forgiveness Archives | Redeeming God

You are in Heavenly Places RIGHT NOW (Ephesians 1:3)

Will God Forgive Suicide?

I received a tragic email from a reader recently. Here is what she wrote:

My brother recently took his own life due to depression. The last sentence of his letter that he left behind, he stated that he hopes to see us in God’s kingdom if it is in God’s will. As I’m reflecting back, my brother believes in God and believes in Heaven. He knows that what he is doing isn’t the right way to escape his emotions, but he’s going to do it anyways. While at the same time, he’s hoping that God will have mercy on his soul.

I’m writing to seek answers to help bring closure. I’ve listened to your podcast on Hades in YouTube. My first question is, will my brother’s soul exist in a conscience state in Hades? When I die, will my brother and I still exist in a conscience state of mind where I can ask him why he did what he did? I know that the Bible teaches that our bodies will be resurrected, but before then, will I see my brother?

Lastly, those who commit suicide, do they get to go to heaven?

I have addressed similar questions about suicide and the unforgivable sin elsewhere, but here is what I wrote in reply to this woman:

I am so sorry this happened. What a terrible tragedy. Depression is such a terrible thing, and it takes so many lives. I am so sorry for your loss.

There is no reason to assume that your brother will not spend eternity with God. If he said that he hopes God has mercy on his soul, this seems to me to be an indication that he looked to God as the only source of hope and eternal life for himself. If that is what he did at any time during his life, even if it was in his last seconds, then he is already with God in eternity.

And yes, suicide is completely forgivable. God always forgives us for all our sins. I have done a lot of study and teaching on forgiveness in Scripture, and the forgiveness of God is complete and universal. So do not worry that your brother’s suicide kept him out of heaven. It didn’t.

I believe that you will see your brother again.

I hope you find comfort and hope in your time of loss.

What does the phrase “In Heavenly Places” mean? (Ephesians 1:3)

Ephesians 1:3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,

The following teachings are drawn from my study on Ephesians 1:3-4 and my Gospel Dictionary entry on Heaven.

Ephesians 1:3 is a summary of chapters 1, 2 and 3. It is kind of the thesis sentence. Paul begins with praise to God for these spiritual blessings. And Paul tells us where these blessings are from, heavenly places, and that all such blessings belong to us in Christ.

Every Spiritual Blessings

The first thing to note is that God has given us every spiritual blessing. God has not given you some spiritual blessings, but every spiritual blessing. There is not a blessing which God could give you that He has not given you. If there is a spiritual blessing God can give you, He has already given it to you.

A couple things should be said about this. First, these are spiritual blessings. Paul is not saying here that we have in our possession every possible blessing, but that we have every spiritual blessing. I think that all of us can think of some physical blessings that we do not have. Better health. A better marriage. Or maybe a relationship. More money. A job. Such things are blessings as well, but they might not be ours.

This is one of the great misunderstandings in the health-and-wealth-prosperity-gospel-name-it-and-claim-it teachings that you hear in some churches. They use texts like Ephesians 1:3 to say that God has given you every possible blessing, including all physical blessings, and that if you just have enough faith, if you just claim what is already yours in Jesus Christ, then you will get it. Even if it’s a nice car, or a perfect health, or a great marriage.

But that is not what Ephesians 1:3 teaches. These are spiritual blessings. These include things like grace, mercy, love, and forgiveness from God. They include election, calling, and purpose for this life. They include hope, joy, peace about the future. One great spiritual blessing, of course, is eternal life. All such things have already been given to you. They are yours.

So in the case of spiritual blessings, you don’t need to pray or ask for God to give them to you. You just need to recognize that you already have them, and then live in light of the fact that you have these spiritual blessings.

When you sin, you don’t need to ask God for forgiveness, because He has already forgiven you for all your sins, past, present, and future. Instead, you can simply thank Him for the forgiveness have been given.

When you struggle with a joyful outlook on life, you don’t need to ask God to give you hope and joy. Instead, you can ask God to give you a proper perspective on life so that you can see the truth about what is going on in this world and in your life, and thus, experience the hope and joy God has already given to you.

When it comes to what you are supposed to be doing in this world, what your purpose is, you don’t need to ask God to give you a purpose. Instead, you can thank God for the goals, purpose, and tasks He has already assigned to you, and then ask Him for wisdom and insight to help understand what these tasks and purposes are. It might help to know the spiritual gifts you have already been given as well. I have an online course to help you know your spiritual gifts.

Do you see? So in your life, when it comes to spiritual blessings, you don’t need to feel left out, forgotten, or neglected by God. He has already given you everything you need for life and godliness (2 Peter 1:3). You just need to recognize what these blessings are, and then learn how to benefit from them and use them in your life. Ephesians 1-3 will be explaining a lot more about how to do this.

