Swearing. We are accountable for the sins of others, to which we are accessory, as appears from this and part of the following chapter. No distinction of persons is here noticed. If any one, therefore, be witness to another’s promise, confirmed by oath, and, being cited to the bar, refuse to speak, he shall be guilty of sin, and offer the sacrifice proscribed (ver. 6,) for all the preceding cases. Restitution must also be made to the injured person. (Menochius) — But others suppose that no sacrifice was allowed for such an obstinate wretch as when not answered when the judge swore or adjured him. He was liable to be put to death. The associate of the thief fell under the like punishment as the thief himself, when he would not reveal the theft to the judge, Proverbs xxix. 24. Others again understand this swearing to mean blaspheming God. If the hearer do not reprehend him, he shall suffer as his accomplice. (Origen; Philo) — Junius thinks that the neglect of fraternal correction, was to be expiated by the sacrifice prescribed for the sins of ignorance, concerning which Moses is treating. But it seems that the person here mentioned was to die, as the words he shall bear his iniquity, commonly denote, chap. xix. 8.; &c. (Calmet) — When perjury prejudiceth another’s cause, we are bound to reveal what we know to the judge, if it can be done so as to avoid scandal. (Worthington) — Not. Hebrew editions read loa, instead of la, both here and in 34 other places; an irregularity unknown in some manuscripts, and to the Samaritan copy. Perhaps it may have been occasioned by lu, “to him,” being of the same sound with la. (Kennicott)
This chapter, and part of the next, concern the trespass-offering. The difference between this and the sin-offering lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Observe what is here said, I. Concerning the trespass. If a man sin, 1. In concealing his knowledge, when he is adjured, ver 1. 2. In touching an unclean thing, ver 2, 3. 3. In swearing, ver 4. 4. In embezzling the holy things, ver 14-16. 5. In any sin of infirmity, ver 17-19. Some other cases there are, in which these offerings were to be offered, ch. 6 2-4; 14 12; 19 21; Num 6 12. II. Concerning the trespass-offerings, 1. Of the flock, ver 5, 6. 2. Of fowls, ver 7-10. 3. Of flour, ver 11-13; but chiefly a ram without blemish, ver 15, etc.
Hebrew, a soul. Whereby it is commanded to bear witness to the truth, and disclose the iniquity of the ungodly. Or, if the judge hath taken an oath of any other.
Verses 1-13 The offences here noticed are, 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 unclean. Though his touching the unclean 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.
Hebrew, a soul. Whereby it is commanded to bear witness to the truth, and disclose the iniquity of the ungodly. Or, if the judge hath taken an oath of any other.
Beast. All wild beasts were deemed unclean; but domestic clean cattle, though slain, did not defile; (Calmet) while some of the unclean did, even alive, chap. xi. 26, 31. (Haydock) — Fishes are comprised under the name of reptiles; yet some were not unclean, chap. xi. 9. The Septuagint neglect reptiles, and put “the carcasses of impure abominations;” by which they probably mean dogs, and such things as the Egyptians adored. This verse does not regard those who had only touched something unclean, as such were to be purified at night, by washing their garments; but it refers to those who, having neglected that ordinance, had still ventured to touch something sacred, and were therefore required to offer the sacrifice, assom, (Calmet) as for an irreligious behaviour towards God. (Tirinus)
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.
I. The offences here supposed are, 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. Judges among the Jews had power to adjure not only the witnesses, as with us, but the person suspected (contrary to a rule of our law, that no man is bound to accuse himself), as appears by the high priest adjuring our Saviour, who thereupon answered, though before he stood silent, Matt 26 63, 64. Now (v 1), If a soul sin (that is, a person, for the soul is the man), if he hear the voice of swearing (that is, if he be adjured to testify what he knows, by an oath of the Lord upon him, 1 Kings 8 31), if in such a case, for fear of offending one that either has been his friend or may be his enemy, he 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 the lowest hell. He that heareth cursing (that is, that is thus adjured) and betrayeth it not (that is, stifles his evidence, and does not utter it), he is a partner with the sinner, and hateth his own soul; see Prov 29 24. Let all that are called out at any time to bear testimony 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, and not to be dallied with. 2. A man's touching any thing that was ceremonially unclean, v 2, 3. If a man, polluted by such touch, came into the sanctuary inconsiderately, or if he neglected to wash himself according to the law, then he was to look upon himself as under guilt, and must bring his offering. Though his touching the unclean thing contracted only a ceremonial defilement, yet his neglect to wash himself according to the law was such an instance either of carelessness or contempt as contracted a moral guilt. If at first it be hidden from him, yet when he knows it he shall be guilty. Note, As soon as ever God by his Spirit convinces our consciences of any sin or duty we must immediately set in with the conviction, and prosecute it, as those that are not ashamed to own our former mistake. 3. Rash swearing. If a man binds himself by an oath that he will do or not do such a thing, and the performance of his oath afterwards proves either unlawful or impracticable, by which he is discharged from the obligation, yet he must bring an offering to atone for his fully in swearing so rashly, as David that he would kill Nabal. And then it was that he must say before the angel that it was an error, Eccl 5 6. He shall be guilty in one of these (ch. 5 4), guilty if he do not perform his oath, and yet, if the matter of it were evil, guilty if he do. Such wretched dilemmas as these do some men bring themselves into by their own rashness and folly; go which way they will their consciences are wounded, sin stares them in the face, so sadly are they snared in the words of their mouth. A more sad dilemma this is than that of the lepers, "If we sit still, we die; if we stir, we die." Wisdom and watchfulness beforehand would prevent these straits.