faith – Angels-Aliens

The Unpardonable Sin

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When I was growing up, my mother told me a story that I have never forgotten. From time to time, it comes to mind and gives me pause.

She told me about a young woman she went to high school with, named Carol. Carol was a normal girl in most respects. She was reasonably intelligent, of average height, and didn’t stand out in any particular way, good or bad. This was all true, except for one rather overwhelming thing: Carol was born with a deformity that left her with a very disfigured appearance. Specifically, it caused her face to take the shape of something familiar, yet inhuman.

Carol looked like a horse.

As a result, other children—cruel as they can often be—gave her one of the most dreadful nicknames imaginable: “happy horse.” Fellow students would often make horse sounds and the like when they passed by her in the hallways. Even now, writing of this brings grief to my heart. As the years went on, the abuse hurled at her took its toll. Carol became more despondent, depressed, and anxiety riddled by the day. Ultimately, she could bear the pain no longer.

Shortly after high school, Carol decided that she had seen enough of this world and took her own life.

I mention Carol’s tragic story because, according to many, suicide is the only unpardonable sin. This is never specifically mentioned in Scripture. The thought, I can only surmise, is that suicide is “unforgivable” because the person is no longer here to repent of the sin of taking their life. As Carol’s story shows us, it’s impossible to put ourselves in someone else’s shoes. Not in this way, at least.

Is suicide really unforgivable? Does God make allowances at times, understanding the depths of despair that some people find themselves in? Personally, I do not know. I cannot say and thus, I will not. I am clearly not condoning suicide, nor would I ever suggest that it should be an option. But, again, I do not know the depths of someone’s despair and how God will treat this act under circumstances like Carol’s (and many others).

What I can say is that Jesus specifically mentioned that there is such a thing as an unpardonable sin.[1] I can also say that this horrific transgression is not suicide.

In this article, I will discuss the only sin that is specifically mentioned as being unpardonable.

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The Unpardonable Sin

It’s no mystery that Jesus was often at theological war with the more corrupt Jewish leaders of his day. As Jesus put it to them: “You leave the commandment of God and hold to the tradition of men” (Mk. 7:8). This was a day-in, day-out practice.

During one of their more contentious spats, Jesus made a warning unlike any other that he had previously given them; he told them of a sin that leads to certain condemnation and was utterly irreversible. This was the “unpardonable sin:”

“Therefore I tell you, every sin and blasphemy will be forgiven people, but the blasphemy against the Spirit will not be forgiven” (Mt. 12:31)

And there it was—all sins and blasphemies will be forgiven except one . . . blasphemy against the Spirit. Note that Jesus did not say that sexual immorality, slander, murder, stealing, suicide, or even murder were unforgivable sins. Rather, it was “blasphemy against the Spirit.” Only this is truly unforgivable. It will send one to everlasting punishment and estrangement from God.

The Pharisees had really pulled on the wrong thread though, even still, they were yet to reach this point themselves. As Elliot’s Commentary rightly recognizes:

“We dare not say, and our Lord does not say it, that the Pharisees had actually committed this sin, but it was towards this that they were drifting.”

They were dangerously approaching the dreaded territory of being beyond forgiveness, but we must now wonder why. What was this abomination of human behavior? What on earth could be that bad?

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Decoding the Mystery

At this point, we already know that “blasphemy against the (Holy) Spirit” is the unpardonable sin. We now need to determine what that really means. If we look at the surrounding context, we see exactly what was at stake.

Just prior to this confrontation, Jesus had healed a demon-possessed man who was both blind and mute (Mt. 12:22). While they should have been astonished at the feat and overjoyed for the man who had been set free, they were instead angry with Jesus (as usual). Not only were they incredulous, but they raised the bar in hurling a most grievous insult at him:

“But when the Pharisees heard it, they said, ‘It is only by Beelzebul, the prince of demons, that this man casts out demons.” (12:24).

It is this statement—this ultimate mockery of God’s work—that prompted Jesus to make his powerful declaration that blasphemy against the Spirit is the only unforgivable sin. The truth becomes evident in their statement, as we further examine what really happened here.

The Pharisees had attributed Jesus’ miraculous works not to the Holy Spirit who empowered him, but to none other than Satan. So, the unpardonable sin can be succinctly summarized as attributing the works of God to Satan.

Put another way, it’s the act of calling God “evil.”

Once more, Elliot’s Commentary strikes at the heart of the matter:

“. . . to see a man delivered from the power of Satan unto God, to watch the work of the Spirit of God, and then to ascribe that work to the power of evil, this was to be out of sympathy with goodness and mercy altogether. In such a character there was no opening for repentance, and therefore none for forgiveness. The capacity for goodness in any form was destroyed by this kind of antagonism” (my emphasis).

This leads us to the core issue at hand: the heart that gives rise to such wicked accusations.

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A Heart Problem

As is usually the case with matters of sin and salvation, it is truly the person’s heart condition that either saves or condemns them. Here, we find the same principle at play.

If we investigate the preceding context of this event, we see that Jesus had been performing numerous miracles in succession. Earlier, Jesus had healed a man with a withered hand in a synagogue, in the presence of the religious authorities and his fellow Jews (12:9-14). This event was made far more interesting due to the day all this was occurring: the Sabbath day.

The Sabbath proved to be an extremely contentious issue between Jesus and the religious leaders of the day (I discuss the Sabbath in this article). The short of it is that the religious leaders had made the Sabbath into a day of idleness—and even dread—by laying countless laws on top of the ones God had given them. As a result, even to heal someone from their bondage was an act of sin, as Jesus encountered.

In healing the man born with a withered hand on the Sabbath, the more corrupt Pharisees in the synagogue scoffed at Jesus. As a result, Jesus proposed that doing good was lawful on the Sabbath, pointing out the value of human life and bringing restitution to the sick (12:10-12). Jesus had just given someone a new life in healing his hand, and how did the Pharisees around him respond? They responded not only with indignation but with outfight treachery:

“But the Pharisees went out and conspired against Him, as to how they might destroy Him” (12:14).

Yes—in response to Jesus saving a life, the Pharisees desired to take one. Bear in mind a critical aspect of this: they plotted to kill Jesus on the Sabbath day! While it was “evil” for Jesus to do good on the Sabbath, it was “good” for the Pharisees to do evil on the Sabbath.

Are you seeing the context of this entire issue, and how truly warped their thinking was?

Throughout this entire series of events, it’s clear that the Pharisees’ heart condition was the central issue at work. Their wicked hearts were what caused them to scoff at Jesus for doing good. It’s what made them plot to murder Jesus on the Sabbath, of all days. Most importantly, it’s what led them to say that Jesus was performing miracles with satanic power.

This is precisely why Jesus ultimately responded to them with these words:

“Either assume the tree to be good as well as its fruit good, or assume the tree to be bad as well as its fruit bad; for the tree is known by its fruit. You offspring of vipers, how can you, being evil, express any good things? For the mouth speaks from that which fills the heart. The good person brings out of his good treasure good things; and the evil person brings out of his evil treasure evil things. But I tell you that for every careless word that people speak, they will give an account of it on the day of judgment. For by your words you will be justified, and by your words you will be condemned” (12:33-37).

