Yahweh spoke to Moses, saying,
Parallel Translations
-
Yahweh spoke to Moses, saying,
-
And the LORD spake unto Moses, saying,
-
(5-20) And the LORD spoke unto Moses, saying:
Cross-references
No cross-references for this verse.
Explain this verse (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Trapp 1656 · Public Domain Lev 6:1 And the LORD spake unto Moses, saying,
Lev 6:1 And the LORD spake unto Moses, saying,
Ver. 1. And the Lord spake unto Moses.] See on Lev 4:1.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain This is the latter part of the law of…
This is the latter part of the law of the trespass-offering: the former part, which concerned trespasses about holy things, we had in the close of the foregoing chapter; this concerns trespasses in common things. Observe here,
I. The trespass supposed, Lev 6:2, Lev 6:3. Though all the instances relate to our neighbour, yet it is called a trespass against the Lord, because, though the injury be done immediately to our neighbour, yet an affront is thereby given to his Maker and our Master. He that speaks evil of his brother is said to speak evil of the law, and consequently of the Law-maker, Jam 4:11. Though the person injured be ever so mean and despicable, and every way our inferior, yet the injury reflects upon that God who has made the command of loving our neighbour second to that of loving himself. The trespasses specified are, 1. Denying a trust: If a man lie unto his neighbour in that which was delivered him to keep, or, which is worse, which was lent him for his use. If we claim that as our own which is only borrowed, left in our custody, or committed to our care, this is a trespass against the Lord, who, for the benefit of human society, will have property and truth maintained. 2. Defrauding a partner: If a man lie in fellowship, claiming a sole interest in that wherein he has but a joint-interest. 3. Disowning a manifest wrong: If a man has the front to lie in a thing taken away by violence, which ordinarily cannot be hid. 4. Deceiving in commerce, or, as some think, by false accusation; if a man have deceitfully oppressed his neighbour, as some read it, either withholding what is due or extorting what is not. 5. Detaining what is found, and denying it (Lev 6:3); if a man have found that which was lost, he must not call it his own presently, but endeavour to find out the owner, to whom it must be returned; this is doing as we would be done by: but he that lies concerning it, that falsely says he knows nothing of it, especially if he back this lie with a false oath, trespasseth against the Lord, who to every thing that is said is a witness, but in an oath he is the party appealed to, and highly affronted when he is called to witness to a lie.
Read full note →
II. The trespass-offering appointed. 1. In the day of his trespass-offering he must make satisfaction to his brother. This must be first done if thy brother hath aught against thee: Because he hath sinned and is guilty, (Lev 6:4, Lev 6:5), that is, is convicted of his guilt by his own conscience, and is touched with remorse for it; seeing himself guilty before God, let him faithfully restore all that he has got by fraud or oppression, with a fifth part added, to make amends to the owner for the loss and trouble he had sustained in the mean time; let him account both for debt and damages. Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luk 19:8), and make satisfaction for the wrong done. 2. He must then come and offer his gift, must bring his trespass-offering to the Lord whom he had offended; and the priest must make an atonement for him, Lev 6:6, Lev 6:7. This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa 53:10. The trespasses here mentioned are trespasses still against the law of Christ, which insists as much upon justice and truth as ever the law of nature or the law of Moses did; and though now we may have them pardoned without a trespass-offering, yet not without true repentance, restitution, reformation, and a humble faith in the righteousness of Christ: and, if any make the more bold with these sins because they are not now put to the expense of a trespass-offering for them, they turn the grace of God into wantonness, and so bring upon themselves a swift destruction. The Lord is the avenger of all such, Th1 4:6.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the Lord spake unto Moses,.... Continuing his speech…
And the Lord spake unto Moses,.... Continuing his speech with him, for the same law of the trespass offering is still discoursed of, only with respect to different persons:
saying: as follows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Further directions concerning trespass-offerings, ver. 1-7. Concerning the burnt-offerings,…
Further directions concerning trespass-offerings, ver. 1-7. Concerning the burnt-offerings, ver. 8-13. Concerning the meal- offerings, ver. 14-18. Particularly that at the consecration of the priests, ver. 19-23. Concerning the sin-offering, ver. 24-30.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Laws relative to detention of property intrusted to the…
CHAPTER VI
Laws relative to detention of property intrusted to the care
Read full note →
of another, to robbery, and deceit, 1, 2;
finding of goods lost, keeping them from their owner, and
swearing falsely, 3.
Such a person shall not only restore what he has thus
unlawfully gotten, but shall add a fifth part of the value of
the property besides, 4, 5;
and bring a ram without blemish, for a trespass-offering to
the Lord, 6, 7.
Laws relative to the burnt-offering and the perpetual fire,
8-13.
Law of the meat-offering, and who may lawfully eat of it,
14-18.
Laws relative to the offerings of Aaron and his sons and their
successors, on the day of their anointing, 19-23.
Laws relative to the sin-offering, and those who might eat of
it, 24-30.
NOTES ON CHAP. VI
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain In the Hebrew Bible Lev 6:1-7 form part of…
In the Hebrew Bible Lev 6:1-7 form part of Lev. 5. It is evident that they ought to do so.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain WILFUL FRAUD — TRESPASS OFFERING AND FINE, Lev_6:1-7.
WILFUL FRAUD — TRESPASS OFFERING AND FINE, Lev_6:1-7.
2. Trespass — See Lev_5:15, note.
Read full note →
Against the Lord — Every crime against man is also a sin against God, his Creator. The creature cannot be wronged without offending his Maker. Every violation of the second table of the law by acts flowing from a lack of love to our neighbour transgresses also the requirement of the first table, “Thou shalt love the Lord thy God with all thy heart.”
And lie — Or deny that the goods or money were delivered him to keep as a trust, or in fellowship — As a pledge or security. The Hebrew word improperly translated fellowship, is used in the Bible only in this verse. It is followed by the word hand, and is a deposit in the hand, that is, in pledge. Two kinds of deposit are practised by man, both of which are spoken of here. We deposit money with the banker because we trust him, or securities with the money-lender, because we wish him to trust us. Deceived his neighbour — This means oppressed, as the violence in the preceding clause signifies downright robbery.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain (c) Lev_6:1-7 [Heb. 5:20–26]. Damage done to the property…
(c) Lev_6:1-7 [Heb. 5:20–26]. Damage done to the property of another by fraud or violence
This section of the laws regulating the Guilt-Offering has a special heading like that in Lev_5:14, introducing those laws, whereas the whole of the legislation with respect to the Sin-Offering has but one introductory heading in Lev_4:1. Many of these offences are dealt with in Exo_22:7-13 where the legal procedure is set forth; here they are regarded as a trespass against the Lord, and a sacrifice is demanded. It is thought that the cases treated here are those which are disclosed by the evil doer voluntarily because he has repented of his sin. The actions in question are not done ‘unwittingly’ and if discovered are liable to be punished by the judges (Exodus 22). Hence it is supposed that the cases here referred to are those which would not have been discovered but for the offender’s own confession.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (1) And the Lord spake.—Like Lev_5:14, which begins with…
VI.
(1) And the Lord spake.—Like Lev_5:14, which begins with the same introductory formula, this is a further communication made to the lawgiver wherein other instances are specified which require a trespass offering. It is repeatedly stated, in some of our best commentaries, that Lev_6:1-7 form part of Leviticus 5 in the Hebrew Bible, and that our translators unfortunately adopted the division of the Septuagint, instead of following the Hebrew. Nothing can be more erroneous than this statement. The Hebrew Scriptures in manuscript have no division into chapters at all. The text is divided into sections, of which there are no less than 669 in the Pentateuch. The book of Leviticus has ninety-eight of these sections, while in our Authorised Version it has only twenty-seven chapters. The divisions into chapters, now to be found in the Hebrew Bibles, were adopted in the fourteenth century by the Jews from the Christians for polemical purposes, and the figures attached to each verse are of a still later period.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain Leviticus 5:14 - 6:7
Leviticus 5:14 - 6:7
These verses contain the doctrine of the trespass offering, of which there were two distinct kinds, namely, trespass against God, and trespass against man. "If a soul commit a trespass, and sin through ignorance, in the holy things of the Lord, then shall he bring for his trespass unto the Lord, a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering." Here we have a case in which a positive wrong was done, in the holy things which pertained unto the Lord; and, albeit this was done "through ignorance," yet could it not be passed over. God can forgive all manner of trespass, but He cannot pass over a single jot or tittle. His grace is perfect, and therefore He can forgive all. His holiness is perfect, and therefore He cannot pass over anything. He cannot sanction iniquity, but He can blot it out, and that, moreover, according to the perfection of His grace, and according to the perfect claims of His holiness.
Read full note →
It is a very grave error to suppose that, provided a man acts up to the dictates of his conscience, he is all right and safe. The peace which rests upon such a foundation as this will be eternally destroyed when the light of the judgement-seat shines in upon the conscience. God could never lower His claim to such a level. The balances of the sanctuary are regulated by a very different scale from that afforded by the most sensitive conscience. We have had occasion to dwell upon this point before, in the notes on the sin offering. It cannot be too strongly insisted upon. There are two things involved in it. First, a just perception of what the holiness of God really is; and, secondly, a clear sense of the ground of a believer’s peace, in the divine presence.
Whether it be a question of my condition or my conduct, my nature or my acts, God alone can be the Judge of what suits Himself, and of what befits His holy presence. Can human ignorance furnish a plea, when divine requirements are in question? God forbid. A wrong has been done "in the holy things of the Lord;" but man’s conscience has not taken cognisance of it. What then? Is there to be nothing more about it? Are the claims of God to be thus lightly disposed of? Assuredly not. This would be subversive of every thing Like divine relationship. The righteous are called to give thanks at the remembrance of God’s holiness. (Psalm 97: 12) How can they do this? Because their peace has been secured on the ground of the full vindication and perfect establishment of that holiness. Hence, the higher their sense of what that holiness is, the deeper and more settled must be their peace. This is a truth of the most precious nature. The unregenerate man could never rejoice in the divine holiness His aim would be to lower that holiness, if he could not ignore it altogether. Such an one will console himself with the thought that God is good, God is gracious, God is merciful; but you will never find him rejoicing in the thought that God is holy. He has unholy thoughts respecting God’s goodness, His grace, and His mercy. He would fain find in those blessed attributes, an excuse for his continuing in sin.
On the contrary, the renewed man exults in the holiness of God. He sees The full expression thereof in the cross of the Lord Jesus Christ. It is that holiness which has laid the foundation of his peace; and, not only so, but he is made a partaker of it, and he delights in it, while he hates sin with a perfect hatred. The instincts of the divine nature shrink from it, and long after holiness. It would be impossible to enjoy true peace and liberty of heart, if one did not know that the claims connected with "the holy things of the Lord" had been perfectly met by our divine Trespass Offering;. There would ever be, springing up in the heart, the painful sense that those claims had been slighted, through our manifold infirmities and shortcomings. Our very best services, our holiest seasons, our most hallowed exercises, may present something of trespass "in the holy things of the Lord" - "something that ought not to be done." How often are our seasons of public worship and private devotion infringed upon and marred by barrenness and distraction! Hence it is that we need the assurance that our trespasses have all been divinely met by the precious blood of Christ. Thus, in the ever-blessed Lord Jesus, we find One who has come down to the full measure of our necessities as sinners by nature, and trespassers in act. We find in Him the perfect answer to all the cravings of a guilty conscience, and to all the claims of infinite holiness, in reference to all our sins and all our trespasses; so that the believer can stand, with an uncondemning conscience and emancipated heart, in the full light of that holiness which is too pure to behold iniquity or look upon sin.
