Liberating you from bad ideas about God
What type of work is too sinful for a Christian? Where do you draw the line on sinful employment?
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Recently someone sent in a question about the sin unto death.
When I was writing my book about The Unforgivable Sin, I originally intended to include chapters on Hebrews 6, 1 John 5:16-17, and other similar passages that cause trouble in the minds of many. If you have read that book, you know that while it deals with some of the popular teachings about the unforgivable sin and the primary text of Matthew 12:31-32, it doesn’t deal with these other passages that are used to teach that certain sins can lead to God’s ultimate rejection. I have plans for a future expanded edition of that book, but that is still many years off.
So until the new version of that book comes out, maybe I can write a few blog posts once in a while about these other passages. I was given the opportunity recently when someone sent in this question about the sin unto death in 1 John 5:16-17:
Got any thoughts on 1 John 5:16-17? What is the Father telling us about the sin unto death? Most ministries I have heard really don’t know and don’t teach on this.
For some reason, when people read the Bible, they tend to put on spiritual-colored glasses so that words which mean one thing in any other context mean something completely different when read in the Bible.
For example (and I have written about this before), take the word “saved.” If you were reading a book on finances, or energy conservation, or health tips, or almost any other topic, and the headlines read “8 Ways to Save!” you would understand that the word “save” has nothing to do with eternal life.
Yet when people read the Bible, they put on their spiritual-colored glasses so that when they read the word “save” they often put a spiritual twist on the word “save” and interpret it as having something to do with eternal life. Most of the time in the Bible, the word “save” (and saved) have nothing to do with eternal life.
The same is true with the word “death.”
If you read an article in a newspaper with the title, “8 Things that Bring Death,” you would know that the article is probably going to talk about 8 things that ruin your health and bring an early death. It might include things like smoking, not exercising, stress, or jumping out of airplanes.
Yet when most people are reading their Bibles (and they have their spiritual-colored glasses on), and read about some sort of sin that brings death, they put a spiritual twist on it, and think it is referring to spiritual death, or losing your eternal life, or something like that. This is what happens when people read about the sin unto death in 1 John 5:16-17.
A similar thing happens, by the way, when people read James 5:19-20 which talks about saving a soul from death. The word “soul” doesn’t mean “spirit;” it means “life.” So to save a soul from death means to save a life from death. And again, if we read without our spiritual-colored glasses, we will remember to read the word “save” as having nothing to do with eternal life and the word “death” as not referring at all to spiritual death or losing eternal life.
In other words, James 5:19-20 is saying the exact same thing as 1 John 5:16-17: there are certain sins which can bring death.
But how should we respond to people who commit these sins? Here is where some of the confusion enters, because John seems to instruct his readers not to pray for people who commit sin leading to death. Does this mean that when Christians commit certain sins which may lead to death, we should not pray for them?
Hardly!
In one of his commentaries on 1 John, Zane Hodges points out that all sins ultimately lead to death, so what John is referring to here are “sins for which death is a rapid consequence” (BKC, 902). So when John says, “I am not saying he should pray about that,” Zane Hodges writes, “But this clearly does not forbid prayer even in the most serious cases. But naturally in such cases believers will submit their prayers to the will of God” (BKC, 903).
If this sort of interpretations seems strange to you, just remember that there are groups of people today who do in fact pray for the forgiveness of people who have already died. Apparently, there were people in John’s day who were praying similar prayers. John is saying that such prayers are unnecessary. If a person commits sin that leads to their death, we don’t need to pray about that. Pray instead for those who are still living, no matter how serious their sin might be.
In other words, it is wise for Christians to pray for people who are caught in sin and help rescue them from these sins so that they don’t die. Once a person has died because of sin, we do not need to pray for them any longer, because they are now in the hands of God. Prayer for the sins of the deceased accomplishes nothing.
