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Leviticus 5:4 Young's Literal Translation (YLT)

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4 `Or when a person sweareth, speaking wrongfully with the lips to do evil, or to do good, even anything which man speaketh wrongfully with an oath, and it hath been hid from him; -- when he hath known then he hath been guilty of one of these;

Cross Reference

Ezekiel 17:18-19 YLT

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And he despised the oath -- to break covenant, And lo, he hath given his hand, And all these he hath done, he escapeth not. Therefore, thus said the Lord Jehovah: I live -- Mine oath that he hath despised, And My covenant that he hath broken, Have I not put it on his head?

Ecclesiastes 5:2-6 YLT

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Cause not thy mouth to hasten, and let not thy heart hasten to bring out a word before God, for God is in the heavens, and thou on the earth, therefore let thy words be few. For the dream hath come by abundance of business, and the voice of a fool by abundance of words. When thou vowest a vow to God, delay not to complete it, for there is no pleasure in fools; that which thou vowest -- complete. Better that thou do not vow, than that thou dost vow and dost not complete. Suffer not thy mouth to cause thy flesh to sin, nor say before the messenger, that `it `is' an error,' why is God wroth because of thy voice, and hath destroyed the work of thy hands?

Psalms 132:2-5 YLT

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Who hath sworn to Jehovah. He hath vowed to the Mighty One of Jacob: `If I enter into the tent of my house, If I go up on the couch of my bed, If I give sleep to mine eyes, To mine eyelids -- slumber, Till I do find a place for Jehovah, Tabernacles for the Mighty One of Jacob.

Leviticus 27:2-34 YLT

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`Speak unto the sons of Israel, and thou hast said unto them, When a man maketh a wonderful vow, by thy valuation the persons `are' Jehovah's. When thy valuation hath been of the male from a son of twenty years even unto a son of sixty years, then hath been thy valuation fifty shekels of silver by the shekel of the sanctuary. And if it `is' a female -- then hath thy valuation been thirty shekels; and if from a son of five years even unto a son of twenty years -- then hath thy valuation been of the male twenty shekels, and for the female, ten shekels; and if from a son of a month even unto a son of five years -- then hath thy valuation been of the male five shekels of silver, and for the female thy valuation `is' three shekels of silver; and if from a son of sixty years and above -- if a male, then hath thy valuation been fifteen shekels, and for a female, ten shekels. `And if he is poorer than thy valuation, then he hath presented himself before the priest, and the priest hath valued him; according to that which the hand of him who is vowing doth reach doth the priest value him. `And if `it is' a beast of which they bring near an offering to Jehovah, all that `one' giveth of it to Jehovah is holy; he doth not change it nor exchange it, a good for a bad, or a bad for a good; and if he really change beast for beast, -- then it hath been -- it and its exchange is holy. `And if `it is' any unclean beast of which they do not bring near an offering to Jehovah, then he hath presented the beast before the priest, and the priest hath valued it; whether good or bad, according to thy valuation, O priest, so it is; and if he really redeem it, then he hath added its fifth to thy valuation. `And when a man sanctifieth his house, a holy thing to Jehovah, then hath the priest valued it, whether good or bad; as the priest doth value it so it standeth; and if he who is sanctifying doth redeem his house, then he hath added a fifth of the money of thy valuation to it, and it hath become his. `And if of the field of his possession a man sanctify to Jehovah, then hath thy valuation been according to its seed; a homer of barley-seed at fifty shekels of silver; if from the year of the jubilee he sanctify his field, according to thy valuation it standeth; and if after the jubilee he sanctify his field, then hath the priest reckoned to him the money according to the years which are left, unto the year of the jubilee, and it hath been abated from thy valuation. `And if he really redeem the field -- he who is sanctifying it -- then he hath added a fifth of the money of thy valuation to it, and it hath been established to him; and if he do not redeem the field, or if he hath sold the field to another man, it is not redeemed any more; and the field hath been, in its going out in the jubilee, holy to Jehovah as a field which is devoted; to the priest is its possession. `And if the field of his purchase (which `is' not of the fields of his possession) `one' sanctify to Jehovah -- then hath the priest reckoned to him the amount of thy valuation unto the year of jubilee, and he hath given thy valuation in that day -- a holy thing to Jehovah; in the year of the jubilee the field returneth to him from whom he bought it, to him whose `is' the possession of the land. And all thy valuation is by the shekel of the sanctuary: twenty gerahs is the shekel. `Only, a firstling which is Jehovah's firstling among beasts -- no man doth sanctify it, whether ox or sheep; it `is' Jehovah's. And if among the unclean beasts, then he hath ransomed `it' at thy valuation, and he hath added its fifth to it; and if it is not redeemed, then it hath been sold at thy valuation. `Only, no devoted thing which a man devoteth to Jehovah, of all that he hath, of man, and beast, and of the field of his possession, is sold or redeemed; every devoted thing is most holy to Jehovah. `No devoted thing, which is devoted of man, is ransomed, it is surely put to death. And all tithe of the land, of the seed of the land, of the fruit of the tree, is Jehovah's -- holy to Jehovah. `And if a man really redeem `any' of his tithe, its fifth he addeth to it. `And all the tithe of the herd and of the flock -- all that passeth by under the rod -- the tenth is holy to Jehovah; he enquireth not between good and bad, nor doth he change it; and if he really change it -- then it hath been -- it and its exchange is holy; it is not redeemed.' These `are' the commands which Jehovah hath commanded Moses for the sons of Israel, in mount Sinai.