"And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him." (Lev. 5: 16) In the addition of "the fifth part," as here set forth, we have a feature of the true Trespass Offering, which, it is to be feared, is but little appreciated. When we think of all the wrong and all the trespass which we have done against the Lord; and, further, when we remember how God has been wronged of His rights in this wicked world, with what interest can we contemplate the work of the cross as that wherein God has not merely received back what was lost, but whereby He is an actual gainer. He has gained more by redemption than ever He lost by the fall. He reaps a richer harvest of glory, honour, and praise, in the fields of redemption, than ever He could have reaped from those of creation. "The sons of God" could raise a loftier song of praise around the empty tomb of Jesus than ever they raised in view of the Creator’s accomplished work. The wrong has not only been perfectly atoned for, but an eternal advantage has been gained, by the work of the cross. ’This is a stupendous truth. God is a gainer by the work of Calvary. Who could have conceived this? When we behold man, and the creation of which he was Lord, laid is ruins at the feet of the enemy, How could we conceive that, from amid those ruins, God should gather richer and nobler spoils than any which our unfallen world could have yielded. Blessed be the name of Jesus for all this. It is to Him we owe it all. It is by His precious cross that ever a truth so amazing, so divine, could be enunciated. Assuredly, that cross involves a mysterious wisdom "which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory." (1 Cor. 2: 8) No marvel, therefore, that round that cross, and round Him who was crucified thereon, the affections of patriarchs, prophets, apostles, martyrs, and saints, have ever entwined themselves. No marvel that the Holy Ghost should have given forth that solemn but just decree, "If any man love not our Lord Jesus Christ, let him be Anathema Maranatha." (1 Cor. 16: 22) Heaven and earth shall echo forth a loud and an eternal amen to this anathema. No marvel that it should be the fixed and immutable purpose of the divine mind, that "at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." (Phil. 2: 10, 11)
The same law in reference to "the fifth part" obtained in the case of a trespass committed against a man, as we read, "If a soul sin, and commit a trespass against the Lord,* and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or have deceived his neighbour, or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein: then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offerings) (Lev. 6: 2-5)
{*There is a fine principle invoked in the expression, "against the Lord." Although the matter in question was a wrong done to one’s neighbour, yet the Lord looked upon it as a trespass against himself. Everything must be viewed in reference to the Lord. It matters not who may be affected, Jehovah must get the first place. Thus, when David’s conscience was pierced by the arrow of conviction, in reference to his treatment of Uriah, he exclaims, "I have sinned against the Lord." (2 Sam. 12: 13) This principle does not, in the least, interfere with the injured man’s claim.}
Man, as well as God, is a positive gainer by the cross. The believer can say, as he gazes upon that cross, "Well, it matters not how I have been wronged, how I have been trespassed against, how I have been deceived, what ills have been done to me, I am a gainer by the cross. I have not merely received back all that was lost, but much more beside."
Thus, whether we think of the injured, or the injurer, in any given case, we are equally struck with the glorious triumphs of redemption, and the mighty practical results which flow from that gospel which fills the soul with the happy assurance, that "all trespasses" are "forgiven," And that the root from whence those trespasses have sprung, has been judged "The gospel of the glory of the blessed God" is that which alone can send forth a man into the midst of a scene which has been the witness of his sins, his trespasses, and his injurious ways - can send him back to all who, in anywise, have been sufferers by his evil doings, furnished with grace, not only to repair the wrongs, but, far more, to allow the full tide of practical benevolence to flow forth in all his ways, yea, to love his enemies, to do good to them that hate him, and to pray for them that despitefully use him and persecute him. Such is the precious grace of God, that acts in confession with our great Trespass Offering. - such are its rich, rare, and refreshing fruits!
What a triumphant answer to the caviller who could say, "Shall we continue in sin, that grace may abound?" Grace not merely cuts up sin by the roots, but transforms the sinner from a curse into a blessing; from a moral plague, into a channel of divine mercy; from an emissary of Satan, into a messenger of God; from a child of darkness, into a son of the light; from a self-indulgent pleasure-hunter, into a self-denying lover of God; from a slave of vile, selfish lusts, into a willing-hearted servant of Christ; from a cold, narrow-hearted miser, into a benevolent minister to the need of his fellow-man. Away, then, with the oft repeated taunts, "Are we to do nothing?" - "That is a marvellously easy way to be saved" - "According to this Gospel we may live as we list." Let all who utter such language behold yonder thief transformed into a liberal donor, and let them be silent for ever. (See Eph. 4: 28) They know not what grace means. They have never felt its sanctifying and elevating influences. They forget that, while the blood of the trespass offering cleanses the conscience, the law of that offering sends the trespasser back to the one whom he has wronged, with" the principal" and "the fifth" in his hand. Noble testimony this, both to the grace and righteousness of the God of Israel! Beauteous exhibition of the results of that marvellous scheme of redemption, whereby the injurer is forgiven, and the injured becomes the actual gainer! The conscience has been set to rights, by the blood of the cross, in reference to the claims of God, the conduct must be set to rights, by the holiness of the cross, in reference to the claims of practical righteousness. These things must never be separated. God has joined them together, and let not man put them asunder. The hallowed union will never be dissolved by any mind which is governed by pure gospel morality. Alas! it is easy to profess the principles of grace, while the practice and power thereof are completely denied. It is easy to talk of resting in the blood of the trespass offering, while "the principal" and "the fifth" are not forthcoming. This is vain, and worse than vain. "He that doeth not righteousness is not of God." (1 John 3: 10)
Nothing can be more dishonouring to the pure grace of the gospel than the supposition that a man may belong to God, while his conduct and character exhibit not the fair traces of practical holiness. "known unto God are all his works," no double; but He has given us, in His holy word, those evidences by which we can discern those that belong to Him. "The foundation of God standeth sure, having this seal, The Lord knoweth them that are His: and, Let every one that nameth the name of Christ depart from iniquity." (2 Tim. 2: 19) We have no right to suppose that an evildoer belongs to God. The holy instincts of the divine nature are shocked by the mention of such a thing. People sometimes express much difficulty in accounting for such and such evil practices on the part of those whom they cannot help regarding in the light of Christians. The word of God settles the matter so clearly and so authoritatively, as to leave no possible ground for any such difficulty. "In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.’ It is well to remember this, in this day of laxity and self-indulgence. There is a fearful amount of easy, uninfluential profession abroad, against which the genuine Christian is called upon to make a firm stand, and bear a severe testimony - a testimony resulting from the steady exhibition of "the fruits of righteousness which are by Jesus Christ unto the glory and praise of God." It is most deplorable to see so many going along the beaten path - the well-trodden highway of religious profession, and yet manifesting not a trace of love or holiness in their conduct. Christian reader, let us be faithful. Let us rebuke, by a life of self-denial and genuine benevolence, the self-indulgence and culpable inactivity of evangelical yet worldly profession. May God grant unto all His true-hearted people abundant grace for these things!
Let us now proceed to compare the two classes of trespass offering; namely, the offering on account of trespass "in the holy things of the Lord," and that which had reference to a trespass committed in the common transactions and relations of human life. In so doing, we shall find one or two points which demand our attentive consideration.
And, first, the expression, "if a soul sin through ignorance," which occurs in the former, is omitted in the latter. The reason of this is obvious. The claims which stand connected with the holy things of the Lord, must pass, infinitely, beyond the reach of the most elevated human sensibility. Those claims may be, continually, interfered with - continually trespassed upon, and the trespasser not be aware of the fact. A man’s consciousness can never be the regulator in the sanctuary of God. This is an unspeakable mercy. God’s holiness alone must fix the standard, when God’s rights are in question.
Oh the other hand, the human conscience can readily grasp the full amount of a human claim, and can readily take cognisance of any interference with such claim. How often may we have wronged God, in His holy things, without ever taking a note of it in the tablet of conscience - yea without having the competency to detect it. (See Mal. 3: 8) Not so, however, when man’s rights are in question. The wrong which the human eye can see, and the human heart feel, the human conscience can take notice of. A man, "through ignorance" of the laws which governed the sanctuary of old, might commit a trespass against those laws, without being aware of it, until a higher light had shone in upon his conscience. But a man could not, "through ignorance," tell a lie, swear falsely, commit an act of violence, deceive his neighbour, or find a lost thing and deny it. These were all plain and palpable acts, lying within the range of the most sluggish sensibility. Hence it is that the expression, "through ignorance" is introduced, in reference to "the holy things of the Lord," and omitted, in reference to the common affairs of men. How blessed it is to know that the precious blood of Christ has settled all questions whether with respect to God or man - our sins of ignorance or our known sins! Here lies the deep and settled foundation of the believer’s peace. The cross has divinely met ALL.
Again, when it was a question of trespass "in the holy things of the Lord," the unblemished sacrifice was first introduced; and, afterward "the principal" and "the fifth." This order was reversed when it was a question of the common affairs of life. (Comp. Lev. 5: 15, 16 with Lev. 6: 4-7) The reason of this is equally obvious. When the divine rights were infringed, the blood of atonement was made the great prominent matter. Whereas, when human rights were interfered with, restitution would naturally assume the leading place in the mind. But, inasmuch as the latter involved the question of the soul’s relation with God, as well as the former, therefore the sacrifice is introduced, though it be last in order. If I wrong my fellow man, that wrong will, undoubtedly, interfere with my communion with God; and that communion can only be restored on the ground of atonement. Mere restitution would not avail. It might satisfy the injured man, but it could not form the basis of restored communion with God. I might restore "the principal" and add "the fifth," ten thousand times over, and yet my sin remain, for "Without shedding of blood is no remission." (Heb. 9: 22) Still, if it be a question of injury done to my neighbour, then restitution must first be made. "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." (Matt. 5: 23, 24)*
{*From a comparison of Matt. 5.23, 24 with Matt. 18. 21, 22, we may learn a fine principle, as to the way in which wrongs and injuries are to be settled between two brothers. The injurer is sent back from the altar, in order to have his matters set straight with the injured one; for there can be no communion with the Father so long as my brother "hath ought against me" But, then, mark the beauteous way in which the injured one is taught to receive the injurer. "Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, until seven times; but, until seventy times seven." Such is the divine mode of settling all questions between brethren. "Forbearing one another, and forgiving one another, if any man have a quarrel against any even as Christ forgave you, so also do ye. (Col 3: 13)}
There is far more involved in the divine order prescribed in the trespass offering, than might, at first sight, appear. The claims which arise out of our human relations must not be disregarded. They must ever get their proper place in the heart. This is distinctly taught in the trespass offering. When an Israelite had, by an act of trespass, deranged his relation with Jehovah, the order was, sacrifice and restitution. When he had, by an act of trespass, deranged his relation with his neighbour, the order was, restitution and sacrifice. Will any one undertake to say this is a distinction without a difference? Does the change of the order not convey its own appropriate, because divinely appointed, lesson? Unquestionably. Every point is pregnant with meaning, if we will but allow the Holy Ghost to convey that meaning to our hearts, and not seek to grasp it by the aid of our poor vain imaginings. Each offering conveys its own characteristic view of the Lord Jesus, and His work; and each is presented in its own characteristic order; and we may safely say, it is, at once, the business and the delight of the spiritual mind to apprehend both the one and the other. The very same character of mind which would seek to make nothing of the peculiar order of each offering, would also set aside the idea of a peculiar phase of Christ in each. It would defy the existence of any difference between the burnt offering and the sin offering ; and between the sin offering and the trespass offering; and between any or all of these and the meat offering or the peace offering. Hence, it would follow that the first seven chapters of the Book of Leviticus are all a vain repetition, each successive chapter going over the same thing. Who could cede ought so monstrous as this? What Christian mind could suffer such an insult to be offered to the sacred page? A German rationalist or theologian may put forth such vain and detestable notions; but those who have been divinely taught that "all scripture is given by inspiration of God," will be led to regard the various types, in their specific order, as so many variously-shaped caskets, in which the Holy Ghost has treasured up, for the people of God, "the unsearchable riches of Christ." There is no tedious repetition, no redundancy. All is rich, divine, heavenly variety; and all we need is to be personally acquainted with the great Antitype, in order to enter into the beauties and seize the delicate touches of each type. Directly the heart lays hold of the fact that it is Christ we have, in each type, it can hang, With spiritual interest, over the most minute details. It sees meaning and beauty in everything - it finds Christ in all. As, in the kingdom of nature, the telescope and the microscope present to the eye their own special wonders, so with the word of God. Whether we look at it as a whole, or scrutinise each clause, we find that which elicits the worship and thanksgiving of our hearts.
Christian reader, may the name of the Lord Jesus ever be more precious to our hearts! Then shall we value everything that speaks of Him everything that sets Him forth - everything according a fresh insight into His peculiar excellency and matchless beauty.
NOTE - The remainder of Lev. 6, together with the whole of Lev. 7, is occupied with the law of the various offerings to which reference has already been made. There are, however, some points presented in the law of the sin offering and the trespass offering which may be noticed ere we leave this copious section of our book.
