The Basics of Christian Love and Forgiveness

While many Christian church organizations tell us we must follow the Bible’s Mosaic Law to assure our happiness and salvation, that is only partially true. The Old Testament Mosaic Law refers to the laws given by God to the Israelites after escaping their Egyptian slavery in 1445 BC.¹ These laws include, (1) the Ten Commandments given to Moses on Mount Sinai, (2) various ordinances for living in society, and (3) regulations concerning the requirements for temple priests, sacrifices, and feasts. These groups of regulations compile a total of 613 commandments² which cover a wide range of social demands, as well as for the treatment of animals, the environment, and much more.³

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But when Jesus arrived on the scene, some two thousand years ago, it was then time for God’s people to graduate from its primary schooling to a more advanced secondary education. The Old Testament law — consisting of social, moral, and religious conduct — was not eliminated but expanded to include a more spiritual level. During his ministry on earth, Jesus said the Mosaic Law was not to be abolished, but that he came to fulfill it (see: Matthew 5:17-18).⁴

Love to God and love to humankind are primary principles of New Testament religion.⁵ Jesus therefore redefined the Old Testament law by transitioning to a spiritual new commandment: “I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another,” (John 13:34, NRSV).⁶ Or as he says in the Gospel of Mark, “You shall love your neighbor as yourself,” (Mark 12:31).

And the apostle Paul later explained to Christian converts that the Old Testament law was no longer needed, as the fruit of God’s spirit establishes a ‘new self’, which replaces the ‘old self’. “Do not lie to one another, seeing that you have stripped off the old self with its practices and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator,” (Colossians 3:9-10).

Putting on a new self refers to our new position as children of God; we become new creatures, by growing more and more like the Lord Jesus Christ. He is our example and sets the rule for our lives. Soon, when we stand before our Lord for Judgement, we will be judged not by how much better our lives were than others, but rather by how our life measured up to the life of Christ himself.⁷

So, in Galatians, Paul gives us examples of the Fruit of the Spirit, those qualities that are evidence of having and expressing God’s Holy Spirit. “The fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things.  And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also be guided by the Spirit. Let us not become conceited, competing against one another, envying one another,” (Galatians 5:22-26).

In these last days of the Age of Grace, love and forgiveness sometimes seem distant and unattainable ideals. Although these biblical teachings are powerful themes, they are — nonetheless— not a popular concept in the forefront of the current population’s thought process. I pray that this study helps us to understand that these concepts are not only important to our spiritual growth, but also necessary for improving relationships with others.⁸

 

The Meaning of Love

Merriam-Webster’s Collegiate Dictionary⁹ lists thirteen different meanings for the single English word ‘love’, and in reading or writing it is sometimes confusing to pin-point the exact meaning a modern author is trying to explain. But in both the ancient Hebrew and Greek languages — the linguistic communication used to write the Holy Bible — scribes were able to use separate precise words, each indicating a specific intention for our all-inclusive English word for ‘love’.

In the Hebrew Old Testament, there are several words for ‘love’, but the most frequently used is ahev (אָהֵב). This word refers to the relationship between two people — either a parent and a child (Genesis 22:2, 25:28, 37:3) or a husband and a wife (Genesis 24:67, 29:18). And all through the Pentateuch,¹⁰ scripture uses the same word to describe the relationship between God and the people of Israel:¹¹ “You shall love the LORD your God with all your heart, and with all your soul, and with all your might,” (Deuteronomy 6:5). (See References & Notes for other Hebrew words translated as ‘love’.)¹²

And in New Testament Greek there are seven different words for ‘love’. So, examination of the original text can easily determine the various meanings of the single English word translated as ‘love’.

First is eros (erotic), that intense sexual passion or desire (i.e., romantic love). And there is philia, affection for friends and others that one may respect. Brotherly love and Christian love would fall into this category. Storge is usually reserved for family members, parents and children, or between siblings. It also would include the love shared between God and his son, Jesus.¹³

Then there is pragma, the practical love shared by husband and wife over a lifetime. This is a mature and enduring love that grows and gets stronger, rather than a sexual passion that may decline. Philautia can be good or bad — it is a self-love. If we love ourselves enough to eat healthy and take care of our bodies, then this is good. But if we love ourselves so much that we deem others to be not as good as we are, then that is bad.¹⁴

Ludas is a playful love. “It’s the butterflies in your stomach, the quickened heartbeat, the anxiety you feel when you’re waiting for your love interest to walk through the door. It’s the flirting and teasing and playing you do in the early stages of dating. The focus is usually more on fun rather than building a relationship.” You will find plenty of this kind of love in the Bible book Song of Songs (also called Song of Solomon).¹⁵

