Post-Mortem Repentance

You have heard it said that once you die, that’s it! There are no second chances after you die, right? And if you have not accepted Jesus “into your heart” or said the unbiblical 20-second “sinner’s prayer” before you die, then you are headed into a hellhole of never-ending suffering. What a joke! Most of the time when I hear the objection that there can be no post-mortem confession or repentance, the person issuing the objection cannot provide even a few verses that led them to that conclusion. However, when an objection is issued with scriptural “evidence” that evidence will almost always be one of the following three passages.

1. Hebrews 9:27

2. Matthew 25:31-41

3. Matthew 7:21-23

I want to deal with the two passages in Matthew first because they are very similar. Matthew 7:21-22:

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Matthew 25:31-41:

31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. 32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats.33 He will put the sheep on his right and the goats on his left. 34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’

37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’

40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’

41 “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.

I said before that these two passages are very similar. I said that for two reasons:

1. The people in both passages are told “depart from me.”

2. They are given this command for the same reason.

Now that we know that they were both told to depart for the same reason, let’s answer two questions.

1. Why were they told to depart?

2. Where are they departing to?

In Matthew 7:23 we are told very clearly why He tells them to depart. “I never knew you.” I would suggest from the context the reason is the same in the Matthew 25 passage.

But why did He not “know them”? In the Matthew 7 passage these folks were doing miracles in His name. How could they not know Him?

Whoever is without love does not know God, for God is love. (1 John 4:8)

The correlation between knowing God and having love cannot be any more clear. These folks weren’t being told to depart because they did not do enough works or even because of the sins the committed. They are being told to depart because they did not have love.

We see this dynamic in the following two passages as well:

Matthew 22:37-40

37 Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’ 40 All the Law and the Prophets hang on these two commandments.”

1 Corinthians 13:1-3: If I speak in the tongues of men or of angels, but do not have love, I am only a resounding gong or a clanging cymbal. 2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but do not have love, I am nothing. 3 If I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing.

Okay so, they are told to depart because due to their lack of love they don’t know God. But where do they depart to?

They depart to the aionic fire, the Lake of fire, to be freed from all that previously prevented them from possessing love. They are going away to learn to love.

Now, let’s talk about Hebrews 9:27.

“People are destined to die once, and after that to face judgment.”

This is the number one verse people quote in order to try to prove that there can be no post- mortem repentance.

The short answer to this objection is this: “that’s not what it says.”

But the short answer is rarely sufficient.

In this life, what happens when you go to court to be judged? The sentence is never predetermined and rarely “one size fits all.” Depending on what your crime was, you might get community service, probation, financial restitution, months in prison, years in prison, life in prison or the death penalty.

All of those penalties are the result of judgment. And all except for perhaps the last two are intended not only to punish but also to rehabilitate.

Hebrews 9 does not tell us what happens after the judgment. ECT folks will say, “nothing, it’s an eternal punishment.” Annihilationists will say, “Nothing, the ungodly just die again.”

But, that is not what the text says, both of those conclusions are inferred from the reader’s understanding of other passages.

Then you have verses like these that imply that judgment is not final but intended for restoration:

“But God would not take away a life; He would devise plans so that the one banished from Him does not remain banished.” 2 Sam. 14:14

“The Lord will not cast off forever. Though He causes grief, yet He will show compassion according to the multitude of His mercies.” (Lam. 3:31, 32)

Also, when reading Hebrews 9:27, as with any piece of Scripture, the three things that matter the most when reading it is CONTEXT, CONTEXT, and CONTEXT. So, next, we will look at the context of what this passage is saying. First, we will look at how some of the more modern English translations render the verse.

KJV

23 It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. 24 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: 25 nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; 26 for then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. 27 And as it is appointed unto men once to die, but after this the judgment: 28 so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.

NIV

23 It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. 24 For Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence. 25 Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. 26 Otherwise Christ would have had to suffer many times since the creation of the world. But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself. 27 Just as people are destined to die once, and after that to face judgment, 28 so Christ was sacrificed once to take away the sins of many; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.