In none of the offerings is Christ’s personal holiness more strikingly presented than in the sin offering. "Speak unto Aaron and to his sons, saying, This is the law of the sin offering. in the place where the burnt offering is killed shall the sin offering be killed before the Lord: it is most holy . . . . . .Whatsoever shall touch the flesh thereof shall be holy...All the males among the priests shall eat thereof: it is most holy." (Lev. 6: 25- 29) So also in speaking of the meat offering, "it is most holy, as is the sin offering, and as the trespass offering." This is most marked and striking. The Holy Ghost did not need to guard with such jealousy, the personal holiness of Christ in the burnt offering; but lest the soul should, by any means, lose sight of that holiness, while contemplating the place which the Blessed One took in the sin offering, we are, again and again, reminded of it by the words," it is most holy." Truly edifying and refreshing it is to behold the divine and essential holiness of the Person of Christ shining forth in the midst of Calvary’s profound and awful gloom The same point is observable in "the law of the trespass offering. (See Lev. 7: 1, 6) Never was the Lord Jesus more fully seen to be "the Holy One of God" than when He was "made sin" upon the cursed tree. The vileness and blackness of that with which He stood identified on the cross, only served to show out more clearly that He was "most holy." Though a sin-bearer, He was sinless. Though enduring the wrath of God, He was the Father’s delight. Though deprived of the light of God’s countenance, He dwelt in the Father’s bosom. precious mystery! Who can sound its mighty depths How wonderful to find it so accurately shadowed forth in "the law of the sin offering ’"
Again, my reader should seek to apprehend the meaning of the expression, "all the males among the priests shall eat thereof." The ceremonial act of eating the sin offering, or the trespass offering, was expressive of full identification. But, to eat the sin offering - to make another’s sin one’s own, demanded a higher degree of priestly energy, such as was expressed in all the males among the priests." "And the Lord spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings, of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. In the most Holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee. and this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons, and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it." (Num. 18: 8-11)
It demanded a larger measure of priestly energy to eat of the sin or trespass offering, than merely to partake of the heave and wave offerings of gift. The "daughters" of Aaron could eat of the latter. None but the "sons" could eat of the former. In general, "the male," expresses a thing according to the divine Idea: "the female," according to human development. The former gives you the thing in full energy; the latter, in its imperfection. How few of us have sufficient priestly energy to enable us to make another’s sin or trespass our own! The blessed Lord Jesus did this perfectly. He made His people’s sins His own, and bore the judgement thereof, on the cross. He fully identified Himself with us, so that we may know, in full and blessed certainty, that the whole question of sin and trespass has been divinely settled. If Christ’s identification was perfect, then, the settlement was perfect, likewise; and that it was perfect, the scene enacted at Calvary declares. All is accomplished. The sin, the trespasses, the claims of God, the claims of man - all have been eternally settled; and, now, perfect peace is the portion of all who, by grace, accept as true the record of God. It is as simple as God could make it, and the soul that believes it is made happy. The peace and happiness of the believer depend wholly upon the perfection of Christ’s sacrifice. It is not a question of his mode of receiving it, his thoughts about it, or his feelings respecting it. It is simply a question of his crediting, by faith, the testimony of God, as to the value of the sacrifice. The Lord be praised for His own simple and perfect way of peace! May many troubled souls be led by the Holy Spirit into an understanding thereof!
We shall here close our meditations upon one of the richest sections in the whole canon of inspiration. It is but little we have been enabled to glean from it. We have hardly penetrated below the surface of an exhaustless mine. If, however, the reader has, for the first time, been led to view the offerings as so many varied exhibitions of the great Sacrifice, and if he is led to cast himself at the feet of the great Teacher, to learn more of the living depths of these things, I cannot but feel that an end has been gained for which we may well feel deeply thankful.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain THE TRESPASS OFFERINGcontinued (verses 1-7). The next seven verses,…
THE TRESPASS OFFERINGcontinued (verses 1-7). The next seven verses, which in the Hebrew arrangement form the conclusion of the previous chapter, enumerate cases of fraud and wrong, for which a trespass offering is required. They are moral, not ceremonial offenses. Reparation and the payment of a fine are demanded before the offering is made.
And the Lord spake. The six following verses contain a separate communication from the Lord to Moses, but in continuance of the subject which began at Lev_5:14.
Read full note →
HOMILIES BY S.R. ALDRIDGE Vers. 1-7. Dishonesty atoned for.
The rebukes tacitly administered by the Law in cases of unjust dealing are neither effete nor unnecessary in modern days. The practices here reprehended still survive, commercial immorality is even yet a fruitful topic of remark. Temptations to dishonesty abound, and are as potent as of yore, for the springs of evil in the human breast remain unaltered, pouring forth their dark and bitter waters. And whilst it is not by works that the children of God expect to be justified, yet may their good works glorify God; and to guard against the deeds of injustice to which men are prone is to adorn the doctrine of God our Saviour. Happy the congregation of Christians none of whose members has ever been convicted of the transgressions mentioned in these verses!
I THE SIN DESCRIBED.
1. Its main feature is the unlawful possession of another"s property, through wrongful acquisition or detention. Force or deceit has been employed in procuring or retaining the goods. This sin may be committed in little things or great, and by communities as well as individuals.
2. Its source is avarice. The eye beholds, the heart covets, the will consents, and the hand grasps, as in the history of Achan, who robbed God. (Jos_7:21) There is thus the evil cooperation of the senses and faculties, sin in inward thought and outward act. The temporary gratification of the flesh is preferred to the durable contentment of the spirit; self is brought into hideous prominence, as if it could never be coincident with the interest of others and of God. It is classed with sins of ignorance because, though wittingly done, the covetous desire seems to blind the moral sight, and man acts as if under the constraint of a foreign power. Beware of greed! it is insidious in its approaches, and awful in its effects.
3. It is aggravated by falsehood. One sin drags another in its wake; avarice prepares the way for lying, even demands it that its designs may be achieved. What has been taken by force is often defended by perjury. The pillars of wickedness are unstable; they need each other"s support, for they cannot stand alone in their own native strength. A covetous heart calls for a deceitful tongue.
II THE REPARATION. Real happiness does not accompany sin; it is a thorny rose, a cup with nauseous elements, a nightmare sleep. Though no human eye detect the wrong, the sinner is guilty, and knows that One above will not recognize the right of might and violence, nor allow his name to be used with impunity as a shield to vice. Remorse tortures the transgressor, until he is driven to confess his crime and to make amends for it. The Law mercifully appoints a salve for the bleeding conscience.
1. Full restitution to the rightful owner. The property stolen or retained, together with an added fifth, is returned as compensation for the injury suffered. Sin is shown to be unprofitable, and no length of possession is allowed to supply a reason for inequitable retention. Lapse of time must never be supposed to bar recovery of rights. Are there no persons in our assemblies to whom this law is applicable?
2. Acknowledgment of an offense committed against God. It was "a trespass against the Lord" (verse 2), and in several respects. His commandments were broken, notably the second, third, eighth, and tenth (Exodus 20). An atonement is required, the sacrifice of a ram, the fat parts of which are burnt on the altar, and the rest eaten by the priests. The two branches of the moral law are closely connected. To violate the one is to dishonour the other. Experience attests their contiguity. Those who best regard the interests of their neighbours are the men that are jealous for the honour of God. Forget not to impress upon children the importance of asking, not only their parents" pardon, but the forgiveness of their heavenly Father when they have acted dishonestly or unkindly. Frequently the newspapers record the receipt by the Chancellor of the Exchequer of money sent because of unpaid taxes. Do the senders always remember that they have sinned against God as well as man; and implore forgiveness in the name of Jesus Christ? S.R.A.
HOMILIES BY J.A. MACDONALD Vers. 1-7. Restitution.
This paragraph ought to have been included in the preceding chapter, as it is the conclusion of the subject there considered. The last paragraphs treated of sacrilege, or trespass in the holy things of God; this has reference to trespass between man and man. We have here
I AN ENUMERATION OF WRONGS. These may be distributed into two classes, viz.:
1. In matters of fraud. These may be
(1) in respect to things in custody, "that which was delivered him to keep." Under this heading may he ranged things left in pledge, the possession of which is afterwards denied. Also things borrowed and fraudulently retained.
(2) In respect to "fellowship." This may refer, in matters of partnership, to claiming for sole interest profits that should be divided, or shifting liabilities which should be jointly borne wholly to the partner"s account. The Hebrew here is "putting of the hand," which the margin interprets "in dealing." Any fraud in trade would, therefore, come under this head, viz. by light weight, short measure, false balances, false samples, adulterations, misrepresentation of values, or saunterings by which an employer is robbed of his time.
(3) In respect to trusts. Executors so managing estates as to enrich themselves at the expense of their wards. Public servants manipulating accounts to pocket balances, or taking bribes to favour particular contractors to the prejudice of competitors or of the public.
(4) In respect to "the lost thing which he found." Solon"s law was, "Take not up that which you laid not down." Historians relate that in England, in the days of Alfred the Great, golden bracelets might be safely hung up in the road. Whoever retains what he found when he knows who the owner is, or without using diligence to discover him, is a thief.
2. In matters of violence. Such as
(1) "A thing taken away by violence." A horrible example is furnished in the case of the vineyard of Naboth. (1Ki_21:15, 1Ki_21:16)
(2) Any kind of oppression. Exactions under pressure of necessity. Exactions under threats. Withholding adequate remuneration for service. (see Jam_2:6 Jam_5:4-6)
II AGGRAVATIONS OF THE WRONGS. These are:
1. When lies are told to cover them.
(1) Some may have the hardihood stoutly to deny, in the face of witnesses to the contrary, that they came into fraudulent possession of property.
(2) It is more easily denied when there are no witnesses to attest delivery, or prove custody or trust against the holder.
(3) Lies are told in the forms of evasion, shuffling, and false colouring.
2. When oaths are taken to give countenance to the lies.
(1) God is a witness of everything. (2Ch_16:9 Psa_34:15 Pro_15:3) He is often a silent observer. It is an awful aggravation of a wrong to think that it is done under the eye of God,
(2) But when an oath is taken to cover a wrong, God is appealed to. What a fearful outrage against the God of truth, to be thus called in to attest a lie!
(3) Whether a wrong be done before God as a "witness," which it must be if it is done at all; or whether he be "appealed" to by an oath, every trespass against man is also "a trespass against Jehovah". (see Jam_5:4) Trespasses cannot, therefore, be treated lightly because of the insignificance of the person wronged, when the Almighty also is concerned. In all the interest which God takes in the justice of human actions, he has the good of man at heart.
III THE LAW OF REPARATION.
1. He shall make up the wrong to the person injured.
(1) "He shall restore it in the principal." If this cannot be done in the identical thing, then an "estimation" of its value must be taken, and payment made, viz. "in shekels of silver, after the shekel of the sanctuary". (comp. Lev_5:15)
(2) "He shall add the fifth part more thereto." This is a proper consideration for the inconvenience the owner may have suffered through the fraud. But if the "estimation" be, as some read it in Lev_5:15, "two shekels," then the restoration would be "fourfold," since the atonement money was "half a shekel." This would agree with Exo_22:1. (comp. also 2Sa_12:6 Luk_19:8)
(3) And he shall "give it unto him to whom it appertaineth, in the day of his trespass offering." The trespass offering will not be accepted else. Job"s blends had to make peace with him before their sacrifices would be accepted. (Job_42:8; see also Mat_5:23, Mat_5:24)
2. He shall then "bring his trespass offering unto the Lord.
(1) "A ram that is perfect." God will accept nothing that is imperfect. Therefore we must come to him through Christ, who can invest us with his righteousness.
(2) "With thy estimation, for a trespass offering, unto the priest." This, according to Lev_5:15, would be of the value of two shekels.
(3) "And the priest shall make an atonement for him," etc. Reflect: What a power there is in conscience! What a costly thing is sin! How carefully should it be avoided! Let us avail ourselves of the benefits of redemption. J.A.M.
HOMILIES BY W. CLARKSON Vers. 1-7. Human ownership and dishonesty.
From the Divine directions here given as to the trespass offering, in the case of wrong between man and man, we gather
I THAT GOD ALLOWS US TO CONSIDER HIS GIFTS AS BELONGING TO OURSELVES. By inheritance or by labour we acquire property; a man has a right to say, concerning an object thus legally acquired, "This is mine." The possession of property is carefully guarded by the declarations of God"s Word; "the commandments of the Lord" make the violation of this right a very serious sin (see text). It is well, however, to remember that human ownership is never absolute; it is subject to:
1. God"s prior and supreme claim. (Psa_24:1 1Ch_29:11 Hag_2:8)
2. Our duty, in holding it, to keep in view the general good; e.g. , large landowner has no right to let ground lie waste, and be covered with seed-sowing weeds.
