Yahweh spoke to Moses, saying, “If anyone sins, and commits a trespass against Yahweh, and deals falsely with his neighbor in a matter of deposit, or of bargain, or of robbery, or has oppressed his neighbor, or has found that which was lost, and lied about it, and swearing to a lie—in any of these things that a man sins in his actions— then it shall be, if he has sinned, and is guilty, he shall restore that which he took by robbery, or the thing which he has gotten by oppression, or the deposit which was committed to him, or the lost thing which he found, or any thing about which he has sworn falsely: he shall restore it in full, and shall add a fifth part more to it. He shall return it to him to whom it belongs in the day of his being found guilty. He shall bring his trespass offering to Yahweh: a ram without defect from the flock, according to your estimation, for a trespass offering, to the priest. The priest shall make atonement for him before Yahweh, and he will be forgiven concerning whatever he does to become guilty.”
Yahweh spoke to Moses, saying, “Command Aaron and his sons, saying, ‘This is the law of the burnt offering: the burnt offering shall be on the hearth on the altar all night until the morning; and the fire of the altar shall be kept burning on it. The priest shall put on his linen garment, and he shall put on his linen trousers upon his body; and he shall remove the ashes from where the fire has consumed the burnt offering on the altar, and he shall put them beside the altar. He shall take off his garments, and put on other garments, and carry the ashes outside the camp to a clean place. The fire on the altar shall be kept burning on it, it shall not go out; and the priest shall burn wood on it every morning. He shall lay the burnt offering in order upon it, and shall burn on it the fat of the peace offerings. Fire shall be kept burning on the altar continually; it shall not go out.
“ ‘This is the law of the meal offering: the sons of Aaron shall offer it before Yahweh, before the altar. He shall take from there his handful of the fine flour of the meal offering, and of its oil, and all the frankincense which is on the meal offering, and shall burn it on the altar for a pleasant aroma, as its memorial portion, to Yahweh. That which is left of it Aaron and his sons shall eat. It shall be eaten without yeast in a holy place. They shall eat it in the court of the Tent of Meeting. It shall not be baked with yeast. I have given it as their portion of my offerings made by fire. It is most holy, as are the sin offering and the trespass offering. Every male among the children of Aaron shall eat of it, as their portion forever throughout your generations, from the offerings of Yahweh made by fire. Whoever touches them shall be holy.’ ”
Yahweh spoke to Moses, saying, “This is the offering of Aaron and of his sons, which they shall offer to Yahweh in the day when he is anointed: one tenth of an ephah of fine flour for a meal offering perpetually, half of it in the morning, and half of it in the evening. It shall be made with oil in a griddle. When it is soaked, you shall bring it in. You shall offer the meal offering in baked pieces for a pleasant aroma to Yahweh. The anointed priest that will be in his place from among his sons shall offer it. By a statute forever, it shall be wholly burned to Yahweh. Every meal offering of a priest shall be wholly burned. It shall not be eaten.”
Yahweh spoke to Moses, saying, “Speak to Aaron and to his sons, saying, ‘This is the law of the sin offering: in the place where the burnt offering is killed, the sin offering shall be killed before Yahweh. It is most holy. The priest who offers it for sin shall eat it. It shall be eaten in a holy place, in the court of the Tent of Meeting. Whatever shall touch its flesh shall be holy. When there is any of its blood sprinkled on a garment, you shall wash that on which it was sprinkled in a holy place. But the earthen vessel in which it is boiled shall be broken; and if it is boiled in a bronze vessel, it shall be scoured, and rinsed in water. Every male among the priests shall eat of it. It is most holy. No sin offering, of which any of the blood is brought into the Tent of Meeting to make atonement in the Holy Place, shall be eaten. It shall be burned with fire.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 9, 10, 17, 20, 21, 22, 27, 28, 30 By any guile, or unlawful means.
By any guile, or unlawful means.
To bestow, and occupy for the use of him that gave it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 20, 21, 22, 23, 25, 26, 27, 28, 29, 30 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 Poole 1685 · Public Domain On vv2, 3, 4, 5, 9, 10, 11, 12, 14, 16, 17, 18, 20, 21, 23, 26, 27, 28, 30 This sin, though directly committed against man only, is…
This sin, though directly committed against man only, is here emphatically said to be done against the Lord; not only in general, for so every sin against man is also against the Lord, whose image in man is thereby injured, and whose law, which obligeth us to love, and fidelity, and justice to other men, is thereby violated; but in a more special sense, because this was a violation of human society, whereof God is the author, and president, and defender; see Num 5:6; and because it was a secret sin, of which God alone was the witness and judge; see Act 5:4; and because God’s name was abused in it by perjury, Lev 6:3.
To keep, to wit, in trust. Or in fellowship, Heb. or in putting of the hand. Which may be either,
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1. Another expression of the same thing immediately going before, which is very frequent in Scripture; and so the sense is, when one man puts any thing into another man’s hand to keep for him; and when he requires it, to restore it to him. Or,
2. A distinct branch, which seems more probable, and so it belongs to commerce or fellowship in trading, which is very usual, when one man puts any thing into another’s hand, not to keep it, as in the foregoing word or member, but to use and improve it for the common benefit of them both, in which cases of partnership it is easy for one to deceive the other, and therefore provision is here made against it. And this is called a putting of the hand, because such agreements and associations used to be confirmed by giving or joining their hands together, Jer 1:15; Gal 2:9. Compare Exo 23:1.
Taken away by violence, to wit, secretly; for he seems to speak here of such sins as could not be proved by witness.
Or hath deceived his neighbour, got any thing from him by calumny, or fraud, or circumvention; for so the word signifies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8, 14, 24 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.
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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 On vv1–29 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 On vv1, 2, 3, 4, 5, 9, 10, 11, 12, 13, 14, 16, 17, 18, 20, 21, 23, 26, 27, 28 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 On vv1, 2, 3, 5, 6, 8, 9, 11, 13, 14, 15, 20, 23, 25, 26, 27, 28 Laws relative to detention of property intrusted to the…
CHAPTER VI
Laws relative to detention of property intrusted to the care
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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.
