Leviticus 5:4

FOR SWEARING. (Lev 5:4-19)

if a soul swear--a rash oath, without duly considering the nature and consequences of the oath, perhaps inconsiderately binding himself to do anything wrong, or neglecting to perform a vow to do something good. In all such cases a person might have transgressed one of the divine commandments unwittingly, and have been afterwards brought to a sense of his delinquency.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4. The third case—when anyone utters a rash oath or vow.

swear rashly] The Heb. verb occurs in the Pi‘el form (baṭṭç) only here and Psa_106:33; in sound it resembles the first part of βαττολογήσητε in Mat_6:7. To take an oath or vow lightly, without considering its purport, is a breach of the 3rd commandment, and when he knoweth of it (i.e. reflects on, or is reminded of, what he has thoughtlessly uttered), he will acknowledge his guilt, and bring a Sin-Offering. It is not clear whether the offering not only makes atonement for the sin of rash swearing but also procures release from the obligation incurred by the rash oath.

to do evil, or to do good] i.e. to perform any act whatever.

Each of the four verses forms a complete sentence with protasis and apodosis in the text of R.V. and A.V., but all four verses should be taken as forming one long protasis to which Lev_5:5 is the apodosis. The translation would then be as follows: 1 If anyone sin … if he do not utter it, but bears his iniquity; 2 or if anyone touch … things, [and it be hidden from him, and he be unclean and guilty;] 3 or if he touch the uncleanness … wherewith he is unclean, and it be hid from him, and he knoweth of it, and is guilty; 4or if anyone swear … oath, and it be hid from him, and he knoweth of it, and is guilty in one of these things: 5then it shall be, when he shall be guilty in one of these things, that.… The words in brackets are omitted in LXX.; ‘in one of these things’ at the end of Lev_5:4 seems strange, and may be a repetition of the phrase in Lev_5:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Lev 5:4 Or if a soul swear, pronouncing with [his] lips to do evil, or to do good, whatsoever [it be] that a man shall pronounce with an oath, and it be hid from him; when he knoweth [of it], then he shall be guilty in one of these.

Ver. 4. To do evil.] As David did to slay Nabal. {1Sa 25:22}

Or to do good.] As the same David did to do good to Mephibosheth, and yet he was not so good as his oath.

And it be hid from him.] As is usual with your common swearers, who will swear that they swear not. If men had such distempers of body, as their excrements come from them when they knew not of it, it would trouble them; but they swear, and let go much filth, and it is hid from them.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 5:4. If a soul swear — Rashly and unadvisedly, without consideration, either of God’s law or of his own power or right, as David did, 1Sa 25:22: so the following word, לבשׂא, lebattee, rendered pronouncing, properly signifies, Psa 106:33. The meaning is, Whosoever shall, in a passion or otherwise, make an oath to do a person an injury, or to do him a kindness, and afterward, forgetting his oath, shall fail in the performance, so soon as he recollects himself he shall make atonement for his offence. In the case of threatening private revenge, or to do evil in any other way, the oath ought to be recalled, as being a thing in itself unlawful. But the person who thus rashly uttered that oath was involved in guilt, and needed to have his sin expiated. And for a similar reason he was punishable, if with an oath he promised to do any thing that was not in his power. It may also be understood of a person’s making a vow to do something either beneficial or hurtful to himself, as to fast, or afflict himself. For that is the sense of swearing to do evil, or to his own hurt. And it be hid from him — That is, if through forgetfulness he neglect punctually to perform what he promised on oath. When he knoweth it, he shall be guilty in one of these — As soon as he recollects himself, and comes to the knowledge of such an omission, he shall be obliged to expiate his offence by sacrifices, being guilty in one of these; that is, in one of the things which are forbidden to be done.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

INADVERTENCY IN OATHS, Lev_5:4-5.

4. If a soul swear… to do evil — This refers to an inconsiderate vow. In the light of subsequent knowledge it is found that the performance of the vow would be evil. In this dilemma he must refrain from that evil deed. Nevertheless his broken vow must be accounted a fault to be atoned for by a trespass offering.

Or to do good — The good may have become impracticable by reason of circumstances hid from him when the vow was made, or because of neglect or procrastination till the opportunity has passed by. Keil extends the inadvertency in oaths to any thing affirmed with an oath without due reflection, and afterwards discovered to be a deviation from the truth.

5. He shall confess — Confession is the natural expression of true penitence, breaking down pride and promoting the virtue of humility, an essential of true piety. For the traditional form of confession, see note on Lev_4:4.

