Leviticus 5 commentary

The offences here noticed are, 1. A man's concealing the truth, when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. If, in such a case, for fear of offending one that has been his friend, or may be his enemy, a man refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to hell. Let all that are called at any time to be witnesses, think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, not to be trifled with. 2. A man's touching any thing that was ceremonially unclean. Though his touching the unclean thing only made him ceremonially defiled, yet neglecting to wash himself according to the law, was either carelessness or contempt, and contracted moral guilt. As soon as God, by his Spirit, convinces our consciences of any sin or duty, we must follow the conviction, as not ashamed to own our former mistake. 3. Rash swearing, that a man will do or not do such a thing. As if the performance of his oath afterward prove unlawful, or what cannot be done. Wisdom and watchfulness beforehand would prevent these difficulties. In these cases the offender must confess his sin, and bring his offering; but the offering was not accepted, unless accompanied with confession and humble prayer for pardon. The confession must be particular; that he hath sinned in that thing. Deceit lies in generals; many will own they have sinned, for that all must own; but their sins in any one particular they are unwilling to allow. The way to be assured of pardon, and armed against sin for the future, is to confess the exact truth. If any were very poor, they might bring some flour, and that should be accepted. Thus the expense of the sin-offering was brought lower than any other, to teach that no man's poverty shall ever bar the way of his pardon. If the sinner brought two doves, one was to be offered for a sin-offering, and the other for a burnt-offering. We must first see that our peace be made with God, and then we may expect that our services for his glory will be accepted by him. To show the loathsomeness of sin, the flour, when offered, must not be made grateful to the taste by oil, or to the smell by frankincense. God, by these sacrifices, spoke comfort to those who had offended, that they might not despair, nor pine away in their sins. Likewise caution not to offend any more, remembering how expensive and troublesome it was to make atonement.

Here are offerings to atone for trespasses against a neighbour. If a man put to his own use unwittingly, any thing dedicated to God, he was to bring this sacrifice. We are to be jealous over ourselves, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. The law of God is so very broad, the occasions of sin in this guilty of. The law of God is so very broad, the occasions of sin in this world are so numerous, and we are so prone to evil, that we need to fear always, and to pray always, that we may be kept from sin. Also we should look before us at every step. The true Christian daily pleads guilty before God, and seeks forgiveness through the blood of Christ. And the gospel salvation is so free, that the poorest is not shut out; and so full, that the most burdened conscience may find relief from it. Yet the evil of sin is so displayed as to cause every pardoned sinner to abhor and dread it.

1. And if a soul sin. The three kinds of offense, to which Moses refers in the beginning of the chapter, seem to differ much from each other; for the first, when a person concealed a matter which he knew, could not arise from error, yet I include this concealment of which he treats under the head of error, by supposing it to have been when a person should be induced by shame or fear to connive at any crime or offense respecting which he might be interrogated, and so, without any design of perjuring himself, but by blinding himself, should withhold what he would have said, if he had duly examined the matter. Yet these words must be more narrowly discussed, respecting the meaning of which men are not well agreed. Some think that the word אלה, It was in S. M. that C. found it mentioned that some took אלה to mean execration, blasphemy, or perjury; but S. M. himself held it to be equivalent to שבועה, adjuration, and explains the passage as meaning, “If any person shall be adjured, and will not declare the truth, etc.” — W alah, is put for “execration,” as though it were said, if any shall have heard a misdoing or detestable crime worthy of execration; yet their gloss is contradicted by what immediately follows, “Whether he hath seen or known it.” Others indeed interpret it to mean an oath, yet improperly confine it to perjury, as if Moses stated that he was guilty who had heard a man perjuring himself, and had not opposed him, but had rather covered the perjury by his own connivance or silence. I rather subscribe, then, to their opinion who expound it as meaning “adjuration;” for the words will thus combine very well, “If any one, being summoned as a witness, shall have heard the voice of adjuration, whereby he shall be required in God’s name to answer truly as to the matter proposed, and from favor, or good nature, or any other false pretext, as if he were enveloped in a cloud of error, shall conceal what, if he had paid diligent attention, he well knew, he shall be guilty.” We must then here render the disjunctive particle as the conditional. Literally it is, “If any shall have heard the voice of adjuration, and (is) himself a witness.” But wherefore should he say, “if he hath been a witness,” and then add, “or have known it,” as if he referred to different things? What I have said squares very well, that a person becomes himself guilty, who, when summoned as a witness, does not answer to a matter of which he is cognizant. Now, what does hearing the voice of adjuration mean, unless you understand that he is adjured by the mouth of a judge? We must observe, too, that the three kinds of sin which are first enumerated have a connection with each other, since they speak of sinners who are infected by the uncleanness of others; for, after Moses had commanded generally that offenses committed in error should be expiated, he now adds what had not been stated explicitly enough, that those also required atonement who had been polluted by the defilements of others. Thus this first will accord very well with the other two, i.e., that if any should make himself an accomplice in the offense of another, by indirect perjury, he should be unclean until he had offered a propitiation; for this is what the expression “bear his iniquity” conveys; as if Moses had said that he contracts guilt who shall have concealed a crime, respecting which he had been interrogated as a witness.

2. Or if a soul touch any unclean thing. This precept seems not only to be superfluous but also absurd; for Moses had already shewn sufficiently how uncleanness contracted by touching a dead body, or any other unclean thing, was to be purged, and had prescribed an easy and inexpensive mode of purification. This repetition appears, therefore, to be useless. But to impose a heavier punishment on an offense which is extenuated by the pretext of error, than where there is no allusion to error, is unjust. But we must remember that not only is the uncleanness itself here punished, but; the inadvertence, from whence it arose that he who was polluted omitted the purification. For it may be that those who thus lie torpid in their sins pollute for a season the service of God. No wonder, then, that a heavier punishment is inflicted, where error, springing from supine and gross security, begets still more sins, that thus believers may be aroused to greater vigilance. Let the reader, therefore, recollect that the offense which is now adverted to did not consist in the mere touching of a dead body, but in the thoughtlessness itself; for if all would diligently meditate on the Law of God, forgetfulness would not so easily steal over them, whereby the distinction between right and wrong is lost. The same is the reason for the following ordinance, where Moses subjects to the same punishment any one who shall have touched an unclean or defiled man: thus the very contact of a woman at a particular period produces pollution.

4. Or if a soul shall swear. The Gulf is also ascribed to error and ignorance, when a person does inconsiderately what he has promised not to do; for the oath is not in that case violated, which would be criminal; “Ce qui seroit repute a crime enorme;” which would be accounted an enormous crime. — Fr. but in this very carelessness there is enough of wrong, because sound religion would renew the recollection of the vow. Consequently, where no anxiety (to fulfill it) is shewn, there is no serious desire to do so. But this commandment was necessary, because it might often happen that men who had pledged their faith in a vow, and had broken it in thoughtlessness, would deem themselves released from every, and would in future give themselves up to indulgence, whereas they who arrive at such a pitch of licentiousness, harden themselves more and more, until at length they throw off all reverence for God. God would therefore have vows kept faithfully, lest those who despised them should thus rush into impiety. If then any one had thoughtlessly broken faith, he is commanded to make atonement to God; not on account of his levity, as some think, as if he had rashly promised what he might not, but on account of his neglect, because he had not given diligence to remember the vow at the proper time. Now if the Papists stupidly wrest this text after their custom, in order to establish the obligation of all kinds of vows, their confutation is easy; viz., that God requires this stedfastness only with respect to lawful vows duly made. We have already understood from the teaching of Moses, what is the rule of pious vow-making; whence we gather, that those which profane God’s name are by no means to be kept; for if we set out with doing wrong, obstinacy in it is doubly wicked. In this passage, therefore, “to do evil” is not to perform any improper action, but to undertake something which would otherwise be disagreeable and burdensome to the flesh; such as to diminish domestic expenditure, or to deprive one’s self of luxuries, or to determine upon abstinence from something which would gratify or profit us.

6. And he shall bring his trespass-offering. He proceeds with what we have already been considering, as to the removal of guilt by sacrifice; but he begins to make a distinction between the poor and the rich, which distinction applies also to what has gone before; hence it appears that the order is not exactly observed by Moses, since the cases which he inserts seem to interrupt the thread of his discourse; yet the fact remains clear, that whosoever have fallen through error are unclean until they have offered an atonement. But what had been before omitted is here inserted, that the poor and needy are not to be pressed beyond the extent of their means; nay, the different grades of offering are appointed, so that he to whom it was not convenient to offer two turtle-doves, or pigeons, might be quit for a small measure of flour. Hence we infer that God’s only design was to shew the one true means of reconciliation to the people, that they might have recourse to the Mediator and His sacrifice; for the poor are here commanded to offer either two turtle-doves, or a small quantity of meal, which would propitiate God towards them, just as much as would the victim required of the rich. The citation, “Un poete payen a dit, ‘que celuy qui offrira un grain d’encens, ou un espi de ble en integritd de coeur, appaisera Dieu autant que s’il tuoit une centaine de bestes.’ Or, Il n’a parle qu’a demi, et m’esbahi comment les Chrestiens osent alleguer ceste sentence comme vraye;” a heathen poet has said, that he who shall offer a grain of incense, or an ear of corn in integrity of heart, will appease God as much as if he had killed a hundred beasts. Now he only spoke by halves; and I am astonished how Christians dare to allege this sentence, as if it were true. — Fr.

The reference is probably to Persius, Sat 2, in finem —

"Composttum jus, fasque animi, sanctosque recessus Mentis, et incoctum generoso pectus honesto, Hoc cedo ut admoveam templis, etfarre litabo."

Horace has nearly the same idea, Od. 3:23, 17-20 —

"Immunis aram si tetigit manus, Non sumptuosa blandior hostia Mollivit aversos Penates Farre pio, et saliente mica." however, which our interpreters make from the poet is a lame one; viz., “Whoever shall have brought integrity of mind into the temples, makes a sacrifice of corn;” since this blind man did not see what was the object of sacrifices, and thus despised all kinds of propitiations, as if purity and innocency alone recommended men to God. We must remember, then, that the victims of themselves were of no importance, and yet that the ancient people were exercised in these ceremonies, to teach them that God can only be appeased by the payment of a ransom.

Leviticus 5

Leviticus 5:14-19

14. And the LORD spake unto Moses, saying,

14. Loquutus est insuper Jehova ad Mosen, dicendo:

15. If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall 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:

15. Anima quum praevaricata fuerit praevaricationem, et peccaverit per errorem in una re ex sanctificationibus Jehovae, adducat oblationem pro delicto suo Jehovae, arietem perfectum de pecudibus, secundum aestimationem tuam argenti siculorum, secundum siculum sanctitatis pro delicto.

16. 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.

16. Et quod peccaverit in sanctificatione reddet, et quintam partem ipsius addet ei, tradetque illud sacerdoti, sacerdos vero expiabit eum in ariete oblationis pro delicto: et remittetur ei.

17. And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity.

17. Itaque si anima peccaverit, et fecerit unum ab omnibus praeceptis Jehovae, quae non sunt facienda, et non cognoverit, et deliquerit, et portaverit iniquitatem suam:

18. And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him.

18. Tunc adducet arietem immaculatum de pecudibus, secundum aestimationem tuam in oblationem pro delicto ad sacerdotem, et expiabit eum sacerdos ab errore suo quem per errorem commisit, neque intellexit, et remittetur el.

19. It is a trespass offering: he hath certainly trespassed against the LORD.

19. Delictum est, delinquendo deliquit Jehovae.

14. And the Lord spake unto Moses. The difference of the victim clearly shews, that another kind of offense is here referred to; for God now requires a male instead of a female. Before, He had been contented with an ewe lamb or a female kid; but inasmuch as a ram is more valuable, it follows that punishment is now awarded to a heavier offense. The heinousness of the fault depends upon the quality of the act; i.e., when a person shall have wronged not a mortal man merely, but God Himself, nor shall have transgressed only one of the Commandments of the first Table, but shall not have paid a vow, or shall have offered a defective victim, or shall have defrauded God of His right in any oblation; since this is what is meant by the clause “in the holy things of the Lord.” In this expression Moses includes both vows voluntarily made, as well as the legitimate oblations, such as tithes, first-fruits, the offering of the first-born; since in all these things the Israelites were strictly charged to deal most faithfully with God. If by chance avarice had blinded any one, so that in pursuit of personal gain he paid God less than he ought, his recklessness justly received a heavier punishment. Yet it must be understood, that the offense here referred to is one in which no fraud or evil deceit had place; for if any one had designedly and craftily appropriated what was sacred, the impiety of this sacrilege was not so easily expiated. But inasmuch as it often happens that the covetous and grasping are too ready to spare themselves, God enjoins a sacrifice in such a case, where private advantage has through thoughtlessness prevailed over religious feeling. The words, “with thy estimation,” some refer to Moses, others to the priest; but I prefer taking it passively for the estimation prescribed by God; which is called the estimation of the people, because they were bound to acquiesce in the Law appointed by Him, and not arbitrarily to alter the value. Moses estimates the ram at two shekels of the sanctuary, equivalent to four common shekels, “Ainsi revienent a vingt huit sols de roy, ou environ;” thus they amount to twenty-eight sols of the king, or thereabouts. — Fr.Vide note, vol. 1 p. 483. amounting in French money to about twenty-eight sols, (asses.)

