Yahweh spoke to Moses, saying, “Speak to the children of Israel: ‘When a man or woman commits any sin that men commit, so as to trespass against Yahweh, and that soul is guilty, then he shall confess his sin which he has done; and he shall make restitution for his guilt in full, add to it the fifth part of it, and give it to him in respect of whom he has been guilty. But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest’s, in addition to the ram of the atonement, by which atonement shall be made for him.
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Numbers 5:5-8 sits inside this longer paragraph.
Yahweh spoke to Moses, saying, “Speak to the children of Israel: ‘When a man or woman commits any sin that men commit, so as to trespass against Yahweh, and that soul is guilty, then he shall confess his sin which he has done; and he shall make restitution for his guilt in full, add to it the fifth part of it, and give it to him in respect of whom he has been guilty. But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest’s, in addition to the ram of the atonement, by which atonement shall be made for him. Every heave offering of all the holy things of the children of Israel, which they present to the priest, shall be his. Every man’s holy things shall be his; whatever any man gives the priest, it shall be his.’ ”
Parallel Translations
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Yahweh spoke to Moses, saying,
“Speak to the children of Israel: ‘When a man or woman commits any sin that men commit, so as to trespass against Yahweh, and that soul is guilty,
then he shall confess his sin which he has done; and he shall make restitution for his guilt in full, add to it the fifth part of it, and give it to him in respect of whom he has been guilty.
But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest’s, in addition to the ram of the atonement, by which atonement shall be made for him.
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And the LORD spake unto Moses, saying,
Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;
Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.
But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.
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And the LORD spoke unto Moses, saying:
Speak unto the children of Israel: When a man or woman shall commit any sin that men commit, to commit a trespass against the LORD, and that soul be guilty;
then they shall confess their sin which they have done; and he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty.
But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made shall be the LORD'S, even the priest's; besides the ram of the atonement, whereby atonement shall be made for him.
Examined in Scripture Analysis
Commandments (1)
The laws of the Torah, each cited and shown as a primary source.
Cross-references (16)
- Leviticus 5:5 (v7) It shall be, when he is guilty of one of these, he shall confess that in which he has sinned;
- Leviticus 5:1-4 (v6) “ ‘If anyone sins, in that he hears a public adjuration to testify, he being a witness, whether he has seen or known, if he doesn’t report…
- Leviticus 26:40 (v7) “ ‘If they confess their iniquity and the iniquity of their fathers, in their trespass which they trespassed against me; and also that…
- Joshua 7:19 (v7) Joshua said to Achan, “My son, please give glory to Yahweh, the God of Israel, and make confession to him. Tell me now what you have done!…
- Leviticus 6:6-7 (v8) He shall bring his trespass offering to Yahweh: a ram without defect from the flock, according to your estimation, for a trespass offering,…
Show all 15 cross-references
- Leviticus 7:7 (vv7–8) “ ‘As is the sin offering, so is the trespass offering; there is one law for them. The priest who makes atonement with them shall have it.
- Proverbs 28:13 (v7) He who conceals his sins doesn’t prosper, but whoever confesses and renounces them finds mercy.
- Luke 19:8 (v7) Zacchaeus stood and said to the Lord, “Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone,…
- Leviticus 5:14–6:7 (v6) Yahweh spoke to Moses, saying, “If anyone commits a trespass, and sins unwittingly regarding Yahweh’s holy things, then he shall bring his…
- Leviticus 5:15 (v7) “If anyone commits a trespass, and sins unwittingly regarding Yahweh’s holy things, then he shall bring his trespass offering to Yahweh: a…
- Leviticus 6:4-7 (v7) 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…
- Leviticus 25:25-26 (v8) “ ‘If your brother becomes poor, and sells some of his possessions, then his kinsman who is next to him shall come, and redeem that which…
- Job 33:27-28 (v7) He sings before men, and says, ‘I have sinned, and perverted that which was right, and it didn’t profit me. He has redeemed my soul from…
- Psalms 32:5 (v7) I acknowledged my sin to you. I didn’t hide my iniquity. I said, I will confess my transgressions to Yahweh, and you forgave the iniquity…
- 1 John 1:8-10 (v7) If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to…
15 distinct cross-references across this passage (16 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On vv6, 8 Commit any fault willingly.
