Concerning various trespasses.
1. A man’s concealing the truth, when he was sworn as a witness to speak the truth,
the whole truth, and nothing but the truth. If, in such a case, for fear of offending one that has been his friend, or may be his enemy, a man refuses to give evidence, or gives it but in part, he shall bear his iniquity. And that is a heavy burden, which, if some course be not taken to get it removed, will sink a man to hell. Let all that are called at any time to be witnesses, think of this law, and be free and open in their evidence, and take heed of prevaricating. An oath of the Lord is a sacred thing, not to be trifled with.
2. A man’s touching any thing that was ceremonially unequaled. Though his touching the unequaled thing only made him ceremonially defiled, yet neglecting to wash himself according to the law, was either carelessness or contempt, and contracted moral guilt. As soon as God, by his Spirit, convinces our. consciences of any sin or duty, we must follow the conviction, as not ashamed to own our former mistake.
3. Rash swearing, that a man will do or not do such a thing. As if the performance of his oath afterward prove unlawful, or what cannot be done. Wisdom and watchfulness beforehand would prevent these difficulties. In these cases the offender must confess his sin, and bring his offering; but the offering was not accepted, unless accompanied with confession and humble prayer for pardon. The confession must be particular; that he hath sinned in that thing. Deceit lies in generals; many will own they have sinned, for that all must own; but their sins in any one particular they are unwilling to allow. The way to be assured of pardon, and armed against sin for the future, is to confess the exact truth. If any were very poor, they might bring some flour, and that should be accepted. Thus the expense of the sin-offering was brought lower than any other, to teach that no man’s poverty shall ever bar the way of his pardon.
If the sinner brought two doves, one was to be offered for a sin-offering, and the other for a burnt-offering. We must first see that our peace be made with God, and then we may expect that our services for his glory will be accepted by him. To show the loathsomeness of sin, the flour, when offered, must not be made grateful to the taste by oil, or to the smell by frankincense. God, by these sacrifices, spoke comfort to those who had offended, that they might not despair, nor pine away in their sins. Likewise caution not to offend any more, remembering how expensive and troublesome it was to make atonement.
2. A man’s touching any thing that was ceremonially unequaled. Though his touching the unequaled thing only made him ceremonially defiled, yet neglecting to wash himself according to the law, was either carelessness or contempt, and contracted moral guilt. As soon as God, by his Spirit, convinces our. consciences of any sin or duty, we must follow the conviction, as not ashamed to own our former mistake.
3. Rash swearing, that a man will do or not do such a thing. As if the performance of his oath afterward prove unlawful, or what cannot be done. Wisdom and watchfulness beforehand would prevent these difficulties. In these cases the offender must confess his sin, and bring his offering; but the offering was not accepted, unless accompanied with confession and humble prayer for pardon. The confession must be particular; that he hath sinned in that thing. Deceit lies in generals; many will own they have sinned, for that all must own; but their sins in any one particular they are unwilling to allow. The way to be assured of pardon, and armed against sin for the future, is to confess the exact truth. If any were very poor, they might bring some flour, and that should be accepted. Thus the expense of the sin-offering was brought lower than any other, to teach that no man’s poverty shall ever bar the way of his pardon.
If the sinner brought two doves, one was to be offered for a sin-offering, and the other for a burnt-offering. We must first see that our peace be made with God, and then we may expect that our services for his glory will be accepted by him. To show the loathsomeness of sin, the flour, when offered, must not be made grateful to the taste by oil, or to the smell by frankincense. God, by these sacrifices, spoke comfort to those who had offended, that they might not despair, nor pine away in their sins. Likewise caution not to offend any more, remembering how expensive and troublesome it was to make atonement.
Verses that belong to this explanation: 1-13
1 And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or known [of it]; if he do not utter [it], then he shall bear his iniquity. 2 Or if a soul touch any unclean thing, whether [it be] a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and [if] it be hidden from him; he also shall be unclean, and guilty. 3 Or if he touch the uncleanness of man, whatsoever uncleanness [it be] that a man shall be defiled withal, and it be hid from him; when he knoweth [of it], then he shall be guilty. 4 Or if a soul swear, pronouncing with [his] lips to do evil, or to do good, whatsoever [it be] that a man shall pronounce with an oath, and it be hid from him; when he knoweth [of it], then he shall be guilty in one of these. 5 And it shall be, when he shall be guilty in one of these [things], that he shall confess that he hath sinned in that [thing]: 6 And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. 7 And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering. 8 And he shall bring them unto the priest, who shall offer [that] which [is] for the sin offering first, and wring off his head from his neck, but shall not divide [it] asunder: 9 And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it [is] a sin offering. 10 And he shall offer the second [for] a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him. 11 But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put [any] frankincense thereon: for it [is] a sin offering. 12 Then shall he bring it to the priest, and the priest shall take his handful of it, [even] a memorial thereof, and burn [it] on the altar, according to the offerings made by fire unto the LORD: it [is] a sin offering. 13 And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and [the remnant] shall be the priest's, as a meat offering.
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
“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.
 | Author: Augustine of Hippo Rank: Bishop AD: 430 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