16. And he shall make amends for the harm. Hence it more plainly appears, as I have recently stated, that they, who withheld anything of God’s full right, are said to have sinned “in the holy thing;” since they are commanded to make restitution with the addition of a fifth part. Yet let my readers remember, that those who are compelled to make restitution, are not such as have fraudulently embezzled the sacred things, but those who under some vain pretext have flattered themselves for a time, so as to be unaffected by any conviction of their fault. The object therefore of this sacrifice, was to arouse the people to attention, so that postponing their private advantage, they should freely pay what was due to God. This is the gloss of Bonfrerius in Poole’s Synopsis. Theirs is but foolish trifling who think that Moses, having before spoken of sins (peccata), now prescribes the mode of making expiation for delinquencies (delicta), since he uses the same words indifferently on all occasions, and also designates all the victims by the same name. But to make out a delinquency to be greater than a sin is a piece of gross ignorance; nor does it need a long refutation, since it manifestly appears that in this passage a special rule is delivered as to the means of obtaining pardon when a person through thoughtlessness has not reflected that he has omitted to discharge in full either his vows or oblations.

17. And if soul sin. Although the expressions seem to be general, as if he briefly confirmed what he had said before, yet it is necessary to connect them with the last sentence, or at least to restrict them to certain cases. The former exposition appears to me to be the right one; nor is there any absurdity in the repetition, to cut off all occasion for subterfuge from the disobedient. Still I do not deny that the reason which is added at the end, applies to all the modes of expiation of which he has been treating; viz., that although he may pretend ignorance who has fallen into sin inconsiderately, or who has not intentionally sinned, or who through forgetfulness has contracted any defilement, still he is guilty before God until he makes reconciliation. When therefore he again commands that a ram without blemish, and of full value should be offered, he once more shews how they must purge themselves who have been too stingy in their oblations. Immediately after he adds a reason common to all the other errors; as if he had said, that they are not absolved before God who offer the excuse of ignorance as a cover for their fault.

Leviticus 6

Leviticus 6:1-7

1. And the LORD spake unto Moses, saying,

1. Loquutus est praterea Jehova ipsi Mosi, dicendo:

2. 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 hath deceived his neighbour;

2. Anima quum peccaverit, et praevaricata fuerit praevaricationem contra Jehovam, mentiens nempe fuerit proximo suo in deposito, ant in depositione manus, aut raptum, ant vim fecerit proximo suo.

3. 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:

3. Aut invenerit amissum, et negaverit illud, ac juraverit falso in uno ex omnibus quae facere solet homo peccando in ipsis.

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,

4. Quum ergo peccaverit, et dell querit, tum reddet raptum quod rapuit, aut vi extortum quod vi extorsit, aut depositum quod depositum fuerit apud illum, vel amissum quod invenerit.

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, and give it unto him to whom it appertaineth, in the day of his trespass offering.

5. Aut quidpiam aliud ex omnibus de quibus juraverit falso, tune reddet illud in solidum, et quintum ipsius addet illi: eique cujus erat reddet illud die oblationis pro delicto suo.

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 offerring, unto the priest:

6. Oblationem vero pro delicto suo adducet Jehovae, arietem integrum e pecudibus, secundum estimationem suam ad faciendum sacrificium pro delicto ad sacerdotem.

7. And the priest shall make an atonement for him before the LORD; and it shall be forgiven him for any thing of all that he hath done in trespassing therein.

7. Expiabit eum sacerdos eoram Jehova, et remittetur el, expiabit inquam ab uno ex omnibus quae facere solet homo delinquendo in eo.

CHAPTER 5

Le 5:1. Trespass Offerings for Concealing Knowledge.

1. if a soul ... hear the voice of swearing--or, according to some, "the words of adjuration." A proclamation was issued calling any one who could give information, to come before the court and bear testimony to the guilt of a criminal; and the manner in which witnesses were interrogated in the Jewish courts of justice was not by swearing them directly, but adjuring them by reading the words of an oath: "the voice of swearing." The offense, then, for the expiation of which this law provides, was that of a person who neglected or avoided the opportunity of lodging the information which it was in his power to communicate.

Le 5:2, 3. Touching Any Thing Unclean.

2. if a soul touch any unclean thing--A person who, unknown to himself at the time, came in contact with any thing unclean, and either neglected the requisite ceremonies of purification or engaged in the services of religion while under the taint of ceremonial defilement, might be afterwards convinced that he had committed an offense.

Le 5:4-19. For Swearing.

4. if a soul swear--a rash oath, without duly considering the nature and consequences of the oath, perhaps inconsiderately binding himself to do anything wrong, or neglecting to perform a vow to do something good. In all such cases a person might have transgressed one of the divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency.

5. it shall be, when he shall be guilty ... that he shall confess that he hath sinned in that thing--make a voluntary acknowledgment of his sin from the impulse of his own conscience, and before it come to the knowledge of the world. A previous discovery might have subjected him to some degree of punishment from which his spontaneous confession released him, but still he was considered guilty of trespass, to expiate which he was obliged by the ceremonial law to go through certain observances.

6-14. he shall bring his trespass offering unto the Lord for his sins which he hath sinned--A trespass offering differed from a sin offering in the following respects: that it was appointed for persons who had either done evil unwittingly, or were in doubt as to their own criminality; or felt themselves in such a special situation as required sacrifices of that kind [Brown]. The trespass offering appointed in such cases was a female lamb or kid; if unable to make such an offering, he might bring a pair of turtledoves or two young pigeons--the one to be offered for a sin offering, the other for a burnt offering; or if even that was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense.

15-16. sin through ignorance, in the holy things of the Lord, &c.--This is a case of sacrilege committed ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone--or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud.

17-19. if a soul sin ... though he wist it not, yet is he guilty--This also refers to holy things, and it differs from the preceding in being one of the doubtful cases,--that is, where conscience suspects, though the understanding be in doubt whether criminality or sin has been committed. The Jewish rabbis give, as an example, the case of a person who, knowing that "the fat of the inwards" is not to be eaten, religiously abstained from the use of it; but should a dish happen to have been at table in which he had reason to suspect some portion of that meat was intermingled, and he had, inadvertently, partaken of that unlawful viand, he was bound to bring a ram as a trespass offering [Le 5:16]. These provisions were all designed to impress the conscience with the sense of responsibility to God and keep alive on the hearts of the people a salutary fear of doing any secret wrong.

If a soul sin - It is generally supposed that the case referred to here is that of a person who, being demanded by the civil magistrate to answer upon oath, refuses to tell what he knows concerning the subject; such a one shall bear his iniquity - shall be considered as guilty in the sight of God, of the transgression which he has endeavored to conceal, and must expect to be punished by him for hiding the iniquity to which he was privy, or suppressing the truth which, being discovered, would have led to the exculpation of the innocent, and the punishment of the guilty.

Any unclean thing - Either the dead body of a clean animal, or the living or dead carcass of any unclean creature. All such persons were to wash their clothes and themselves in clean water, and were considered as unclean till the evening, Lev 11:24-31. But if this had been neglected, they were obliged to bring a trespass-offering. What this meant, see in the notes on Leviticus 7 (note).

To do evil, or to do good - It is very likely that rash promises are here intended; for if a man vow to do an act that is evil, though it would be criminal to keep such an oath or vow, yet he is guilty because he made it, and therefore must offer the trespass-offering. If he neglect to do the good he has vowed, he is guilty, and must in both cases confess his iniquity, and bring his trespass-offering.

He shall confess that he hath sinned - Even restitution was not sufficient without this confession, because a man might make restitution without being much humbled; but the confession of sin has a direct tendency to humble the soul, and hence it is so frequently required in the Holy Scriptures, as without humiliation there can be no salvation.

If he be not able to bring a lamb - See the conclusion at Lev 1:16 (note).

But shall not divide it - See Clarke's note on Lev 1:16.

He shall offer the second for a burnt-offering - The pigeon for the burnt-offering was wholly consumed, it was the Lord's property; that for the sin-offering was the priest's property, and was to be eaten by him after its blood had been partly sprinkled on the side of the altar, and the rest poured out at the bottom of the altar. See also Lev 6:26.

Tenth part of an ephah - About three quarts. The ephah contained a little more than seven gallons and a half.

In the holy things of the Lord - This law seems to relate particularly to sacrilege, and defrauds in spiritual matters; such as the neglect to consecrate or redeem the firstborn, the withholding of the first-fruits, tithes, and such like; and, according to the rabbins, making any secular gain of Divine things, keeping back any part of the price of things dedicated to God, or withholding what man had vowed to pay. See a long list of these things in Ainsworth.

With thy estimation - The wrong done or the defraud committed should be estimated at the number of shekels it was worth, or for which it would sell. These the defrauder was to pay down, to which he was to add a fifth part more, and bring a ram without blemish for a sin-offering besides. There is an obscurity in the text, but this seems to be its meaning.

Shall make amends - Make restitution for the wrong he had done according to what is laid down in the preceding verse.

He hath certainly trespassed - And because he hath sinned, therefore he must bring a sacrifice. On no other ground shall he be accepted by the Lord. Reader, how dost thou stand in the sight of thy Maker? On the subject of this chapter it may be proper to make the following reflections. When the infinite purity and strict justice of God are considered, the exceeding breadth of his commandment, our slowness of heart to believe, and our comparatively cold performance of sacred duties, no wonder that there is sinfulness found in our holy things; and at what a low ebb must the Christian life be found when this is the case! This is a sore and degrading evil in the Church of God; but there is one even worse than this, that is, the strenuous endeavor of many religious people to reconcile their minds to this state of inexcusable imperfection, and defend it zealously, on the supposition that it is at once both unavoidable and useful - unavoidable, for they think they cannot live without it; and useful, because they suppose it tends to humble them! The more inward sin a man has, the more pride he will feel; the less, the more humility. A sense of God's infinite kindness to us, and our constant dependence on him, will ever keep the soul in the dust. Sin can never be necessary to the maintenance or extension of the Christian life, it is the thing which Jesus Christ came into the world to destroy; and his name is called Jesus or Savior because he saves his people from their sins. But how little of the spirit and influence of his Gospel is known in the world! He saves, unto the uttermost, them who come unto the Father through him. But alas! how few are thus saved! for they will not come unto him that they might have life. Should any Christian refuse to offer up the following prayer to God? "Almighty God, unto whom all hearts be open, and from whom no secrets are hid, cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name, through Christ our Lord. Amen." - The Liturgy.

And hear - And for that is, as that particle is often used. For this declares in particular what the sin was. Or, namely, that of cursing, or blasphemy, or execration, as the word commonly signifies, and that either against one's neighbour, or against God. This may seem to be principally intended here, because the crime spoken of is of so high a nature, that he who heard it, was obliged to reveal it, and prosecute the guilty. He hath seen - Been present when it was said. Or known - By sufficient information from others. His iniquity - That is, the punishment of it; so that word is oft used, as Gen 19:15, Num 18:1.

If it be hidden from him - If he do it unawares, yet that would not excuse him, because he should have been more circumspect to avoid all unclean things. Hereby God designed to awaken men to watchfulness against, and repentance for, their unknown, or unobserved sins. He shall be clean - Not morally, for the conscience was not directly polluted by these things, but ceremonially.

When he knoweth - As soon as he knoweth it, he must not delay to make his peace with God. Otherwise he shall be guilty - For his violation and contempt of God's authority and command.

If a soul swear - Rashly, without consideration either of God's law, or his own power or right, as David did, 1Sam 25:22. To do evil - To himself, to punish himself either in his body, or estate, or something else which is dear to him. Or rather to his neighbour. And it be hid from him - That is, he did not know, or not consider, that what he swore to do, was or would be impossible, or unlawful: When he discovers it to be so, either by his own consideration, or by information from others, whether it was good or evil which he swore to do.

