Leviticus Chapter 5 Bible Study: The Guilt Offering, Specific Sins, and Restitution

The Guilt Offering: Addressing Specific Sins and Guilt

Leviticus chapter 5 continues the discussion of offerings for sin, but introduces two distinct categories: further regulations for the Sin Offering (chatta’t) for specific unintentional sins, and then the introduction of the Guilt Offering (or Trespass Offering, asham in Hebrew). The chapter begins by detailing situations where a sin offering is required for specific unintentional sins that incur guilt. “If a person sins in hearing the utterance of an oath, and is a witness, whether he has seen or known of it—if he does not tell it, he bears guilt. Or if a person touches any unclean thing, whether it is the carcass of an unclean beast, or the carcass of unclean livestock, or the carcass of unclean creeping things, and he is unaware of it, he also shall be unclean and guilty. Or if he touches human uncleanness—whatever uncleanness with which a man may be defiled—and he is unaware of it, when he learns of it, he shall be guilty. Or if a person swears rashly with his lips to do evil or to do good, whatever it is that a man may swear rashly, and he is unaware of it—when he learns of it, then he shall be guilty in any of these matters.”

These verses describe specific scenarios where an individual incurs guilt, even if the sin was unintentional or committed in ignorance, and for which a sin offering is required.

Witness to an Oath: Failing to testify when one has knowledge of a matter under oath. This is a sin of omission, a failure to speak truth when required.
Touching Unclean Things: Unintentionally touching a dead, unclean animal (beast, livestock, creeping things) or human uncleanness (e.g., a corpse, bodily discharge). This renders the person ritually unclean and guilty, even if they were unaware at the time of contact.
Rash Oath: Making a rash or thoughtless oath to do good or evil, and then failing to fulfill it, or realizing the oath was foolish.

In all these cases, the person “bears guilt” or “shall be guilty.” This highlights that guilt is incurred by the act itself, regardless of intent or awareness at the time of the act. When the sin “becomes known” to the individual, they are obligated to bring a sin offering. This emphasizes the importance of a sensitive conscience and the need to address any known sin, however unintentional. The prescribed offering for these specific unintentional sins is a female lamb or a female kid of the goats without blemish (Leviticus 5:6), which is the standard sin offering for a common person (Leviticus 4:32). This section underscores God’s meticulousness in dealing with all forms of sin and His provision for atonement even for subtle forms of transgression that might easily be overlooked.

Provision for the Poor in the Sin Offering

Leviticus 5 demonstrates God’s gracious provision for the poor, ensuring that everyone, regardless of their economic status, could bring a sin offering and receive atonement. “If he is not able to bring a lamb, then he shall bring to the Lord, for his sin which he has committed, two turtledoves or two young pigeons: one as a sin offering and the other as a burnt offering. And he shall bring them to the priest, who shall offer that which was for the sin offering first, and wring off its head from its neck, but shall not divide it completely. Then he shall sprinkle some of the blood of the sin offering on the side of the altar, and the rest of the blood shall be drained out at the base of the altar. And he shall do the second as a burnt offering according to the prescribed manner. So the priest shall make atonement for him for his sin which he has committed, and it shall be forgiven him.”

This passage outlines a graduated scale of sacrifices for the sin offering, accommodating different levels of poverty:

Standard: Female lamb or female goat (Leviticus 5:6).
For the Poor (Birds): If a person cannot afford a lamb or goat, they can bring two turtledoves or two young pigeons.
- One bird is for the sin offering. Its head is wrung off, blood drained on the side of the altar, and the body not completely divided (similar to the bird burnt offering in Leviticus 1).
- The other bird is for a burnt offering, offered according to the prescribed manner (Leviticus 1:14-17). This combination of a sin offering (for atonement) and a burnt offering (for complete devotion) ensured a comprehensive reconciliation.
For the Very Poor (Fine Flour): “But if he is not able to bring two turtledoves or two young pigeons, then he who sinned shall bring for his offering one-tenth of an ephah of fine flour as a sin offering. He shall put no oil on it, nor put any frankincense on it, because it is a sin offering. Then he shall bring it to the priest, and the priest shall take his handful of it as a memorial portion, and burn it on the altar according to the offerings made by fire to the Lord. It is a sin offering.” This is the lowest tier, a bloodless sin offering of fine flour.
- No Oil or Frankincense: Crucially, this flour offering was to have no oil (symbolizing the Holy Spirit/anointing) and no frankincense (symbolizing prayer/worship). This distinction from the grain offering (Leviticus 2) is significant. The absence of these elements underscored the solemnity of the sin offering and its focus solely on atonement for sin, without the celebratory or dedicatory aspects. It highlighted the raw reality of sin and the need for its removal.

