Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
In this chapter and the beginning of the next, certain cases regarding the sins of others are specified, lest anyone think only one's own sins need to be expiated by sacrifice. Benedict in his Bible holds that this chapter deals with the expiation of sin committed from passion; but the preceding chapter, with the expiation of sin from ignorance; and the following chapter, namely chapter 7, with the expiation of sin committed with certain knowledge. But the words of Scripture, verses 3, 4, 15, 17, and 18, disagree, from which it is clear that this chapter also deals with the expiation of sin admitted from forgetfulness, error, and ignorance.
Vulgate Text: Leviticus 5:1-19
1. If a soul shall have sinned, and heard the voice of one swearing, and is a witness to what he either saw or knows; if he does not report it, he shall bear his iniquity. 2. A soul that has touched anything unclean, whether killed by a beast, or dead of itself, or any other creeping thing, and has forgotten its uncleanness, is guilty and has offended; 3. and if it has touched anything of the uncleanness of a person, according to any impurity by which one is usually polluted, and having forgotten it recognizes it afterward, it shall be subject to the offense. 4. A soul that has sworn and uttered with its lips to do either evil or good, and has confirmed the same by oath and word, and having forgotten it afterward understands its offense, 5. let it do penance for the sin, and 6. let it offer from the flocks a ewe-lamb or a she-goat, and the priest shall pray for it and for its sin; 7. but if it cannot offer a beast, let it offer two turtledoves or two young pigeons to the Lord, one for sin and the other for a holocaust; 8. and it shall give them to the priest, who offering the first for sin shall twist back its head toward the wings, so that it clings to the neck and is not entirely torn off. 9. And he shall sprinkle of its blood on the side of the altar; and whatever is left he shall cause to drip at the base of it, because it is for sin. 10. And the other he shall burn as a holocaust, as is usually done; and the priest shall pray for him and for his sin, and it shall be forgiven him. 11. But if his hand cannot offer two turtledoves or two young pigeons, he shall offer for his sin the tenth part of an ephah of fine flour; he shall not put oil on it nor place any frankincense on it, because it is for sin. 12. And he shall hand it to the priest, who drawing a full handful from it shall burn it on the altar, as a memorial of him who offered it, 13. praying for him and making expiation; and the remaining part the priest himself shall have as a gift. 14. And the Lord spoke to Moses, saying: 15. If a soul transgressing the ceremonies, through error, shall have sinned in those things which are sanctified to the Lord, it shall offer for its offense an unblemished ram from the flocks, which can be bought for two shekels, according to the weight of the Sanctuary; 16. and it shall restore the damage itself that it has caused, and shall add a fifth part besides, giving it to the priest, who shall pray for it by offering the ram, and it shall be forgiven. 17. If a soul shall sin through ignorance, and shall do one of those things which are forbidden by the law of the Lord, and being guilty of sin shall understand its iniquity, 18. it shall offer an unblemished ram from the flocks to the priest, according to the measure and estimation of the sin; and he shall pray for it, because it did it unknowingly, and it shall be forgiven, 19. because it offended through error against the Lord.
Verse 1: If a Soul Shall Have Sinned
1. IF A SOUL SHALL HAVE SINNED -- in the manner that follows. The cases and laws of this chapter and the next seem to pertain to all, even to high priests; for there is no distinction of persons here, as was made in chapter 4.
And Has Heard the Voice of One Swearing
AND HAS HEARD THE VOICE OF ONE SWEARING. -- "Of one swearing," that is, as the Chaldean, Vatablus, and others translate, of one adjuring, namely a judge. Hence also some manuscript Bibles read "adjuring"; indeed Radulphus adduces and expounds both readings, namely "swearing" and "adjuring." Vilalpando also, on Ezekiel chapter 17, page 3: "of one swearing," he says, that is, of a judge interrogating with a prior oath, meaning: if any witness, adjured by a judge to truthfully state what he saw; or knows about a matter in dispute in a judgment: if he does not reveal it, but conceals or denies it, and says that he knows nothing about it, this man shall bear his iniquity.