Commit any fault willingly.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–8 Num 5:6 Speak unto the children of Israel, When…
Num 5:6 Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person be guilty;
Ver. 6. Any sin that men commit.] For what man is he that liveth and sinneth not? I am a man a sinner, {a} saith Peter, {Luk 5:8} not more a man than a sinner. Our lives are fuller of sin, than the firmament of stars, or the furnace of sparks: we can as little cease to sin, as the hart to pant, pulse to beat, &c. The devil, when he speaks lies, speaks of his own, {Joh 8:44} so when we do evil, we work of our own, we "walk as men." {1Co 3:3} Sins are here called human sins, as the Greek hath it.
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{a} ανηρ αμαρταλος
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 vv6–8 Any sin that men commit, Heb. any sins of…
Any sin that men commit, Heb. any sins of men, i.e. either,
1. Of common infirmity, or such sins as men commit through human frailty; for if this were done knowingly and willingly, a greater punishment was appointed. See Lev 6:5,6. Or rather,
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2. Sins against men, or belonging to men, to wit, deceits or wrongs, whereby other men are injured, of which he manifestly speaks, as appears from Num 5:7,8; so this is a genitive case of the object, as Mat 12:31, blasphemy of the Spirit (for so it is in the Greek) is blasphemy against the Holy Ghost, as it is called Mar 3:29; Luk 12:10; and power of all flesh, Joh 17:2, is power over all flesh; and power of spirits, Mat 10:1, is power over or against spirits, Luk 9:1; and prayer of God, Luk 6:12, is prayer directed unto God; and the spoil of the poor, Isa 3:14, is the spoil taken from the poor; and violence of the children of Judah, Joe 3:19, is violence against them, as we translate it.
To do a trespass against the Lord; which words may be added, either,
1. To express a new sin, of prevaricating or dealing falsely with God, either by a false oath, which is a special injury to God, or by a lie or simple denial that he hath taken any thing of his neighbour’s, which also God takes as a sin especially concerning himself, who in such cases is the only judge of what is falsely said or sworn. See Act 5:3,4. Or,
2. To aggravate the former sin, and to show that such injuries done to men are also sins against God. who hath commended justice to men as well as religion to himself. But the former is more probable, both because here is a ram of atonement to be offered to God for the special injury clone to him, as well as satisfaction is to be made to the man whom he injured; and especially by comparing this with the parallel place, Lev 6:2, &c. And that person be guilty, i.e. shall be sensible of his guilt, or be convicted in his conscience of his sin; for otherwise this might seem a mere tautology, if it were only meant of being really guilty of sin, which was expressed before in those words, when one shall commit any sin, i.e. be guilty of any sin.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv5–8 And the Lord spake unto Moses,.... Or continued to…
And the Lord spake unto Moses,.... Or continued to speak to him at the same time:
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 vv6–8 Any sin that men commit - Hebrew. any sins…
Any sin that men commit - Hebrew. any sins of men, that is, sins against men, as deceits or wrongs, whereby other men are injured, of which he manifestly speaks. Against the Lord - Which words may be added, to shew that such injuries done to men are also sins against God, who hath commanded justice to men, as well as religion to himself. Guilty - That is, shall be sensible of his guilt, convicted in his conscience.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–8 Verse 7. Shall confess their sin] Without confession or…
Verse 7. Shall confess their sin] Without confession or acknowledgment of sin, there was no hope of mercy held out.
He shall recompense] For without restitution, in every possible case, God will not for give the iniquity of a man's sin. How can any person in a case of defraud, with his neighbour's property in his possession, expect to receive mercy from the hand of a just and holy God?
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See this subject considered in Clarke's notes on "Ge 42:38".