In all these cases, the promise remains: “So the priest shall make atonement for him for his sin which he has committed, and it shall be forgiven him.” This demonstrates God’s immense grace and accessibility. He ensured that no one was excluded from the means of atonement due to poverty. The value of the offering was not in its material cost but in the sincerity of the offerer and the divine institution of the sacrifice. This provision for the poor powerfully foreshadows Jesus Christ, whose sacrifice is accessible to all, regardless of their social or economic status, and whose grace is freely given to all who believe.

The Guilt Offering: Sins Involving Damage or Deceit

Leviticus 5:14 introduces a new category of offering: the Guilt Offering (or Trespass Offering, asham). This offering was specifically required for sins that involved damage to another person’s property, damage to God’s holy things, or deceit, and for which restitution was required in addition to atonement. “Then the Lord spoke to Moses, saying: ‘If a person commits a trespass, and sins unintentionally in regard to the holy things of the Lord, then he shall bring as his guilt offering to the Lord a ram without blemish from the flock, with your valuation in shekels of silver according to the shekel of the sanctuary, as a guilt offering. So he shall make restitution for the harm that he has done in regard to the holy thing, and shall add one-fifth to it and give it to the priest. So the priest shall make atonement for him with the ram of the guilt offering, and it shall be forgiven him.'”

The guilt offering addressed sins that could be quantified and rectified, particularly those that involved a financial loss or damage. It was for sins against God’s holy things or against a neighbor, where a debt was incurred.

1. Trespass Against Holy Things (Leviticus 5:14-16):

Nature of Sin: Unintentionally sinning “in regard to the holy things of the Lord.” This could include accidentally eating holy food (like a priest’s portion), misusing consecrated items, or inadvertently failing to pay tithes or offerings.
Required Sacrifice: A ram without blemish from the flock. The ram was a specific and valuable animal, indicating the seriousness of trespassing against God’s holy things.
Valuation and Restitution: This is the unique element of the guilt offering. The sinner had to make restitution for the harm done, based on a priestly “valuation in shekels of silver.” Crucially, he also had to add one-fifth (20%) to it and give it to the priest. This additional 20% was a penalty, ensuring that the sinner paid more than just the original value of the damage, acting as a deterrent and emphasizing the seriousness of the offense.
Atonement: After restitution and the additional 20%, the priest would make atonement for him with the ram, and he would be forgiven.

2. Doubtful Sins (Leviticus 5:17-19):

Nature of Sin: If a person sins unintentionally, “does what is forbidden in any of the commandments of the Lord, though he does not know it, yet he is guilty and shall bear his iniquity.” This covered cases where a person might suspect they had sinned but were not certain, or where the specific sin was unknown.
Required Sacrifice: A ram without blemish from the flock, based on the priest’s valuation, as a guilt offering.
Purpose: This offering covered the general guilt of an unknown unintentional sin, ensuring that all hidden transgressions were addressed.

The guilt offering emphasized that atonement for sin often requires restitution and making things right, especially when others (or God’s holy things) have been wronged. It taught the Israelites that forgiveness from God was linked to personal responsibility and a willingness to rectify the harm caused by their actions. This offering highlights God’s justice, His demand for integrity, and His provision for reconciliation that goes beyond mere forgiveness to include restoration.

The Guilt Offering: Sins Involving Deceit or Falsehood

Leviticus 6:1-7 (which is often read as a continuation of the guilt offering discussion from chapter 5) further details specific scenarios for the Guilt Offering where the sin involves deceit, falsehood, or defrauding a neighbor. “And the Lord spoke to Moses, saying: ‘If a person sins and commits a trespass against the Lord by lying to his neighbor about what was delivered to him for safekeeping, or about a pledge, or about a robbery, or if he has extorted from his neighbor, or if he finds what was lost and lies concerning it and swears falsely, or if he commits any of these sins in which a man may sin: then it shall be, because he has sinned and is guilty, that he shall restore what he has stolen, or the thing which he has extorted, or what was delivered to him for safekeeping, or the lost thing which he found, or whatever in which he has sworn falsely. He shall restore its full value, add one-fifth more to it, and give it to the owner on the day of his guilt offering. And he shall bring to the priest his guilt offering to the Lord, a ram without blemish from the flock, with your valuation, as a guilt offering. So the priest shall make atonement for him before the Lord, and he shall be forgiven for any one of the things which he may have done to make himself guilty.'”