Joseph Benson 1811 · Public Domain On vv2, 3, 5, 8, 9, 10, 11, 12, 16, 17, 20, 23, 26, 27, 28 Lev 6:2. If a soul sin — This sin,…
Lev 6:2. If a soul sin — This sin, though directly committed against man, is emphatically said to be done against the Lord, not only in general, for so every sin against man is also against the Lord, but in a special sense, because this was a violation of human society, whereof God is the author, and president, and defender; and because it was a secret sin, of which God alone was the witness and judge; and because God’s name was abused in it by perjury. In that which was delivered to keep — By breach of trust in any goods committed to his care, and by denial of the facts when brought upon his oath before the judges. Or in fellowship — Hebrew, in putting the hand; alluding to the form of making contracts, by the parties giving the hand to each other. So it may either signify, in carrying on a common trade by joint stock, or in any matter of trust, for which he gave his hand, and plighted his faith to another. In any thing taken away by violence — By robbery or stealth, for the word signifies both. Theft not being punished among the Jews with death, they tendered an oath to those who were accused or suspected of it, to clear themselves from the imputation, Exo 22:11. Or hath deceived (rather defrauded) his neighbour, as Mal 3:5, where the same word signifies to defraud a hireling of his wages, and to oppress the widow and fatherless by acts of injustice.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 5, 9, 10, 13, 14, 20, 21, 22, 23, 25, 28, 30 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.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 5, 6, 9, 11, 12, 13, 14, 16, 18, 19, 20, 22, 23, 25, 26, 27, 28, 30 Despising: interpretatively; not formally, as Numbers xv. (Estius) ---…
Despising: interpretatively; not formally, as Numbers xv. (Estius) --- The Lord, who knows the truth, and is an avenger of all injustice, even the most secret. (Haydock) --- The law inflicts indeed a smaller punishment, as these offences are supposed to be secret, and the offender is thus invited to repent, and to repair the injury done. When the crime is public, the law is more severe. (Calmet) --- Hebrew, "if a soul transgress and sin against the Lord." Septuagint, "If any one wilfully despise the commands," &c. (Haydock) --- Trust. Hebrew and Septuagint, "or a sum given for traffic for their common benefit." --- Oppression, by any means whatsoever, detaining the wages of the labourer, &c.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v8 Special Instructions chiefly for the Priests
SECOND SECTION
Special Instructions chiefly for the Priests
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Lev_6:8 to Lev_7:38
“Standing Sacrificial Rites and Duties—especially of the Priests.”—Lange
A.—FOR BURNT OFFERINGS
Lev_6:8-13
8, 9And the Lord spake unto Moses, saying, Command1 Aaron and his sons, saying, This is the law of the burnt offering: It2 is the burnt offering, because of the burning upon the altar [This, the burnt offering, shall be upon the hearth upon the altar3] all night unto the morning, and the fire of the altar shall be burning in it. 10And the priest shall put on his4 linen garment, and his linen breeches shall he put5 upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering [ashes to which the fire hath consumed the burnt offering6] on the altar, 11and he shall put them beside the altar. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.7 12And the fire upon the altar shall be burning in [on] it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it: and he shall burn thereon the fat of the peace offerings. 13The fire shall ever be burning upon the altar; it shall never go out.
B.—FOR OBLATIONS (MEAT OFFERINGS). Lev_6:14-23
14And this is the law of the meat offering [oblation8]; the sons of Aaron shall offer9 it before the Lord, before the altar. 15And he shall take of it his handful, of the flour of the meat offering [oblation8], and of the oil thereof, and all the frankincense which is upon the meat offering [oblation8], and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the Lord. 16And the remainder thereof shall Aaron and his sons eat: with [om. with] unleavened bread [om. bread] shall it be eaten in the [a] holy place; in the court of the tabernacle of the 17[om. the] congregation they shall eat it. It2 shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering. 18All the males among the children of Aaron shall eat of it. It shall be a statute forever in your generations concerning the offerings of the Lord made by fire: every one that [whatsoever10] toucheth them shall be holy.
19, 20And the Lord spake unto Moses, saying, This is the offering of Aaron and of his sons, which they shall offer unto the Lord in the day when Hebrews 11 is anointed; the tenth part of an ephah of fine flour for12 a meat offering [an oblation8] perpetual, half of it in the morning, and half thereof at night.13 21In a pan it shall be made with oil; and when it is baken [fried14], thou shalt bring it in: and the baken15 pieces15 of the meat offering [oblation8] shalt thou offer for a sweet savour unto the Lord. 22And the priest of his sons that is anointed in his stead shall offer it: it is a statute forever unto the Lord; it shall be wholly burnt. 23For every meat-offering [oblation8] for the priest shall be wholly burnt: it shall not be eaten.
C—FOR SIN OFFERINGS. Lev_6:24-30
24And the Lord spake unto Moses, saying, 25Speak 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. 26The priest that offereth it for sin shall eat it: in the [a] holy place shall it be eaten, in the court of the tabernacle of the [om. the] congregation. 27Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou16 shalt wash that whereon it was sprinkled in the [a] holy place. 28But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water. 29All the males among 30the priests shall eat thereof: it is most holy. And [But] no sin offering, whereof any of the blood is brought into the tabernacle of the [om. the] congregation to reconcile [make atonement17] withal in the holy place, shall be eaten: it shall be burnt in the fire.
Footnotes:
[1]Lev_6:9. צַו. The Sam. has צוי, a form which occurs in MSS. with the pointing צִַוִּי.
[2]Lev_6:9; Lev_6:17-18; Lev_6:22. הוא. The Sum. and many MSS. have the later form היא indicated by the Masoretic punctuation. This frequent variation will not hereafter be noticed. The conjectural emendation of Houbigant, הוי in the imperative, although expressing the sense, is unnecessary.
[3]Lev_6:9. The suggested translation is that given by most critics; of its general correctness there can be no doubt; but the sense of מוֹקְדָה (which occurs only here) may be either that of hearth, or of burning. The masculine form, מוֵֹקד (which is found only Psa_102:4 (3), and Isa_33:14), is translated in both ways in the A. V., but should have only the latter sense. The weight of authority as well as the context make hearth the preferable translation here. Knobel would make הוא the verb to be in the imperative; but this is not sufficiently supported.
[4]Lev_6:10. מִדּוֹ. For the suffix on a noun in the constr. Knobel refers to Lev_26:42; Exo_26:25; Jer_9:2 (Lev_8:23); 2Sa_22:33, however, reads מדי.
[5]Lev_6:10. The Sam. for יִלְבַּשׁ has יִהְיוּ as in Lev_16:4, which scarcely affects the sense.
[6]Lev_6:10. The propriety of this correction is obvious. Bp. Horsley’s emendation: take up the ashes of the fire which hath consumed—does violence to the Heb.
[7]Lev_6:11. The Vulg. has this curious addition: usque ad favillam consumi faciet.
[8]Lev_6:14, etc. מִנְחָה= oblation. See Lev_2:1, Text. and Gram. Note (2). The Sam. has here “the law of the oblation of the drink offerings,” whence the Vulg.: lex sacrificii et libamentorum.
[9]Lev_6:14. הַקְרֵב, Infin. Abs. as in Lev_2:6; Exo_13:3.
[10]Lev_6:18. כֹּל אֲשֶׁר might be understood either as every one that, as in the A. V., or as every thing that; but as the latter is the necessary translation of the exactly parallel clause in Lev_6:27 (as in the A. V.), it is better to keep it here also.
[11]Lev_6:20. The Syr. here has the plural.
[12]Lev_6:20. The prep. לְ, not in the Heb., is supplied by the Sam. and many MSS.
[13]Lev_6:20. The paraphrase of the Sam. בֵּין הָעַרְבַּיִם=between the evenings, expresses the connection of this oblation with the evening sacrifice.
[14]Lev_6:21. מֻרְבֶּכֶת a word of very doubtful meaning, but should certainly have the same translation as in Lev_7:12, where see note.
[15]Lev_6:21. תֻּפִינֵי, a word ἁπ. λέγ. to which different significations are attached according to its supposed derivation. Fürst, deriving it from תּוּף, gives the sense of the A. V. Gesenius also, deriving from אָפָה, gives the sense of cooked. Others derive it from an Arabic root, and give the meaning broken. So Targ. Onk. (which points תּוּפִינֵי) and the Sam.
[16]Lev_6:27. עָלֶיהָ תְּכַבֵּם. The sudden change of person, and the feminine suffix in reference to a masculine noun, are both avoided by the Sam. reading עליו יכבם.
