LEVITICUS 5
It is noticeable that the section of this book referring to the sin-offering is longer than that referring to the other offerings; it extends from chapter 4: 1 to chapter 5: 13. Then the trespass-offering is in chapter 5: 14 - 26. That so much should have to be said on this subject is sad evidence of the existence of much amongst the people of God that calls for it. In verses 1 - 6 of this chapter we have three specific instances, which would probably cover in principle every kind of sin amongst the people of God. The first is failure in respect of witness; the second is failure as to the maintenance of separation; and the third is failure as to sobriety or self-control.
[p. 58] The first instance of guilt is that of one who refrains from uttering that of which he should bear witness. It shows that such a thing is likely to occur among the people of God. One has known instances of persons being in a position to bear witness of evil which should have been made known, who have failed to utter it. This is a serious matter, for it is said of such, “If he do not give information then he shall bear his iniquity”.
But there is another side of things to which this would apply. We are left here in the place of witness for Christ, and there are times when we are directly challenged — when we “hear the voice of adjuration” — and if we fail to bear witness we are guilty. The Lord heard “the voice of adjuration” when before the High Priest (Matthew 26: 63), and He witnessed a good confession. We are responsible to be confessors of the truth — confessors of Christ — but we often fail to utter what we should witness; we shrink from the reproach which is connected with the Name of the Lord Jesus. Christ Jesus witnessed the good confession in the presence of the High Priest and of Pontius Pilate (1 Timothy 6: 13), and this would show that “confession” is not amongst believers, but in the presence of the hostile world. It does not mean telling christians that one believes in Jesus, but owning Him before unbelievers.
True confession is in answer to a challenge. At school, or in the office, or at the works, you are asked to do something, or to go somewhere, and you are obliged to decline because you know that it would not please the Lord Jesus. Then the challenge comes, Why not? Now you have to utter what is in your heart! Sometimes we evade the reproach — which is [p. 59] really a privilege and honour — by merely saying, I do not go to the pictures, or whatever it is. But tell them why! The Lord Jesus has become great and precious to you. In the presence of those to whom He is nothing confess that He is great to you, He is Lord to you! Such a confession involves cost, because it involves bearing the reproach of Christ; that is really the greatest and truest honour.
Our witness is to be of what we have “seen or known” in Christ. If we have travelled along the moral road mapped out in this book, and learned Christ as the burnt-offering, the oblation, the peace-offering, and the sin-offering, He has acquired a great place in our affections, and we are to witness accordingly. We have “seen or known” something that is worth confessing. Then let us confess it! Many hold back because they feel they will bungle over it. Perhaps you will bungle, but never mind, get it out! There is tremendous power in just saying, Jesus is Lord to me. The man to whom you say it knows, at the bottom, that Jesus ought to be Lord to him, and his conscience will support your confession, whatever he may say with his lips, and the Holy Spirit will support it too. Some are kept back from witnessing of what they have “seen and known” by the fear that they will not be consistent. But the witness gets divine support; all the power of the kingdom of God supports a confessor of the Lord Jesus. Satan would keep us back from being true witnesses so that we might not get the support of the kingdom. A man, who in a foreign land was ashamed of the British flag, could not expect to be supported by British power if he got into difficulties. You may depend upon it that in God’s kingdom the flag will be [p. 60] honoured and supported. Then let us not be ashamed of it.
I suppose most of us know what it is to have sinned by failing to utter what was in our hearts! Why did we not utter it? Because we shrank from the cost, and we missed an opportunity of bringing Christ into evidence. It was for the moment a hiding of Christ and a retaining of self. Every true confession brings Christ into evidence in a positive way; there is something aggressive about it; it is additional to the quiet and retiring life of one who does not want the world or its things. One cannot but feel that there is often a holding back of witness to what has been “seen or known”. And such a holding back, when one is definitely challenged, is sin.
