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114 Sermon Illustrations on Guilt

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Guilt in Christian preaching highlights the burden of sin and the human conscience troubled by wrongdoing, often leading to repentance and seeking God's forgiveness (Psalm 32:5). Illustrations frequently use images of heavy loads, paralyzing chains, or inner torment to depict how guilt can both convict and, if unresolved, destroy. The theme also explores false guilt and the freedom found in Christ's grace (Romans 8:1).

He Could Not Set Himself Free From His Fear of Life

Edvard Munch’s painting “The Scream” is an icon of 20th century art, portraying the anguish and isolation of modern life. His childhood was marked by the death of his mother and beloved sister. As a young man he associated with renegade artists and other dubious companions, much to his religious father’s dismay. Edvard, too, was torn. Though he lacked his father’s faith in God, he had nonetheless inherited his sense of guilt. Reflecting later on his bohemian friends and atheir embrace of free love, Edvard wrote:

"God –- and everything was overthrown – everyone raging in a wild,

deranged dance of life. . . . But I could not set myself free from my

fear of life and thoughts of eternal life."

from Smithsonian Magazine, Edvard Munch: Beyond The Scream · Arthur Lubow, adapted by Rev. David Holwick via Kerux Sermon and Illustration Database eternal lifeguilt

Accepting Mercy

Luke 18:3

The room was full of guilt, and I knew this because I was sitting in it. I arrived early and sat in one of benches toward the back of the room, perhaps a small attempt at being inconspicuous. But in a courtroom no one goes unnoticed, and particularly those who are on trial. Traffic court, I discovered, is an interesting place. At the very least it made for an afternoon of good people-watching. At most it offered a window into realms of justice, faith, and human behavior.

A few months ago I was caught speeding less than a mile from my house. True, there were several factors at work, but there was no question of my guilt. I was in a hurry to get home, deep in thought about a sad situation, and driving my husband’s car (which has a great deal more oomph than mine). My mind was simply elsewhere, and I was speeding. Normally I would simply pay the ticket and be done with it. But the officer said if I showed up in court, he would lower the fine.

I had never been to traffic court before. I had no idea they were going to announce my crime in public and ask me to state my plea before the masses. It was all somewhat humiliating, even if warranted. (I felt sorriest for the teenage offenders in the room; the magistrate was especially hard on them.) After every crime had been exposed, our guilt seemed to loom like giant name tags. My entire row was filled with speeders. Others were caught with expired tags or licenses, or cited for following too closely. One by one we were called to stand before the judge -- and one by one we were pardoned.

To the surprise of all, our charges were dismissed. They took the yellow tickets we’d been clutching in our sweaty hands and handed us tickets rewritten with warnings where steep fines had once been. I suspect what we experienced was far from typical. I’m not sure one can even say justice was served. But regardless, it was for us something of a modern day of jubilee.

Jesus once told a parable about a widow and a judge. Unlike most in my court story, the widow was not guilty of anything. Day in and day out, she came to this judge who “neither feared God nor cared about men” with a single plea: “Grant me justice against my adversary” (Luke 18:3). For some time the judge refused. But finally, he relented, saying to himself, “[B]ecause this widow keeps bothering me, I will see that she gets justice, so that she won’t eventually wear me out with her coming!” As often is the case, Jesus told this parable with a question in mind for its hearers. “Listen to what the unjust judge says,” he concluded. “And will not God bring about justice for his chosen ones, who cry out to him day and night? Will he keep putting them off? I tell you, he will see that they get justice, and quickly” (Luke 18:6-8).

It is interesting that justice is one of the first things we learn to cry out for as children. The desire that life be fair seems innate to our hearts and minds. The parable of the persistent widow graphically reminds us that we do not cry in vain. God is a judge who longs to set the world aright. He is just and fair and listening to the cries of his children. In his high court, God will see to justice; He has also seen to our pardon. Whether we cry out to Him in desperation for the world around us or in the guilt of our own hearts, Jesus’s words bid us not to grow weary of prayer and supplication, for we pray before a judge who is both just and merciful.