3. Our liability, at any hour, to lay it down at God"s will.
II THAT MEN FIND VARIOUS WAYS OF DISREGARDING THIS RIGHT. Many forms of dishonesty prevail in every land; it is an inevitable excrescence of sin. Five special cases are here provided against:
1. Breach of trust, or failure to return anything borrowed; lying in "that which was delivered him to keep" (verse 2).
2. Unfairness in partnership or cooperation; "in fellowship.
3. Violent appropriation or hardship (oppression), thing taken away by violence" (verse 2).
4. Fraud in trading, deceived his neighbour" (verse 2).
5. Illegal retention of something accidentally acquired, found that which was lost," etc. (verse 3).
III THAT DISHONESTY IN ANY FORM IS A SERIOUS SIN AGAINST GOD, as well as a wrong done to our neighbour. By committing any one of these offenses a soul is said to "sin, and commit a trespass against the Lord" (verse 2); "he sins therein" (verse 3); "he hath sinned, and is guilty." Evidently the taking from our neighbour "that which is his" is a high misdemeanour in the sight of God. Two of the "ten commandments" (Exodus 20) are directed against it: "Thou shalt not steal;" "Thou shalt not covet," etc. Theft, dishonesty, is a treble sin: it is a wrong to our fellow; it is an injury to ourselves (spiritual demoralization); it is an offense against God.
IV THAT IT CALLS FOR RESTITUTION AS WELL AS SACRIFICE.
1. We must, indeed, bring our sacrifice to God. The Jew was to bring his "ram without blemish" (verse 6), and an atonement was to be made before the Lord, and his trespass was forgiven him (verse 7). We must bring the sacrifice of a contrite spirit, and plead the One Sacrifice for all sin, and we shall be forgiven.
2. But we are also bound to make restitution where that is possible. The Jew was to "restore it in the principal, and... add the fifth part more thereto" (verse 5); he was to more than make up for the injury he had done. And
(1) in order that the will of Christ concerning us in such case may be fully done, (see Mat_5:24)
(2) that our own conscience may be perfectly clear and unstained, and
(3) that our brother may have reason to be entirely satisfied with us, let us make not only adequate but ample or even overflowing compensation for the wrong which we have done. C.
HOMILIES BY R.A. REDFORD Vers. 1-7. Trespasses done wittingly.
These were acts of lying, fraud, deceit, violence, or any social wrong involving conscious trespass on the rights of our neighbour.
I SOCIAL MORALITY RESTS UPON RELIGION. Offenses against neighbours, offenses against God. No true support of society apart from faith. Follies of the modern skeptical school. Enthusiasm of humanity, atheism, development of morality out of a physical basis, mere dreams of the intellect. Facts of history show that corrupt religion is corrupt morals; that an atheistic society is mere organized selfishness.
II THE TRUE HEALING PRINCIPLE OF SOCIETY. The preservation of individual rights in the spirit of a common allegiance to God. We are all brethren. If one offend, let his offense be both readily acknowledged and atoned for, and readily forgiven. So long as we simply pay back, we do not heal the hurt; we must more than pay back. His restitution was of the principal and the fifth part more thereto. Such a regulation was founded on the Divine love, as the essence of the Divine Law. We must remedy wrongs in the spirit of benevolence.
III AS TYPICAL OF THE CROSS OF CHRIST, THE DIVINE FULNESS OF REDEMPTION is set forth. The offenses of men are more than made up for. Their redeemed state is an advance upon their state of innocence. The new Law is better than the old. Christ in us is not only the crucifixion of sin and the world, but "the hope of glory." The believer will find in the blood of the atonement both a cleansing away of guilt, and a washing of regeneration and renewing of the Holy Ghost. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Trespass Offerings: and Priestly Consecration Offerings
Trespass Offerings: and Priestly Consecration Offerings
SUGGESTIVE READINGS
Read full note →
Lev_6:2.—Trespass against the Lord and lie unto his neighbour. Wrong done to man is done to God. To deceive and defraud our neighbour is an insult to Jehovah. To harm man is to inflict injury on God; as to touch His people is to “touch the apple of His eye”; and as Saul’s persecution of the saints was persecution of Christ Himself (Act_9:5). Take heed, lest acts of injustice to others so affect heaven as to evoke remonstrance and rebuke.
Lev_6:2-3.—Violence, or hath deceived, or sweareth falsely. Evil is fruitful in forms of development. Two distinct classes of wrong are here indicated: embezzlement of things placed confidingly by a neighbour in his hand, “that which was delivered him to keep, or in fellowship” [Lit. “something placed in his hand,” a deposit]; and now, plunder and fraud, a neighbour’s property being possessed with violence and seizure. When Adam revolted from obedience to God it introduced a fraudulent principle into human life which soon wrought wrong between man and man. He who can sin against the Lord will be found equally capable of sinning against man. Dishonesty heavenward is likely to be confirmed by dishonesty in transaction with neighbours. There is no guarantee of integrity where there is impiety. Righteousness before God means rightness towards man.
Lev_6:5.—Restore it in the principal. Reparation should follow repentance, and precede propitiation. First, set right the evil done to your neighbour, then come to the Lord for acceptance. It is an easy and delusive repentance of sin—sin done to men on every hand, sin continued for years, sin working sorrow in homes and in social circles—if the penitent may leave unremedied all this woful wrong among men, and free himself from further concern by simply on his knees lamenting all before God. No! if convinced of guilt, go and do right where your selfishness, and greed, and fraudulence have wrought havoc and misery; wipe out the blots of crime on human pathways, then come for appeasement and acceptance to the Lord. “Bring forth fruit meet for repentance” (Mat_3:7-10).
Add a fifth part more. Let there be an overflow of generosity to compensate for former selfishness. And let Christian life be distinguished by a liberal diffusion of your possessions, in order both to lessen the cares of neighbours and attest the reality of your conversion. “Freely ye have received, freely give.”
Lev_6:6.—Bring his trespass offering. Zacchæus might pledge himself “if he had taken anything from any man by false accusation to restore him fourfold”; but to lavish reparation on man could not obliterate the guilt of his actions as concerns the law and holiness of God. There must be atonement. Good deeds and generous benefactions cannot expunge guiltiness of soul. And besides the actual trespasses, which reparation may in part requite, there remains the criminality of conscience, the impurity of soul, the impiety towards God. And “it is blood that maketh atonement for the soul.”
Lev_6:8-13.—The burnt offering, because of the burning upon the altar, etc. Every evening a lamb was sacrificed (Exo_29:38), and these directions refer to the ritual; the burning was to be “all night until the morning.” And the altar fire was ceaselessly to be maintained; symbolic of
(1) the perpetual atonement needed by men;
(2) the continuous acceptance of worship by God:
(3) the uninterrupted relationship of Jehovah with Israel. In this Christian epoch we maintain no ceaseless fire, but we enjoy a ceaseless atonement, which assures us of undoubted acceptance and unbroken fellowship with God. Instead of the daily feeding of the altar fire with wood, we may devote afresh daily our love and obedience, for these should “never go out” in Christian lives.
Lev_6:14-18.—The meat offering. This section adds directions for the priests, supplementing the regulation given in Lev_2:1-3.
Lev_6:18.—Every one that toucheth them shall be holy. Either this contact with holy things claimed that the person so “touched” should be set apart for God, or the contact communicated a sanctity which henceforth secured his consecration. Derived sanctity: it is a law in continuous operation: many souls having been drawn to Christ through the influence of such contact with “holy things” as e.g. the Bible, the Sanctuary, etc.; or with holy persons, as godly parents, Christian friends, ministers of the Lord Jesus. Grace goes forth from them, as virtue went out from Jesus to heal. Seek such contact, if yet in your sins. Send out such sanctifying energy, if the sacred grace is in you.
Lev_6:19-23.—Consecration offerings for the priest “in the day when he is anointed.” With glad thank offerings the priest was to seal his dedication to the sacerdotal office. No tone or aspect of despondency would be proper to such an incident. It was to high privilege and honour the young priest was set apart: entire separation for the Divine service. And to what joyous life can we aspire comparable to this? “Yield yourselves unto God as those that are alive from the dead.” The entrance upon a sacred life is a blissful incident, and should be marked with festive dedications
Lev_6:24-30.—The sin offering killed before the Lord. Supplementary directions are supplied to Lev_4:1-5. So specially sacred was the blood of the sin offering that, if perchance a spray of the blood of the victim spurted out upon the priest’s garments, the stain must be dealt with as of solemn consequence, and even the vessel in which the stained garment was washed (Lev_6:27-28). Thus specific were Jehovah’s regulations that the atoning blood might not be profaned. How much more should “the precious blood of Christ” be cherished as “a holy thing,” and guarded from profanation! (Heb_10:29). From within that ancient temple a voice of appeal comes to us to this day that we solemnly regard the blood of atonement, and so value it that we prize its sanctifying virtue and honour its efficacy by a blameless life.
SECTIONAL HOMILIES, CHAPTER Lev_6:1-12
Topic: DISTINCTIONS BETWEEN TRESPASSES AGAINST GOD AND AGAINST MEN.
(Connect Lev_5:15-19 with Lev_6:1-7.)
The trespasses in ch. 5. relate to misconduct “in the holy things of the Lord”; the trespasses in ch. 6. refer to misdeeds in the common transactions and relations of life.
Distinction A: Note that the expression, “if a soul sin through ignorance,” which occurs in the former, is omitted in the latter. The reason for this is obvious—
I. The claims which stand connected with “the holy things of the Lord” must pass infinitely BEYOND THE REACH OF THE MOST ELEVATED HUMAN SENSIBILITY. Those claims may be continually interfered with, continually trespassed upon, and the trespassers be not aware of the fact.
1. Man’s conscience can never be the regulator in the sanctuary of God. How often may we have wronged God “in His holy things” without ever taking a note of it in the tablet of conscience, yea, without having the competency to detect it! [See Mal_3:8.]
2. God’s holiness alone must fix the standard when God’s rights are in question. That higher light must shine on man’s conscience, therefore, to correct his “ignorance” of the laws which governed the sanctuary.
II. On the other hand, the HUMAN CONSCIENCE CAN READILY GRASP THE FULL AMOUNT OF THE HUMAN CLAIM, and can readily take cognizance of any interference with such claim.
1. When man’s rights are in question, conscience acts as a prompt and efficient standard. The wrong which the human eye can see and the human heart feel, the human conscience can judge. A man could not, “through ignorance,” tell a lie, swear falsely, act violently, deceive his neighbour, or find a lost thing and deny it. These were all plain and palpable acts, lying within the range of the most sluggish sensibility.
2. “Ignorance” is, therefore, not allowed as qualifying and condoning men’s conduct in the common affairs of life.
How blessed it is to know that the precious blood of Christ has settled all questions with respect to God or man, our sins of ignorance or our known sins! Here lies the deep and settled foundation of the believer’s peace. The Cross has divinely met all.
Distinction B: Note that when it was a question of trespass “in the holy things of the Lord,” the unblemished sacrifice was first introduced, and afterward “the principal” and “the fifth.” This order was reversed when it was a question of the common affairs of life. [Compare ch. Lev_5:15-16, with ch. Lev_6:4-7.] The reason of this is equally obvious—
I. When the Divine rights were infringed the BLOOD OF ATONEMENT was the prominent requirement.
If an Israelite had, by an act of trespass, deranged his relation with Jehovah, the order was sacrifice and restitution.
II. When human rights were infringed, RESTITUTION would naturally assume the leading place in the mind.
If an Israelite, by an act of trespass, had deranged his relation with his neighbour, the order was restitution and then sacrifice.
1. To wrong a fellow-man interferes with communion with God. And that communion can only be restored on the ground of atonement. Mere restitution would not avail. It might satisfy the injured man, but could form no basis of restored communion with God. To restore “the principal” and add “the fifth” would still leave the sin remaining; and “without shedding of blood is no remission.”
2. To set right the wrong to the injured man, restitution is efficacious. “If thou bring thy gift to the altar, and there remember that thy brother hast aught against, thee, leave there thy gift before the altar and go thy way; first be reconciled to thy brother, and then come and offer thy gift” (Mat_5:23-24).