[17]Lev_6:30. לְכַפֵר. There may be but little difference in the sense of the two renderings; but it is better to retain the same form always. Other instances of variation in the A. V. in Lev. are Lev_8:15 and Lev_16:20 only.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv9, 14, 20, 25 THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
Command Aaron and his sons, saying, This . . . law of the burnt offering--In this passage Moses received instructions to be delivered to the priests respecting their official duties, and first the burnt offering--Hebrew, "a sacrifice, which went up in smoke." The daily service consisted of two lambs, one offered in the morning at sunrise, the other in the evening, when the day began to decline. Both of them were consumed on the altar by means of a slow fire, before which the pieces of the sacrifice were so placed that they fed it all night. At all events, the observance of this daily sacrifice on the altar of burnt offering was a daily expression of national repentance and faith. The fire that consumed these sacrifices had been kindled from heaven at the consecration of the tabernacle [Lev 9:24], and to keep it from being extinguished and the sacrifices from being burned with common fire, strict injunctions are here given respecting not only the removal of the ashes [Lev 6:10-11], but the approaching near to the fireplace in garments that were not officially "holy."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 3, 4, 5, 6, 7, 8, 9, 10, 11, 13, 14, 16, 17, 18, 20, 21, 22, 23, 25, 26, 27, 30 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.
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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 On vv1, 2, 3, 8, 9, 10, 11, 12, 14, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28, 29, 30 (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 On vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 22, 23, 24, 25, 26, 27, 28, 29, 30 (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 On v1 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.
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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 On vv1, 2, 3, 4, 5, 8, 13, 14, 19, 24, 25, 27 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.
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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 Biblical Illustrator 1887 · Public Domain On vv2, 8, 10, 13 Bring his trespass-offering.
Lev_6:2-7
Bring his trespass-offering.
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Christ the true Trespass-offering
In Christ Jesus, the true Trespass-offering, God has provided an offering after His own estimation. Restitution, compensation, and expiation--all are found in Him. When He gave His life a ransom for many, the fullest satisfaction was made to God and man. Both had been trespassed against, and both could now say, I am satisfied. I have all back and more. As God and man had shared in the wrong inflicted by the trespass of the latter, so there is this blessed community, so to speak, in the offering by which the wrong is put away. God is glorified in Christ crucified. A crucified Christ is our glory. Christ is Gods, and Gods Christ is ours. Such is the wondrous mystery of grace displayed in the aspect of redemption furnished by the trespass-offering. Well may we exclaim with the apostle, Oh, the depth of the riches, &c., both of the wisdom and knowledge of God--how unsearchable are His judgments, and His works past finding out,--how comforting is the assurance that one day we shall know these things as we cannot know them now. (F. H. White.)
Social sins and their Godward aspect
I can conceive no law more beautiful, more impartial, more fitted to do the highest good, than the very first requirement with which this chapter begins: If a soul sin, and commit a trespass against the Lord. But mark what constitutes a trespass against the Lord. It consists in lying to his neighbour, or in that which was delivered to him to keep, or in fellowship, or in taking anything away from his neighbour by violence. Now, in doing so, he commits a trespass against the Lord: the injury is done against his neighbour, but in its rebound it is sin against God. Every deed of injustice, whether it break the last six commandments or the first four, is sin against God--if it be one of the last six commandments of the law, it has in it two aspects: one aspect towards man, or injury done to man--a neighbour; and its aspect towards God, or sin committed against Him. We never sin against each other--we do injury to each other--but, when we do so, we sin always against God. And hence the distinction is so important--especially in these days when errors are abroad--that the person against whom the thing is done can forgive in the thing which relates to him: if I steal, or if I injure or wound the neighbour, he from whom I plunder can forgive me the injury, because he is injured and the owner; but the sin that underlies the injury, reaching to God, God alone can forgive. See, too, how very comprehensive the law is--shall sin in that which was delivered him to keep. Are you made a trustee?--is property deposited with you?--are you a banker?--has some client left his money in your hands? Then it is your duty to be faithful; it is your duty to remember that the least breach of that trust is injury against your neighbour and sin against your God. Or in fellowship--that is, as we call it in modern days, in partnership. Are you a partner in a house of business? You are bound to look to your co-partners interests as if they were your own; and your co-partner is bound to look to your interests just as if they were his. Or in a thing taken away by violence, or hath deceived his neighbour, such a one commits sin. Or hath found that which was lost, and lieth concerning it, and sweareth falsely. Among the Romans, it was always regarded as theft to appropriate anything you found upon the streets, whether you could find the owner of it or not: and this law here says--from which that was evidently a reflection that if you find anything of which you cannot find the owner, or if you find anything and know the owner, and either conceal it, or deny it, or swear falsely concerning it, all that is sin against God. 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--that is, the sum itself--and shall add not as an atonement, but as what may be fairly due--the fifth part more thereto, and give it unto him to whom it appertaineth. And then, not only was he to do so, but he was also to do it at the time of his confession and his trespass-offering made by the priest. The sin was forgiven through the trespass-offering as a type of Christs atonement; the injury against the brother was rectified by returning the principal, and a fifth of the principal added to it, and receiving from that brother he had injured his forgiveness. (J. Cumming, D. D.)
All sins are against God
When a man defrauds you in weight he sins against you, not against the scales, which are only the instruments of determining true and false weight. When men sin it is against God, and not against His law, which is but the indicator of right and wrong. You care little for sins against Gods law. Now, every sin that you commit is personal to God, and not merely an infraction of His law. It is casting javelins and arrows of base desire into His loving bosom. I think no truth can be discovered which would be so powerful upon the moral sense of men as that which should disclose to them that sinning is always a personal offence against a personal God. (H. W. Beecher.)
Refusing to deceive
A young man came to a gentleman one day with a case of conscience. He was corresponding clerk in a flourishing house of business. His employers had begun to direct him to write letters to customers containing statements which he and they knew to be false. He had objected, and they said: We are responsible for these statements; it is nothing to you whether they are true or false. I said to him, Did they sign the letters, or ask you to write them in your own name? As soon as the question left my lips I saw that if there were a difference both would be wrong, and I hastened to tell him so he said, I have to sign them with my name, per Messrs. Blank. I said, Your case is clear; you must decline to do it. He said, Then I shall be dismissed; and, after a pause, I have a wife and family. I replied, My dear friend, this is a trial of faith and principle; you must do right, and trust to God to take care of you and your family. I met him some days after. Well Mr.
, I said, how are you getting on? He replied, I am still in my situation; I had an interview with the partners, and told them I could not write letters I knew to be untrue. They were very angry, and I expected to receive notice, but I have not received it yet. Months passed, and he remained in his situation. After a while he called upon me, and I saw in his face that something had happened. Well, Mr.--, I said, have you had your dismissal? No, he said, I have not, and smiled. What then? A very confidential post in their service, with a higher salary, has fallen vacant, and they have put me into it. On second thoughts these unprincipled men had come to the conclusion that a clerk who would not deceive a customer would not deceive them, and was too valuable to be lost.
