---

This was very much of the nature of the sin offering. Julius Bate translates the word (אשׁם, asham) "guilt offering." Possibly the "sin offering" and the "burnt offering" may be here comprehended under the general expression, "trespass offering" (see verse 7). We have here brought under our notice -

I. EXAMPLES OF the TRESPASS. Verses 1-4, Taken in order these are:

1. Concealing the truth when adjured.

(1) The Hebrew law recognized a power of adjuration. This is assumed in the words "And if a soul sin," etc. (verse 1). The adjuration in such a case is called the "oath of the Lord" (see Exodus 22:11). Paul refers to this law when he says, "An oath for confirmation is the end of all strife" (Hebrews 6:16).

(2) The Hebrew history furnishes notable examples of adjuration. Saul, pursuing the Philistines, "adjured the people, saying, Cursed be the man that eateth food until the evening, that I may be avenged on mine enemies" (1 Samuel 14:24). Caiaphas said to Jesus, "I adjure thee by the living God, that thou tell me whether thou he the Christ, the Son of God" (Matthew 26:63).

(3) To conceal the truth when adjured was a crime meriting death. Achan and his family perished in the valley of Achor for his crime in concealing the" accursed thing "(see Joshua 6:17-19; Joshua 7:11, 23-26). Jonathan, in unwittingly trespassing in the adjuration of Saul, was in danger of losing his life (1 Samuel 14:43).

2. Touching an unclean thing.

(1) The law of the case was that whoever touched any unclean thing, the carcass of an unclean animal, a living person who was leprous or otherwise unclean, or the corpse of a man, became unclean. The purpose was to show how scrupulously we should avoid social contact with those whose influence would be demoralizing (see James 4:4).

(2) Being thus unclean, before he can appear in the sanctuary, he must "wash his clothes, and be unclean until the even," viz. when the daily sacrifice was offered. This shows how we must be purified by the washing of regeneration before we can mingle in the congregation of the heavenly temple.

(3) But if a person had inconsiderately entered the sanctuary unclean, not knowing that he was polluted, he has trespassed against the Law, and is guilty. As soon as he becomes aware of his guilt he must bring a trespass offering or bear his sin.

3. Swearing rashly.

(1) Verse 4 is somewhat obscure, but this appears to be the meaning: If a man swear to do something without knowing whether it be good or evil, but afterwards it becomes evident that to carry out his oath would be evil; now he is in a dilemma: If he perform his oath he is guilty of doing evil; if he refrain he is guilty of violating his oath.

(2) In either case, then, he has to bring a trespass offering with an humble confession of his sin. If he fail in this then his guilt is upon him. The lesson is that we should be slow to swear, lest our oaths should prove rash and involve us in humiliation or ruin.

II. PROVISIONS OF MERCY.

1. Confession must be made.

(1) Not of sin in general. There is comparatively little humiliation in general confession. Individuality loses itself in the multitude.

(2) But in particular, "that he hath sinned in this thing." Sin thus carried home humbles us into the dust. Such was the confession of Achan (Joshua 7:20), who, though his sin was "unto death," may yet have found the mercy of God to his soul. Such was the confession of David (Psalm 51:4).

2. It must be accompanied with sacrifice.

(1) "And he shall bring," etc. (verse 6). Here the "trespass offering" is also called a "sin offering." It is in this case specified to be "a female from the flock, a lamb or kid of the goats." This was the sin offering for any of the common people. The presumption therefore is that for a ruler a male kid should be brought for a trespass as for a sin offering; and for a priest, a bullock (Leviticus 4:4, 23, 28).

(2) Confession without atonement will not be accepted. If Achan found acceptance with God in the spirit it must have been immediately through the atonement of Calvary. Atonement without confession will not avail. We have to "work out our own salvation;" meanwhile "God worketh in us both to will and to do."

3. The poor have special consideration.

(1) Those who may not be able to furnish a lamb may bring either a pair of turtle-doves or a brace of young pigeons. The alternative here appears to be because in certain seasons pigeons in the East are hard and unfit for eating. Turtle-doves are then very good. That must not be given to God which would not be acceptable to man.

(2) Two are specified, which are to be thus disposed of: one is offered for a sin offering, the other for a burnt offering; and they are offered in this order. The sin offering goes first to make an atonement; then follows the burnt offering, which is a sacrifice of adoration. Before we can properly praise God we must be at peace with him.

(3) Those so very poor as not to be able to bring a brace of pigeons may bring a tenth part of an ephah (about three quarts) of flour. A memorial of this is burnt upon the altar. There must be no oil in the flour to render it tasteful; no frankincense with it to give it fragrance: "it is a sin offering," and sin is distasteful and odious. The remnant is the priest's as a "meat offering." The interchanging of these offerings, sin and trespass, sin and burnt, sin and meat, shows how they are intended to represent the same great subject under its various aspects. No one typical sacrifice could sufficiently body forth all the merits of that blessed Person who "made his soul a (אשׁם, asham) trespass offering" (Isaiah 53:10). - J.A.M.

---

---

KJV: 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.

WEB: "'If anyone sins, in that he hears the voice of adjuration, he being a witness, whether he has seen or known, if he doesn't report it, then he shall bear his iniquity.