We need to understand that Christ died for our sins, and sin is defined as the transgression of God’s law (1 John 3:4, Authorized Version). In that sense, all of God’s spiritual commandments are of equal importance, as Christ died for each and every one of our sins.

James 2:10-11 explains that we are transgressing the law if we fail or miss the mark in one point–even though we might think that particular prohibition that we violate might not be as important as other injunctions. But even though we might feel that not committing adultery is more important than not committing murder (perhaps by having an abortion or killing in war), James says that the violation of either one makes us a transgressor of the law and declares us guilty of all. The wages for each and every sin is the second death (Romans 6:23).

At the same time, each sin, which is truly repented of, will be forgiven (1 John 1:7, 9). Notice Paul’s catalogue of sins in 1 Corinthians 6:9-10. Paul says that all these sins were washed away in baptism (verse 11).

This does not mean that in God’s eyes, some sins are not more serious than others. Of course, we understand that the unpardonable sin, which cannot be forgiven, is the most serious of all sins, as it brings about the second death in the lake of fire. It is the sin which makes repentance impossible, because the sinner has irrevocably decided, after having understood the truth, that he or she does not want to repent.

Certain sins could more easily than others lead to an attitude of defiance of God and perhaps even to a complete rejection of God and His way of life. The Bible says that the love of money–or covetousness–is a root of ALL evil (1 Timothy 6:10). Scripture also contains many warnings about the devastating effect that pride can have for a person, and we read that God absolutely hates pride (compare Proverbs 16:5; James 4:6; 1 Peter 5:5).

In Proverbs 6:16-17, we find an entire list of specific sins that God hates. Amongst others, He hates lies. That sin is also mentioned in Revelation 21:8; and 22:15, together with impermissible sexual conduct, murder, idolatry, sorcery, unbelief and cowardliness. Since God hates all sin, it is interesting that these categories are specifically mentioned in the book of Revelation, in the context of those people who have committed the unpardonable sin.

Many times, sins may be caused by the person’s attitude. One can sin unintentionally or ignorantly, as well as deliberately, with premeditation, defiantly, rebelliously, presumptuously or willfully. Depending on the person’s state of mind, it may be more difficult to repent of certain conduct or thought patterns.

There are sins–although they will be forgiven upon true repentance–which are more grievous and weigh more heavily in God’s eyes than other sins. This can also be seen by the fact that violations of certain Old Testament laws carried more severe penalties than others (compare Exodus 21:16, 22-25, 28-31, 35-36).

In Luke 12:47-48, a distinction is made between sins committed in ignorance, and those which are performed knowingly. Both are still sins, but the “punishment” for the ignorant person is less severe than for the person who knows that what he does is wrong. In fact, we read in Acts 17:30 that the times of ignorance God has “overlooked.” But God requires repentance once the ignorant person begins to understand the truth (same verse; Acts 3:13-21; Luke 23:34).

We all lived in ignorance, but we are now called to live as obedient children, knowing that Christ has forgiven us our sins by shedding His blood for us (1 Peter 1:13-19). Paul said that even though he was a blasphemer, persecutor and an insolent or violently arrogant man, he obtained mercy and forgiveness because he acted “ignorantly in unbelief” (1 Timothy 1:13).

The Pharisees thought that they were not living in ignorance or in blindness, and since they were unwilling to repent, Christ told them that their sin remained (John 9:40-41). God does not forgive us, unless we repent. Paul makes clear that even hateful conduct, as well as envy and malice, when repented of, will be forgiven (Titus 3:3-5), but if converted Christians refuse to repent of hateful attitudes, God’s Holy Spirit will be ultimately taken away from them (1 John 3:15).

Regarding sins which are committed with knowledge, but perhaps under temptation or because of weakness, these too can be forgiven, upon repentance, but they are more serious in God’s eyes and might also sometimes be more difficult to repent of.

In the Old Testament, a person had to be executed who had been correctly convicted of having committed premeditated murder. Exodus 21:14 states: “But if a man acts with premeditation against his neighbor, to kill him by treachery, you shall take him from My altar (signifying God’s protection), that he may die.” The Authorized Version says, “If a man come presumptuously upon his neighbour…” Compare also Deuteronomy 17:12-13.

In describing civil penalties for a person who sinned ignorantly (Numbers 15:27-29 in the Authorized Version; the New King James Bible says, “unintentionally”), and for one who acted presumptuously or “proudly,” Numbers 15:30-31 states: “But the person who does anything presumptuously [Margin: defiantly, lit., with a high hand], whether he is a native-born or a stranger, that one brings reproach upon [Margin: blasphemes] the LORD, and he shall be cut off [Margin: put to death] from his people. Because he has despised the word of the LORD…”

We find another example of presumptuous, rebellious conduct in Deuteronomy 1:43: “So I spoke to you; yet you would not listen, but rebelled against the command of the LORD, and presumptuously [Margin: willfully] went up into the mountain.” As a consequence, God allowed their defeat in war.