Fruits of deceit
There is an old story of a Frenchman who persuaded some Missouri Indians to exchange fur for gunpowder, representing that they could obtain a fine crop by sowing it. The Indians prepared a field, and sowed the powder, and set a guard to watch it. As it did not come up they saw that they had been deceived. Some time after the partner of the deceiver visited these Indians with a large stock of goods for the purpose of trade. The Indians each took such things as pleased him, till all were gone. The Frenchman went to the head chief and demanded redress. The chief assured him that full justice should be done as soon as the harvest of gunpowder should be gathered. This was poor consolation for his loss, but such a rebuke as his partners perfidy deserved. (S. S. Chronicle.)
A boys temptation resisted
For two years had sailor Ben been off on the sea. Now his ship touched the shore, and his heart was full of joy. When he said good-bye to his mother he was a wild, careless boy; but in the rough days and stormy nights on the water he had learned not only to love his mother better, but to love and serve the God she loved. So he longed to go to her and tell her of this joy. Once on shore he hurried to buy a gift for her; a silver purse with long silver fringe, and into it he counted twenty gold dollars. Ill make your heart glad in more ways than one, mother, he said, as he snapped the clasp and bounded over the rocks to the ship, for this was to be his last night on board for many months. In his haste his foot slipped, and he fell heavily, bruising his head, spraining his wrist, and the precious purse was flung out of his hands down out of sight to the rocks below. Poor Ben! Never thinking of his bruises he climbed down, searching for his treasure till the night closed about him, then slowly with an aching heart he went back to his ship. But there was a boy whose name was Aleck, and who early every morning swung himself down among the rocks to hunt for the eggs the sea-birds leave in their nests. The next morning he caught sight of something he never saw before in any nest, and eagerly grasped it. It is Bens silver purse! No more eggs for Aleck to-day; but with his treasure safe in his pocket he climbs up the rope to show his riches to his mother. Up on the rocks he meets sailor Ben, with limping gait and anxious face, searching for his purse. My boy, Ill give you the brightest gold dollar you ever put your eyes on if youll find the purse I lost here last night. It was for my old mother. It will break my heart to go home without it! For a minute there was a battle fierce and terrible in Alecks heart. Was not the purse his? He had found it. His mother needed the gold as much as Bens mother; but would she ever touch it if she knew he had kept it from its rightful owner? No, he knew what she would bid him do, and laying the purse in Bens hands he gained the victory, the battle was over. And so while Ben was rattling along in the coach, happy to pour into his mothers lap the gold he had saved for her, in the little cottage among the trees, Aleck was telling his mother the story of his temptation. Better an honest heart, my boy, than all the gold and silver in the land. (Christian Age.)
Harm done by trespass
I. The injury wrought by trespass.
1. Trespass defined. Actual wrong and robbery.
2. Trespass conditioned. Might be wrought in ignorance.
3. Trespass weighed. By the Word of God.
4. Trespass recognised (Lev_6:4).
II. The reparation made for trespass.
1. Trespass atoned.
2. Trespass compensated.
(1) Judgment inflicted.
(2) Injury compensated.
(3) Dues exceeded.
There was in Christs obedience an excess of merit presented to God, passing beyond mans demerit. And in Christian devotedness and ministry there are blessings brought to men by man far more sacred, tender, consolatory, and helpful, which more than outweigh all the injury done to men by man. (W. H. Jellie.)
Lessons
1.Of careful attention to be given unto the Word of God (Lev_6:1).
2. To restore things that are lost (Lev_6:4).
3. Not to make a schism in the Church (Lev_6:16).
4. That in the morning we should first think of God, and give Him praise.
5. The merciful man shall obtain mercy by his prayers. (A. Willet, D. D.)
That which was delivered him to keep.--
Depositing property
I. A neighbourly convenience.
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.
II. A hazardous transaction.
1. Mans 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.
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 underground.
IV. A spiritual analogy. This committing treasure to a neighbour suggests Pauls imagery of the soul committed to Christ (2Ti_1:12, see also verses 14, and 1Ti_6:20).
1. Christ is faithful to our trust.
2. We cannot safely risk our souls in other keeping. (W. H. Jellie.)
Custody of treasure
To deposit valuable property with a neighbour was, and still is, a common practice in the East where no responsible establishments exist for the reception of private treasure. Hence, when a man went on a journey, he concealed his precious things underground. This was connected with the danger of forgetting the spot where they were hidden, when search and digging had to be resorted to. This not only accounts for the fact that treasure is called in Hebrew by a name which denotes hidden, or things which men are in the habit of hiding underground, but explains such allusions as hidden riches of secret places (Isa_45:3), and searchest for her as for hid treasure (Pro_2:4), dig for it more than for hid treasure (Job_3:21). To avoid this danger, men entrusted their treasure to the custody of a neighbour. It is to this practice that the text refers, and it is from this practice that the apostle took the expression in 2Ti_1:12; see also verse 14, and 1Ti_6:20). (C. D. Ginsburg, LL.D.)
Found that which was lost.--
Restoration of lost property
Nauhaught was an Indian deacon of a native Christian Church in America. He was a poor, hard-working trapper, with a sick wife and child. One night he dreamed that an angel came to him and dropped in his hand a fair, broad gold piece, in the name of God. When he rose that morning he went out into the wilderness to examine his traps; but neither beast nor bird had been caught in the toils, and poor Nauhaught grieved sorely over his misfortunes as he thought of the bare home and the needs of his sick wife, While praying that God would send the angel of his dream to help him in his dire distress, his feet touched something hard amid the grass, and there lay a purse filled with gold.
So, then, the dream was true,
The angel brought one broad piece only;
Should he take all these?
He was sorely tempted to conceal and appropriate his prize. The thing was so easy. No one need know he had found the purse, and all the wants of his needy family could be at once supplied. But his conscience stirred within him like the voice of God:--
Nauhaught, be a man.
Starve, if need be, but while you live, look out
From honest eyes on all men unashamed.
So the Indian deacon, mindful of the Divine voice, walked bravely back to the hamlet, asking, as he went, if any one had lost anything that day. I, said a voice, ten gold pieces in a silken purse. On which Nauhaught at once gave up the purse, and walked away, as poor as ever in pocket, but far richer and stronger in soul through the conflict, in which right had won the victory. The sea captain to whom the lost property had been restored, however, called him back, and begged him to accept a tithe of the prize he had found. This was one gold piece. He took it, and recognising here the very fulfilment of his dream, he gave God thanks. The people told him afterwards who this seaman was, and holy well known all around the coast. He answered, with a wise smile--to himself: I saw the angel, where they saw a man.