Sinned in that thing — The public acknowledgment of specific sins is much more difficult than the vague confession of sinfulness, easily made, because it does not isolate the sinner from a sinful race. While a general confession of sins is required, there are occasions demanding their individual and specific disclosure both to God and man. TRESPASS OFFERING THEREFOR, 6-13.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

5:4 Oaths could be taken in the name of the Lord. However, a foolish vow, one thoughtlessly made, was a blasphemous misuse of the Lord’s name (Exod 20:7). Accordingly, vows must be fulfilled (see Num 30:2; Deut 23:21-23; Eccl 5:4-6).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Or, vow rashly without just examination of the circumstances, and not knowing what shall be the issue of the same.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 4. To do evil, or to do good] It is very likely that rash promises are here intended; for if a man vow to do an act that is evil, though it would be criminal to keep such an oath or vow, yet he is guilty because he made it, and therefore must offer the trespass-offering. If he neglect to do the good he has vowed, he is guilty, and must in both cases confess his iniquity, and bring his trespass-offering.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Pronouncing with his lips.—Better, speaking heedlessly with his lips. That is, if he uttered an oath in thoughtlessness or in passion, without his heart realising it, that he will do this or that.

To do evil, or to do good.—That is, anything whatsoever which is comprehended under the name good and evil, as these two categories are idiomatically used to embrace all human action. (Comp. Gen_24:50; Gen_31:24; Num_24:13; Isa_51:23.)

Whatsoever it be that a man shall pronounce with an oath.—Better, that a man heedlessly utters with an oath. That is, anything that a man may rashly or thoughtlessly undertake to do, or to abstain from doing, with an oath.

And it be hid from him.—That is, if through this careless way in which it was done, he forgot all about it. (See Lev_5:2.)

When he knoweth of it . . . —Better, and he then considereth it, and acknowledgeth that he is guilty (see Lev_4:13; Lev_4:22; Lev_5:2, &c.), in one of these things with regard to which a man may rashly swear that he will do or not do them, and contract guilt.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Or if a soul swear,.... A rash or vain oath:

pronouncing with his lips; not in his heart, as Jarchi notes; not saying within himself that he would do this, or that, or the other thing, but expressing his oath plainly and distinctly, with an audible voice:

to do good, or to do evil; which was either impossible or unlawful for him to do; whether the good or evil he swears to do is to himself or to another; whether he swears to do good to himself, and evil to another, or, good to another, and evil to himself, see Psa 15:4. The Targum of Jonathan paraphrases it,"whatsoever a man expresses, whether of anything present or future;''as if he swears he has done such and such a thing, whether good or evil; or that he will do it, be it what it will, and it is not in the power of his hands to do it, or, if he did it, it would be doing a wrong thing:

whatsoever it be that a man shall pronounce with an oath, and it be hid from him; he has forgot that he ever swore such an oath:

and when he knoweth of it, then he shall be guilty in one of these; when he is told of it, and it is made clearly to appear to him, that he did at such a time, and in such a place, deliver out a rash oath concerning this, or the other thing, then he shall be chargeable with guilt in one of these; either in rashly swearing to do good when it was not in his power, or to do evil, which would have been unlawful. The Targum of Jonathan is,"if he knows that he has falsified, and repents not, he is guilty.''

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Lips. This is necessary before he can be punished by men; but every secret promise binds before God. (Tostat) --- Evil or good: any thing whatsoever, whether favour or punishment, whether the completion of it be difficult or easy. (Calmet) --- Thus parents sometimes foolishly swear that they will chastise their children unmercifully; libertines that they will live in luxuries as long as they have any money; ill-natured people that they will never speak to such a one, that they will murder, &c. To execute such promises, even confirmed by an oath, would be a double crime. Let them ask pardon of God for their rash oath. (Philo) --- Herod made his oath a pretext for killing John the Baptist, deluding himself, perhaps, with a false interpretation of this law. (Haydock) --- As such hasty oaths are easily forgotten, when the guilty person recollected himself, he was bound to confess his fault to the priest in the following manner, according to the Rabbins: Placing his hands between the horns of his victim, he shall say, "I beseech you, Lord, I have sinned; I have committed iniquity and prevarication; I have committed such a fault. I repent, I am filled with sorrow and confusion for having done so; I will relapse no more." These doctors teach, that without confession and sorrow no sacrifice will remit sin. (Calmet) --- To preserve the secret of confession, the priests were ordered to eat the victims alone. (Philo, &c.) (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

If a soul swear, to wit, rashly, without consideration, either of God’s law, or his own power or right, as David did, 1Sa 25:22.

To do evil; either,

1. To himself, to wit, to punish himself, either in his body, or estate, or something else which is dear to him. Or rather,

2. To his neighbour, as 1Sa 25:22; Act 23:12.

Or to do good, to wit, to his neighbour, as Mar 6:23, when a man either may not or cannot do it, which may frequently happen.