The mouth speaks from that which fills the heart. In this, we see that “blasphemy against the Holy Spirit” comes from a truly wicked heart condition, so much to the point that good and evil are being completely reversed. This is also the height of spiritual delusion. It’s just as the prophet Isaiah said in his time:

“Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!” (Is. 5:20).

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What About Us?

All this leaves us with some critical questions: How does this apply to us? How could any of us commit the unpardonable sin?

In practical application, this can play out in a multitude of ways. Anytime that God is blamed for the works of Satan, we see this spirit at work. The accusation that “God brings evil upon us” is, in essence, blasphemy against the Holy Spirit; “God is to blame for my woes. God is the culprit for the world’s evils.”

It can also be seen when God is blamed for our sinful failures; “God didn’t help me with my temptations, so I gave in. God caused me to sin.” This, while Scripture clearly declares that it is not in God’s nature to do so, nor does God tempt anyone to sin (Ja. 1:13).

However, we must always remember that such beliefs and words flow from a corrupt heart. It is the heart condition that condemns, as the actions are simply a result of one’s spiritual state.

Such accusations are hardly the things exhibited by those in right standing with God. More than that, they are the accusations offered by those who have a hatred for God in their hearts. As the Pharisees demonstrated, this also involves a hatred of our fellow man.

Any time we rejoice at the sufferings of others or despise the work that God has done in someone’s life, it reveals a truly corrupt heart. When one goes so far as to accuse God of being in league with Satan, or to suggest that God is the Great Purveyor of evil, they have displayed the truly wicked state of their disposition toward the Lord.

Only a truly corrupt heart could lead one to such brazen accusations.

In the end, we must all check ourselves daily, ensuring that no such thoughts are allowed to give birth to sin in our lives. Such things start small but, if we allow them to take root, they can produce the worst kinds of evil; they can even lead us toward the unpardonable sin.

Yes—“Woe unto them that call evil good, and good evil.”

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Footnotes

[1] This is also sometimes called an “unforgivable sin” or an “eternal sin.”

Sinful Living is Unacceptable

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Not long ago, I wrote an article entitled “Go and Sin no More.” This, of course, is what Jesus told the woman who had been caught in adultery and was saved from being stoned to death.

However, it is abundantly clear that there is a dearth of teaching within the church against sin. In fact, there are more voices today telling people that sin is completely acceptable than are opposing it.

Still others would say that pointing out sin in another person’s life is to condemn them. It’s just the opposite; addressing sin is done so the person might avoid being condemned.

Really think about that.

You see, when Jesus convicted the woman caught in adultery of her sins, he was doing the most loving thing imaginable. He was giving her an opportunity that no one else had or ever would. He offered her the path to repentance, forgiveness, a changed life, and everlasting salvation.

As I share some of the almost innumerable commands in Scripture pertaining to obedience and leaving sin, try to bear this in mind.

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The Necessity of Avoiding Sin

Scripture could not be clearer that believers are to avoid sin. This concept is layered throughout the Old Testament but, since we are followers of Christ under the New Covenant, we can see this theme in spades throughout the New Testament.

To be sure, it would be nearly impossible to cover every teaching on this topic. We can certainly cover some of the more powerful ones though.

Let’s start with Jesus. It was already mentioned that Jesus told the woman caught in adultery—after saving her life—exactly what she needed to do: “From now on do not sin any longer” (Jn. 8:11b). He made the same remark to a man who had been ill for thirty-eight years, after healing him (Jn. 5:14).

In the Sermon on the Mount, Jesus went through a litany of OT teachings and intensified them for his followers. Among these is the seventh of the Ten Commandments, which is against adultery. In addition to making adultery an internal act rather than strictly an external one, Jesus explains that one must get rid of anything that causes them to sin:

^“Now if your right eye is causing you to sin, tear it out and throw it away from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. And if your right hand is causing you to sin, cut it off and throw it away from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell” (Mt. 5:29-30).

The implication, of course, is that a continued life of sin will lead one to hell. This is stated as clearly as possible, as anything that is causing you to sin must be eliminated. Otherwise, hell awaits.

Moving on to the apostles, they had plenty to say on the matter. Paul, for example, made it clear that a sinful lifestyle is utterly unacceptable:

^“Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (1 Cor. 6:9-11).

He goes on to reveal that many of the believers in Corinth (and everywhere else) used to be on that very path. However, he clarifies for them: “But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God” (6:11b).

Those who will inherit the Kingdom of God do not live as slaves to sin, because they were washed, sanctified and justified.

Speaking of being slaves to sin, observe his clear teachings in Romans 6:1-4:

“What shall we say then? Are we to continue in sin that grace may abound? By no means! How can we who died to sin still live in it? Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.”

He further emphasizes the main point of what Christ’s life and death now means for the believer, saying:

“We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin” (6:6).

Our old self was crucified, along with its passions and desires. The body of sin was “brought to nothing” in Christ, and sin is no longer our master.

Like Paul, the apostle John made this clear in more places than can be mentioned here. One of the most important teachings given by John reveals that habitual sinning—the practice or lifestyle of sinning—is not acceptable among the people of God.

“No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God” (1 Jn. 3:9).

Much of John’s writings present warnings and exhortations about avoiding sin. Understand that, logically, such things are absurd if it is acceptable to remain in it. As we have already seen, no case can be made for this. Here is another example from John’s writings:

“My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn. 2:1).

Again, the expectation to avoid sin is clear. John makes sure to mention that sins can be forgiven through Christ, our advocate with the Father. This, as he pointed out in 3:9 (above) does not give us license to remain in the practice of sinning.

Taking the Bible as a cohesive whole—all of which being inspired by God and true in its teachings—the author of Hebrews goes further in explaining this matter. Not only is the continued practice of sinning unacceptable, but there is actually a point where one loses salvation because of it:

“For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment, and a fury of fire that will consume the adversaries” (Heb. 10:26-27).

For those who have read the preceding passages and believed they found loopholes for sinful living, Hebrews closes that door. Yes, there is a point of no return. It is not necessary to have an explanation for where that point is, as some will request. The point where one has allowed their sinful life to disqualify them from the prize is known by God.

It is our task to ensure that we do not flirt with this line.

There are so many other passages that could be mentioned, but this article would be outrageously long. Besides, the point should be clear to anyone who is being honest with themselves. Unequivocally, habitual sin is strongly forbidden and, at some point, it can cost us our very salvation.

But sure, continue to believe (and tell others) that sin is acceptable.

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But Everyone Sins!

The last comment leads us naturally to this section, which must be addressed.

Virtually any time that sin is being vigorously preached against, some within the church who hear it are bound to chime in with any number of responses. All of them, mind you, lead to the same conclusion and come from the same heart condition.

“It’s not about what we do; it’s about what Jesus did.”

“God doesn’t see me; He sees the Cross.”

“Everyone sins; we’re only human!”

“We will always be sinners!”

There is, of course, some manner of truth in these statements. It is true that Jesus alone rescues us from our sins, as he did what none of us could ever do in atoning for the sins of the world. However—and as I have discussed at great length in this important video—Christ did not do our obedience for us.

