Levítico 5
Thomas Constable · Citado em PreceptAustin
Levítico 5
Constable - Under the New Covenant the blood of Jesus Christ cleanses the believer from all sin (cf. Heb. 9-10; 1Pet. 1:2; 1John 1:7; Rev. 7:14). Thus this offering (sin offering) is now obsolete for the Christian. However sin in the believer's life can grieve the indwelling Holy Spirit (Eph. 4:30-note). Furthermore the New Testament reminds us that judgment is still proportionate to responsibility (cf. Luke 12:48; James 3:1). For us confession is a prerequisite to cleansing for fellowship (1John 1:9) even though Christ's death has brought purification from sin's defilement and condemnation. Confession of particular sins also had to accompany the sin offerings in Israel (Lev 5:5). When he becomes guilty - This really has the idea of 'when he realizes his guilt.' Though a person is guilty of sin the moment he commits it, he has no idea he needs to get it right until he realizes his sin. He shall confess: This was an important part of the sin offering; to confess meant one would agree with God that the sin was wrong. Confession of sin is still an important principle for clearing away sin that hinders our fellowship with God. (Guzik Commentary) Guilty (0816)(asam - word study) is a verb which means to be liable for a wrongdoing, implying the one who is liable will suffer or be punished for their guilt (eg, Hos 10:2). Guilt before God is the result of sin and was used of individuals (Lev 5:2–5; Nu 5:6, 7); congregations (Lev 4:13); or nations (Ezek. 25:12; Hos 13:16) In Lev 5:6-7 not only was the person guilty but restitution was to be made plus 20%, which the goal being atonement and forgiveness. Merrill - Confession is needed here because the time has passed for handling the situation in the initially required manner (testifying in court, following purity rules, or fulfilling an oath). (Bible Knowledge Word Study) Bonar on he shall confess - But we have not met this duty before in the express form of a command, because hitherto the sins brought to the altar were open and admitted sins.* But here the sins are “hidden;” and therefore the offerer must openly confess them, that so God may be honored—“That thou mightest be justified when thou speakest, and be clear when thou judgest.” (Psalm 51:4.) This is the end of confession; it vindicates God, proclaiming him just in the penalty he inflicts. We see this in Achan’s case, when Joshua said, “My son, give, I pray thee, glory to the Lord God of Israel, and make confession unto him, and tell me now what thou hast done; hide it not from me.” (Josh. 7:19.) It is thus that, when we truly confess, we become witnesses for God—we testify that we have come to see the sin and its evil which he declared that his pure eye saw. The original uses a word for confess, which in another form means to praise (חִתְוַדָּה and חוֹרָה); and in the New Testament as well as the Old, the two acts are often reckoned the same. (See the use of ξομολογομαι.) The tribute to the holiness of the Lord, paid in confession, is praise to his name. We decrease; he increases. Confess ( (03034)(yadah) is a verb which means to throw or cast and then means to acknowledge, to confess, to praise, to give thanks. "The primary meaning of this root (yadah) is 'to acknowledge or confess sin, God's character and works, or man's character.' The basic difference between this verb and its synonym, hālal, is that the latter term tends to stress 'acclaim of,' 'boasting of,' or 'glorying in' an object, while yādâ emphasizes 'recognition' and 'declaration' of a fact, whether good or bad. (yadah)." (TWOT) The common element in verb yadah is that there is a recognition or declaration of a fact. "Confess" is the proper translation when the fact is a "bad" one (as here in Lev 5:5) while "praise or thanks" is appropriate when the fact is a "good" one (Ge 29:35). The first use is to praise (Lxx = exomologeo - to agree with, to gratefully acknowledge or praise, Mt 11:25) of Yahweh (Ge 29:35). Exomologeo is also used to translate yadah when it means to giving of thanks or praise in almost every use in the Psalms (Ps 6:5; 7:17; 9:1; 18:49; 28:7; 30:4, 9, 12, etc, also in 2Sa 22:50, 2Chr 20:21, 30:22, 31:2) In Ge 49:8 the name Judah (Yehudah = "praise" ) is a wordplay on yadah ("your brothers shall praise [yadah; Lxx - aineo - to praise, in NT only used of praise for God] you"; cp similar meaning of "give praise" translated by aineo in 2Chr 7:3). In 1Chr 16:4 (also in 1Chr 16:7-8, 34, 35, 1Chr 23:30, 25:3, 29:13) describes the giving of thanks (yadah; Lxx = exomologeo) The three uses of yadah in Leviticus ( all in the Hithpael stem that denotes an intensive, reflexive action) are all translated confess and all translated in the Lxx with the verb exagoreuo which means to tell out, to make known, to declare, to confess. Exagoreuo is also used to translate yadah when it means confess in Nu 5:7, Ezra 10:1, Neh 1:6, 9:2-3, Ps 32:5, Da 9:20. In 1Ki 8:33 Solomon appeals to God that when Israel sins and confesses (Lxx = exomologeo), He would hear and forgive (1Ki 8:34, cp similar sense in 1Ki 8:35, 2Chr 6:24, 26). Yadah - 111v translated confess(10), confessed(3), confesses(1), confessing(2), gave(1), gave praise(1), give you thanks(5), give