Apostate's Fear of Committing the Unforgivable Sin
The fear of committing an unforgivable sin often arises from a deep awareness of one's own sinfulness and the gravity of offending God. This fear can be particularly acute for those who have experienced a period of spiritual fervor followed by a perceived falling away, leading to anxiety about whether their past actions have crossed an irreversible line.
Biblical texts consistently portray humanity as inherently sinful. Psalm 58:3 states that "all human beings are born sinners," a condition that leads the wicked to indulge their sinful nature, while the godly strive against it [2]. Similarly, Job 9:28 expresses a profound sense of unworthiness before God, with the speaker fearing that they "will not be free from sin in your eyes" [1]. The Genesis account of the first sin describes it not merely as eating forbidden fruit, but as a profound act of self-love, dishonor to God, ingratitude, and disobedience, preferring the creature over the Creator [5]. Paul further elaborates on this universal sinfulness in Romans, asserting that both Gentiles and Jews are "equally under sin’s power and cannot find favor with God by any action of their own" [7]. This pervasive human condition means that "all sorts of sinful acts" are considered "vanity" in the eyes of God [3].
The concept of sin is not limited to individual acts but also encompasses a corrupt nature. John Chrysostom, an early Church Father, emphasizes the destructive nature of sin, calling it "fearful, and the ruin of the soul," capable of affecting both soul and body [9]. He also highlights the importance of acknowledging sin, contrasting Cain's denial with Adam's confession, noting that "it is a great good to acknowledge our sins" [11]. The apostle John distinguishes between having "no sin" (referring to the corrupt old nature) and having "not sinned" (referring to the commission of actual sins, even after conversion) [8]. one tradition states that "He that committeth sin is of the devil," not by birth but by imitation, as "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him" [4].
A particular concern for those fearing the unforgivable sin is the nature of deliberate or "great" sins. Psalm 19:13 suggests that an individual who commits deliberate sins does so with an "insolent or arrogant attitude," characterizing such acts as rebellion [6]. However, the New Testament also offers reassurance regarding the scope of God's grace. Paul, for instance, sought to prevent believers from being "offended at his sufferings," recognizing that his imprisonment might be a "stumbling-block" to those who might question God's support for His servants [10]. This suggests a pastoral concern for those who might be tempted to despair or doubt God's faithfulness in the face of hardship or perceived failure.
Sources
- Job “Job 9:28 (BBE) — I go in fear of all my pains; I am certain that I will not be free from sin in your eyes.”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 30:8: vanity--all sorts of sinful acts (Job 11:11; Isa 5:18).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:10: Parallel to Jo1 1:8. we have not sinned--referring to the commission of actual sins, even after regeneration and conversion; whereas in Jo1 1:8, "we have no sin," refers to the present GUILT remaining (until cleansed) from the actual sins committed, and to the SIN of our corrupt old nature still adhering to us. The perfect "have . . . sinned" brings down the commission of sins to the present time, not merely sins committed before, but since, conversion. we make him a liar--a gradation; Jo1 1:6, "we lie"; Jo1 1:8, "we deceive ourselves"; worst of al”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: Homily XXXVIII. John v. 14 “Afterward Jesus findeth him in the Temple, and said unto him, Behold, thou art made whole; sin no more, lest a worse thing come unto thee.” [1.] A fearful thing is sin, fearful, and the ruin of the soul, and the mischief oftentimes through its excess has overflowed and attacked men’s bodies also. For since for the most part when the soul is diseased we feel no pain, but if the body receive though but a little hurt, we use every exertion to free it from its infirmity, because we are sensible of the infirmity, 997 997 Sav. ”
- Philippians (Nonconformist/Puritan) “Matthew Henry on Philippians 1:12: We see here the care the apostle takes to prevent their being offended at his sufferings. He was now a prisoner at Rome; this might be a stumbling-block to those who had received the gospel by his ministry. They might be tempted to think, If this doctrine were indeed of God, God would not suffer one who was so active and instrumental in preaching and propagating it to be thrown by as a despised broken vessel. They might be shy of owning this doctrine, lest they should be involved in the same trouble themselves. Now to take off the offence of the cross, he exp”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: [evils]? Let us then not deny [our sins], I beseech you, nor be shameless, that we may not unwillingly pay the penalty. Cain heard God say, “Where is Abel thy brother? And he said, I know not; am I my brother’s keeper?” ( Gen. iv. 9 .) Seest thou how this made his sin more grievous? But his father did not act thus. What then? When he heard, “Adam, where art thou?” ( Gen. iii. 9 ), he said, “I heard Thy voice, and I was afraid, because I am naked, and I hid myself.” ( Gen. iii. 10 .) It is a great good to acknowledge our sins, and to bear them in min”