In Christ

Notice at the end of Ephesians 1:3, it says that these spiritual blessings are “in Christ.” We are blessed because we are in Christ.

Only believers are “in Christ.” If you have believed in Jesus for eternal life, then you are in Christ. This means that only believers have every spiritual blessing. Unbelievers don’t have every spiritual blessing because they are in Christ.

It is important to recognize that our spiritual blessings are not in ourselves. They are not from ourselves. When life gets us down and we become discouraged, this is often because we are looking to ourselves for joy, hope, and fulfillment. But we will always let ourselves down. Jesus, however, will never disappoint us, and when we keep our eyes on Him, when we follow Him, when we look only to Him for joy and satisfaction, it is then that we are able to see and utilize the spiritual blessings that God has given to us in Jesus Christ.

This is also important to remember because we sometimes make the mistake of comparing our spiritual blessings with worldly physical blessings. We see people who are not in Christ, and yet they have riches and fame, and we sometimes get jealous of that. We want a life of luxury and ease as well.

But from an eternal perspective, the blessings we have in Christ far exceed and are of much greater value than any amount of physical blessings that this world can offer. So keep your eyes fixed on Jesus.

In Heavenly Places

The final thing I want to point out from Ephesians 1:3 is this concept of our spiritual blessings being in heavenly places. This is a recurring theme in Ephesians. Along with being here in Ephesians 1:3, it is also found in Ephesians 2:6 and Ephesians 6:12.

Many assume that the phrase “in the heavenly places” refers to “being in heaven with God.” That is, not being on earth, but in some other place. And this does indeed seem to fit with how the term is used in Ephesians 1:3 and Ephesians 2:6. Our spiritual blessings are in heavenly places with Christ, who is in heaven, and we are seated with Christ, who is at the right hand of God in heaven (Acts 7:55-56).

But does this mean we have to wait until heaven to gain these spiritual blessings? In other words, if God has given us every spiritual blessing, but we have to wait until heaven to receive, enjoy, or experience these blessings, then what good are they now?

Well, Ephesians 6:12 helps us understand what Paul means when he refers to heavenly places.

In Ephesians 6:12, the phrase “in heavenly places” is used in reference to spiritual hosts of wickedness that are here on this earth now, and how we are to struggle against them here and now during our earthly lives. Therefore, the phrase “in the heavenlies” does not refer to an otherworldly place in which God dwells, and where evil forces battle against God. Rather, the phrase refers to a spiritual reality that is present here and now on this earth. The phrase does not refer to some future existence after we die, or even to what occurs in some heavenly location far away from earth. The phrase has in mind the words of Jesus from Matthew 6:10, where He prayed that God’s will would be done on earth, as it is done in heaven. So the phrase “in the heavenlies” means “in the spiritual realm here on earth, during our lives now.”

When this usage is understood from Ephesians 6:12, the other references to “in the heavenlies” make sense in similar ways. Our task as followers of Jesus is to help make heaven an earthly reality. We do this by recognizing that we have already been given innumerable spiritual blessings and riches in Jesus Christ (Eph 1:3-14), and that since we are seated with Christ (Eph 2:6), we have the authority on this earth to carry out God’s will.

So while the phrase “in the heavenlies” does refer to a spiritual reality, it refers to the spiritual reality as it is carried out in the physical realm, here on this earth, during our lives now.

Far too often, Christians focus so much on eternity and the afterlife, that they neglect the work that God has called us to do here and now in our lives. As someone once said, “Some Christians are so heavenly minded, they are no earthly good.” When this happens, we allow the spiritual hosts of wickedness to have their way on their earth.

As Christians, we are seated with Christ in heavenly places so that we can rule and reign with Christ here on earth, not only in the future, but also (primarily!) during our lives now. The battle is a spiritual battle, but it has far-reaching ramifications and consequences in the physical world. One of the primary ways we do battle in the spiritual world by seeking to help people in the physical world.

These spiritual hosts of wickedness are seeking to destroy people’s lives, inhibit the truth of the gospel from spreading upon the earth, and hinder the effectiveness of the church. We struggle against these forces with all our might so that lives can be saved, the gospel can spread, and the church can serve others in this world. The struggle is spiritual in nature, but physical in how it manifests in this world.

All of this then means that the spiritual blessings which God has given to us in Jesus Christ are not for some future experience after we die and are resurrected to spend eternity with God and the saints. No, the spiritual blessings God has given to us in Jesus Christ are for this life here and now. You can draw on these blessings and experience these heavenly, spiritual blessings right now.