thanks(59), giving praise(1), giving thanks(3), glorify(1), hymns of thanksgiving(1), making confession(1), placed(1), praise(17), shoot(1), thank(5), thanksgiving(1), throw down(1). Ge 29:35; 49:8; Lev 5:5; 16:21; 26:40; Num 5:7; 2Sa 22:50; 1 Kgs 8:33, 35; 1 Chr 16:4, 7f, 34f, 41; 23:30; 25:3; 29:13; 2Chr 5:13; 6:24, 26; 7:3, 6; 20:21; 30:22; 31:2; Ezra 3:11; 10:1; Neh 1:6; 9:2-3; 11:17; 12:24, 46; Job 40:14; Ps 6:5; 7:17; 9:1; 18:49; 28:7; 30:4, 9, 12; 32:5; 33:2; 35:18; 42:5, 11; 43:4f; 44:8; 45:17; 49:18; 52:9; 54:6; 57:9; 67:3, 5; 71:22; 75:1; 76:10; 79:13; 86:12; 88:10; 89:5; 92:1; 97:12; 99:3; 100:4; 105:1; 106:1, 47; 107:1, 8, 15, 21, 31; 108:3; 109:30; 111:1; 118:1, 19, 21, 28f; 119:7, 62; 122:4; 136:1ff, 26; 138:1f, 4; 139:14; 140:13; 142:7; 145:10; Prov 28:13; Isa 12:1, 4; 25:1; 38:18f; Jer 33:11; 50:14; Lam 3:53; Dan 9:4, 20; Zech 1:21 Practically speaking, believers need to confess their sins before they offer up a sacrifice of praise or before they implore the Almighty to meet a specific need. In Psalm 66:18 the writer is quite clear on this point declaring "If I regard (Heb = raah = see; Lxx theoreo = observe with sustained attention, come to an understanding) wickedness in my heart, The Lord will not hear." F B
Levítico 5
Constable says "The phrase evidently refers to anything dedicated to God by the Israelites, including the tabernacle, its furnishings, the offerings, houses, lands, and tithes (cf. ch. 27).[111] Violating these things would have involved eating holy food (cf. 22:14), taking dedicated things, and perhaps failing to fulfill a dedicatory vow or failing to pay a tithe." (Leviticus) An example may be the event in the life of King Uzziah when he became proud and offered incense which was legally the job of the priests (Read 2Chr 26:16-18) NET Note on phrase "holy things of the LORD" - 'from the holy things of the LORD.' The Hebrew expression here has the same structure as Lev 4:2, 'from any of the commandments of the LORD.' The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of 'any of the commandments,' whereas the guilt offering focuses specifically on violations of regulations regarding 'holy things' (i.e., things that have been consecrated to the LORD; see the full discussion in J. Milgrom, Leviticus [AB], 1:320–27). The LORD's holy things - To what does this refer? Wenham says "The (holy things) seems to refer to offerings made to the priests, which in Lev. 22 and Lev 27 are called "holy things." Only priests and members of their household are allowed to eat the holy things (Lev 22:2-13). "Anyone who eats holy food inadvertently must add a fifth to it, and give it to the priest" (Lev 22:14). Lev 27 defines "holy things" as anything dedicated by men to God, e.g., animals, houses, land, tithes. When a man dedicated something it was valued by the priest, and if the dedicator subsequently changed his mind, he had to pay a fifth extra to redeem the item. "Very holy things," literally "holy thing of holy things," is a technical term for the parts of sacrifices eaten by the priests (e.g., Lev. 2:3, 10)." (NICOT) Deffinbaugh introduces his discussion of Lev 5:14-16 by asking "What are the Lord’s holy things?" 1. The Lord’s name is holy. We are commanded to not misuse it or take it in vain. Swearing falsely by the name of the Lord violates and brings dishonor to the Lord. In the Lord’s prayer, we pray for the sanctity of the Lord’s name. 2. The Sabbath was to be kept holy. An unintentional Sabbath violation would be one of the things that required a guilt offering. 3. The offerings and the temple rites were holy. Much of the temple ceremony dealt with maintaining its holy character. An improperly trained priest could violate any part of the ordinance and be guilty. Leviticus 19 directs that any remains of the peace offering was to be burned on the third day. Leviticus 19:7,8 says, “So if it is eaten at all on the third day, it is an offense; it will not be accepted. And anyone who eats it will bear his iniquity, for he has profaned the holy thing of the Lord; and that person shall be cut off from his people 4. National purity was holy. The Israelites were to be holy just as their Lord God was holy. Not maintaining purity in their worship of the one true God and by their inter-marrying, they violated the Lord’s holy things. Unintentionally (07584)(segagah - word study from root šgg) means unwillingly, sin of error or inadvertance, without premeditation. Then - Don't miss this word, a strategically placed expression of time! It marks an event that occurs in succession or following some other event (in this case SIN!). The picture is IF...SIN...THEN, "then what?" For those who are in the New Covenant, we can't bring an animal to God when we sin, because the Lamb has already been sacrificed for us and for our sin. Now based on His meritorious Finished Work (tetelestai - Jn 19:30-note), we come before the Throne of Grace to receive mercy and to confess to Him our sin which is against Him and "He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness." (1Jn 1:9-note, cf Pr 28:13-note) And now go out in joy and thanksgiving, cognizant of that little word ALL! At that moment we are clean, cleansed of ALL unrighteousness, which John defines as sin (1Jn 5:17).