Second Interpretation -- The Voice of an Oath
Secondly, the voice of one swearing can be taken simply and properly. For in Hebrew it is אלה ala, that is, of an oath, especially an execratory one, as if to say: If anyone has heard the voice of one swearing, that is, of one confirming something by oath, for instance promising some thing, or entering into some contract, or asserting and establishing something else by oath (for the Hebrews used to confirm their contracts and promises by oath), and has been summoned as a witness in court to declare what he saw or knew about the matter: if he, when required by the judge to testify to the truth, does not reveal it, he shall bear his iniquity. So St. Augustine, Question I, Procopius, Hesychius, Origen, Radulphus, and Abulensis. Certain Rabbis explain it differently, as though Scripture here speaks of one who hears someone forswearing, cursing, blaspheming, and abusing the name of God, and does not report it to the magistrate so that he may be punished: for such a person becomes guilty and must, for this silence of his, as if it were a transgression, offer the oblation here prescribed.
Note on the Blindness of the Jews Regarding Oaths
Note here the blindness and perversity of the Jews, who make no scruple of conscience regarding oaths and perjury, unless they swear with their hand placed upon the book of the law; but if they swear by another rite, they will boldly swear falsely. Therefore magistrates act imprudently and with great injury to Christians when they admit Jews to swearing oaths against Christians in legal proceedings. When the people of Nuremberg and other republics had formerly understood this treachery, they admitted Jews to no oath unless they swore with hand placed upon the book of their Synagogue's law. Add that on the day of expiation, they are absolved by their Rabbis of all vows and oaths, if they have made any with malicious intent. Finally, a Jew considers it lawful for himself to inflict harm on a Christian by whatever means he can. Whence a certain great Rabbi of theirs writes: "The best among the Gentiles deserves to have his head crushed like a serpent's."
He Shall Bear His Iniquity
HE SHALL BEAR HIS INIQUITY. -- Iniquity is used here metonymically, for the punishment of iniquity, as if to say: Such a person will be punished by God, even if the crime lies hidden from men forever; such a person will bear the punishment of his iniquity, which nevertheless he will be able to remove by repentance and by the sacrifice prescribed in verse 6. For the sanction given in verse 6 is to be referred to all the preceding cases: for by this sacrifice satisfaction was made to God; however, if a neighbor had been injured, the entire damage still had to be repaired.
Verse 2: The Soul That Has Touched Anything Unclean
2. THE SOUL THAT HAS TOUCHED ANYTHING UNCLEAN, etc., OR ANY REPTILE WHATEVER (for all reptiles were unclean according to the law, Leviticus 11:42), AND HAS FORGOTTEN HER UNCLEANNESS (and consequently neglected to remove it by the sacrifice established by law), IS GUILTY. -- In Hebrew: is unclean or polluted, because she touched an unclean thing, and therefore is guilty, because she acted against the law, Leviticus 11:43, which forbids touching what is unclean.
And Has Sinned
AND HAS SINNED -- because she did not expiate this uncleanness by the sacrifice or purification prescribed by law. So Abulensis.
Theodotion and Aquila
Theodotion and Aquila translate: the soul that has defiled herself by an impure word, that is, by an impure or unclean thing, is guilty. For "word" is often taken metonymically for "thing."
Tropological Interpretation -- Procopius
Tropologically, Procopius says: He who follows any word other than God's (for His alone is pure, all others are impure), is guilty and has sinned.
Verse 3: If He Has Touched the Uncleanness of a Man
3. AND IF HE HAS TOUCHED ANYTHING OF THE UNCLEANNESS OF A MAN, ACCORDING TO ALL THE IMPURITY BY WHICH HE IS ACCUSTOMED TO BE DEFILED (that is, of all those things by which men were accustomed to be defiled according to the law of Moses, just as in verse 5, he who touched a dead body was legally defiled), HE SHALL BE SUBJECT TO THE OFFENSE. -- In Hebrew: he has sinned, and therefore is guilty and subject both to punishment and to guilt, and consequently will be bound to the sacrifice prescribed in verse 6, to expiate himself.
