heb 9:22). See Sacrifice (Gen 4:4 and Heb 10:18). The sin of the justified believer interrupts his fellowship; it is forgiven upon confession, but always on the ground of Christ's propitiating sacrifice (1John 1:6-9; 2:2). Human forgiveness rests upon and results from the divine forgiveness (Ed: I would agree and add that the command to forgive is something we must do but we can only do it as the Spirit gives us the desire and power - Php 2:13NLT). In many passages this is assumed rather than stated, but the principle is declared in Mt 18:32-33; Eph 4:32. Leviticus 5:11 'But if his means are insufficient for two turtledoves or two young pigeons, then for his offering for that which he has sinned, he shall bring the tenth of an ephah of fine flour for a sin offering; he shall not put oil on it or place incense on it, for it is a sin offering. But if: Lev 5:7 the tenth part: Ex 16:18,36 fine flour: Lev 2:1 Nu 7:13,19-89 15:4-9 no oil: Lev 2:1,2,4,5,15,16 Nu 5:15 Ps 22:1-21 69:1-21 Isa 53:2-10 for it is: Lev 5:6,9,12 2Co 5:21 Leviticus 5 Resources - Multiple Sermons and Commentaries Criswell on Lev 5:11-13- For the extremely poor, a tenth of an ephah (about two quarts) of fine flour could be substituted. In the economy of God even the poorest of the poor is not left out. Tenth of an ephah - How much did this represent? While it may have been as much as 4 pints, it is not possible to accurately determine the size of the offering using modern measurements. This description recalls the grain (cereal) offering in Lev 2:1-3-note, but in that offering had oil and frankincense added. The writer of Hebrews alludes to this OT passage writing "And according to the Law, one may almost say (exceptions Lev 5:11-13; Nu 16:46; 31:50), all things are cleansed with blood, and without shedding of blood there is no forgiveness." (Heb 9:22-note) This exception is clear proof that the old cleansing was symbolic. Just as the animal blood symbolized Christ's true atoning blood, so the ephah of flour symbolized and represented the animal blood (See Harrison's comment under Lev 5:12). This non-blood offering for sin was acceptable because the old sacrifice was entirely symbolic. Incense (frankincense) (03828)(lebonah - see word study) Sin offering (02403)(chattat/chattath - word study) Guzik on an tenth of an ephah of fine flour for a sin offering: Cleansing from sin was available to everyone, even if they couldn't offer a sheep or a goat. If a man was too poor to offer two birds, even fine flour could be offered as a sin offering. When we see how strongly the principle of atonement by sacrifice is emphasized in the Old Testament, many people wonder why the Jewish people today no longer make sacrifice. The answer is that they believe their good works will substitute for animal sacrifice. 'Indeed, when the second temple fell, the rabbis, denied an altar in Jerusalem, came to the conclusion that gifts and prayers were as acceptable as animal sacrifice.' (Harris) Leviticus 5:12 'He shall bring it to the priest, and the priest shall take his handful of it as its memorial portion and offer it up in smoke on the altar, with the offerings of the LORD by fire: it is a sin offering. memorial: Lev 2:2,9,16 6:15 Nu 5:26 Ac 10:4 Eph 5:2 according: Lev 1:9,13,17 2:9 3:4,11 4:35 Leviticus 5 Resources - Multiple Sermons and Commentaries Memorial portion (0234)(azkarah from zakar means to remember and is also root of zikkaron [02146]) means a reminder (something most of us need in the spiritual realm!) and described the portion of the grain (meal) offering that was burnt on the altar (Lev 2:2-note). Harrison has an interesting explanation of memorial portion as it relates to the use of cereal for the sin offering - The burning of a memorial portion (Lev 5:12) gave the offering the status of a blood sacrifice, since the token was mixed with the other burnt sacrifices on the altar. There is thus no exception to the principle that without the shedding of blood there is no remission of sin (Heb. 9:22-note). The flour served as a replacement for a blood sacrifice, thereby emphasizing the concept of vicarious or substitutionary offering, which is basic to Hebrew sacrificial thought. Once atonement and forgiveness had been effected, the remainder of the flour became the priest’s property, as in the cereal offering (cf. Lev 2:1–10). (Ibid - italics mine) Ross on the memorial portion memorial portion given to God goes beyond a simple reminding. The verb often carries the nuance of beginning