He shall restore it.--
Restitution
To wrong man is to dishonour God. To lie to a neighbour, or to deceive him, is to commit a trespass against the Lord. Yet how little is this thought of! Few regard in any such light as this the ten thousand little injustices and over-exactions of which men, in many of the conditions of life, are guilty towards others. But no such acts are overlooked by God. He is as observant of your conduct towards your fellow-men as towards Himself. God requires restitution to be made to Himself when defrauded or wronged by men in the sins which they commit. We therefore read (Lev_5:15-16). God is wronged by every sin of man. On every such occasion there is withheld from Him what is His due. And yet He will have tits claims met. But by whom is the fulfilment to be made? Not by the sinner himself. He is insolvent, and cannot satisfy the first and easiest demand of his Great Creditor. But what he himself is powerless to do can be done to the full by his Divine Substitute. Yes, Man--the Man Christ Jesus, makes awards for harm which those for whom He acts have done. He restores the principal, and with it gives the addition which God requires. He fulfils all righteousness, and yields to God a greater glory and pleasure by the obedience He renders and the character He exemplifies than would have been rendered by mankind at large, even had they never known sin. The restitution on which I wish specially to fix attention is that which has to be made to defrauded and injured man. It is impossible to keep ones eyes and ears open to what is going on in the worlds of politics, commerce, and social life, and not feel that there is nothing that more needs to be urged and performed than restitution. The extent to which overreaching, undue exaction, and unjust dealing are practised is almost beyond what words can express. This was very wonderfully disclosed by the results of some sermons on Restitution, which the late Dr. Finney, of America, delivered in this country some years ago. Moneys were sent to him, varying in sums from one shilling to a hundred pounds, with the names and addresses of the persons to whom they were to be delivered, and to whom they were due. So convicted and miserable were the persons who thus acted in the remembrance of the dishonesties of which they had been guilty, that they could find no relief until restitution according to the Divine command had been made. But that was not all, nor the worst. They could not gain the ear of the Most High (Mat_5:23-24). God is a God of truth, and cannot give countenance to falsehood: of justice, and cannot even seemingly make any compromise with dishonesty and oppression. He cannot give heed to the prayer of the injurer of his brethren, nor fill with good the heart and hand of the dishonest. They are the upright, says David, whom He allows to dwell in His presence (Psa_140:13), to whom He does good, and who are His delight. Men of an opposite character yield Him no pleasure, and are debarred from the privileges of His people. But let the necessary reparation be made, and the required restitution be rendered, and yours will be the privilege of those whom the Lord accepts and honours. Standing right with men, in the matter under consideration, you will have rightness of relationship to the God of justice and truth. It is thus first restitution, then reconciliation. The condition on which God admits the wrongdoer to the place of privilege in His presence, is the restoration of what he has by false means taken from another. In the ease of defrauding God, it is first sacrifice, then restitution; in the case of wronging man, it is first restitution, then sacrifice. And yet it is only when the sin which the wrong-doing implies is forgiven that the wrong-doing itself is repaired. It is accordingly only when the man who has injured his neighbour is convicted of the evil done, and sees it in the all-revealing light of the Divine presence, that he repairs to the injured with the principal and the fifth part in his hand. You may more than satisfy the man that has been wronged; but that will not satisfy God. Sin can be answered for only by the Cross; and the defilement it leaves behind on the soul can only be removed by the blood of cleansing. But bring to God the sacrifice of expiation, and offer to Him His Christ as your plea for the acceptance you require and wish, and you render to Him, in full, the restitution which He demands. (James Fleming, D. D.)
Restitution
An extensive hardware merchant in one of the Fulton Street prayer-meetings in New York appealed to his brother merchants to have the same religion for down-town as they had for up-town ; for the week-day as for the Sabbath; for the counting-house as for the communion-table. After the meeting a manufacturer with whom he had dealt largely accosted him. You did not know, said he, that I was at the meeting and heard your remarks. I have for the last five years been in the habit of charging you more for goods than other purchasers. I want you to take your books and charge back to me so much per cent on every bill of goods you have had of me for the five past years. A few days later the same hardware merchant had occasion to acknowledge the payment of a debt of several hundred dollars which had been due for twenty-eight years from a man who could as easily have paid it twenty-four years before. (Family Treasury.)
Reparation by restitution
Another way of being rid of guilt is by making handsome reparation to the injured party--a handsome, genuine recognition and reparation, such as Jacob made to Esau, or David to Bathsheba, or Zacchaeus to the widows and orphans of Judea. It is a step out of sin towards the God of truth and honesty, and towards Jesus Christ. Your agonies over cases of conscience and want of peace may lie there--that you have never made reparation. Oh, we know about it. God is not mocked. You cannot have the peace of conscience of a saint while living in dishonesty. Youll sleep better, and enjoy your food bettor, and the air of June will be round you in mid-January the day you make reparation. That will slacken the bonds of conscience, though it will not take them off it is a sweet thing to do, though desperately hard to begin. I know it because Ive done it--there are people here to whom Ive made reparation, and Im going to make more. The faith of some is scandalised by seeing you come to the prayer-meeting, he or she knowing what reparation you have made. Go and say, I have not only to pay thee for the past, but here are arrears of interest. Try it; it will make you twenty years younger. There is no more mischievous doctrine than the Antinomianism which makes men blink at common honesty and cover up falsehood with Evangelicalism. God will not do it. The minister may come and pronounce a benediction on your sophistries, but it will not do. I am dwelling long on this, though not a moment too much for some men here. Make reparation. (A. Whyte.)
Confession and restitution
We may here relate an incident from the life of a disciple of Jesus Christ who had been richly blessed. When he was a student he was absorbed in the things of this world, but soon afterwards yielded to the Spirit of God, and was led to his Redeemer. He became, in reality, another man. But, as often happens, the friends and acquaintances of his jolly student days could not understand the change, and the only conclusion they could come to was that N--had turned hypocrite. Now it happened that N--had, while he was a student, taken away from one of his friends a paper-knife, which the owner set great store by. When, after his conversion to a new life, his eye happened one day to fall on the knife, his conscience smote him for his sin in taking it. The Spirit of God gave him no rest, urging him to take back the knife to its true owner, and acknowledge his sin. Oh, said the man to us, that was a hard step to take! I was willing enough to part with the knife, and would have given up a thousand knives, but I trembled when I thought-- he regards you already as a hypocrite, and what will he think now? Bat I went to him and confessed with trembling lips, and--what happened? He took my hand, with tears in his eyes, and said, Now I see that there is something genuine in your conversion. I respect you now, and would gladly be as you are. (Otto Funcke.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv8, 14, 16, 24 "And the Lord spake unto Moses, saying, Command Aaron…
THE CONTINUAL BURNT OFFERING
Lev_6:8-13
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"And the Lord spake unto Moses, saying, Command Aaron and his sons, saying, This is the law of the burnt offering: the burnt offering shall be on the hearth, upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereon. And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt offering on the altar, and he shall put them beside the altar. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. And the fire upon the altar shall be kept burning thereon, it shall not go out; and the priest shall burn wood on it every morning: and he shall lay the burnt offering in order upon it, and shall burn thereon the fat of the peace offerings. Fire shall be kept burning upon the altar continually; it shall not go out."
Lev_6:8-13 we have a "law of the burnt offering" specially addressed to "Aaron and his sons," and designed to secure that the fire of the burnt offering should be continually ascending unto God. In chapter 1 we have the law regarding burnt offerings brought by the individual Israelite. But besides these it was ordered, Exo_29:38-46, that every morning and evening the priest should offer a lamb as a burnt offering for the whole people, -an offering which primarily symbolised the constant renewal of Israels consecration as "a kingdom of priests" unto the Lord. It is to this, the daily burnt offering, that this supplementary law of chapter 6 refers. All the regulations are intended to provide for the uninterrupted maintenance of this sacrificial fire: first, by the regular removal of the ashes which would else cover and smother the fire; and, secondly, by the supply of fuel. The removal of the ashes from the fire is a priestly function; hence it was ordained that the priest for this service put on his robes of office, "his linen garment and his linen breeches," and then take up the ashes from the altar, and lay them by the side of the altar. But as from time to time it would be necessary to remove them from this place quite without the tent, it was ordered that he should carry them forth "without the camp unto a clean place," that the sanctity of all connected with Jehovahs worship might never be lost sight of; though, as it was forbidden to wear the priestly garments except within the tent of meeting, the priest, when this service was performed, must "put on other garments," his ordinary, unofficial robes. The ashes being thus removed from the altar each morning, then the wood was put on, and the parts of the lamb laid in order upon it to be perfectly consumed. And whenever during the day anyone might bring a peace offering unto the Lord, on this ever-burning fire the priest was to place also the fat, the richest part, of the offering, and with it also the various individual burnt offerings and meal offerings of each day. And thus it was arranged by the law that, all day long, and all night long, the smoke of the burnt offering should be continually ascending unto the Lord.