Verse 4: The Soul That Has Sworn
4. THE SOUL THAT HAS SWORN, etc., SO AS EVEN TO DO SOMETHING EVIL. -- "To do evil" for the Hebrews means to afflict. Hence they understand "doing evil" here as fasting. So also St. Gregory, Cajetan, Vatablus, and others; for fasting is an affliction of the flesh. But since "doing evil" is here opposed to "doing good," it is better to refer these words not to the one swearing himself, but to a third party, as if to say: The person who has sworn to afflict someone -- understand this in a just sense, as when parents swear they will chastise their children; for God speaks here of the evil of punishment, not of guilt: for the evil of guilt is not a matter for an oath, which nevertheless is required here, as is clear from the Hebrew, which reads thus: Regarding everything that a man may speak in an oath, or may blurt out; for NUI bata means to blurt out, or to speak rashly and inconsiderately.
Having Forgotten, Afterwards Recognized His Offense
AND HAVING FORGOTTEN (so that he did not fulfill the oath), AFTERWARDS RECOGNIZED HIS OFFENSE -- of having forgotten and neglected his oath. In Hebrew it reads: when he has recognized that he has sinned in one of these matters. Whence it is clear that the sacrifice which follows is to be referred to all the preceding cases; and St. Augustine teaches this, Question 1.
Verse 5: Let Him Do Penance for His Sin
5. LET HIM DO PENANCE FOR HIS SIN -- that is, let him acknowledge it, grieve over it, and be contrite; for otherwise the sacrifice he offers will profit him little, but for it to profit him, it must proceed from contrition. Hence understand the same in all other sacrifices, even if it is not expressly stated. The Hebrew and the Chaldean have: Let him confess the sin in which he sinned. Hence the Hebrews report that a specific confession of the sin was required here, namely that the offerer, having his hands between the horns of the victim, should say: "I beseech You, Lord, I have sinned, I have acted wickedly, I have transgressed, thus and thus have I done, behold I repent, and I am ashamed of my deeds, I shall never return to this thing." And they report that the sacrifices availed nothing and did not expiate sins unless tescuba veiddui, that is, repentance and this confession, had accompanied them, according to what is prescribed in Numbers, chapter 5, verse 7: "They shall confess their sin which they committed." The Hebrews still make this specific confession of sins on the day of expiation, and in place of satisfaction they inflict blows upon themselves, as I have heard from them personally. See therefore how particular the Jews' confession was, while the heretics among Christians want it to be merely general.
The rite of particular confession among the Jews.
Verses 6-7: Let Him Offer a Ewe or a She-Goat
6 and 7. LET HIM OFFER FROM THE FLOCKS A EWE OR A SHE-GOAT, etc.; BUT IF HE CANNOT OFFER AN ANIMAL (a head of livestock; in Hebrew it is: if his hand cannot reach the sufficiency of a ewe, that is, if he is so poor that a ewe is not available), let him offer two turtledoves, or TWO YOUNG PIGEONS TO THE LORD: ONE FOR SIN, THE OTHER AS A HOLOCAUST.
Note on the Order of Offering
Note: First one turtledove had to be offered for sin, then the other as a holocaust, because praise of God is not precious in the mouth of a sinner. The flesh of the turtledove sacrificed for sin went entirely to the priest, nothing to God, as was done in other sacrifices for sin, as is clear from Leviticus 6:26. So Abulensis.
