Leviticus 5

Leviticus 5:1

Augustine of Hippo: “But if a soul should sin or hear the utterance of an oath, and he himself is a witness or sees or knows about it: if he does not make it known, he too will incur sin.” That is, “If he does not make it known, he will incur sin.” The addition of “and” is a common expression in the Scriptures. But this particular meaning, since it is obscure, seems to need an explanation. For it seems to say that a man sins when someone swears falsely in his hearing and he knows that that man is swearing falsely and remains silent. He knows this, if he was a witness to this matter about which an oath was taken, either having seen it or having known about it. That is, in some way he knows it. Either he saw it with his own eyes or the one who swears told him. For thus he could be aware of it. But between fear of this sin and fear of the treachery of men, there often arises no small temptation. For we can call someone back who is prepared to perjure himself by admonishing him or by preventing him from committing so grave a sin. If, however, he does not listen, and he swears in front of us about something that we know is false, a different question arises: should he be exposed—even if, once he is exposed, he comes into danger of death? But Scripture does not say here to whom this wrong should be made known—whether to the one to whom he swears, or to a priest or to someone who not only is unable to proceed against him by imposing a punishment but can even pray for him. It seems to me that one would free oneself even from the bond of sin if he reveals the fact to those who are able to help the perjurer rather than harm him, either by correcting him or by praying to God for him, if he himself uses the remedy of confession. — QUESTIONS ON Leviticus 1

Leviticus 5:7

Clement of Alexandria: Through Moses God orders that two young birds, a pair of pigeons or of turtledoves, be offered for any sin. This means that the sinlessness of such gentle birds and their guilelessness and forgetfulness of injury is very acceptable to God. So he is instructing us to offer a sacrifice bearing the character of that against which we have offended. The plight of the poor doves, moreover, will instill into us a beginning of abhorrence for sin. — The Instructor Book 1

Origen of Alexandria: Not without reason are “a pair of turtledoves and two young doves” accepted in the sacrifices. For they are worth the same, and you never find separate mention of just a pair of doves but “a pair of turtledoves and two young doves.” The dove denotes the Holy Spirit. But when the great and more hidden mysteries are in question and the things that many people cannot grasp, then the Holy Spirit is represented under the appellation of a turtledove—of the bird, that is to say, that always dwells on mountain ridges and in the tops of trees. But in the valleys, in the things that all men understand, he figures as a dove. — HOMILIES ON THE SONG OF SONGS 2:12