This section specifically addresses intentional sins that were initially concealed by lying or false swearing, but later confessed or discovered. While the previous section of the guilt offering focused on unintentional trespasses, this section deals with deliberate acts of dishonesty that incur guilt before both God and man.

Nature of Sins: These are sins of dishonesty and injustice against a neighbor:
- Lying about safekeeping (embezzlement).
- Lying about a pledge.
- Robbery or extortion.
- Lying about lost property found.
- Swearing falsely (perjury) in any of these matters. These are serious ethical violations that damage trust and cause financial loss.
Confession and Restitution: The requirement is that when the person “has sinned and is guilty,” they must restore what they have stolen or defrauded. This restitution must be the full value of the item, plus one-fifth (20%) more. This additional 20% was a penalty for the wrongdoing and a deterrent against such dishonest acts. The restitution was to be given directly “to the owner.” This highlights the importance of making things right with the offended party.
Timing: The restitution was to be made “on the day of his guilt offering,” emphasizing that the act of making amends to the wronged party was an integral part of seeking forgiveness from God. Forgiveness from God was tied to making things right with one’s neighbor.
Required Sacrifice: In addition to restitution, the sinner had to bring a ram without blemish as a guilt offering to the priest, based on the priest’s valuation.
Atonement: After restitution and the sacrifice, the priest would make atonement for him, and he would be forgiven.

This aspect of the guilt offering powerfully teaches that true repentance for sins against others involves not only confession to God but also active restitution and making amends to the wronged party. God’s justice demands that wrongs be righted. It highlights the interconnectedness of our relationship with God and our relationships with our neighbors. This principle is echoed in the New Testament (Matthew 5:23-24; Luke 19:8, Zacchaeus’s restitution). The guilt offering underscored that forgiveness from God is profound, but it does not negate the responsibility to rectify the harm caused by our sin. It was a powerful lesson in integrity, justice, and the holistic nature of reconciliation.

The Priest’s Role in the Guilt Offering

The priest played a crucial role in the guilt offering, particularly in the application of the blood and the consumption of the meat, similar to the sin offering for a leader or common person. “And the priest shall take some of the blood of the trespass offering, and the priest shall put it on the horns of the altar of burnt offering, and the rest of the blood he shall pour out at the base of the altar. The priest shall offer all its fat on the altar. Then the priest shall eat it in a holy place. It is most holy.”

Blood Application: The priest applied some of the blood to the horns of the altar of burnt offering (in the outer court), and the remainder was poured out at the base of the altar. As with the sin offering for a common person or leader, the blood was NOT brought into the Holy Place. This indicates that while the sin incurred guilt and required atonement, its defilement did not penetrate the inner sanctuary.
Burning of Fat: All the fat of the ram was burned on the altar as a “sweet aroma to the Lord,” signifying God’s acceptance of the offering.
Priest’s Portion and Consumption: The remainder of the ram (skin, flesh, etc.) belonged to the priest who offered it. It was considered “most holy” and had to be eaten by male priests only, in a holy place within the tabernacle court.
- Symbolism of Priest Eating: The priest eating the meat of the guilt offering symbolized the priest bearing the iniquity of the offerer, ritually consuming the burden of their sin on their behalf. It was a way for the priest to participate in the atonement process, making the offering effective for the sinner. This was a tangible demonstration of the priest’s role in mediating forgiveness and ritual cleansing.

The priest’s role in the guilt offering underscored the ritualistic nature of the atonement and the importance of proper mediation. The priest, as a consecrated figure, ensured that the sacrifice was performed according to God’s holy standards, thereby making atonement for the sinner. The consumption of the meat by the priest was a powerful visual and physical act of the burden of sin being taken away. This entire process, including the priest’s integral role, foreshadows Jesus Christ, our perfect High Priest, who not only offered Himself as the ultimate Guilt Offering but also, through His perfect sacrifice, completely bore our guilt and removed our trespasses, making us righteous before God (Hebrews 9:11-14; 1 Peter 2:24). He is the one who truly makes atonement for us, allowing us to be forgiven and reconciled to God.

Theological Themes in Leviticus 5

Leviticus 5, along with the continuation in Leviticus 6:1-7, introduces and elaborates on the Sin Offering and the Guilt Offering, revealing profound theological themes about sin, guilt, atonement, and restitution.

1. The Pervasiveness and Gravity of Sin, Even Unintentional: The chapter emphasizes that all sin, even unintentional, unknown, or forgotten sin, incurs guilt and defiles. It highlights that guilt is incurred by the act itself, regardless of intent or awareness at the time. This teaches us that God’s standards are absolute, and we are accountable for all our actions, whether by commission or omission. It should cultivate a sensitive conscience and a deep understanding of our need for constant atonement.