Then in verses 2 and 3 it is a question of touching what is unclean. The world is full of many different kinds and degrees of uncleanness, as we see in figure in these verses. Large things and small things — beast, cattle, or crawling thing. Unless we preserve separation there is not only personal failure, but the fellowship is compromised. “Wherefore come out from the midst of them, and be separated, saith the Lord, and touch not what is unclean, and I will receive you; and I will be to you for a Father, and ye shall be to me for sons and daughters, saith the Lord Almighty” (2 Corinthians 6: 17, 18). We cannot be on terms of intimacy and friendship with the unconverted, or make companions of them and walk in their ways, without being rendered unclean. The unclean creatures of verse 2 would perhaps typify things outside oneself — association with unbelievers as referred to in 2 Corinthians 6. While the “uncleanness of man” (verse 3) would perhaps be more what we get in 2 Corinthians 7: 1. “Having [p. 61] therefore these promises, beloved, let us purify ourselves from every pollution of flesh and spirit, perfecting holiness in God’s fear”. That is every uncleanness which we find in ourselves; we have to preserve purity from it all.
The third form of specific sin (verse 4) is “talking rashly with the lips, to do evil or to do good, in everything that a man shall say rashly with an oath”. If it was “to do evil” one ought never to have said it at all; if it was “to do good” one ought not to say it without doing it. The sin here lies in the rashness of what is said, and the more rash a man is in his speech the more likely is he to strengthen what he says by an oath. See Matthew 26: 74. Strong asseveration is very often found identified with rashness and sin. A man whose intents and purposes are formed in the fear of God does not speak rashly, nor does he need to use anything in the nature of an oath. Our Lord has said, “But let your word be Yea, yea; Nay, nay; but what is more than these is from evil (or, the evil one)” (Matthew 5: 37). Alas! the unsubdued state of the heart often discloses itself in the rashness of the lips! Indeed James says, “If any one offend not in word, he is a perfect man, able to bridle the whole body too”.
If one has sinned in any of the three ways here spoken of, the moment comes “when he knoweth it”. The prophetic word comes home, either in secret or through ministry, and there is the consciousness of having allowed what is of the flesh. A cloud comes over the joy; there is not freedom in the service of the Lord, or in prayer, or in fellowship with the brethren. Then an upright soul turns to God in confession,
[p. 62] and brings his trespass-offering. Provision is made for cleansing, and for learning in a new way the value of Christ, as we have seen in chapter 4.
It is very encouraging to see the grace that makes provision for one who is not able to bring a sheep or a goat. The one contemplated in verses 7 - 10 is feebler in his exercises, and in his apprehension of Christ. But he gets cleansing and forgiveness though he can only bring “two turtle-doves or two young pigeons”. God takes account of the actual conditions which are found amongst His people, and in this the measures of all are not alike. There is not with all the same capacity for the apprehension of Christ, and therefore, not the same capacity for self-judgment. The cause of these differences, and of some having less ability than others, is not explained here, and we need not attempt to account for it. It exists as a matter of fact, and God recognizes it, and we have to recognize it. There are moral differences just as there are mental and physical differences. In this chapter God takes account in grace of different capacities in His people. The man who brings two birds has a smaller apprehension than the one who brings a sheep. But even he is able to discern the difference between Christ as the sin-offering and as the burnt-offering. The second bird seems to take the place here of the fat in the larger offerings, and brings in the thought of the blessed acceptability — the positive excellence and sweet fragrance — of Christ in the offering of Himself. So that it indicates an apprehension in the offerer not only of clearance, but of the excess that secures for him through the death of Christ a return to the joy of acceptance.
There is an even smaller measure in one who brings “[p. 63] the tenth part of an ephah of fine flour”. This represents the feeblest measure of exercise that is taken account of in this connection. There is no true perception in such an offerer that his sin necessitated the death of Christ. He does not measure it in its true gravity, nor realize that sin is such a solemn thing that death is its penalty. But he has a sense that he has done wrong, and he has also a sense of the perfectness of Christ. He could say of Him, like the thief, “This man has done nothing amiss”. He judges himself in some measure — perhaps a small measure — in the light of what Christ was. And he has a conviction that only what was seen in Christ will do for God. He has the impression in his soul that Christ is needed, and he has to do with God about his sin in the consciousness of this, and in the grace of God he gets forgiveness.
It is wonderful how God accepts any measure of true exercise, and any measure in which a soul apprehends Christ and judges himself in the light of Christ, and this ought to have its answer in what we look for in one another. We must not expect to find the same depth of self-judgment in every one. If we have to do with a brother whose exercises are feeble we are apt to say that there is little in him. This is perhaps true, but it should not lead us to think little of him. There is more need for our priestly service for him, and that he should be cared for and helped. If I regard him as of no account, I show that I no more understand his divine value than he does himself!