Tropological Interpretation -- Modes of Penance
Tropologically, St. Gregory, Hesychius, and Radulphus understand by the ewe, turtledove, and pigeon the various modes of penance. "If you cannot offer an animal," they say, "that is, do penance in affliction of the flesh, give a turtledove, that is, contrition and groaning, because you cannot wash away the sin with worthy satisfaction; give two young pigeons, that is, consecrate your mind to contemplation and heavenly conversation, and surrender yourself most fully to God; twist back the head so that it adheres to the neck, because he who has lived a life of luxury, if when death draws near and in wearied old age he understands the vanity of his pursuits, if he now knows how to mourn that he has lost his life, let him separate the head from the body, that is, let him turn the intention of the mind away from procuring the pleasures of the flesh; yet the head itself must not be completely torn off, because the care that is denied to the desires of the flesh is owed to sustaining necessities," says Radulphus.
Another allegorical interpretation of St. Gregory.
St. Gregory on Vows and Penance
St. Gregory applies these words somewhat differently, in Book XXXII of the Morals, chapter 2: "To utter an oath," he says, "is to bind ourselves by a vow of divine service; and when we promise good works, we pledge to do well; but when we vow abstinence and crucifixion of our flesh, we swear to do evil to ourselves for the present; but because no one, however devout, fails to sin amid his very pious vows, let him offer for his sin a ewe lamb, that is, the innocence of the active life, or a she-goat that feeds on the rocks, that is, let him gird himself for the pasture of contemplation. If he cannot do these things, let him give two turtledoves, or two young pigeons, that is, a twofold groan of penance, because he both failed to do right and did evil."
Verse 11: A Tenth Part of an Ephah of Fine Flour
11. BUT IF HIS HAND CANNOT OFFER TURTLEDOVES, etc., HE SHALL OFFER FOR HIS SIN A TENTH PART OF AN EPHAH OF FINE FLOUR. -- A tenth of an ephah is a gomer, which was the measure of daily food and manna, as I said on Exodus chapter 16, last verse. All these things pertain to all the preceding cases in this chapter, as I said above.
Allegorical Interpretation -- Christ as the Tenth of an Ephah
Allegorically, Christ is the tenth of an ephah, or of three measures, because Christ has in Himself the fullness of the Most Holy Trinity, but as a tenth, because His humanity is much less than and inferior to His divinity. Again, as a tenth, because Christ most perfectly fulfilled the Decalogue, says Hesychius.
Christ is the tenth of an ephah.
Tropological Interpretation -- Confession of Sins
Tropologically, Radulphus understands by the tenth of an ephah a complete confession of sins; for ten is a full and perfect number.
He Shall Not Put Oil Into It
HE SHALL NOT PUT OIL INTO IT -- which by custom, according to the law of Leviticus 2:1, is usually added to the mincha, that is, the sacrifice of fine flour. Oil is therefore forbidden here in the sacrifice for sin, and the first cause of this ordinance, as of other ceremonial ones, was the will and choice of God. The second, mystical cause was to signify that the sinner is devoid of joy and light; for oil is a symbol of joy and light. So Theodoret, Procopius, and Cyril, Book XV of On Adoration in Spirit; for as Cyprian says in his Sermon on the Lapsed: "Sins are to the fallen what hail is to crops, what a stormy star is to trees, what pestilent devastation is to flocks, what a fierce tempest is to ships." And St. Martial, in his letter to the Bordelais: "Sins," he says, "are thorns which, through many bitternesses, envies, and deceits, do not allow the joy and oil of the Holy Spirit to reign in you."
The victim for sin lacks oil, that is, light and joy.
Another Interpretation of the Absence of Oil
Hesychius and Radulphus offer another interpretation: "The sinner," he says, "must not soothe himself with oil," that is, he must not presume upon pardon and indulgence for his sin, but must be anxious and fear that perhaps he will not obtain it.