In one of these things - In one of the three forementioned cases, either by sinful silence, or by an unclean touch, or by rash swearing. He shall confess - Before the Lord in the place of public worship. And this confession is not to be restrained to the present case, but by a parity of reason, and comparing of other scriptures, to be extended to other sacrifices for sin, to which this was a constant companion.

His trespass - offering - But how comes confession and a sacrifice to be necessary for him that touched an unclean thing, when such persons were cleansed with simple washing, as appears from Lev 11:25,28,32,40,43, and Num 19:7,8,10,19? This place speaks of him that being so unclean did come into the tabernacle, as may be gathered by comparing this place with Num 19:13, which if any man did, knowing himself to be unclean, which was the case there, he was to be cut off for it; and if he did it ignorantly, which is the case here, he was upon discovery of it to offer this sacrifice.

Not able - Through poverty. And this exception was allowed also in other sin - offerings. For a sin - offering - Which was for that particular sin, and therefore offered first: before the burnt - offering, which was for sins in general; to teach us not to rest in general confessions and repentance, but distinctly and particularly, as far as we can, to search out, and confess, and loath, and leave our particular sins, without which God will not accept our other religious services.

It is a sin - offering - This is added as the reason why its blood was so sprinkled and spilt.

According to the manner - Or order appointed by God. The priest shall make an atonement - Either declaratively, he shall pronounce him to be pardoned; or typically, with respect to Christ.

The tenth part of an ephah - About six pints. He shall put no oil, neither frankincense - Either to distinguish these from the meal - offerings, Lev 2:1, or as a fit expression of their sorrow for their sins, in the sense whereof they were to abstain from things pleasant; or to signify that by his sins he deserved to be utterly deprived both of the oil of gladness, the gifts, graces and comforts of the Holy Ghost; and of God's gracious acceptance of his prayers and sacrifices, which is signified by incense, Psa 141:2.

As a meal offering - As it was in the meal - offering, where all, except one handful, fell to the share of the priests. And this is the rather mentioned here, because in the foregoing sacrifices, Lev 4:3, &c. Lev 4:13, &c. the priest had no part reserved for him.

A trespass - Against the Lord and his priests. Through ignorance - For if a man did it knowingly, he was to be cut off, Num 15:30. In the holy things - In things consecrated to God, and to holy uses; such as tithes and first - fruits, or any things due, or devoted to God, which possibly a man might either with - hold, or employ to some common use. A ram - A more chargeable sacrifice than the former, as the sin of sacrilege was greater. With thy estimation - As thou shalt esteem or rate it, thou, O priest; and at present, thou, O Moses, for he as yet performed the priest's part. And this was an additional charge and punishment to him; besides the ram, he was to pay for the holy thing which he had with - held or abused, so many shekels of silver as the priest should esteem proportionable to it.

The former law concerns the alienation of holy things from sacred to common use; this may concern other miscarriages about holy things, and holy duties, as may be gathered from Lev 5:19, where this is said to be a trespass against the Lord, not in a general sense, for so every sin was; but in a proper and peculiar sense.

1 AND if a soul sin, and hear the voice of swearing , and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity .

And, for that is, as that particle is oft used, as Gen. 13. 15. 1 Chron. [illegible: 1 word]. 12. compared with 2 Sam. 24. 13. For this declares in particular what the sin was.

Either 1. of adjuration upon oath, when the Judge adjures a witness to speak the whole truth; of which see Mat. 26. 63. But this seems too much to narrow the sence, and this and the other laws both before and after it speak of private sins committed through ignorance. Or 2. of false swearing before a Judge. But that is expressely forbidden Lev. 6. 3. Or rather 3. of cursing or blasphemy or execration, as the word commonly signifies, and that either 1. against ones neighbour, as 2 Sam. 16. 7. or 2. against God, as Levit. 24. 10, 11. which may seem to be principally intended here, because the crime here spoken of is of so high a nature, that he who heard it was obliged to reveal it and prosecute the guilty. And though God be not here mentioned, yet the general word is here to be understood of the most famous particular, as it is frequently in all authors, of which there are many instances.

Being present, when it it was said.

By sufficient information from others.

(i. e.) The punishment of it, as that word is oft used, as Gen. 19. 15. Numb. 18. 1. See of this phrase Levit. 17. 16. and 20. 20. Isa. 53. 11.

Marginal references: O[illegible: 1+ letters], adjuration.

2 Or if a soul touch any unclean thing , whether it be a carkass of an unclean beast, or a carkass of unclean cattel, or the carkass of unclean creeping things, and if it be hidden from him ; he also shall be unclean, and guilty :

To wit, ceremonially. Of which see more fully, chap. 11. &c. and Deut. 14.

If he do it unwittingly, yet that would not excuse him, because he should have been more diligent and circumspect to avoid all unclean things. Hereby God designed to awaken men to watchfulness against and repentance for their unknown or unobserved sins. See Psal. 19. 12. 1 Ioh. 3. 20.

Not morally, for the conscience was not directly polluted by these things, Mat. 15. 11, 18. but ceremonially.

Marginal references: chap. 11. 2[illegible: 1+ letters] ▪ 28, 31, 39.

3 Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal: and it be hid from him, when he knoweth of it , then he shall be guilty .

As soon as he knowethit, he must not delay to make his peace with God. And though it was sin before, though not known, yet the knowledge of it made it worse, and therefore required the more speedy repentance.

Not onely ceremonially by that touch, but morally for his violation and contempt of Gods authority and command.

Marginal references: chap. 12. and 13. and 15.

4 Or if a soul swear , pronouncing with his lips to do evil , or to do good , whatsoever it be that a man shall pronounce with an oath, and it be hid from him ; when he knoweth of it then he shall be guilty in one of these .

To wit, rashly, without consideration either of Gods law or his own power or right, as David did, 1 Sam. 25. 22.

Either 1. to himself, to wit, to punish himself, either in his body, or estate or something else which is dear to him. Or rather 2. to his neighbour, as 1 Sam. 25. 22. Act. 23. 12.

To wit, to his neighbour, as Mark 6. 23. when a man either may not or cannot do it, which may frequently happen.

(i. e.) He did not know or not consider that what he swore to do was or would be impossible or unlawful.

When he discovers it to be so either by his own consideration or by information from others.

Either in the good or evil which he swore to do.

Marginal references: Psal. 49. 18.

5 And it shall be when he shall be guilty in one of these things that he shall confess that he hath sinned in that thing.

In one of the three forementioned cases, either by sinful silence and compliance with others in their sin, ver. 1. or by an unclean touch, as ver. 2, 3. or by rash swearing, ver. 4.

Before the Lord in the place of publick worship. And this confession is not to be restrained to the present case, but by a parity of reason and comparing of other Scriptures to be extended to other sacrifices for sin, to which this was a constant companion, and as it was signified by the guilty persons laying his hand upon his offering, so it is probable it was expressed in words. See Numb. 5. 6, 7.

6 And he shall bring his trespass-offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin-offering: and the Priest shall make an atonement for him concerning his sin.

Quest. How comes confession and a sacrifice to be necessary for him that touched an unclean thing, when such persons were cleansed with simple washing, as appears from Levit. 11. and Numb. 19? Ans. This place speaks of him that being so unclean did come into the Tabernacle, as may be gathered by comparing this place with Numb. 19. 13. which if any man did knowing himself to be unclean, which was the case there, he was to be cut off for it; and if he did it ignorantly, which is the case here ver. 2. he was upon discovery of it to offer this sacrifice. Interpreters dispute much what the difference is between sins and trespasses, and between si[illegible: 1+ letters]-offerings and trespass-offerings. Some make the one for omissions the other for commissions the one for greater, the other for lesser sins, the one for known sins, the other for sins of ignorance. In all which there seems to be more curiosity than solidity. Either they seem to be the same▪ as may be gathered from [illegible: 1 word]. 6. where those two words, asham, and chata, which they so carefully and critically distinguish, are both used concerning the trespass-offerings, and from [illegible: 1 word]. 9. or the difference may be this, that sin-offerings were more indefinite or general, being for any particular sin, and trespass-offerings more restrained and particular for such sins as were more scandalous and injurious either to God by blasphemy, as ver. 1. or to his Sanctuary, by approaching to it in ones uncieanness, ver. 2, 3. as hath been now said; or to ones neighbour by swearing to do to them either the good which we afterwards cannot or do not, or the evil which we should not; or to the Priests and holy things of God, ver. 15.

Because those sins were less than others, as being committed ignorantly or unwittingly▪ and therefore God would accept a meaner sacrifice for them.

7 And if he be not able to bring a lamb, then he shall bring for his trespass which he hath committed, two turtle doves, or two young pigeons unto the LORD; one for a sinoffering , and the other for a burnt offering.

Through poverty, as ver. 11. and 25. 26. And this exception was allowed also in other sin-offerings.

Of which see Levit. 1. 14.

Which was for that particular sin, and therefore is offered first before the burnt-offering, which was for sins in general, to teach us not to rest in general confessions and repentances for sin, as Hypocrites commonly do, but distinctly and particularly, as far as we can, to search out and confess and loath and leave our particular sins, without which God will not accept our other religious services. Note that the burntoffering was for the expiation of sin, as well as the sin-offering, Lev. 1. 4. onely that was for sin in general, and this for particular sins.

Marginal references: chap. 14. 21.; Heb. his hand cannot reach to the sufficiency of [illegible: 1+ letters]lamb.

9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar, and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin-offering .

This is added as the reason why its blood was so sprinkled and spilt. See Lev. 4. 7, 18, 30, 34.

10 And he shall offer the second for a burntoffering, according to the manner : and the Priest shall make an atonement for him for his sin which he had sinned, and it shall be forgiven him.

Or order appointed by God.

Either declaratively, he shall pronounce him to be pardoned: or typically, with respect to Christ.

Marginal references: Or, ordinance.; chap. 1. 14.

11 But if he be not able to bring two turtle doves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an Ephan of fine flour for a sin-offering: he shall put no oyl upon it, neither shall he put any frankincense thereon : for it is a sin-offering.

About a pottle of our measure. See Exod. 16. 36.

Either to distinguish [illegible: 1+ letters]hese from the meat-offerings, Lev. 2. 1. or as a fit expression of their true sorrow for their sins, in the sence whereof they were to abstain from things pleasant and delightful: See Numb. 5. 15. or to signifie that by his sins he deserved to be utterly deprived both of the oyl of gladness, the gifts, graces and comforts of the holy ghost, and of Gods gracious acceptance of his prayers and sacrifices, which is signified by incense, Psal. 141. 2. or to teach▪ them how evil a thing sin was, how hateful to God, and how uncomfortable to themselves.

13 And the Priest shall make an atonement for him as touching his sin, that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priests, as a meat-offering .

As it was in the meat-offering, where all except one handful fell to the share of the Priests. See Lev. 2. 3. and 7. 9. And is this the rather mentioned here, because in the foregoing sacrifices, Levit. 4. 3, &c. 13, &c. the Priest had no part reserved for him.

15 If a soul commit a trespass , and sin through ignorance in the holy things of the LORD : then he shall 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.

Against the Lord and his Priests.

For if a man did it knowingly, he was to be cut off, Numb. 15. 30.

In things consecrated to God and to holy uses, of which see Lev. 22. 2. such as tithes and first-fruits, or any things due or devoted or offered to God, which possibly a man might either with-hold or employ to some common use. See Exod. 34. 26. Deut. 12. 17, 18. and 15. 19. Ier. 2. 3.

A more chargeable sacrifice than the former, as the sin of sacriledge was greater.

As thou shalt esteem or rate it, thou O Priest, as appears from ver. 16, 18. and Levit. 6. 6. See also Lev. 22. 14. and 27. 2, 3. and at present, thou O Moses, Lev. 27. 3. for he as yet performed the Priests part. And this either 1. may be referred to the ram, which was to be of such a price and worth as the Priest should appoint. Or rather 2. is an additional charge and punishment to him, which besides the ram he was to pay for the holy thing which he had with-held or abused, so many shekels of silver as the Priest should esteem proportionable to it: which was as it were another part or branch of his trespass-offering.

Of which see on Gen. 23. 15.

Marginal references: Exod. 30. 13.; Heb. a tr[illegible: 1+ letters] ▪

16 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.

So much they were to adde to holy things redeemed, Lev. 27, 13, 15, 19.

