Leviticus 5:9
then he is to sprinkle some of the blood of the sin offering on the side of the altar, while the rest of the blood is drained out at the base of the altar. It is a sin offering.
Sermons
Cases of Concealment of Knowledge and Ceremonial UncleannessR.A. Redford Leviticus 5:1-13
Guilt RemovedS.R. Aldridge Leviticus 5:1-13
The Trespass OfferingJ.A. Macdonald Leviticus 5:1-13
Pardon Possible to AllW. Clarkson Leviticus 5:5-13














The requirements of the Law, as stated in these verses, speak of the possibility of pardon for every offender, if he be willing to submit himself to the wilt of God. We have -

I. CONFESSION OF SIX. "He shall confess that he hath sinned" (verse 5). It is believed that confession was always required from the offerer when he laid his hand on the victim's head. It was a marked feature in the ceremonies of the Day of Atonement; it is expressly enjoined here. This was not only necessary from all, but possible to all; within every one's power: none would be unable, and none would be unwilling, but the impenitent who were unprepared for pardon.

II. AN OFFERING WHICH EVERY ONE COULD PRESENT. He that could do so was to bring a lamb or kid (verse 6); he that could not might bring "two turtle-doves, or two young pigeons" (verse 7); if this were beyond his means, he might bring a portion of "fine flour" (verse 11). The costliness of the offering was thus graciously graduated to the circumstances of the offerer. And of so much importance did it appear to the Divine Legislator that the sacrifice should be within the reach of all, that he allowed a deviation from the otherwise unalterable rule that there must be the shedding of blood for the remission of sins (Leviticus 17:11; Hebrews 9:22). The very poor might bring flour (verse 11), though, in order that there might be no mistake as to the import of it, it was specially prohibited to mix oil or frankincense with it (verse 11).

III. A PLACE OF APPROACH OPEN TO ALL. The transgressor, convinced of his error, was to take his offering "unto the Lord," by taking it "to the priest." The priest at the door of the tabernacle was always approachable; never a day when he might not be found.

IV. INSTRUCTIONS THAT ALL COULD UNDERSTAND. There could be no' doubt or difficulty as to what precise things were to be done. What offering should be presented, whither it should be taken, what should be done with it, - all this was so explicitly and clearly laid down in the Law (verses 6-12), that every Israelite who had the burden of conscious sin upon his soul, knew what he should do that the guilt might be removed, and that he himself might stand clear and pure in the sight of God. In the gospel of Christ we have analogous but fuller advantages. We have -

1. Confession of sin. We must all say, as we all can say, "Father, I have sinned" (Luke 15:21). (See Romans 10:10; John 1:9.)

2. One offering that all can plead. No need of lamb, or goat, or turtle-dove, or even the humble measure of flour. The rich and the poor of the land may say, "Nothing in my hand I bring;" for they have but to plead the one Great and All-sufficient Sacrifice that has been presented, once for all (Romans 6:10; Hebrews 9:28; 1 Peter 3:18), and they will find mercy of the Lord. The richest can do no more; the poorest need do no less.

3. An open throne of grace. "In Christ Jesus our Lord we have boldness and access with confidence" (Ephesians 3:11, 12). No day nor hour when the way to the mercy-seat is barred; from every home and chamber the sin-laden, struggling soul finds its way thither: one earnest thought, and it is there!

4. Familiar knowledge of the will of God. Every unlettered man and untutored child may know what is "the will of God in Christ Jesus concerning us." Our statute-book, our New Testament, makes it clear as the day that, if we would find forgiveness of our sin, we must not only confess our transgression, but have faith in the Lord Jesus Christ, and by faith we shall be saved. - C.

He shall confess that he hath sinned in that thing.
Cover sin over as much as we may, and smother it down as carefully as we can, it will break out. Many years ago the packet ship Poland was bound for Havre, with a cargo of cotton on board. By some singular accident the cotton took fire clear down in the hold. The captain, finding that he could not reach the fire, undertook to smother it; but in vain. Then he caulked down the hatchways; but the deck grew so hot that neither passengers nor crew could stand on it. At length he fired a signal gun in distress, put all his people into the boats, and left the doomed ship to her fate. He watched her as she ploughed gallantly through the waves, with all her canvas on; but ere she sunk below the horizon, the fire burst forth in a sheet of flame to the mast-head. That ill-fated packet, carrying the fatal fire in her own hold, is a vivid picture of the moral condition of thousands of men and women. They cover their sins by all manner of concealments; they batten down the hatchways with a show of respectability, and, alas! sometimes with an outward profession of religion; but the deadly thing remains underneath in the heart, and if it does not burst forth in this world, it will in the next. Probably this reveals the reason why some Church members are so constantly halting and stumbling and fall so easily into backsliding. Their "first works" of repentance and confession to God were shallow.

(T. L. Cuyler.)

Physicians meeting with diseased bodies, when they find a general distemperature, they labour by all the art they can to draw the humour to another place, and then they break it, and bring out all the corruptions that way; all which is done for the better ease of the patient. Even so must all of us do when we have a general and confused sorrow for our sins; i.e., labour as much as may be to draw them into particulars; as to say, In this and in this, at such and such a time, on such an occasion, and in such a place, I have sinned against my God; for it is not enough for a man to be sorrowful in the general, because he is a sinner; but he must draw himself out into particulars, in what manner, and with what sins he hath displeased God, otherwise he may deceive his own soul.

(J. Spencer.)

People
Ephah, Moses
Places
Teman
Topics
Altar, Base, Blood, Bottom, Drained, Drops, Foundation, Offering, Rest, Sin, Sin-offering, Sprinkle, Sprinkled, Wall, Wrung
Outline
1. He who sins in concealing his knowledge
2. in touching an unclean thing
4. or in making an oath
6. His trespass offering, of the flock
7. of fowls
11. or of flour
14. The trespass offering in sacrilege
17. and in sins of ignorance

Dictionary of Bible Themes
Leviticus 5:9

     7454   sprinkling

Leviticus 5:1-13

     7444   sin offering

Library
An Unalterable Law
EVERYWHERE under the old figurative dispensation, blood was sure to greet your eyes. It was the one most prominent thing under the Jewish economy, scarcely a ceremony was observed without it. You could not enter into any part of the tabernacle, but you saw traces of the blood-sprinkling. Sometimes there were bowls of blood cast at the foot of the altar. The place looked so like a shambles, that to visit it must have been far from attractive to the natural taste, and to delight in it, a man had need
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl.
Charles Grandison Finney—Systematic Theology

Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there
Adam Clarke—Entire Sanctification

Christ a Complete Saviour:
OR, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. BY JOHN BUNYAN Advertisement by the Editor. However strange it may appear, it is a solemn fact, that the heart of man, unless prepared by a sense of the exceeding sinfulness of sin, rejects Christ as a complete Saviour. The pride of human nature will not suffer it to fall, as helpless and utterly undone, into the arms of Divine mercy. Man prefers a partial Saviour; one who had done so much, that, with the sinner's aid, the work might be
John Bunyan—The Works of John Bunyan Volumes 1-3

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where
J. W. McGarvey—The Four-Fold Gospel

The Earliest Christian Preaching
1. THUS far we have confined ourselves to the words of Jesus. The divine necessity of His death, indicated in the Old Testament and forming the basis of all His teaching regarding it, is the primary truth; the nature of that necessity begins to be revealed as the death is set in relation to the ransoming of many, and to the institution of a new covenant -- that is, a new religion, having as its fundamental blessing the forgiveness of sins. I do not think this view of our Lord's mind as to His own
James Denney—The Death of Christ

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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