When read this way, the verses about the sin unto death not only make more sense in context, but also make sense in light of the rest of Scripture, and in our own experience as well. For example, we all know that there are certain behaviors and actions which can lead a person to an early grave. But aside from that, there are even some sins which may cause God to discipline a person with early death. Those who did not properly observe the Lord’s Supper are another example (1 Cor 11:30).
There is also the example of the man who was boasting about sleeping with his stepmother (1 Cor 5:5). In 1 Corinthians 10:1-13 there is a whole list of regenerated people who died as a result of rebellion against God. Then there is the account of Ananias and Sapphira (Acts 5:1-11). All of these people committed a sin unto death, that is, a sin that led to their untimely death.
The sin unto death is not a sin to spiritual death, but a sin that leads to an untimely physical death.
John’s advice (as well as that of James) is that when we see a brother or sister caught in a sin that may lead to their death, we should pray for them, plead with them to turn from their ways, and do all we can to help restore this person back into fellowship with God and with one another. If they die as a result of their sin, we can learn from their mistakes and plead with others to turn from similar sins, but we need not pray for those whose sin has led to an untimely death. Such people are already dead, and are with God. So we don’t need to pray for them. We can pray instead for those who are alive and in need of our prayers.
Fear not! You are forgiven. You are loved.
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In previous posts I have written that Legalism is the biggest threat to church unity, and that you are better off being a sinner than a legalist.
So since legalism is so serious, it is important to know whether or not you are a legalist.
Have any to add? Want to object? State your opinion in the comment section below!
You might be surprised to learn what is the biggest threat to Christianity.
Despite what you might hear from some churches, It’s not gay people.
Despite what you might hear from some politicians pandering for votes, it’s not democrats (or republicans). Not Obama either!
Despite what you might hear from some preachers, it’s not Muslims.
Despite what you might hear from some men, it is not women preachers.
It’s not greed or gluttony. It’s not sports. It’s not Hollywood. It’s not Wall Street. It’s not Russia or China.
No, the biggest threat to Christianity is the one that is probably present in all of the lives and congregations which say the things above, and which Jesus primarily concerned Himself with during His ministry.
The biggest threat to Christianity.
I’ve written on this before, but I’m doing so again because legalism is such a threat that I am firmly convinced that if we had to choose between self-righteous religious legalism and committing sin, we should choose sin every time.
Why? Here are four reasons:
It’s doesn’t look like sin! But at it’s core, legalism fosters pride, arrogance, judgmentalism, and self-righteousness.
So in other words, sin is better than legalism because at least sin admits it is sin. Legalism is still sin, but masquerades as righteousness. That makes legalism not only sin, but sinister as well.
Literally. Satan is a legalist. We often think that Satan temps us to sin, but I think that sin is only “Plan B” with Satan.
Satan’s primary goal is to turn us into legalists. Rather than turn someone into an outright sinner, Satan would much prefer to have everyone think they are completely obedient to the Laws of God, and are here on earth to get others to obey God also.
Satan wants us to think that because of our obedience to the law of God, we are making God happy. That if we can just conform our lives to a set of rules and behaviors, then we are right with God.
If you gave Satan a choice between an army of religious legalists and an army of Satan-worshiping anarchists, Satan will choose the religious legalists every time. Religious legalists do more damage to the cause of Christ than any anarchist has ever done. Worse yet, religious legalists perform their evil in the name of God, which makes it infinitely more evil.
If you sin, and sin blatantly, at least you will recognize you have sinned, and can fall before God in repentance and confession. God would rather have this than self-righteous, devilish legalism.
Jesus said that tax collects and prostitutes were closer to the Kingdom of God than were the legalistic religious leaders of His day.
The same thing is true today. So called “sinners” know something about themselves and about God which no legalist will ever understand. “Sinners” know that they are sinners and that if God loves and forgives them, it is not because of anything good or Godly in themselves, but is purely out of God’s grace.
Though legalists always pay lip service to grace, they don’t actually believe it. Though they may believe that they were originally saved by God’s love and grace, they believe that God’s continuing love and grace for them is based on their own personal godliness and holy lifestyle.