Marginal references: chap. 22. [illegible: 1+ letters] & 27. 13, 1[illegible: 1+ letters], 27. Num. 5. [illegible: 1+ letters].

17 And if a soul sin and commit any of these things which are forbidden to be done by the commandments of the LORD, though he wist it not , yet is he guilty, and shall bear his iniquity.

To wit, concerning holy things, of which he is yet speaking, though with some difference and addition as it may seem. The former law concerns the alienation of holy things from the sacred to a common use, and this may concern other miscarriages about holy things and holy duties, as may be gathered from ver. 19. where this is said to be a trespass against the lord, not in a general sence, for so every sin was, but in a proper and peculiar sence.

For if he did it knowingly he must die, Num. 15. 30.

Marginal references: chap. 4. 2▪ Numb. 5. 6.

There follow here three special examples of sin on the part of the common Israelite, all sins of omission and rashness of a lighter kind than the cases mentioned in Lev 4:27.; in which, therefore, if the person for whom expiation was to be made was in needy circumstances, instead of a goat or ewe-sheep, a pair of doves could be received as a sacrificial gift, or, in cases of still greater poverty, the tenth of an ephah of fine flour. The following were the cases. The first (Lev 5:1), when any one had heard the voice of an oath (an oath spoken aloud) and was a witness, i.e., was in a condition to give evidence, whether he had seen what took place or had learned it, that is to say, had come to the knowledge of it in some other way. In this case, if he did not make it known, he was to bear his offence, i.e., to bear the guilt, which he had contracted by omitting to make it known, with all its consequences. אלה does not mean a curse in general, but an oath, as an imprecation upon one’s self (= the “oath of cursing” in Num 5:21); and the sin referred to did not consist in the fact that a person heard a curse, imprecation, or blasphemy, and gave no evidence of it (for neither the expression “and is a witness,” nor the words “hath seen or known of it,” are in harmony with this), but in the fact that one who knew of another’s crime, whether he had seen it, or had come to the certain knowledge of it in any other way, and was therefore qualified to appear in court as a witness for the conviction of the criminal, neglected to do so, and did not state what he had seen or learned, when he heard the solemn adjuration of the judge at the public investigation of the crime, by which all persons present, who knew anything of the matter, were urged to come forward as witnesses (vid., Oehler in Herzog's Cycl.). עון נשׁא, to bear the offence or sin, i.e., to take away and endure its consequences (see Gen 4:13), whether they consisted in chastisements and judgments, by which God punished the sin (Lev 7:18; Lev 17:16; Lev 19:17), such as diseases or distress (Num 5:31; Num 14:33-34), childlessness (Lev 20:20), death (Lev 22:9), or extermination (Lev 19:8; Lev 20:17; Lev 9:13), or in punishment inflicted by men (Lev 24:15), or whether they could be expiated by sin-offerings (as in this passage and Lev 5:17) and other kinds of atonement. In this sense חמא נשׂא is also sometimes used (see at Lev 19:17).

Lev 5:2-3

The second was, if any one had touched the carcase of an unclean beast, or cattle, or creeping thing, or the uncleanness of a man of any kind whatever (“with regard to all his uncleanness, with which he defiles himself,” i.e., any kind of defilement to which a man is exposed), and “it is hidden from him,” sc., the uncleanness or defilement; that is to say, if he had unconsciously defiled himself by touching unclean objects, and had consequently neglected the purification prescribed for such cases. In this case, if he found it out afterwards, he had contracted guilt which needed expiation.

Lev 5:4

The third was, if any one should “swear to prate with the lips,” i.e., swear in idle, empty words of the lips, - “to do good or evil,” i.e., that he would do anything whatever (Num 24:13; Isa 41:23), - “with regard to all that he speaks idly with an oath,” i.e., if it related to something which a man had affirmed with an oath in thoughtless conversation, - “and it is hidden from him,” i.e., if he did not reflect that he might commit sin by such thoughtless swearing, and if he perceived it afterwards and discovered his sin, and had incurred guilt with regard to one of the things which he had thoughtlessly sworn.

Lev 5:5-6

If any one therefore (the three cases enumerated are comprehended under the one expression כי והיה, for the purpose of introducing the apodosis) had contracted guilt with reference to one of these (the things named in Lev 5:1-4), and confessed in what he had sinned, he was to offer as his guilt (trespass) to the Lord, for the sin which he had sinned, a female from the flock-for a sin-offering, that the priest might make atonement for him on account of his sin. אשׁם (Lev 5:6) does not mean either guilt-offering or debitum (Knobel), but culpa, delictum, reatus, as in Lev 5:7 : “as his guilt,” i.e., for the expiation of his guilt, which he had brought upon himself.

Lev 5:7-10

“But if his hand does not reach what is sufficient for a sheep,” i.e., if he could not afford enough to sacrifice a sheep (“his hand” is put for what his hand acquires), he was to bring two turtle-doves or two young pigeons, one for the sin-offering, the other for the burnt-offering. The pigeon intended for the sin, i.e., for the sin-offering, he was to bring first of all to the priest, who was to offer it in the following manner. The head was to be pinched off from opposite to its neck, i.e., in the nape just below the head, though without entirely severing it, that is to say, it was to be pinched off sufficiently to kill the bird and allow the blood to flow out. He was then to sprinkle of the blood upon the wall of the altar, which could be effected by swinging the bleeding pigeon, and to squeeze out the rest of the blood against the wall of the altar, because it was a sin-offering; for in the burnt-offering he let all the blood flow out against the wall of the altar (Lev 1:15). What more was done with the pigeon is not stated. Hence it cannot be decided with certainty, whether, after the crop and its contents were removed and thrown upon the ash-heap, the whole of the bird was burned upon the altar, or whether it fell to the priest, as the Mishnah affirms (Seb. vi. 4), so that none of it was placed upon the altar. One circumstance which seems to favour the statement in the Talmud is the fact, that in the sin-offering of pigeons, a second pigeon was to be offered as a burnt-offering, and, according to Lev 5:10, for the purpose of making an atonement; probably for no other purpose than to burn it upon the altar, as the dove of the sin-offering was not burned, and the sacrifice was incomplete without some offering upon the altar. In the case of sin-offerings of quadrupeds, the fat portions were laid upon the altar, and the flesh could be eaten by the priest by virtue of his office; but in that of pigeons, it was not possible to separate fat portions from the flesh for the purpose of burning upon the altar by themselves, and it would not do to divide the bird in half, and let one half be burned and the other eaten by the priest, as this would have associated the idea of halfness or incompleteness with the sacrifice. A second pigeon was therefore to be sacrificed as a burnt-offering, כּמּשׂפּט, according to the right laid down in Lev 1:14., that the priest might make atonement for the offerer on account of his sin, whereas in the sin-offering of a quadruped one sacrificial animal was sufficient to complete the expiation.From the instructions to offer two pigeons in order to obtain expiation, it is perfectly evident that the eating of the flesh of the sin-offering on the part of the priest formed an essential part of the act of expiation, and was not merely a kind of honourable tribute, which God awarded to His servants who officiated at the sacrifice.

Lev 5:11-13

But if any one could not afford even two pigeons, he was to offer the tenth of an ephah of fine flour as a sin-offering. ידו תּשּׂיג for ידו תּגּיע (Lev 5:7): his hand reaches to anything, is able to raise it, or with an accusative, obtains, gets anything (used in the same sense in Lev 14:30, Lev 14:31), or else absolutely, acquires, or gets rich (Lev 25:26, Lev 25:47). But it was to be offered without oil and incense, because it was a sin-offering, that is to say, “because it was not to have the character of a minchah” (Oehler). But the reason why it was not to have this character was, that only those who were in a state of grace could offer a minchah, and not a man who had fallen from grace through sin. As such a man could not offer to the Lord the fruits of the Spirit of God and of prayer, he was not allowed to add oil and incense, as symbols of the Spirit and praise of God, to the sacrifice with which he sought the forgiveness of sin. The priest was to take a handful of the meal offered, and burn it upon the altar as a memorial, and thus make atonement for the sinner on account of his sin. - On “his handful” and “a memorial” (Azcarah), see Lev 2:2. “In one of these” (Lev 5:13 as in Lev 5:5): cf. Lev 4:2. “And let it (the remainder of the meal offered) belong to the priest like the meat-offering:” i.e., as being most holy (Lev 2:3).

Lev 5:14-19 (Hebrew_Bible_5:14-6:7)In the original the division of verses in the Hebrew text is followed; but we have thought it better to keep to the arrangement adopted in our English version. - Tr.

The Trespass-Offerings. - These were presented for special sins, by which a person had contracted guilt, and therefore they are not included in the general festal sacrifices. Three kinds of offences are mentioned in this section as requiring trespass-offerings. The first is, “if a soul commit a breach of trust, and sin in going wrong in the holy gifts of Jehovah.” מעל, lit., to cover, hence מעיל the cloak, over-coat, signifies to act secretly, unfaithfully, especially against Jehovah, either by falling away from Him into idolatry, by which the fitting honour was withheld from Jehovah (Lev 26:40; Deu 32:51; Jos 22:16), or by infringing upon His rights, abstracting something that rightfully belonged to Him. Thus in Jos 7:1; Jos 22:20, it is applied to fraud in relation to that which had been put under the ban; and in Num 5:12, Num 5:27,it is also applied to a married woman’s unfaithfulness to her husband: so that sin was called מעל, when regarded as a violation of existing rights. “The holy things of Jehovah” were the holy gifts, sacrifices, first-fruits, tithes, etc., which were to be offered to Jehovah, and were assigned by Him to the priests for their revenue (see Lev 21:22). חטא with מן is constructio praegnans: to sin in anything by taking away from Jehovah that which belonged to Him. בּשׁגגה, in error (see Lev 4:2): i.e., in a forgetful or negligent way. Whoever sinned in this way was to offer to the Lord as his guilt (see Lev 5:6) a ram from the flock without blemish for a trespass-offering (lit., guilt-offering), according to the estimate of Moses, whose place was afterwards taken by the officiating priest (Lev 27:12; Num 18:16). שׁקלים כּסף “money of shekels,” i.e., several shekels in amount, which Abenezra and others have explained, no doubt correctly, as meaning that the ram was to be worth more than one shekel, two shekels at least. The expression is probably kept indefinite, for the purpose of leaving some margin for the valuation, so that there might be a certain proportion between the value of the ram and the magnitude of the trespass committed (see Oehler ut sup. p. 645). “In the holy shekel:” see Exo 30:13. At the same time, the culprit was to make compensation for the fraud committed in the holy thing, and add a fifth (of the value) over, as in the case of the redemption of the first-born, of the vegetable tithe, or of what had been vowed to God (Lev 27:27, Lev 27:31, and Lev 27:13, Lev 27:15, Lev 27:19). The ceremony to be observed in the offering of the ram is described in Lev 7:1. It was the same as that of the sin-offerings, whose blood was not brought into the holy place, except with regard to the sprinkling of the blood, and in this the trespass-offering resembled the burnt-offerings and peace-offerings.