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 vv6–8 Num 5:6. Any sin that men commit — Hebrew,…
Num 5:6. Any sin that men commit — Hebrew, any sins of men; that is, sins against men, as deceits or wrongs, whereby other men are injured, of which he manifestly speaks. Against the Lord — Which words may be added, to show that such injuries done to men are also sins against God, who hath commanded justice to men, as well as religion to himself. Guilty — That is, shall be sensible of his guilt, convicted in his conscience.
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 v5 The law of restitution: a passage supplementary to Lev…
The law of restitution: a passage supplementary to Lev 5:5, etc., Lev 6:5, etc.
Num 5:7
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Recompense his trespass - i. e. make restitution to the person whom he has injured.
Num 5:8
Whereby an atonement shall be made for him - literally, “which shall clear him of guilt as to it,” i. e. as to the trespass.
Num 5:10
And every man’s hallowed things shall be his - i. e. the priest’s. The heave offerings Num 5:9 and dedicatory offerings (e. g. first-fruits) were to be the perquisite of the officiating priests.
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 vv6–8 To commit, against one another, ver. 7. (St. Augustine,…
To commit, against one another, ver. 7. (St. Augustine, q. 9.) When the thing is secret, so that the judges cannot take cognizance of it, the offender must nevertheless abide by the decision of the priest. Moses condemns him who had stolen an ox to restore it with another, or even to give five oxen, if he have not the one stolen in his possession, Exodus xxii. 1, 4. (Haydock) --- Here to reward the sincerity of the man, who confesses his private fault, he only requires the thing itself to be restored, with a fifth part besides. (Calmet) --- Negligence, not with contempt; (Menochius) though he knows that he is transgressing the divine and natural law. (Tirinus)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v6 RESTITUTION ENJOINED. (Num 5:5-10)
RESTITUTION ENJOINED. (Num 5:5-10)
When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord--This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating--by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken (Act 5:3-4).
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and that person be guilty--that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on Lev 6:2). In that case, there must be: first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. (See on Exo 22:1). The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.
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 vv5–8 RESTITUTION FOR TRESPASS, Num_5:5-10.
RESTITUTION FOR TRESPASS, Num_5:5-10.
The repetition of this law, originally enacted in Lev_6:1-7, seems to be for two reasons: 1.) To promote the moral purgation of the camp; and 2.) To supplement the law in case there is no goel, or next of kin. Such a case had probably arisen. See Introduction, (1.)
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 vv5–8 5–10. Payments in compensation for wrongs.
5–10. Payments in compensation for wrongs.
Part of this section (Num_5:6-8) is supplementary to the regulations in Lev_6:1-7. It is there laid down that if anyone incur guilt through wronging his neighbour by robbery, or oppression, by appropriating something committed to his keeping as a deposit, or by concealing the fact that he has found lost property, he must confess, and restore the property plus one-fifth, and offer to God as an atonement for his sin a guilt-offering of a ram. It is, to use a modern phrase, ‘conscience money.’ In the present passage it is further provided that if the neighbour whom he has wronged be dead, and there be no gô’çl (see note below) to whom the property can be restored, it is to be paid to the priest. The ram of the guilt-offering is, of course, to be offered as well.
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.
The Pulpit Commentary 1880 · Public Domain On vv5, 6, 8 RESTITUTION TO BE MADE FOR TRESPASSES (verses Mat_5:25) and…
RESTITUTION TO BE MADE FOR TRESPASSES (verses Mat_5:25) and if he be not repaid, then will he himself "repay" that man. (Isa_59:18 Rom_12:19) He that hath cheated his neighbour of a penny hath gained unto himself an eternal and immeasurable loss, except he repent, confess, restore. (Exo_34:7 Isa_61:8)
II THAT EVERY ONE WHO HAD DONE SUCH WRONG MUST
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(1) CONFESS,
(2) MAKE RESTITUTION.
So now there is no true repentance for, and no real forgiveness of, such wrongs from the least even to the greatest unless they are
(1) humbly acknowledged,
(2) liberally made good. (Luk_19:8)
Those wrongs (alas, how many!) which are never found out, which are not acknowledged through false shame, and not made good through covetousness, are like bullets lodged in the body, which will not cease to cause misery, disease, and death.