Nor Shall He Put Any Frankincense Upon It
NOR SHALL HE PUT ANY FRANKINCENSE UPON IT, BECAUSE IT IS FOR SIN. -- Frankincense is forbidden here in victims for sin, so that by this it may be signified that sin does not smell sweet like incense, but smells most foul, and is abominable before God. So Cyril, Book XV of On Adoration, Procopius, and Theodoret. Secondly, frankincense is absent here, that is, prayer, because, as Radulphus says, "the sinner ought not to ask pardon with a bold countenance, since he does not offer worthy satisfaction; let him ask, as if not asking; let him hope, but as if despairing, while he both confesses himself unworthy of pardon, and yet believes that by God's mercy alone it is possible for him to be saved. Hence the Church teaches us to pray to God that He may forgive what the conscience fears, and may add what prayer does not presume to ask." And Hesychius: "Frankincense," he says, "is not added here because the sinner does not know whether his prayer is of good odor, since he has frequently transgressed." Whence Joel, chapter 2: "Be converted," he says, "to the Lord, for He is gracious; who knows if He will turn and forgive, and leave a blessing behind Him?"
It also lacks frankincense, that is, good odor.
Verse 12: As a Memorial of Him Who Has Offered
12. AS A MEMORIAL OF HIM WHO HAS OFFERED. -- That is, so that God may remember the one who offered. See the comments on chapter 2, verse 2.
Verse 13: Praying and Expiating
13. PRAYING AND EXPIATING -- praying that it may be forgiven him, as is clear from the Hebrew.
The Remaining Part Shall Be the Priest's
But the remaining part (of the fine flour offered for sin) the priest who offers SHALL HAVE AS A GIFT. -- In Hebrew: as a gift, by which God wishes to reward him for his labor and ministry of the tabernacle; for mincha in Hebrew sometimes signifies any oblation and any gift. The Septuagint translates: the remainder shall belong to the priest, like the sacrifice of fine flour, which by law ought to go to him, concerning which see chapter 6, verse 16.
Verse 15: Transgressing the Ceremonies Through Error
15. IF A SOUL TRANSGRESSING THE CEREMONIES THROUGH ERROR. -- For if she had transgressed them knowingly, she was not expiated by the sacrifice of a ram which is here prescribed, but was punished with death, as is clear from Numbers 15:3. Hence in verse 18 here it is said: "He shall pray for him, because he did it unknowingly." Similarly, this was the sanction among the Gentiles: "Whoever has stolen or seized anything sacred, or anything entrusted to a sacred place, let him be treated as a parricide," as Cicero reports in Book II of On the Laws.
In Those Things Sanctified to the Lord
IN THOSE THINGS WHICH ARE SANCTIFIED TO THE LORD -- for example, if a layperson eats of the flesh sacrificed to God, as is said in chapter 22, verse 14.
A Ram That Can Be Bought for Two Shekels
HE SHALL OFFER FOR HIS OFFENSE A RAM THAT CAN BE BOUGHT FOR TWO SHEKELS. -- In Hebrew: according to the valuation, or the price in silver of shekels, namely at least two. So Vatablus. Add that it is likely that in the Hebrew שקל should be read in the plural שקלים scekalim, that is, "of shekels," but in the dual scekalaim, that is, "of two shekels." A shekel contained four Spanish reales: two silver shekels therefore equaled eight Spanish reales, that is, two Brabant florins. Radulphus asserts that the Septuagint translated "a ram of the price of 50 shekels," and this for a mystical reason, he says, namely to signify that the confession of faith which the shekel signifies, by which the ram, that is, Christ, is acquired, is given to men through the fiftieth, that is, through the Holy Spirit poured out at Pentecost. But the Greek, Royal, and Roman editions now lack any number, and it is certain that the 50 crept in: for the Hebrew, Chaldean, and Latin have nothing of the sort; and it is well established that with 50 shekels an ox, not a ram, was commonly bought. For a ram could be bought for two shekels, as is said in this verse.
According to the Weight of the Sanctuary
ACCORDING TO THE WEIGHT OF THE SANCTUARY -- that is, of just weight, so that it may be equal in weight to the shekel that is kept in the sanctuary as a standard of the most exact weight, as I said on Exodus 30:24, and as is clear from Leviticus, last chapter, verse 25, where it is said: "Every valuation shall be weighed by the shekel of the sanctuary."