If this excites you, and you want to know how to start experiencing some of these spiritual blessings right now, well, Paul begins to write about this exact thing in Ephesians 1:4, which we will look at in our next study.

God is Not Just

By Jeremy Myers

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I’m back! 2020 was a rough year, and 2021 will likely be difficult as well, but I am going to try to get back into blogging and podcasting.

In this first episode of 2021, I explain the new format for my podcast, and discuss three things:

My thoughts on the response of some Christian pastors and authors on the January 6, 2021 election protest in Washington DC
Mailbag: How to know you have eternal life and did not commit the unforgivable sin.
Why God is not just, the Bible does not talk about justice, and how we can respond to injustice.

Is God a God of love AND justice? Nope.

On the topic of justice, here is a brief summary of what I say in the podcast, and also what I will be teaching in my soon-to-be-released Gospel Dictionary lesson on justice:

“Justice” is not in the Bible. Indeed, the English word “justice” is not found anywhere in the New Testament of the King James Version.

The trouble with justice begins in the Bible translation. On the one hand, there are several Greek and Hebrew words that often get translated as “justice” and then then are several other English words that are used as translations for the Greek and Hebrew terms.

Usually, translation troubles come from one direction or the other. For example, we have one English word “love” that is often used to translate four different Greek words for love (agape, philia, eros, and storgē). Other times, there are numerous English words that are often used to translate one Greek word, such as both faith and belief being used as a translation for pistis. With the justice word family, both of these translation troubles exist.

With justice, the two main Greek terms are krisis (2920) and dikaiosunē (1342). However, as seen previously, the best translation for krisis is judgment; not justice (see Judgment). In the passages where krisis is translated as justice, the term judgment (and specially, the concept of properly naming or identifying something) is a better translation (cf. Matt 12:18, 20; 23:23; Luke 11:42; Acts 8:33). Therefore, it seems best to always translate krisis as judgment rather than justice.

That leaves the dikaiosunē word family. The dikaiosunē word family (including dikē, dikaios, dikaioō) is variously translated as justice, justification, justify, just, and righteousness and a few others. You will notice that the term righteousness and justification have no English semantic connection, and yet they are both used to translate the same Greek term, dikaiosunē. As argued elsewhere in The Gospel Dictionary, it is best, when translating a single Greek term and for clarity’s sake, to pick one English term and stick with it. No English reader who has little knowledge of Greek would ever imagine that a single Greek word lies behind the translation of both righteousness and justification. So it is of immense help to the English reader to pick a single English word (and its word family) as a translation for a single Greek word (and its word family).

With dikaiosunē, we have two English choices. We can choose the “just” word family (justice, justification, justify) or the “right” word family (righteous, rectification—or rightification, rectify—or rightify). Since “rightification” is not an English word, the initial inclination is to go with the “just” word family. However, the Greek term dikaiosunē is most literally translated “to make right.” Since, as seen above, the term justice is so misunderstood and misapplied today, it seems that using the right word family is the “right” way to translate the dikaiosunē word family.

The Hebrew words tsedeq (6664) and misphat (4941) have also been translated as justice, but tsedeq is best translated as “righteousness” and misphat as “judgment.” So again, justice is not in the Bible.

But righteousness is. When humans cry out for justice, what we really want is righteousness. We want things to be set right. And God’s way of achieving righteousness is far better and far different than the human, earthly way of seeking justice. In fact, the two are usually at polar opposites of the morality spectrum. The human methods of achieving justice are often seen as unrighteous by God, while the divine methods of righteousness are often viewed by humans as unfair, unjust, and irresponsible. So it is not true, as people claim, that God is a God of love and justice. Rather, God is a God of love and righteousness, and the two are not at odds with each other.

But justice and righteousness are at odds with each other. Human history, including biblical history, reveals that when humans call for justice, what they really want is vengeance. But God has said that vengeance is His and He will repay (Deut 32:35; Rom 12:19). And how does God exact vengeance? How does He repay people for the evil they have done? Jesus shows us how. When God sets out to repay people for the sins they have committed, He dies for them. He freely forgives them. This “justice” of God does not fit any human definition or understanding of justice.

Human justice calls for people to get what they deserve. To be punished in a similar measurement to the pain they have caused others. Divine “justice” extends only love, grace, mercy, and forgiveness, all of which are the exact opposite of what people deserve. This is why we cannot call it justice. It is righteousness, but it is not justice. It is as Gandhi said, “Justice that love gives is a surrender. Justice that law gives is a punishment.”