The penalty for persons who act arrogantly or proudly, while despising the Word of God, is always severe. David prayed to God that He would “keep back [His] servant from presumptuous sins” (Psalm 19:13). Still, David sinned greatly and despised God’s Word (2 Samuel 12:9), when he committed adultery with Bathsheba and murdered her husband, Uriah. When he recognized and repented of his sin, God forgave him (verse 13), but the physical penalty inflicted on him was very severe (verses 10-12, 14).

In fact, David had sinned so greatly in God’s eyes that He later pointed out again David’s misconduct, in 1 Kings 15:5.

And so, attitude, the extent of knowledge and understanding, as well as circumstances, play an important role how God looks at sin. Christ said to Pilate in John 19:11: “You could have no power at all against Me unless it had been given you from above. Therefore the one who delivered Me to you has the greater sin.” In addition, Israel’s sin with the golden calf is described by Moses as a “great sin” (Exodus 32:30).

As we mentioned, accountability and the extent of punishment is conditioned upon the level, extent and degree of sinful conduct. We read in James 3:1 that teachers or ministers–or those who claim those positions for themselves, thinking that they are qualified to teach and preach to others–will receive “stricter judgment” or, as the Authorized Version puts it–“greater condemnation.”

In Matthew 23:14; Mark 12:38-40; and Luke 20:47, Christ warned the Pharisees and scribes of the consequences of their doing, as they pretended to be righteous, but engaged in serious unrighteous conduct. As a consequence, He announced that they would receive “greater condemnation.”

At the same time, Christ made clear that some would have repented if certain events had taken place in their life time, and that they would therefore be in a better position, “in the day of judgment,” than others who should and could have repented, but refused to do so (Matthew 11:20-24).

As we pointed out, sin is the transgression of the law. But again, this does not mean that all commandments are of equal status. There are injunctions within the law which are weightier or more important than others. It is
true that we must strive to obey ALL of God’s laws, but the Bible makes it clear that we must not try to “major in the minors,” while neglecting the majors.

For instance, even though tithing is clearly still a commandment that must be obeyed by true Christians today, Christ emphasized that there are “weightier matters of the law,” namely justice, mercy, faith, and the love of God (compare Matthew 23:23; Luke 11:42). He said that while we must tithe, we must not leave undone the weightier matters of the law.

Christ made it very clear that He did not come to do away with even “the least” of the commandments of God (Matthew 5:17-19), and that the one who teaches contrariwise will be called the “least” in the Kingdom of God. But He also explained that there is no commandment “greater” than the injunction to love God and to love our neighbor (Mark 12:28-31).

We read that this IS the love of God that we keep His commandments (1 John 5:3). It IS important to be “faithful in what is least,” because this shows God that such a person will also be faithful “in much”–and vice versa (Luke 16:10). But we are also told that godly love is the greatest of all of the characteristics of the Holy Spirit (1 Corinthians 13:13), and that no one has “greater love” than he who lays down his life for his friends (John 15:13).

All these passages show that in God’s eyes, there are commandments within the law which are greater than others. Recognizing this, we are admonished, when dealing with sinful conduct of others, to act with mercy–mercy being one of the weightier matters of the law. We read in James 2:12:13: “So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment.” We are to treat others mercifully, as God deals mercifully with us and our sins–even when we are sometimes plagued by guilt for sins which have long been forgiven (compare 1 John 3:21).

No sin and no commandment of God is unimportant. Christ died for our sins–whether small or big. But we must realize that in God’s eyes, there are distinctions regarding the weight of our sins and His laws. Let us strive, foremost, to attain to the weightier matters of the law, desiring the greater spiritual gifts (compare 1 Corinthians 12:31). We must especially concentrate on avoiding to sin against those weightier matters, and it would be extremely dangerous to do so defiantly and presumptuously.

Above all, when we sin, we must not delay repentance. Let us not wait too long before confessing our sin to God and asking Him for His mercy and forgiveness. We must never harden our hearts, reject the working of the Holy Spirit in our lives, reach the point of no return, and commit the unpardonable sin–that type of “sin leading to [eternal] death” (1 John 5:16; compare Matthew 12:31-32; Hebrews 10:26-39; 6:4-8).

