Leviticus 5:19
It is a guilt offering; he was certainly guilty before the LORD."
It is a guilt offering;
The guilt offering, also known as the trespass offering, is a specific type of sacrifice in the Levitical system. It is distinct from the sin offering and is primarily concerned with restitution and reparation for wrongs committed, particularly those involving the desecration of holy things or violations against others that require compensation. The Hebrew term for guilt offering is "asham," which implies a sense of debt or obligation. This offering underscores the seriousness of sin and the need for atonement, emphasizing that sin incurs a debt that must be paid. The guilt offering foreshadows the ultimate sacrifice of Jesus Christ, who paid the debt of sin for humanity, fulfilling the requirements of the law and providing complete atonement.

he was certainly guilty
This phrase highlights the certainty and acknowledgment of guilt. In the context of Leviticus, the guilt is not just a feeling but a legal and spiritual reality that requires action. The certainty of guilt necessitates the offering, indicating that the individual is aware of their transgression and the need for reconciliation with God. This acknowledgment is crucial in the process of repentance and forgiveness. Biblically, the recognition of guilt is the first step towards redemption, as seen in the confessions of David (Psalm 51) and the prodigal son (Luke 15:18-19). It reflects the human condition and the need for divine intervention.

before the LORD.
The phrase "before the LORD" signifies that the guilt offering is made in the presence of God, emphasizing His holiness and the seriousness of sin. It indicates that all sin is ultimately against God, even when it involves others. The offering is not just a ritual but a spiritual act of worship and submission to God's authority. This concept is echoed throughout Scripture, where actions and offerings are to be done with a heart oriented towards God (1 Samuel 16:7, Isaiah 1:11-17). The presence of the LORD in the tabernacle, and later the temple, symbolizes His dwelling among His people and His desire for a relationship with them. The ultimate fulfillment of being "before the LORD" is found in Jesus Christ, who provides believers with direct access to God (Hebrews 4:16).

Persons / Places / Events
1. The LORD
The covenant God of Israel, who establishes laws and guidelines for His people to maintain holiness and righteousness.

2. The Israelite Community
The recipients of the Levitical laws, including the instructions for guilt offerings.

3. The Priest
The mediator who performs the guilt offering on behalf of the guilty individual.

4. The Guilt Offering (Asham)
A specific type of sacrifice required for certain transgressions, emphasizing restitution and atonement.

5. The Tabernacle
The central place of worship where offerings and sacrifices are made.
Teaching Points
Understanding Guilt and Atonement
The guilt offering underscores the seriousness of sin and the need for atonement. It reminds us that sin has consequences and requires restitution.

The Role of the Priest
The priest acts as a mediator, pointing to the ultimate High Priest, Jesus Christ, who intercedes on our behalf.

Restitution and Repentance
True repentance involves not only seeking forgiveness but also making amends where possible, reflecting a heart transformed by God.

Christ as the Fulfillment
Jesus is the ultimate guilt offering, fulfilling the law's requirements and providing complete atonement for our sins.

Living in Holiness
As believers, we are called to live in holiness, recognizing our guilt before God and relying on Christ's sacrifice for our righteousness.
Bible Study Questions
1. How does the concept of a guilt offering in Leviticus 5:19 help us understand the nature of sin and its consequences?

2. In what ways does the role of the priest in the Old Testament point to the work of Jesus Christ as our High Priest?

3. How can we apply the principles of restitution and repentance in our daily lives when we wrong others?

4. What does it mean for Jesus to be our guilt offering, and how does this impact our relationship with God?

5. How can we live out the call to holiness in light of the atonement provided through Christ?
Connections to Other Scriptures
Leviticus 6:1-7
Expands on the guilt offering, detailing specific situations requiring this sacrifice, such as deceit or theft.

Isaiah 53:10
Refers to the suffering servant as a guilt offering, foreshadowing Christ's atoning work.

Hebrews 10:1-18
Discusses the insufficiency of Old Testament sacrifices and the ultimate fulfillment in Christ's sacrifice.

1 John 1:9
Emphasizes confession and forgiveness, connecting the concept of guilt and atonement to New Testament teachings.
Error, Though Inadvertent, is GuiltyW. H. Jellie.Leviticus 5:14-19
Gain by RedemptionC. H. Mackintosh.Leviticus 5:14-19
ReparationF. W. BrownLeviticus 5:14-19
SacrilegeF. W. BrownLeviticus 5:14-19
The Trespass-OfferingA. Jukes.Leviticus 5:14-19
The Trespass-Offering; Or, Substitution and RestitutionLady Beaujolois Dent.Leviticus 5:14-19
Trespass in SacrilegeJ.A. Macdonald Leviticus 5:14-19
People
Ephah, Moses
Places
Teman
Topics
Certainly, Error, Guilt, Guilt-offering, Guilty, Offering, Responsible, Trespass, Trespassed, Trespass-offering, Wrongdoing
Dictionary of Bible Themes
Leviticus 5:14-19

     7316   blood, OT sacrifices

Leviticus 5:15-19

     4681   ram

Leviticus 5:17-19

     6183   ignorance, of God

Library
An Unalterable Law
EVERYWHERE under the old figurative dispensation, blood was sure to greet your eyes. It was the one most prominent thing under the Jewish economy, scarcely a ceremony was observed without it. You could not enter into any part of the tabernacle, but you saw traces of the blood-sprinkling. Sometimes there were bowls of blood cast at the foot of the altar. The place looked so like a shambles, that to visit it must have been far from attractive to the natural taste, and to delight in it, a man had need
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Sanctification.
VI. Objections answered. I will consider those passages of scripture which are by some supposed to contradict the doctrine we have been considering. 1 Kings viii. 46: "If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near," etc. On this passage, I remark:-- 1. That this sentiment in nearly the same language, is repeated in 2 Chron. vi. 26, and in Eccl.
Charles Grandison Finney—Systematic Theology

Entire Sanctification
By Dr. Adam Clarke The word "sanctify" has two meanings. 1. It signifies to consecrate, to separate from earth and common use, and to devote or dedicate to God and his service. 2. It signifies to make holy or pure. Many talk much, and indeed well, of what Christ has done for us: but how little is spoken of what he is to do in us! and yet all that he has done for us is in reference to what he is to do in us. He was incarnated, suffered, died, and rose again from the dead; ascended to heaven, and there
Adam Clarke—Entire Sanctification

Christ a Complete Saviour:
OR, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. BY JOHN BUNYAN Advertisement by the Editor. However strange it may appear, it is a solemn fact, that the heart of man, unless prepared by a sense of the exceeding sinfulness of sin, rejects Christ as a complete Saviour. The pride of human nature will not suffer it to fall, as helpless and utterly undone, into the arms of Divine mercy. Man prefers a partial Saviour; one who had done so much, that, with the sinner's aid, the work might be
John Bunyan—The Works of John Bunyan Volumes 1-3

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where
J. W. McGarvey—The Four-Fold Gospel

The Earliest Christian Preaching
1. THUS far we have confined ourselves to the words of Jesus. The divine necessity of His death, indicated in the Old Testament and forming the basis of all His teaching regarding it, is the primary truth; the nature of that necessity begins to be revealed as the death is set in relation to the ransoming of many, and to the institution of a new covenant -- that is, a new religion, having as its fundamental blessing the forgiveness of sins. I do not think this view of our Lord's mind as to His own
James Denney—The Death of Christ

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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