Reference: Guilt
Hastings
1. Guilt may be defined in terms of relativity. It is rather the abiding result of sin than sin itself (see Pearson's Exposition of the Creed, ed. James Nichols, p. 514 f.). It is not punishment, or even liability to punishment, for this presupposes personal consciousness of wrong-doing and leaves out of account the attitude of God to sin unwittingly committed (Le 5:1 ff.; cf. Lu 12:48; Ro 5:13; see Sanday-Headlam, Romans, p. 144). On the other hand, we may describe it as a condition, a state, or a relation; the resultant of two forces drawing different ways (Ro 7:14 ff.). It includes two essential factors, without which it would be unmeaning as an objective reality or entity. At one point stands personal holiness, including whatever is holy in man; at another, personal corruption, including what is evil in man. Man's relation to God, as it is affected by sin, is what constitutes guilt in the widest sense of the word. The human struggle after righteousness is the surest evidence of man's consciousness of racial and personal guilt, and an acknowledgment that his position in this respect is not normal.
We are thus enabled to see that when moral obliquity arising from or reinforced by natural causes, adventitious circumstances, or personal environment, issues in persistent, wilful wrong-doing, it becomes or is resolved into guilt, and involves punishment which is guilt's inseparable accompaniment. In the OT the ideas of sin, guilt, and punishment are so inextricably interwoven that it is impossible to treat of one without in some way dealing with the other two, and the word for each is used interchangeably for the others (see Schultz, OT Theol. ii. p. 306). An example of this is found in Cain's despairing complaint, where the word 'punishment' (Ge 4:13 English Version) includes both the sin committed and the guilt attaching thereto (cf. Le 26:41).
2. In speaking of the guilt of the race or of the individual, some knowledge of a law governing moral actions must be presupposed (cf. Joh 9:41; 15:22,24). It is when the human will enters into conscious antagonism to the Divine will that guilt emerges into objective existence and crystallizes (see Martensen, Christian Dogmatics, Eng. tr p. 203 ff.). An educative process is thus required in order to bring home to the human race that sense of guilt without which progress is impossible (cf. Ro 3:20; 7:7). As soon, however, as this consciousness is established, the first step on the road to rebellion against sin is taken, and the sinner's relation to God commences to become fundamentally altered from what it was. A case in point, illustrative of this inchoate stage, is afforded by Joseph's brothers in their tardy recognition of a guilt which seems to have been latent in a degree, so far as their consciousness was concerned, up to the period of threatened consequences (Ge 42:21; cf. for a similar example of strange moral blindness, on the part of David, 2Sa 12:1 ff.). Their subsequent conduct was characterized by clumsy attempts to undo the mischief of which they had been the authors. A like feature is observable in the attitude of the Philistines when restoring the sacred 'ark of the covenant' to the offended Jehovah. A 'guilt-offering' had to be sent as a restitution for the wrong done (1Sa 6:3, cf. 2Ki 12:16). This natural instinct was developed and guided in the Levitical institutions by formal ceremony and religious rite, which were calculated to deepen still further the feeling of guilt and fear of Divine wrath. Even when the offence was committed in ignorance, as soon as its character was revealed to the offender, he became thereupon liable to punishment, and had to expiate his guilt by restitution and sacrifice, or by a 'guilt-offering' (AV 'trespass offering,' Le 5:15 ff; Le 6:1 ff.). To this a fine, amounting to one-fifth of the value of the wrong done in the case of a neighbour, was added and given to the injured party (Le 6:5; Nu 5:6 f.). How widely diffused this special rite had become is evidenced by the numerous incidental references of Ezekiel (Eze 40:39; 42:13; 44:29; 46:20); while perhaps the most remarkable allusion to this service of restitution occurs in the later Isaiah, where the ideal Servant of Jehovah is described as a 'guilt-offering' (Isa 53:10).
3. As might be expected, the universality of human guilt is nowhere more insistently dwelt on or more fully realized than in the Psalms (cf. Ps 14:2; 53:2, where the expression 'the sons of men' reveals the scope of the poet's thought; see also Ps 36 with its antithesis
See Verses Found in Dictionary
Cain said to Jehovah: My punishment is more than I can bear.
They said to one another: Truly we are guilty concerning our brother, because we saw his distress when he pleaded with us, yet we would not listen. Therefore this distress has come upon us.
I keep my promise for thousands of generations and forgive evil and sin. But I will not fail to punish children and grandchildren to the third and fourth generation for the sins of their fathers.
Jehovah continued: If you are a witness under oath who refuses to tell what you saw or what you know, you are sinning and will be punished.
If any of you fail to do your duty by unintentionally doing something wrong with any of Jehovah's holy things, bring a guilt offering to Jehovah. It must be a ram that has no defects or its value in silver weighed according to the official standards of the holy place.
or whatever it was that you swore falsely about. Pay it back in full plus one-fifth more. Give it back to its owner on the day you bring your guilt offering.
The goat will take all their sins away to a deserted place. The man must release the goat in the desert.
I will oppose them and bring them into the lands of their enemies. Then, if they humble their uncircumcised hearts and accept their guilt,
Tell the Israelites: 'If you do something wrong to another person, you have been unfaithful to Jehovah. When you realize your guilt,
They answered: If you return the Ark of the Covenant of the God of Israel, you must send with it a gift (guilt offering) to him to pay for your sin. The Ark must not go back without a gift. In this way you will be healed. You will find out why he continues to punish you.