The significance of this can hardly be missed. By this supplemental law which thus provided for "a continual burnt offering" to the Lord, it was first of all signified to Israel, and to us, that the consecration which the Lord so desires and requires from His people is not occasional, but continuous. As the priest, representing the nation, morning by morning cleared away the ashes which had else covered the flame and caused it to burn dull, and both morning by morning and evening by evening, laid a new victim on the altar, so will God have us do. Our self-consecration is not to be occasional, but continual and habitual. Each morning we should imitate the priest of old, in putting away all that might dull the flame of our devotion, and, morning by morning, when we arise, and evening by evening, when we retire, by a solemn act of self-consecration give ourselves anew unto the Lord. So shall the word in substance, thrice repeated, be fulfilled in us in its deepest, truest sense: "The fire shall be kept burning on the altar continually: it shall not go out" (Lev_6:9, Lev_6:12-13).
But we must not forget that in this part of the law, as in all else, we are pointed to Christ. This ordinance of the continual burnt offering reminds us that Christ, as our burnt offering, continually offers Himself to God in self-consecration in our behalf. Very significant it is that the burnt offering stands in contrast in this respect with the sin offering. We never read of a continual sin offering; even the great annual sin offering of the day of atonement, which, like the daily burnt offering, had reference to the nation at large, was soon finished, and once for all. And it was so with reason; for in the nature of the case, our Lords offering of Himself for sin as an expiatory sacrifice was not and could not be a continuous act. But with His presentation of Himself unto God in full consecration of His person as our Burnt offering, it is different. Throughout the days of His humiliation this self offering of Himself to God continued; nor, indeed, can we say that it has yet ceased, or ever can cease. For still, as the High Priest of the heavenly sanctuary, He continually offers Himself as our Burnt offering in constantly renewed and constantly continued devotement of Himself to the Father to do His will.
In this ordinance of the daily burnt offering, ever ascending in the fire that never went out, the idea of the burnt sacrifice reaches its fullest expression, the type its most perfect development. And thus the law of the burnt offering leaves us in the presence of this holy vision: the greater than Aaron, in the heavenly place as our great Representative and Mediator, morning by morning, evening by evening, offering Himself unto the Father in the full self-devotement of His risen life unto God, as our "continual burnt offering." In this, let us rejoice and be at peace.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Trespass Offerings: and Priestly Consecration Offerings
Trespass Offerings: and Priestly Consecration Offerings
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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.
F. W. Grant 1903 · Public Domain On v8 Subdivision 2. (Lev 6:8-30; Lev 7:1-38.)
Subdivision 2. (Lev 6:8-30; Lev 7:1-38.)
The offerings in relation to priest and people.
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But we have now to look at their relations to the priests and people, especially to the former. The laws here fall into six sections; the offerings in general taking their place much as before, except that the meal-offering for the high-priest takes here the one occupied by the peace-offering, and the peace-offering itself has the last place, as bringing before us that communion with God in which we find the rightful effect and conclusion of the whole.
1. The burnt-offering comes first, then, in order; and it is to be always upon the altar, an abiding testimony to Israel’s acceptance with God. Typically even, this was only imperfectly attained in their case by lengthening out the morning and evening sacrifice, so as to merge them, as it were, in one. For us it is simple that the one offering abides before God continually, and we abide in the value of it, without possibility of change.
Absolutely necessary as the sin-offering is, and the only thing that can open the holiest, yet how different is the ordinance as to it! Except some special sin of the whole congregation called for it, there was but one sin-offering for all Israel on the day of atonement once a year. Nor, as we have seen, does it seem ever to have been voluntarily offered, or multiplied as the burnt- and peace-offerings might be, to any extent.
It was the duty of the priest to keep the burnt-offering with its sweet savor going up to God. The true sacrifice needs not this continual service; and yet it does not follow that there is nothing that answers now to this priestly work. God delights to have us remind Him (though He can never forget it,) of the work of His dear Son, and that we have here our occupation, and live in the fragrance of His acceptance. This is really the foundation of all practical holiness, as it is of rest and satisfaction to the soul. Christ is our righteousness before God: we are accepted in the Beloved; in Christ we are as Christ, even in this world. Here the perpetual sunshine settles down on us: it is the true Beulah land for the saint, where the birds sing ever, and the heart goes forth in perpetual melody. "There be many that say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us!" Here it is ever lifted up, for God turns not His back upon His Son: this day knows no decline. Well may our relation to the offerings begin with this transcendent blessedness!
2. Then we come to the meal-offering, -Christ personally enjoyed, the food of the priests of God. Here is full communion, the memorial for God, the rest for Aaron and his sons. But it can only be eaten in a holy place -in the court of the tent of meeting, where the fine linen of practical righteousness shuts us in from the world. Whatever is put in contact with this becomes holy, whatever we can connect with Christ finds indeed, thus, that He is sanctification; what cannot is leaven, and to be excluded.
3. What is the meal-offering of the high-priest in the day of his anointing, and which (like the burnt-offering,) is to be wholly burned, not partaken of? If we go back to the time of Christ’s anointing, when at His baptism by John the Father’s voice proclaimed His delight in His beloved Son, the gift of the Spirit was the seal of the perfection so declared. But to what did it testify? To the preciousness of thirty years of human life which in the inspired history has, it may be said, no place. What it was to God He testifies; He had lived in it to God in the common toil of men -a life of which it is natural to ask, Why should it be hidden from us? Gospels of the Infancy have been imagined even, to fill the gap and satisfy the need, but have only proved their absolute incompetency. It remains, and for us will remain, until we hear it perhaps in the speech of heaven, absolutely hidden, a meal-offering to God alone. If this be the true interpretation, as it seems, then we can understand why it is made with oil, but not anointed; and we realize the opposition of the world to Him, even before He came openly forward as God’s Sent One in it. Half offered in the morning, half at night, it may show us His abiding perfectness all through, whether in sunshine or in shadow: things that test us equally, yet in such different ways, in Him bore equal witness to unchangeable goodness. Could these thirty wondrous years go without notice in these types? Yet it is here only, -nowhere if not here, -we seem to find it.