None of this is to say that injustice does not occur in this world. Quite to the contrary, injustice is everywhere, even (and especially) in the political and religious programs (which often become pogroms) for justice. Our world is awash with injustice. The biblical solution to injustice, however, is not a better form of justice. In the same way that more war is never the answer to war, so also “better justice” is never the answer to injustice. Why not? Because all forms of justice lead to greater injustice. In fact, cries for “justice” often hide the scapegoating mechanism. Scapegoats are never truly seen. If you are able to identify your scapegoat, he or she is not your scapegoat. People think a scapegoat truly is guilty, and therefore, killing or punishing them is not wrong, but is only justice. But scapegoating is always wrong, and scapegoating is always justified. Therefore, both scapegoating and cries for justice must be done away with.

So what can we do about injustice? We can follow the way of God. God’s answer to injustice is righteousness. The righteousness of God is based on forgiveness, restoration, reconciliation, and redemption (see Righteousness), terms that are not usually related to justice. It is usually not considered “justice” to forgive the one who wronged you. But it is righteous. It is usually not considered “justice” to reconcile with the one who hurt you, unless that other person is first forced to make reparations (often unjustly), but reconciliation is righteous. So it incorrect to say that God is a God of love and justice. He is not. God is love (1 John 4:8). God is holy (Isa 6:3). God is righteous but God is not just. And there is a vast difference.

What does the Book of Acts teach about Forgiveness?

By Jeremy Myers

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This study on forgiveness looks at the topic of forgiveness in the Book of Acts. Forgiveness is a key theme in Acts, and we see how Peter and Paul teach about Acts as the spread the gospel message throughout the world.

Note that this study is an excerpt from my Gospel Dictionary online course. This course considers 52 key words of the Gospel and thousands of biblical texts. The course contains over 100 hours Bible teaching. You can take the course by joining my online discipleship group.

The Book of Acts is a book of transitions. It shows the transition from the ministry of Jesus to the ministry of the Apostles, and how the Apostles continued to carry on the ministry of Jesus, following His instructions to take it to the end of the world. The Apostles begin in Jerusalem, and then take the Gospel message to the Samaritans, and finally to the world. The appearance of the gift of tongues helps verify that God has accepted these other people groups into His family, but another way that the Book of Acts shows these transitions is through the preaching of Peter to the various people groups about the forgiveness of sins. A later transition occurs when Paul takes up the same message and spreads it even further.

Let us consider several of the texts that discuss forgiveness in Acts.

NOTE: Before you read this post, it might also be helpful to read my article on the Two Types of Forgiveness.

Forgiveness in Acts 2:38

Then Peter said to them, “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.”

The Book of Acts begins similarly to the Gospels. In the Gospels, John came preaching a baptism of repentance for the remission of sins. Here it is Peter who preaches a nearly identical message. Peter preaches to the Jewish people who were gathered in Jerusalem for Pentecost that although Jesus was the promised Messiah, He had been condemned and crucified (Acts 2:22-36). Nevertheless, God raised Jesus from the dead, thereby proving that Jesus was who He said He was and had not committed the crimes for which He was killed (Acts 2:24, 32, 36).

When the truth about what they had done is revealed to them, those who heard Peter asked what they should do in response (Acts 2:37). Peter tells them to repent and be baptized for the remission of sins. This is not a message about how to go to heaven when they die, but is instead a message about how to be released (Gk., aphēsis) from the sin which was revealed in the death of Jesus. To repent is to recognize the sin they are committing and turn away from it. To be baptized refers not only to the symbolic death, burial, and resurrection through water, but to also be immersed into the teachings and instructions of the apostles about Jesus Christ (see Baptism).

Therefore, Acts 2:38 reveals that when the people realized the magnitude and significance of their sin in killing Jesus, they asked Peter what they should do in response. Peter tells them to turn away from committing this sin in the future and to commit themselves instead to learning about Jesus and following His ways. If they did this, they would be released from the sin which had led to the killing of Jesus.

Since Jesus instructed His disciples to begin in Jerusalem with the truth of His life, death, and resurrection (Luke 24:47; Acts 1:8), it is appropriate that the first time this message is preached in the Book of Acts, it is in Jerusalem. The reader should expect, therefore, that as the Book of Acts progresses, the message about how the death of Jesus releases humanity from sin continues to spread to the rest of the world as well. This is indeed what we see.

Forgiveness in Acts 5:31

Him God has exalted to His right hand to be Prince and Savior, to give repentance to Israel and forgiveness of sins.

