Commentari biblici

VI.

(1) And the Lord spake.—Like Leviticus 5:14, which begins with the same introductory formula, this is a further communication made to the lawgiver wherein other instances are specified which require a trespass offering. It is repeatedly stated, in some of our best commentaries, that Leviticus 6:1-7 form part of Leviticus 5 in the Hebrew Bible, and that our translators unfortunately adopted the division of the Septuagint, instead of following the Hebrew. Nothing can be more erroneous than this statement. The Hebrew Scriptures in manuscript have no division into chapters at all. The text is divided into sections, of which there are no less than 669 in the Pentateuch. The book of Leviticus has ninety-eight of these sections, while in our Authorised Version it has only twenty-seven chapters. The divisions into chapters, now to be found in the Hebrew Bibles, were adopted in the fourteenth century by the Jews from the Christians for polemical purposes, and the figures attached to each verse are of a still later period.

(2) And commit a trespass against the Lord.—It will be seen that the trespass against God is, strictly speaking, a violation of the rights of a neighbour’s property. As fraud and plunder are most subversive of social life, a crime of this sort is described as an insult to God, who is the founder and sovereign ruler of his people.

In that which was delivered him to keep.—To deposit valuable property with a neighbour was, and still is, a common practice in the East where no responsible establishments exist for the reception of private treasure. Hence, when a man went on a journey, he concealed his precious things underground. This was connected with the danger of forgetting the spot where they were hidden, when search and digging had to be resorted to. This not only accounts for the fact that treasure is called in Hebrew by a name which denotes hidden, or things which men are in the habit of hiding underground, but explains such allusions as “hidden riches of secret places” (Isaiah 45:3), “and searchest for her as for hid treasure” (Proverbs 2:4), “dig for it more than for hid treasure” (Job 3:21). To avoid this danger, men entrusted their treasure to the custody of a neighbour. It is to this practice which the text before us refers, and it is from this practice that the apostle took the expression when he declares, “I am persuaded that he is able to keep that which I have committed unto him against that day” (2Timothy 1:12; see also Leviticus 6:14, and 1Timothy 6:20).

Or in fellowship.—Literally, or in something that is placed in the hand; that is, put in his hand, a deposit. It is similar in nature to the trust mentioned in the preceding clause, for which reason it is not repeated in the general recapitulation of the offences in Leviticus 6:4-5.

Or in a thing taken away in violence.—Having specified two cases of embezzlement in connection with things voluntarily handed over to the defrauder, two other frauds are adduced, in which the offender possessed himself of his neighbour’s property by violence and extortion.

(3) Or have found.—The fifth instance adduced is of property which was neither entrusted nor exacted but accidentally found. For the law on lost property, see Exodus 23:4; Deuteronomy 22:1-3.

And sweareth falsely.—This refers to all the five instances specified—that is, if he denies with an oath that property had been entrusted to him, that he had robbed, or exacted, or found anything.

(4) Then it shall be, because he hath sinned, and is guilty.—Better, And it shall come to pass, token he hath so sinned, and acknowledged his guilt. (See Leviticus 4:22.) That is, when he has committed any of the aforementioned offences, and denied the sin with an oath, but afterwards voluntarily acknowledges his guilt without having been found out.

That he shall restore that . . . which he hath deceitfully gotten.—Better, then he shall restore, &c.

(5) And shall add the fifth part more thereto.—The first thing the offender must do, when he realises and confesses his guilt, is to make restitution of the property which he had embezzled, if he still has it, or if that be impossible, he is to pay the value of it as estimated by the authorised tribunal. Besides this, the offender is to add a fifth part of the principal, to compensate for the loss which the owner sustained during the interval. It will be seen that in Exodus 22:1-9, when a person was guilty of any of the offences here specified, the offender was condemned to make a four fold restitution, whilst in the passage before us the mulct is reduced to the restitution of the principal with the addition of a fifth part. The reason of this difference is that the law in Exodus deals with a culprit who is convicted of his crime in a court of justice by means of witnesses, whilst the law before us deals with an offender who, through compunction of mind, voluntarily confesses his offence, and to whom, without this voluntary confession, the offence could not be brought home. It is this difference which constitutes it a case for a trespass offering. (Comp. Numbers 5:7.)

In the day of his trespass offering.—Better, on the day of his guilt. That is, as soon as he acknowledges his guilt, and brings the sacrifice for his offence, he is to make the requisite restitution.

(6) With thy estimation.—That is, according to the official valuation; the ram is to be so grown up as to be worth two shekels. (See Leviticus 5:15.)

(8) And the Lord spake unto Moses, saying.—This is the fourth instance in which this formula is used (see Leviticus 4:1; Leviticus 5:14; Leviticus 6:1) in Leviticus, and, as in the former passages, introduces a further communication to the Lawgiver. Hitherto the law pointed out to the people under what circumstances and how they are to bring their sacred oblations, now directions are given to the priests how to conduct the sacrificial service of the people.

(9) It is the burnt offering, because of the burning upon the altar.—Better, This, the burnt offering, shall he upon the fire on the altar. That is, the continued burnt offering, with which the sacrifices here enumerated begin, is to remain burning upon the altar from the evening until the morning. (Comp. Exodus 29:38-42; Numbers 28:1-8).

Shall be burning in it.—Better, shall burn by it. That is, shall be fed and kept up by it. According to the practice which obtained during the second Temple, the fat pieces of the burnt offering began to be burned at midnight, thus feeding the fire till the break of day.