Verse 16: Restitution with a Fifth Part Added
16. AND HE SHALL RESTORE WHATEVER DAMAGE HE HAS CAUSED, AND SHALL ADD A FIFTH PART ON TOP. -- So that this added fifth part may serve as compensation for the injury which, beyond the damage, he inflicted on the Lord and His sacred things. Hence it is clear that if someone had through error taken things sanctified and offered to God, such as the flesh or fat which went to God alone in the sacrifice, he was required, first, to offer a ram in sacrifice; second, to restore the thing usurped, and in addition a fifth, so that, for example, if he had usurped five, he would restore six: for God here takes the place of a private person; for these things specially sanctified to God were, as it were, the property of a private person, and were, as it were, the personal possession of God. Hence restitution of the same was owed to Him. This is therefore prescribed here, with a fifth part additionally imposed in lieu of a fine.
God demands restitution.
Note on Restitution in Money
Note: This restitution had to be made in money, which went to the priests (for they act in God's stead on earth), and this is implied here; for otherwise those who had through error eaten part of a holocaust would have had to restore a whole animal to be offered to God as a holocaust; for a part of an animal could not be offered in holocaust, but the whole animal: therefore, lest they be forced to restore the whole animal, they paid the price of the usurped part to the priest. So Abulensis. In Greek, for "the fifth part," there is epipempton, "which we," says Origen, "can render as 'over the fifths,' unless it is said that this is a word for a certain special number among them, by which it is indicated that for five, another five must be given, and one over; so that, for example, it is understood that he who stole or took in need five coins from the sacred things, must restore those same five, and in addition another five, with one more added on top." But it is better to explain τὸ ἐπίπεμπτον according to the Hebrew, Chaldean, and Latin, which have "a fifth part"; for Moses speaks not of the penalty for theft, about which see Exodus chapter 22, verse 1, but of the misuse of sanctified things.
Verse 17: If a Soul Has Sinned Through Ignorance
17. IF A SOUL HAS SINNED THROUGH IGNORANCE, AND HAS DONE ONE OF THE THINGS WHICH ARE FORBIDDEN BY THE LAW OF THE LORD -- by omitting in sacred matters some ceremony harmful to no one; for that this case is being treated here is clear from what follows: "He sinned against the Lord," and from the fact that the one sinning is ordered to offer a ram of greater or lesser price according to the measure of the sin. So Cajetan. This law is therefore distinguished from the preceding one, verse 15, in that the former deals with things sanctified or offered to God, while this one deals with the sacred rites and ceremonies themselves. It is also distinguished from that of chapter 4, verse 27, because that one is general and deals with any sins committed against the moral precepts of God, while this one is specific.
Verse 18: He Shall Pray for Him, Because He Did It Unknowingly
HE SHALL PRAY FOR HIM, BECAUSE HE DID IT UNKNOWINGLY -- as if to say: He shall pray for him, saying: Spare, O Lord, this man who has transgressed in observing the ceremonies prescribed by You, because he did it unknowingly.
According to the Measure and Estimation of the Sin
18. ACCORDING TO THE MEASURE AND ESTIMATION OF THE SIN -- as if to say: For a greater sin he shall offer a better and more valuable ram, but for a lesser sin, a smaller one and of lower price. Abulensis explains it differently, as if to say: The value of the ram that is offered shall be as great as the estimation or measure assigned to the ram for sin, that is, two shekels. But Abulensis does not notice that where the price of two shekels is established, the phrase "according to the measure and estimation of the sin" is not added, because the price was already fixed by law; here, however, where it says "according to the measure and estimation of the sin," the price of two shekels is not established or fixed, but is left to the judgment and estimation of the priest, so that he may assign a ram of greater price for a greater sin, and of lesser price for a lesser sin. So Ribera. Hence in Hebrew it reads: according to your estimation, namely, O Moses, and consequently yours, O Aaron and priest; for these sacred matters pertained to Moses insofar as he was the chief of sacred things and priest. Hence in these matters Aaron and the priests succeeded him.