The claims which arise out of our human relations must not be disregarded. They must ever get their proper place in the heart. [Compare C. H. M.]
Topic: HARM DONE BY TRESPASS (Lev_6:2-4)
In the trespass against “the Lord,” considered in ch. 5., there was specific declaration as to “the harm done” by that trespass; and for that “harm” the trespasser had to “make amends” (ch. Lev_5:15-16). In this chapter trespasses against a “neighbour” are under consideration, and these trespasses are explained as being deeds of actual wrong. Not imaginary or sentimental trespasses, but acts. Which statement shows how truly the greatest enemy of mankind is man. Or, as Robert Burns declares it:
“Man’s inhumanity to man
Makes countless thousands mourn.”
In the same vein writes Young, in his “Night Thoughts”:
“Inhumanity is caught from man,
From smiling man.”
[See Addenda, p. 86, Injury.]
I. THE INJURY WROUGHT BY TRESPASS.
Ample terms are employed here to describe the forms of wrong-doing. We read of “violently taking,” “deceitfully getting,” and “swearing falsely about that which is found.”
1. Trespass defined. In every act of trespass practical and positive wrong was done; there was an act of evil by which another was injured. “Trespass” differed from “sin” in this: sin marked what man was in himself, trespass described what man had done. Deeds of wrong, therefore, are here under consideration; actual wrong and robbery.
2. Trespass conditioned. It might be wrought “in ignorance” (ch. Lev_5:15; Lev_5:17; Lev_5:19) when done against “the Lord”; and it is implied even in these acts of wrong against man that the trespasser did not deliberately, and “of malice aforethought” do these acts, but under impulse or through connivance, or simply from inattention. For it comes to be recognised as trespass afterwards, not at the time of the act. God has harsher names and heavier judgments for wrong-doing wrought in full consciousness and full light. Still, recognised or unrecognised, it is “trespass.”
3. Trespass weighed. Neither our conscience, nor our knowledge, nor our ability are allowed to be the standard by which our actions are measured, weighed, judged; but God’s truth. “Though he wist it not, yet is he guilty; he hath certainly trespassed against the Lord” (ch Lev_5:17-19). Man’s judgment of his own acts is not to be trusted. If a man’s conscience or his light were the standard, every man would weigh his conduct by a different rule; there would be no absolute standard of right and wrong. Evil then would consist, not in the act itself, but in man’s estimate or perception thereof. Sin has blinded our perceptions to the “sinfulness of sin”; but that does not alter the fact. God measures and weighs our trespasses by His Word.
4. Trespass recognised. Light comes in at last, and the wrong-doer discovers that he has committed a trespass. “When he knoweth of it” (Lev_5:4); and in due course transgression makes itself known to the transgressor. Light shines in the darkness, and its beams fall about every life, and will ultimately “bring to light the hidden things of darkness.” Conscience in man will awake, and memory will convict the sinner of his long-forgotten sin.
“Conscience … mutinies in a man’s bosom;
It fills one full of obstacles.”—Shakespeare.
“There is no future pang
Can deal that justice on the self-condemned
He deals on his own soul.”—Byron.
“Conscience is harder than our enemies,
Knows more, accuses with more nicety.”—George Eliot.
“Yet still there whispers the small voice within,
Heard thro’ gain’s silence, and o’er glory’s din;
Whatever creed be taught or land be trod,
Man’s conscience is the oracle of God.”—Byron.
II. THE REPARATION MADE FOR TRESPASS.
When the trespass was realised, it had to be expiated by sacrifice, and amends had to be made to the injured neighbour.
1. Trespass atoned. Blessed be God (whose voice within us, whose inspired Word, whose convincing Spirit brings home to us our trespass), that His grace has “found a Ransom.” “He shall bring his trespass offering unto the Lord,” etc. (Lev_6:6). He that sees Jesus in the trespass offering, sees trespass expiated, annihilated; for Christ has assumed its guiltiness, borne its judgment, paid its penalty. Not alone was “His soul made an offering for sin,” but “He was wounded for our transgressions” (Isa_53:5-10).
2. Trespass compensated. For the wrongs the trespasser has done to his neighbour restitution must be made: “He shall even restore it in the principal” (Lev_6:5). Our Lord has made full reparation for the wrong we had done—to God and man; satisfying God by His own merits given for our demerits, and blessing man by ensuring to him richer advantages than those which sin forfeited.
Wherefore this reparation after expiation? Thus: for a victim merely to die would leave the injured neighbour a loser still. Though the trespasser were punished, the injury would remain. The death of the wrong-doer would not restore defrauded rights. Yet until this was done satisfaction could not be regarded as perfect; nor could justice be said to have righted the wrong. Therefore, punishment fell upon the victim, and the wrong was also repaired. So that in the atonement for trespass we find—
1. Judgment inflicted. The victim’s life is forfeited, as was the sinner’s for his sin. And Christ gave His life as man’s substituted victim.
2. Injury compensated. The evil had to be remedied. Having wrought evil in time past of our lives (comp. Eph_2:2-3), we, saved by Christ Jesus, now give ourselves to earnest effort to repair the wrong done; to glorify God, whom we had wronged by disobedience and dishonour; to benefit men, whom we had harmed by sinful influence and example. To these are to be added:
3. Dues exceeded. More than the original loss had to be repaid; the wrong more than remedied. A “fifth part more” had to be “added thereto.” For there was in Christ’s obedience and virtue a surplus, an excess of merit presented to God, passing beyond man’s demerit. And in Christian devotedness and ministry there are blessings brought to men by man far more sacred, and tender, and consolatory, and helpful, which more than outweigh all the injury done to men by man. “Let him know that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins” (Jas_5:20). [See Addenda p. 87, Faithlessness.]
Topic: RESTITUTION MADE FOR WRONG (Lev_6:4-5)
Besides the original due was added a “fifth.” Consider—
i. How this was fulfilled for us in Christ. At His hands God received more than all whereof man had robbed Him.
ii. The consequence of this to those “in Christ.” They are “complete in Him” through whom we have received the atonement.
But the practical bearing of that transaction commands attention. Enquire in what way. and how far, this view of Christ’s act of reparation should prove an incentive and an example to us.
1. RESTITUTION MADE by those who are in fellowship with Christ.
By standing in behalf of man Christ, makes full restitution for man’s wrong and trespass; “hot with corruptible things, as silver and gold” (1Pe_1:18-19), but by the value of His own offering and obedience He repays our trespasses.
1. In this sense, of satisfying God for our trespasses, we can make no restitution. If Christ has not made it we are lost. The rest of our lives, if wholly spent for God, could never atone for our acts of trespass. Each day would bring its own proper claim. Works of supererogation, therefore, we could have none.
2. Yet there is a sense in which the soul in fellowship with Christ will make restitution. Not, indeed, to win acceptance, but as showing how, according to his measure, through the Spirit, he sympathises with Christ. As he has, in days past, “as the servant of sin,” robbed God and man of their rights, so now, as “having been made free from sin,” he will “become the servant of righteousness” (Rom_6:22).
II. AMENDS SUPERADDED to the restitution offered.
In consequence of trespass, against God or man, more than their original claim was due to them.
1. Under the law, the claim on man was righteousness. If man dealt justly toward God and man nothing further could be claimed of him. But it became different when he had trespassed. Then, by God’s appointment—
2. Right was no longer the measure of man’s debt. The trespasser now is in no condition to attempt to deal out righteousness, either to God or man. The fact of our having become trespassers—
(1) Gives God a claim upon us which is not the bare claim of right. Above and beyond this, the trespasser is a debtor. He requires more than the righteousness which sinless souls could have rendered; additional “amends” have to be made; something more than an equivalent for man’s sin; this—Christ’s bounteous virtues; yea, and also—that we love Him for His grace to us.
The law did not ask love; it asked of man rectitude! But God now asks more than rectitude; He desires and expects gratitude, affection, consecration.
“For souls redeemed, for sins forgiven,
For means of grace, for hopes of heaven,
Father, what can to Thee be given,
Who givest all?”
(2) Calls us to unselfish devotion to others. As the recipients of grace we are called to exhibit grace in all our transactions with others. Not dealing out justice to men, but generosity, and kindness, and unselfishness. “Ye have heard that it hath been said, an eye for an eye; but I say unto you, resist not evil: do good to them that hate you; pray for them that despitefully use you” (Mat_5:38-44).
“And when ye stand praying, forgive if ye have ought against any; that your Father also in heaven may forgive you your trespasses. But if you do not forgive, neither will your heavenly Father forgive you your trespasses” (Mar_11:25-26). [Comp. also Luk_6:32-35.]
Yet how far is this principle of grace exceeding justice the rule of Christian lives? If we are just, how little concern have we as to being gracious in our dealings with fellow-men! We go to law (1Co_6:1-7); we claim our rights, little thinking of the added “fifth” of the trespass offering.
Grace, not right, must be the law, as it is the hope, of the trespasser. [Comp. Jukes on the Offerings.]
OUTLINES ON VERSES OF CHAPTER Lev_6:1-7
Lev_6:2. Theme: THE DUTY OF HONESTY.
History and civilisation began with promulgation of law from Sinai, which would regulate man’s conduct towards God and his neighbour. Israel in wilderness, not only a church, but commonwealth; hence, laws to govern civil and social relationships, as well as religions life. Society could not exist without respect to rights of property, and restraint of liberty. Israel in wilderness without laws would have been a horde of savages, where only the strongest would have survived. The Lord’s freemen were not to be out-laws and freebooters, but obedient servants of the most High. He would dwell with them, they were to dwell in peace with each other, and hold each other in mutual esteem. Every breach of trust, every species of dishonesty, strictly prohibited; when committed, amends to be made, and forgiveness sought. From the trespass offering we learn—
I. THAT PROPERTY—THOUGH NOT INTEGRALLY A HUMAN RIGHT—MAY BE LAWFULLY POSSESSED BY MAN.
Though the earth is the Lord’s and the fulness thereof, yet He hath given it to the children of men. Though a man absolutely possesses nothing but what he is, he may acquire the right to call worldly possessions lawfully his own. No community of goods among Israelites. Communism is Utopian; infringement upon the due interests of others, and therefore robbery. As trustees and stewards, in holding and using possessions, we must have respect (a) to the good of others, and (b) the claims of God.
II. THAT PROPERTY UNLAWFULLY POSSESSED, IS NOT ONLY A CRIME AGAINST MAN, BUT ALSO A SIN AGAINST GOD.
Every breach of trust, dishonest act, or fraudulent transaction, displeased Jehovah, and required atonement at the hands of the offender. Guilt was contracted when the law was dishonoured, and no circumstances were to be pleaded in extenuation of the guilt or in mitigation of the sacrifice demanded. The principle of this law has never been repealed; it is morally, as well as legally, criminal, to obtain property of any sort by any wrong means, either from individuals or societies. Revealed religion lies at the basis of all political, commercial and social morality.—F.W.B.
Lev_6:2. Theme: BREACH OF CONFIDENCE. “Lie unto his neighbour, or hath deceived his neighbour”.
I. Note some EXAMPLES OF THIS SIN.
1. Injury to, or loss of, borrowed goods. [See Kings Lev_6:5.]
2. Retaining a found article, knowing, not seeking, the owner.
3. Obtaining property under false pretences.
II. EFFECTS OF THIS SIN.
1. Diminishes the trust men should have in each other.
2 Lessens the stock of general kindness. [See Mat_5:42.]
3. Fosters a spirit of dishonesty.
III. THE DIVINE VIEW OF THIS SIN.
1. Reparation to be made to man.
2. Confession and atonement to be made to God.—Rev. J. Comper Gray, Biblical Museum.
Theme: DEPOSITING PROPERTY.
I. A NEIGHBOURLY CONVENIENCE. To deposit valuable property with a neighbour was, and still is, a common practice in the East, where no establishments exist for the storing of private treasure.
1. How helpful a neighbour may become.
2. How grand is this confidence in another.
3. How mutually dependent we are one upon another.
4. How honourable we should be in all transactions.
5. How jealously we should strive to merit implicit trust [See Addenda, p. 86, Injury.]
II. A HAZARDOUS TRANSACTION.
1. Man’s reliableness is sorely discredited by continuous breaches of faith.
2. Treasure becomes often a serious anxiety to its possessor.
3. No security can be guaranteed in any earthly confidence. [See Addenda, p. 87, Faithlessness]
III. A DOUBTFUL ALTERNATIVE.
There was another method adopted, when a man was about to journey, if he could not trust his neighbour: he would conceal his treasures under ground.