Lead Writer: Norbert Link

Let us read the passage in context, beginning in Romans 13:8:

“Owe no one anything except to love one another, for he who loves another has fulfilled the law. For the commandments, ‘You shall not commit adultery,’ ‘You shall not murder,’ ‘You shall not steal,’ ‘You shall not bear false witness,’ ‘You shall not covet,’ and if there is any other commandment, are all summed up in this saying, namely, ‘You shall love your neighbor as yourself.’ Love does not harm to a neighbor; therefore love is the fulfillment [better: fulfilling] of the law.”

The Amplified Bible gives the following rendering, with the brackets in the original:

“Keep out of debt and owe no man anything, except to love one another; for he who loves his neighbor–who practices loving others–has fulfilled the Law [relating to one’s fellowmen], meeting all its requirements…”

(1) Concentrating first on Paul’s statement that we are indebted to loving our neighbor, let’s notice the following comments:

Matthew Henry’s Commentary on the Whole Bible states:

“Love is a debt. The law of God and the interest of mankind make it so… [Paul] specifies the last five [actually, last six] of the ten commandments, which he observes to be all summed up in this royal law, Thou shalt love thy neighbour as thyself…

“… it is a sin not only to devise evil against thy neighbour, but to withhold good from those to whom it is due; both are forbidden together… This proves that love is the fulfilling of the law… for what else is that but to restrain us from evil-doing, and to constrain us to well-doing? Love is a living active principle of OBEDIENCE to the whole law.”

The New Bible Commentary:Revised, agrees, stating: “This conclusion does not invalidate the Ten Commandments in the interest of a nebulous, existential ‘Love, and do as you please’… Love… is the spirit in which we are to keep the law; but we need the law’s particulars and prescriptions to give body and definition…”

John Gill’s Exposition of the Entire Bible writes:

“… to love one another… is the only debt never to be wholly discharged; for though it should be always paying, yet ought always to be looked upon as owing… For he that loveth another hath fulfilled the law… of the decalogue; that part of it particularly which relates to the neighbour; the second table of the law… for fulfilling the law means DOING it, or acting according to it; and so far as a man loves, so far he fulfils, that is, DOES it…”

When we love our neighbor, we fulfill the law of the last six of the Ten Commandments, which deal with our relationship with our neighbor. The last six of the Ten Commandments define for us HOW to love our neighbor, and how NOT to do him any harm. Far from teaching that the Ten Commandments are no longer in effect, Paul teaches the exact opposite. As the commentaries quoted above point out, when we love our neighbor by keeping the last six of the Ten Commandments, then we fulfill or DO the law. And when we break just one of these commandments, as the apostle James says, then we have broken them all (James 2:8-11).

(2) Paul prefaced his statement that we owe it to our neighbor to love him by saying that we must not otherwise be indebted.

Please notice the following comments explaining the meaning of Paul’s statement in this regard:

John Gill’s Exposition of the Entire Bible writes:

“From the payment of dues to magistrates [compare Romans 13:6-7], the apostle proceeds to a general exhortation to discharge all sorts of debts; as not to owe the civil magistrate any thing, but render to him his dues, so to owe nothing to any other man, but make good all obligations whatever, as of a civil, so of a natural kind. There are debts arising from the natural and civil relations subsisting among men, which should be discharged; as of the husband to the wife, the wife to the husband; parents to their children, children to their parents; masters to their servants, servants to their masters; one brother, friend, and neighbour, to another.

“Moreover, pecuniary debts may be here intended, such as are come into by borrowing, buying, commerce, and contracts; which though they cannot be avoided in carrying on worldly business, yet men ought to make conscience of paying them as soon as they are able: many an honest man may be in debt… but for men industriously to run into debt, and take no care to pay, but live upon the property and substance of others, is scandalous to them…”

Albert Barnes’ Notes on the Bible writes:

“In the previous verse the apostle had been discoursing of the duty which we owe to magistrates. He had particularly enjoined on Christians to pay to ‘them’ their just dues. From this command to discharge fully this obligation, the transition was natural to the subject of debts ‘in general,’ and to an injunction not to be indebted to ‘any one’… The interpretation of this command is to be taken with this limitation, that we are not to be indebted to him so as to ‘injure’ him, or to work ‘ill’ to him [compare Romans 13:10].

“This rule, together with the other rules of Christianity, would propose a remedy for all the evils of bad debts in the following manner… it would teach people to be ‘industrious,’ and this would commonly prevent the ‘necessity’ of contracting debts… it would make them ‘frugal, economical,’ and ‘humble’ in their views and manner of life… it would take off the affections from the splendor, gaiety, and extravagances which lead often to the contraction of debts… it would put a period to the ‘vices’ and unlawful desires which now prompt people to contract debts… it would make them ‘honest’ in paying them. It would make them conscientious, prompt, friends of truth, and disposed to keep their promises.”