And it be hid from him, i.e. he did not know, or not consider, that what he swore to do, was or would be impossible or unlawful.

When he knoweth of it; when he discovers it to be so, either by his own consideration, or by information from others.

In one of these; either in the good or evil which he swore to do.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The ease of a man who had neglected to fulfill a thoughtless oath. If he sware to do evil, or to do good, that is, to do anything whatever, good or bad, (see Num_24:13) and failed to fulfill his oath from carelessness or negligence, he too must bring his offering, as above.

Redeeming promises.

The reference in the text is to inconsiderate oaths: the hasty undertaking, before God, to do some act of piety or kindness on the one hand (swearing "to do good"), or of retribution and permissible punishment on the other (swearing "to do evil"). It is contemplated that such pledges into which the Divine Being is introduced, rashly and thoughtlessly taken, may be overlooked and remain unfulfilled. We learn

I THAT THE FORMAL ASSOCIATION OF THE DIVINE BEING WITH ANY ACT LENDS TO IT AN INVIOLABLE SACREDNESS. That which is done before God, or with which his holy name is intentionally associated, must be regarded as peculiarly sacred: even if done impulsively and without due deliberation, an obligation is thereby incurred: "God"s vows are upon us.

II THAT IT IS WISE ON ORDINARY OCCASIONS NOT TO INCUR SUCH MULTIPLIED RESPONSIBILITY. Better to use the yea, yea, or nay, nay; the simple affirmation or denial with the lesser obligation than to strengthen our utterance with an oath, and so run the risk of more serious sin in non-fulfillment. Calm, quiet, unimpassioned words are Best for daily use. Reserve oaths for large occasions.

III THAT SUCH RESPONSIBILITY AS WE DO INCUR WE MUST RELIGIOUSLY DISCHARGE. If we only affirm in our own name, but far more if we introduce the Divine name, we must see to it that we redeem our word. Negligence, on whatever grounds, though it be through sheer inadvertence if "it he hid" from us is culpable in the sight of God. Wherefore:

1. Study to avoid promising without a due sense of the bond that is entered into.

2. Take the earliest opportunity of redeeming your word, for good or evil.

3. Make an opportunity, if one does not soon offer.

4. Take necessary means of keeping the promise in remembrance; by natural, or (if necessary) by artificial means. We may infer

IV THAT IF SPECIAL RESPONSIBILITY ATTACHES TO A PROMISE WITH WHICH GOD"S NAME IS ASSOCIATED, SO DOES IT TO ONE IN CONNECTION WITH HIS CAUSE. If we cannot vow, before him, to do any humblest thing without incurring added liability, neither can we undertake to serve in the affairs of his kingdom without similar obligation. A promise made to take any post or fill any office in the Church of Christ should be regarded as exceptionally sacred and. binding; neglect by inadvertence is wrong, sinful. We are bound to keep before our mind and on our heart anything with which God"s name and cause are immediately connected. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

If a soul swear - Rashly, without consideration either of God's law, or his own power or right, as David did, 1 Sam. xxv, 22. To do evil - To himself, to punish himself either in his body, or estate, or something else which is dear to him. Or rather to his neighbour. And it be hid from him - That is, he did not know, or not consider, that what he swore to do, was or would be impossible, or unlawful: When he discovers it to be so, either by his own consideration, or by information from others, whether it was good or evil which he swore to do.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

בשפתים [OR IF A SOUL SWEAR, PRONOUNCING] WITH HIS LIPS [FOR HARM, OR FOR GOOD] — with his lips but not merely in his heart (Sifra, Vayikra Dibbura d'Chovah, Section 9 2; Shevuot 26b).

להרע TO DO HARM to himself,

או להטיב OR TO DO GOOD to himself, — as for instance, if he swears: “I shall eat” (which is להטיב), or, “I shall not eat” (להרע), “I shall sleep” (להטיב) or, “I shall not sleep” (להרע) (cf. Shevuot 27a).

לכל אשר יבטא WHATSOEVER IT BE THAT A MAN PRONOUNCETH [WITH AN OATH] whatsoever it be: — this is intended to include the case where the oath refers to something that happened in the past (e.g., he swore, “I have eaten” etc. but he has not) (Sifra, Vayikra Dibbura d'Chovah, Section 9 8; Shevuot 26a).

‎‏ונעלם ממנו AND IT BE HID FROM HIM (he forgot that he had taken such an oath) and consequently he violated his oath. — All these cases come under the law of “a sacrifice of higher or lesser value” (according to pecuniary conditions), as is set forth here (vv. 6—13): but an oath which involves the false repudiation of a claim to money does not come under the law of this sacrifice but under that of a guilt-offering (v. 25).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.