4. Where the sin-offering was not wholly burned, it was eaten by the priest, -the priest who offered it, and who typifies Christ Himself, sharing it with the priestly family. The eating has the same significance as elsewhere: it is the entering into that which makes atonement for God, hence of necessity into the sin itself as before Him. In Christ it was necessarily found when "bearing our sins in His own body on the tree," and in this way was part of the atonement itself, as Lev 10:17 indicates; but the fact that the priests could as a whole partake of it shows that it is not to be limited to this. Daniel confessing his sin and the sin of his people was surely eating the sin-offering; and just such identification of ourselves with the sins of God’s saints is a great need for all of us: a realization which the knowledge of the cross that we have as Christians will intensify, not in any wise lessen. Alas! the slight knowledge of God’s grace may indeed allow a light treatment of sin, perhaps also a bitter judgment of it: a real eating of the sin-offering makes one as serious as tender: who can harshly judge when Christ has borne the judgment? who can treat lightly what brought Him to the cross?
Nothing could be holier than the sin-offering; and as in the previous case of the meal-offering, every thing brought into connection with it becomes holy. Imputed sin is not imparted sin. There is, indeed, in the case of the red heifer (Num 19:1-22), what seems to argue this, but even in this case the ritual as a whole shows this not to be really so. And here the treatment of the vessels in which the flesh had been boiled was not because of their having been defiled, but that the holy food should not be mixed in any way afterward with common food. "It was possible to prevent this desecration, in the case of copper vessels, by a thorough cleansing; but not so with earthen vessels, which absorb the fat, so that it cannot be removed by washing. The latter, therefore, were to be broken in pieces, -
i.e., thoroughly destroyed." (Keil.) This minute care as to the type should surely teach us how separate from every other thing is the work of the cross. Death there was not as death elsewhere: Christ was no mere martyr. To mix this wondrous work for God and men with any other thing whatever is but to degrade and desecrate it.
5. In the law of the trespass-offering we have supplied what with all the other offerings comes into the first part, -the direction as to the killing, the sprinkling of the blood, and the burning of the fat. They were left out before, as it seems, to fix our attention upon the specific character of the trespass-offering as restitution. Here, in what is indeed (what the whole book of Leviticus is often called) the "priests’ guide-book," they are taught that for restitution there must be true sacrificial atonement: in government, God’s nature must be declared; and this we see the gospels maintain so fully, -that what is in Leviticus absolutely distinctive of the sin-offering is in Matthew as much given as in Mark, so that it is even difficult to distinguish between them.
6. Lastly, the peace-offering fills the sixth place here. It is that which, in the bringing together God and man whom sin has sundered, displays His victory over it. There are three subsections here, the two last plainly marked out, in a way we have seen before, by their being distinct communications from Jehovah. In the first part, we find, in type, through the work of atonement, God and man at one, -peace which is not merely peace, but much more. In the second, we have reiterated the prohibition of eating fat and blood. In the third, we have the priest’s portion in the offering.
(1) As has just been said, peace with God is never merely peace. God can never be simply not at variance with His creatures; there is in His nature no indifference, no neutrality; what He is He is with His whole heart, and, of all things, He nauseates lukewarmness. So to be at peace with Him is to have His love poured out upon us, -it is to be brought into His banqueting-house, and to be made to sit at His table: and thus it is pictured here. The peace-offering is the only one in which the offerer himself partakes of his own offering, and this partaking shows him not only brought into a place of acceptance, but in heart reconciled and brought nigh. That which has satisfied God satisfies him also: peace has become communion.
There are three characteristics of the peace-offering here, -a thanksgiving, a vow, and a free-will offering. It is strange that there should be contention among the commentators as to the meaning of these, as also that by some the higher character should be ascribed to the first, when the law itself so plainly decides otherwise. The "thanksgiving" is plainly the acknowledgment of some special blessing from God, while the "free-will" offering, on the contrary, supposes that nothing of this kind had roused the heart to remembrance: it needed nothing; as where one walks with God, and finds Him ever before him, walks in His light, rejoicing ever in Himself. It is clear which is the higher state implied, and which therefore is the higher character of offering. As to the vow, it is not so plain at first why it should be higher. The vow is supplicatory, was often dictated by the pressure of circumstances, is in the text distinguished from free-will offerings. Yet as addressed to Jehovah, the expression of confidence in Him in trial, He rates it higher than the simple thanksgiving. And this is evident, if we could not at all account for it, by the fact that, in the case of this as of the free-will offering, the flesh might be eaten the day after as well as the day of the sacrifice, typically implying more energy for sustained communion than in the thanksgiving-offering. On the third day even here, whatever remained was to be burned in the fire; and if eaten, it would be pollution. The contact with uncleanness also, if one went on with what expressed communion with God, would be grievous sin, as connecting His table with it. Reconciliation with God means holiness of life.
(2) The fat and the blood God claimed for Himself; and there was need to insist upon this where the people were thus encouraged to draw near to God. Man soon mistakes familiarity for nearness: God has therefore to insist afresh upon what is His due being rendered to Him. Life, as expressed in the blood, was His; and the fat, the will and energy of the life, was to be consecrated to Him alone. Good and needful it is, at the table of the Lord, to recognize that it is the Lord’s: "the shout of a King is among them" must be characteristic always of the people of God. And so speak the dimensions of the eternal city, every way a 12, -the length and breadth and height of it equal.
(3) Lastly, we have the priests’ portion of the peace-offering. The offering priest we necessarily recognize as Christ. The wave-breast belongs to Aaron and his sons; for we are, as priests, able to enter into and partake of the affections of His heart. The shoulder is His alone, for His alone is the power by which all things are sustained in blessing. With this the law of the peace-offering ends.
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 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.
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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.
C. I. Scofield 1917 · Public Domain On vv13, 30 The Fire
The Fire
(See Scofield "Lev 1:8"). Here the fire expresses also the undying devotedness of Christ.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v8 6. The Laws of the Offerings
6. The Laws of the Offerings
CHAPTERS 6:8-7:38
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1. The law of the burnt offering (Lev 6:8-13)
2. The law of the meal offering (Lev 6:14-18)
3. The offering of the high priest (Lev 6:19-23)
4. The law of the sin offering (Lev 6:24-30)
5. The law of the trespass offering (Lev 7:1-10)
6. The law of the sacrifice of the peace offerings (Lev 7:11-38)
After Jehovah had given to Moses by direct communication the different offerings, in what they were to consist, and how they were to be brought, different laws concerning these offerings were added by Jehovah. They are mostly addressed to Aaron and his sons (Lev 6:8; Lev 6:14; Lev 6:19; Lev 6:24). They acquaint us therefore with the relation of the priest to the offerings. In the law of the trespass and peace offerings we do not find an address to Aaron and his sons. The proper way to study the offerings is to consider first what is said in the beginning of Leviticus and then to read the laws of the offerings in connection with each to learn their relation to the priest and the people.
The Law of Burnt Offering--It was the duty of the priest to keep the burnt offering upon the altar and the fire of the altar had to be kept burning in it. It is especially stated that the burnt offering shall be upon the hearth upon the altar all night unto the morning. This continual burnt offering with the fire, which never went out, is the type of Christ, who continually offers Himself to God and in whom all believers have the assurance of their full acceptance. It was different with the sin offering; there could not be a continuous sin offering, for Christ giving Himself as an expiatory sacrifice cannot be a continuous act. But it is different with the burnt offering. While on earth He ever presented Himself before God and the fire of His devotion never went out. And thus He continues in the heavenly sanctuary, appearing in the presence of God for us. This never ceases. It is morning by morning, evening by evening. And how blessed that the night is mentioned! The night is the present age; and it will be followed by the morning, when the day dawns. What comfort is here provided for us! While we are down here in the wilderness, tested, tried, failing and stumbling our perfect burnt offering is ever present with God and the sweet savour arises from it. By it we are kept, though we are a sinning people. It has also a blessed meaning for Israel. This is Israel’s night. By the burnt offering sacrifice even Israel is kept during the dark night of their unbelief for the blessing which shall surely come in the morning, when He is revealed again. Then they will behold Him as their burnt offering, whom they had despised and rejected during the night of wandering and tribulation; then they will confess their sin and acknowledge He was bruised on account of their iniquities.