The second case (Lev 5:17-19), from its very position between the other two, which both refer to the violation of rights, must belong to the same category; although the sin is introduced with the formula used in Lev 4:27 in connection with those sins which were to be expiated by a sin-offering. But the violation of right can only have consisted in an invasion of Jehovah’s rights with regard to Israel, and not, as Knobel supposes, in an invasion of the rights of private Israelites, as distinguished from the priests; an antithesis of which there is not the slightest indication. This is evident from the fact, that the case before us is linked on to the previous one without anything intervening; whereas the next case, which treats of the violation of the rights of a neighbour, is separated by a special introductory formula. The expression, “and wist it not,” refers to ignorance of the sin, and not of the divine commands; as may be clearly seen from Lev 5:18 : “the priest shall make an atonement for him concerning his error, which he committed without knowing it.” The trespass-offering was the same as in the former case, and was also to be valued by the priest; but no compensation is mentioned, probably because the violation of right, which consisted in the transgression of one of the commands of God, was of such a kind as not to allow of material compensation. The third case (Lev 6:1-7) is distinguished from the other two by a new introductory formula. The sin and unfaithfulness to Jehovah are manifested in this case in a violation of the rights of a neighbour. “If a man deny to his neighbour (כּחשׁ with a double ב obj., to deny a thing to a person) a pikkadon (i.e., a deposit, a thing entrusted to him to keep, Gen 41:36), or יד תּשׂוּמת, “a thing placed in his hand” (handed over to him as a pledge) “or גּזל, a thing robbed” (i.e., the property of a neighbour unjustly appropriated, whether a well, a field, or cattle, Gen 21:25; Mic 2:2; Job 24:2), “or if he have oppressed his neighbour” (i.e., forced something from him or withheld it unjustly, Lev 19:13; Deu 24:14; Jos 12:8; Mal 3:5), “or have found a lost thing and denies it, and thereby swears to his lie” (i.e., rests his oath upon a lie), “on account of one of all that a man is accustomed to do to sin therewith:” the false swearing here refers not merely to a denial of what is found, but to all the crimes mentioned, which originated in avarice and selfishness, but through the false swearing became frauds against Jehovah, adding guilt towards God to the injustice done to the neighbour, and requiring, therefore, not only that a material restitution should be made to the neighbour, but that compensation should be made to God as well. Whatever had been robbed, or taken by force, or entrusted or found, and anything about which a man had sworn falsely (Lev 6:4, Lev 6:5), was to be restored “according to its sum” (cf. Exo 30:12; Num 1:2, etc.), i.e., in its full value; beside which, he was to “add its fifths” (on the plural, see Ges. §87, 2; Ew. §186 e), i.e., in every one of the things abstracted or withheld unjustly the fifth part of the value was to be added to the full amount (as in Lev 5:16). “To him to whom it (belongs), shall he give it” אשׁמתו בּיום: in the day when he makes atonement for his trespass, i.e., offers his trespass-offering. The trespass (guilt) against Jehovah was to be taken away by the trespass-offering according to the valuation of the priest, as in Lev 5:15, Lev 5:16, and Lev 5:18, that he might receive expiation and forgiveness on account of what he had done.

If now, in order to obtain a clear view of the much canvassed difference between the sin-offerings and trespass-offerings,For the different views, see Bähr's Symbolik; Winer’s bibl. R. W.; Kurtz on Sacrificial Worship; Riehm, theol. Stud. und Krit. 1854, pp. 93ff.; Rinck, id. 1855, p. 369; Oehler in Herzog’s Cycl. we look at once at the other cases, for which trespass-offerings were commanded in the law; we find in Num 5:5-8 not only a trespass against Jehovah, but an unjust withdrawal of the property of a neighbour, clearly mentioned as a crime, for which material compensation was to be made with the addition of a fifth of its value, just as in Lev 5:2-7 of the present chapter. So also the guilt of a man who had lain with the slave of another (Lev 19:20-22) did not come into the ordinary category of adultery, but into that of an unjust invasion of the domain of another’s property; though in this case, as the crime could not be estimated in money, instead of material compensation being made, a civil punishment (viz., bodily scourging) was to be inflicted; and for the same reason nothing is said about the valuation of the sacrificial ram. Lastly, in the trespass-offerings for the cleansing of a leper (Lev 14:12.), or of a Nazarite who had been defiled by a corpse (Num 6:12), it is true we cannot show in what definite way the rights of Jehovah were violated (see the explanation of these passages), but the sacrifices themselves served to procure the restoration of the persons in question to certain covenant rights which they had lost; so that even here the trespass-offering, for which moreover only a male sheep was demanded, was to be regarded as a compensation or equivalent for the rights to be restored. From all these cases it is perfectly evident, that the idea of satisfaction for a right, which had been violated but was about to be restored or recovered, lay at the foundation of the trespass-offering,Even in the case of the trespass-offering, which those who had taken heathen wives offered at Ezra’s instigation (Ezr 10:18.), it had reference to a trespass (cf. vv. 2 and 10), an act of unfaithfulness to Jehovah, which demanded satisfaction. And so again the Philistines (1Sa 6:3.), when presenting gifts as a trespass-offering for Jehovah, rendered satisfaction for the robbery committed upon Him by the removal of the ark of the covenant. and the ritual also points to this. The animal sacrificed was always a ram, except in the cases mentioned in Lev 14:12. and Num 6:12. This fact alone clearly distinguishes the trespass-offerings from the sin-offerings, for which all kinds of sacrifices were offered from an ox to a pigeon, the choice of the animal being regulated by the position of the sinner and the magnitude of his sin. But they are distinguished still more by the fact, that in the case of all the sin-offerings the blood was to be put upon the horns of the altar, or even taken into the sanctuary itself, whereas the blood of the trespass-offerings, like that of the burnt and peace-offerings, was merely swung against the wall of the altar (Lev 7:2). Lastly, they were also distinguished by the fact, that in the trespass-offering the ram was in most instances to be valued by the priest, not for the purpose of determining its actual value, which could not vary very materially in rams of the same kind, but to fix upon it symbolically the value of the trespass for which compensation was required. Hence there can be no doubt, that as the idea of the expiation of sin, which was embodied in the sprinkling of the blood, was most prominent in the sin-offering; so the idea of satisfaction for the restoration of rights that had been violated or disturbed came into the foreground in the trespass-offering. This satisfaction was to be actually made, wherever the guilt admitted of a material valuation, by means of payment or penance; and in addition to this, the animal was raised by the priestly valuation into the authorized bearer of the satisfaction to be rendered to the rights of God, through the sacrifice of which the culprit could obtain the expiation of his guilt.

Law of the Sin-Offering. (b. c. 1490.)

1 And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. 2 Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. 3 Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. 4 Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. 5 And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: 6 And he shall bring his trespass offering unto the Lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

I. The offences here supposed are, 1. A man's concealing the truth when he was sworn as a witness to speak the truth, the whole truth, and nothing but the truth. Judges among the Jews had power to adjure not only the witnesses, as with us, but the person suspected (contrary to a rule of our law, that no man is bound to accuse himself), as appears by the high priest adjuring our Saviour, who thereupon answered, though before he stood silent, Matt. xxvi. 63, 64. Now (v. 1), If a soul sin (that is, a person, for the soul is the man), if he hear the voice of swearing (that is, if he be adjured to testify what he knows, by an oath of the Lord upon him, 1 Kings viii. 31), if in such a case, for fear of offending one that either has been his friend or may be his enemy, he refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to the lowest hell. He that heareth cursing (that is, that is thus adjured) and betrayeth it not (that is, stifles his evidence, and does not utter it), he is a partner with the sinner, and hateth his own soul; see Prov. xxix. 24. Let all that are called out at any time to bear testimony think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, and not to be dallied with. 2. A man's touching any thing that was ceremonially unclean, v. 2, 3. If a man, polluted by such touch, came into the sanctuary inconsiderately, or if he neglected to wash himself according to the law, then he was to look upon himself as under guilt, and must bring his offering. Though his touching the unclean thing contracted only a ceremonial defilement, yet his neglect to wash himself according to the law was such an instance either of carelessness or contempt as contracted a moral guilt. If at first it be hidden from him, yet when he knows it he shall be guilty. Note, As soon as ever God by his Spirit convinces our consciences of any sin or duty we must immediately set in with the conviction, and prosecute it, as those that are not ashamed to own our former mistake. 3. Rash swearing. If a man binds himself by an oath that he will do or not do such a thing, and the performance of his oath afterwards proves either unlawful or impracticable, by which he is discharged from the obligation, yet he must bring an offering to atone for his fully in swearing so rashly, as David that he would kill Nabal. And then it was that he must say before the angel that it was an error, Eccl. v. 6. He shall be guilty in one of these (ch. v. 4), guilty if he do not perform his oath, and yet, if the matter of it were evil, guilty if he do. Such wretched dilemmas as these do some men bring themselves into by their own rashness and folly; go which way they will their consciences are wounded, sin stares them in the face, so sadly are they snared in the words of their mouth. A more sad dilemma this is than that of the lepers, "If we sit still, we die; if we stir, we die." Wisdom and watchfulness beforehand would prevent these straits.

II. Now in these cases, 1. The offender must confess his sin and bring his offering (v. 5, 6); and the offering was not accepted unless it was accompanied with a penitential confession and a humble prayer for pardon. Observe, The confession must be particular, that he hath sinned in that thing; such was David's confession (Ps. li. 4), I have done this evil; and Achan's (Josh. vii. 20), Thus and thus have I done. Deceit lies in generals; many will own in general they have sinned, for that all must own, so that it is not any particular reproach to them; but that they have sinned in this thing they stand too much upon their honour to acknowledge: but the way to be well assured of pardon, and to be well armed against sin for the future, is to be particular in our penitent confessions. 2. The priest must make atonement for him. As the atonement was not accepted without his repentance, so his repentance would not justify him without the atonement. Thus, in our reconciliation to God, Christ's part and ours are both needful.

7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the Lord ; one for a sin offering, and the other for a burnt offering. 8 And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: 9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. 10 And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him. 11 But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. 12 Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the Lord : it is a sin offering. 13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering.

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

I. If the sinner brought two doves, one was to be offered for a sin-offering and the other for a burnt-offering, v. 7. Observe, 1. Before he offered the burnt-offering, which was for the honour and praise of God, he must offer the sin-offering, to make atonement. We must first see to it that our peace be made with God, and then we may expect that our services for his glory will be accepted. The sin-offering must make way for the burnt-offering. 2. After the sin-offering, which made atonement, came the burnt-offering, as an acknowledgment of the great mercy of God in appointing and accepting the atonement.

II. If he brought fine flour, a handful of it was to be offered, but without either oil or frankincense (v. 11), not only because this would make it too costly for the poor, for whose comfort this sacrifice was appointed, but because it was a sin-offering, and therefore, to show the loathsomeness of the sin for which it was offered, it must not be made grateful either to the taste by oil or to the smell by frankincense. The unsavouriness of the offering was to intimate that the sinner must never relish his sin again as he had done. God by these sacrifices did speak, 1. Comfort to those that had offended, that they might not despair, nor pine away in their iniquity; but, peace being thus made for them with God, they might have peace in him. 2. Caution likewise not to offend any more, remembering what an expensive troublesome thing it was to make atonement.

Law of the Trespass-Offering. (b. c. 1490.)

14 And the Lord spake unto Moses, saying, 15 If a soul commit a trespass, and sin through ignorance, in the holy things of the Lord ; then he shall 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: 16 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. 17 And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord ; though he wist it not, yet is he guilty, and shall bear his iniquity. 18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him. 19 It is a trespass offering: he hath certainly trespassed against the Lord .

Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, v. 6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour, those sins we commonly call trespasses. Now injuries done to another may be either in holy things or in common things; of the former we have the law in these verses; of the latter in the beginning of the next chapter. If a man did harm (as it is v. 16) in the holy things of the Lord, he thereby committed a trespass against the priests, the Lord's ministers, who were entrusted with the care of these holy things, and had the benefit of them. Now if a man did alienate or convert to his own use any thing that was dedicated to God, unwittingly, he was to bring this sacrifice; as suppose he had ignorantly made use of the tithes, or first-fruits, or first-born of his cattle, or (which, it should seem by ch. xxii. 14-16, is principally meant here) had eaten any of those parts of the sacrifices which were appropriated to the priests; this was a trespass. It is supposed to be done through mistake, or forgetfulness, for want either of care or zeal; for if it was done presumptuously, and in contempt of the law, the offender died without mercy, Heb. x. 28. But in case of negligence and ignorance this sacrifice was appointed; and Moses is told, 1. What must be done in case the trespass appeared to be certain. The trespasser must bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish, "of the second year," say the Jewish doctors. He must likewise make restitution to the priest, according to a just estimation of the thing which he had so alienated, adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dearly for his oversights. 2. What must be done in case it were doubtful whether he had trespassed or no; he had cause to suspect it, but he wist it not (v. 17), that is, he was not very certain; in this case, because it is good to be sure, he must bring his trespass-offering, and the value of that which he feared he had embezzled, only he was not to add the fifth part to it. Now this was designed to show the very great evil there is in sacrilege. Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the evil of it, that if a man had, through mere ignorance, and unwittingly, alienated the holy things, nay, if he did but suspect that he had done so, he must be at the expense, not only of a full restitution with interest, but of an offering, with the trouble of bringing it, and must take shame to himself, by making confession of it; so bad a thing is it to invade God's property, and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves with a godly jealousy, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side.

CHAP. V.