2. God’s Gracious Provision for Atonement and Forgiveness: Despite the pervasiveness of sin, God, in His mercy, provides a divinely ordained means for atonement (kaphar) and forgiveness through the sin and guilt offerings. This demonstrates His desire for reconciliation and His willingness to provide a pathway for restoration of relationship. The graduated scale of sacrifices for the poor highlights God’s accessibility and compassion, ensuring that no one is excluded from the means of forgiveness due to economic status.

3. The Necessity of Restitution and Making Amends: A unique and crucial theme of the guilt offering is the emphasis on restitution and adding 20% when the sin involves damage to God’s holy things or defrauding a neighbor. This teaches that true repentance for sins against others involves not only confession to God but also active efforts to make things right with the wronged party. God’s justice demands that wrongs be rectified, and forgiveness from God is tied to our willingness to make amends to our neighbors.

4. The Interconnectedness of Relationships (God and Neighbor): The guilt offering for sins against a neighbor highlights that our relationship with God cannot be separated from our relationships with others. Sin against a neighbor is also a trespass against God. Making amends to the neighbor is an integral part of seeking forgiveness from God. This underscores the holistic nature of God’s law and His demand for justice and integrity in all our dealings.

5. The Concept of Guilt (Asham): The introduction of the asham offering specifically for “guilt” emphasizes that certain sins incur a quantifiable debt or damage that needs to be paid. It’s not just about ritual impurity (which the chatta’t also addressed) but about a trespass that requires compensation. This deepens our understanding of the multifaceted nature of sin and its consequences.

6. Foreshadowing of Jesus Christ, the Ultimate Sin and Guilt Offering: Every aspect of these offerings powerfully points to Jesus Christ: * Unblemished Sacrifice: Christ’s sinless perfection. * Atonement for All Sins: He atones for all our sins, intentional or unintentional, known or unknown. * Substitution: Our sins and guilt were laid upon Him. * Shedding of Blood: His atoning death on the cross. * Restitution: While we cannot make restitution for our sins against God, Christ made perfect satisfaction for us, paying the debt we could not pay. He is the one who fully restores us to God. * Accessibility for All: His salvation is available to everyone, regardless of status or wealth.

7. The Importance of Confession and Knowledge of Sin: These offerings were required when the sin “becomes known” to the individual. This implicitly teaches the importance of a sensitive conscience, self-examination, and confession of all known sins to God.

Leviticus 5, therefore, is not merely a dry list of ancient rituals but a divinely inspired blueprint, meticulously designed to teach Israel fundamental truths about the pervasiveness of sin, the necessity of atonement and restitution, and God’s gracious provision for forgiveness, all of which find their ultimate and glorious fulfillment in the person and work of Jesus Christ.

Practical Lessons from Leviticus 5

Leviticus 5, though detailing ancient sacrificial rituals, offers several profound and timeless practical lessons for believers today concerning sin, forgiveness, and our ethical conduct.

1. Take All Sin Seriously, Even Unintentional or Hidden Sins: This chapter powerfully teaches that all sin, even that committed unknowingly, out of carelessness, or through omission, incurs guilt before God. We are accountable for our actions regardless of our immediate awareness. This should cultivate a sensitive conscience, a desire to live with integrity, and a practice of regular self-examination and confession for all known sins (Psalm 19:12; 1 John 1:9).

2. Appreciate the Full Cost of Forgiveness: The various sacrifices, especially the provision for the poor, highlight that forgiveness always comes at a cost—the shedding of innocent blood. This should deepen our appreciation for the immense sacrifice of Jesus Christ, who bore the full penalty for all our sins, intentional and unintentional, known and unknown. His atonement is complete and freely given, but it cost Him everything.

3. Jesus Christ is Our Perfect Atonement and Restitution: Every aspect of the sin and guilt offerings points to Jesus. He is the perfect, unblemished sacrifice who took our place, bearing our guilt and making full restitution to God for our trespasses. We cannot make amends for our sins against God, but Christ has paid the debt in full. Our faith should rest solely on His finished work.

4. Make Restitution and Amends for Sins Against Others: The guilt offering for sins involving damage or deceit (Leviticus 6:1-7) is a crucial ethical lesson. It teaches that true repentance for sins against our neighbor involves not only confession to God but also active restitution and making things right with the wronged party. Forgiveness from God is often tied to our willingness to rectify the harm we have caused. This is a call to integrity and justice in our relationships (Matthew 5:23-24; Luke 19:8).