III THAT IF THE WRONGED MAN WAS DEAD, AND HAD LEFT NO REPRESENTATIVE, THE TRESPASS MUST STILL BE RECOMPENSED TO THE LORD BY BEING PAID TO THE PRIEST. So now it is a certain maxim of Christian morality (as of law) that no man be a gainer by his own wrong. If he cannot repay to the person wronged, directly or indirectly, he is bound to make recompense to God by devoting, it to some pious purpose. If a man has made a fortune by fraud, his repentance is vain unless he make over the whole of it to the good of his neighbours. This will not cleanse his conscience, only the one Sacrifice can do that, but without it his conscience cannot be cleansed.
IV THAT GOD DID CAREFULLY INSIST THAT HIS PRIESTS SHOULD RECEIVE THEIR PORTION, and SHOULD NOT BE OVERREACHED. Even so is the law of Christ. (1Co_9:7-14 Gal_6:6 1Ti_5:17, 1Ti_5:18)
HOMILIES BY W. BINNIE Vers. 5-10. Conscience money.
This precept is a continuation of the one laid down in the preceding verses, and, like it, admonishes the people regarding the purity which ought to prevail in a camp honoured with the presence of the Holy One. Since the Lord dwells in the midst of the camp, there must not abide in it anything that defileth any leper, any one having an issue, any one who has been in contact with the dead. Nor is it bodily defilement only that entails this disability. The man "that doeth hurt to his neighbour" is unclean in God"s sight. Fraud is as defiling as leprosy. Even if it is such as the criminal law cannot reach, God"s eye sees it, and is offended with it; and the wrongdoer must regard himself as excluded from the camp till he has made restitution to his wronged neighbour, and brought a sacrifice of atonement to the Lord. I Keeping in view the scope of the law as I have described it, you will without difficulty master the particulars laid down, especially if you read along with it the law in Lev_6:1-7. It is essential to observe that this injunction is not a part of the criminal code. It is not laid down for the guidance of the judges, but for the guidance of a man"s own conscience. The restitution enjoined is similar to that known among ourselves as CONSCIENCE MONEY. Take an example. A man finds a pruning-hook by the highway-side, evidently left there by mistake. He takes it home. "An excellent pruning-hook; the very thing I was in need of. I need not make a noise about the lucky find; I will keep it to myself." A few days after, the loser turns up, and makes inquiries about his hook. But the finder denies all knowledge of it, and it remains in his possession. Among us the criminal law would have something to say to this dishonest finder. The meshes of the Hebrew criminal code seem to have been wide enough to let him go. But the holy law of God speaks to his conscience.
1. He is to confess his fault. Even in matters belonging to the criminal law, the Jews laid great stress on confession. It was a maxim among them, that if a man brought an offering for his offence, but omitted to confess the evil he had done, his offering would not avail for atonement. (cf. 1Jn_1:9)
2. He is to make restitution to the person wronged. In the instance supposed the pruning-hook must be restored, or its equivalent in money, with one-fifth part added. This, let me observe in passing, shows that the trespass contemplated is not a trespass such as fell within the scope of the criminal law; for the restitution enjoined in the criminal law was much ampler A thief restored double; a sheep-stealer fourfold; a cattle-lifter fivefold. (Exo_22:1-4) Mild penalties certainly, but more severe than the restitution enjoined here.
3. A ram is to be brought to the Lord as a trespass offering for atonement.
4. If the person who was wronged is dead, the restitution is to be made to the next heir, the kinsman, or goel (verse 8), whom failing, it is to be made to the Lord in the person of the priest. In connection with this, the people are admonished that all gifts solemnly dedicated to the priest fall under the same rule as conscience money paid by way of compensation for fraud. Omission to pay them will defile the comp.
II WHAT DOES THIS STATUTE OF CONSCIENCE MONEY TEACH US?
