“The Guilt Offering”

Saturday, July 12, 2025

“And the priest shall make atonement for him before the Lord, and he shall be forgiven for any of the things that one may do and thereby become guilty.”

Leviticus 6:7

Leviticus outlines five standard sacrificial offerings, each expressing something distinct in Israel’s relationship with God. The burnt offering symbolized total devotion. The grain offering appealed to God’s gracious remembrance. The peace offering celebrated fellowship with God. The sin offering sought cleansing from ritual or moral impurity. Finally, we come to the last of these: the guilt offering (Lev. 5:14-6:7).

What was the guilt offering? Like the burnt and sin offerings (1:4; 4:20), the guilt offering was an atoning sacrifice (5:16). But whereas the sin offering dealt with defilement (requiring purification), the guilt offering addressed violations of covenant trust (requiring reparation). The guilty party not only brought a sacrifice to atone for their sin but also made restitution for the harm they caused—thus "repairing" the relationship both with God and others.

This section focuses specifically on offenses involving the Lord’s “holy” property. To misuse or treat what belonged to God as ordinary was to dishonor God himself. This included mishandling items consecrated to the tabernacle (5:14-16) or using sacred things in deceitful ways (6:1-7). These were considered serious “breaches of faith.” Such sins required more than a sacrifice—they demanded confession and repayment with interest. The penalty served as a kind of ransom, satisfying justice and restoring the relationship.

How was it offered? Leviticus 5:14-6:7 outlines three categories of covenant unfaithfulness, each involving the misuse or profaning of what is “holy.” In every case, a ram was offered as a guilt offering. If the offense was known, restitution was required. When these steps were taken, forgiveness was granted (5:16, 18; 6:7).

1. Accidental misuse of the Lord’s things (5:14-16) — If someone unintentionally mishandled items dedicated to God—such as offerings or tabernacle goods meant for priestly use (cf. 22:10-16)—they were treating holy things as ordinary. Even though unintentional, this was still a "breach of faith," a betrayal of covenant trust (Num. 5:12). The sinner had to repay the value of the item, add a 20% penalty, and bring a ram without blemish to the priest. The costliness of the ram emphasized the seriousness of the offense.
2. Possible violation of the Lord’s commands (5:17-19) — If someone suspected they had sinned (“realized his guilt”)—perhaps because of inner conviction or external hardship—but didn’t know what they had done, they were still required to make a guilt offering. Since the offense was unknown, no restitution was required—only the sacrifice for atonement. This offering brought peace of mind and restored fellowship with God.
3. Misuse of the Lord’s name (6:1-7) — If an Israelite swore falsely while defrauding a neighbor, it was a sin not only against the person but also against God. Oaths were made in the Lord’s name (Jer. 5:2), and to use that name falsely—especially for deceit—profaned its holiness (Ex. 20:7). Sins in this category included stealing, withholding entrusted property, failing to return lost items, or lying about ownership. The offender had to first repay the value plus 20% to the injured party. Only then could they offer a ram to God for atonement and receive forgiveness (6:6-7).

These case laws for the guilt offering teach us three valuable lessons today.

Respecting what belongs to God. In the first case law (5:14-16), we see that reverence for a holy God included respecting his holy property. This was one way Israel demonstrated covenant loyalty. To disregard or misuse what belonged to God was to dishonor him. Paul applies this principle in the New Testament to how we use our bodies and treat the church. Our individual bodies and the collective church body belong to God, purchased with the blood of Christ (1 Cor. 6:18-20; 3:16-17). Reverence for God is shown in how we use our bodies and how we treat his people—both of which are his holy possessions.

Reconciliation with others before God. The third case law (6:1-7) reminds us that sin against others is also sin against God. Before offering a guilt offering, the offender had to make full restitution. Jesus affirmed this principle: “If you are offering your gift at the altar and there remember that your brother has something against you… first be reconciled to your brother” (Mt. 5:23-24). True spirituality requires both a right relationship with God and with others (Mt. 22:37-40). Genuine repentance involves more than jsut saying “sorry”—it includes doing what we can to make things right (Lk. 19:8-9).

Repentance and a clean conscience. The second case law (5:17–19) shows that even unintentional or unknown sins were serious (Psa. 19:12; Jd. 23). The phrase “realizes his guilt” suggests that a person either felt an inner conviction of sin or experienced the consequences of sin, such as those described in the covenant curses at the end of Leviticus (ch. 26b). This may have included suffering, as seen elsewhere in Scripture (1 Cor. 11:30). However, not all suffering is due to personal sin (cf. Job 1-2; Jn. 9:2-3). In Leviticus, the guilt offering gave the worshiper a way to seek peace with God—even if they didn’t know what they had done wrong. The result was a clear conscience. Paul urges Christians to maintain a clear conscience before both God and others (2 Cor. 1:12; 1 Tim. 1:5, 19). In Christ, we have the ultimate guilt offering. Jesus’ sacrifice fully atones for our sins—even those hidden from us (Heb. 10:14; 1 John 1:7-9). When we walk in repentance and faith, we can live with the confidence that we are forgiven and at peace with God.

The guilt offering reminds us that sin is never just a private matter—it damages our relationship with God and others, and it demands more than apology; it calls for action. In Christ, we find the perfect guilt offering: a sacrifice that not only atones for our sins but empowers us to make things right. As God’s covenant people today, we honor him not just by confessing our sin, but by seeking reconciliation, practicing restitution, and living with a clean conscience. The cross doesn't just cover our guilt—it calls us to live changed lives.

Each of the five offerings in Leviticus points us to the fullness of Christ’s sacrifice. In Jesus, we see total devotion (burnt offering), grateful worship (grain offering), restored fellowship (peace offering), cleansing from sin (sin offering), and reconciliation through restitution (guilt offering). Together, they reveal the depth of our need—and the all-sufficiency of the cross.

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