We still have a very significant part to play in salvation.

The problem with these types of remarks—aside from being half-truths, at best—is that they come from a corrupt place. This is the place that seeks to ask, “how much can I get away with?” Put another way, these are almost always things people say to justify their own sinfulness.

I should know, as I once used similar expressions myself. There’s no way that we can really live apart from sin, right? Paul, John, and the other NT authors didn’t actually mean we are supposed to, you know, leave habitual sinning, did they?

Certainly, Jesus wasn’t commanding us to live truly holy lives! Was he? . . . was he??

As previously demonstrated, the answer to these questions is abundantly obvious. Obvious, that is, to anyone who is allowing Scripture to speak for itself. In case their words weren’t clear enough, let me state this plainly:

The Christian is called to leave a life of sin and, instead, to pursue a life of holiness.

While Scripture clearly delineates (as shown) between falling short at times and living in habitual sin, it is undeniable that the latter is strictly prohibited. Only those who wish to remain in their sins object to this reality.

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Conclusion

It seems to me that the most important thing the church could be focusing on these days is exactly what it most ignores. Worse, it’s the very thing it goes out of its way to excuse.

This, however, is only the practice of the apostate church. The Bride of Christ—that is, the remnant of true believers who walk the narrow path—neither live in perpetual sin nor condone such a practice. This is to live and promote a lie, and we know this is not the way for a genuine follower of the Lord:

“And by this we know that we have come to know him, if we keep his commandments. Whoever says ‘I know him’ but does not keep his commandments is a liar, and the truth is not in him, but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: whoever says he abides in him ought to walk in the same way in which he walked” (1 Jn. 2:3-6).

Pretty simple; undeniable, even.

The plain truth is that we are doing our brothers and sisters in Christ a disservice—perhaps of the worst kind—by failing to preach against sin. We are fast-tracking them to the gates of hell, helping to ensure they receive a spot in the place “reserved for Satan and the demons” (Mt. 25:41).

Does this mean that the genuine believer will never commit another sin the rest of their days, as so many who wish to continue in sin will quip?

No, it doesn’t.

What it means is that we should make every effort to do so and, without question, that we must leave behind our habitual patterns of sinful behavior. We must do so, and we must teach others to do the same. In conclusion, I urge each person reading this to strive for holy living.

Stop telling yourself and others the lie from Satan, which is that sinful living is inevitable.

As Scripture reveals, it is not inevitable. More to the point, sinful living is unacceptable among those born of God. We cannot persist in sin, nor approve of those who do so.

Make today the day that sin no longer rules over you.

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Decoding the Thief on the Cross

To be sure, there is no shortage of misunderstood and/or misapplied passages of Scripture. Near the top of that list, we find the account of the Thief on the Cross.

Whether it is being used to suggest that believers don’t need to be baptized, that obedience is unnecessary in salvation, or even that we die and go to heaven as disembodied spirits, this event is probably one of the most popular within all of Scripture.

In this article, I am going to explain exactly why the passage cannot be used to prove any of the previously mentioned beliefs. Further, I will explain what the passage can teach us, as well as what we can understand about the events of the story itself.

Let’s start with the latter and work our way backwards.

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The Background

Only the Gospel of Luke contains the events surrounding the Thief on the Cross:

“One of the criminals who were hanged railed at him, saying, ‘Are you not the Christ? Save yourself and us!’ But the other rebuked him, saying, ‘Do you not fear God, since you are under the same sentence of condemnation? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.’ And he said, ‘Jesus, remember me when you come into your kingdom.’ And he said to him, ‘Truly, I say to you, today you will be with me in paradise” (Lk. 23:39-43).

While the figure who responded favorably to Jesus is popularly referred to as the “Thief on the Cross,” we do not know with certainty that either of the criminals were indeed thieves. Some have supposed that,[1] but we only know they were criminals who were likely being crucified for crimes against the empire.

For this reason, I will now refer to this individual simply as a “criminal” rather than a thief.

Just prior to this passage, Jesus is being ruthlessly mocked and belittled by the Roman soldiers and other bystanders. It is then that one of the two criminals takes his shot at Jesus, questioning his messianic title and his ability to overcome the dire predicament. This is when the key part of the account takes place. The other criminal took to Jesus’ defense, admitting his own guilt, proclaiming Jesus’ innocence and, most importantly, showing his belief that Jesus is indeed the world’s Messiah: “Jesus, remember me when you come into your kingdom.”

As a result of the man’s faith, Christ responds with this affirmation: ‘Truly, I say to you, today you will be with me in paradise.”

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Misapplying the Text: Baptism

Now that we have a brief background in place, we can evaluate how this passage has been understood over time. As previously mentioned, this event is used to promote a wide variety of teachings that it simply does not support.

Let’s start with the issue of baptism. For ages, people have pointed to the criminal as evidence that one does not need to be baptized to be saved.

The argument always goes that, if baptism is required in salvation, then the criminal could not have been saved. Since the text clearly illustrates that he was, baptism cannot be necessary.

The problem with this view is that it uses a rare exception—a biblical anomaly—to prove a general rule for how salvation operates. In other words, something that may be true in a particular instance does not make it universally applicable to all people and in all generations.

Regarding baptism, we would need to look at passages that are intended to instruct believers as a whole. There are indeed explicit commands that those who have placed their faith in Christ need to go and be baptized. For more on this, I have written extensively about the necessity of baptism here.

This gets us to the final point about using the criminal to prove that baptism is unnecessary. If we are talking about entry into salvation—that is, how one initially becomes saved—then it is accurate the baptism is not necessary. The criminal does prove that. However, here is the problem: for nearly all people, there is a life to be lived after conversion.

Put another way, there is the process of abiding in salvation. I have made a very helpful video (I think) that discusses our part in salvation.

The short of it is that, had the criminal been able to continue with his life, he would have been expected to be baptized just like all other believers. Since he died that very day, there was no opportunity to do so. Given this situation, it is not exegetically forthright to apply the criminal’s experience to those—that is, virtually everyone else—who continue to live after conversion.

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Misapplying the Text: Obedience is Unnecessary

Another thing the event is used to prove is that salvation has nothing to do with our obedience to Jesus. Since the criminal had lived a life of debauchery—as we at least assume—and was saved simply through his belief in Jesus in that instant, some reason that our salvation has nothing to do with our obedience.

Now, this is part of a greater doctrine that is derived—completely erroneously, in my understanding—from various passages of Scripture. It is often called “Free Grace” or “Hyper Grace” theology. I show the heresy in this doctrine in the same video mentioned above in regard to baptism.

(Please see that video if you want more details about the Free Grace doctrine. I believe this to be the greatest heresy going today.)

The simple truth is that using the criminal to prove that obedience is unnecessary in salvation fails for the very same reasons that the baptism argument does. This event is a biblical anomaly, where an individual placed his faith in Jesus but did not have the chance to continue living. The Bible is replete—absolutely loaded—with clear teachings proving that both faith and obedience is necessary in salvation.

My article on faith and works illustrates this clearly.