1. When a man does wrong to his neighbour he sins against God, and must crave God"s pardon for the wrong. There have been religious systems the old Greek and Roman paganism, for example which completely disconnected religion from morality. A tendency in the same direction, who that knows himself has not caught a glimpse of in his own heart? Against that fatal divorce the whole word. of God is a protest and warning. Read Psa_15:2. When a man does wrong to his neighbour he must make compensation to his neighbour. It will not do simply to confess the wrong to God, and beg his pardon. That is only one half of what the case demands. Satisfaction must be made to the person wronged. In many cases the civil magistrate will see to this. In many other cases the wrong-doing is of a kind which his sword cannot reach fraudulent bankruptcies often elude the law. In all cases alike, God commands the person who has wronged his neighbour to repay him with increase.
2. The wrongdoer who omits to repay as required is admonished that he isan unclean person, whose presence defiles God"s sanctuary. In God"s sight the camp is defiled by the presence of a man who defrauds as much as by a leper. If you would see how deeply this aspect of the precept before us impressed itself on consciences in Israel read Psalm 15, a psalm fitted surely to suggest alarm to those amongst us who in business habitually violate the golden rule, and yet claim a place in God"s sanctuary.
3. In the complications of modem life it will happen far more frequently than in ancient Israel that satisfaction for fraud cannot be made directly to the parties defrauded. In this case the money is to be devoted to charitable and pious uses. To be sure, ill-gotten wealth is a very undesirable source of income for either Church or charity. I much doubt whether God honours it to do much good. But if the fraudulent person is truly penitent, and has done his best to make compensation to his victims, he may hope to escape the defilement and curse that cleave to dishonest gains by bestowing them where they may possibly do some good. B.
HOMILIES BY D. YOUNG Vers. 5-8. Confession and restitution.
These trespasses are explained and illustrated in Lev_6:1-7. In both passages provision is made for confession, restitution, interest, and atonement in Leviticus the atonement being spoken of more fully than here. Notice that three parties are provided for in the directions given.
I THE WRONG-DOER. The wrong-doer has done injury to himself as well as another. In one sense the injury is even greater. What we suffer from others, grievous and irritating as it may be at the time, need not be an abiding ill; but the injury we inflict on others is great spiritual danger to ourselves. Hence the man truly confessing the wrong he had done was proving himself in a better state of mind, no longer the victim of selfishness, and glorying in his shame, but showing an awakened conscience, and a repentance needing not to be repented of. Consider the benefit David got. (Ps 51) Confession, restitution, and atonement cleanse the bosom of a great deal of "perilous stuff." Restitution, though a loss in possessions, is a gain in peace. Reparation of a wrong done to a fellow-man is to be valued for the injured person"s sake; but it is a great deal more that the wrong-doer for his own sake has been brought right with God.
II THE PERSON WRONGED. He is provided for as far as he can be provided for. To make reparation in all respects is indeed impossible. A wrong-doer, with all his efforts, cannot put things exactly as they were before. Still he must do what he can. Hence the provision to add a fifth over the principal. Doubtless a truly repentant trespasser would not stop even at that to show his sincerity in reparation. Zaccheus restored fourfold. Surely there are some injured persons to whom it would be a greater joy and a greater benefit to see their enemies altogether altered than if they had never been hurt by them at all. One great good, as concerned the person wronged, was that confession and restitution would do much to allay, and perhaps obliterate, the sense of injustice. "It is not what a man outwardly has or wants that constitutes the happiness or misery of him. It is the feeling of injustice that is insupportable to all men. The brutalest black African cannot bear that he should be used unjustly" (Carlyle). Again, injured persons themselves may be injurers. A sense of wrong suffered is not always effectual in hindering the sufferer from wronging others. So the confession and repentance of one might lead to the confession and repentance of another. Who knows the total effect produced on the persons to whom Zaccheus made his fourfold restitution?
III JEHOVAH HIMSELF. Acknowledgment and restitution were not enough without atonement. To injure a fellow-man is to rebel against the government of God, robbing him of some possible service from the person injured. The wrong-doer, from prickings of conscience, or mere uneasiness of mind, may make some reparation to his fellow-man, whom he can see; but if he thinks he has then done all, he may find, from continued uneasiness, that something is yet unaccomplished. It is the greatest blot on sinful men, not that they are unjust to one another, but that they have come short of the glory of God. That glory must be restored, and God take the place of self, if human relations are to come right. There is no scheme of teaching or example that, acting on natural lines, will ever make men perfectly just to one another. Things must be put right with God, for of him, and through him, and to him are all things. Let no one, therefore, make confession and restitution here look large, and atonement be pushed into the corner as an unimportant detail. Just as the confession and restitution point forward to the pure and vigorous ethics of Jesus, so the slain animals point forward to him who takes away the sin of the world. Y.
