Payment for Sin and Restitution in Old Testament Law
Old Testament law outlines specific requirements for payment for sin and restitution, particularly concerning offenses against God and fellow humans. Sin is understood as a transgression against God's law, often involving acts of vanity or rebellion [11, 12]. All human beings are considered born sinners, though the godly strive against their sinful nature [10].
The concept of restitution is prominent in cases where an offense has caused damage or loss to another person or to sacred things. For instance, if someone commits a sin by using a holy object, they are required to make restitution for the wrong done and add a fifth part to it, giving it to the priest. The priest then makes atonement for them with a trespass offering, leading to forgiveness [5, 14]. Similarly, if a person has stolen or extorted something, or found a lost item and not returned it, they are obligated to return what they took or found [6]. This restitution is to be made in full, with an additional fifth part, to the person who was wronged [1]. If the wronged party has no kinsman to receive the restitution, it is given to the Lord through the priest [7]. In cases of theft, if the thief is caught and has nothing, they may be sold to make restitution [2]. The principle of repaying according to deeds is also found in the Psalms, suggesting a divine justice that brings back on individuals what they deserve [3].
Beyond restitution for specific damages, the Old Testament also details various offerings for sin. The sin-offering (Hebrew hattath) is described in detail in Leviticus 4-6:13 and Numbers 6:10-14, among other passages [9]. These offerings were made for individuals, the congregation, and priests, and were particularly solemn on the Day of Atonement, when blood was sprinkled on the mercy-seat in the holy of holies [9].
The broader concept of "redemption" in the Old Testament involves the purchase back of something lost through the payment of a ransom (lutron) [4]. This idea is seen in human-to-human relations (e.g., Exodus 21:30; Numbers 35:31-32) and in humanity's relationship to God (e.g., Numbers 3:49; 18:15) [4]. The New Testament further develops this concept, portraying Jesus' life as a "ransom for many" (Matthew 20:28; Mark 10:45), where the debt of sin is not merely cancelled but fully paid [4, 8]. Paul emphasizes that all, both Gentiles and Jews, are under sin's power and cannot earn God's favor through their own actions [13]. God's anger is depicted not as an emotional outburst, but as a necessary response to sin [13]. Jesus Christ is characterized as God's provision of final atonement, satisfying God's anger against sinful people [16]. The forgiveness of sins, rooted in Christ's atoning work, is presented as the foundation of a new covenant, leading to an eternal inheritance [15, 17].
Sources
- Numbers “then he shall confess his sin which he has done, and he shall make restitution for his guilt in full, and add to it the fifth part of it, and give it to him in respect of whom he has been guilty. -- Numbers 5:7”
- Exodus “If the sun has risen on him, guilt of bloodshed shall be for him; he shall make restitution. If he has nothing, then he shall be sold for his theft. -- Exodus 22:3”
- Psalms “Psalms 28:4 (BSB) — Repay them according to their deeds and for their works of evil. Repay them for what their hands have done; bring back on them what they deserve.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Redemption — The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15). There are many passages in the New Tes”
- Leviticus “He shall make restitution for that which he has done wrong in the holy thing, and shall add a fifth part to it, and give it to the priest; and the priest shall make atonement for him with the ram of the trespass offering, and he will be forgiven. -- Leviticus 5:16”
- Leviticus “Leviticus 6:4 (LITV) — then it shall be, when he sins and is guilty, he shall return what he got by robbery, that which he robbed, or the extorted thing which he extorted, or the deposit which had been deposited with him, or the lost thing which he had found;”
- Numbers “But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest’s; besides the ram of the atonement, by which atonement shall be made for him. -- Numbers 5:8”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Ransom — The price or payment made for our redemption, as when it is said that the Son of man "gave his life a ransom for many" (Matt. 20:28; comp. Acts 20:28; Rom. 3:23, 24; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5: Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages the same idea is expressed). This word is derived from the Fr. rancon; Lat. redemptio. The debt is represented not as cancelled but as fully paid. The slave or captive is not liberated by a mere gratuitous favour, but a ransom price has been paid, in consideration of which he i”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Sin-offering — (Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and t”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Leviticus 5:16: HE SHALL MAKE RESTITUTION. He shall make restitution for sinning by using a holy object and add a fifth. 34 A fifth of its value. This is a guilt offering brought by one who errs at first and then becomes cognizant of his sin.”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 9:15: for this cause--Because of the all-cleansing power of His blood, this fits Him to be Mediator (Heb 8:6, ensuring to both parties, God and us, the ratification) of the new covenant, which secures both forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to the called. by means of death--rather, as Greek, "death having taken place." At the moment that His death took place, the necessary effect is, "the called receive the (fulfilment of the) promise" (so Luk 24:49 uses "promise"; Heb 6:15; ”
- Romans (Protestant academic) “Tyndale House on Romans 3:25: 3:25 the sacrifice for sin (Greek hilastērion): This Greek word is used in the Greek Old Testament to refer to the “atonement cover,” the cover that rested on the Ark of the Covenant in the inner sanctuary of the Tabernacle. The atonement cover was prominent in the Day of Atonement ritual (Lev 16) and came to stand for the atonement ceremony itself. Paul characterizes Jesus Christ as God’s provision of final atonement for his people. Jesus himself satisfies, or absorbs in himself, the anger of God against all sinful people (see Rom 1:18). • those who sinned in tim”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 8:12: For, &c.--the third of "the better promises" (Heb 8:6). The forgiveness of sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace. I will be merciful--Greek, "propitious"; the Hebrew, "salach," is always used of God only in relation to men. and their iniquities--not found in Vulgate, Syriac, Coptic, and one oldest Greek manuscript; but most oldest manuscripts have the words (compare Heb 10:17). remember no more--Contrast the law, Heb 10:3.”