And the last type is agape — the universal and unconditional spiritual love. This is the highest form of love, that of God for man and of man for God; it is often displayed as an act of charity.¹⁶ Agape isn’t born just out of surface emotions, feelings, familiarity, or attraction, but deep from within us as a choice made through our free will. Agape requires faithfulness, commitment, and sacrifice without expecting anything in return. This is the type of love the New Testament speaks about the most. The Greek scriptures reference agape more than 200 times.¹⁷

There are a few interesting things about love expressed as agape. The first is that it is inconsistent and false to claim we love (agape) God while not loving (agape) other believers. We cannot love God without loving all brothers and sisters who also love him. The second thing is that it is inconsistent and false to claim we love (agape) God if we don’t obey him, because it is impossible to love God while ignoring what he says. These ideas are all interconnected.¹⁸ “You shall love your neighbor as yourself,” (Galatians 5:14).

Of all the creatures in Heaven and on earth, God alone is the source of love (1 John 4:7–8); he pours out his love into our hearts which awakens a response in those who accept it. He shows his kindness through believers who act as channels for his love. He expects us to share it and not let it warp into something that focuses on oneself, often to the exclusion of others. Our love can be misdirected if we lose sight of God’s spiritual gifts because of the fleshly pleasures of evil, so we must be careful not to lose our focus. An example would be: love our neighbors, but not our neighbor’s things — and do not take advantage of them.¹⁹

Loving our neighbor is a decision that we make to treat others with respect and concern, to put the interests and safety of our neighbors on a level with our own. Our actions illustrate our love. Love for a neighbor is “love in action,” doing something specific and tangible for others.²⁰

Many common people in Jesus’ day believed that a neighbor was only someone of the same religion living within close proximity.²¹ But when asked to define “neighbor,” Jesus cited the parable of the good Samaritan — a person who knowingly crossed traditional boundaries to help a wounded man (Luke 10:29-37). So, our neighbor could be anyone who is in need. Jesus also told his disciples that a “neighbor” might even be someone who hates them, curses them, or mistreats them; they must love even their enemies (Luke 6:27-36).²²

What about people with a flawed perspective or someone who displays bad actions and attitudes? God asks us to love people because he made them in his image, and Jesus died for them, regardless of their lifestyles, actions, and beliefs.²³ We may dislike — or even hate — the things someone does, but we should love the person and pray that they improve their choices in life. We may not want to be friends with some people, but we can still love them as humans and show them the respect as such.

Hebrew and Greek interlinear bibles are very helpful in searching for the exact meaning of biblical words and they will prove very useful in your research. If you are not interested in spending money for such a tool, you can access the information online for free.²⁴

A good scriptural example of how the Greek words improve understanding is demonstrated in Jesus’ interview with Simon Peter after our Lord’s resurrection in John, chapter 21. When Jesus said, “Simon son of John, do you love me”, he used the Greek word agapas (universal social love). And when the disciple answers, “Yes, Lord; you know that I love you,” he uses the Greek word philo (love for a friend), (see John 21:16 & 17.)²⁵

 

Forgiveness & Pardons:
What is the Difference?

As Christians, we are called to show love to everyone — and forgiveness too — even those who are difficult; this includes our enemies. Jesus said, “But I say to you, Love your enemies and pray for those who persecute you, so that you may be children of your Father in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the righteous and on the unrighteous” (Matthew 5:44-45).²⁶

There is a biblical process — a formula of sorts — to earn forgiveness when someone wrongs another. If possible, the matter should be handled privately between the two parties. To be more specific, since forgiveness is symbolically wiping away an offense from memory, it can only be granted by the one who was offended. And that would be only after receiving an expression of regret, or an apology, from the offender.²⁷

And even if there is forgiveness, it would not be a reason for ignoring accountability or justice for a serious blunder or illegal activity. For example, someone may not have meant to scratch that other car while parking, but even if forgiven by the owner of the damaged car, the guilty person is still responsible for the damage. Forgiveness of actions does not release anyone from financial or legal responsibility; any such release from liability would be an undeserved gift — an act of grace — but that is not a requirement.²⁸

Therefore, forgiveness doesn’t mean that we condone or excuse harmful behavior, it simply means that we choose to release the person who has wronged us from any personal disservice, just as God has released us from the indebtedness we owe him through Jesus’ sacrifice on the cross.²⁹

But if the guilty party does not repent, than there can be no forgiveness. Whether concerning breeches of personal differences or not, if the accused person refuses to confess and apologize, then a stalemate occurs.³⁰

Someone once asked me, “Does not the Bible teach that there can be no forgiveness without repentance?” I replied that their statement was technically true, but there is a Christian way to handle such unrepentant situations with love.