As with the baptism example, this would only be the case for those who never had a chance to live after conversion. In other words, we would be dealing with “death-bed conversions” almost exclusively. While there are no true statistics to look at on the matter, we understand such events to be exceedingly rare.

Those who reject Christ throughout their lives rarely see the light in their last days or hours, largely because a hardening of the heart has taken place by their consistent and willful rejection of Jesus.

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Misapplying the Text: The Soul Departs to Heaven at Death

There is a final belief that this passage is used to promote, and it’s a great deal more complex. This is the view that, because the criminal is thought to have gone directly to heaven (paradise) immediately following his death, that all believers also do so. This belief is based upon the following verse:

“Jesus answered him, ‘Truly I tell you, today you will be with me in paradise” (Lk. 23:43).

I have covered the full context of this declaration and the issues with how it’s typically understood extensively in this book. To fully understand this problem, it takes a great deal of unpacking.

However, let me briefly summarize some of the key problems and provide other articles I have made specifically on these topics. The first—and really, the biggest—issue is that the overall biblical teachings about the afterlife contradict the idea that believers die and instantly depart to heaven. Likewise, Scripture does not teach that non-believers die and immediately depart to hell.

Overwhelmingly, the Bible—from front to back—teaches that death is the absence of life, and that death is best compared to sleep. The sleep comparisons cannot be missed (see this article), and we can understand the main reasons why as follows:

Both (death and sleep) are unconscious modes of existence.
Both are characterized by the lack of temporal recognition.
Both are merely temporary in nature.

The second issue with this view is that it makes the resurrection events (Jesus’ aside) recorded in Scripture both meaningless and illogical. As I explain in this article, titled Jesus Wept. Lazarus Should Have, Jesus would have been doing the numerous people he raised from the dead a terrible disservice: if, that is, they were actually living in a place of bliss after death.

They would have been living in a more preferable existence (like heaven), only to be put back on earth to later die again.

Another problem is that the passages that are seen to suggest immediate life somewhere after death are often contradictory, if taken this way. In this article, I show why one cannot put such passages together to form a coherent view of the afterlife. Simply put, we cannot go to Abraham’s Bosom and heaven/paradise at the same time.

This is a major problem.

Finally—and I could mention many other issues (again, check this book)—the very idea that “we” are something like a soul trapped within a body is both unscriptural and illogical. Among the myriad problems with this view is what I call “soul damage.” That is, if we are really immaterial souls living within a physical body, then our personalities should not be affected by physical issues like brain trauma.

This is a deep issue, so I also have a blog covering this.

For all these reasons—and those not mentioned here—using the criminal on the cross to prove that all believers die and go to heaven is not exegetically sound. This is not to mention the fact that, like the matters of baptism and the necessity of obedience in salvation, we cannot use a biblical anomaly to prove the general rule about anything.

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Conclusion

If the previous beliefs cannot be justified in the account of the Criminal on the Cross, then what can we really learn from it?

First, we do learn that placing one’s faith in Jesus as Lord is the entry point—again, the entry point—into salvation. In that event, we are justified (declared righteous) in God’s sight and our sins are forgiven. Faith alone forgives sins and ushers us into God’s family.

However—and I simply must emphasize this again—that is where the process begins. As I point out in this video, we then must, as Jesus said, carry our cross and follow him (Mt. 16:24). The criminal proved how salvation begins, but he was unable to show us how it continues.

Another thing the story shows us is that it is possible to repent and turn to Christ late in life, even for hardened criminals and those near death. As previously stated, I do not personally believe this occurs frequently. This is chiefly because we often become too hardened to do so in consistently rejecting God. However, we do see that it can be done through the criminal’s miraculous turnaround, as well as through select others we have observed.

Lastly, it proves the overwhelming mercy that God has upon humanity. Even those who reject Him throughout their lives can—unless reprobate—be accepted into the Kingdom if they so desire to humble themselves before the Lord.

In summary, the account of the Criminal on the Cross is truly miraculous and empowering. If we are careful not to mutilate its meaning, then we can gain great insight and comfort in the man’s salvation, what it means about us and most importantly, what it tells us about the mercies of God.

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[1] See the Pulpit Commentary: “Many commentators suppose that these, were companions of that Bar-Abbas the robber who had just been released. They were not ordinary thieves, but belonged to those companies of brigands, or revolted Jews, which in those troublous times were so numerous in Palestine.”

The Greatest Heresy

(Pre-reading note: This is one my longer articles, but I assure you that it’s one of my most important. Please take the time to read and reflect on it)

For many years now, I have observed a great heresy growing within the church.

If you are familiar with my articles or books, then my exposure of heresies will come as no surprise to you. However, this is one unlike any other I have spoken against. In fact, I can safely say that—in my estimation—it’s the greatest heresy in all the world.

What if I told you that you can be saved while choosing to live a life of decadence and debauchery?

What if I said that we can abide in Christ while satisfying every carnal desire of the flesh?

What if I guaranteed you that there can be the everlasting assurance of life in God’s Kingdom, even if you chose to follow Satan and make sacrifices to the Baphomet on his behalf?

Naturally, I would never—Lord forbid—make such blasphemous and heretical claims. However, there are plenty of pastors and church leaders that are now doing that very thing.

Worse yet, these beliefs are becoming the normative “Christian” understanding of salvation. The Great Heresy of our time—and perhaps, of all time—has been around since the early church but is now reaching a fever pitch.

Its name? Free Grace Theology

(This is otherwise known as Easy Believism, or Hyper-Grace Theology).

In this article, I am going to describe to you the basic tenants of Free Grace theology and allow some of its many proponents to blow your mind with its logical implications. Afterwards, I will make a succinct case as to why this view is not only demonstrably false but is nothing short of Satan’s handiwork.

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What is Free Grace Theology?

Free Grace theology, like any theological movement, displays a fair degree of diversity in thought and nuance. However, it’s imperative to stay on task and discuss the central tenants of the perspective.

The main pillar of Free Grace theology (FG, from here on) is that belief in Jesus alone saves and that nothing we do has any bearing on salvation. Thus, salvation is a free gift that is given to a person simply based upon their belief in Jesus and that belief alone. Here is how Free Grace International—a very prominent group that promotes this doctrine—summarizes this:

“Jesus offers salvation to us freely, yet this message continually gets muddied by many who say that our lives must look different and must be filled with good works. We believe that our lives should look different, but that this transformation comes through continual discipleship and sanctification, and the transformed life is not required to prove one’s salvation.”

Note the statement that our lives should look different once saved but are not required to. This will come up again in a later section (though you may already see the problem.)

Herein lies the crux of the argument. Pulling on specific verses or passages of Scripture, Free Grace proponents hold that salvation is obtained by believing in Jesus and has nothing whatsoever to do with our obedience, a visible change in lifestyle (i.e. transformation), or the manifestation of spiritual fruits. Below are a couple of the verses that are popularly quoted, though there are others:

“For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not a result of works, so that no one may boast” (Eph. 2:8-9, ESV).

“The one who believes in Him is not judged; the one who does not believe has been judged already, because he has not believed in the name of the only Son of God” (Jn. 3:18, NASB).

