Leviticus 5:18
He is to bring to the priest an unblemished ram of proper value from the flock as a guilt offering. Then the priest will make atonement on his behalf for the wrong he has committed in ignorance, and he will be forgiven.
He is to bring to the priest
This phrase emphasizes the personal responsibility of the individual who has sinned. In the Hebrew context, the word for "bring" (הֵבִיא, hevi) implies an active, intentional action. The sinner must approach the priest, symbolizing the need for mediation between humanity and God. The priest, a representative of God, acts as an intermediary, highlighting the importance of spiritual leadership and guidance in the community.

a ram without blemish from the flock
The requirement of a "ram without blemish" underscores the necessity of offering something of value and purity to God. The Hebrew term for "without blemish" (תָּמִים, tamim) signifies completeness and perfection, reflecting God's holiness. This requirement points to the future perfect sacrifice of Jesus Christ, the Lamb of God, who was without sin. The "flock" indicates the communal aspect of worship and sacrifice, as the offering comes from the resources of the community.

according to your valuation
This phrase involves the assessment of the ram's worth, which is determined by the priest. The Hebrew word for "valuation" (עֶרְכְּךָ, erkecha) suggests a standard of measure or worth. This reflects the principle that the cost of atonement is significant and must be recognized by the one offering the sacrifice. It also implies that God values sincerity and the heart's intent over mere ritual.

as a guilt offering
The "guilt offering" (אָשָׁם, asham) is a specific type of sacrifice in the Levitical system, designed to atone for unintentional sins or sins of omission. This offering acknowledges the reality of human imperfection and the need for divine forgiveness. It points to the seriousness of sin and the necessity of restitution, foreshadowing the ultimate atonement through Christ's sacrifice.

The priest will make atonement for him
The act of making "atonement" (כִּפֶּר, kipper) involves covering or purging sin, restoring the sinner to a right relationship with God. The priest's role is crucial, as he performs the ritual that symbolizes God's forgiveness. This highlights the grace and mercy of God, who provides a means for reconciliation despite human failings.

regarding the sin he has committed in ignorance
This phrase addresses sins committed unknowingly, emphasizing that ignorance does not exempt one from guilt. The Hebrew word for "ignorance" (שְׁגָגָה, shegagah) indicates an error or mistake, underscoring the pervasive nature of sin. It serves as a reminder of the need for continual self-examination and repentance, as well as the comprehensive nature of God's law.

and he will be forgiven
The promise of forgiveness (סָלַח, salach) is a central theme in the sacrificial system. It assures the sinner of God's willingness to pardon and restore. This forgiveness is not earned but granted through the prescribed means, pointing to the grace available through faith. It foreshadows the complete forgiveness offered through Jesus Christ, who fulfills the law and offers eternal redemption.

Persons / Places / Events
1. The Priest
The mediator between God and the people, responsible for offering sacrifices and making atonement for sins.

2. The Sinner
An individual who has committed an unintentional sin and seeks forgiveness through the prescribed offering.

3. The Ram
A sacrificial animal without blemish, symbolizing purity and the cost of atonement.

4. The Guilt Offering
A specific type of sacrifice required for atonement of unintentional sins, emphasizing the seriousness of sin and the need for restitution.

5. The Tabernacle
The place where sacrifices were made, representing God's presence among His people.
Teaching Points
The Seriousness of Sin
Sin, even when unintentional, requires atonement. This underscores the holiness of God and the seriousness with which He views sin.

The Role of the Priest
The priest acts as a mediator, pointing to Christ as our ultimate High Priest who intercedes for us.

The Cost of Atonement
The requirement of a ram without blemish signifies the costliness of sin and the need for a perfect sacrifice, fulfilled in Jesus.

Forgiveness and Restoration
God's provision for forgiveness through the guilt offering demonstrates His desire for restoration and reconciliation with His people.

Living in Awareness of Sin
Believers are called to live with an awareness of sin and its consequences, continually seeking God's forgiveness and grace.
Bible Study Questions
1. How does the requirement of a "ram without blemish" in Leviticus 5:18 point to the nature of Christ's sacrifice?

2. In what ways does the role of the priest in Leviticus 5:18 foreshadow the work of Jesus as our High Priest?

3. How can understanding the concept of unintentional sin in Leviticus 5:18 affect our daily walk with God?

4. What parallels can you draw between the guilt offering in Leviticus and the teachings on confession and forgiveness in 1 John 1:9?

5. How does the process of atonement in Leviticus 5:18 enhance our understanding of the grace offered through Christ's sacrifice as described in Romans 3:23-25?
Connections to Other Scriptures
Leviticus 4
Discusses the sin offering, which is closely related to the guilt offering, both emphasizing atonement and forgiveness.

Hebrews 9:22
Highlights the necessity of blood for the forgiveness of sins, connecting Old Testament sacrifices to the ultimate sacrifice of Christ.

Isaiah 53:10
Refers to the suffering servant as a guilt offering, foreshadowing Christ's atoning work.

1 John 1:9
Emphasizes confession and forgiveness, paralleling the process of atonement in Leviticus.

Romans 3:23-25
Discusses the universal nature of sin and the provision of Christ as the atonement for all.
Error, Though Inadvertent, is GuiltyW. H. Jellie.Leviticus 5:14-19
Gain by RedemptionC. H. Mackintosh.Leviticus 5:14-19
ReparationF. W. BrownLeviticus 5:14-19
SacrilegeF. W. BrownLeviticus 5:14-19
The Trespass-OfferingA. Jukes.Leviticus 5:14-19
The Trespass-Offering; Or, Substitution and RestitutionLady Beaujolois Dent.Leviticus 5:14-19
Trespass in SacrilegeJ.A. Macdonald Leviticus 5:14-19
Ignorance May be CulpableLeviticus 5:17-18
Knowledge of God's Law to be CultivatedLeviticus 5:17-18
Sins of IgnoranceSpurgeon, Charles HaddonLeviticus 5:17-18
People
Ephah, Moses
Places
Teman
Topics
Atonement, Blemish, Bring, Cattle, Committed, Defect, Didn't, Erred, Error, Estimation, Fixed, Flock, Forgiven, Forgiveness, Guilt, Guilt-offering, Ignorance, Inadvertence, Inadvertently, Male, Mark, Offering, Perfect, Price, Priest, Proper, Ram, Sheep, Sin, Sinned, Though, Trespass, Trespass-offering, Unintentionally, Unwittingly, Valuation, Value, Valued, Wherein, Wist, Wrong
Dictionary of Bible Themes
Leviticus 5:14-19

     7316   blood, OT sacrifices

Leviticus 5:15-18

     7370   guilt offering

Leviticus 5:15-19

     4681   ram

Leviticus 5:17-18

     5378   law, OT
     6653   forgiveness, divine

Leviticus 5:17-19

     6183   ignorance, of God

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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