The primary consideration in the description of biblical guilt, is not that we feel subjectively guilty (whether the accusation is false, unproven or confirmed), but that, in the eyes of the LORD we are ACTUALLY, objectively and legally guilty before the Law. Absence or presence of feelings at this point are irrelevant. Sin, as an act, has established personal guilt, thereby tainting the worshiper’s relationship with God.

Introduction

Most of react strongly when accused of doing wrong. ‘Stop trying to make me feel guilty!’ is what street-wise adolescents say to parents. ‘I hate when you do that – you just want to make me feel bad!’ is another claim that is made. Old people, children, husbands, wives, teachers and charities can be experts at using emotion to manipulate.

Feelings of guilt are why many avoid church. It’s a reason why backslidden Christians refuse to dust bibles off the shelf. We dislike feeling shifty! We squirm when conscience is loaded down! I certainly don’t want to burden an already hyper-sensitive soul, but, with the help of Leviticus 5, I hope to drive away any foggy confusion you may still have about guilt.

Context

Leviticus 5 deals with the ‘ASHAM’ or guilt-offering. There is sacrificial provision made for various persons in a number of different cases (5.1-13), together with particular offenses committed against both Yahweh’s Person (5.14-19), and People (5.20-26) – the ESV English numbering for these sections is different to the Hebrew (5.1-13; 14-19; 6.1-7). In these instructions God teaches us through Moses the following principles about the basics of guilt and grace which form the backdrop to the Gospel:

1. Objectivity

The primary consideration in the description of biblical guilt, is not that we feel subjectively guilty (whether the accusation is false, unproven or confirmed), but that, in the eyes of the LORD we are ACTUALLY, objectively and legally guilty before the Law. Absence or presence of feelings at this point are irrelevant. Sin, as an act, has established personal guilt, thereby tainting the worshiper’s relationship with God. It is quite apparent in this passage that the guilty party was often unaware of what he had done or of the seriousness of his offense. His conscience might be clear. In all probability he did not feel the slightest bit guilty. His subjective frame of mind, however, had no bearing on his guilt. In 5.2, 3 and 4 we hear a repeated refrain “…and it is hidden from him and he has become unclean”, while in 5.17 we read “…though he did not know it”. In 6.1-7 (part of chapter 5 in the Hebrew text) deception and deliberation are clearly involved for, in 6.1, “…if anyone sins and commits a breach of faith against the LORD”, or, in 6.3, “…has found something lost and lied about”, God establishes their guilt. The important thing is not what we think, feel or state about our personal guilt. The decisive factor is what Yahweh knows about us in relation to His laws. We could protest “I am faultless” or claim “I didn’t know” or say “I didn’t mean to” but it would not alter the fact – ignorance is no defense before the Law and cannot, therefore, excuse guilt. As the Theological Wordbook of the Old Testament (TWOT) puts it:

“Any individual who sinned was a guilty person.”

2. Discovery

The personal subjective factor does come into play, however, in the overall picture of how guilt must be dealt with. We are not told how the worshiper gained awareness of wrong done. Perhaps their parents told them, or friends gave sharp rebukes, or a reading at the synagogue or temple pulled them up short. Public and private means of grace have always been the Holy Spirit’s chief tool for producing a genuine understanding of guilt when we have blotted our copybook. Conversely, no amount of harping-on or haranguing can smash a guilt-ridden, stony, heart. Suddenly an Israelite is now persuaded of his crimes. His sunny disposition is now clouded over with frowns. The conscience is convicted and convinced – he knows and feels he has certainly done wrong. There is an uncomfortable inner burden that things must be put right. Moses refers to this vital discovery in 5.2 where “he realizes his guilt”, again in 5.4-5 where “he comes to know it, and he realizes his guilt in any of these: when he realizes his guilt in any of these things”, and also in 5.17 “then he realizes his guilt.” Why is it important to make this discovery and gain a proper awareness of guilt – to FEEL guilt before God? For two key reasons at least: firstly, because guilt before God is a terribly serious thing which, no matter how great or small, demands nothing less than death. As TWOT explains:

“…It may denote acts of sin, responsibility for sin, punishment, and even the aftermath of punishment. Perhaps, one may hold that the ASHAM connotes the totality of alienation from God, including its consequences.”

5.1 makes it plain such a person bears his guilt (a different word, perhaps signifying liability for his crime); secondly, because such guilt needs to be confessed, 5.5, so that worshippers respond in ways prescribed by God to seek relief from guilt.

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