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 v6 Recompense his trespass.
Num_5:6-10
Recompense his trespass.
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The law as to fraud
1. He must confess his sin, and crave pardon from the bottom of his heart; he must submit himself unto God, knowing that he can by no means hide his sin, nor by any colour keep it from the sight of God.
2. We must make satisfaction to Him whom we have wronged. It is not enough to make open confession unto God, unless also we make actual restitution unto men. This is done to discourage injurious persons. For if they should only restore the principal, they know, if their offences were found out, they should be no losers.
3. He must seek reconciliation and atonement with God, by offering up of a ram in sacrifice, which figured out the suffering of Christ, and offering up of Himself once upon the Cross, for the discharge of our sin, and appeasing of the wrath of His Father. It shall profit us nothing to be at peace with men, except we be at peace with our God. This the enacting of the Law: an exception is annexed by way of prevention. For the offender that hath trespassed against his neighbour might object and say, How can I restore that I have taken? It may be the party is dead; it may be he hath neither son nor daughter nor kinsman: may I not then lawfully conceal it, and justly retain it unto myself? I answer, nay; the Lord answereth, Thou shalt by no means detain the goods that are not thine own, if thou look for any good at My hand. If the owner be dead or unknown, and he have none of his kindred and alliance living to be his heir, it shall not be thine, it is the Lords, and He giveth it unto the priest for a recompense of his labours in the tabernacle. God is the Lord of the soil; He challengeth it at His own, and He disposeth it at His own pleasure. (W. Attersoll.)
Fraud and forgiveness:
I. The sin of fraud.
1. As assuming many forms.
(1) Fraud in the matter of goods entrusted to the keeping of another.
(2) In business transactions.
(3) In seizing by force that which belongs to another.
(4) In wronging another by means of deceit.
(5) In the finder of lost property injuring the loser by falsehood.
And in our own age fraud assumes many forms, and is widely prevalent. The employer who does not pay just wages to those in his service is guilty of it (Pro_22:16; Isa_3:14-15; Col_4:1; Isa_5:4). So also is the servant or workman who squanders the time for which his employer pays him; in so doing he defrauds his employer. The trader who takes an unfair advantage of his customer, which he calls by some special name, e.g., practice of the trade, &c.; the broker or speculator or manager who induces persons to invest their money in unreliable enterprises; the person who contracts a debt without the sincere intention and reasonable prospect of paying it--all these, and others, are guilty of fraud.
2. As a wrong done to God.
II. The conditions of its forgiveness.
1. Consciousness of guilt. The expression, that person be guilty, does not merely refer to his actual criminality; but to his consciousness of guilt respecting it: for this case must be distinguished from that of a person detected in dishonesty which he attempted to conceal. Without the consciousness of guilt the other conditions of forgiveness could not be truly complied with.
2. Confession. Then they shall confess their sin which they have done. This is an essential condition of forgiveness (Psa_32:5; Pro_28:13; 1Jn_1:9). In itself it relieves the burdened soul, and leads to the joy and peace of forgiveness.
3. Restitution is essential to remission of sin; for where restitution is not made it is evident that sincere repentance is absent (Eze_18:7; Eze_18:9; Eze_18:12-13; Eze_33:15).
4. Sacrifice. In addition to making restitution the offender was commanded to offer the ram of the atonement, whereby an atonement shall be made for him.
