AMONG the many passages of Scripture which speak of the various uses of the Word of God, none is more solemn and searching than Hebrews 4:12, 1312For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. (Hebrews 4:12‑13). It presents an aspect of the Word of God not always sufficiently weighed. Moreover, the effect is made more intense by the position in which the passage occurs. “Lest any man fall by the same example of disobedience, for the Word of God is living and powerful, sharper than any two-edged sword.”
What is “the same example” giving such terrible emphasis to the “for”? It is the carcasses of those disobedient Israelites strewing the wilderness, a silent witness to the living power of the Word of God. As we find in Zechariah 1:66But my words and my statutes, which I commanded my servants the prophets, did they not take hold of your fathers? and they returned and said, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us. (Zechariah 1:6), “My words and My statutes... did they not take hold of your fathers” so again here, the danger of neglecting to give earnest heed to the things which we have heard is driven home with tremendous power. Just as surely as all the blessing belonging to obedience is certain, so the consequences of disobedience are inevitable: “There is nothing hid from the heat thereof” (Ps. 19:6).
But then, lest we should faint and be discouraged―for why should we prove more obedient than these children of Israel? ―we find a great high priest, Jesus, who knows what the path of obedience is. He has marked out every step of this path from beginning to end, He can be touched with the feeling of our infirmities, He has borne the yoke that we might learn to bear it, and so find rest to our souls. “Jesus Christ, the same yesterday, and today, and forever.” If God’s ways do not change, neither does He who is the Apostle and High Priest of our confession.
The Trespass Offering.―There is no sharp break between the sin offering in ch. 4. and the trespass offering in ch. 5. Both offerings are concerned with the question of sin, but in a different aspect. In ch. 4. the question is raised of approach to God, the foundations are at stake, and the great principle is brought out that without shedding of blood there is no remission. In the first two cases the blood is taken into the sanctuary; in the last two it is placed on the brazen altar. But here, from Leviticus 5:11And 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. (Leviticus 5:1) to 6:7, while it is still a question of sin, we find that sin has another aspect―it is a trespass. This was shown already in 4:3. The word trespass means “guilt,” it is the breach of some definite relationship. Not only must the sin be atoned for, but the wrong done, the trespass, must be made good, in order that full communion may be restored.
The section falls into three parts:
i. Sin as Trespass (Lev. 5:1-131And 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. 2Or 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. 3Or 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. 4Or 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. 5And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: 6And 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. 7And 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. 8And 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: 9And 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. 10And 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. 11But 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. 12Then 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. 13And 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. (Leviticus 5:1‑13)).―This is really connected with the previous chapter, and shows that sin has also the character of guilt, when God has entered into relationship with His people. In each case the offering brought for the trespass is called a sin offering in this part of the chapter.
We have four kinds of trespass, or rather four ways in which a man may become guilty:
(a) By covering up the sin of another when he is adjured to make it known―he bears his iniquity.
(b) By touching any unclean thing―he is unclean and guilty.
(c) By touching the uncleanness of man―he is guilty.
(d) By swearing―he is guilty.
The special points in connection with the way in which this guilt must be met are:
(a) Confession must be made. This comes in here for the first time in connection with the sin offering.
(b) A sin offering must be brought, according to the principles of ch. 4.
(c) In bringing this sin offering we find, also for the first time, a distinction made. “If his hand be not able to bring.” The offerings for trespass are connected with confession, and hence different estimates of the sin may arise, according to the poverty of the soul. This is graciously recognized by God, although often forgotten by those who deal with the confession of others.
Accordingly we have three grades of trespass offering, according to the ability of the offerer:
1. The female from the sheep or goats.
2. The two turtle doves, or pigeons.
3. The tenth part of an ephah of fine flour, without oil or frankincense.
But even the lowest estimate, where we find no blood at all, is still the measure of God’s thoughts of Christ. “An omer is the tenth part of an ephah” (cf. Exod. 16:3636Now an omer is the tenth part of an ephah. (Exodus 16:36)). In even the feeblest sense of what guilt is before God, there must be the sense of what it was to Christ to be forsaken.
Then we come to a more special consideration of trespass, not as sin, but as a wrong done, either to the Lord or to one’s neighbor. This is the second division of our section.
2. Trespass against Jehovah. Here the question is not of confession, as in the previous part, but of restitution when possible. Alas, it is not always possible.
So we have two cases: ―
(a)Where restitution is possible. Here it is a case of neglect. A child of God has been lacking in consideration for the things that belong to God. It might be failure in tithes or some such thing. The order is, first, the ram for the trespass offering, valued according to the shekel of the sanctuary. Then, restitution of the wrong done, with an added fifth. Not till then do we find atonement and forgiveness.
(b) Where restitution is not possible. Here disobedience against the commandments of Jehovah is in question, and restitution is out of the question. We cannot make good the consequences of disobedience, even though inadvertent. The mercy of God remains for that. But the ram valued against the trespass must be brought, and on that forgiveness rests.
Then we get the last division:
3. Trespass against a Neighbor. ―Here the order is, first, restitution with the added fifth to the person wronged; then, and not before, the ram according to valuation for the trespass offering. Then come atonement and forgiveness.
So we get in this section God’s thoughts about sin in this aspect. When the special aspect of trespass is in question, the trespass offering is in each case a ram. The ram, in Genesis 22., taking the place of Isaac, seen as the obedient one, seems to present specially the aspect of the obedience of the blessed Lord. He was, and is, “the righteous One,” the only obedient man on earth, even to death. Hence in meeting the consequences of our continual failure, as well as for consecration, it is the ram that is the suitable offering.
This marks true repentance. A man who professes to be sorry for a trespass, but shows no desire to make restitution, is not sorrowing with a godly sorrow. That is why the Lord insists on this in Matthew 6: 24.
Then lastly, the spirit of restitution is found in the added fifth, the sense of the need of mercy.
It must not be the pharisaical spirit of making good any inadvertent wrong, that we may be able to say, “Now we are quits.” After we have made good as far as possible what was deficient, there remains the need of mercy; we are only objects of mercy at the best, for what shall we say to those things where restitution is impossible? “His mercy endureth forever,”
Answers to Questions
1. Answered above, see Lev. 5:1-41And 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. 2Or 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. 3Or 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. 4Or 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. (Leviticus 5:1‑4).
2. The different words are—
(a) Sin―a missing the mark, or getting out of the line.
(b) Trespass, or guilt-breach of relationship or failure in responsibility.
(c) Iniquity, i.e., sin viewed from the standpoint of the government of God. A man must “bear his iniquity.”
(d) Acting unfaithfully.
3. Answered above. The sin offering takes up the fundamental principles of the shedding of blood, bringing the blood into the sanctuary, and the removal of the sin from before God. The trespass offering brings in the question of confession, various estimates of sin; and restitution. It takes up the question of sin as it affects the relationship formed by God. The duties and affections belonging to these ties of grace cannot be neglected without loss and sad consequences. There is, however, a word of encouragement and a way of escape in Psalm 34:2222The Lord redeemeth the soul of his servants: and none of them that trust in him shall be desolate. (Psalm 34:22). “None of them that trust in Him shall bear guilt.” Encompassed by failure, in many things liable to offend, this is a way of rest and deliverance from trespass.
Subject for June.
―The Law of the Offerings (Lev. 6:8-7.). The following questions may be searched out:
1. What is the difference between the law of the offerings in this portion of Leviticus, and the ordinances already given in chaps. 1-6,7?
2. In what order are the offerings treated in this portion of Leviticus?
3. What added details do we find concerning the sin and trespass offering, and what do they mean?
B. S. ED.