Moreover, salvation cannot be lost and is a guaranteed promise for all who have believed in Jesus. However, “belief” is a rather nebulous term in FG theology. While this is one of the nuances of the doctrine, it essentially means to accept the proposition that Jesus is Lord and that he died for our sins.

In other words, it is largely a mental acknowledgment and does not extend further into placing one’s ultimate trust in Christ or some stronger definition that would include action.

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The Many Problems

To be sure, FG theology appears—at first blush—to not only be appealing but to even be consistent with Scripture. They do quote the Bible to make their case, after all.

However, the devil is once again in the details.

There are so many problems and so little time. Let me summarize several of them, and then point you toward the video resource I recently put together. The first problem is that FG theology is based upon isolating certain verses that fit their needs while either ignoring or distorting the ones that don’t. This practice is sometimes called “cherry-picking” in the theological community, and FG proponents are masters at it.

For example, they are eager to quote any passage the speaks about belief as being the only prerequisite in salvation but make no mention of the ones that describe additional requirements. For example, texts like John 3:16 and 3:36 are quoted because they speak only about belief, while texts that speak about the need to repent and/or be baptized—such as Mark 16:16 or Acts 2:38—are completely neglected. To them, repentance and baptism would be a “work” and, thus, would not be necessary even though the plain reading of the texts require it.

Speaking of works, FG proponents are happy to quote a text like Romans 3:28 but will openly ignore a text like James 2:24. The reason is simple: while Romans declares that justification comes by faith apart from the “works of the law,” James declares that a person is justified by both faith and works.

Based on their understanding of Scripture, the two verses are completely contradictory.

In reality, however, they are not at all. One only needs to understand that Paul was talking specifically about the “works of the law”—that is, the Mosaic Law of the OT—and not about all actions believers may be required to undertake. I explain this in detail within this video. In any event, they cannot make this distinction either because then, Paul’s words wouldn’t provide evidence in favor of their view. They must distort the meaning of passages that don’t align with FG doctrine, if they don’t outright ignore them.

This gets to the second problem I will address here, which is that they simply distort passages that don’t fit their agenda. James 2 is a great example. Instead of seeing James’ clear case that action must accompany belief in salvation, they twist the context to suggest that James was referring to being disciplined by God or not being approved by men for their lack of works.

Another example would be Matthew 7:21-23, which discusses the many people that will be turned away by Christ at the end. They actually make the case that the ones being condemned—who Jesus “never knew”—were the ones who thought their own works and obedience were necessary in salvation. You heard that right; those to whom Jesus will declare, “I never knew you; depart from me,” are individuals who believed their works factored into salvation.

This is a common FG view, even though the passage makes it clear what Jesus was talking about:

“And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

In declaring that these people were “workers of lawlessness,” it is clear that they were condemned for practicing corruption. So, in truth, this passage is saying precisely the opposite of what the FG camp thinks; evil works can condemn someone, even though they believe in Jesus. While they were doing good in the name of Jesus, they were evidently practicing evil in many aspects of their lives. This perfectly explains how many can be involved in ministry and claim Jesus their entire lives yet be rejected at the end.

After all, many are called but few are chosen (Mt. 22:14).

A third problem with FG theology is that they clearly confuse entering salvation with remaining in salvation. Since they love to use the account of the criminal on the cross (Lk. 23:39-43)—which is an anomaly and not a general teaching—to prove that all people can be saved by belief apart from action, I shall turn this example on them. It is true that the criminal entered salvation by virtue of his faith in Jesus, without having to bring obedience or good deeds with him.

However—and I can’t say this strongly enough—if the criminal had somehow been removed from the cross to live for some period of years afterwards, he would have been expected to be obedient and to produce fruit. In other words, entering salvation has nothing to do with our deeds but remaining in salvation certainly does.

This is precisely why using the criminal on the cross to prove anything about the general nature of salvation, the need (or lack thereof) to be baptized, etc., is a terrible hermeneutical practice.

Another way of characterizing this problem is to note that they make a hard break between justification and sanctification, to the extent that there is little or no connection between them. Justification is when we are declared righteous before God and our standing is instantly changed; apart from any additional works of our own, we have asked Jesus into our lives and, thus, have entered salvation through faith in him. This is what occurred with the criminal on the cross.

Sanctification, on the other hand, refers to the process of being made holy. This is the lifelong effect of cooperating with God to become more like Christ, and it absolutely involves dedication and obedience on our part.

There is much more that could be said about these concepts, but this provides a good summary of what is involved.

To FG supporters, sanctification need not ever exist in salvation. Being made holy is completely about the rewards we will receive in this life and the next, but it has nothing to do with being saved. They will sometimes describe any change we might show as a matter of discipleship, which is—surprise, surprise—advised but not required.

One would participate in discipleship to live a better life, to be of service to others, and to receive greater rewards . . . but it would not be done because it is necessary in salvation.

One final problem worth mentioning—while there are many more possibilities—is that Scripture is replete with crystal clear examples of where obedience, good works, and the need to bear fruit is both commanded and said to be essential in salvation. There are so many examples to mention that a separate blog would be in order. Fortunately, I have written such an article already. I refer you there if you need the evidence.

Overall, the FG perspective is highly selective, disingenuous, and demonstrably antithetical to the overall narrative of Scripture.

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The Horrifying Implications

There are excellent reasons why I am so dedicated to exposing the Free Grace heresy for the deception that it is.

This perspective is the epitome of a false gospel, though they believe that Lordship Salvation—the view that Jesus must be the Lord of your life and that salvation must be accompanied by a transformed life—is the real heresy.

The Free Grace doctrine, then, is one that can lead to eternal damnation.

I do not say this lightly. Obviously, not every false teaching—or even every heresy—is a salvation issue. This, however, most definitely is. In fact, it’s the epitome of a salvation issue. This involves the very nature of salvation itself. If—as I have shown, and Scripture is clear about—salvation must result in a changed life, then accepting the Free Grace view can easily lead one to condemnation. Remember the quote from Free Grace International:

“We believe that our lives should look different, but that this transformation comes through continual discipleship and sanctification, and the transformed life is not required to prove one’s salvation.”

This, of course, means that one can technically continue to live a corrupt life—as I will show, a very corrupt life—without ever jeopardizing their salvation. Sure, transformation is preferable . . . but if it never happens? Ehh, so be it. There is a brutal reality attached to this:

If one truly believes they can be saved while persisting in a morally depraved life, then a morally depraved life one will live. It’s that simple.

This is the heart of the problem with Free Grace theology, and it’s the worst of all imaginable issues. However, let me very briefly show you how deep the rabbit hole descends.

On one of the countless videos about FG theology made by pastor Jesse Martinez on his YouTube channel, Bibleline, I asked if one can become an utterly rebellious apostate and still be saved, so long as they “believe” in Jesus. Here was his response:

“A believer can absolutely 100% fall from truth, grace, become apostate and live a sinful, wicked lifestyle. He is still saved because of his initial faith in Christ.”

Don’t believe me about this exchange? Here is a screenshot I took of his response:

On another occasion, I asked the popular FG YouTuber, Ono Diamante, if a saved believer can endlessly live a life of sin. Here was his response:

“Yes. Even someone like you who disobeys God in thought, word or deed everyday can be saved.”