The Nelson Study Bible states: “In the present context, owe no one anything primarily means respect and honor (see verse 7). No doubt money is also included, but this passage does not prohibit borrowing (see Psalm 37:21; Matthew 5:42).”

It is true that the Bible does not prohibit borrowing, especially for the purposes of business investments, mortgaging a house or financing certain necessities. However, Psalm 37:21 reminds us that “The wicked borrows and does not repay…” Focusing on the righteous, Psalm 37:21 continues that he can and should LEND to others who are in need (compare Matthew 5:42), but this does not mean that the righteous should just indiscriminately BORROW.

Even when speaking of investments and other business transactions, we must be careful that we don’t overextend ourselves, but that we count the costs first to make sure that we have enough to finish what we want to start (see the principle in Luke 14:28-32).

Regarding not being indebted or owing something to our neighbor, please also note the following passages:

Leviticus 19:13 reads, pertaining to the employer’s duty to pay his employees promptly and timely, in accordance with the employment agreement: “You shall not cheat your neighbor, nor rob him. The wages of him who is hired shall not remain with you all night until morning.” Compare also Deuteronomy 24:15.

Regarding our general duties toward one another, we read in Proverbs 3:27-28: “Do not withhold good from those to whom it is due, When it is in your power of your hand to do so. Do not say to your neighbor, ‘Go, and come back, And tomorrow I will give it,’ When you have it with you.” Compare Galatians 6:10 and James 2:15-16.

In light of this, true servants of God should have the attitude, that loving conduct towards others is their duty, obligation and debt. Christ said in Luke 17:9-10: “Does he [the master] thank the servant because he did the things that were commanded him? I think not. So likewise you, when you have done all those things which you are commanded, say, ‘We are unprofitable servants. We have done what was our duty to do.'”

In conclusion, we are always indebted to others to love them and show our love to them. We do this by keeping God’s law from the heart. It is His Law which defines for us what is and what is not true godly love. At the same time, we must not neglect to pay our debts, if at all possible, or work out an arrangement with our creditors (Matthew 5:25-26). In addition, we should be extremely careful before going into debt, especially for physical things which we don’t really need. God will provide for us all our need (Philippians 4:19), when we seek His Kingdom and His righteousness first (Matthew 6:30-33), and He will do so without us becoming indebted to others. Remember, the borrower is servant or slave to the lender (Proverbs 22:7). And in this materialistic world, lenders can be ruthless and merciless (Matthew 18:28-30).

Lead Writer: Norbert Link

Just the opposite is true! Christians still have to make a continuing choice to obey God and to reject the wrong way, and the Bible fully explains this most remarkable and foundational truth!

As a beginning point, we need to understand that God’s intentions have always been that mankind would ultimately be given the sustainable option to choose a path leading to life and reject the one leading to death. Chapters two and three of Genesis recount the epic account of how Adam and Eve chose to disobey God. From this record we see very clearly that God gave man an opportunity to choose for himself (compare verses 16-17).

In another time, after having selected the descendants of Abraham, Isaac and Jacob as His chosen people, God, nonetheless, required that the people choose to follow His way and to reject the wrong way (compare Deuteronomy 30:11-20):

“‘(Verse 15) See, I have set before you today life and good, death and evil… (Verse 19) I call heaven and earth as witnesses today against you, that I have set before you life and death, blessing and cursing, therefore choose life, that both you and your descendants may live.'”

In subsequent times, the Old Testament reveals the contrast of those who did choose to follow God and those who did not—importantly, this record also shows the consequences for these choices.

Following the ministry of Jesus Christ, God established His Church, and He inspired His ministers to teach the people. What was taught was obedience to God, and we have Peter’s dramatic answer to people who heard him preach:

“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’” (Acts 2:38).

Some from among this group chose to do exactly as they were instructed, and because they did, God gave them His Holy Spirit, which enabled them to obey Him more fully. Paul powerfully taught that this gift was the vital key that would allow mankind to live God’s way:

“For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His” (Romans 8:5-9).

Carefully note that in these verses it is revealed that the Spirit of BOTH the Father and of His Son dwells in those who have repented and who have become obedient to God (compare John 14:23).

What, we may ask, is the difference once we have the Holy Spirit?

The answer lies in the WAY in which we live! Without God’s Holy Spirit we are without the power to live according to His Will. Paul describes this difference by showing that godly qualities are produced—what he calls “fruit”—if we “walk in the Spirit”; while if we engage in “the works of the flesh,” we “will not inherit the kingdom of God” (Compare Galatians 5:16-26).