Jehovah sent Nathan to David. Nathan came to him and said: There were two men in a certain city. One was rich and the other was poor.
The money given for the repayment offerings and for the offerings for sin was not deposited in the box. It belonged to the priests.
Jehovah looks down from heaven on the sons of men to see if there is anyone who acts wisely, if there is anyone who seeks help from God.
God looked down from heaven upon the children of men, to see if there were any who understand and seek God.
Let them be blotted out of the book of life, and not be written with the righteous.
When he stands trial, let him be found guilty. Let his prayer be considered sinful.
It was Jehovah's will to allow him to be crushed. Even though Jehovah makes his life a guilt offering, he will see his offspring and prolong his days, and the will of Jehovah will prosper in his hand.
Therefore I will give him a portion among the great. He will divide the spoils with the strong. This is because he poured out his life unto death. He was numbered with the transgressors. He bore the sin of many, and made intercession for the transgressors.
Jehovah revealed their plot to me so that I would understand. He showed me what they were doing.
Do pay close attention to me, O Jehovah! Listen to what my opponents are saying!
Jehovah is with me like a powerful champion. Therefore my persecutors will stumble and not prevail. They will be utterly ashamed! They have failed with an everlasting disgrace that will not be forgotten.
There were two tables on each side of the entrance hall of the gateway. On these tables the animals were slaughtered for burnt offerings, offerings for sin, and guilt offerings.
The man said: The northern and southern side rooms that face the open area are holy rooms. These rooms are where the priests who come near Jehovah eat the holiest offerings. Because these rooms are holy, the priests keep the holiest offerings there: the grain offerings, the offerings for sin, and the guilt offerings.
They will eat grain offerings, offerings for sin, and guilt offerings. Everything in Israel that is devoted to Jehovah will belong to them.
He said to me: This is the place where the priests must boil the meat for the guilt offering and the offering for sin. This is the place where they must bake grain offerings so that they do not have to bring the offerings into the outer courtyard. This way they will not transfer holiness to the people.
The peoples hearts are deceitful. They must suffer for their sins. Jehovah will break down their altars and destroy their sacred pillars.
That which the gnawing locust left the swarming locust ate. That which the swarming locust left the creeping locust ate. That which the creeping locust left other locusts ate.
I struck you with scorching and mildew. The caterpillar has devoured the multitudes of your gardens, your vineyards, your fig trees and your olive-trees. Yet you have not returned to me, said Jehovah.
They will cry to Jehovah but he will not answer them. In fact, he will hide his face from them at that time because they have done evil things.
Say to Zerubbabel, the governor of Judah: I will shake heaven and earth!
He asked me: What do you see? I said: I see a flying scroll. It is thirty feet long and fifteen feet wide.
Then he denounced the cities where most of his mighty works were done, because they did not repent.
He who did not know and did things unacceptable will receive a lesser punishment. To whom much is given, much will be required and to whom they commit much they will demand even more.
For God loved the world so much, that he gave his only begotten Son, that whoever has an active faith in him should not perish, but have everlasting life.
Jesus replied: If you were blind you would have no sin. But you say we see so your sin remains.
No one takes it away from me, but I lay it down voluntarily. I have authority (jurisdiction) (right) to lay it down, and I have authority to take it again. I have received this commandment from my Father.
If I had not come and spoken to them, they would not have sin. Now they have no excuse for their sin!
If I had not come and spoken to them, they would not have sin. Now they have no excuse for their sin!
If I had not done among them the works that no one else did, they would have no sin. They have seen and hated both my Father and me.
If I had not done among them the works that no one else did, they would have no sin. They have seen and hated both my Father and me.
No flesh will be justified before God by works of the law. Knowledge of sin comes from the law.
But God demonstrates (commends) his own love toward us, in that, while we were yet sinners, Christ died for us.
Until the law sin was in the world. Sin is not imputed (put on account) when there is no law.
What shall we say then? Is the law sin? God forbid! I had not known sin except through the law. For I had not known coveting except the law had said: You should not covet.
For we know that the law is spiritual. But I am fleshly and sold under sin.
Those who live through (in union with) (because of) Jesus Christ have no condemnation. [They do not walk according to the flesh but according to the Spirit.]
But you are not in flesh but in Spirit, if indeed God's Spirit dwells in you. If any one does not have the Spirit of Christ he does not belong to him.
For the flesh lusts against the Spirit, and the Spirit against the flesh. These are in opposition to one another that you may not do the things that you would.
We all once lived in the lust of our flesh, indulging the desires (lusts) of the flesh and of the mind. We were by nature children of anger and violent passion, like everyone else.
Because of such things the wrath of God comes upon the sons of disobedience.
and to wait for his Son to come from heaven, his Son Jesus, whom he raised from death and who rescues us from God's anger (indignation) that is to come.
They hindered us from speaking to the nations so that they may be saved. The result was that they always fill up the measure of their sins. But wrath has come upon them to the utmost.
How shall we escape, if we neglect such a great salvation? It was first presented by the Lord and was confirmed to us by those who heard him.
Those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit,
What about those who despise the Son of God? Those who treat as a cheap thing the blood of God's covenant that purified them from sin? Those who insult the Spirit of grace? Think how much worse the punishment they deserve will be!
He bore our sins in his body upon the stake, that we, having died to sins, might live to righteousness. You were healed because of his wounds (stripes).
I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues. God uses them to finish expressing his anger.