Here is the screenshot for that one:

Forgetting the condescending tone—which assumes that I am transgressing the laws of God everyday—Ono responded in the affirmative; yes . . . one can perpetually sin every day, and in all ways, but continue to be saved. No change or transformation ever needs to take place.

However, this cloud gets darker than you can imagine. Shawn Lazar—one of the leading “lights” (if you can call him that) of the FG gospel—made an astonishing admission in a debate about the nature of salvation. When asked if a person who believed in Christ as a child can later become a “God-hater” and a “satanist” who makes “sacrifices to the devil”—while still retaining his or her salvation—Lazar said this:

“Yes: once saved always saved. It takes just a second of belief in Jesus to have everlasting life.”

Lazar went on to explain that one can lose many of their heavenly rewards and much of what they have on this earth. But salvation itself? Never. Just believe for one moment that Jesus is Lord, and you can proceed to live as a satanist every day after.

In truth, I could share quotes like these for days, but I hope the point has been made.

Before concluding this section, I simply must point out an astonishing aspect of FG theology. Recall the earlier discussion about Matthew 7:21-23 and consider this. In their warped view of theology, the only thing that can disqualify someone from salvation—provided they believed in Jesus, if only for a moment—is to also believe that we must display a transformed life. That’s right: one can make sacrifices to Satan and retain their salvation, but they may not believe they are required to be obedient or produce fruit and retain it.

Really let that one sink in.

You may be wondering how anyone can believe, much less teach, such things. I mean, how can they go so far in affirming wicked behavior while condemning good? The answer is simple: they have to. If even a single work—much less a collection of works—can alter one’s salvation at any point, then works indeed have a part to play. For this reason, it must be possible for a saved individual to perform the most heinous crimes imaginable, and for as long as desired, without the fear of losing their salvation.

Alternatively, it must also be true that one could go their entire lives without doing a single good deed for the Kingdom and still participate in the resurrection of life (Jn. 5:28-29).

After all—and as they so often ask— how could anyone have assurance of their salvation if obedience is required? The better question is, how anyone can have assurance without it?

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Conclusion

I will keep this short, because much has been said already.

As I have demonstrated, the Free Grace movement is an abomination. It perverts the true Gospel of Christ, replacing it with the gospel of Satan. The matter could not possibly be more dire, either, as salvation itself is at stake. This is exactly why I believe—with all my heart—that the Free Grace/Easy Believe gospel is the most heretical teaching going today.

Do we need, as Christ and the apostles to clearly taught, to demonstrate our faith in action? Or, as the Free Grace crowd posits, can we make sacrifices to Satan all the way to the “pearly gates?”

Each time the fanciful pleas of the Free Grace heretics woo and entangle another convert to an unscriptural and illogical doctrine, I cannot help but see a glimpse into the hidden darkness where the Evil One resides.

There, in that darkness, he revels in the thought of this new child of wrath: a new son or daughter who believes they can act like Satan while being secure in Christ.

He counts the fruits of his labor, and smiles.

In closing, I pray you: do not fall victim to the Free Grace heresy. Do not take the broad path that most are on today. Instead, follow the narrow path that leads to life. Abide in Christ, obey his words, and demonstrate your faith in obedience to him.

Your salvation depends on it.

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(If this topic is of interest to you, then I strongly suggest that you watch my video. It explains the role that believers really play in salvation.)

What Part do WE Play in Salvation?

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It has become glaringly obvious that, in our time, there are many false teachings about salvation.

I am increasingly seeing pastors, professors and lay people espousing that salvation comes by belief in Jesus without respect to our own obedience. In fact, the idea that we must believe in Jesus and follow him has been called “Lordship salvation,” or other derogative terms.

Here is a prime example.

In light of this, I have put together a video describing what part we play in salvation. Along the way, I describe why this has been so misunderstood and why our own obedience is imperative.

For the full scoop, please see my video on YouTube: What Part do WE Play in Salvation.

*For all who follow my blog, please consider also subscribing to my YouTube Channel. There, I cover Narcissism and all manner of theological topics. Thank you in advance, and I hope to see you there!

The Truth Seeker Will be Saved

(Please check out my corresponding video and consider subscribing to my YouTube channel.)

I have long pondered and written about the topic of salvation, as it is something that has stoked my curiosity throughout my entire Christian walk.

And why not?

At the end of the day, there is nothing in heaven or earth more important than knowing God and understanding where (and how) we will spend eternity. So many questions come to mind.

Who will be saved in the end?

What part do we play in salvation?

What is the real connection between faith and works?

I know all too well that many have embraced the idea that we have little (or even nothing) to do with our own salvation. I have stated—and will always continue to state—that this is a heresy arising from the very depths of hell. In essence, such a view is the equivalent of saying that obedience has no bearing on salvation.

Put another way, what we do is entirely irrelevant.

I have covered this extensively in multiple publications, and this article discusses the pivotal connection between faith and works. Here, I want to go about addressing the issue of salvation in an entirely different way, by examining it through another lens.

In this article, I wish to frame this issue more positively and push each of us to really evaluate our role in salvation.

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Laying the Groundwork

Let’s start with something we should all be able to agree upon: we all have different starting and ending points in our faith journey.

That is, we all come from diverse backgrounds. We all have varying skills and abilities. Everyone on earth has a different mental capacity and unique critical thinking skills. For these reasons, everyone is going to have a different level of understanding that can be reached. Some will end up way down the path of knowledge, while others are capped at a place much farther back.

This issue goes even deeper, stretching into human intent.

I, for example, hold several views that are in opposition to what most self-professed Christians teach and believe. To name a few:

I believe that both God and the angels have bodies.
I believe that life ceases at death—that is, that “death” truly is the absence of life—and that the resurrection marks the time when all the dead will be brought back to life. (i.e. we don’t die and go to heaven. See my book on this)
I believe that the current nation of Israel is a counterfeit, and that the NT authors clearly redefined “Israel” as all who follow Christ and place themselves under new the covenant that he both instituted and presides over.

I could go on, but this is only meant to prove a point.

I arrived at these conclusions based on an in-depth study of Scripture, reading and/or listening to other thinkers, and weighing out the logical considerations.

Here’s the thing: others can follow the same steps and come to entirely different conclusions.

Well intentioned, thoughtful people can research the same biblical concepts—with an open mind—and simply differ with my beliefs. Now, people typically disagree on doctrine because one of the two (or both) didn’t pursue the topic in a comprehensive and honest way. However, disagreements still happen at times even when they do.

One more wrinkle that must be considered is that Scripture testifies that most people will not be saved. Jesus stated this plainly:

“For many are called, but few are chosen” (Mt. 22:14).

“Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Mt. 7:13-14).

Jesus even addressed this concerning the many who will believe they are following him, but were indeed never part of his Kingdom:

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness” (Mt. 7:21-23).

This, friends, explains how some can be involved within the church throughout their entire lives and never know the Lord. Whatever works, effort, and involvement they displayed is rendered useless in the end.

But how can that be?

