Leviticus 5

Leviticus 5:1

SOule sinne] That is, a person, as Chap. 4. vers. 2. for the soule, as more excellent then the body, is often put for the whole person in the Scripture, by a Synecdoche of the part for the whole; which brings forth another figurative speech, as when that which belongeth properly to one part, is ascribed to the other, as touching to the soule, vers. 2. which properly appertaineth to the body, though not without the societie of the soule: so also eating, Chap. 7. vers. 20.

and is a witnesse] This seemes not to be meant of secret faults, but rather of such as come to publique triall before the Judge; in which case, he that knoweth any thing for the clearing of the truth, and will not reveale it, his connivence, and silence in such a case, gets him a guilt of other mens sinnes, besides his owne.

whether he hath seene or known it] That is, whether he were an eye-witnesse of the injury done to his neighbour, or otherwise came to know it, he must discover the truth, when they to whom the oath is given cannot, or will not; or else he is guilty and must offer a Trespasse-offering, because his brother is prejudiced by his silence.

Leviticus 5:2

if a soule touch] See the first Annot. on this Chapter.

uncleane and guilty] Ceremonially uncleane, and guilty of the breach of a Ceremoniall law, though he knew it not; yet the conscience was not defiled by such casuall accidents, nor by any thing without the man, Matth. 15. vers. 11. 18. unlesse by wilfull ignorance, or inconsideration; so as there was a Ceremoniall cleansing, Numbers 19:6,&c. for the touch it selfe, whether ignorantly, or knowingly committed; there was by inconsideration or carelesnesse a Morall guilt contracted, in which respect he was to bring a Trespasse-offering, as is here expressed.

Leviticus 5:3

then he shall be guilty] If when he knoweth it, he doe not performe what the Law appointeth in that case, then he is not onely Ceremonially, but Morally guilty, as a contemner of he Ordinance of God.

Leviticus 5:4

sweare] That is, rashly, without consideration of what is right and just, or what is within his power to performe; such an oath was that of David against Nabal, Sam. 25. 22.

to doe evill] That may be not onely to commit an evill of sinne, but to inflict some evill of paine, disgrace, or damage upon himselfe or others; which though it might be just to be done, the rash resolution or swearing to doe it was a sinne.

Leviticus 5:5

in one of these] Which have beene mentioned before in this Chapter, that is, faults of infirmitie, ignorance, and inconsideration.

confesse] With repentance for his fault, or els, neither confession, nor oblation would doe him any good: and this the offender ought to doe in other sacrifices for sin, though it be not so expressed; with offering of sacrifices there was confession of sins as a part of the offerers profession of repentance. The Hebrews write that this confession was thus to be made. I have thus or thus committed such a sinne, I am ashamed, and it repents me; I will never returne to the same againe. And some make this to be the reason, why the Priests were commanded to eate the remainder of the sacrifice for sin, alone, and that within the Court, not so much as those of their owne house admitted, lest by this meanes the offerers sins confessed to the Priest, might be divulged. And some here note, that it belonged to the Priests to determine betwixt sins and trespasses; between sins of lesse and greater weight, (of which we may see the foregoing Chapter) and that according to the estimation of the trespasse, a greater or lesser sacrifice might be prescribed; for this was not left arbitrary to each private man, for so one sacrifice might easily have beene substituted in the place of another: Nor doth this confession make for the private confession of the Papists, for it seemeth this was not spoken of hidden faults, because the matter was brought before the Judge, vers. 1.

Leviticus 5:6

trespasse-offering] See Annot. on Chap. 7. vers. 1. This no lesse then the sin-offering, typified Christ, whose soule was made an offering for sinne, Isaiah 53:10. where the word in the Originall is the same with this here rendered Trespasse-offering.

the Priest] Not the High-priest onely, but any of the inferiour Priests; for in this case there is no distinction, no exception of any as too meane, no exemption of any as too great.

a female] The male is especially to be offered in some cases, yet sometimes a female is not onely allowed, but especially prescribed, as here, and Chap. 4. 32. to shew, that though God preferred the male, he did not reject the female. See Galatians 3:28.

Leviticus 5:7

turtle doves] Why they were used in sacrifice, see Annot. on Chap. 1. 14.

Leviticus 5:8

sinne-offering first] The particular known sinne must first be expiated, because it is best knowne, and therefore should be first repented of; and if it be not, it will provoke God to reject the burnt-offering, as Matth. 5. 23, 24.

wring off his head] Of which see Annot. on Chap. 1. vers. 15.

Leviticus 5:10

an atonement for him] Or declare him to be purged of his sinne, or the Priests mediation betweene God and the party, is a type of the true atonement betwixt God and man, made by Jesus Christ; and so it may be called a typicall atonement, as Christs is an atonement reall.

Leviticus 5:11

an Ephab] See Annot, on Exodus 16:16.

no oyle] This is forbidden in the sinne-offering, if not onely for distinction from the meat-offering whereof see Leviticus 2:1. according to the will of the Law-maker; for signification, that oyle that serves for light to the eyes, and lightsomenesse in the lookes, was not so sutable for sorrowfull confession of sinne, a deed of darkenesse; and the sweet frankincense might be forbidden, to make the offerer more apprehensive of the unsavorie sent of sinne in the nostrils of the Almighty. Some thinke it might intimate, that neither by any grace in us, or any prayers proceeding from us, (which were signified by oyle and frankincense) but onely by Christ we are reconciled to God.

Leviticus 5:12

a memoriall] See Annot. on Chap. 2. 5: 2.

Leviticus 5:13

shall be the Priests] In some sin-offerings the Priest had nothing at all, Leviticus 16:27. in others he had onely the skin, as where the flesh was wholly burnt, Lev. 7. 8. in other sin-offerings, when the bloud was sprinkled upon the brasen Altar, the fat and bloud were offered to the Lord, the flesh reserved for the Priests, Levit 6. 26. In peace-offerings the fat and bloud were offered, as before, but the breast and right shoulder bestowed upon the Priest, Leviticus 7:33. 34. the rest remained, as of right, to him that brought the offering. In meat-offerings, an handfull of the flower, and some of the salt, oyle, incense, and wine being offered, the Priest had all the rest, Lev. 2. 3. & Ch. 7. 9. & Chap. 9. 17.

Leviticus 5:15

in the holy things] By taking away the first fruits, or tithes, or any other thing due unto the Priests, and Levites, vers. 16. Or by eating of things dedicated to God, as the shewbread; or other things of like kind, which he ought not to doe, which must be understood of ignorant or unadvised, not presumptuous defrauding of God of that that belonged to him. See Chap. 22. 14.

a ramme] This sacrifice being greater then the former trespas-offerings, insinuates the hainousnesse of the sinne of Sacriledge.

with thy estimation] The estimation of the Priest, Chap. 27. 12.

shekell of the Sanctuary] See Annot. on Genesis 23:15.

Leviticus 5:16

a fift part] In money, for a recompence of the wrong; for so much was added if any of the holy things were bought againe by the owner, Levit. 27. 13, 15, 19. and to make men more carefull to doe all right unto his Sanctuarie.

Leviticus 5:17

he shall beare his iniquitie] Heb. hath borne his iniquitie.

Leviticus 5:18

ignorance] Els if his sinne against God proceed from presumption, he must die, Num, 15. 30.