After the message was taught in and around Jerusalem, the truth about how the death of Jesus next spreads to the rest of Israel. In Acts 5, Peter tells the Jewish religious leaders that although they killed Jesus by hanging Him on a tree (Acts 5:30; cf. Deut 21:23; Gal 3:13), thus indicating His identity as a cursed scapegoat victim, God exalted Jesus and calls all Israel to repent of their sin so that they might be forgiven or released (aphēsis) from it.

Forgiveness in Acts 10:43

To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins.

When the message about Jesus spread further outward, this time to the God-fearing Gentiles, the Book of Acts once again makes mention of the fact that they were told about how to receive remission, or release (aphēsis), from their sin. Peter declares this message to Cornelius and his household. Cornelius, of course, was a Roman centurion (Acts 10:1). Since military forces often make use of scapegoating tactics to defeat an enemy and create peace in a conquered region, Peter is effectively telling Cornelius that Jesus calls us away from such practices.

As with his message to the religious leaders, Peter also tells Cornelius, as a Roman military leader, that Jesus was hung on a tree (Acts 10:39), which is a reference to the crucifixion of Jesus and the implied curse that came with such a death (cf. Deut 21:23; Gal 3:13).

And while a person receives eternal life when they believe in Jesus for it, this is not what Peter is saying to Cornelius in Acts 10:43. Peter does invite Cornelius and his household to believe in Jesus, but not for eternal life. Instead, Peter invites him to believe in Jesus for the remission of sins.

This means that if Cornelius believes in what Jesus has revealed about sin through His death on the cross, then this will lead Cornelius to follow the example of Jesus, and live free from this type of sin. Just as Peter’s message about Jesus called the Israelites to live in peace with others (Acts 10:36), so also, Peter calls Cornelius and all Gentiles to learn from Jesus and live in ways that leads to peace.

Forgiveness in Acts 13:38

Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins.

As the Book of Acts transitions from the ministry of Peter to the ministry of Paul, the story shows that Paul follows in similar steps as did Peter. During Paul’s first missionary journey, he begins by visiting a Jewish synagogue and declaring to them the revelation of Jesus about sin and how to be released from it (Acts 13:14). The forgiveness of sins that Paul refers to is aphēsis. Paul also includes the truth about justification by faith (Acts 13:39), which is a truth that Paul emphasized everywhere he traveled and in many of the letters he wrote.

Silhouette of bird flying and broken chains at beautiful mountain and sky autumn sunset background

Forgiveness in Acts 26:18

“… to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.”

After Paul is arrested and imprisoned, and as he turns his eyes toward Rome (Acts 25:11-12), he has an opportunity to share with the Roman Procurator Festus and King Agrippa what he plans on saying to Caesar (Acts 25:24-27). So once again, this text reveals that Paul’s message to the Roman officials is nearly identical to the message of Peter to the Roman Centurion Cornelius. Paul, like Peter, is telling both Jews and Gentiles, both religious leaders and political officials, that Jesus reveals the way to peace.

The words that Paul quotes in Acts 26:18 are the words which Jesus said to Paul on the road to Damascus. Jesus told Paul that he was being sent to help turn people from darkness to light, from the power of Satan to the power of God. The darkness that the world lived under is the darkness of the power of Satan, which is the power of accusation (see Satan). Jesus wanted Paul, just as He wanted Peter and all of His followers, to show people how to receive forgiveness (aphēsis), or to be released, from this sin.

Paul goes on to say that when he tried to call both Jews and Gentiles to turn from their violent ways, but was threatened with death instead (Acts 26:20-21). Just as Jesus revealed, and is seen throughout the Bible, when a person does not repent of their sin, the result is religious violence performed in the name of God. The Book of Acts ends with similar themes (cf. Acts 28:17-31), but does not provide any information about Paul’s trial before Caesar.

One reason for this abrupt ending to the Book of Acts, is that just as both Peter and Paul called both Jews and Gentiles, both religious leaders and political officials, to turn from their ways of violence based on accusation, and live free from such sin by following Jesus into the way of love and peace, each person who reads Acts is supposed to pick up the mantle of Peter and Paul for themselves, and continue to spread this message to the utter most parts of the earth.

Understanding the Gospel requires us to properly understand the key words and terms of the Gospel. Take my course, "The Gospel Dictionary" to learn about the 52 key words of the Gospel, and hundreds of Bible passages that use these words.

This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

What is the unforgivable sin in Matthew 12:31-32

By Jeremy Myers

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Matthew 12:31-32 teaches about forgiveness and the unforgivable sin. What is this sin? How is it committed? And how can you know you have not committed it? These are the sorts of questions I attempt to answer in this study of Matthew 12:31-32.

The Unpardonable Sin in Matthew 12:31-32

Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come.

