THE trespass-offering was a sin-offering, and many Bible students make no distinction between it and the regular sin-offering. In some places the terms sin-offering and trespass-offering seem to be used synonymously, as in Lev. 5:1-13, but in other places they are spoken of as being two separate offerings. (Eze. 46:20)

A close study of the passages that speak directly of the trespass-offering, show that it was offered more especially for sins in the holy things of the Lord, (Lev. 5:15) as when a person had trespassed by not following God's instructions in regard to the holy things. He may have withheld his tithe, (Lev. 27:31) eaten the first fruits, (Ex. 34:26) or sheared the first-born sheep; (Deut. 15:19) whatever the trespass, he was to bring a ram for an offering. (Lev. 5:18) This offering was disposed of much the same as the ordinary sin-offering, except that the blood was sprinkled round about upon the altar, instead of touching the horns with the blood as in the sin-offering. (Lev. 7:1-7)

It would seem from this that the trespass offering did not always represent sins as public as the common sin-offering represented, but was often used for sins known only to the individual himself. If the person had taken any of the holy things for his own use, had been dishonest in his dealings with his neighbour, or had appropriated articles that had been lost, etc., he was not only to restore the full value, but was to add one fifth to the estimation by the priest. (Lev. 5:16; 6:5)

The restitution was always made to the one wronged. If the individual had dealt dishonestly with the holy things of the Lord, the restitution was made to the priest as the representative of the Lord. If he had wronged his fellow-men and the one wronged had died, then restitution was made to his kinsman, the restitution was made to the Lord. (Num. 5:7,8)

There was no virtue in offering the ram for a trespass-offering, unless the restitution was made in full for the wrong done. One special object of the trespass-offering was to atone for dishonest dealings with either God or man, and always required the restitution of the wrong besides the ram for the offering. It taught very clearly that wherein we have dealt falsely with God or man, simply confessing the sin and bringing an offering will not suffice; we must make amends for the wrong.

Zacchaeus understood the law of the trespass-offering, and as soon as he surrendered his life to Christ, he was ready to go even beyond the requirements of the law, and restore fourfold to all whom he had wronged. (Luke 19:8)

The trespass-offering was a more complete offering than the ordinary sin-offering; besides atoning for the sin, it also, in figure, covered the result of the sin. The prophet Isaiah used the trespass-offering as a type of Christ. He was truly the antitypical trespass-offering when He shed His blood, not only to free the souls of men from guilt, but remove forever the last trace of sin from the universe of God.

We quote Isa. 53:10 from the Jewish translator Leeser, as follows: The Lord was pleased to crush him through disease: when (now) His soul hath brought the trespass-offering, then shall He see (His) seed, live many days, and the pleasure of the Lord shall prosper in His hand.

There are many precious promises to the who will present his trespass-offerings to the Lord. He who would be victorious in God cannot be content with merely confessing his sin to God; he must make reconciliation and restoration. This is taught in the Saviour's words, If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. (Matt. 5:23,24)