How can we justify preaching against sin when God is Love?
Part 1
By Joseph F. Roberts, ThD, PhD
myview@myviewfromtheright.com
Introduction
Many cannot understand why that Bible Believers preach, teach and take a stand against sin. Their answer is, it does not make sense to do such a thing if God is Love. Yes, God is Love, but there is another side to God and that is, He is also a God of Justice. Because He is a God of Justice means that sin must be dealt with in a manner that satisfies Him. He is the One that sets the standard for Love and for the dealing with sin. Sin cannot go unchecked or unaccounted for. Sin creates a debt that must be paid for, and it must be done in a way that meets God’s standards.
To answer this question completely, we must consider and deal with two different things. First, we must understand the Biblical stance on love. Once we understand that, we must address the sin question. When we understand these two things, we can then honestly answer the question on the justification of preaching against sin. The answer will be quite clear.
The Biblical Stance on Love
Many understand that God is a God of Love. That is certainly true, but it is not a complete view of Him. What does it mean that “God is a God of Love”? Let us consider some Scripture as we journey to the answer to this question.
First, there are two kinds of “love” that are mentioned in the Bible. The ancient Greek language had two more words for “love” that are not used in the Bible: “storge” and “eros”. “Storge” means a love between family members. It is a strong bond that is shared by parents, children, and any others that are considered to be close enough to be family. “Eros” means a love that is found in sexual relationships. It specifically refers to passion and intimacy. We do not find the word in the New Testament, but we do find the idea of it in Hebrews 13:4. Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.
The first Greek word that we find in the New Testament is the word “phileo”. This word refers to warm affection or friendship. Many times, it is translated as “brotherly love.” It is the love that is shared between close friends.
Let us note this exchange between Jesus and Peter.
John 21:15-17 So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.
16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
17 He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.
While much can be said concerning this conversation between Jesus and Peter, my concentration is on the words that are used for love. In verse fifteen, Jesus used the word “agapaō” for the word love. Peter, however, answered using the word “phileō” for love. The same thing occurs in verse sixteen, Jesus using the word “agapaō” and Peter using the word “phileō”. In verse seventeen, Jesus changes to the word “phileō” and Peter continues to use the word “phileō”. It is apparent that Peter could not use the word that Jesus first used. We remember that Peter had denied Jesus three times just before He was crucified, so he apparently did not feel that he loved Jesus enough to use the ultimate word for love.
Which brings us to the last word that is used in the New Testament for love, “agapaō”. Sometimes you will see it spelled as “agape.” Regardless, it is the same root word. This word refers to the sacrificial, unconditional love of God. Many times, it is called “Godly love.” It is the highest kind of love there is. This kind of love transcends all others. None comes close to this kind of love. Yet, it is possible for us to have this kind of love. Peter could not bring himself to use this word, apparently because of his denial of Jesus.
New Testament Usage of the Word “Love”
Matthew 5:43-44 43 Ye have heard that it hath been said, Thou shalt love (agapao) thy neighbour, and hate thine enemy.
44 But I say unto you, Love (agapao) your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
Matthew 5:46 For if ye love (agapao) them which love (agapao) you, what reward have ye? do not even the publicans the same?
Matthew 6:5 And when thou prayest, thou shalt not be as the hypocrites are: for they love (phileō) to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
Matthew 19:19 Honour thy father and thy mother: and, Thou shalt love (agapao) thy neighbour as thyself.
Matthew 22:37-39 Jesus said unto him, Thou shalt love (agapao) the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38 This is the first and great commandment. 39 And the second is like unto it, Thou shalt love (agapao) thy neighbour as thyself.
The words found in Mark and Luke on these subjects use the same words as found in Matthew.
John 13:34, 35 A new commandment I give unto you, That ye love (agapao) one another; as I have loved (agapao) you, that ye also love one another. 35 By this shall all men know that ye are my disciples, if ye have love (agapao) one to another.
Of the some 180 times the word “love” is used in the New Testament, the majority of the times the word (agapao) is used. These 180 times are found in 157 verses.
There is one time a different form of the word “phileo” is used and that is in I Timothy 6:10. For the love of money (philarguria) is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. The meaning is given in the verse itself, the love of money.
There are at least three other times different forms of “phileo” is used. The first two are found in Titus 2:4, “philandros” love their husbands, and “philoteknos” love their children. The third time is found Titus 3:4, “philanthrōpia” love of Go our Savior toward man.
Once again, another form is used in Hebrews 13:1, “philadelphia” brotherly love. (It is also used in Romans 12:10.) In I Peter 3:8, a slightly different form is used, “philadelphos” love as brethren. (It is also used in I Peter 1:22.)
In Mark 12:38, there are two times that the word love is used in the English but are not the Greek words with which we are familiar. The first love is “thelō” or “ethelō” and has an entirely different meaning: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, -ling [ly]). The second word love found in this verse is in italics, meaning that it was added by the King James translators. It is coupled with the word salutations. The form is “aspasmos” which means “a greeting (in person or by letter): – greeting, salutation.”
There are some things that we must note about these different kinds of love. The highest, agape, is only achieved by a person who knows Jesus Christ as Savior. Since it is a Godly love, only those connected to God Himself are capable of experiencing this kind of love. This love come from God and only those who know God are able to have it. A lost person cannot express this kind of love because they are not on an intimate basis with God. It can only be achieved, that is to experience it and to express it, through Jesus Christ Who is One with God and is God.
Everyone is able to experience and express all the other types of love but only a child of God can experience and express the agape love.
Agape Love Requires Accountability
Since only a child of God can experience and express agape love, it then stands to reason that this high love requires accountability. This means that in order to achieve this love, an individual must come to Jesus and accept Him as Savior. This requirement demands a recognition of Who God is, Who Jesus is, and a confession that he/she is a sinner, agreeing with God that he/she is, confession of the sin of unbelief and acceptation of Jesus as Savior. This confession of the sin of unbelief for a lost person brings forgiveness of all sin for the individual. Forgiveness of sin for a child of God is for sins of omission or commission. While a child of God can express unbelief for a component of God’s mercy, grace, or work, that child cannot “unbelieve” that Jesus is Who He says He is. To do that would cause the loss of salvation and we understand very well that is impossible.
Conclusion
An individual must come to the understanding that although God is love, God is also a God of justice. There must be an accounting of sin and sin requires a payment. Without accepting Jesus Christ as Savior, an individual will spend all of eternity making that payment for sin. Accepting Jesus Christ as Savior cancels that sin debt against the individual because Jesus paid for that sin debt when He died on the cross. A refusal to accept that payment means rejecting Jesus as Savior. The sin debt then has to be paid by that person and the payment will never end because the eternal Lake of Fire is the abode where the payment will be continually paid for all eternity.
Part Two will examine the sin question. Then and only then, will we be able to successfully come to an answer to our original question, How can we justify preaching against sin when God is Love?
I’m Joe Roberts and that is MY VIEW FROM THE RIGHT!
My View From the Right 