This passage contains information about the most-feared sin in all of Scripture: the sin of blasphemy against the Holy Spirit. I have written an entire book on this passage called Why You Have Not Committed the Unforgivable Sin, and so will try to keep my comments about this text relatively brief.

The Most Common View about the Unforgivable Sin

Most discussions about the unforgivable sin focus on the nature of what this sin is, and how it can be avoided.

The difficulty with this approach is that while Jesus does talk about speaking against the Holy Spirit, He doesn’t explicitly state what words constitute blasphemy. Since the religious leaders in the preceding context accuse Jesus of casting out demons by Beelzebub (Matt 12:24), many assume that the sin of blasphemy against the Spirit is when someone attributes the work of the Holy Spirit to Satan (cf. Mark 3:28-30).

There are numerous problems with such a view, not least of which is the fact that Jesus is clearly providing a warning to the Pharisees that they were about to commit this sin.

In other words, they had not yet committed it, but if they continued on the path they were on, they might. So if they had not yet committed this sin, then this means that attributing the work of the Holy Spirit to Satan is not blasphemy against the Holy Spirit.

Besides, if it were, we would never be able to “test the spirits” as John calls us to do (1 John 4:1), for we would be too fearful of blaspheming the Spirit to ever say that a certain work was not from God.

The Bible Doesn’t State what the Unforgivable Sin Actually IS

So the truth of the matter is that the Bible does not explicitly state what constitutes blasphemy against the Holy Spirit.

This is actually a good thing. Just as a sign that says, “Do not walk on the grass” causes people to walk on the grass, if the Bible clearly stated what words constituted blasphemy against the Holy Spirit, this would only encourage people to say the words even more. So we don’t precisely know what this sin is.

Nevertheless, we do know a few things about the nature of this sin. One of the tasks of the Holy Spirit is to convict the world of sin, righteousness, and judgment (John 16:7-11). If a person says something vile and mean to the Holy Spirit or about the Holy Spirit, and then feels guilty or ashamed of what they have said, this is clear evidence that the Holy Spirit is still at work in their life convicting them of sin, righteousness, and judgment.

The fact that the Holy Spirit is still at work in their life indicates that the Spirit has not left or abandoned them, and therefore, they have not committed the unforgivable sin. In other words, those who fear that they have committed the unforgivable sin, thereby have evidence that they have not committed it. It is only those who have no shame or guilt about their words or actions who might possibly have committed this sin, yet they would never even know they have, because the Spirit is not at work in their life to convict them of sin.

All of this is discussed further in my book on the unforgivable sin.

Key Insight on the Unforgivable Sin: The TYPE of Forgiveness Jesus is Talking About

One of the things I also write about in that book, however, is something that is rarely discussed elsewhere in other books about the unforgivable sin. While most books focus only on what this sin is, few books discuss what type of forgiveness Jesus is talking about in this passage. Yet this is the crucial key which helps explain what Jesus is saying.

The word that is used for “forgiveness” throughout this passage is aphēsis. This means that whatever the sin of blasphemy against the Holy Spirit is, it also is under the charizomai forgiveness of God. In other words, whatever this sin is, it too is a sin that God has forgiven from eternity past (See the two types of forgiveness).

Remember, God’s free charizomai forgiveness is based on His grace, and covers all sins of all people for all time, including the sin of blasphemy against the Holy Spirit. When this truth is recognized, we are then free to see that the text says nothing about God not forgiving those who commit this sin, but only that they will not receive aphēsis, that is, they will not be released from this sin.

But since God has already freely forgiven (charizomai) them for this sin, then why do they not receive aphēsis? Why are those people who commit this sin unable to find a release from it?

The answer is found in recalling that aphēsis often has conditions attached to it, and if a person does not meet these conditions, then they are not released. While God wants the people who commit this sin to be released from it, they refuse or are unable to meet the conditions for the release of this sin, and so do not find any release from it. In other words, it is not God who is refusing to release them from this sin, but the people themselves who refuse to be released.

As explained by multiple texts elsewhere in the Bible, the release of aphēsis begins within each individual person as they own up to what they did, repent of it, and forgive themselves for it. Finding release from sin is based on understanding that we have been freely forgiven by God, and so we too can freely forgive ourselves and others, and as a result of this free forgiveness, begin admit our failures and work to change the patterns that led to this sin in the first place.

But the person who never recognizes the truth about God’s free forgiveness and how to break free from the bondage of sin in their life, will never find or experience forgiveness for themselves. They will remain “unreleased.”

This passage is not talking about an “unforgivable sin” but an “unreleasable sin.” It occurs when a person does not release themselves.

All sins are forgiven by God, but if a person does not forgive and release themselves, there is nothing more God can do.