5. God’s Grace Extends to All, Regardless of Status: The graduated scale of sacrifices for the poor (from a lamb to birds to fine flour) demonstrates God’s immense compassion and accessibility. He ensures that everyone, regardless of their economic status, has a means of atonement and forgiveness. This reminds us that Christ’s salvation is available to all who believe, rich or poor, without distinction.

6. The Interconnectedness of Our Relationships: The requirement for restitution for sins against a neighbor highlights that our relationship with God cannot be separated from our relationships with others. Sin against a neighbor is also a trespass against God. This underscores the holistic nature of God’s law and His demand for both vertical (Godward) and horizontal (manward) righteousness.

7. Seek to Rectify Wrongs Promptly: The instruction to make restitution “on the day of his guilt offering” (Leviticus 6:5) implies a sense of urgency in addressing wrongs. This encourages us to deal with sin and make amends promptly, rather than delaying, which can compound the damage and prolong guilt.

These practical lessons from Leviticus 5 are timeless, guiding us in our understanding of sin, the profound cost of forgiveness, the perfect work of Jesus Christ, and our call to live lives of integrity, justice, and repentance before our holy and merciful God.

Cross-References and Broader Biblical Themes

Leviticus 5, detailing the Sin Offering for specific cases and introducing the Guilt Offering, connects to numerous major biblical themes and finds profound echoes throughout Scripture, particularly concerning sin, atonement, restitution, and the person and work of Jesus Christ.

1. The Nature of Sin and Guilt (Unintentional, Omission, Deceit):

Psalm 19:12: “Who can understand his errors? Cleanse me from secret faults.” (Relates to unknown sins).
James 4:17: “Therefore, to him who knows to do good and does not do it, to him it is sin.” (Relates to sins of omission).
Romans 3:23: “for all have sinned and fall short of the glory of God.”
1 John 1:8: “If we say that we have no sin, we deceive ourselves, and the truth is not in us.”

2. Atonement and Substitutionary Sacrifice:

Leviticus 17:11: “For the life of the flesh is in the blood… it is the blood that makes atonement for the soul.”
Isaiah 53:10: “Yet it pleased the Lord to bruise Him; He has put Him to grief. When You make His soul an offering for sin [guilt offering, asham], He shall see His seed, He shall prolong His days, And the pleasure of the Lord shall prosper in His hand.” This is a direct prophetic link to Christ as the ultimate Guilt Offering.
Romans 3:25: God “set forth [Christ] as a propitiation [atoning sacrifice] by His blood, through faith.”
2 Corinthians 5:21: “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
Hebrews 9:22: “without shedding of blood there is no remission.”

3. Foreshadowing of Jesus Christ as the Ultimate Sin and Guilt Offering:

John 1:29: John the Baptist proclaims, “Behold! The Lamb of God who takes away the sin of the world!”
Hebrews 7:26-27: Christ, our High Priest, offered up Himself “once for all.”
Hebrews 9:11-14: Christ entered the true tabernacle “not with the blood of goats and calves, but with His own blood, He entered the Most Holy Place once for all, having obtained eternal redemption.”
1 Peter 2:24: Christ “Himself bore our sins in His own body on the tree.”

4. Restitution and Making Amends:

Numbers 5:6-7: Reiteration of the law of restitution for trespasses against a neighbor, including the 20% addition.
Matthew 5:23-24: Jesus teaches that if you are offering a gift and remember your brother has something against you, leave your gift and first be reconciled to your brother.
Luke 19:8: Zacchaeus’s repentance demonstrated by his promise to restore fourfold to anyone he defrauded.
Philemon 18-19: Paul offers to pay back any wrong Onesimus has done to Philemon.

5. God’s Grace and Accessibility for All:

Isaiah 55:1: “Ho! Everyone who thirsts, Come to the waters; And you who have no money, Come, buy and eat. Yes, come, buy wine and milk Without money and without price.”
Romans 10:12-13: “For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For ‘whoever calls on the name of the Lord shall be saved.'”

6. Confession and Forgiveness:

Psalm 32:5: “I acknowledged my sin to You, And my iniquity I have not hidden. I said, ‘I will confess my transgressions to the Lord,’ And You forgave the iniquity of my sin.”
Proverbs 28:13: “He who covers his sins will not prosper, But whoever confesses and forsakes them will have mercy.”
1 John 1:9: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

Leviticus 5, therefore, is not merely a dry list of ancient rituals. It is a divinely inspired blueprint, meticulously designed to teach Israel fundamental truths about the pervasiveness of sin, the necessity of atonement and restitution, and God’s gracious provision for forgiveness, all of which find their ultimate and glorious fulfillment in the person and work of Jesus Christ.