Yet often overlooked in this courtroom story is the final question Jesus poses. He has assured the crowd that they will see justice. He then leaves them with a question. “However, when the Son of Man comes, will he find faith on the earth?” (Luke 18:9). Like the widow discovered in the parable, God will faithfully see to our deliverance. Like I experienced in court, God has mercifully offered to exchange our slips of guilt with declarations of pardon. Yet none of this assures that Christ will find faith throughout the land when he returns. The mercy extended to me at the courthouse hardly assures my faithfulness to traffic laws hereon out. Nor does it assure that my awe and respect will remain for the judge who pardoned me.

But it should. God who is merciful to all is looking for faith among the masses. The source of all that is just seeks those who will walk humbly with their God. He pardons the guilty. He promises justice. He extends mercy to all who will receive it. And He hopes for faith. He calls for followers. Justice and mercy are best accepted bowing our lives before the God who freely gives.

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Copyright © 2006 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

Blowing Up the Speed Trap

Craig Moore, 28, was driving in Manchester, England, when he was flashed by a speed camera. Afraid he would get a speeding ticket, which could push him over the limit of points on his license and trigger a driving ban which would cost him his job, he returned with explosives and destroyed the camera in an attempt to destroy the evidence. But because he didn’t wreck the recording device in the base, the camera got evidence of him setting up the charge, which caused 11,700 pounds (US $22,000) in damage. Moore was sentenced to four months in jail, but wasn’t banned from driving: the camera was just a warning device that tried to get motorists to slow down by flashing them, rather than one used to send out traffic citations. And even if it was, judges rarely will issue a driving ban if it means the defendant will lose his job. But based on his admission of guilt, Moore’s boss demanded he resign.

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London Times, Manchester Evening News

from This Is True · Randy Cassingham via Kerux Sermon and Illustration Database

What To Do With Your Guilt

1 John 2:1

There is a legend that has grown up around Pontius Pilate. After he allowed the Lord Jesus to be crucified, tradition says he went back to Rome to report what had happened. And even though he had washed his hands and declared his innocence in Jesus’ death, he was conscience smitten. According to tradition, upon leaving Rome; he went to Switzerland. And in the anguish of guilt, he jumped off of a mountain — Mount Pilatus, allegedly named for him – and committed suicide.

Now, this is a legend, but it is a fact that many people are chased by guilt. Guilt is eating them alive, and they don’t know what to do with it.

The Accuser

In the verses referenced from Zechariah we see a picture of a heavenly courtroom. Joshua, even though he is a religious man, is laden with guilt. God Almighty is the Justice sitting upon the bench, and Satan is the prosecuting attorney pointing out Joshua’s sin. And he seems to have a good case because Joshua is wearing filthy garments.

And this picture represents us. We too stand guilty before God. And like Joshua, we have an adversary. He is Satan, and he works to accuse us – to point out our sins and failures. He wants to have us eaten up with guilt and to condemn us before the face of God.

Accusation or Conviction

It is very important to learn the difference between Satanic accusation and Holy Spirit conviction. Both make us aware of our sins but for very different reasons.

Satan wants us to think about our sins, but he does not want us to deal with our guilt. He tempts us to sin and then condemns us for it. He wants to cripple us and then blame us for limping. He is the one who loves to accuse us and bring us to remorse.

But while Satan is the prosecuting attorney, Jesus is the defense attorney – our Advocate (see also 1 John 2:1). Jesus will not defend our sins, but He will defend His children. And the Holy Spirit convicts us of our sins for the purpose of bringing cleansing, healing, and restoration.

We see this in verse four where Joshua’s filthy robes are replaced with clean ones. Isn’t that beautiful? Not only does Jesus rebuke the accuser, but He takes away our sin and cleanses us. Not only does He defend us, but He restores us.

What to Do with Guilt?

Jesus wants to take away the old filthy garment you might be wearing right now. He will give you a change of garment so you can be dressed in His righteousness. So what should you do with your guilt?