ANd a soule when it shall sinne, and heare the voice of an adjuration; and he is a witnesse; whether hee hath seene, or knowne of it: if he doe not utter it, then hee shall beare his iniquity. Or a soule, that shall touch, any uncleane thing; either the karkase of an uncleane wild-beast; or the karkase of uncleane cattell, or the karkase of an uncleane creeping-thing: and it be hidden from him; and hee is uncleane, and is guilty. Or when he shall touch, the uncleannesse of man; according to all his uncleannesse, that he shall be uncleane withall: and it be hidden from him; and he knoweth of it, and is guilty. Or a soule, when it shall sweare, pronouncing with the lips to doe evill, or to doe good; according to all that a man shall pronounce, with an oath, and it be hidden from him: and he knoweth of it, and is guilty, in one of these. Then it shall be when he is guilty, in one of these: that he shall confesse, that he hath sinned, concerning it. And he shall bring his Trespasseoffring unto Iehovah, for his sinne which he hath sinned; a female from the flocke, a lambe, or a shee-goat of the goates, for a sinne-offring: and the Priest, shall make-anatonement for him, concerning his sin.

And if his hand reach not to the sufficiencie of a lambe; then hee shall bring for his trespasse which he hath sinned, two turtle-doves, or two yong pigeons, unto Iehovah: one for a Sinne-offring, and one for a Burntoffring. And he shall bring them, unto the priest; and hee shall offer, that which is for the sinne offring, first: and he shall cut-withhis-nayle the head thereof, over-against the necke thereof, and shall not divide-it-asunder. And he shall sprinkle of the blood of the Sinne-offring, upon the side of the Altar; and the rest of the blood, shall bee wrung-out, at the bottome of the Altar: it is a Sinne-offring. And the second, he shall make a burntoffring, according to the manner: and the Priest shall make-an-atonement for him, for his sinne which he hath sinned, and it shall be mercifully-forgiven him.

And if his hand attaine not to two turtle-doves, or to two yong pigeons; then he that sinned, shall bring for his oblation, the tenthpart of an Ephah, of fine-flowre, for a sin-offring: he shall not put upon it, oile; neither shall he give upon it, frankincense; for it, is a Sinne-offring. And he shall bring it, unto the Priest; and the Priest shall take his handfull of it, a memoriall thereof, and shall burn it on the altar, according to Iehovahs Fire-offrings: it is a Sinne-offring. And the Priest shall make-an-atonement for him, for his sin which he hath sinned, in one of these, and it shall be mercifully-forgiven him: and it shall be the Priests, as the Meat-offring.

And Iehovah spake unto Moses, saying. A soule, when it shall transgresse a transgression; and sinne through ignorance, in the holy things of Iehovah: then he shall bring his trespasse unto Iehovah, a Ram perfect out of the flocke, with thy estimation, of silver shekels, after the shekell of the Sanctuary, for a Trespasse-offring. And that which he hath sinned, concerning the holy-thing, he shall pay; and the fift part thereof he shall adde thereunto, and give it unto the Priest: and the Priest shall make-atonement for him, with the Ram of the Trespasse-offring; and it shall be mercifully-forgiven him.

And a soule, when it shall sinne; and doe any one of all the commandements of Iehovah, which should not be done: though he know it not, yet is he guilty, and shall beare his iniquity. And he shall bring a ram perfect out of the flocke, with thy estimation for a Trespasse-offring, unto the Priest: and the Priest shall make-an-atonement for him, for his ignorance which he ignorantly committed, and he knew it not; and it shall bee mercifully-forgiven him. It is a Trespasseoffring: trespassing he hath trespassed, against Iehovah.