1 Samuel 24:21-22 YLT

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and, now, swear to me by Jehovah -- thou dost not cut off my seed after me, nor dost thou destroy my name from the house of my father.' And David sweareth to Saul, and Saul goeth unto his house, and David and his men have gone up unto the fortress.

1 Samuel 14:24-28 YLT

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And the men of Israel have been distressed on that day, and Saul adjureth the people, saying, `Cursed `is' the man who eateth food till the evening, and I have been avenged of mine enemies;' and none of the people hath tasted food. And all `they of' the land have come into a forest, and there is honey on the face of the field; and the people come in unto the forest, and lo, the honey dropped, and none is moving his hand unto his mouth, for the people feared the oath. And Jonathan hath not heard of his father's adjuring the people, and putteth forth the end of the rod, which `is' in his hand, and dippeth it in the honeycomb, and bringeth back his hand unto his mouth -- and his eyes see! And a man of the people answereth and saith, `Thy father certainly adjured the people, saying, Cursed `is' the man who eateth food to-day; and the people are weary.'

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Leviticus 5

Commentary on Leviticus 5 Matthew Henry Commentary

John Gill   Keil & Delitzsch   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

Chapter 5

This chapter, and part of the next, concern the trespass-offering. The difference between this and the sin-offering lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Observe what is here said,

  • I. Concerning the trespass. If a man sin,
    • 1. In concealing his knowledge, when he is adjured (v. 1).
    • 2. In touching an unclean thing (v. 2, 3).
    • 3. In swearing (v. 4).
    • 4. In embezzling the holy things (v. 14-16).
    • 5. In any sin of infirmity (v. 17-19). Some other cases there are, in which these offerings were to be offered (ch. 6:2-4; 14:12; 19:21; Num. 6:12).
  • II. Concerning the trespass-offerings,

Lev 5:1-6

  • I. The offences here supposed are,
    • 1. A man's concealing the truth when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. Judges among the Jews had power to adjure not only the witnesses, as with us, but the person suspected (contrary to a rule of our law, that no man is bound to accuse himself), as appears by the high priest adjuring our Saviour, who thereupon answered, though before he stood silent, Mt. 26:63, 64. Now (v. 1), If a soul sin (that is, a person, for the soul is the man), if he hear the voice of swearing (that is, if he be adjured to testify what he knows, by an oath of the Lord upon him, 1 Ki. 8:31), if in such a case, for fear of offending one that either has been his friend or may be his enemy, he refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to the lowest hell. He that heareth cursing (that is, that is thus adjured) and betrayeth it not (that is, stifles his evidence, and does not utter it), he is a partner with the sinner, and hateth his own soul; see Prov. 29:24. Let all that are called out at any time to bear testimony think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, and not to be dallied with.
    • 2. A man's touching any thing that was ceremonially unclean, v. 2, 3. If a man, polluted by such touch, came into the sanctuary inconsiderately, or if he neglected to wash himself according to the law, then he was to look upon himself as under guilt, and must bring his offering. Though his touching the unclean thing contracted only a ceremonial defilement, yet his neglect to wash himself according to the law was such an instance either of carelessness or contempt as contracted a moral guilt. If at first it be hidden from him, yet when he knows it he shall be guilty. Note, As soon as ever God by his Spirit convinces our consciences of any sin or duty we must immediately set in with the conviction, and prosecute it, as those that are not ashamed to own our former mistake.
    • 3. Rash swearing. If a man binds himself by an oath that he will do or not do such a thing, and the performance of his oath afterwards proves either unlawful or impracticable, by which he is discharged from the obligation, yet he must bring an offering to atone for his fully in swearing so rashly, as David that he would kill Nabal. And then it was that he must say before the angel that it was an error, Eccl. 5:6. He shall be guilty in one of these (ch. 5:4), guilty if he do not perform his oath, and yet, if the matter of it were evil, guilty if he do. Such wretched dilemmas as these do some men bring themselves into by their own rashness and folly; go which way they will their consciences are wounded, sin stares them in the face, so sadly are they snared in the words of their mouth. A more sad dilemma this is than that of the lepers, "If we sit still, we die; if we stir, we die.' Wisdom and watchfulness beforehand would prevent these straits.
  • II. Now in these cases,
    • 1. The offender must confess his sin and bring his offering (v. 5, 6); and the offering was not accepted unless it was accompanied with a penitential confession and a humble prayer for pardon. Observe, The confession must be particular, that he hath sinned in that thing; such was David's confession (Ps. 51:4), I have done this evil; and Achan's (Jos. 7:20), Thus and thus have I done. Deceit lies in generals; many will own in general they have sinned, for that all must own, so that it is not any particular reproach to them; but that they have sinned in this thing they stand too much upon their honour to acknowledge: but the way to be well assured of pardon, and to be well armed against sin for the future, is to be particular in our penitent confessions.
    • 2. The priest must make atonement for him. As the atonement was not accepted without his repentance, so his repentance would not justify him without the atonement. Thus, in our reconciliation to God, Christ's part and ours are both needful.