• Analyze It. –- Ask, “Is this guilt feeling accusation from the devil or is it conviction from the Holy Spirit?” If it’s accusation, it will drive you to despair. If it’s conviction, it will draw you to Jesus Christ.

• Confess It. –- When the Holy Spirit legitimately convicts you of sin, confess it. First John 1:9 says, “If we confess our sin He is faithful and just to forgive us our sin and to cleanse us from all unrighteousness.” And confess it:

° Quickly – Don’t let sin remain in your heart and in your life. Deal with it quickly.

° Specifically – Don’t just say, “Now, Lord, if I’ve sinned, forgive me.” Call your sin by name.

° Completely – Don’t do a partial job. Don’t say, “Lord, cleanse me here and here and here.” You’ve got to be clean – totally and completely clean.

° Confidently – Claim the promise in 1 John 1:9, and trust God to forgive you.

Live in Victory

The next time Satan tries to accuse you and remind you of your sin, just look at him and say, “My sin is under the blood of Jesus Christ and who shall lay anything to the charge of God’s elect?” (see Romans 8:33). Your sin is forgiven, and Satan can no longer accuse you of it and burden you with guilt.

Theology At the Theater: Atonement

The film ATONEMENT won a Golden Globe for Best Drama and has been nominated for an Academy Award for Best Picture [it lost]. It may look like just another period drama, but there is something in this film that is resonating deeply with audiences. It might be the love story or the performances or even the look of the film, but I would venture that it is something deeper: the way it touches on one of our deepest spiritual needs. (Before I go on, you need to know that I am not recommending the film. It deserves its “R” rating. But I do think the film’s themes are having an impact, and Christians should be ready to discuss them.)

The story revolves around a little girl named Briony Tallis, who tells a lie. She claims she saw a man who molested her cousin one night, when it was actually too dark for her to be sure of what she saw. For reasons of her own, Briony is convinced that she really knows who committed the crime and that she is doing the right thing by swearing that she saw him do it. But her lie sends an innocent man to prison and lets the real rapist go free.

Her guilt, as she comes to realize what she has done, haunts Briony for the rest of her life. The title of the film, though, is deeply ironic, because although she tries in her own way to atone, all her attempts fall short.

It makes the story all the more poignant when you learn that Ian McEwan, author of the critically acclaimed novel on which the film is based, is an atheist. In a recent interview, McEwan told the New Republic, “It is crucial that people who do not have a sky god and do not have a set of supernatural beliefs, assert their belief in moral values and in love and in the transcendence that they might experience in landscape or art or music or sculpture or whatever.” He continues, “Since they do not believe in an afterlife, it makes them give more valence to life itself.”

But when you apply McEwan’s reasoning to his own story, the resulting principle is unbearable. Briony’s victim had the only life he could ever know taken away from him. But Briony’s plight is even worse. She is never able to earn forgiveness from the people she wronged, and, if McEwan’s beliefs are correct, there is no God to forgive her for her disobedience to the “moral values.” She has, as the novel suggests, played God with people’s lives, but she has neither God’s power of omniscience nor His power to bring good out of evil.

As his story suggests, McEwan’s universe — as noble as he tries to make it sound — offers no second chances for those who get it wrong. Atonement, the theological doctrine that for Christians provides the path to a restored relationship with God, here becomes only an elusive, mocking wish that can never be fulfilled.

Although McEwan’s atheism is not spelled out in the story, the viewer comes away with a sense of tragedy and waste that reflects the author’s ideas, perhaps even better than he knows. But the film also makes us face our own desperate need for atonement and forgiveness. It just goes to show, yet again, that the truth of the human condition and the law of God are written on our hearts, no matter what we tell ourselves we believe.

________

Copyright (c) 2008 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · Mark Earley via Kerux Sermon and Illustration Database guiltforgivenessatheism

Car Wreck Confessions: Online Mea Culpas

Ezra 10:1

Confessing your deepest, darkest sins has become the latest craze, at least on the Internet. Recently, a new wave of websites have popped up, calling all sinners to come forward — anonymously, of course.