Annotations. A Soule] that is, any person, or a man, as the Chaldee translateth it. And Moses in ver. 15. and 17. saying, when a soule sinneth, he shall bring, &c. sheweth a man to be meant hereby. Though under the man, the woman also is comprehended, as in Num. 5. 6. touching which the Hebrew Canons say, All sacrifices that a woman is bound to offer, her husband bringeth them by her hand: if he bee poore, he brings the poore mans oblation, and if he bee rich, he brings by her hand, the rich mans oblation. Maimony, treat. of Ignorances, ch. 10. sect. 6. These Trespasse-offrings here following, were for sinnes of lesse importance; as omission of some duties, and not observing the legall washings and purifications, &c. whereas the sinne-offrings in chapter 4. were for greater offences, in doing things forbidden of God. Therefore the oblations for these trespasses, were made lesse, if the sinner were poore, Lev. 5. 7. 11. which in the former Sinne-offrings were never lessened, Levit. 4. an adjuration] or, exsecration, oath, or curse; of which word, see the notes of Gen. 24. 41. The Greeke here also translateth it, adjuration (or exaction of an oath:) when one by oath or curse is charged to speake if hee know; as Iudg. 17. 2. Prov. 29. 24. 1 King. 8. 31. An example of such adjuration we have in Matth. 26. 63. where the high Priest said unto Iesus, I adjure thee by the living God, that thou tell us, whether thou be the Christ the sonne of God. Vnto that adjuration Iesus gave an answer, and confessed it; whereas before, he held his peace. So the Apostle saith, I adjure you by the Lord, that this Epistle hee read unto all the holy brethren, 1 Thess. 5. 27. And by the Hebrew Canons, whether a man sweare by his owne mouth, or be adjured by the mouth of others, and he answer Amen, though he that adjured him were an infidell, or a child, he is bound. For who so answereth Amen after an oath, is as if he uttered the oath with his owne mouth. And whether he answer Amen, or speak a word of like meaning, as if he say yea, or I am bound, or doe take upon me this oath; or any the like, in any language: hee is as a sworne man for any matter, whether he be (for sinning therein) to be beaten, or to bring an oblation. Whether he sweare or be adjured by Gods proper name, or by any of his titles: as that he sweare by him whose name is Gracious, or Mercifull, or Longsuffring, or any the like, in any tongue: it is a full oath. And so an exsecration, and a curse, is an oath. Maimony, tom. 3. in Shebugnoth (or treat. of Oathes,) chap. 2. sect. 1. 2. Accordingly the Euangelists set downe these two as one, the Sonne of God, Matth. 26. 63. and, the Sonne of the Blessed, Marke 14. 61. witnesse] The Hebrewes say, there are foure kinds of oathes; the oath of pronouncing a thing, [wherof see verse 4.] and vaine (or rash) oathes, [for bidden in Exod. 20. 7.] the oath concerning that which was delivered to keepe, [whereof see Levit. 6. 2. 3.] and the oath of witnesse; here spoken of. Which they explaine thus; as when witnesses can give testimony concerning goods, and the owner requireth them to [illegible: 1 letter]itness, and they deny that they can give testimony, and sweare that they cannot, &c. for such an oath, they arc bound to bring the sacrifice, here appointed, verse 6. &c. Maimony treat. of Oathes, chap. 1. sect. 1. 12. [illegible: 1 word] utter] or, not shew, declare, tell it. And this may bee, though a man bee not particularly called forth to witnesse: as the Hebrewes say, if the party that requireth testimony, doe say; I adjure all that st[illegible: 1 span] here, if they can witnesse for me, that they come and beare witnesse: if there be any witnesses among them [illegible: 1 word], and they deny, (or dissemble) it, they are guilty of the oath of testimony. Maimony, treat. of oathes, chap. 9. sect. 9. his iniquity] that is, the punishment of his iniquity, if he repent not, and be reconciled by sacrifice; as the like is sayd in Levit. 19. 8. and 20. 17. where such as beare their iniquity, are threatned to be cut off. It may also be english ed thus, if he utter, (or shew) it not, and beareth his iniquity, that is, is subject to the wrath of God. So in vers. 16. Vers. 2. carkase] which who so touched, was by the law uncleane, Levit. 11. 8. 31. it be hidden[illegible: 1 letter] that is, the uncleannesse be hidden from him, as [illegible: 1 letter]ol. Iarchi expoundeth it. is uncleane] that is, afterward knoweth himselfe to be uncleane; as the explanation in vers. 3. seemeth to manifest. [illegible: 1 word] guilty] or, trespasseth, sinneth; for of this Hebrew word Ashem, the sacrifice appointed for it, is called A[illegible: 1 span], in v. 6. that is, a Trespasse-offring, or Guilt-offring. But what sin or guiltines was upon a man, for touching an uncleane carkasse? And seeing the law maketh such uncleane but till evening, Lev. 11. 24. 31. when washing themselves and their clothes they were cleane, and for uncleannesse by a dead man, the sprinkling water cleansed them, Num. 19. 16. 17. 18. 19. wherefore is here confessing of sinne, and a trespasse-offring required, in v. 5. 6. The Hebrew doctors say, this is meant, for an uncleane person, who when he was uncleane came into the sanctuarie, or did eat of an holy thing, ignorantly. For it is expresly said, (in Lev. 7, 20. 21.) if any eat of the flesh of the peace-offrings of the Lord, having his uncleannes upon him, the same person shall be cut off, &c. And of comming into the sanctuarie it is said, (in Num. 19. 20.) that soule shal be cut off from among the church, because he hath defiled the sanctuarie of the Lord. And when the law condemneth men to be cut off, for defiling the sanctuarie and holy things therof, [to weet presumptuously,] it implieth the sacrifice which they are to bring, for the ignorant doing therof. Maim. treat. of Ignorances, c. 10. S. 1. 5. And thus Sol. Iarchi also expoundeth it; is guilty, for eating of the holy thing, or for comming into the Sanctuarie. These things figured the pollutions which men have not only by sins proceeding originally from themselves, but by partaking also with other mens sins, 1 Tim. 5. 22. 2 Cor. 6. 17. from which we are to be cleansed by the sacrifice and death of Christ. V. 3. according to all] or as the Gr. translateth it, of all (or of any) his uncleannes: which might be sundry waies, as the law after sheweth, in the 12. 13. 14. and 15 chap. of this book. shall be uncleane withall] by touching it, as the Gr. explaineth it, which when he toucheth he is defiled. and he knoweth] to weet, if afterward by some means it be manifested. This the Gr. version plainly sheweth saying, and after this he knoweth of it. And herein it differeth from an other case, following in v. 17. which he knew not: whereupon two sorts of trespasse-offrings are appointed: for this which he knew, a female lambe, or a lesser sacrifice if he were poore, v. 6. 7. &c. for that which he knew not, a ram, v. 18. Of which difference, more is spoken hereafter. It may also be trāslated, whether it be hidden from him, or he know of it. Howbeit of this matter of uncleannes, the Hebr. canons say; The case of ignorance about defiling the san [illegible: 1 span]y and holy things, differeth from the case of other [illegible: 1 word] that deserve cutting off. For all such sins, when one hath ignorantly done them, and it be knowne unto him in the end, that he hath sinned; although he had no knowledge of it in the beginning, yet he is bound to bring a Sin-offring: but for defiling the sanctuary & holy things, [illegible: 1 letter]e brings not the offring which is lesse if the man be poor, (Lev. 5. 7. 11.) unlesse he have knowledg of the uncleannesse and knowledge of the holy thing, or of the sanctuary, in the beginning. And the knowledge of the uncleannesse, and knowledge of the holy thing, or of the sanctuary, in the end; and it be hid from him between both. As, a man is unclean, and eateth of a holy thing, &c. and afterwards it is known unto him that he is uncleane, and was unclean when he did eat; and that it was a holy thing which he did eat. L[illegible: 2 letters] he is not bound to bring a sacrifice, unlesse he knew that he was uncleane, and that the thing was holy, before hee did eat. As a man is uncleane, and knowes that hee is uncleane, and knowes that the thing is holy. And afterwards the uncleannesse is hidden from him, and he forgets that he is unclean, and eateth of the holy thing, and knowes that it is a holy thing; or he erreth and forgetteth that the thing is holy, but knowes himselfe to be unclean, and eateth. Or if hee erre or forget, both that he is uncleane, and that the things is holy, and so eateth: afterwards the things are knowne to him, which were hidden from him: loe now he must bring the sacrifice here appointed; which is lessened if the man be poore. The reason of this exposition is; for that concerning other ignorances it is said, (in Lev. 4. 27. 28.) while he doth some one of the commandements of the Lord, which should not be done, and be guilty; or if his sin be made knowne unto him, which hee hath sinned. When he knoweth it in the end, although he knew it not in the beginning. But concerning the uncleannesse of the sanctuarie and holy things, it is said, and it be hidden from him, & he knoweth of it, & is guilty, (Lev. 5. 3.) &c. Maim. treat. of Ignorances, c. 11. S. 1. &c. So in the Chaldee paraphrase called Ionathans, this scripture is thus interpreted, and it be hid from him, and he touch any holy thing, and afterwards it be revealed unto him, and he knoweth it, &c. is guilty] or, is a trespasser, sinneth: as Sol. Iarchi againe faith, by eating of the holy things, or comming into the Sanctuarie. V. 4. a soule] in Chaldee, a man when he shall sweare. pronouncing] distinctly-uttering. This is that which the Iewes call the oath of pronunciation, (as is noted before on v. 1.) and of it they make foure particulars, two of things to come, and two of things past: as when one sweares of a thing past, that it was done, or it was not done; and of a thing to come, that he will doe it, or he will not doe it. And no oath of pronunciation it to be used, but for things possible for him to doe, whether to come or past. He that sweareth any of these foure oathes, and the thing be otherwise; as, [illegible: 1 letter]e that sweareth that he will not eat, and he eateth; or that he will eat, and he eateth not; or that he hath eaten, when he eateth not; or hath not eaten, when he hath; loe this is a false oath; and of this and such like, it is said, ye shall not sweare by my name falsly, (Lev. 19. 12.) And if he sweare falsly, of presumption, he is to be beaten: if of ignorance, then bee brings the sacrifice here appointed. Maimony, treat. of Oathes, chap. 1. Sect. 1. 2. 3. to doe evill, &c.] This the Hebrew Doctors understand of things in a mans power, to doe if he will, or to leave undone if hee will. Therefore, he that sweareth to doe evill to others, (as to smite his neighbour, &c.) this is not an oath of pronunciation, because he is cōmanded not to doe it; but it seemeth to be a vain (or rash) oath. If he swear to his own evill and hurt, though he should not so doe, his oath remaines upon him: and if he doe it not, hee is guilty of the oath of pronunciation. If he sweare to doe good to others, the good which is in his power to doe; the oath remaines upon him, if he doe it not, he is guilty of this oath. And, whosoever sweareth to break a commandemēt, & breaks it not, he is not guilty of this oath of pronunciation, but is to be beatē as for a vain (or rash) oath, & is to observe the cōmādement which he sware to break. If one swear that he wil not sleep or eat for 7. daies, or the like vaine oath, they must not bid him watch or fast so long as he is able to indure, and afterward to sleepe or eat: but he is to be beaten out of hand for his rash oath; and so may sleepe or eat when he pleaseth. Maimony, treat. of oathes, chap. 5. Sect. 14. &c. Compare herewith Psal. 15. 4. he that sweareth to doe evill, (that is, to his owne hurt) and changeth not: &c. it be hidden from him] that he hath transgressed against his oath, saith Sol. Iarchi, on Levit. 5. And Thargum Ionathan explaineth it, and he hath falsified (his oath) and it be hidden from him, and after that he hath transgressed, it be revealed unto him, and he know that he hath falsifiedit, &c. is guilty] or, trespasseth: in Greeke sinneth, to weet, in breaking or falsifying ignorantly, that oath which he hath pronounced; or in any of the other three cases fore-propounded. Vers. 5. in one of these] in one of these foure, saith Thargum Ionathan; meaning the foure sinnes mentioned in the 1. 2. 3. 4. verses before. shall confesse] laying his hands on the head of the sacrifice, and confessing the iniquity of his trespasse; as is noted on Levit. 1. 4. And so other rites were performed according to the manner of the sin-offring in chap. 4. The trespasse-offrings, &c. were killed, and their blood sprinkled, as is before declared. Then they were flayed, the fat and inwards taken out, and salted, and strowed on the fire (upon the altar.) And the residue of their flesh, was eaten by the males of the Priests, in the court, like the sin-offrings. Maimony, treat, of offring the sacrifices, chap. 9. Sect. 1. And touching this confession they say, The owners of the Sinne or trespasse-offrings, when they bring their sacrifices, &c. atonement is not made for them thereby, untill they repent, and confesse with word of mouth: &c. And so hee that is in his neighbours danger, and hath done him dammage in his goods, although he payeth him all that he oweth him: atonement there is none, untill he confesse, and turne away from doing the like again for ever. Maimony, tom. 1. treat. of Repentance, chap. 1. Sect. 1. See the notes on Num. 5. 7. Vers. 6. Trespasse-offring] or, Guilt-offring: in Hebrew Asham, that is, Guiltinesse or Trespasse, as the Sin-offring, in chap. 4. was for sin (as the words here following manifest,) and is likewise called a Sin-offring. And as the former, so this figured out the sacrifice of Christ for our sinnes; of whom it is prophesied that his soule should be made an Asham, an offring for trespasse, (or, for sin, as the Greeke translateth it[illegible: 1 letter]) Esa, 53. 10. which he hath sinned] and respect must be had in the sacrificing, unto that particular sinne which was committed, that atonement might be made for it. He that killeth a Sin offring or a Trespasse-offring, it is necessary that his cogitation be on that sinne by name, which (the sacrifice) is brought for. Ma[illegible: 1 letter]m. treat. of offring the sacrifices, chap. 4. Sect. 11. These things taught a speciall care that men should have of their wai[illegible: 1 letter]s, an examination of their owne sinnes, a particular repentance, sorrow and sacrifice of a contrire heart, with faith in Christ (whom the Trespass-offring figured) even for their least transgressions; that so judging themselves, they may not be judged of the Lord: 1 Cor. 11. 31. Ezek. 20. 43. Lam. 3. 40. 2 Cor. 7. 11. Vers. 7. his hand reach not] that is, he be not able enough to bring a lambe: thus God providēd for the poorer sort. This is that sacrifice which the Hebrewes call Gn[illegible: 1 letter]leh vajored; that is, Ascending and descending, (Thalmud. Bab. in Cerethoth, ch. 2.) because it ascendeth or is greater, if the sinner bee rich, and descendeth or is lesser, if he be poore. And they observe, that Sixe are commanded to offer the oblation Gnoleh vajored (greater or lesser:) The Leper at his cleansing, (Levit. 14. 21. &c.) The woman after child-birth, (Levit. 12. 8.) He that sweareth the oath of testimonie, (Levit. 5. 1.) He that sweareth the oath of pronunciation, falsly through ignorance, (Levit. 5. 4.) The uncleane person that eateth of the holy things ignorantly; and the uncleane that commeth into the Sanctuarie ignorantly, (Levit. 5. 2. 3.) Maimony treat. of Ignorances, chap. 1. Sect. 1. In these kinde of sacrifices, the High Priest, or the King, was not charged to bring a greater, as they were in the Sin-offring, Levit. 4. 3. 23. but the offring fellower for the poore, even to a pottle of flowre, v. 11. The King and the anoynted Priest, brought their offring for the oath of witnesse, or for the oath of pronunciation, or for defiling the sanctuarie and holy things thereof as other private persons. For the scripture puts no difference betweene the offring of the king, priest or private man, save in the sin-offrings, appointed for their ignorances, (Levit. 4.) Maimony, treat. of Ignorances, chap. 10. Sect. 7. turtle-doves] see the notes on Levit. 1. 14. If a poore man brought the oblation of the richer sort, hee was discharged: but a rich man that brought the oblation of the poore, was not discharged, Maimony, treat. of Ignorances, chap. 10. Sect. 13. In that God would have men be at such charges for the expiating of their smallest sinnes and over-sights; it was to teach them the uglinesse of their sinnes in his sight, and with how great price by the blood of Christ, they were to bee redeemed, 1 Pet. 1. 18. 19. and how they should shew by such cost, their thankfulnesse to God for his grace, 1 Chro. 21. 24. and towards his priests (the ministers of his grace) which had their livelihood in part by such sacrifices; Num. 18. 9. 1 Cor. 9. 13. 14. And in that he lessened the charge for the poorer sort; it was to shew the riches of his grace, who freely forgiveth the poore as well as the rich, not in respect of their expences, but of his mercie which is without respect of person, Iam. 2. 5. [illegible: 1 word] 55. 1. &c. Rom. 3. 24. 25. &c. Vers. 8. first] that atonement might be made for his sinne; after which was the Burnt-offring, a figure of a new and holy life. For Christ (whom the Sin-offring typed out) bare our sinnes, in his [illegible: 1 word] the tree: that we being delivered from sinne, should [illegible: 1 word] in righteousnesse, 1 Pet. 2. 24. Albeit, the Burntoffring also was to make reconciliation for sinne, as is noted on Lev. 1. 