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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.

(#AmazonAdLink) 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 (#AmazonAdLink) 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.

What is the “Flesh” in Ephesians 2:1-3?

By Jeremy Myers

What is the “Flesh” in Ephesians 2:3?

… among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others (Ephesians 2:3).

The opening verses of Ephesians 2 contain key ideas for the traditional doctrine of the “sin nature.” It is often taught that these verses clearly describe that the human body is the source of sinful lusts and desires which lead us away from God. It is even sometimes thought that the lusts and desires of the flesh that Paul refers to here are the sexual sins of sensuality that many religious people love to rail against. But several factors reveal what Paul truly has in mind.

First, whatever type of sins Paul has in mind, they do not appear to be of the sensual or sexual variety. When Paul writes that “we all once conducted ourselves” in these behaviors, Paul includes himself as being guilty of these sins. But we know from passages like Philippians 3:3-6, Paul considered himself to be blameless in obedience to the Mosaic Law. He kept the purity laws to such a high degree, he was even able to become a Pharisee. It is unlikely, therefore, that Paul ever committed some of the sexual sins that many read into the text of Ephesians 2:3.

Secondly, and more importantly, the context of Ephesians 2 explains clearly what sort of sins Paul does have in mind. Ephesians 2 follows a “Problem (Ephesians 2:1-3), Solution (Ephesians 2:4-10), Application (Ephesians 2:11-22)” structure.

To properly discover what sort of problem Paul has in mind in Ephesians 2:1-3, we can reverse engineer the chapter and look at the Application section of Ephesians 2:11-22. Nowhere in this section do we read anything about sexual lusts or sensual sins. There is not even a typical “sin list” such as those found elsewhere in Paul’s writings.

Instead, Paul’s primary point of application in Ephesians 2:11-22 is that people who part of God’s family should put aside the various differences and divisions that normally cause strife and separation among us. In Jesus, we should no long allow such separations to exist. Jesus has torn down all dividing walls of hostility, such as those of race, gender, or religion.

Paul’s primary emphasis is on the religious walls of morality that get erected between groups of people. The primary source of enmity between people, says Paul, is found in the laws of commandments and ordinances (Ephesians 2:15). But Jesus exposed the source of this enmity in His own body on the cross, where He put it to death and showed us how we can live together in pace (Ephesians 2:16-18). Now, as a result, we who used to condemn and kill others in the name of God can now love and forgive one another instead (Ephesians 4–5).

So if the application of Paul’s message in Ephesians 2 is that we should no longer kill and condemn others for religious reasons, but should love and live in unity with them instead, this means that the stated problem in Ephesians 2:1-3 must refer to this sinful behavior as well.

And indeed, this is what Paul has in mind.

The “sin” of Ephesians 2:1-3 is not primarily the breaking of the Ten Commandments or living in sensuality. Instead, the sinful behavior of Ephesians 2:1-3 is exactly the sin which Paul himself committed frequently as a zealous, law-abiding, Pharisee. It is the sin of using morality and religion to condemn and kill others in God’s name.

Therefore, when Paul writes about the sins and desires of the flesh, he is referring to the exact thing we have seen elsewhere in this entry about flesh. Paul is thinking about the human mind which sees things only through the physical perspective, and which judges, accuses, and condemns others because they do not follow the same religious laws that we do.

The sin that Paul has in view in Ephesians 2:1-3, and which Jesus revealed to us and delivered us from in Ephesians 2:4-10, is the sin of religious zealots who use their personal obedience to God’s commands as a way to justify hateful and hurtful behavior toward those who do not practice the same levels of obedience.

In such ways, God’s law of love is being used to perpetuate hate. Paul calls his readers to turn away from such fleshly living based on zeal for the law, and follow Jesus into a life of love instead.

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

What is the “Flesh” in Galatians 5:19-23?

By Jeremy Myers

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There is no such thing as a “sin nature.” The Bible never refers to the “sin nature.” It is a myth of modern theology. However, the Bible DOES teach a lot about the “flesh.” This study looks at Galatians 5:19-23 to learn what the flesh actually is, and what we are to live in the Spirit rather than in the flesh.

So let us see what we can learn about the flesh from Galatians 5:19-23.

The Fruit of the Flesh in Galatians 5:19-23; 6:8

Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God (Galatians 5:19-21).

For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life (Galatians 6:8).

The church in Galatia was divided over the issue of circumcision. Some argued that circumcision was required by God, while others said that it was not. Paul wrote to the Galatians to weigh in on this matter.

The term flesh often refers to the tendency of humans to focus primarily on fleshly, material matters for decision making, and when it comes to religion, to focus only on external behaviors and actions as a way of deciding who was in the right with God and who was not.

The Circumcision of the Flesh

The issue of circumcision is a perfect example of how religious zeal for an external behavior causes some to judge, condemn, and divide from others people. Some were even accusing, cursing, and condemning others over the issue of circumcision (see Accursed).