to act on the basis of what is remembered. The 'memorial portion' (Lev 2:2, 9, 16) thus reminded or prompted worshipers to live according to the covenant obligations, that is, to live as if all they had truly came from the LORD and it prompted or motivated the LORD to honor and bless those who offered this dedication. Sin offering (02403)(chattat/chattath - word study) Leviticus 5:13 'So the priest shall make atonement for him concerning his sin which he has committed from one of these, and it will be forgiven him; then the rest shall become the priest's, like the grain offering.'" priest: Lev 5:6 4:20,26,31 shall be: Lev 2:3,10 7:6 1Sa 2:28 Ho 4:8 1Co 9:13 Leviticus 5 Resources - Multiple Sermons and Commentaries Priest shall make atonement (17x mostly in Leviticus) - Lev 4:20, 26, 31, 35; 5:6, 10, 13, 18; 6:7; 12:8; 14:18, 20, 31; 15:15, 30; Num 15:25, 28 Make atonement (kapar)...shall be forgiven (salach) - see note on Lev 5:10. Will be forgiven- 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 Grain Offering (minchah - word study) - The grain offering signified homage and thanksgiving to God as a voluntary offering which was offered along with a burnt offering and a drink offering at the appointed sacrifices (cf. Nu 28:1–15). Three variations were prescribed: 1) uncooked flour (Lev 2:1–3-note); 2) baked flour (Lev 2:4–13-note); or 3) roasted first-fruit grain from the harvest (Lev 2:14–16-note). This was the only non-animal sacrifice of the five and shows that there was a place for offering from the fruit of the soil as in the case of Cain in Ge 4:1-5 - Cain's problem wasn't his fruit but his heart, his lack of faith - cp Abel's heart in Heb 11:4-note. [The rest] shall become the priest's like the grain offering - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. See Wenham's The Christian Application of Leviticus 4-5. Bonar sums up this section on the sin offering - In looking back on this chapter concerning sins of inadvertency, how awful is the view it presents of the Lord’s jealousy! “His eyes are as a flame of fire;” and he “judges not according to the hearing of the ear,” but according to the truth that remains untold. How great the provocation that his own saints give to him daily, by touching the unclean, and by other almost imperceptible movements of the heart towards evil. “Woe is me! I am undone! For I am a man of unclean lips, and I dwell among a people of unclean lips!” In such cases we need to take for ourselves the counsel that Cain rejected when the Lord said, “If thou doest well (sinnest not) shalt thou not be accepted? and if thou doest not well (sinnest), a sin-offering lieth at thy door” (רֹבֵץ חַטָאת). (Gen. 4:7.) How ancient is the grace of God! How old is that gracious saying, “These things write I unto you that ye sin not; and if any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.” In these ancient days there was the same grace exhibited to the sinner as there is under the New Testament. God held out forgiveness, full and immediate, in order to allure the sinner, without delay, back to fellowship with himself. And as now, so then, many abused this grace. They used it not to cleanse their conscience, but to lull it asleep. Leviticus 5:14 Then the LORD spoke to Moses, saying, Leviticus 5 Resources - Multiple Sermons and Commentaries TRESPASS (GUILT) OFFERING Lev 5:14-6:7 To trespass means going beyond the limits of what is right. The Trespass Offering - Lev 5:14-6:7 1. The trespass against Jehovah (Leviticus 5:14-19) 2. The trespass against man (Leviticus 6:1-7) (Gaebelein) 5. The Guilt/Restitution Offering: asam (Lev 5:14–6:7; 7:1-10) ♦ Confession to men for impurities and deceptions. ♦ Willingness of the repentant believer to make proper restitution. Compare Leviticus 5:15 with Lev 22:14-16. Compare Leviticus 6:2-5 with Eph 4:25-32-note, James 5:16. See Isaiah 53:10. (Source: Summary Notes from Dr William Barrick) Jesus the Lamb of God (Jn 1:29) fulfilled this offering for us by becoming a guilt offering!... Isa 53:7 He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, and like a sheep that is silent before its shearers, So He did not open His mouth. Isa 53:10 But the LORD was pleased To crush Him, putting [Him] to grief; If He would render Himself [as] a guilt offering, He will see [His] offspring, He will prolong [His] days, And the good pleasure of the LORD will prosper in His hand. Acts 2:23 this [Man], delivered up by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put [Him] to death.