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
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And Cain said to the LORD, My punishment is greater than I can bear.
And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.
Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, to the third and to the fourth generation.
And if a soul shall sin, and hear the voice of swearing, and be a witness, whether he hath seen or known of it; if he doth not utter it, then he shall bear his iniquity.
If a soul shall commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass to the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass-offering:
Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add to it the fifth part more, and give it to him to whom it appertaineth, in the day of his trespass-offering.
And the goat shall bear upon him all their iniquities to a land not inhabited: and he shall let go the goat in the wilderness.
And that I also have walked contrary to them, and have brought them into the land of their enemies; if then their uncircumcised hearts shall be humbled, and they then accept of the punishment of their iniquity:
Speak to the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the LORD, and that person shall be guilty;
And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass-offering: then ye will be healed, and it will be known to you why his hand is not removed from you.
And the LORD sent Nathan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor.
The trespass-money and sin-money was not brought into the house of the LORD: it was the priests'.
The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.
God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God.
Let them be blotted out of the book of the living, and not be written with the righteous.
When he shall be judged, let him be condemned: and let his prayer become sin.
Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.
Therefore I will divide to him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul to death: and he was numbered with the transgressors; and he bore the sin of many, and made intercession for the transgressors.
And the LORD hath given me knowledge of it, and I know it: then thou showedst me their doings.
Give heed to me, O LORD, and hearken to the voice of them that contend with me.
But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: their everlasting confusion shall never be forgotten.
And in the porch of the gate were two tables on this side, and two tables on that side, to slay upon it the burnt-offering and the sin-offering and the trespass-offering.
Then said he to me, The north chambers and the south chambers which are before the separate place, they are holy chambers, where the priests that approach to the LORD shall eat the most holy things: there shall they lay the most holy things, and the meat-offering, and the sin-offering, and the trespass-offering; for the place is holy.
They shall eat the meat-offering, and the sin-offering, and the trespass-offering; and every dedicated thing in Israel shall be theirs.
Then said he to me, This is the place where the priests shall boil the trespass-offering and the sin-offering, where they shall bake the meat-offering; that they bear them not out into the outer court, to sanctify the people.
Their heart is divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images.
That which the palmer-worm hath left hath the locust eaten; and that which the locust hath left hath the canker-worm eaten; and that which the canker-worm hath left hath the caterpillar eaten.
I have smitten you with blasting and mildew: when your gardens and your vineyards and your fig-trees and your olive-trees increased, the palmer-worm devoured them: yet have ye not returned to me, saith the LORD.
Then shall they cry to the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings.
Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth;
And he said to me, What seest thou? And I answered, I see a flying roll; its length is twenty cubits, and its breadth ten cubits.
Then he began to upbraid the cities in which most of his mighty works had been done, because they repented not.
But he that knew not, and committed things worthy of stripes, shall be beaten with few stripes. For to whomsoever much is given, of him shall much be required: and to whom men have committed much, from him they will ask the more.
For God so loved the world, that he gave his only-begotten Son, that whoever believeth in him, should not perish, but have everlasting life.
Jesus said to them, If ye were blind, ye would have no sin: but now ye say, We see; therefore your sin remaineth.
No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received from my Father.
If I had not come and spoken to them, they had not had sin: but now they have no cloke for their sin.
If I had not come and spoken to them, they had not had sin: but now they have no cloke for their sin.
If I had not done among them the works which no other man hath done, they had not had sin: but now have they both seen, and hated both me and my Father.
If I had not done among them the works which no other man hath done, they had not had sin: but now have they both seen, and hated both me and my Father.
Therefore by the deeds of the law, there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
But God commendeth his love towards us, in that while we were yet sinners, Christ died for us.
For until the law, sin was in the world: but sin is not imputed when there is no law.
What shall we say then? Is the law sin? By no means. No, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
For we know that the law is spiritual: but I am carnal, sold under sin.
There is therefore now no condemnation to them who are in Christ Jesus, who walk not according to the flesh, but according to the Spirit.
But ye are not in the flesh, but in the Spirit, if the Spirit of God dwelleth in you. Now if any man hath not the Spirit of Christ, he is not his.
For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that ye cannot do the things that ye would.
Among whom also we all had our manner of life in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.
For which things the wrath of God cometh on the children of disobedience:
And to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come.
Forbidding us to speak to the Gentiles that they may be saved, to fill up their sins always: for the wrath is come upon them to the uttermost.
How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him;
For it is impossible for those who have been once enlightened, and have tasted the heavenly gift, and have been made partakers of the Holy Spirit.
Of how much more severe punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, by which he was sanctified, an unholy thing, and hath done despite to the Spirit of grace?
Who himself bore our sins in his own body on the tree, that we, being dead to sins, should live to righteousness; by whose stripes ye were healed.
And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God.