These provisions made in grace do not in any way excuse carelessness or lightness as to sin. No one can say, It does not matter whether I judge myself deeply or not. God knows our ability, and if we ought [p. 64] to bring a sheep He will not accept a handful of flour. We may be assured that the priest would never accept two birds from a man who was able to bring a goat! But while remembering this as to ourselves, we should remember as to others that all have not the same apprehension of Christ in sin-offering character, and therefore have not the same capacity for self-judgment. And the provisions of this chapter meet very graciously the exercises of many who have sinned, whose distress is that they do not feel able to judge themselves as deeply as they would like to do. Satan often uses this to keep souls in bondage. If you are conscious that you have sinned, and if you have had to do with God about it in spiritual reality, and have availed yourself of Christ as the sin-offering according to your measure, you may be fully assured that the sin is forgiven. And your moral capacity is really being increased by the exercise; you are learning more fully to distinguish “good and evil” (Hebrews 5: 14), and to judge the latter in view of Christ and of His death.
We come to the trespass-offering in verses 14 - 26. The difference between the sin-offering and the trespass offering would seem to be that in the sin-offering the offence is viewed as a question of what is due to God in His holy nature and to His dwelling-place in the midst of His people. Hence confession of the sin and the holy exercise of self-judgment connected with the apprehension of Christ in sin-offering character are needed. But sin has very often to be looked at not only as grieving to God in His holy nature, but as an offence against His government. It is in connection with His government that restitution comes in. If one has been unfaithful in the holy things of Jehovah [p. 65] it is not enough that one should confess and bring a sin-offering. Restitution must be made for the wrong done; it must be put right. There was something due to God that was not rendered in its season, and things will not be right until it is rendered.
“If any one act unfaithfully and sin through inadvertence in the holy things of Jehovah”. Such a one has failed to render what was due to God. The tithes are the last thing mentioned in this book, and they are “holy to Jehovah” (Leviticus 27:30-33). There was no prosperity in Israel when the tithes were not brought. See Malachi 3: 8 - 12. Our lives are to be so ordered that there is something distinctly for God. When this is so, the way we act in our households and in our business, ministers to our spiritual food, and helps us as Levites. See Deuteronomy 14:22,23; Deuteronomy 14:29; Numbers 18: 21. If the tithes are rendered there is food in God’s house (Malachi 3: 10), and you may depend upon it that if you minister to the house, the house will minister to you! Then the stranger, and the fatherless, and the widow, will have their share; grace will flow out in every direction where there is need. If there is a lack of food and blessing it raises the question whether “the whole tithe” has been brought “into the treasure-house”. If we considered more for God, and His portion, the result would be much food to be enjoyed when we come together (Deuteronomy 14: 22, 23). And what we are as dwelling in the land would minister to what we are as Levites.
One cannot doubt that there is much unfaithful acting “in the holy things of Jehovah”. But a soul really conscious of having sinned in this way would be exercised to make up the deficiency, and even to go beyond. And it is noticeable that the principle of “valuation” comes in here. This is not left to the individual conscience, but to the valuation Moses. If there is a trespass in the “holy things” none can estimate it but the One who is Son over God’s house. As to God’s holy things Christ is the only One who can justly estimate unfaithfulness, and what is needed to put things right. There must be a special having to do with Him. It is important to see that there is such a thing as “the shekel of the sanctuary”. That is, a divine standard of moral value. People do not think much of a trespass in “holy things” today. It is appalling how holy things are trifled with, and made the plaything of the mind of man. God’s redemption rights are ignored, and the holiness of His sanctuary profaned, in innumerable ways. But there is One who rightly estimates everything. We see this in Revelation 2 and 3.
If there has been unfaithfulness in the “holy things” one must get to the Lord about it, and get His valuation. This brings in a marked difference from the sin-offering, in which the offering is according to the capacity of the one who has sinned. In the trespass-offering all is according to the valuation of Moses. This brings in a divine estimate, and therefore in each case the offering is a ram.
