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I. THE TRESPASS-OFFERING (or guilt-offering, R.V.) refers more especially to the evil actions which are the outcome of our corrupt nature: while the sin that is inherent in that nature, as descendants of fallen Adam, is fully met in the sin-offering — last considered. The evil deeds, or sins, met by the trespass-offering may be thus divided — as against God and against man.

II. "A TRESPASS... THROUGH IGNORANCE, in the HOLY THINGS OF THE LORD," is the first mentioned. Here there is a similarity to the sin spoken of in chap. Leviticus 4., for it is "through ignorance." Who can measure the holiness of God, or know the extent of sin against such a Being? Perfect purity and holiness demand the same; but we are born in sin, "shapen in iniquity" (Psalm 51:5); and "who can bring a clean thing out of an unclean? Not one" (Job 14:4). Hence, till the heart is changed by "the grace of God" (Romans 5:15; 1 Corinthians 15:10), the sin within is ever showing itself in evil actions; and even after we know the Lord we are apt to trespass in His "holy things." In men's very religion, too, there may be sin. How often do they invent a worship of their own, not in accordance with God's Word; a way of salvation which dishonours Him; a way of approach to Him other than He has given! If living for self, the world, or other purpose than God's glory, we are robbing God. It may be through ignorance, but "though he wist it not, yet he is guilty, and shall bear his iniquity" (vers. 17-19), saith the Lord. There is thus no hope for us in ourselves, but He has met this (as all) our need in His "Beloved Son," as shown in type before us, for the sinning one is bidden to bring —

1. "A ram without blemish... for a trespass-offering" (guilt-offering, R.V.), "and the priest shall make atonement for him concerning his ignorance...;" for "he hath certainly trespassed against the Lord." Mark well the words "certainly trespassed," though in ignorance. The same truth is here again shown, that no sin could be atoned for without the shedding of Jesu's blood; but His was a full, perfect, and complete atonement, when He made "His soul a guilt-offering" (Isaiah 53:10, marg., R.V.; same word as vers. 5:19, R.V.). He "was delivered up for our trespasses" (Romans 4:25; Romans 5:16, R.V.)

2. "Shekels of silver, after the shekel of the sanctuary," were also to be brought with the ram, to "make amends for the harm... done in the holy thing." No lower standard than God's could be accepted. Have we a just perception of God's holiness?

3. A fifth part added. Who could do this in its full meaning? None but Jesus. And He brought more glory to God by redemption than could have accrued from creation. Christ was perfect in His obedience to God's holy law, and gave rich surplus. He — the Antitype of trespass-offering (both of ram and silver, 1 Peter 1:18, 19) — was also Priest who made atonement or reconciliation (Romans 5:10, 11; 1 John 2:2); and the blessed result is —

4. Forgiveness (vers. 16, 18) to "all that believe" (Acts 13:38, 39).

III. WRONG DONE TO A NEIGHBOUR is equally described as "trespass against the Lord" (Leviticus 6:1-7). This the unregenerate heart fails to see, but God pronounces it to be "sin"; and the truth of Hebrews 9:22 is once more brought before us; but, in contrast to the trespass against the holy things, in the case of wrong done to a neighbour — restitution with addition of fifth part must be made, before bringing the trespass-offering of "a ram without blemish," with the "estimation." The former teaches that only on the ground of blood shed could God accept the offerer, or "the amends" He would have him make; whereas, in the case of wrong done to a neighbour, "amends" must first be made to that neighbour before pardon can be sought of God. This is the lesson enforced by our Lord (Matthew 5:23, 24; Matthew 6:14, 15). See, too, Zaccheus ready to "restore fourfold" (Luke 19:8). To approach God with a wrong against a neighbour unredressed will not bring acceptance; while in the case of trespass against the Lord in holy things, pardon through Jesus must first be sought before "amends for the harm" done, can be accepted. Each must be according to God's ordering, and then there is the same gracious promise of forgiveness (vers. 16, 18, 6:7; Ephesians 4:32; Colossians 3:13).

IV. THE LAW OF THE TRESPASS-OFFERING opens out some further details (Leviticus 7:1-7). It was to be —

1. Killed in the same place as the burnt-offering (Leviticus 1:5, 11), that is, "on the side of the altar northward before the Lord." It was the "same Jesus" in all, though different aspects and results of His death are presented in each.

2. The blood was to be sprinkled "round about upon the altar." Only in the sin-offering was it to be poured out, as that offering presented a more comprehensive view of the fulness of the atonement.

3. The costliest parts were to be burned on the altar, as in the sin-offering, telling of the rich and intrinsic excellency of the Lord Jesus which could stand the searching fire of God's holiness.

4. "Most holy" (Leviticus 6:25, 29; Leviticus 7:1, 6). The use of such an expression, in connection with sin-offering and trespass-offering is most striking. The more we meditate thereon the more we learn how the heart's affection, mind, inward parts, were all perfect in Jesus — hence He is a perfect Saviour. Lastly, the trespass-offering was —

5. To be eaten in the Holy Place, by "every male among the priests," typifying the Church, as partakers of Him who bare their "sins" (1 Peter 2:24), while "the priest that maketh atonement" was type of Jesus, thus seen to identify Himself with His people.

(Lady Beaujolois Dent.)

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KJV: And the LORD spake unto Moses, saying,

WEB: Yahweh spoke to Moses, saying,