But since life in the Kingdom of God is based on understanding God’s love and grace, then people who think they are living in the Kingdom according to strict observance of law are not actually living within the Kingdom.
Again, those who the world considered “sinners” know that if they are to be accepted by God, they can depend on nothing but God’s unmerited grace. This is the position in which we should all approach God, but as long as a person thinks they are obeying God, they will never approach God begging for mercy and grace.
Yes, Jesus said that “Unless your righteousness exceeds that of the Scribes and Pharisees, you will never enter the Kingdom of heaven” (Matthew 5:20). But Jesus was not calling His followers to become more righteous than the scribes and Pharisees. He was saying that when it comes to personal righteousness, you have to be more perfect than the scribes and pharisees, which is impossible! Therefore, don’t even try! Fall upon the grace, mercy, and love of God instead.
The last reason sin is better than legalism is because no legalist ever believes they are a legalist. This is partly what makes this sin so insidious. While most sinners know they are sinners, no legalist ever recognizes their legalism.
Instead, they are “standing up for truth!”, “defending God’s righteousness!”, “calling on people to return to God!”, “living as salt and light!”, or some other such phrase. As such, they are blind to the true condition of their hearts, and believe themselves to be champions of the truth and defenders of the Gospel, but in reality, they are whitewashed tombs, the blind leading the blind.
In a strange turn of events, the sinner who can see God’s ways and God’s love and God’s forgiveness is better off than the legalist. The legalist, seeing only his own self-righteousness, thinks that in order to gain God’s love, everyone needs to be as righteous as he is. The sinner however, knows without a doubt that he can never attain that level of righteousness, and so despairs of ever achieving God’s love. They are left with beating on their chest and saying, “God, be merciful to me, a sinner!” which is what God wants anyway (Luke 18:13).
So how can you know if you are a legalist? Tomorrow I will write about 10 Signs You Might be a Legalist.
Lots of people have some some of secret sin in their past (or in their present life) which they think is so bad, God could never forgive them.
Well, they’re wrong.
If you think you have committed a sin which God cannot forgive, let me tell you…. God has already forgiven you for this sin.
And yet He still wants you to confess and repent of this sin. Why? So He can forgive you.
Confused yet? That’s because there are lots of confusing statements in the Bible about forgiveness.
On the one hand, forgiveness seems unconditional and free (Col 2:13).
However, there are other verses which seem to say that we will not be forgiven unless we confess or repent of our sins (1 John 1:9).
A few passages indicate that we can lose forgiveness simply by not showing forgiveness to others (Matt 6:15). So does this mean that even if you confess our sin, we may not be forgiven of it if we fail to forgive others?
Then, there is apparently a sin which will never be forgiven, no matter what (Matt 12:31-32).
And of course, there are the confusing verses which seem to indicate that certain human beings have a special power or ability to forgive others (cf. John 20:23).
Finally, there is the issue of what forgiveness actually accomplishes. Many believe that in order to go to heaven, we must be forgiven of all our sins. Therefor, if any of our sins remain unforgiven due to one of the conditions of forgiveness listed above, does this mean we end up in hell?
I cannot begin to address all these texts in this post, and even if I did, there would be dozens of other similar passages which would demand explanation as well.
So instead of trying to explain every verse about forgiveness, let me try to briefly summarize what the Bible says about forgiveness and why there is so much confusion surrounding this concept in the church today.
One of the biggest reasons there is so much confusion about forgiveness is that there are three Greek words used in the New Testament for forgiveness, but they often (though not consistently) get translated as “forgiveness” into English. For my own study of Scripture, it often helps to know what kind of forgiveness is in view.
The first kind of forgiveness is charizomai. It is what I think of as “God’s unconditional forgiveness.” This makes sense, because it is based on the word charis, which means “grace.”