Conclusion:
1. Let those who have injured others make speedy and full confession and restitution.
2. Let us all cultivate the most thorough integrity and uprightness in our whole life and conduct. (W. Jones.)
Restitution:
When Mr. Moody was once speaking upon prayer, an incident occurred illustrating his subject, which made a profound impression, and came home to every one. He said true prayer consisted of ten elements--Adoration, Confession, Restitution, Thanksgiving, Unity, or Brotherly Love, the Spirit of Forgiveness, Faith, Ask (with a beggars importunity, a servants docility, and a friends confidence), Perseverance, and last, Submission. When he came to the third element, Restitution, a man rose in the audience and cried out: Mr. Moody, let me cut in here. I went to Texas five years ago, having cheated my creditors of 15,000 dollars. My wife and I thought we were real smart. We settled in one of the cities, bought a nice house and furnished it tip top; grand piano, Brussels carpets, and my wife thought no end of the lace curtains. But we had hardly got settled down when Mr. Moody came along, and, like others, we followed the crowd of professors and church members. He preached the same sermon we have so far heard to-night. The Spirit of God convicted me and my wife both of sin, on this head of Restitution, and we went home perfectly miserable. I said, Loo, what are we to do? Do! says she; you know what to do without asking me; repay everybody to the last cent. No sooner said than done; the house was sold and an auction called right away; and, oh, the joy I had in handing up the silverware and the china. The piano and all went, but my wife was so happy at parting with the lace curtains it was really curious. Then we took two little rooms, a bedroom and a kitchen, and the only table we had was the one we had used in the kitchen for chopping meat on; but the Lord filled us with Himself, and we had peace and joy, because we had pardon and a clean conscience. The dear Lord has blessed me far above my desert and beyond what the devil led me to steal, and we have come to Northfield to praise the Lord, and carry back with us to Texas a fresh baptism of the blessed power which set us free five years ago.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v8 kinsman Heb. goel, Redemp. (Kinsman type). (See Scofield "Isa…
kinsman Heb. goel, Redemp. (Kinsman type). (See Scofield "Isa 59:20").
atonement (See Scofield "Exo 29:33")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v5 Restitution in Trespasses
Restitution in Trespasses
v. 5. And the Lord spake unto Moses, saying,
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v. 6. Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty,
v. 7. then they shall confess their sin which they have done; and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed. The reference is to some form of trespass which concerned the neighbor’s property, the guilt in that case consisting not only in depriving the neighbor of that which was his, but also in disturbing the relation of neighborliness in the people of God and thus in sinning directly against the Lord, Lev 6:1-7.
v. 8. But if the man have no kinsman to recompense the trespass unto, if he himself had died and there was no near relative to receive the ransom-money of the guilty one, let the trespass be recompensed unto the Lord, even to the priest, as the representative of the Lord; beside the ram of the atonement, whereby an atonement shall be made for him, Lev 6:6-7.
v. 9. And every offering, everything that the children of Israel lift off or take away from their property as a gift to the Sanctuary, of all the holy things of the children of Israel which they bring unto the priest, shall be his. This included all the gifts for the altar, especially the votive offerings and the firstlings.
v. 10. And every man’s hallowed things shall be his, that is, the priest’s; whatsoever any man giveth the priest, it shall be his. Thus the needs of the priests were provided for by special legislation, whereas in the New Testament the Lord expects the law of love, governed by a living faith, to provide for His servants.
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 vv5, 8 any sin such as people do to one another
any sin such as people do to one another
"any sin that people usually commit against one another"
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is unfaithful to me
If someone sins against another person, it means that they have also sinned against Yahweh and Yahweh considers that person as unfaithful to him. AT: "they have also wronged me" (See: Assumed Knowledge and Implicit Information)
the price of his guilt
Here the person's "sin" is referred to as his "guilt." AT: "what is considered a suitable amount of money for the wrong that he has done" (See: Metonymy)
add to the price one-fifth more
This means the person must pay an extra one-fifth of the price that he owes.
one-fifth
This is one part out of five equal parts. (See: Fractions)
translationWords
sin
faithful
guilt
confess
wrong
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 vv5–8 5:5-10 Guidelines regarding confession and restitution for wrongdoing emphasize…
5:5-10 Guidelines regarding confession and restitution for wrongdoing emphasize the strong Hebrew concern for morality (Lev 6:1-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.