Forgiveness without repentance sends the wrong message to other Christians; it tells them Christ lied and that such errors are acceptable. Therefore, Christians should not reconcile with, nor forgive, those who offend or sin with no repentance.³¹ So, when an offender slights you and won’t apologize, what do you do to soothe the humiliation and the hurt you feel? That is, indeed, a conundrum!

However, if you are so inclined, there is another option that helps keep the impact of the unrepentant offense from causing you resentment or anger; it is a ‘pardon’. A pardon allows you — if you wish — to immediately stop blaming the offender in your heart (see Micah 7:18). It frees you from a bitter or vindictive spirit and leaves the matter upon the other person’s shoulders.³²

A personal pardon excuses the offense without the offender admitting guilt; this is something you do in your heart and mind. You would not be making a deal with the wrongdoer, for they would not even be aware of your mental decision, otherwise they might take advantage of the situation. This would address circumstances within a work place or school or neighborhood setting very well. You could continue to be courteous without being over friendly, but it keeps you from reflecting back in any cold impersonal manner to the offender. In a prayer, just tell our Lord what you are doing and ask our Lord to help you carry that burden.

The idea of a pardon works as a way to engage with God about the wrong we have suffered. We have the opportunity to unburden ourselves and hand the abusive person over to God’s justice, while remaining ready to forgive, should the person later repent. This approach makes it easier for us to abstain from taking revenge.³³

Pardoning a wrong behavior may not be as desirable as repentance, but it is a better option for you than being burdened with bitterness and wanting to retaliate. And a pardon may be necessary if the offender is oblivious of the offense. Such examples would be discourtesies made in an automobile parking lot, or inside a retail store, or because there is no closure to an event if the transgressor moves away or dies.

This idea of a pardon may give a deeper meaning to a difficult quote from Jesus in the Book of Luke. Scripture states he uttered something unusual while nailed on the cross. “Jesus said, ‘Father, forgive them, for they don’t know what they are doing’,” (Luke 23:34a). The English word ‘forgive’ in this instance can also mean the idea of a pardon. (The Greek word aphiēmi,³⁴ translated as ‘forgive’, also means ‘forsake’ or ‘release’, which can imply, “Please permit a pardon.”)³⁵

While the translation was from the Greek, Jesus likely spoke Aramaic, which has some different word meanings. If that were the case, our Lord may have been indicating his thought was to ‘dismiss’, ‘tolerate’, or ‘pardon’ all those who were responsible for his death.³⁶ Jesus may have been requesting his father not to punish anyone for their sin at that time — just pardon them or tolerate their actions. That would leave any punishment for God’s later discretion.

 

Conclusion

In today’s world, people that are spiritually like-minded are thought to be our brothers and sisters and also our neighbors. But neighbors include even those people who are outside the Christian community, so we should treat them with respect too. Recognize that many situations require maintaining proper boundaries to insure someone’s safety, mental health, and general well-being. Only you, as the offended, can determine the best way to proceed. And, if you follow biblical principles, there is no need to feel guilty — let God be your guide.