Charizomai refers to the removal of guilt, but not necessarily the removal of consequences. Charizomai is God’s free pardon (cf. 2 Cor 2:7, 10; Col 2:13). As such, charizomai is offered freely, to all, with absolutely no conditions.
This kind of forgiveness is a free gift of God to every single person on earth, emanating purely from God’s love and grace. In this way, you have been forgiven of every sin, no matter what.
The second kind of forgiveness is aphesis. It is best to think of aphesis as release. It often is used to refer to the release of a financial debt or burden, but is often used in the sense of gaining liberty or freedom.
Aphesis, however, is usually not without condition, so in this way, it is different from the unconditional charizomai forgiveness. Aphesis is usually connected with repentance, meaning that aphesis does not come unless there is repentance.
This makes sense when we understand that sin enslaves us and puts us in bondage. If we do not repent of our sin, that is, if we do not turn away from it and turn back toward God, how can we gain freedom, liberty, or release from it? We cannot.
But note that even if we do not gain aphesis, we still have charizomai from God. He freely forgives us out of His grace, and calls us to repent so that we might also gain aphesis. If we do not, He still loves as forgives us (charizomai), but we will continue to experience bondage and enslavement to sin.
Then finally, there is the third kind of forgiveness, which comes from the Greek word apoluo. Apoluo is based on the Greek word luo, which means “I loose.” So apoluo is to be loosed, or set free. This word is nearly indistinguishable from aphesis, and may be nearly synonymous. There may be some small shades of differences, but nothing worth noting in this post.
First of all, we need to understand that we are forgiven, freely, by God’s grace, of all our sins, no matter what. You have the charizomai of God whether you confess your sins or not. You have charizomai for your sins whether you are Christian or not.
As far as God is concerned, your guilt has been removed from you. Your sin is no longer an issue with God. I have written about this previously, and so will say nothing more here.
However, we all still struggle with the consequences of sin in our lives and in our relationships. How can we fix this problem? This is where most of the teaching in the Bible about forgiveness comes in.
Aphesis forgiveness and apoluo forgiveness have absolutely nothing to do with whether or not a person goes to heaven when they die. Aphesis forgiveness and apoluo forgiveness are about whether or not we live in bondage and enslavement to sin here and now. They are about whether or not we destroy our lives, our health, our marriages, our family, our finances, our jobs, and pretty much everything in our life.
God does not want us to live our lives surrounded by destruction, addiction, and enslavement, and so He encourages us to confess our sins, repent of our sins, purify our lives and in so doing, gain release, freedom, and liberty from sin and the damaging consequences of sin.
God encourages us to forgive others, because often, that is the only way we can gain release to the bitterness and resentment we hold in our hearts toward them. Until we forgive others we cannot gain the release of forgiveness for ourselves.
That subtitle sounds like gibberish, right? But from a biblical perspective it is true. You already have the free charizomai forgiveness of God, completely free of charge. So in light of this free gift of forgiveness, it would be wise to give aphesis and apoluo forgiveness to others so that you can experience the release of aphesis and apoluo forgiveness in your own life.
I encourage you to embark on a study of forgiveness of your own. Find some sort of Greek-English parallel Bible, and whenever you see the words “forgive,” “forgiven,” or “forgiveness” in Scripture, take a few minutes to look it up and find out which kind of forgiveness is in view.
By doing so, you will be encouraged. God is not dangling your sin over your head as a way of threatening you with eternal punishment in hell. No, He has already forgiven you of all your sins, past, present, and future.
However, God wants more for you than to just have your guilt removed from you; He does not want sin to reign in your body; He does not want sin to rule over you, to destroy you, to ruin your life, your health, your finances, and all your relationships. He wants you to experience freedom and liberty. But for these, there are conditions and steps that must be met…
I encourage you to develop in your thinking about forgiveness. There are different kinds of forgiveness, with different conditions to receive the various kinds, and different consequences and results from each. Learn to distinguish which forgiveness is which, and your Bible will make a whole lot more sense.