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A Cloud of Confusion

Let’s be clear about what has been said to this point. Two things about salvation need to be understood within this article, so let me plainly summarize them here:

All people will be judged differently, based on their personal abilities and their capacity to understand reality.
Most people will not be saved, even many who claim to be believers.

Keep these two points in mind as we continue.

Now, all this might lead us to think that salvation is a far more difficult matter to contend with than previously thought. Rather than clearing anything up, it may feel like I have simply created a larger and more ominous cloud of confusion!

If the story ended here, then that would no doubt be true. Thankfully, it does not.

Indeed, there is a way to cut through all this and point to what is truly imperative in the process—yes, the process—of salvation.

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The Truth Seeker Will be Saved

When you get to the heart of the matter—fully understanding that human beings do have a part to play in their own salvation—Scripture and logic meet to point the way forward.

At the end of the day, there is only one thing that can make sense of how people who vary so dramatically regarding background, ability, intelligence, life circumstances, era, and so much more, can all be equally (and fairly) judged. Likewise, only one thing accounts for why so many can profess Jesus as Lord but still be condemned at the end.

It all comes down to this:

The pursuit and acceptance of the truth.

Please note that, within this one explanation, there are two parts. The first part is about the pursuit of truth. That is, are we genuinely seeking to understand reality, particularly as it pertains to our faith? Do we vigorously study Scripture, investigating how it relates to the world around us? Are we frequently in prayer and spiritual contemplation? Are we searching for the truth?

Are we trying—to the best of our ability—to understand the truth in all aspects of life?

The second part of this is equally important but is dependent upon the first. Are we willing to accept the truth when it is revealed to us? Are we able to change our views if it’s discovered that we are in error, or are we too proud to do so? Do we care more about what we already believe than what is true? (Read that last question again)

Are we trying—to the best of our ability—to embrace and apply the truth in our lives?

Truth, friends. Pursue and accept the TRUTH!

This is why Jesus literally called himself “the truth” in John 14:6:

“I am the way, and the truth, and the life. No one comes to the Father except through me” (my emphasis).

Embracing Jesus is to accept the plainest representation of truth ever divulged to humanity. Alternatively, to deny him is to reject the plainest representation of truth ever divulged to humanity. Not surprisingly, Satan is alternatively called the “father of lies” (Jn. 8:44). That is, he is the opposite of the truth: the opposite of Christ!

Along these lines, do you recall what Jesus called the Holy Spirit?

“When the Spirit of truth comes, he will guide you into all the truth, for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come” (Jn. 16:13, my emphasis).

Yes, the Holy Spirit is the Spirit of Truth.

Elsewhere, Scripture repeatedly speaks about our acceptance of the truth as the pivotal issue at stake. In talking about the last days and the coming of the “lawless one,” Paul said this concerning those who will be condemned:

“The coming of the lawless one is by the activity of Satan with all power and false signs and wonders, and with all wicked deception for those who are perishing, because they refused to love the truth and so be saved. Therefore God sends them a strong delusion, so that they may believe what is false, in order that all may be condemned who did not believe the truth but had pleasure in unrighteousness” (2 The. 2:9-12, my emphasis).

In 2 Timothy 4:3-4, we read this about the world as we move toward the last days:

“For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, and will turn away from listening to the truth and wander off into myths.”

Do you understand this message? Believe me, this theme is carried out within the entire body of Scripture.

Our pursuit and acceptance of the truth is what cuts through all other considerations. It is what separates the wheat from the chaff.

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Conclusion

Our pursuit and acceptance of the truth is no doubt why Scripture often reminds us that God judges the heart (1 Sam. 16:7, Jer. 17:10, Mt. 5:8). Put another way, God judges our intentions, motives, effort, and what we are about at the deepest, inward levels.

All this can make sense of several things that, on the surface, may seem illogical. For example:

How someone who struggles more with sin than another person can be saved just the same.
How two people can be saved, despite having completely different levels of understanding about the Bible, the world, and all else.
How a person can have greater works than another, though he is unsaved and the one with fewer works is saved.
How someone who spends their entire life in “service” to the church can still be condemned at the end.

Do you now understand how all this can be the case? Do you see why this issue—the issue of truth—pierces through the confusion?

Everyone has the ability to either pursue or flee from the truth.

Everyone has the ability to either accept or reject the truth.

These two fundamental realities cut across all other barriers: those of knowledge, intelligence, gender, age, race, nationality, era, and everything else.

This is precisely why all people will be without excuse (Rom. 1:20), and why no one will be able to plead ignorance at the Judgment. No one will get a pass for refusing to search out the truth or for failing to follow it.

No one will be saved or condemned based on factors beyond their control, but only on their pursuit and acceptance of the truth.

Again, this does not mean that those who are saved understand everything there is to understand, nor does it reduce salvation to a matter of knowledge. In fact, this is exactly the opposite of the case I have been making! Salvation is case dependent and assessed on an individual basis, just as Scripture reveals (Rev. 22:12, Mt. 16:27, Rom. 2:6-8).

Each person will be judged according to their desire to know the truth and their obedience in following it.

In an attempt to drive this home one last time, consider the types of things that passionately pursuing and embracing the truth would lead to:

The understanding that Jesus is the Messiah, the Way, the Truth, and the Life. Jesus is the Son of God and our only atonement for sins.
A greater knowledge about the evil workings of our world and the depths of its depravity.
The desire and ability to search oneself, making every effort to be obedient to Christ.
A genuine sense of open-mindedness and a willingness to reform our own views, even changing them when necessary. No doctrine or belief will be held as more sacred than our commitment to the truth.

So much more could be said, but the underlying message in all this should be clear . . .

The truth seeker will be saved.

If this does not challenge you to evaluate your own salvation—hungering to both pursue and embrace the truth in all aspects of your life—then I fear that nothing will. I pray that you will not miss this clear message and the opportunity in front of you.

In closing, remember the very words of our Lord:

“If you abide in my word, you are truly my disciples, And you will know the truth, and the truth will set you free.”[1]

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(Please check out my corresponding video and consider reading this blog if you found this helpful.)

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References

[1] John 8:31-32, my emphasis.

Love and Wrath: Part One

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In my time producing literature, videos, and other Christian resources, I have been confronted with many objections.

When I came out hard against the Covid-19 agenda,[1] some told me that I was disgracing the church and that I would have blood on my hands. When I rejected the view that believers die and “go to heaven” as disembodied souls, I was told that I am a “materialist.” When I have spoken against Freemasonry and the rampant Satanism on display in our world, I am frequently told that I’m paranoid or that I am trying to see the worst in things. These are just a couple examples of many that could be mentioned, but there is a point to get to.

Perhaps the most consistent objection I receive—either from alleged believers or nonbelievers—is that my messages are sometimes not loving enough; “You need to worry more about loving people,” I often hear.

Now, a lot of my readers already understand that this is a baseless objection. They understand that I am by no means hateful or unloving, but that I am a realist. I believe in telling the truth and presenting the facts, even if that is uncomfortable for others or even myself.

All this does bring up an interesting question though. With so many people banging the drum of love, do we even know it means from a spiritual perspective? As the artist Haddaway once asked, What is Love?

