Leviticus 5:16Meaning & Commentary from the Church Fathers

It is indeed a serious sin to take anything consecrated to God’s glory. However, it is equally wrong to fail to keep a promise, as it is written, "When you make a vow to God, don't delay to pay it, for He does not take pleasure in fools. Pay what you have vowed. It is better not to vow than to vow and not pay" (Ecclesiastes 5:3-4). King David also declares, "Pray and give thanks to the Lord our God" (Psalm 75:12). The sons of Eli were punished for stealing sacred items and taking what belonged to God (1 Kings 2:12 ff.). What forgiveness could there be for such guilt? How might someone free themselves from the bondage of wrongdoing? First, through restitution, surpassing what was taken: "He shall repay a fifth part of the value." Then, "let him sacrifice the ram" he has acquired: this foreshadows Christ, whom the Jewish leaders effectively acquired for thirty pieces of silver given to the betraying disciple. In Christ, therefore, there is forgiveness for offenses against God. It is evident He can also redeem us from sins against others, especially when we examine the subsequent law: "This is the law of the guilt offering: It is most holy. The guilt offering shall be slaughtered where the burnt offering is slain, and its blood shall be sprinkled around the altar; the offerer shall bring all the fat and the kidneys, and the fat that covers the entrails, and the kidneys with the fat upon them; the priest shall burn these upon the altar as an offering to the Lord: it is a guilt offering. All the male descendants of Aaron may eat it; it shall be eaten in the holy place, for it is most holy. The guilt offering, like the sin offering, belongs to the priest who makes atonement with it" (Lev. 7:1-7). Do you see that purification occurs in the same manner in both instances? The law clearly stipulates that transgressions against God and against fellow believers must be atoned for through restitution and the sacrifice of a ram. Yet in Christ, there is complete justification and the total cleansing of defilement. Hence He declares, "Truly, truly, I say to you, whoever believes in Me has eternal life... and will not be judged but has crossed over from death to life" (John 6:47; 5:24). If one is justified through faith in Christ, they are surely spared from judgment; thus, no accusation against them holds validity, for "Who can bring any charge against God's elect? It is God who justifies" (Rom. 8:33-34). Therefore, by satisfying those we have wronged, we discover justification firmly anchored in Christ. Likewise, Zacchaeus, the tax collector called by Jesus, not only vowed to follow Him but also promised to repay fourfold to all he had defrauded (Luke 19:6-8). Those who desire Christ to dwell within them must first cleanse themselves from impurities and offenses, presenting their souls to Him as bright and unblemished. The psalmist beautifully expresses this, saying, "My heart is steadfast, O God, my heart is steadfast; I will sing and make music" (Psalm 56:8). With pure wool, colors adhere well, but if there is any impurity, the dye fails to take hold. Likewise, the communion of Christ unites holy and pure souls, but it cannot take root in those who are unrepentant: "the Spirit of wisdom will withdraw from deceit, and will not dwell in a body enslaved to sin" (Prem. 1:5:4). Thus, by easing the burdens of those we have wronged and performing acts of love, we will rid ourselves of all guilt and find forgiveness in Christ.