Moses is a type of Christ as Son over God’s house; every trespass must be valued by Him. Verses 17 - 19 expressly refer to one who does not even know that he has sinned. “Yet is he guilty, and shall bear his iniquity ... he hath certainly trespassed against Jehovah”. One should always remember the possibility of having sinned without knowing it. Paul said, “I am conscious of nothing in myself; but am not justified by this; but he that examines me is the Lord” (1 Corinthians 4: 4). I may not know that I have trespassed, but Moses may know! How important it is then really to have to do with the Lord, and get His valuation of things! I trust our souls feel the need of taking up the exercise of Psalm 139. “Search me, O God, and know my heart; prove me, and know my thoughts; and see if there be any grievous (or idolatrous) way in me; and lead me in the way everlasting”. We shall get the Lord’s valuation at the judgment-seat, but it would be better to get it beforehand. For the trespass-offering is available now, and it gives opportunity for increase in the knowledge of Christ. Believers are sometimes afraid of facing things with the Lord: they do not know how much gain there is in doing so.
Getting the valuation of Christ leads to bringing an offering of full maturity and strength, and this secures a corresponding energy of self-judgment. Christ values “by shekels of silver, according to the shekel of the sanctuary”. He knows perfectly the divine rights which have been infringed, and the holiness of the sanctuary which has been offended. And the result of having to do with Him is that we are able to bring “the ram of the trespass-offering”. A ram indicates maturity and energy; it is a very strong and distinctive apprehension of Christ as covering in the value of His death the sin which has been committed in the “holy things”.
If we have sinned in regard to the “holy things”, a wonderful measure of restoration is open to us through the grace of God. There is ability in the man who brings the trespass-offering to “make restitution”, and even to “add the fifth part thereto”. Thus God gets more in result than He would have had originally.
After Mark’s failure and restoration Paul could say that he was “serviceable to me for ministry”, and his Gospel indicates a very energetic appreciation of Christ. I have no doubt he got a divine valuation of things, and brought his trespass-offering, and made restitution with a fifth part added. We have all gained by his exercise. The soul that has brought the ram of the trespass offering will be henceforth an enlarged contributor in the assembly.
If some divine principle has been ignored by the people of God, the trespass will not be put right until they accept that principle and act on it. And when such a trespass is rightly felt it will lead to a special care about that principle which would correspond with the “fifth part” added.
The trespass-offering involves restitution. Grace comes in to enable one to make full reparation. It is not merely that atonement is made, but whether in the case of what is due to God or to one’s neighbour, it is fully rendered with an added fifth. I suppose that Mark in going to be with Paul in prison at Rome at the close of his life was really undertaking a more difficult and dangerous service than the one he had shrunk from in earlier days. He added the fifth part. It is not simply being forgiven, and going on with God as forgiven, but the failure is made good so that the one whose rights had been infringed is better off than he was before! I have injured a brother — said something untrue of him or the like — and I have really brought the trespass-offering according to the valuation of the Lord, I shall restore in full. I shall not be afraid of letting myself down too much; I shall add the fifth part thereto. And the result will be that the brother I have injured will think more of [p. 69] me than he ever did before, for he has now seen more of the grace of God in me. Thus God has gained, for He has had the Ram of the trespass-offering brought to Him; the one who was trespassed against has gained, for all that was taken away has been restored with twenty per cent interest; and the trespasser has gained, for he has learned to distinguish good and evil in a truer way, and he has acquired an apprehension of Christ which he had not before, so that he can bring more of Christ to the assembly than he ever did before. So that the whole assembly gains also. How happy would it be if every wrong amongst the people of God were righted in this way! And this is undoubtedly what the grace of God would bring about. It is a fine finish to the exercises which Leviticus 4 and 5 bring before us.
‘An entrusted thing or a deposit’ (verse 6:2) may suggest that we hold a good deal on trust for the people of God, and it is a serious exercise as to whether we are true to the trust, and discharging its obligations. Whatever we have of Christ, and of the precious truth of God, belongs to all our neighbours. We hold it, in a sense, upon trust for all saints, and we are under obligation to see that — so far as in us lies — they get the good of it. One feels sometimes like saying to believers, “I have some very valuable property of yours in my charge, and the sooner you put in your claim for it the better pleased I shall be”. All the precious truth in regard to Christ and the assembly is a “good deposit entrusted”, and we have a holy responsibility to see that it does not suffer any diminution or damage in our hands, but that it is preserved in its full value, and held faithfully for the whole church to whom it belongs. The gospel,
[p. 70] too, is a sacred trust. These things are not to be held as if they were our exclusive property; the belong to many others. Paul had the sense of having things entrusted to him, and he was exercised not to be guilty in regard to them (Romans 1: 14, 15; 1 Corinthians 9: 16 - 23; 1 Timothy 1: 11; etc.).