Leviticus 5:1-5 Leviticus Paraphrased
Let’s reword the first verse just a little, “If a soul sins by swearing an oath and blaspheming against God, and there is a witness; if the witness doesn’t object to the incident by calling out the swearing soul, then the witness shall also bear his iniquity.” The Law of Moses was new for the children of Israel. No individual had the advantage of being raised with the Law. As a result, there were many instances when trespasses occurred without the offender realizing a wrong had been committed. Unlike our day, when we are taught not to judge another person, the Mosaic mandate was to help your fellow Israelite in recognition of sin. The first step of repentence is recognition; your neigbor was supposed to help; it was obedience by committee. Those who failed in their duty to help another recognize the wrongdoing were just as guilty.
The principle in question is not without some latter-day application. In the mission field, a missionary who knowingly allows his companion to commit sin may be considered guilty. Some missionaries have been sent home because they had the responsibility to keep their companion from making a grave mistake and yet did nothing. In this context, the duty is to help the sinner realize the trespass specifically so that the appropriate trespass offering can be taken to the priest. That way, “if a soul swear . . . and it be hid from him; when he knoweth of it (because his brother sees he has later broken his oath), then he shall be guilty in one of these. And . . . shall confess that he hath sinned in that thing.” (v. 4-5)
Leviticus 5:2 if a soul toucheth any unclean thing . . . a carcase of an unclean beast
Prior to the germ theory of medicine, you can imagine people feasting on what we call “roadkill.” It seems disgusting, but if you came across a dead dear in the woods, would you think about making jerky? Have you eaten at Road Kill Café in Seligman, Arizona?
We know about bacteria. They didn’t. We know how fast bacteria begin to expand in the body of a dead animal. The flies and maggots are next. The beetles and scavengers take their turn, but cleanliness had to be a commandment for the Israelites. The lesson of the Law of Moses is to teach an apostate people the difference between the clean and the unclean both physically and spiritually. Death stands for corruption. The goal of eternity is incorruption, to be raised from the dead in an incorruptible state. Paul said, “the resurrection . . . is sown in corruption; it is raised in incorruption” (1 Cor 15:42). So don’t touch the unclean thing!
Leviticus 5:5 he shall confess that he hath sinned
This chapter teaches the steps of repentance: recognition of sin, confession, making amends, and making atonement through the law of sacrifice. The importance of confessing sin is not immediately apparent to new members, but there is a power in confession. By confession we demonstrate we recognize that we have sinned. We demonstrate humility, sorrow in the recognition, and acknowledge the process of repentance is valid, including the need for divine help for redemption. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 Jn 1:9)
James A. Cullimore
After one has been brought to realize his transgression and made his determination to turn from it, he must humble himself to make his confession. It would be much easier to simply cease doing the wrong, in the case of serious sin, and say nothing to anyone. But to humble himself to confess it to the ones offended and to the bishop is a more sobering matter and takes real humility. (https://www.churchofjesuschrist.org/study/ensign/1971/12/confession-and-forsaking-elements-of-genuine-repentance?lang=eng)
Leviticus 5:6 he shall bring his trespass offering . . . a female from the flock
Imagine you had to offer an animal for every single sin. Pretty soon, the flock would be pretty small. As a result, as a matter of practicality, the Lord allows the trespass offering to be female even though the symbolism would be better as a male offering. The female is offered purely as a matter of practicality, not as a matter of inferiority. So it is with the option of a pair of turtledoves or pigeons. And again, if the fowl weren’t available, then an offering of fine flour was possible.
The author recently saw this same principle in the Temple. Some changes to the endowment ordinance appear to have been made for practical reasons. The same principle applies to the trespass offering from the days of Moses—sometimes the practical takes precedence over the symbolic.
Leviticus 5:11-16 the tresspass offering
Bible Dictionary
Under the law of Moses, sacrifices were varied and complex, and a multitude of rules were given to govern the procedure, in keeping with the general character and purpose of the Mosaic law. Under the law offerings made to God must be the offerer’s own property, properly acquired (Lev. 1:3). Altar sacrifices were of three kinds: sin offerings, burnt offerings, and peace offerings. . .
The fundamental idea of the sin and trespass offerings was atonement, expiation. They implied that there was a sin, or some uncleanness akin to a sin, that needed atoning for before fellowship with Jehovah could be obtained. Sins committed with a high hand, and for which the punishment was death, did not admit of expiation under the Mosaic law (Num. 15:30–31). Atonement could be made for (1) unconscious, unintentional sins (Lev. 4:2, 22, 27; 5:15, 17); (2) noncapital crimes (such as theft), after punishment had been endured (Lev. 6:2, 6; 19:20–22); (3) crimes that a man voluntarily confessed, and for which he made (if possible) compensation (Lev. 5:5).
Trespass or guilt offerings were a particular kind of sin offering. All sins were transgressions of the laws of the covenant; but certain sins might be regarded as robbery, or a violation of right, or an injury, whether in relation to (a) God directly, regarded as King of Israel, by neglecting some rites and services, payments, and offerings; or (b) man directly (whether Israelite or foreigner), by depriving him of some just claim and right. In either case these sins were regarded as breaches of the covenant between Jehovah and His people, requiring compensation. This compensation was made (1) ethically, by the trespass offering (Lev. 5:15); (2) materially, by making restitution. The holy thing kept back from God, or the property stolen or withheld from man, was restored, a fifth part of their values being added in each case.
Leviticus 5:17 if a soul sin. . . though he wist it not, yet is he guilty
If you sin but you don’t realize it, you are still guilty. This is quite a principle to understand! So what about sins of ignorance? What about sins of omission? What if your intentions are good? This verse teaches us something rather remarkable about justice. That is that justice doesn’t care that you didn’t mean to. Your good intentions are irrelevant. Let’s say you accidently bump into your tour guide and he falls off a cliff to his death. The fact that his fall was accidental doesn’t bring him back to life. At that point, an apology is not enough. If you unintentionally knock a vase off the table, does that change the fact that there is shattered glass all over the floor? When there is a consequence to your accident, justice demands you make amends. Understanding this makes us even more grateful for the mercy shown us by God.
Justice is no respector of persons, feels no sorrow, forgives no debts, accepts no apologies. Justice exercises all his demands, seeks accountability, is harsh, unforgiving, unrelenting, without sympathy or succor. Fortunately, God has a plan of redemption to save us from the consequences of every mistake we make, intentional or not.