Lev 5:7-13

Provision is here made for the poor of God's people, and the pacifying of their consciences under the sense of guilt. Those that were not able to bring a lamb might bring for a sin-offering a pair of turtle-doves or two young pigeons; nay, if any were so extremely poor that they were not able to procure these so often as they would have occasion, they might bring a pottle of fine flour, and this should be accepted. Thus the expense of the sin-offering was brought lower than that of any other offering, to teach us that no man's poverty shall ever be a bar in the way of his pardon. The poorest of all may have atonement made for them, if it be not their own fault. Thus the poor are evangelized; and no man shall say that he had not wherewithal to bear the charges of a journey to heaven. Now,

  • I. If the sinner brought two doves, one was to be offered for a sin-offering and the other for a burnt-offering, v. 7. Observe,
    • 1. Before he offered the burnt-offering, which was for the honour and praise of God, he must offer the sin-offering, to make atonement. We must first see to it that our peace be made with God, and then we may expect that our services for his glory will be accepted. The sin-offering must make way for the burnt-offering.
    • 2. After the sin-offering, which made atonement, came the burnt-offering, as an acknowledgment of the great mercy of God in appointing and accepting the atonement.
  • II. If he brought fine flour, a handful of it was to be offered, but without either oil or frankincense (v. 11), not only because this would make it too costly for the poor, for whose comfort this sacrifice was appointed, but because it was a sin-offering, and therefore, to show the loathsomeness of the sin for which it was offered, it must not be made grateful either to the taste by oil or to the smell by frankincense. The unsavouriness of the offering was to intimate that the sinner must never relish his sin again as he had done. God by these sacrifices did speak,
    • 1. Comfort to those that had offended, that they might not despair, nor pine away in their iniquity; but, peace being thus made for them with God, they might have peace in him.
    • 2. Caution likewise not to offend any more, remembering what an expensive troublesome thing it was to make atonement.

Lev 5:14-19

Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, v. 6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour, those sins we commonly call trespasses. Now injuries done to another may be either in holy things or in common things; of the former we have the law in these verses; of the latter in the beginning of the next chapter. If a man did harm (as it is v. 16) in the holy things of the Lord, he thereby committed a trespass against the priests, the Lord's ministers, who were entrusted with the care of these holy things, and had the benefit of them. Now if a man did alienate or convert to his own use any thing that was dedicated to God, unwittingly, he was to bring this sacrifice; as suppose he had ignorantly made use of the tithes, or first-fruits, or first-born of his cattle, or (which, it should seem by ch. 22:14-16, is principally meant here) had eaten any of those parts of the sacrifices which were appropriated to the priests; this was a trespass. It is supposed to be done through mistake, or forgetfulness, for want either of care or zeal; for if it was done presumptuously, and in contempt of the law, the offender died without mercy, Heb. 10:28. But in case of negligence and ignorance this sacrifice was appointed; and Moses is told,

  • 1. What must be done in case the trespass appeared to be certain. The trespasser must bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish, "of the second year,' say the Jewish doctors. He must likewise make restitution to the priest, according to a just estimation of the thing which he had so alienated, adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dearly for his oversights.
  • 2. What must be done in case it were doubtful whether he had trespassed or no; he had cause to suspect it, but he wist it not (v. 17), that is, he was not very certain; in this case, because it is good to be sure, he must bring his trespass-offering, and the value of that which he feared he had embezzled, only he was not to add the fifth part to it. Now this was designed to show the very great evil there is in sacrilege. Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the evil of it, that if a man had, through mere ignorance, and unwittingly, alienated the holy things, nay, if he did but suspect that he had done so, he must be at the expense, not only of a full restitution with interest, but of an offering, with the trouble of bringing it, and must take shame to himself, by making confession of it; so bad a thing is it to invade God's property, and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves with a godly jealousy, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side.