Why is It called Blasphemy Against the Holy Spirit?

This sin is called blasphemy against the Holy Spirit because it is refusing to believe what the Holy Spirit says to us about our sin, and instead believes the lies of Satan. The Holy Spirit is saying to each and every person, “You have been freely forgiven! So live in light of that and be released from your enslavement to sin, shame, and guilt.”

But the person who refuses to accept forgiveness and release is denying the testimony of the Holy Spirit, and is instead believing the testimony of Satan, the accuser. While the Holy Spirit says, “You are forgiven!” Satan constantly says, “You are condemned!”

As long as a person believes Satan over the Spirit, they will remain under condemnation (Mark 3:29). As long as a person believes the lies of condemnation, they will live unforgiven lives. They will continue to be enslaved to the deceptions of the devil and in bondage to the corruption of sin. They will never experience the release from the bondage of sin, shame, and guilt.

So What is the Unforgivable Sin?

To put it simply, the unforgivable sin is the sin of unforgiveness … directed at ourselves.

A person commits this sin by refusing to believe the testimony of the Holy Spirit that they are completely accepted and forgiven by God. They remain unforgiven, or unreleased, because they don’t forgive themselves. The unforgivable sin is the sin for which a person denies and rejects that God has forgiven them, and thus, they continue to beat themselves up about it and suffer the consequences.

The point of Jesus in Matthew 12:31-32 is that you can’t hang on to unforgiveness without paying a price. The only sin you are not forgiven for is the sin you don’t forgive yourself for. This state of refusing to accept the Spirit’s testimony about forgiveness only leads deeper into bondage and slavery to sin.

Jesus reveals that God has forgiven all people for all sins throughout all time. But if we believe the lie of the accuser and deny that we have been forgiven, then we will not believe we have been forgiven, and will continue to live a state of unforgiveness, as if we were eternally condemned.

So recognize that you have been forgiven for everything! Only when you do this will you be released from sin, shame, guilt, and fear, and will find true life in the Spirit that God wants for you.

This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

Do you need to confess your sins before God forgives you? (1 John 1:9)

By Jeremy Myers

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In 1 John 1:9, we are invited to confess our sins so that God will forgive us. The verse says this:

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

But does this mean that if we do not confess our sins to God, He will not forgive us? No, the truth is that God has already forgiven you for all your sins, past, present, and future.

So what did the Apostle John mean when he wrote 1 John 1:9? To understand this verse, we need to understand three things. We need to understand the meaning of the word “confess,” the meaning of the word “forgive” and the overall message and theme of 1 John.

Let us look at these three key ideas.

The Meaning of the Word “Confess”

The word confess comes from the Greek word homologeō, and it literally means “to say the same thing.” The word means more than just to admit, proclaim, or declare something. Instead, it has in view a conversation with God or others about what is true, and we agree with them about what they are saying.

The opposite of confession is denial (arneomai). When God makes a statement about some truth, we can either agree with God or disagree (John 1:20; 1 John 2:23). Therefore, the word “agree” might be the best translation of homologeō.

To confess is to align with what God is saying, or to agree with Him about something.

Obviously, there are lots of truths we can agree with God about. Almost every statement in Scripture requires us to either agree or disagree. Yet when we study the word confess in Scrip-ture, we discover that confession, or agreement with God, has nothing whatsoever to do with gaining or keeping our eternal life, but rather with aligning ourselves with God’s perspective on things.

Never forget that we gain the free gift of eternal life simply by believing in Jesus for it. No confession or agreement is necessary. No turning from sin. No submission to Jesus as Lord and Master. No public declaration about being part of the family of God.

All such things are good works that are important for the life of the Christian, but which are not requirements for receiving eternal life.

Yet after we believe in Jesus for eternal life, God begins to work with us as His children to mold us and conform us into who He created us to be. When we are born again into the family of God, we begin our life as one of His children.

But God does not stop with just giving us new life in Jesus. No, once we have life, He wants us to grow and mature and become productive members of His family. So through Scripture, the church, and the Holy Spirit, God begins to teach us things about Himself, about ourselves, and about how to follow Jesus. And when we see these truths, we can either agree with God or disagree.

If we agree with what God teaches us, then we align ourselves with what God has said, and we begin to make the necessary changes in our lives that come from this agreement.

But if we disagree, if we deny the truth of what God has said, then we continue to live in ignorance and self-deception, and we will not make progress in our lives as Christians. We will remain part of the family of God, but we will remain immature and fruitless.

So the word confess means to agree with about the things He teaches, especially regarding those things that help us live up to our identity as children of God.