Copyright © 2026, Ray Hermann
OutlawBibleStudent.org

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References & Notes

1. “Event Timeline from Genesis to Jesus”, (The Bible Christians of God, retrieved 14 November 2025), https://www.biblechristiansofgod.com/timeline-from-genesis-to-jesus
2. For the 613 laws, read: Exodus, Leviticus, Numbers, and Deuteronomy. The specific verses (including locations in scripture) are listed at the following website:
   “The 613 Commandments List”, (One Messianic Gentile, retrieved 11 November 2025), https://onemessianicgentile.com/references/general/the-613-commandments-list.html
3. Hermann, Ray, “Positive Thinking in a World Going Crazy”, (The Outlaw Bible Student, OBS, 16 February 2023), https://outlawbiblestudent.org/positive-thinking-in-a-world-going-crazy/
4. Hermann, Ray, “Love One Another – What Did Jesus Mean?” (The Outlaw Bible Student, OBS, 19 November 2025), https://outlawbiblestudent.org/love-one-another-what-did-jesus-mean/
5. Orr, J., “LOVE” in A Dictionary of the Bible: Dealing with Its Language, Literature, and Contents Including the Biblical Theology, (Ed.) by J. Hastings et al., (New York; Edinburgh: Charles Scribner’s Sons: T. & T. Clark, 1911–1912), vol. 3, p. 153.
6. Unless otherwise noted, scripture quotations are from New Revised Standard Version Bible (NRSV), ©1989. Used by permission.
7. MacDonald, William, Believer’s Bible Commentary: Old and New Testaments, (Ed.) Arthur Farstad, (Nashville: Thomas Nelson, 1995), p. 2009.
8. Sammut, Erik, “Love and Forgiveness: A Guide to Understanding Biblical Teachings”, (Helpful Bible, 4 December 2025), https://www.helpfulbible.com/major-biblical-themes-love-and-forgiveness
9. Merriam-Webster’s Collegiate Dictionary, 11th ed., (Springfield, MA: Merriam-Webster, Inc., 2003).
10. Pentateuch: the name for the first five books of the Bible (or Books of Moses, or Jewish Torah).
11. Barry, John D., (Ed.), “Love” in Lexham Bible Dictionary, (Bellingham WA: Lexham Press, 2016).
12. Other Hebrew words for the English ‘love’: chesed (חֶסֶד), meaning “loyal love”; dod (דּוֹד), meaning “beloved”; chashaq ((חָשַÑק) meaning “to desire”; ra’yah (רַעְיָה) meaning “lover”; (Barry, John, Lexham Bible Dictionary [see above]) and yadidi (יָדִיד) meaning “well-loved”; Strong’s #H3039 [ydidi], (Strong, James, The New Strong’s Complete Dictionary of Bible Words, )Nashville, TN: Thomas Nelson Publishers, 1996)).
13. “The 7 Types of Love in the Bible”, (Steppes of Faith, 18 February 2020), https://steppesoffaith-56895.medium.com/the-7-types-of-love-in-the-bible-71dfc57b6d7b
14. Ibid.
15. Ibid.
16. Liddell, H. G.; Scott, Robert, An Intermediate Greek-English Lexicon, (New York: Harper & Brothers, 1889), p. 4.
17. Roat, Alyssa, “What Does Agape Love Really Mean in the Bible?” (Christianity, 20 December 2019), https://www.christianity.com/wiki/christian-terms/what-does-agape-love-really-mean-in-the-bible.html
18. “What is the meaning of agape love?” (Compelling Truth, retrieved 17 February 2021), https://www.compellingtruth.org/agape-love.html
19. Schaefer, G. E., “Love,” in Evangelical Dictionary of Biblical Theology, (Grand Rapids: Baker Book House [Baker Reference Library] 1996), p. 494.
20. Ibid.
21. Brand, Chad, et al., (Eds.), Holman Illustrated Bible Dictionary, (Nashville, TN: Holman Reference, 2003), p. 1185.
22. Schaefer, G. E., Evangelical Dictionary of Biblical Theology (see above), p 495.
23. “Love People for Who They Are, Not for What They Do”, (The Risen Project, 7 December 2020), https://www.therisenproject.com/blog/love-people-for-who-they-are-not-for-what-they-do/
24. “Greek and Hebrew Interlinear Bible”, (The Historic Faith, accessed 16 September 2026), https://thehistoricfaith.com/interlinear-bible
25. Easton, M. G., Easton’s Bible Dictionary, (New York: Thomas Nelson, 1893), p. 429.
26. Klein, Camilla, “The Christian View on Love: What You Need to Know” , (Christian Educators Academy, 29 January 2026), https://christianeducatorsacademy.com/the-christian-view-on-love-what-you-need-to-know/
27. Kselman, J. S., “Forgiveness”, in The Anchor Bible Dictionary, (Eds.) Freedman, D. N., et al., (New York & London: Doubleday Publishing, 1992), vol. 2, p. 831.
28. Hermann, Ray, “When someone wrongs us, must we always forgive them?” (The Outlaw Bible Student, OBS, 11 December 2024), https://outlawbiblestudent.org/when-someone-wrongs-us-must-we-always-forgive-them/
29. Ibid.
30. MacDonald, W., Believer’s Bible Commentary: Old and New Testaments, (Ed.) A. Farstad, (Nashville: Thomas Nelson Publishers, 1995), p. 1274.
31. Insight on the Scriptures, (New York: IBSA Publishing, 1988), vol. 1, pp. 861-862.
32. MacDonald, W., Believer’s Bible Commentary: Old and New Testaments, (see above).
33. McKinley, John, “Can There Be Forgiveness Without Repentance? Part 2”, (The Good Book Blog, Talbot School of Theology, Biola University, California USA, 28 June 2017), https://www.biola.edu/blogs/good-book-blog/2017/can-there-be-forgiveness-without-repentance-part-2
34. Strong’s word #G863
    Strong, James, The New Strong’s Complete Dictionary of Bible Words, (Nashville, TN: Thomas Nelson Publishers, 1996).
35. Souter, Alexander, A Pocket Lexicon to the Greek New Testament, (UK: Oxford Clarendon Press, 1917) p. 44.
36. Greek word (ἀφίημι) in Luke 23:34
    “’Father, forgive them’ – forgive or tolerate? Hermeneutics and Atonement”, (Biblical Hermeneutics, 3 February 2022),
    https://hermeneutics.stackexchange.com/questions/81275/luke-2334-father-forgive-them-forgive-or-tolerate-hermeneutics-and-atonemen