4. cut-with-his nayl] see Lev. 1. 15. where the like is for the Burnt-offring. This here (by the Hebr. canons) was to be done, at the south west horne of the altar. The Priest held the[illegible: 1 span] feet (of the fowle) between his two fingers, and the[illegible: 1 span] wings, between his two fingers; and stretched out the [illegible: 1 word] therof unto the bredth of his two fingers, and cut it [illegible: 1 word] his naile. And this was one of the hardest services [illegible: 1 word] were in the Sanctuary. Maimony, treat. of offring the Sacrifices, c. 7. S. 6. 8. Thus the priests greatest cun[illegible: 1 span] was to be shewed in offring the sacrifices of the poore. not divide] hee might not [illegible: 1 word] the head from the body: and if he did divide it, hee did unlawfully, and was beaten. Maimony ibidem. Sect. 6. See the notes on Levit. 1. 17. Vers. 9. the side] Hebr. the wall. He sprinkled of the blood, upon the wall of the altar, beneath the middest thereof, and the rest of the blood, hee wrung-out at the bottome. It is a generall rule, that which was put upon the wall, the residue thereof was wrung-out at the bottome: and this was the nether wall. Maim. ibidem. This rite might fore-shadow the manner of Christs suffering, both his sweating drops of blood, Luk. 22. 44. and the shedding of his blood, on the crosse: which oblation was sanctified by his deitie, as the blood of the sacrifice by the Altar; Ioh. 17. 19. Heb. 9. 14. Matth. 23. 19. Vers. 10. the manner] or ordinance: Hebr. the judgement; which word is here and often used for the manner or rite of doing a thing, and it hath reference to the law in Levit 1. 15. &c. The Greek and Chaldee translate it, as is fit, (or convenient.) The Hebrewes give this reason why the doves were one a Sin-offring, the other a Burnt-offring; Because the Altar had nothing in the bird that was the Sin-offring save the blood thereof, which is not food [as Levit. 3. 11.] therefore it was needfull to bring two, one for a Sin-offring to be meat for the Priest [Levit. 6. 26.] the other for a Burnt-offring, to be meat for the Altar. Chazkuni on Levit. 5. for his sinne] or, from his sinne; that is, cleansing him from it. Vers. 11. attaine not] in Greeke, finde not: that is, if he be not able: as in vers. 7. hee used another word of like meaning, reach not. So in Levit. 14. 21. 22. and 25. 26. 47. Num. 6. 21. an Ephah] that is, a Bushell: the tenth part whereof was called an Omer, about our Pottle: the Chaldee here for an Ephah, translateth three Seahs (or pecks:) see the notes on Exod. 16. 36. oile] because sin proceedeth from us for want of grace, which oile figured; and the memoriall thereof is not sweet or gratefull unto God, which frankincense did signifie: therefore neither oile nor frankincense might be given with the sin-offring, nor with the jealousie offring, which brought inquitie to remembrance, Numb. 5. 15. but with the meat-offrings, both were given, Lev. 2. 1. &c. In the common Meat-offring, (Levit. 2.) the want of oile made it unlawfull for sacrifice. The sinners meat-offring, if oile were put upon it, or upon the handfull thereof, it was made unlawfull Maimony, treat. of unlawfull (or polluted) sacrifices, chap. 11. Sect. 8. 10. Vers. 12. shall take] or, shall gripe; shall gather up with the hand: see Levit. 2. 2. This was the manner of all meat-offrings, that a handfull was burned on the altar, and the residue eaten by the Priests; except the Priests owne meat-offrings, for sinne or otherwise; they were not eaten, but all burnt; Lev. 6. 16. 22. 23. according to] or, upon Iehovahs Fireoffrings: which the Greeke translateth, upon the Burnt-offrings to the Lord; see the notes on Le. 4. 35. Vers. 13. shall be the Priests] the residue which is not burnt on the Altar, shall be for the Priests to [illegible: 1 word]; the males among the priests were to eat it in the holy place, as the Meat-offring: see Levit. 2. 3. and 6. 25. 29. and 7. 6. 7. Vers. 15. transgresse] or, sacrilegiously-trespasse, defraud. The Hebrew Maghnal, though it [illegible: 1 letter]e generally used for all transgression and disloyaltie that the inferiour committeth against the superiour, as the wife against her husband, Num. 5. 12. and the like: yet for the most part, it is applied to evils committed against the Lord and his covenant, service, and holy things, wherof this law in speciall is: and so differeth from all the other lawes. The Hebrew doctors thus explaine it. It is unlawfull for a private man, to make profit (or use) of the holy things of the Lord: Whether they be things, that are offred upon the altar, or things sanctified for the reparation (or maintenance) of the Sanctuary. And who soever maketh profit (or use) to the value of a mite, of the holy things of the Lord, he transgresseth, Maimony in Meghnilah, (or, treat. of Transgression) chap. 1. Sect. 1. through ignorance] or unadvisednesse, by errour: see Lev. 4. 2. If he did it presumptuously, and God onely knew it, he was in danger to be cut off by his hand: if his presumption were knowne to men, the Magistrate punished him. The sacrifice was for ignorance onely. Whosoever sacrilegiously-transgresseth presumptuously, is to be beaten; and must pay for the detriment, &c. Maim. in Megnilah, chap. 1. Sect. 3. the holy things] these were many, and manifold waies men might transgresse in them. As for a man to eat within his (private) gates, the tithe of his corne, wine, oile, &c. Deut. 12. 17. 18. to doe work with his firstborne bullocke, or sheer his firstborn sheep, Deut. 15. 19. to eat the first fruits of his land. Exod. 34. 26. ler. 2. 3. to keep-backe ought of the price of things dedicated to holy use; as did Ananias and Saphira, Act. 5. 1. 2. &c. and many like things. All the most holy things, men might sacrilegiously-transgresse concerning them, (by making profit or use of them) from the time they were sanctified, untill their blood was sprinkled. When the blood was sprinkled, they might transgresse concerning them, in any thing that was wholly for the fire, untill it was burnt and caried out to the place of ashes. As the burnt-offring, whether beast or fowle; and the handfull (of the meat-offring) and the frankincense, the meat-offring of the Priests. &c. they might transgresse concerning them, from the houre they were sanctified, untill they were caried out after their burning upon the altar, unto the place of ashes. So for bullocks and goats that were burnt (without the campe:) So for the red Cow (Num. 19.) from the sanctifying thereof till it were made ashes: for though it were of the holy things for the maintenance of the sanctuary, yet loe it is said thereof, it is a sin-offring; (Num. 19 9.) The sin-offring beast, and trespasse offring, and peace-offrings of the congregation; they might transgresse in them all, from their sanctifying, till the sprinkling of their blood. When the blood was sprinkled, they might transgresse in the fat and inwards, til they were caried out to the place of ashes, &c. In the meat-offrings they might transgresse from the sanctifying of them, (yea though they were not as yet sanctified in a ministring vessel,) until the handful was burnt on the altar, &c. The shew bread, they might transgresse therein, frō the sanctifying of it, (yea though it were not as yet baken,) until the incense upon it was burned. The drink offrings, men might transgres in thē after they were sanctified. The bones▪ sinewes, hornes & hoofes of the most holy sacrifices, which were separated, before t[illegible: 1 letter]e sprinkling of the blood, they might transgresse in them. The ashes of the altar in the courtyard, before they were taken from upon it or after: they might transgresse in them. Any beast of the most holy things, that had able[illegible: 1 letter]ish &c, they might transgresse therein from the sanctifying of it, till it was redeemed. He that separateth mony, for (to buy) his sin-offring, burnt-offring, or trespass-offring, or for [illegible: 4 letters]le doves, or pigeons: they might transgresse therein, from the houre of the separating thereof. A man sanctifieth for the maintenance of the sanctuary, a thing meet to repaire the same, as stone or timber; or a thing meet for the altar, as lambes or doves: or he sanctifieth for the altar, a thing meet to repaire the sanctuary, as stone or timber. Or sanctifieth for one thing, that which is not meet for it, but for another; or which is not meet for either of both, as henns, lands yea though it be but dust or ashes: they might transgresse in any of these, from the hour they were sanctified, untill such things were redeemed as were meet to be redeemed. These and many the like eases, are shewed by Maimony in Meghnilah, ch. 2, &c. of which hee saith in the end, (c. 8. s. 8.) It is meet for a man to set himselfe to understand the ordinances of the holy Law, and to know the end of matters, according as he is able. And the thing whereof he can finde no reason, nor know any worth thereof, let it not be light in his eyes. And let him not break through, to goe up unto the Lord, lest he brake forth upon him: (Exod. 19. 24.) Neither let him thinke of this, as he thinketh of other cōmon things. Behold how great weight there is, in the law touching s[illegible: 1 letter]orilegious transgression. And what though they bee wood and stone, and dust & ashes? when the name of the Lord of all the world, is called only upon things, they are sanctified. And who so useth them to common use hee transgresseth therin; and though he doe it through ignorance, hee must needs bring an atonement▪ How much more, concerning the commandements which the holy blessed God hath prescribed unto us; that a man should not tread them under foot, because he knows not the reason of them, &c. Behold it is said in the law, (Lev. 19. 37. & 20. 22.) ye shall keepe all my statutes, and all my judgements, and doe them. Our wise men have sayd, that keeping & doing, must be applied unto the statutes, as unto the judgments, &c. Now the judgments, they are commandements, the reason (or meaning) whereof is manifest, and the good that commeth by doing them, is known in this world, as the forbidding to rob, & to shed blood; the commandement to honor father and mother. But the statutes (or ordinances) are commandements, the reason whereof is not known: &c. And all the sacrifices everyone genera[illegible: 1 letter]y, are statutes (or ordinances:) and our wise men have said, for the service of the sacrifices, the world [illegible: 1 word] continue: for by doing the statutes and the [illegible: 1 span], righteous men are made worthy of life in the world to come. And the law setteth the commandement of the [illegible: 1 word] ▪ first, saying. And ye shal keep my [illegible: 1 word] & my judgements, which if a man doe, he shall live by them▪ [illegible: 1 word] ▪ 18▪ 3. [illegible: 1 letter]n which last words of the Rabbine, it app[illegible: 1 span], how the Iewes (as Paul [illegible: 1 word] us▪) [illegible: 1 span] God, but not according to knowledge; being ignorant of Gods righteousnes▪ and going about to establish their owne righteousnes. For Moses describeth the righteousnes which is of the law, when hee saith, the man which doth these things shall live by them, but the righteousnesse which is of faith, speaketh otherwise; That if thou confesse with mouth that Iesus is the LORD, and beleeve in thy hart, that God hath raised him from the dead, thou shalt be saved, Rom. 10. 2. 3. 5. 6. 9. his trespasse] that is, his trespass offring: or, for his trespasse it selfe. aram perfect] without blemish. The [illegible: 1 word] was to be of the second yeere, see the notes on Lev. 1. 10. with thy estimation] or, by thy valuation. This is spoken to the Priest, who was to esteeme and value all holy things, as is expressed in Lev. 27 8. 12. &c. of silver shekels] Hebr. silver of shekels: see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth, a ram without blemish out of the sheepe, of price of silver of sekels: This some understand, of the thing wherein the transgression is committed, which the Priest should value, as is explained in the next verse: others understand it of the ramme brought for sacrifice, that it should bee worth shekels of silver, that is, two at the least, and besides that he should pay the principall, and the fift part. Thus Sol. Iarchi expoundeth it, Which is worth two shekels: and R. Levi giveth this reason, because multiplication in numbers is first made by two; therefore he saith, shekels for two shekels. Maimony [illegible: 1 word] Megnilah, c. 1. s. 3. saith, He that transgresseth through ignorance, payeth for that which he hath made use of to himselfe, and addeth a fift part thereto; and bringeth a ram of two-shekels (that is; worth so much) and offreth it for a trespass-offring, & makes atonement for himself▪ (Of the shekel, see Gen. 20. 16.) Againe in another place he saith: All trespass-offrings in the law, are brought being of the second yeere, & worth two shekels, except the Trespass-offring of the Leper, and of the Nazirite, for they are of the first yeere, and there is no price of them set. The doubtfull Trespass-offring, is brought of little or of great: and by tradition we have learned, that it comes not but worth silver shekels. If rams be [illegible: 1 word], that he find not a ram worth two shekels; let him not buy but tary till they be dearer, and bring one of two shekels. For loe the law provideth cōcerning the price, & determineth it. M[illegible: 2 letters]m. in Pesulei hamukdashin, c. 4. s 22. 23. Vers. 16 holy thing] Hebr. holines, which the G[illegible: 1 letter]. translateth holies, that is, holy things. The worth of it or of them must be payed. fift-part] so much was also added to holy▪ things redeemed, Lev. 27. 13. 15. 19. The payment of the principall, with the addition of the fift part, is commanded to be done together with the bringing of the sacrifice. The payment of the principall, and bringing of the trespasse, hinder the atonement, ([illegible: 1 letter]o weet, if they be not brought together▪) but the fift part hindreth not; for it is said (after) he [illegible: 1 word] make atonement with the ram of the trespasse: the r[illegible: 2 letters] and the trespasse hinder, but the fift part hindreth [illegible: 1 word] ▪ [Meaning it may remaine as a debt, to bee pay[illegible: 2 letters] ▪ afterward:] Maim. in Meghnilah, c. 1. s. 3. 4. By the Trespasse (Asham,) the scripture somtime mean[illegible: 1 span] the pr[illegible: 1 span] thing wherein the trespasse is committed; which is to bee recompensed, besides the sacrifice▪ [illegible: 1 word] b. 5. &. [illegible: 1 span] the Priest shall make [illegible: 1 span] ment▪] Tho[illegible: 1 letter]gh restitution was made, by the [illegible: 1 span] gressor▪ yet atonement could not bee made but [illegible: 1 word] the Priest and sacrifice appointed; both which [illegible: 1 span] gured Christ, by whose blood sinnes of all sorts, which men through infirmitie doe commit, are forgiven and purged, 1 Iohn 1. 7. Verse 17. though he know it not] this may also bee translated thus; and he know it not, and is guilty, and beareth his iniquity; This differeth from the former cases, in verse 4. and 15. where there was knowledge of the sinne, at least, in the end: but this law was for sinnes, though never known certainly, but in doubt or suspense, so that David said not without cause, Ignorances (or, Vnadvised-sins) who can understand? clense thou me from secret-sins, Psal. 19. 13. Vers. 18. a ram perfect] that is, without blemish. Of this the Hebrew canons say; Every sin, for the ignorant-doing whereof, they are bound to bring the Sinoffring appointed, (Levit▪ 4.) they are bound, when it is not knowne, to bring the doubtfull Trespasse-offring: (Levit. 5. 17. 18.) And what meaneth this, If it be not knowne? If it be doubtfull unto him, whether he hath ignorantly-sinned in the thing, or no. And this sacrifice is called Asham talui, (a doubtfull Trespass-offring,) because it makes atonement for that which is uncertaine and doubtfull unto him, &c. As for example; there is a sabbath day, and a working day; and a man doth worke in one of them, and knowes not in which he did it. Hee eateth of a dish of meat, and one witnesse saith unto him, this which thou hast eaten, is the fat (forbidden in the law, Levit. 3. 17.) another witnesse saith, thou hast not eaten fat: now he bringeth a doubtfull Trespasse-offring; and so in like cases. Maim. treat, of Ignorances, c. 8. S. 1. 2. On the other hand for some cases knowne, they bring an other sort of sacrifice, called, Asham Vaddai, that is, a certaine, (or manifest) Trespasse-offring, concerning which in the same booke, chap. 9. it is said. For five transgressions, men bring the sacrifice Asham, and it is called a manifest Asham; because there is not any doubt therein. And these are they: For lying with a bond-maid, (Levit. 19. 20. 21.) For things taken-by-violence, &c. (Levit. 6. 2. 6.) For sacrilegious transgression, (Levit. 5. 15.) For the uncleannesse of a Nazirite, (Num. 6. 12.) And for leprosie, when a man is cleansed from the same, (Levit. 14. 12.) estimation] or valuation. The Greeke translateth it, of price of silver: see before in verse 15. Vers. 19. trespassing he hath trespassed] that is, hee hath certainely trespassed; or, he is surely guilty. The Chaldee translateth, It is a trespasse-offring for his sinne which he hath sinned: he shall offer a trespasse-offring before the Lord. The rites about this sacrifice; were the same with the former: whether it were a manifest trespasse-offring, or a doubtful trespasse-offring, it was killed, and the blood sprinkled; then it was flayed, the fat taken-out, and salted, and put on the fire (of the altar,) and the flesh was eaten by the Priests, in the court: Maimony, treat. of offring the sacrifices, c. 9. S. 1. The signification hereof, was also like the former, that by the death and blood of Christ, we are clensed from all sinne: 1 Ioh. 1. 7. Heb. 10. 10. 11. 12.