A careful study of the above cited reference shows that Paul is addressing Christians, and he is appealing to them to continuously keep themselves in check regarding how they either use or reject God’s guidance through His Holy Spirit. Here is the point—Christians must choose to obey God, and they must continuously choose to overcome sin while they live in the flesh.

The resounding and repeatedly emphasized message from Jesus Christ to the Church of God is this—that each one called to the Truth of God must OVERCOME! (Compare Revelation 2:7, 11, 17, 26; 3:5, 12, 21). Quite plainly, the Bible summarizes the task of mankind in this way: “‘He who overcomes shall inherit all things, and I will be his God and he shall be My son’” (Revelation 21:7). Additionally, we have this concluding statement from Jesus: “‘And behold I am coming quickly, and My reward is with Me to give to every one according to his work’” (Revelation 22:12).

What can we take from these references? It is that even with the help of God’s Holy Spirit, we must still choose to overcome sin; we must choose to allow Christ living His life in us; and we must choose to allow Him to produce in us works worthy of reward in the kingdom of God! We must choose to do this! It remains our choice throughout!

But we need HELP!

Help is provided through the Holy Spirit, and it is what Paul referenced when he said, “LET this mind be in you which was also in Christ Jesus…” (Philippians 2:5).

In an earlier letter, Paul shows that we are TAUGHT “spiritual things” through the Spirit (compare 1 Corinthians 2:10-16—especially, verses 12 and 13). Jesus promised to continue to help His disciples following His resurrection through the power of God’s Holy Spirit: “‘I will not leave you orphans, I will come to you’” (John 14:18).

We are responsible to choose to use the Holy Spirit. Timothy, a minister of Jesus Christ, was encouraged in this regard:

“Therefore I remind you to STIR UP the gift of God which is in you through the laying on of my hands. For God has not given us a spirit of fear, but of POWER and of LOVE and of a SOUND MIND” (2 Timothy 1:6-7).

In another place, Paul warns all: “Do not QUENCH the Spirit” (1 Thessalonians 5:19).

Taking action to “stir up” or avoiding an action that might “quench” the Holy Spirit involves our choosing.

Many have been erroneously taught that one only has to “confess” and “believe in” Jesus Christ, and that nothing more is required. This would imply that Jesus Christ continues to somehow sanction wrong behavior after “conversion”. However, Jesus Christ will no more sanction sin now than He did when He lived in the flesh (Compare 2 Corinthians 5:21; Hebrews 4:15). Furthermore, even after having received the Holy Spirit, we are warned about thinking we can take Christ’s role in our lives for granted:

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (Hebrews 6:4-6).

The fact is, Christians do still commit sins—something they must continue to overcome, and they are taught how to do so:

“If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say that we have not sinned, we make Him a liar, and His word is not in us. My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. And He Himself is the propitiation for our sins, and not for ours only but also for the whole world” (1 John 1:8-10; 2:1-2).

In addressing the two paths of living that all people face, Jesus said:

“‘Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it’” (Matthew 7:13-14).

This parable again points to the fact that individuals must choose and then continue to choose the right way—a way of resisting and overcoming sin along with learning to become completely obedient to God.

Paul shows that we must willingly learn—throughout our converted life—to think like Jesus Christ:

“For though we walk in the flesh, we do not war according to the flesh. For the weapons of our warfare are not carnal but mighty in God for pulling down strongholds, casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ…” (2 Corinthians 10:3-5).

This statement means more than us bringing our own thoughts in line to be obedient to Christ. On our own, we simply can’t do that. Rather, the greater implication is that we must choose to submit to allowing Christ to live His life in us through the power of God—the Holy Spirit of God the Father and of Jesus Christ! Paul knew this and it was the basis for his preaching the gospel:

“…and be found in Him, not having my own righteousness, which is from the law, but that which is through faith [of] Christ, the righteousness which is from God by faith” (Philippians 3:9).

This point is further explained in his teaching of the Gentiles:

“… the mystery which has been hidden from ages and from generations, but now has been revealed to His saints. To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory” (Colossians 1:26-27).

Also:

“I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith [of] the Son of God, who loved me and gave Himself for me” (Galatians 2:20).

Neither the Father nor the Son seeks to “possess” human kind against their will. Rather, we must choose to obey God, and following conversion we must continue to choose to grow, to overcome and to conquer wrong thoughts and actions (compare 2 Peter 3:18).

Ultimately, the choice—the responsibility—is ours! We must choose. Let us all learn to make the right choice of choosing life!

Lead Writer: Dave Harris