Greg Fox, a writer and director for Walt Disney Co., launched one such website as personal therapy, after he became disillusioned by the fake cheeriness he saw all around him at Disney. Fox claims his website is cathartic for those who need to come clean — whether to confess to an eating disorder, pornography addiction, or adultery.

While some stop by to confess, others stop by to read other people’s confessions, maybe just to feel better about their own wrong-doings.

“It’s kind of the car wreck you’re driving by,” Fox explains. “You can’t help but watch.”

One visitor to the site writes:

“I’m totally addicted to this site! I can’t even get any work

done during the day. I love to read about all the adultery,

cheating, and crazy stories, they absolutely fascinate me!

Everyone, in one way or another, is completely messed up and I

love it!”

I find this appalling. Websites like these are sensational and voyeuristic at best. But what alarms me even more is that the Church seems to be buying into this trend, albeit with the noble goal of trying to teach people about true confession.

On Easter Sunday, one Florida church launched a website to help people open up about their sins and learn from their mistakes. Visitors to this website have confessed to drug abuse, self-harm, and abortion. One person even confessed to stealing $15,000.

The pastor of another church that launched a confessional website says that the purpose of the website is to help people BEGIN the confessing process. He warns visitors to the site not to confess to the computer, but to confess to God and discover true forgiveness.

I’m sorry, but “virtual confession” is a complete distortion of the idea of confessing your sins before God, and certainly falls short of James’s admonition to “confess your sins to each other and pray for each other so that you may be healed.”

Creating websites where people share their deepest, darkest secrets with each other — ANONYMOUSLY — does little to edify the body of Christ or to hold the repentant sinner accountable. At best, online confessionals merely relieve the so-called “penitent” of guilt feelings — perhaps. At worst, they provide sick entertainment for the curious onlooker.

Perhaps even more disturbing is this: these online confessionals are a symptom of the increasing individualism within the Church itself. God did not create virtual human beings. He created flesh and blood bearers of His image and has called them to physical community, not to isolation. This is why the writer of Hebrews urges us not to “give up meeting together, as some are in the habit of doing.”

Church is where we meet together to hear the Gospel preached, to sing praises, to be discipled, to be held accountable, and to participate in the sacraments and ordinances of the church.

True confession is not an end in itself. It is a springboard to repentance and restoration, reconciling ourselves with God and with those flesh-and-blood neighbors of ours.

Posting our anonymous confessions on a website and patting ourselves on the back is no substitute.

________

Copyright (c) 2007 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · Charles Colson via Kerux Sermon and Illustration Database repentance

An Unexpected Correlation: the Legacy of Abortion

A woman — let’s call her Caroline — was 92 years old. She was dying, in agony, but Caroline’s pain was not physical. It was emotional. Caroline, you see, had been carrying a secret for more than 50 years: As a young woman, she had undergone two abortions, suffered terrible guilt all her life — and now, on her death-bed, afraid that God could not forgive her.

As her palliative-care nurse, Jean Echlin, writes, “At the end of her life she shared with me her agony over her lost babies . . . she felt that she had committed murder.”

Caroline is not alone, as Echlin writes in Perspectives 2007, a publication of the De Veber Institute for Bioethics and Social Research. Echlin also tells the story of a woman named Lydia, who was dying of cancer. Even with the use of a pain pump, which gave her steady doses of morphine, Lydia’s pain did not abate.

“I asked her if her faith or prayer could be of any comfort,” Echlin writes. “Lydia remained silent except for her moaning.” But the next day she confided the truth. “I can’t pray — God won’t listen,” Lydia said. “I killed a precious baby when I was 18 . . .” Lydia’s abortion had taken place more than 40 years ago — and she was still grieving over it.

Caroline and Lydia are but two examples of what the Institute calls an “unexpected correlation” between abortion and pain-relief care. Dying women experience unresolved guilt and psychological pain related to their abortion — guilt and pain that stand in the way of a peaceful death. Their guilt is so great, Echlin says, that it impedes the effectiveness of their pain medication. Only when the abortion issue is resolved — when someone listens to them and assures them of God’s forgiveness — is the pain medication made effective, and the women able to die peacefully.

This is dramatic testimony that abortion is not, as the abortion lobby claims, something women will “get over” in a week or two. It is evidence that we know inherently that we are made in the image of the God who gives life. When we do violence to that image — when we destroy life instead of nurturing it — it has a profound effect on our emotions, our psyche, and our souls.

Today, as we mourn the 35th anniversary of Roe v. Wade, and the tens of millions of abortions that have resulted from this dreadful decision, we must recognize that there are likely many women among us who are silently suffering abortion grief decades after their babies’ lives were snuffed out. As the De Veber Institute notes, these women need our compassion, and their trauma should be recognized and acknowledged by their care providers.

As we comfort the dying, we must also help the living. We must make sure young women know the truth: that abortion takes a human life; that there are alternatives to abortion; and that there are people who will help them through a difficult, unplanned pregnancy.

And they must be told that the notion that they will simply “get over” an abortion is a bold-faced lie. The truth is that if they walk into that abortion clinic, they may still be feeling the agony over taking their baby’s life — even on their deathbed a half century later.

________

Copyright (c) 2008 Prison Fellowship Ministries. Reprinted with permission. "BreakPoint with Chuck Colson" is a radio ministry of Prison Fellowship Ministries.

from BreakPoint Commentary · Mark Earley via Kerux Sermon and Illustration Database guilt

Free To Come Back

Psalms 31:22

I said in my haste, “I am cut off from before Your eyes.” —Psalm 31:22

When I first acquired an adorable puppy named Dolly, she filled my days with frequent trips to my backyard. Then she began using these occasions to explore places I didn’t want her to go. By offering her a reward, I was able to teach her to respond to my command, “Come!” But eventually, the rewards weren’t enough to get her to come back to me. So I bought a leash on a reel that gives Dolly a safe amount of freedom, but gives me the option of “reeling her in” when she ventures too far.

This reminds me of God’s dealings with a drug-addicted man named Derek. Longing to break his addiction, he stayed in our home, where he became God’s child. He overcame his habit but he still battled with temptation. One day he gave in, ran away, and used some drugs. Then guilt overwhelmed him as he sat despondently on a park bench. He felt like the psalmist David (Psalm 31:22) and said to himself, “I’m cut off from the Lord. I’m finished.” But the long leash of God’s love tugged on his heart. Immediately, Derek asked for the Lord’s forgiveness and made his way back to us (Psalm 32:3-5).

If you’re going the wrong way and feel cut off from God, remember, you can return. Respond to the tug of His forgiving love on your heart and come back to Him today. —JEY

O Lord, return to me Your power

That once by grace I knew;

Forgive the sin that grieved Your heart,

And help me to be true. —Anon.

True repentance turns from the wrong and returns to the right.

Found Guilty

A defendant was on trial for murder. There was strong evidence indicating guilt, but there was no corpse. In the defense’s closing statement the lawyer, knowing that his client would probably be convicted, decided to try a trick:

“Ladies and gentlemen of the jury, I have a surprise for you all,” the lawyer said as he looked at his watch. “Within one minute, the person presumed dead in this case will walk into this courtroom!”

He looked toward the courtroom door. The jurors, somewhat stunned, all looked, eagerly. A minute passed. Nothing happened.

Finally, the lawyer said, “Actually, I made up the previous statement. But you all looked on with anticipation. I therefore put it to you that there is reasonable doubt in this case as to whether anyone was killed and insist that you return a verdict of not guilty.”

With that, the jury retired to deliberate. But after only a few minutes, they came back and pronounced a verdict of guilty.

“But how?” the lawyer asked. “You must have had some doubt, I saw all of you stare at the door.”

“Oh, yes,” the jury foreman replied: “We all looked — but your client didn’t!”

from (unknown) · Unknown via Kerux Sermon and Illustration Database

The Japanese Parents Who Apologise For Their Children

Apologies are common in Japan, indeed it is virtually a cliche about the country. But 2016 has seen some controversial public acts of contrition - notably parents standing up before the public to say sorry for their adult children’s alleged criminal offences.

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Japan’s corporate apology culture is already well known and deeply rooted.

Many people will be aware of the shazai kaiken, or “apology press conferences”, where business chiefs read a profoundly apologetic statement lowering their heads and bowing deeply to their audiences.

But what are less known are the public apologies given by Japanese parents called on to stand up and be accountable for the actions of their children - no matter how old they are.

In late August 2016, actress Atsuko Takahata delivered an emotional apology for her 22-year-old son, who was arrested over an alleged sexual assault. He was released without charge, but before the process even began his mother stood up to tell the public that she must hold partial responsibility for any alleged actions.

It echoed a 2013 apology by TV presenter Mino Monta, who even resigned from his shows when his 31-year-old son was arrested over an attempted theft.

“I feel a moral responsibility as a parent,” Mr Mino said at the press conference.

But this public ritual is by no means confined to celebrities. In July, after the shocking mass stabbing of 19 people at a home for people with mental disabilities in Sagamihara, the offender’s father issued an apology statement at his workplace.

Years earlier, in 2008, when a 25-year-old man killed seven in a crowded Akihabara shopping street his parents made an apology in front of their home.

“Our son has committed a grave crime. We sincerely apologise to those who were killed and injured,” they said.

The press shutters snapped as the parents bowed.

While the parental apology in Japan is of course linked to the psychology of simply taking responsibility, it is also a custom that traces its roots back to the samurai era.

How do you apologise in Japanese?

Known as the Enza rule, the punishment of criminals’ family members took place in 15th and 16th Century Japan. The warrior samurai enforced their lords’ reign over the peasantry by extending punishments to transgressors’ families.

The notion of collective responsibility was extended even further during the Edo period, between the 17th and 19th centuries. Five neighbouring households were grouped into one unit and made responsible for each others' taxes - and crimes.

Penalties were meted out to the entire unit if anyone committed an offence.

Although the law was abolished when the Edo period ended in 1868, its legacy encouraged a mindset of being responsible for “seken”, or “the public”, says sociologist Naoki Sato, professor emeritus at Kyushu Institute of Technology and an expert on seken studies.

He explains that seken is a notion very particular to Japanese society, where people are expected to follow a number of unspoken rules to live in harmony. One of them urges a criminal’s parents to feel responsible for seken even when they did nothing wrong themselves.

He also points out what he says are differences between Japanese and Western parent-child relationships. While parents in Western countries see their children as individuals, Prof Sato says Japanese parents tend to think of their children more like their possessions, and feel that they own their children’s misbehaviour.

Certainly it is rare to hear of parents apologising for the sins of their children globally.

When two students at the University of Oklahoma triggered a storm by reciting a racist chant, one of their parents issued a public apology. It was seen as remarkable enough that at least one commentator wrote an opinion piece asking if parents should apologise more for their children’s actions.

But in Japan the pressure to atone for the sins of your relatives can be so strong that families are sometimes hounded by journalists and vociferously condemned by the public.

In the 2008 Akihabara stabbing case, the criminal’s younger brother was reported to have committed suicide after suffering stress, having been chased by the media even after moving and changing jobs several times.

And Ms Takahata’s apology spurred a debate on whether parents should be held so responsible.

When TV Asahi’s Morning Show asked 50 people on the street about the case, 60% answered “it’s his own problem, not his mother’s”.

A similarly mixed reaction was also found on social media.

“I’m fed up with an apology when someone has not done anything. I want them to either urge their grown-up son to take responsibility or raise him up once again from zero,” said one user on Twitter.

Japanese youth are certainly concerned with taking control of their own lives but the culture of “shazai kaiken” and taking responsibility for seken is still deeply rooted in society.

So you can expect more apologies.

________

Famous Japanese apologies

In 1998, popular Japanese actress Yoshiko Mita apologised on behalf of her son when he was held over a drug offence. She also voluntarily stayed off the television for ten months.

Earlier this year actress Reiko Takashima faced reporters on behalf of her husband, Noboru Takachi, who was arrested on a drugs charge. In her apology, she said she bore responsibility for “being his wife”.

Japanese pop star Minami Minegishi shaved off her hair in 2013 as an apology after she was caught spending the night with her boyfriend. Her girl band AKB48 has a strict policy against dating.

How Asians Handle Shame

Asians are really into the concept of shame. About ten years ago, the top executive of Korea’s Hyundai corporation was accused of funneling $100 million to North Korea so they would attend a summit he was hosting. The bribe was uncovered and he was asked to testify about it.

His response was to jump out of his 12th-floor office window. His suicide note just said, “This unwise man did an unwise thing. Everything is my fault.”

from Kerux sermon #20599 · Rev. Simon Scott via Kerux Sermon and Illustration Database guiltsuicide

Just Because You Did It Doesn't Mean You're Guilty

Isaiah 5:22

The billboard shows a smiling lawyer with a polka dot bow-tie in front of a courthouse with an American flag flying in the background. Bold print proclaims, “Just Because You Did It Doesn’t Mean You’re Guilty”.

Really?

When I look at the message on attorney Larry L. Archie’s Greensboro, North Carolina, billboard, I have to wonder what was in the good lawyer’s mind. Is he making some deep philosophical point that I’m missing? Or does he mean exactly what his words seem to say?

The message of the billboard seems to be that whether or not you have committed a crime doesn’t really matter. The important thing is that a good lawyer (like Mr. Archie) can get you off. So, even if you did it, don’t worry about it. Let’s get together and work on making sure you’re never held accountable for what you did.

Can this really be what Larry Archie meant to communicate? I understand that the purpose of the ad is to drum up business, and Mr. Archie is a criminal defense attorney. And I understand that everyone deserves their day in court, with competent legal representation, whether they actually committed a crime or not.

But have we as a society really come to the place where we are ok with attorneys advertising to criminals that committing crimes isn’t a problem if you have a good lawyer to get you off?

Woe to men ... who justify the wicked for a bribe, and take away justice from the righteous man!

Isaiah 5:22-23 (NKJV)

I’m guessing that nobody pointed out to Larry Archie the moral and ethical ramifications of his message before it was put up on a billboard for all the world to see. Of course, there’s the possibility that he wouldn’t be concerned about such things anyway, but I won’t make that assumption.

Instead, I hope that now that the billboard is up, Mr. Archie will see his message with different eyes, and that billboard won’t stay up. If it does, that will say a lot about Larry L. Archie as a person – and about us as a society.

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One commenter suggested the billboard may not be as slimy as it appears - "Legally, someone could have done some misdeed but not be criminally liable. The best example is someone legally insane committing a homicide. There are other legal defenses such as duress that could be applicable." The blog author doubted this is what the lawyer's billboard was trying to convey.

Our Culture's War On Guilt

Job 27:6

Our culture has declared war on guilt. The very concept is considered medieval, obsolete, unproductive. People who trouble themselves with feelings of personal guilt are usually referred to therapists, whose task it is to boost their self-image. No one, after all, is supposed to feel guilty. Society encourages sin, but it will not tolerate the guilt sin produces.

But the answer to dealing with guilt is not to ignore it -- that’s the most dangerous thing you can do. Instead, you need to understand that God graciously implanted a powerful ally within you to aid you in the battle against sin. He gave you your conscience.

________

Article: "Keeping a Pure Conscience"

Breaking The Power of Shame

Mark 14:30

I was eleven years old and our Little League season had just come to an end. At my insistence, my parents dropped me off at the mall with my teammates to hang out. Not long after my parents had left, my friends hatched a plan: they wanted to go to see the new hit movie Die Hard 2. A knot formed in my stomach as the plan was hatched. Die Hard was rated R. I’m not sure I had seen a PG-13 movie. I told them that we couldn’t see it because we were too young. My friends scoffed: “I go to rated R movies all the time! They never stop me.” I shrunk back. We paid and walked in.