This definition of “confess” will help us understand 1 John 1:9, but before we consider the verse, let us look at the word “forgive.”

The Meaning of the Word “Forgive”

I have gone over the meaning of the word “forgive” multiple times on this website, so I won’t go through it in depth again.

The main point to remember is that there are two kinds of forgiveness in the Bible. There is charizomai forgiveness, which is free and unconditional. God freely extends charizomai forgiveness to all people throughout all time for all sins, no matter what. Believers and unbelievers alike have charizomai forgiveness. It does not require confession or repentance. All sins–past, present, and future-are freely forgiven by God with this type of forgiveness.

The second type of forgiveness is aphesis forgiveness. It is always conditional, and is for our benefit; not God’s. Though God has freely forgiven us for all our sins, if we want to experience the release from the bondage of sin, then there are things we need to do … such as confess, repent, and purify our lives.

You can probably already guess which type of forgiveness is mentioned in 1 John 1:9. Yes, since confession is mentioned, then it makes sense that the second type of forgiveness, aphesis forgiveness, is in view.

See this article on forgiveness for more or you can also take the lesson on “Forgiveness” in my Gospel Dictionary Online Course.

And while this key helps our understanding of 1 John 1:9 the most, let us turn to the third key, which is the overall theme of 1 John.

The Overall Theme of 1 John

Some people think that the letter of 1 John is about how to know whether or not you have eternal life. Some people teach that 1 John contains “Tests of Life” and if you pass these tests, then you can know that you have life.

But this is not at all why John wrote this letter. Instead, as if evident from the opening verses, John wrote this letter because He had fellowship with Jesus, and wanted to share this fellowship with others.

“Fellowship” is just a biblical word for “friendship.” (This word also will be covered in the Gospel Dictionary Online Course).

You can have a relationship with somebody, but not fellowship. For example, if you had a fight with one of your parents several years back, you are still related to them and are still part of the family, but you might not call them on the phone or get together for holidays. You are related, but do not have fellowship. You are not abiding or remaining with them in an ongoing friendship.

So John is writing his letter to Christians, to people who are in a relationship with God and with each other, as members of the family of God, and is telling them how to have fellowship with God and with each other. John wants His readers to be friends with God and friends with one another.

This also helps us understand 1 John 1:9.

Confession in 1 John 1:9

So let us take the three keys we have learned and put them all together as we seek to understand 1 John 1:9. Once again, the verse says this:

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

If you are in a relationship with someone, such as a spouse, a parent, or a child, and you want to maintain a friendship with them, then one of the things you will need to do is regularly own up to the things you have done wrong in that relationship.

Similarly, if someone wrongs or hurts you, this pain and betrayal causes a rift between the two of you, so that you probably don’t want to talk to them or hang out with them again. Oh yes, you are still related to them by the bonds of blood or marriage, but you might not want to spend much time in their presence.

But that rift, that pain, that sense of betrayal can be healed, right? And how can it be healed. By the other person owning up to what they did wrong, and by agreeing with you that what they said or did was hurtful to you. In other words, they need to confess their sin.

It is the same when you have wronged someone else. If you wronged somebody, you can’t just move on in the relationship acting as if nothing happened. The other person was hurt, and they need to know that you are sorry for what you did, and will work to make sure it doesn’t happen again.

All of this is also true in our relationship with God. When we sin, God is saddened by our behavior. As a result, our fellowship with God is broken. Just like Adam and Eve in the Garden of Eden, when we sin, we often go hide in the bushes because we do not feel like God wants to see us.

The first step in healing this brokenness is by confessing our sin and agreeing with God that what we did was wrong.

So while God unconditionally extends forgiveness (charizomai) to all people, and so we are all forgiven for all our sins, if we want to actually experience a release (aphesis) from our bondage to sin, the first step is to agree (confess) with God that we have sinned.

If we do this, we will gain release from our slavery to sin, and He will work to cleanse us and purify us from all our unrighteous practices, and in this way, our fellowship with God will develop and grow.

So do you want to be friends with God? One of things that will help is letting Him point out your sin to you, so that you can agree (confess) with Him where you have indeed done wrong. Then, once you agree, let Him further guide you into breaking free from this sin so that you can no longer be addicted and enslaved to it.

This is the message of 1 John 1:9. If you agree with God when He points out your sin to you, He is faithful and just and will help release you from this sin, and will help guide you into all the ways of righteousness. This way of living will help you grow in friendship with God and others.

Does this help you understand 1 John 1:9 and the role of confession? If you still have questions or comments, leave them in the comment are below!

This course costs $297, but when you join the Discipleship group, you can to take the entire course for free.

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