But while this is the blessed meaning of the burnt offering for the believer and for repenting and believing Israel, for the unbeliever there is another fire which will never go out. And we must see the practical application as well. This blessed continual burnt offering must lead His believing people to give themselves continually and manifest their devotion in practical holiness. “God delights to have us remind Him (though He can never forget it) of the work of His dear Son, and that we have here our occupation and live in the fragrance of His acceptance. This is really the foundation of all practical holiness, as it is of rest and satisfaction to the soul. Christ is our righteousness before God; we are accepted in the Beloved; in Christ we are as Christ, even in this world. Here the perpetual sunshine settles down on us; it is the true Beulah land for the saint, where the birds sing ever and the heart goes forth in perpetual melody” (Numerical Bible). Our answer to the continuous burnt offering in our behalf must be a life of devotion to God. Space forbids to follow the equally precious application of the other priestly actions.
The Law of the Meal Offering--As we learned in connection with the second chapter, the meal offering foreshadows Christ on earth, that blessed and holy life which was lived here in entire devotion. The principal thing here is that Aaron and his sons, the priests, were to eat of it. God had His portion in it, but the priests were to share it. All believers are priests in Christ, and as such have this precious food to enjoy. That food is Christ, and that means communion with God. To enjoy Christ, feed on Him, the bread come down from heaven; to meditate upon all His loveliness and grace, is our blessed privilege, who are brought into His fellowship. Note that it says “it shall be eaten unleavened in a holy place.” This means that only in the place of separation, where grace has put us, can we enjoy this feast. The feeding on the meal offering will keep us in the sanctuary in His presence.
The Offering of the High Priest--Distinct from the general meal offering is that meal offering which the high priest had to bring on the day of his anointing. This had to be wholly burned unto Jehovah. No priest was permitted to taste this and partake of it. It had to be offered half of it in the morning and half of it at night. There is another distinction. Oil was mixed with it, but oil was not poured upon it. We saw what the oil mixed with the fine flour meant, and that the pouring of the oil upon the fine flour typified the Holy Spirit as He came upon Christ at His baptism. Now inasmuch as this pouring of the oil is omitted here, this meal offering seems to typify the blessed life of our Lord before His public ministry began. The hidden years, as we term them, were yielded completely to God, and as the Holy Spirit has not given us a record of those years we cannot feed on them. This, no doubt, is the typical meaning of this special meal offering of the high priest “on the day of his anointing.”
The Law of the Sin Offering--This law contains interesting details concerning the sin offering. It had to be killed in the place where the burnt offering was killed. The priest that offered it for sin had to eat it, and he typifies Christ. This means His identification with sinners, when in our stead He bore our sins in His own body on the tree. But the priests also could eat of it. The work of atonement, the sin-bearing, no fellow priest could share with Him. He alone could do this great work. Nevertheless we eat of the sin offering if we identify ourselves in humiliation and confession with the sins and failures of the saints of God. The holiness of the sin offering is especially emphasized. It is called “most holy.” The earthen vessel in which it was boiled had to be broken and the brazen pot had to be scoured and rinsed. This typifies the unique and most precious, as well as holy character, of the great work accomplished by the sin bearer on the cross.
The Law of the Trespass Offering--This also is called “most holy.” Here the killing of the sacrifice, the sprinkling of the blood, the presentation of the fat, etc., and the burning upon the altar, omitted in chapters 5:14-6:7, are now commanded. Restitution is the prominent thing at the first mention of the trespass offering. It reveals the joy of God in what has been accomplished by Christ in His redemption work. But restitution must rest for a foundation upon atonement. This is now therefore brought out in the law of the trespass offering.
The Law of the Peace Offering--But one more remains. We discover that the peace offering is removed out of its connection. The order in the beginning of Leviticus is: burnt offering, meal offering, peace offering, sin offering, and trespass offering. The first three were the “sweet savour offerings.” The third sweet savour offering, the peace offering, is put last in the laws of the offering. The peace offering represents the blessed results of the work of Him, who has made peace in the blood of His cross, in whom all who believe are justified and have peace with God. And the first thing mentioned is most blessed and intimate communion and enjoyment with thanksgiving. The pierced cakes, unleavened mingled with oil, etc., typify Christ. In this blessed feast Christ, as everywhere, has the preeminent place. The enjoyment of peace and its resulting communion is impossible apart from Christ. We must ever let the Holy Spirit remind us of what He is and what He has done for us. But what does it mean that the Israelite had to bring an offering of leavened bread with the sacrifice of his peace offerings for “thanksgiving”? Leaven was forbidden at Passover, in the meal offering, because it is the type of evil. Here and in the two loaves of the Feast of Weeks it was not only permitted, but commanded. In Christ there was no leaven; but in His saints, though made nigh by blood, there is still leaven, the corruption of the old nature. How harmonious with the teaching of the New Testament! We leave this to our readers to follow with prayer, searching, and, we trust, exercise of soul.
Rich and full is indeed this portion, the concluding section; one feels like touching upon every detail and meditate on these precious pictures, foreshadowing our blessings and privileges in Christ.
We must pass all these riches by, but pray that His Spirit may open up the mines of divine wisdom and comfort to every child of God. But one more phrase we mention. The priests had their portion in the peace offering. The priest, who burns the fat upon the altar represents Christ. Aaron and his sons received the breast of the sacrifice. The shoulder of the peace offering belonged to the priest for an heave offering. Like Aaron and his sons, priests of God, we can feast upon the breast, the type of His love, and thus enjoy His affections. The shoulder is the seat of power. And power belongs to Him alone, who loveth us and hath washed us from our sins in His own blood and hath made us priests and kings. May this first part of Leviticus (so often ignored) become a source of much joy and blessing to His people. The few hints we could give will, under God, show the way how these types should be studied.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 8, 14, 19, 24 Of Trespass-offerings.
Of Trespass-offerings.
v. 1. And the Lord spake unto Moses, saying,
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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 On vv1, 5, 8, 10, 12, 14, 16, 19, 21, 24, 27, 29 acts unfaithfully against Yahweh
acts unfaithfully against Yahweh
"disobeys one of Yahweh's commandments"
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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.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 5, 7, 8, 10, 11, 12, 16, 17, 18, 19, 22, 23, 28, 30 6:2 sins against your associate . . . unfaithful…
6:2 sins against your associate . . . unfaithful to the Lord: For believers, there really is no such thing as a “secular” sin. All sin involves God, even sin directed against another person or group. In the sins requiring a guilt offering, God’s forgiveness was needed, but restitution to the injured individual had to be made first (6:5-7; cp. Matt 5:23-24). Unlike offenses against sacred property (Lev 5:14-16), both accidental and intentional offenses against secular property could be forgiven.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.