1. What light this throws on Scripture phraseology.
The Hebrew word for treasure denotes hidden: and explains such phrases as “hidden riches of secret places” (Isa_45:3) and “search for her hid treasure” (Pro_2:4; Job_3:24).
2. What light this throws on Christ’s parables.
There was danger of a man forgetting the spot where he had long ago buried his treasure. Hence our Lord’s language concerning “treasure hid in the field” and “searching” “digging” to find it.
IV. A SPIRITUAL ANALOGY.
This committing treasure to a neighbour suggests Paul’s imagery of
The soul committed to Christ: “I Know whom I have trusted and am persuaded that He is able to keep that which I have committed unto him against that day” (2Ti_1:12). [See also Lev_5:14 and Tim. Lev_6:20].
1. Christ is faithful to our trust.
2. We cannot safely risk our souls in other keeping.
Lev_6:5. Theme: THE BENEFICENCE OF A REDEEMED LIFE.
The same law in reference to “the fifth part” obtained in the case of a trespass against a man, as in a trespass against the Lord. The application of this regulation to the work of Christ indicates that man, as well as God, is a positive gainer by the Cross. The believer can say, as he gazes upon that Cross, “However I have been wronged, trespassed against, deceived, whatever ills have been done to me, I am a gainer by the Cross. I have not merely received back all that was lost, but much more beside.”
Thus, whether we think of the injured or the injurer, we are equally struck with the glorious triumphs of redemption, and the mighty practical results which flow from that gospel, which fills the soul with the happy assurance that “all trespasses” are “forgiven,” and that the root from whence those trespasses have sprung has been judged.
I. A TRESPASSER IS TRANSFORMED INTO A BENEFACTOR by the law of Divine grace.
He carries blessings—
1. Into the scenes which have been the witness of a man’s sins, his trespasses, and his injurious ways.
2. Among persons who have suffered in consequence of his evil doings, his deceits, and his transgressions.
3. The renewing grace of God having worked in him, he is sent back to those scenes and among those sufferers furnished with grace, in order that he should—
4. Not only repair the wrongs, but to allow the full tide of practical benevolence to flow forth in all his ways, yea, to “love his enemies, and do good to them that hate him, and to pray for them that despitefully use and persecute him.” Such are the rich, rare, and refreshing fruits of the grace of God that act in connection with our great Trespass Offering.
II. A GRACIOUS LIFE WILL ATTEST ITSELF IN GENEROUS CONDUCT.
Sinfulness and selfishness can have no licence in a redeemed life. Instead of the caviller against godliness being able to show that God’s people allow sin “that grace may abound,” sin is cut up by the roots; the sinner is turned from a curse into a blessing, from a moral plague into a channel of Divine mercy, from an emissary of Satan into a messenger of God, from a child of darkness into a son of the light, from a self-indulgent pleasure-seeker into a self-denying lover of God, from a slave of vile lusts into a willing-hearted servant of Christ, from a narrow-hearted miser into a benevolent minister to the needs of his fellow-men. The thief, the defrauder, is transformed into a generous donor; giving the “fifth” of his possessions,
2. Practical righteousness is the crowning witness of that life whose sin is expiated and forgiven. Away, then, with the oft repeated taunts, “Are we to do nothing?” “According to this gospel we may live as we list!” They who utter such language know not what grace means: have never felt its sanctifying and elevating influences. They forget that, while the blood of the trespass offering cleanses the conscience, the law of the offering sends the trespasser back to him whom he has wronged with “the principal” and “the fifth” in his hand. Noble testimony, this, both to the grace and righteousness of the God of Israel!
If the conscience has been set to rights, by the blood of the Cross, in reference to the claims of God, the conduct also must be set to rights by the holiness of the Cross in reference to the claims of practical righteousness. This hallowed union will never be dissolved by any mind which is governed by pure gospel morality. “He that doth not righteousness is not of God” (1Jn_3:10).
III. DIVINE GRACE IS DISHONOURED in those whose conduct and character exhibit not the fair traces OF PRACTICAL HOLINESS.
1. God has given us in His Word those evidences by which we can discern those that belong to Him. “The Lord knoweth them that are His: and let every one that nameth the name of Christ depart from iniquity” (2Ti_2:19)
(a) We have no right to suppose that an evildoer belongs to God. The holy instincts of the Divine nature are shocked by such a thought. Difficulty is felt in accounting for evil practices in those who are regarded as Christians. But the Word of God settles the matter clearly and authoritatively:—“In this the children of God are manifest, and the children of the devil: whoever doeth not righteousness is not of God,” etc. (1Jn_3:9-10).
(b) Laxity and self-indulgence, specially the perils of our times, must be severely and sternly shunned.
2. An accommodating, easy profession of Christianity is rebuked by this law of the trespass offering. Every genuine Christian is called upon to give a clear testimony, a testimony resulting from the steady exhibition of “the fruits of righteousness which are by Jesus Christ unto the glory and praise of God.” Most deplorable is it to see such faulty manifestation abroad of the love and holiness which should distinguish Christian conduct.
Let us rebuke, by a life of self-denial and genuine benevolence, the culpable inactivity of professors. Christian life should abound in large and generous ministries. [Comp. C. H. M. on Leviticus.]
Lev_6:6-7. Theme: THE SIN OF DISHONESTY.
In the natural government of the world God has made the laws of nature on the side of goodness and virtue; and in the moral government of the universe the Divine favour is on the side of honesty, integrity and righteousness. The enactments of Sinai, and those from the door of the tabernacle, were a transcript of the holiness of the Divine character, fixing approval upon the right, and stigma upon the wrong. Men were to do to others as they would others should do to them, remembering that the eye of the Lord was upon them. Thus Israel was taught—
I. THAT THE SIN OF DISHONESTY INCURS THE JUST INDIGNATION OF HEAVEN.
Moses and others, who administered the laws among the people, would feel the sacredness and responsibility of their office, in that they were Jehovah’s deputies, and punished offenders in His name. Earthly rulers and governments should—
(a) Base their statutes upon Divine enactments; and
(b) Seek the reformation, as well as punishment, of the offender.
The appointed offering, and the appearance of the trespassers before the Lord, denoted that sin had been committed, that guilt had been incurred. All sin is hateful in the eyes of Him with whom we have to do.
II. THAT THE SIN OF DISHONESTY MAY NEVERTHELESS BE FORGIVEN.
Specific directions were given respecting the offering required, that the offerer might have no doubt as to the way of forgiveness. Obedience would show that the trespasser—
(a) Acknowledged his offence;
(b) Was sorry for it;
(c) Was ready to make amends;
(d) Desired absolution.
The root and essence of sin is that it is committed against God; hence, only God can forgive it. In the gospel the law is not destroyed, but fulfilled; For Christ, our Sin, or Trespass Offering, procures complete and free pardon for all sin. Fools make a mock at the sin offering, but with the righteous it is in esteem.—F. W. B.
SECTIONAL HOMILIES Lev_6:8-13
THE LAW OF THE BURNT OFFERING (resumed)
Topic.—DIGNITY LINKED TO DUTY (Lev_6:8-12)
With the eighth verse of this chapter we traverse ground already gone over. Directions having been given for the institution of the burnt offering, Aaron and his sons now receive particulars as to their parts in the service. The burnt offering was the first and most important of all the ordinary oblations, pointing as it did to unreserved personal consecration, and universal Divine redemption. In the directions given to Aaron and his sons, we learn—
I. HOW APPARENTLY UNDIGNIFIED DUTIES MAY BE ASSOCIATED WITH THE MOST EXALTED SERVICE.
The Divine work to which the priests were appointed would distinguish them from the common people; ensure them reverent recognition; be their passports to social, as well as sacred eminence. Their spotless vestments were a symbol of their official purity. How undignified it would seem for the priest to be busy removing the ashes of the consumed sacrifice with his own hands to a clean place without the camp. But no work, however lowly, if done for God and at His command, can bring real degradation. Men always go up when they go to duty. David felt he would “rather be a door-keeper in the house of the Lord than,” etc. The priests were as great and dignified when removing the ashes of the offering as when they ascended to their loftiest sacerdotal duties. Let us think nothing mean or low that we can do in the service of our risen and loving Lord.
II. HOW THE ASSOCIATION OF LOWLY DUTIES WITH EXALTED SERVICE MAY BE A SALUTARY DISCIPLINE TO THE WORSHIPPER.
That the reasons for the sacrifices, and the laws relating to them were only partially given; and that in matters of precision and detail so much seemed mysterious and even unnecessary, would—
(a) Test the faith, (b) quicken vigilance, (c) stimulate energy, and (d) prepare for higher and more spiritual service. He that is faithful in the least will be in that which is greatest. Fidelity in what the world may deem small and meaningless will receive the recognition of heaven, and promotion to higher and holier service.—F. W. Brown.
OUTLINES ON VERSES, CHAPTER Lev_6:8-13
Lev_6:9. Theme: SACRED ATTIRE.
These directions concerning offering the burnt sacrifice relate to the priests; and denote tho divinely acceptable method of their ministrations. In all these specific ceremonial regulations there lay couched important spiritual suggestions.
I. IN HOLY ATTIRE they serve at the altar.
1. Suggestive of the essential holiness of Christ. By His grace all offerings were rendered a sweet savour to God.
2. Symbolic of their derived purity and righteousness. [Comp. Exo_28:40-43 with Psa_132:9; Rev_3:4; Rev_7:13-14; Rev_19:8.]
3. Indicative of the spirit of service. Bring to God services and sacrifices with clean hands, and pure hearts, and holy lives. The state of the offerer affects the character of the offering. [See Heb_10:22.]
II. IN ALTERED GARMENTS they bear the ashes from the sanctuary.
1. The changed tone of feeling in the ministrant. He no longer serves in delight at God’s altar, but takes part in the act of out-casting the sin sacrifice. A saddened mood is upon him as he becomes for the moment associated with the repulsiveness of sin in carrying the ashes “without the camp.” There are two aspects of Christian ministry—joyous privilege, when clothed in the garments of salvation, and saddened reflection when realising the offensiveness of sin.
2. The altered scenes which a Christian frequents. He is not always within “the holy place of the tabernacle of the Most High,” he has to go forth to outside scenes: the rougher, less hallowed scenes of life and human society. Yet, though laying aside the holiest priestly garb when he left the most sacred scenes, as a Christian soul necessarily haves behind him the sublimer thoughts and feelings he wore when in the very secret of God’s presence: still his changed garments were consecrated garments. The Christian must never lay aside his sanctity, nor his priestly profession. Everywhere, whether apart with God or busy amongst men, he must wear the consecrated attire.
Lev_6:12. Theme: DIVINE FIRE HUMANLY MAINTAINED.
“The fire upon the altar shall be burning in it; it shall not be put out; and the priest shall burn wood on it every morning,” etc.
It might have been supposed that this “fire,” having been Divine in its origin, would have been Divinely maintained. That fire, so given, suggests—
I. DIVINE ENDOWMENTS COMMITTED TO THE CONTROL OF MEN.
As in the instances of that “fire,” supernaturally originated on that altar, and then left in man’s hands, so with—
1. Pure sympathies implanted within man.
2. Revelation in the Scriptures.
3. Quickened life in the regenerated soul.
4. Spiritual endowments to the believer.
5. Sacred affections in the Christian heart.
6. Holy enthusiasm firing an earnest nature.
From God they come: but man has them in his hands.
II. DIVINE ENDOWMENTS ENTRUSTED TO THE PRESERVATION OF MEN.
The priests had to keep that “fire” alive, or it would expire.
1. Having received the gifts of God we are responsible for their maintenance. God holds us as in trust with them.
2. How solemn the priestly office, which all are called to perform: feeding the Divine “fire” in our souls continually!
III. DIVINE ENDOWMENTS REQUIRING THE CO-OPERATIVE WATCHFULNESS OF MEN.
The priest’s eye would need to be often turned to the altar fire: “every morning” it needed care.
1. A watchful life is imperative if we would maintain godliness within.
2. Neglect will allow the extinction of the divinest gift. It needs scarcely that positive effort be made to “put out” the fire: it will go out of itself if not attended to.
Only neglect
(a) Daily prayer;
(b) Daily reading of the Scriptures;
(c) Daily fellowship with Christ;
(d) Daily watching against temptation.