In part one of this two-part series, I am going to describe what the biblical concept of love truly is. With that in place, we will be equipped (in part two) to understand what God’s wrath is about and how the two are actually connected.

Let’s start with love.

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Understanding Love

Before drawing our own conclusions, it’s always best to allow Scripture to define the terms for us. This will involve looking at passages where the term “love” is used, as well as evaluating the meaning of the original terms being translated.

Scripture plainly states that “God is love” (1 Jn. 4:8b). That is, God perfectly exemplifies and defines what love is. His very character is love, and He displays love in all his actions. His judgment, justice, mercy, redemption and yes, even God’s wrath, are illustrations of His loving nature.

There isn’t a “love part” to God, nor is God’s love seen only in particular actions. All acts of God are acts of love.

1 John 4:7-8 also reveals that one who truly loves is born of God, and those who cannot truly love (like narcissists) are not born of God. Simply put, this means that those lacking in love are indeed children of Satan. Going farther, the next part of the passage reveals something critical to the overall discussion:

“By this the love of God was revealed in us, that God has sent His only Son into the world so that we may live through Him” (4:9).

If we ever wondered what an act of genuine love—divine love—looks like, we understand that it looks like Jesus. God sending his only Son to take upon himself the sins of the world and lay down his life as a propitiation—that is, God took His wrath out on Jesus instead of sinful humanity—is the ultimate act and example of love. Obviously, this is why John also famously wrote:

“For God so loved the world, that He gave His only Son, so that everyone who believes in Him will not perish, but have eternal life” (Jn. 3:16)

Jesus told us: “Greater love has no one than this, that a person will lay down his life for his friends” (Jn. 15:13). This makes sense, right? God’s ultimate expression of love was to give His Son’s life for the world, and our greatest expression of love would be to give our lives for our friends.

Bear in mind that Jesus said “friends” (philon). That is, “someone dearly loved (prized) in a personal, intimate way; a trusted confidant, held dear in a close bond of personal affection.” He did not say to die for our enemies, though His love is so great that Jesus did that very thing! He died for all (2 Cor. 5:15).

The word for “friend,” used above in John 15:13, leads us to a powerful point and to the meaning of the Greek words themselves. The primary Greek terms that are translated as “love” are agapaó and phileó.

The term agapaó means “to love, wish well to, take pleasure in, long for; denotes the love of reason, esteem.”
Alternatively, the term phileó connotes the “love (of friendship), to regard with affection, to cherish; and to kiss.”

Both, for example, are displayed when Jesus “reinstated” Peter at the end of John’s Gospel (21:15-17). Twice, Jesus asked Peter if he loves (agapaó) him, and Peter consistently replies that he loves (phileó) Jesus. Notice I said twice for Jesus using the word agapaó. This reveals one of the reasons we know the verbiage mattered. You see, Jesus suddenly changed up his line of questioning the third time. Instead of asking Peter if he loves (agapaó) him, Jesus now asks if he loves (phileó) him. This is something akin to Jesus finally asking Peter: Do you even regard me with affection?

Many commentators see no difference between the terms and assert that the clear contrast in the words meant nothing, but I disagree.

Further, such an obvious difference in word placement would have been impossible to miss for early listeners—since most would only have heard, and not read, the NT writings—and would have been just as obvious to later interpreters.

Lastly, we know there is meaning in these terms because Peter, after the third time being questioned, became elypēthē, meaning “deeply grieved” or “excessively sorrowful.”

So, while Jesus was reinstating Peter, Peter’s position toward Jesus was still lacking (at least, at that time). I explain much more about Jesus and Peter’s relationship in this article, for those interested.

The point is, agapaó and phileó are contrasted in Jesus’ interaction with Peter. The word phileó is, by defintion and usage, something of a “lighter” form of love, and agapaó is being used as the deepest form of love.

It is a form of agapaó (ēgapēsen)[2] that is used in John 3:16. Looking deeper into the term, we see an interesting explanation (from Strong’s). agapaó “preeminently refers to what God prefers as He “is love” (1 Jn 4:8,16). We also see it explained in this way: “a discriminating affection which involves choice and selection.”

This makes sense of the passages we have already seen. Agapaó speaks to what is often called “agapé love,” as the two terms are connected. This form of love is a deeply thought out, strongly preferential form of affection toward another person. Put another way, agapé love means to place another as first importance.

Jesus gave his life for the sins of the world because God placed humanity as first importance. As Jesus said in John 15:13, a person who gives their life for a friend is putting that person as first importance. Jesus was asking Peter if he placed his Lord and Rabbi as first importance, a question that caused Peter to leave in disappointment because he had not done so to that point.

Love is to place others as first importance. This is exactly why Scripture consistently reveals that all the commandments—outside of loving God—can be summed up in this one: “Love your neighbor as you love yourself” (Lev. 19:18, Mt. 22:39, Rom. 13:19).

Can we really say that this is what most of us mean when we throw around the term “love”? Not hardly.

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Practical Love

In the previous study, we see the essence of what “love” really means, as the Bible explains things. Love is about prioritizing another above the things of the world or ourselves.

If understood in this way, we can have a better idea of what love is, and also what it is not.

Love is . . .

Warning people about the dire consequences of sin.
Telling the world that there really is a hell and that, apart from giving our lives to Christ, it will become one’s everlasting residence.
Exposing the schemes of Satan and the dark state of the world, in the hopes of leading others to the Light.
Being honest with others about biblical truths, even if that means offending them.
Being kind, humble, and sensitive in calling out sin and error.
Considering others’ needs as being more important than our own, while also understanding that self-care is critical.

Love is not . . .

Making excuses for sinful behavior or pretending that sin is not sin.
Telling someone that hell isn’t real, or that God will not send them there for habitual disobedience.
Ignoring the most important spiritual realities of our time so we can provide theological comfort food to others.
Ridiculing, participating in useless bickering, or berating others because they don’t agree with you.
Giving up on people quickly, out of laziness or because of a simple offense.
Taking endless abuse from someone who does not appreciate you (i.e. becoming a doormat or a punching bag).

For the Christian, these are some of the ways that genuine love plays out. This is how we can practically understand the biblical teachings about the unparalleled and unrivaled term called love.

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Conclusion

Indeed, “love” is often very misunderstood.

Perhaps no word has been more compromised, abused, conflated, and simply taken for granted than love. And still, it is the most important of all words. As Paul said, love is the greatest of all things:

“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. . . And now these three remain: faith, hope and love. But the greatest of these is love” (1 Cor. 13:4-7, 13).

Hopefully, this article has helped you to understand—maybe even for the first time—what Paul was really talking about. If we truly grasp the teachings of Scripture and the character of God, then we see that love is truly the greatest and most powerful force in all reality. It is the very explanation of who God is, how we commune with Him, and who we are called to be.

As I describe in part two, love even explains wrath: the wrath of God.

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[1] This was one of my earliest articles on the matter, and System of the Beast thoroughly revealed the evil scam that was Covid-19.

[2] This is the aorist, active, indicative, 3^rd person singular form of the word. It is past tense to describe that it occurred, but not to suggest that God’s love is not ongoing.