The letter to the Galatians is one of the places where Paul exhibits some profound humor and wit. Since the word flesh can euphemistically refer to the male sex organ, and since the Galatians were giving in to their fleshly desire to separate from one another over the external religious behavior of circumcision, Paul uses the term flesh to refer to both the male sex organ and the religious issue of circumcision.

So, for example, in once place Paul writes that if cutting a bit of skin away from one’s “member” makes them more spiritual than others, maybe they could become super spiritual by cutting everything away and emasculating themselves (Galatians 5:12).

This is theological humor at its finest! Paul makes a dick joke to reveal the infertility of fleshly thinking. Cutting some flesh from the male sex organ does nothing to make a person morally or spiritually superior to others. Neither the flesh nor the cutting of it produces the righteousness of God.

The Fruit of the Flesh

There is something, however, that the flesh does produce. Paul lists the “fruit” (or offspring) of the flesh in Galatians 5:19-21. And while many of the behaviors listed in these verses are sexual sins (adultery, fornication, uncleanness, lewdness), most of the behaviors listed are those that come from a sense of moral and religious superiority over others (hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders).

Paul’s point is that cutting a bit of skin from one’s body does nothing to make one more righteous and holy before God, but in fact, can lead to the exact opposite. What matters, therefore, is cutting away the behaviors and attitudes from one’s life that are damaging and destructive toward others.

This is why Paul encourages the Galatians to not be led by their “flesh,” but by the Spirit, which will result in character and behaviors like that of Jesus Christ.

To put it crassly, Paul is saying, “Don’t be led by a dick; be led by the Spirit.” To truly accomplish God’s will in our lives, we must follow the example of Jesus and the spirit of the law by practicing love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). Such things are the true signs of a godly person.

This is the point Paul makes in the concluding remarks of the main body of his letter. In Galatians 6:8 he writes that sowing with the flesh results only in corruption, while sowing with the Spirit leads to everlasting life. The image of sowing seed with the flesh is another euphemism.

While the flesh is not evil, it cannot produce the righteous life that God wants and desires for His children. Christians cannot accomplish what God really desires for us in life by focusing on external and physical religious rituals such as circumcising the male sexual organ. Only a life led by the Spirit can produce what the Spirit of God wants in our lives.

At the end of the Galatians 6:8, Paul says that sowing in the Spirit allows us to reap everlasting life. This does not mean that living by the Spirit allows a person to gain or earn eternal life for themselves. Instead, Paul’s terminology is parallel to the terminology in Galatians 5:23 where he writes about inheriting the kingdom of God.

Since inheriting the kingdom of God means experiencing the rule and reign of God in our lives now, reaping eternal life also refers to experiencing some aspects of eternal life here and now.

Eternal life begins the moment we believe in Jesus for it, and while the full experience of eternal life awaits glorification in our resurrected bodies, we can begin to experience eternal life now by how we live as followers of Jesus. Just as we will live in light of spiritual realities for eternity, we can experience eternity now by living in light of these spiritual realities now.

What do you think of this explanation of the fruit of the flesh in Galatians 5:19-23? Let me know in the comments below!

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

Naked Grace

What does the Book of Acts teach about Forgiveness?

Forgiveness in Acts 2:38

Forgiveness in Acts 5:31

Forgiveness in Acts 10:43

Forgiveness in Acts 13:38

Forgiveness in Acts 26:18

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

The Unpardonable Sin in Matthew 12:31-32

The Most Common View about the Unforgivable Sin

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

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

Why is It called Blasphemy Against the Holy Spirit?

So What is the Unforgivable Sin?

What is the “Flesh” in Ephesians 2:1-3?

What is the “Flesh” in Ephesians 2:3?

What is the “Flesh” in Galatians 5:19-23?

The Fruit of the Flesh in Galatians 5:19-23; 6:8

The Circumcision of the Flesh

The Fruit of the Flesh

Theological Study Archives

Bible Study Archives

Advertise or Donate

Search (and you Shall Find)

Get Books by Jeremy Myers

Schedule Jeremy for an interview

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Do you want to learn how to BETTER study the Bible?

Forgiveness in Acts 2:38

Forgiveness in Acts 5:31

Forgiveness in Acts 10:43

Forgiveness in Acts 13:38

Forgiveness in Acts 26:18

The Unpardonable Sin in Matthew 12:31-32

The Most Common View about the Unforgivable Sin

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

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

Why is It called Blasphemy Against the Holy Spirit?

So What is the Unforgivable Sin?

What is the “Flesh” in Ephesians 2:3?

The Fruit of the Flesh in Galatians 5:19-23; 6:8

The Circumcision of the Flesh

The Fruit of the Flesh

Theological Study Archives

Bible Study Archives

Advertise or Donate

Search (and you Shall Find)

Get Books by Jeremy Myers

Schedule Jeremy for an interview

Click here to Contact Me!