Fail in these duties, and the “fire” will expire.
“Every morning” bring wood to the fire!
IV. DIVINE ENDOWMENTS ENDURING ONLY WHERE ACTIVELY MAINTAINED.
That fire did expire! At the destruction o the temple by Nebuchadnezzar.
1. May the Divine life in a soul go out?
2. May the Christian’s “first love” become extinct?
3. May the holy aspirations of a child of God droop?
4. May all sacred ardour, in prayer, in consecration, die away?
“Work out your salvation with fear and trembling.”
“See that ye make your calling and election sure.”
Lev_6:13. Theme: FIRE NOT TO GO OUT.
I. Its typical import, as relating to the GOSPEL.
1. That we all constantly need the atonement. This fire was given for the use of all Israel without exception: all needed to offer atonement; Aaron as well as the people. We must all bring our offering to the altar. The fire, too, was for daily use And daily we need to come to God through the atonement.
2. That the Levitical sacrifices are insufficient for us. Thousands of victims were consumed on God’s altar, yet the fire continued to burn; indicating that full atonement had not been offered (Heb_10:1-4; Heb_10:11; Heb_9:9).
3. That God intended to supply a satisfactory sacrifice. The continuous fire, and the daily supply of wood, seemed to repeat Isaac’s inquiry, “Behold the fire and the wood, but where is the lamb for a burnt offering?” (Gen_22:7-8). God kept up the expectation of the Great Sacrifice.
4. That all who repudiated that Great Sacrifice must expect severest judgments. The victims consumed by that fire betokened the sinner’s deserts (Mar_9:43-45, etc.). “Who can dwell with the devouring fire? who can dwell with everlasting burnings?” (Isa_33:14).
II. Its mystical import, as relating to the CHURCH.
That altar represents the heart of man, from whence offerings of every kind go up to God (Heb_13:15-16).
1. That no offering can be accepted of God unless it be inflamed with heavenly fire.
Compare Nadab and Abihu’s doom (Lev_10:1-2); and the remonstrance of Isaiah (Isa_50:11).
2. That if God have kindled in our hearts a fire we must keep it alive by our own vigilance: “Stir up the gift of God that is in thee” (2Ti_1:6); “Be watchful, and strengthen the things which remain, that are ready to die” (Rev_3:2).
3. That every sacrifice, offered in God’s appointed way, will be accepted. Though unable to bring a kid or lamb or young pigeons, yet bring a small measure of flour (Lev_5:5-13). The sigh, tear, groan, will be accepted equally with the most fluent prayer; the widow’s mite equally with the offerings of the wealthy.
III. Its personal suggestion, indicating OUR DUTY.
1. Look to the Great Atonement as your only hope.
2. Surrender up yourselves as living sacrifices unto God.—C. Simeon. [See Addenda, p. 86, Enduring Fire.]
Lev_6:13. Theme: THE ALTAR FIRE.
“The fire shall ever be burning upon the altar; it shall never go out.”
A. This fire is typical of HOLY DESIRES, and of DIVINE LOVE; to which it bears an exact parallel in a variety of instances, in its various operations:—
i. Fire is an illuminating quality.
ii. It is a warming and healing quality.
iii. It will burn any combustible matter; separating metal from dross and rust.
iv. It is an ascending quality; greedily mounting to its proper seat, and will not rest till it incorporates with its own element.
v. It is a melting and softening quality. Iron and other metals are made pliable by it.
vi. It is a comforting and consoling quality.
vii. It is of an assimilating quality. It changes materials into its own nature, and sets them on fire.
viii. Without fire business would be arrested; nor could we exist. Parallel: “Man lives not by bread alone,” etc. “His Word was in mine heart as a burning fire.”
B. How may we QUENCH THE FIRE of holy desires and Divine love?
i. By inconsideration or unwatchfulness.
ii. By a trifling spirit, or permitting levity to prevail.
iii. Not keeping our eye single, our heart sincere.
iv. Fond conceits of ourselves; being wise above what is written.
v. Not harmonising our lives by the rule of God’s word.—Methodist Plans, by Rev. Wm. Stephens, A.D. 1786.
Lev_6:13. Theme: THE ALTAR FIRE A SYMBOL OF REGENERATING GRACE.
The ANALOGY between this fire and regenerating grace appears—
I. In its source and origin.
II. In its tendency.
III. In its nature and properties.
IV. In its permanency.
V. In its perpetuity.
The PRACTICAL LESSON gathered from the subject, is diligence in the use of means:—
1. Prayer: secret, family, social.
2. Study of God’s Word.
3. Meditation (Psalms 119; Mal_3:16; Heb_10:25).
4. Attendance on the means of grace.
5. Faithful labour for the glory of God and the salvation of souls.—From Homiletic Monthly, by Rev G. F. Love. [See Addenda, page 86, Enduring Fire.]
Lev_6:18. Theme: THE UNEXTINGUISHABLE FIRE.
The Divine injunction to keep the fire upon the altar ever burning has been thought by some Biblical scholars to imply, that the wrath of God against sin will never expire, that the Divine punishment for sin is interminable. But we must remember that the fire on the altar consumed not the sinner but the sacrifice offered in the sinner’s stead And the fire did ultimately go out.
It seems more consistent with the moral teaching of the rite (and certainly beset with fewer difficulties) to take the fire (a) as symbolic of the fact that the constantly offered sacrifices met with abiding approval of the Lord; and (b) as an emblem of the deep devotion and constant love of the heart necessary to secure unbroken communion with heaven.
Our bodies are temples of the Holy Ghost; and, as priests unto God, “we are to offer up ourselves living sacrifices, holy and acceptable unto Him.” Fire is a Divine emblem by which God is represented to us; and by which God is manifested in us. Enthusiasm means God in us. The fire of consecration must be—
I. DIVINELY KINDLED. It must come from the presence of Jehovah, or we shall offer strange fire on the altar. The baptism of fire, like that of the Holy Ghost, is from above.
II. CONSTANTLY REPLENISHED. The altar fire was every day fed by the repeated sacrifices. Enthusiastic consecration can be sustained only by repeated supplies of appropriate fuel. We must pile up grateful memories, holy resolutions, self-denying services, etc. The flash of religious excitement will not suffice, God will not accept the white ashes of a former fire.
III. FREQUENTLY REVIVED. The fire must not be choked, or damped, it would need fresh air, and stirring: the fire in our hearts needs the fresh air from heaven—to be stirred by renewed efforts—we need to beware of extinguishing influences, such as unholy lusts, undue anxieties, unbelief in God, inattention to public and private devotions, etc.
IV. JUDICIOUSLY CONTROLLED. The fire upon the altar was kept within reasonable bounds, or it might have spread disaster through the whole camp. Zeal and consecration must be governed by intelligence, or they will degenerate into fanaticism and lead to bigotry and persecution. Let us seek to be clad with zeal as with a garment, and to possess holy fire in our souls.
The fire of consecration may be known by—
(a) Intense heat of love.
(b) Twofold flame of devotion—prayer and praise.
(c) Clear light of knowledge.
Such a fire within will be comforting, purifying, aggressive, ascending. Take fire, hold fire, spread fire; then when death comes we shall be translated to the land where we shall be as seraphs before the sapphire throne.—F. W. B.
SECTIONAL HOMILIES, CHAPTER Lev_6:14-30
THE PRIESTS’ MEAT OFFERING
Topic: PRIESTLY SERVICES AND PRIVILEGES (Lev_6:14-16)
“The sons of Aaron shall offer it before the Lord … the remainder shall Aaron and his sons eat.”
I. FULFILMENT OF SACRED FUNCTIONS.
Christ was typified in “Aaron.” Christians in “his sons.”
1. Consider the priestly ministrations of Jesus Christ within the sanctuary. (a) Within His Church on earth, in maintaining the love, and devotion, and piety which there are offered to God. (b) Within the heavenly sanctuary, in gathering up the prayers of His saints, adding His own virtues to human offerings, and interceding in the presence of God for us.
2. The subsidiary ministries of the Christian priesthood. (a) In consecrated lives. (b) In loving gifts. (c) In prayerful fellowship. (d) In useful agencies.
II. ENJOYMENT OF SPECIAL PRIVILEGES.
1. Christ feasts with His followers. “Aaron and his sons shall eat.” For our Lord appeals to us, “Eat, My friends; yea, eat and drink, O My beloved.” We have “fellowship with Jesus Christ” (1Jn_1:4). Thus our Lord ate “the passover with His disciples.” Thus He “sups with us” (Rev_3:20). Thus He will eat with His Church at the heavenly feast.
2. A repast reserved for the priesthood. None but “Aaron and his sons” might eat. There is a joy the world knows not of, a hidden life in Christ to which all but Christians are strangers, there are lofty fellowships with God which none but priestly souls can approach. Note, this feast was to be “in the holy place”—not the innermost court, type of “heaven itself,” but in “the court of the tabernacle of the congregation”—symbolic of the Church on earth. It thus points to the sacred favours enjoyed now in the spiritual life and in Christian communion.
Topic: DIVINE FRIENDSHIP (Lev_6:14-18)
The leading idea of this offering is communion with Jehovah. In the sacrifice presented the Divine and the human meet in hallowed fellowship and banquet together with great rejoicing. We learn:
I. THAT THE ALMIGHTY DEIGNS TO COMMUNE FAMILIARLY WITH MAN. At Sinai the people were commanded to keep distant; in the burnt offering, the whole of the sacrifice was consumed, indicating that the offerer deserved to be consumed for his iniquity; here a small portion only was consumed, the greater part was taken by the priests, and the meal was peculiarly sacred. “I have given it them for their portion of My offerings made by fire.” Thus Jehovah partook with the priests, and entered into intimate fellowship. Under the new dispensation we are all made priests unto God, through faith in His dear Son—we become partakers of the Divine nature; we enter His banqueting house, and His banner over us is love. He calls us not servants, but friends; sups with us in our hearts, at His table in the Church, and will, with us, hereafter at the marriage feast in heaven.
II. THAT MAN MUST NOT TAKE UNDUE ADVANTAGE OF SUCH DIVINE FAMILIARITY. The meat offering was to be solemnly and carefully presented: strict attention to be paid to dress and deportment: no ceremonial or personal impurity to be allowed: no leaven of any kind used. A sacred circle was drawn around the altar, the service invested with great importance, even the priests placed under restrictions. We may come with holy boldness and childlike confidence to God; but we must do so with becoming reverence. “God is a spirit,” etc. Where the Spirit of the Lord is there is liberty, but not levity and irreverence. Sincerity, thankfulness, and a sense of deep responsibility will give the right tone to our religious exercises.
III. THAT SUCH HALLOWED FELLOWSHIP IS ACCEPTABLE TO GOD AND PROFITABLE TO MAN. The people offered their flour, oil, and frankincense; the priests took their portion and ate it in the court of the tabernacle; the fragrant incense perfumed the air; Jehovah accepted all as a sweet savour, having respect to the obedience and reverence represented in the offering. The worshipper was taught his relation to the Lord, acceptance of Him, friendship with Him. Christ has not only become our Sin Offering, but our Meat Offering, in that He invites us to partake of His love: “My flesh is meat indeed, and My blood is drink indeed.” Only by personal, spiritual participation of Christ, can we have fellowship with Him here, and companionship with Him in eternity. “If any man have not the Spirit of Christ he is none of His.”—F. W. B.
Topic: MINISTERIAL DEDICATION: THE PRIEST’S CONSECRATION OFFERING (Lev_6:19-23)
Here can be found suggestions concerning dedication and devotion to the ministerial office.
I. Consecration to the ministry: an event to be MARKED BY IMPRESSIVE SOLEMNITIES.
“The day when he is anointed.” What a day that is to a young minister! His entrance upon so solemn and responsible a work as that of becoming “a minister of the sanctuary” should be specially signalised.
“This is the offering unto the Lord in the day when he is anointed.” God asks that the consecration solemnities should be “unto” Him. For it signifies the setting apart of a life “unto the Lord,” and the placing upon His altar of every energy, faculty, affection, and aspiration.
“O Lord. Thy heavenly grace impart,
And fill my frail, inconstant heart:
Henceforth my chief desire shall be
To dedicate myself to Thee—
To Thee, my God, to Thee.”
II. Consecration to the ministry: an act to be CHARACTERISED BY COMPLETE SELF-DEVOTION.
1. Perpetuity is to mark the offering. “For a meat offering perpetual.” It is to be no temporary dedication, but a whole life-long devotion.
