Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, Lev 5:6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour, those sins we commonly call trespasses. Now injuries done to another may be either in holy things or in common things; of the former we have the law in these verses; of the latter in the beginning of the next chapter. If a man did harm (as it is Lev 5:16) in the holy things of the Lord, he thereby committed a trespass against the priests, the Lord's ministers, who were entrusted with the care of these holy things, and had the benefit of them. Now if a man did alienate or convert to his own use any thing that was dedicated to God, unwittingly, he was to bring this sacrifice; as suppose he had ignorantly made use of the tithes, or first-fruits, or first-born of his cattle, or (which, it should seem by Lev 22:14-16, is principally meant here) had eaten any of those parts of the sacrifices which were appropriated to the priests; this was a trespass. It is supposed to be done through mistake, or forgetfulness, for want either of care or zeal; for if it was done presumptuously, and in contempt of the law, the offender died without mercy, Heb 10:28. But in case of negligence and ignorance this sacrifice was appointed; and Moses is told, 1. What must be done in case the trespass appeared to be certain. The trespasser must bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish, "of the second year," say the Jewish doctors. He must likewise make restitution to the priest, according to a just estimation of the thing which he had so alienated, adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dearly for his oversights. 2. What must be done in case it were doubtful whether he had trespassed or no; he had cause to suspect it, but he wist it not (Lev 5:17), that is, he was not very certain; in this case, because it is good to be sure, he must bring his trespass-offering, and the value of that which he feared he had embezzled, only he was not to add the fifth part to it. Now this was designed to show the very great evil there is in sacrilege. Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the evil of it, that if a man had, through mere ignorance, and unwittingly, alienated the holy things, nay, if he did but suspect that he had done so, he must be at the expense, not only of a full restitution with interest, but of an offering, with the trouble of bringing it, and must take shame to himself, by making confession of it; so bad a thing is it to invade God's property, and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves with a godly jealousy, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side.

Shall make amends - Make restitution for the wrong he had done according to what is laid down in the preceding verse.

And he shall make amends for the harm that he hath done in the holy thing,.... This seems to favour the sense of the word "estimation", in the preceding verse, as understood of the estimate of the damage done in the holy things, which belonged to the priests, for which recompense was to be made according as the damage was valued:

and shall add the fifth part thereto, and give it unto the priest; besides paying the whole damage, he was to give a fifth part of the whole to the priest; which was ordered to show the evil nature of the sin of sacrilege, though done ignorantly, and to make men careful and cautious of committing it: the fifth part, according to the Jewish writers (f), is the fourth part of that of which a man eats, ("viz." of the holy things,) which is the fifth of the whole; thus, if he eats the value of a penny, he pays the penny and the fourth part of one, and so it is in all the fifths mentioned in the law; or, as Ben Gersom on the place expresses it, if he has had profit by the holy things to the value of four shekels, he pays five shekels; for the fifth of the shekels they add the fifth part to the four shekels; in this he observes, all are alike, the priest, the anointed, the prince, and a private person, for the law makes no difference between them in this:

and the priest shall make an atonement for him with the ram of the trespass offering; by offering it up for him:

and it shall be forgiven him; after he has paid the whole damage, and a fifth part besides, and offered the trespass offering for atonement; See Gill on Lev 5:10.

(f) Maimon. & Bartenora in Misn. Trumot, c. 6. 1.

sin through ignorance, in the holy things of the Lord, &c.--This is a case of sacrilege committed ignorantly, either in not paying the full due of tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone--or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud.