INNOCENCE, INNOCENT
To be innocent is to be free from guilt, blameless, clean or righteous. The quest for innocence is the central theme of the Scriptures. Such innocence was the original state of the human race, and the Bible records the quest of the soul to regain a state of righteousness before God. To be guiltless, blameless, pure, holy and innocent remains the deepest cry of the human soul.
Even though the specific word innocence does not appear in the text, the first picture—and perhaps the most enduring image—of innocence in the Bible is that of Adam and Eve as unfallen humans in a perfect garden (Gen 2). The aura of the story of life in Paradise is that of new beginnings, freshness, an unsmirched quality. The premise of the story is that Adam and Eve have not yet disobeyed and are therefore sinless. Specifically they are “innocent” of the experiential knowledge of evil, as attested by their not having eaten of the tree of the knowledge of good and evil (Gen 2:16). The image that symbolizes this innocence is that they “were both naked, and were not ashamed” (Gen 2:25
RSV).
While innocence in an absolute sense is not possible for fallen humans, it is possible in a relative sense, and the Bible accordingly speaks of innocent people in the sense of their being righteous or not deserving of some calamity that has befallen them. Martyrs, for example, are innocent—that is, undeserving of their murder—as in Jesus’ comment about “all the righteous blood shed on earth, from the blood of innocent Abel to the blood of Zechariah the son of Barachiah” (Mt 23:35 RSV). In the book of Job, which revolves around the spectacle of the suffering of someone who has done nothing to deserve it, we find numerous references to good people as “innocent” or “blameless” (Job 1:1, 8, 22; 4:7; 17:8; 22:19, 30; 27:17). The psalms make a similar equation of morally righteous people with innocence (Ps 15:5; 19:13; 94:21), as does the book of Proverbs. Here, then, is a major image of innocence in the Bible—paragons of virtue whose righteous behavior exempts them from deserving the misfortunes that befall them in an oppressive world (see also Dan 6:22). The passages that employ this motif usually pit the innocents against oppressive antagonists in such a way as to evoke the picture of the archetypal innocent victim.
The innocence of virtuous people is connected in the Bible with the heart and the hands—the heart because innocence is an inner quality and the hands because the washing of hands is an archetype of being clean. Abimelech protests that his sin of ignorance was undertaken “in the integrity of my heart and the innocence of my hands” (Gen 20:5). The speaker in Psalm 73:13 protests, “All in vain have I kept my heart clean and washed my hands in innocence” (RSV;
cf. Ps 26:6). Job 22:30 pictures God as delivering “the innocent man” through the cleanness of his hands. Pilate washed his hands in a false innocence when he delivered Jesus to the Jews (Mt 27:24). The innocence for which David longs in Psalm 51:10 is pictured in the imagery of a clean heart.
Occasionally innocence in the Bible is the ignorance of people who do something wrong in unawareness rather than in conscious sin. Thus Abimelech responds to the dream that God sent him: “Lord, wilt thou slay an innocent people?” (Gen 20:4 RSV), meaning that he had taken Sarah into his harem in ignorance of the fact that she was a married woman. In a variation on that theme the
NT twice pairs wisdom and innocence, with innocence having connotations of being exempt or ignorant of deviousness or evil: Jesus instructed his disciples to “be wise as serpents and innocent as doves” (Mt 10:16 RSV), and Paul wanted the Christians at Rome “to be wise about what is good, and innocent about what is evil” (Rom 16:19
NIV).
The most numerous category of references to innocence in the Bible centers on the shedding of “innocent blood.” There are nearly two dozen instances of the idiom, which refers to the murder of people who did not deserve this fate. The innocence in view is of course not absolute, yet the choice of the terminology of innocence highlights the heinous nature of murder.
The supreme example of innocence in the Bible is, of course, Jesus. When the centurion at the crucifixion “saw what had taken place, he praised God, and said, ‘Certainly this man was innocent!’” (Lk 23:47 RSV). The testimony of Scripture is that Jesus “committed no sin” (1 Pet 2:22) and that he was “without sin” (Heb 4:15). Pilate found “no basis for a charge against this man” (Lk 23:4 NIV), finally declaring that “this man has done nothing wrong” (Lk 23:41 NIV). Jesus himself asked at one point, “Which of you convicts me of sin?” (Jn 8:46).
The innocent Jesus remains the model that his followers aspire to emulate. Paul prays that the Philippian Christians “may be pure and blameless for the day of Christ, filled with the fruits of righteousness that comes through Jesus Christ” (Phil 1:10–11 NIV). He is confident regarding the Corinthian Christians that Christ “will sustain you to the end, guiltless in the day of our Lord Jesus Christ” (1 Cor 1:8 RSV). To the Thessalonians, Paul expresses the prayer that God “may establish your hearts unblamable in holiness” (1 Thess 3:13 RSV). He enjoins the Philippians to “be blameless and innocent, children of God without blemish ” (Phil 2:15 RSV). The possibility of being “blameless” or “without spot” in Christ is repeatedly held out as a possibility (Eph 1:2–4; 5:27; Col 1:22; 2 Pet 3:14; Jude 24).
<sup>[1]</sup>
RSV RSV. Revised Standard Version
cf. cf.. compare
NT NT. New Testament
NIV NIV. New International Version
<sup>[1]</sup>Ryken, L., Wilhoit, J., Longman, T., Duriez, C., Penney, D., & Reid, D. G. (2000, c1998).
Dictionary of biblical imagery (electronic ed.) (425). Downers Grove, IL: InterVarsity Press.