2. Continuity is to mark the offering. “Half of it in the morning, and half thereof at night”; i.e., it was to be a day-by-day dedication; the offering was to go on every morning and night. God asks not one demonstrative act of consecration at the outset of our official life, or our Christian life, but a ceaseless repetition, a daily reproduction of that act of devotion; “the love of our espousals” is to be daily enacted.
3. Entirety is to mark the offering. “It is a statute for ever; it shall be wholly burnt” (Lev_6:22). “Every meat offering for the priest shall be wholly burnt” (Lev_6:23). In the offering for the people God required only a “handful of flour” as a “memorial of it unto the Lord” (Lev_6:15); but He required the complete offering from a priest. No part of the price might be withheld: time, talents, all the man is and has—“wholly.”
“How can I, Lord, withhold
Life’s brightest hour
From Thee; or gathered gold,
Or any power?
Why should I keep one precious thing from Thee
When Thou hast given Thine own dear Self for me?”
III. Consecration to the ministry: a service to be ASSOCIATED WITH GRATITUDE AND JOY.
1. Emblems of thankfulness were to be laid on the altar. “Fine flour, and oil.” For it should be that the young minister, laying himself out for his high calling, should realise how much he owes his Lord, and ask: “What shall I render unto the Lord for all His benefits towards me?” To His grace we must ascribe all we have received of endowments, gifts, holy affections, enjoyment of His redemption, enlightenment by His Spirit, the call to ministerial work.
“To Thee, Thou bleeding Lamb,
I all things owe;
All that I have and am,
And all I know;
All that I have is now no longer mine,
And I am not my own; Lord I am Thine.”
2. Such joyous self-devotion is peculiarly fragrant to the Lord. “For a sweet savour unto the Lord” (Lev_6:21). There is so much that charms even the glorious Jehovah in a young life fully consecrated: the ardour and bloom of opening manhood laid wholly on His altar; the aspirations and affections of the heart withdrawn entirely from secular attractions and pursuits, and fixed on Christ and His service; the fervour of being dedicated to the sublime mission of winning souls for the Saviour and ministering in His courts.
“Accept these hands to labour,
These hearts to trust and love,
And deign with them to hasten
Thy kingdom from above.”
Topic: THE SIN OFFERING A SHADOW OF GOOD THINGS TO COME (Lev_6:24-30)
The sin offering was presented on the north side of the altar: in the fulness of time the world’s Great Sacrifice was offered on the north side of Jerusalem. How, as well as what to be presented clearly indicated in this, as in previous offerings. In directions given we learn:
I. HOW COMPLETE THE SIN OFFERING WAS. Though parts of the sacrifice were to be eaten by the priests when the oblation was made for the people, the whole was to be consumed by fire when presented for the priests. The sin offering atoned for every kind of sin, thus showing great completeness, and adaptation for priests and people, who in the sight of God need forgiveness and restoration to His favour. When a part of the offering was eaten by the priests it was shown how God and man were reconciled; when the offering was wholly burned it was shown how complete the atonement was, how fully pardon was secured.
II. HOW TRANSITORY THE SIN OFFERING WAS. Frequently repeated, it was only of temporary virtue. It borrowed all its efficacy from the great Sin Offering which it typified. “It was not possible for the blood of bulls and goats to take away sin”; without the sacrifice of Christ they would have been of no avail. Altars and offerings have passed away, but Jesus hath procured “eternal redemption for us.”
III. HOW SACRED THE SIN OFFERING WAS. It was called “most holy,” great precaution was taken that it should not be desecrated, even the implements and vessels used in its observance were scrupulously guarded from ceremonial impurity. Priests were not allowed to partake if ceremonially defiled: showing that sin and holiness are alike contagious—may be communicated, intentionally or unintentionally, to persons, places, offices, things. How complete and sacred the sin offering of the Redeemer! If contempt for, and neglect of, Levitical rites was heinous in the sight of God, how much more so similar conduct when shown to what they foreshadowed!
Conclusion. The sin offering showed (a) the exceeding sinfulness of sin; (b) the absolute necessity of atonement being made for it; (c) the transcendant importance of deliverance from every taint of it. These truths fully taught and actually embodied in the glorious gospel of the blessed God.—F. W. B.
ILLUSTRATIVE ADDENDA TO CHAPTER 6
INJURY
“Of all the things that have had record in the world, of the many sources of violence, injustice and cruelty, I do not know of anything else that is so cruel as man. It is only man that studies cruelty, and makes it exquisite, and prolongs it, and carries it out with appliances and art. From the despot on the throne to the despot of the household, all men alike carry vengeance, bitterness, wrath, hurtfulness, as characteristics of the race.”—H. W. Beecher.
“How should you feel if you were to enter the room where your child is sleeping, and find upon it a stealthy cat, stationed at the portal of life, and stopping its very breath? How should you feel were you to find upon your child a vampire that had fastened into its flesh its blood-sucking bill, and was fast consuming its vitality? How do you feel when one of your children tramples upon another? or when your neighbour’s children crush yours? or when ruffian violence strikes against those whose hearts for ever carry the core of your heart? Judge from your own feelings how God, with His infinite sensibility, must feel when He sees men rising up against their fellow-men: performing gross deeds of cruelly on every hand … devastating society by every infernal mischief that their ingenuity can invent.”—H. W. Beecher.
“Justice consists in doing no injury to men; decency, in giving them no offence.”—Cicero.
“Recompense injury with justice, and kindness with kindness.”—Confucius.
“He threatens many that hath injured one.”
—Ben. Jonson.
“Brutus hath riv’d my heart:
A friend should bear his friend’s infirmities,
But Brutus makes mine greater than they are.”—Shakespeare.
“Virtue is not left to stand alone. He who practises it will have neighbours.—Confucius.
“Be as just and gracious unto me
As I am confident and kind to thee.
—Titus Andronicus.
ENDURING FIRE
The perpetual fire of the Persian Magi and modern Parsees; the eternal fire, as it was called at Rome, kept perpetually burning by the Vestal virgins; and the Pur Asbeston “unextinguishable fire,” of the Greeks at Delphi, were evident imitations of this sacred fire.
“It was one of the distinguishing marks of the chieftainship of one of the Samoan nobility that his fire never went out. His attendants had a peculiar name for their special business of keeping his fire blazing all night long while he was asleep.”—Turner’s Polynesia.
“During the second temple this perpetual fire consisted of three parts or separate piles of wood on the same altar; on the largest one the daily sacrifice was burrt; the second, called the pile of incense, supplied the fire for the censers to burn the morning and evening incense; and the third was the perpetual fire from which the other two portions were fed. It never was quenched till the destruction of the temple by Nebuchadnezzar. Indeed we are positively assured that the pious priests who were carried captives into Persia, concealed it in a pit, where it remained till the time of Nehemiah, when it was restored to the altar (2Ma_1:19-22). The authorities in the time of Christ, however, assure us that the perpetual fire was one of the five things wanting in the sacred temple.’—Elliott’s Commentary.
“Wake in our breasts the living fires,
The holy faith that warmed our sires.”
—Holmes. Army Hymn.
FAITHLESSNESS
“Treason is there in its most horrid shape
Where trust is greatest! and the soul resign’d
Is stabbed by her own guards!”—Dryden.
“He who does not respect confidence will never find happiness in his path. The belief in virtue vanishes from his heart, the source of nobler actions becomes extinct in him.”—Auffenberg.
“Faith and unfaith can ne’er be equal powers;
Unfaith in aught is want of faith in all.”
—Tennyson.
“O what a goodly outside falsehood hath!”
—Merchant of Venice.
“Trust that man in nothing who hath not a conscience in everything.”—Sterne.
“A slender acquaintance with the world must convince every man that actions, not words, are the true criterion of the attachment of friends; and that the most liberal professions of goodwill are very far from being the surest marks of it.”—Geo. Washington.
“A foe to God was ne’er true friend to man,
Some sinister intent taints all he does.”
—YOUNG’S Night Thoughts.
“The highest compact we can make with our fellow is: Let there be truth between us two for evermore. It is sublime to feel and say of another: I never need meet, or speak, or write to him; we need not reinforce ourselves, or send tokens of remembrance; I rely on him as on myself; if he did this or thus I know it was right.”—Emerson.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain 1-7. These vv. should be reckoned as part of…
1-7. These vv. should be reckoned as part of Leviticus 5. The Hebrew chapter begins at Lev_6:8. Our chapter and verse divisions are a late invention, dating from the 13th and 14th centuries.
2. RV 'deal falsely with his neighbour in a matter of deposit, or of bargain (or pledge), or of robbery': cp. Exo_22:7.
Read full note →
Lev_6:8 to Lev_7:38. Directions addressed to the Priests regarding the ritual of Sacrifice: see on Lev_1:2
9-13. The Burnt Offering. The daily or continual burnt offering is meant: see on Leviticus 1. The private or occasional burnt offering is referred to in Lev_7:8.
9. It is..] RV 'The burnt offering shall be on the hearth upon the altar all night unto the morning': the offering of devotion to God must never cease.
14-18. The Meal Offering. This again is the daily meal offering presented along with the daily burnt offering: see intro. to Leviticus 2.
17. Most holy] see on Lev_2:3.
19-23. The Meal Offering for the High Priest, presented daily, morning and evening (Lev_6:20), by Aaron and ids successors in office on their own behalf (Lev_6:22).
20. In the day when he is anointed] meaning on and from that day, as appears from the term 'perpetual' in Lev_6:20 and the statement in Lev_6:22.
23. The priest does not eat of his own sacrifice: see on Lev_4:26.
24-30. The Sin Offering.
26. Shall eat it] i.e. unless it is the sin offering for himself: see on Lev_6:23.
30. Reconcile] make atonement, as in Lev_1:4.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Of Trespass-offerings.
Of Trespass-offerings.
v. 1. And the Lord spake unto Moses, saying,
Read full note →
v. 2. if a soul sin and commit a trespass against the Lord, break faith over against the Lord in some sin against his neighbor,—for the one included the other,—and lie unto his neighbor in that which was delivered him to keep, if he denies altogether having received anything of his neighbor in trust, or in fellowship, if he disclaims the receipt of some security, or in a thing taken away by violence, if he falsely states that he did not come into possession of his neighbor’s property by sinful methods, or hath deceived his neighbor, in taking something from him by extortion or by a refusal to pay a just claim, if he invents excuses for the purpose of defrauding his neighbor, because he refuses to restore such property which he wrongfully holds;
v. 3. or have found that which was lost, and lieth concerning it, and sweareth falsely, if he adds perjury to the sins which he has already committed against the Seventh Commandment; in any of all these that a man doeth, sinning therein,
v. 4. then it shall be, because he hath sinned and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, whether the sin was done secretly or openly, whether extortion or fraud was committed, with or without a show of right,
v. 5. or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, as a penalty or forfeit, and give it unto him to whom it appertaineth, in the day of his trespass-offering. The unlawfully gotten gain having been restored to his neighbor, the Lord also had to he reconciled, because the transgression was also directed against Him, Psa 51:4. So man could seek the divine forgiveness without having done all in his power to make amends for the wrong committed.
v. 6. And he shall bring his trespass-offering unto the Lord, a ram without blemish out of the flock, with thy estimation, for a trespass-offering unto the priest;
v. 7. and the priest shall make an atonement for him before the Lord; and it shall be forgiven him for anything of all that he hath done in trespassing therein, as in the trespass-offering which was concerned exclusively with the Lord, Lev 5:14-19; for these verses really belong to that paragraph and are so given in the Hebrew text. If Christians have been overcome by sin and are in any way guilty over against their neighbors, they should hasten to confess their sins and ask God for forgiveness in Christ Jesus, At the same time it is self-evident that they will make amends as quickly as possible, and as far as in their power lies.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 acts unfaithfully against Yahweh
acts unfaithfully against Yahweh
"disobeys one of Yahweh's commandments"
Read full note →
deceiving his neighbor regarding something held in trust
This can be translated in active form. AT: "lying to his neighbor about something the neighbor let him borrow" (See: Active or Passive)
his neighbor
Here "neighbor" means any Israelite, not just someone who lives nearby.
that which was entrusted to him
This can be stated in active form. AT: "not returning something he borrowed"
translationWords
Yahweh
Moses
sin
command
neighbor
trust
oppress
oath
guilt
restore
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.