I felt sick through the whole movie and afterward. When my parents picked me up, I doubled down with a lie when asked what we did: “We just hung out.” I felt sicker.

Even after asking for forgiveness, the cloud over my heart remained. Guilt was gone. Shame remained.

Shame has power.

Shame is one of the most destructive forces on this earth. Shame is destructive because it attacks our spiritual and emotional life. Unlike guilt, shame can come from actions that aren’t even wrong. People experience shame over their body and over their family of origin. Shame is a visceral and physical experience that can manifest itself in depression and self-medicating. Shame tells us totalizing truths about ourselves, often truths that cannot be remedied. “You’re always” or “you will never,” shame whispers.

Shame is different from guilt in that where guilt is connected with our actions, shame is connected to our identity. Further, many Christians are taught how to deal with guilt but never taught how to deal with shame.

“Oh God,” David cries out, “in you I trust; let me not be put to shame; let not my enemies exult over me” (Ps. 25:2). Again and again in the Psalms, David cries out that God would remove his shame. Almost all of these Psalms are clustered around David’s exile from Israel as he ran from Saul. David was not on the run because he had sinned against God or done any wrong to the kingdom, but the shame of being a man falsely accused by Saul and desperately on the run weighed heavily on David’s heart.

How can we deal with the weight of shame? As Christians most of us know how to deal with sin: we come to God, repent of our sin, and ask for forgiveness on account of Jesus’ death on the cross. But what about sin?

Jesus did not just bear our guilt on the cross; he bore our shame. Often minimized in the telling of the story of the cross is the shame that Jesus endured. Much more significant than the physical pain (and I am not minimizing the physical pain) Jesus endured was the emotional and spiritual pain – the shame – that he endured. Consider the layers of shame Jesus endured:

● Religious: Jesus was taken in front of the most powerful body in Judaism – the Sanhedrin — who brought up false witnesses and false charges against him because of their jealousy and hatred of Jesus. Shame.

● Social: Pilate encouraged the crowd to release Jesus, but they begged for the criminal Barabbas instead. Jesus was then taken and had a crude crown and robe placed on him in mockery of the claim that he was the King of the Jews. As the soldiers flogged him, he was spit upon and mocked. Shame.

● Relational: In all of this, which of his friends was near him? None of them. One of his friends, Judas, betrayed him, turning him over. Nine others fled as soon as Jesus was taken away, and Peter denied he knew Jesus when he slunk into the courtyard near Jesus’ trial. Only his closest friend, John, his mother, and two other female friends were with him as he died on the cross. Of the thousands Jesus had dramatically impacted during his ministry, four remained with him. Shame.

● Physical: Unlike most of our sanitized portrayals, Jesus was stripped naked on the cross. The soldiers gambled for the clothes of the bloodied and naked man that hung above them. Shame.

In Hebrews, we hear that we are to run the race as Jesus did: “ ... who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of God” (Heb. 12:2). Peter talks to a church that was despised and shamed and tells them that “whoever believes in [Jesus] will not be put to shame” (1 Pet. 2:6).

How are we to deal with shame, then? By looking backward and forward. We look backward to the cross where Jesus endured our shame. He is a sympathetic high priest who has endured more shame than we could ever imagine. When we see Christ enduring shame on the cross, we see one who endured shame for a purpose, the purpose of bringing us into God’s family, as beloved, adopted, and holy children. And we look forward to the day when we will be welcomed, not begrudgingly, not shamefully, but joyfully and warmly by our Savior.

It is only the reality of our identity in Christ, and in what he has accomplished and what we know he will accomplish on that final day, that shame can be washed away. It is only in the truth of our identity in the one who endured shame that we can overcome the lies about our identity that shame speaks to us.

Ashamed friend: look to the shamed one on the cross and know his shame was for you. His shame was so that you might not be ashamed, that his welcome would overcome the world’s rejection.

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