NASB

23 Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these. 24 For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; 25 nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own. 26 Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin [x]by the sacrifice of Himself. 27 And inasmuch as it is [y]appointed for men to die once and after this comes judgment, 28 so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.

Now, let us compare these with the much more accurate Concordant Literal New Testament.

CLNT

26 since then He must often be suffering from the disruption of the world, yet now, once, at the conclusion of the eons, for the repudiation of sin through His sacrifice, is He manifest.
27 And, in as much as it is reserved to the men to be dying once, yet after this a judging,
28 thus Christ also, being offered once for the bearing of the sins of many, will be seen a second time, by those awaiting Him, apart from sin, for salvation, through faith.

Something is different here. It says, “And, in as much as it is reserved to the men to be dying once…” So what? So other translations omitted the word “the” completely. What does that change? Only the entire meaning of the verse. What men? All men? No. People in general? No. Read what the Concordant Commentary of the New Testament has to say about this:

26 It is evident that Christ did not appear at "the end of the world", nor, indeed, at the conclusion of the eons. Neither has sin been completely eliminated. Such, however, is the efficacy of His sacrifice, that we know that sin must eventually be banished from the universe. And we know also that this will be at the conclusion of the eons. Hence this somewhat complicated sentence has been rendered to this effect.

27 This is not a general statement concerning all men, but the men who have been in view continually, that is, the Levitical priests. The word judgment has no reference to the judgment of mankind for sin, but the setting to rights of those cases in Israel which continued until the death of the high priest. The innocent man-slayer lived in the city of refuge until the death of the great priest (Nu.35:22-29). Then he might return to his patrimony (or house/estate). This was his "judgment". The parallel demands that this judgment correspond with the salvation which will come to those who are awaiting Christ. He, the great Chief Priest, has died, and in due time Israel, the man-slayer, shall return to the land of his possession.

28 This appearance of Christ refers to His return to Israel. He will bring salvation to all, whether they watch or are drowsy (1Thess.5:10) when He comes for us. But to Israel He brings salvation to those awaiting Him. Just as the high priest entered the holy of holies on the great day of atonement and came out to bless the waiting throng, so Christ has entered the heavenly sanctuary and will bring a benediction when He comes.

(Source: https://www.concordant.org/expositions/concordant-commentary-new-testament/to-the-hebrews/, bold, definition and underline mine)

When reading the book of Hebrews, one must keep in mind who the target audience is. In this case it was written to the H-E-B-R-E-W-S (remember what I said about context). The Hebrews had all of this history behind them, where as the Gentiles did not. To them belonged the Law and the prophets, as the parable of the rich man and Lazarus implies. So what does this cross-reference to the book of Numbers have to say?

22 ‘But if he pushed him suddenly, without hostility, or threw any object at him without [a]malicious intent, 23 or had any [b]deadly stone, and without looking he dropped it on him so that he died, while he was not his enemy nor was he seeking [c]to harm him, 24 then the congregation shall judge between the one who fatally struck the victim and the blood avenger in accordance with these ordinances. 25 And the congregation shall save the one who committed manslaughter from the hand of the blood avenger, and the congregation shall return him to his city of refuge to which he fled; and he shall live in it until the death of the high priest who was anointed with the holy oil. 26 But if at any time [d]he goes beyond the border of his city of refuge to which he flees, 27 and the blood avenger finds him outside the border of his city of refuge, and the blood avenger kills [e]him, he [f]will not be guilty of bloodshed, 28 because he should have remained in his city of refuge until the death of the high priest. But after the death of the high priest the one who committed manslaughter may return to the land of his property.

29 ‘These things shall be a statutory ordinance for you throughout your generations in all your dwelling places. (Num 35:22-29, NASB, underline mine)

This is the context in which this was written. It was not the death of men in general that was spoken of here. It was the death of “the men,” the priests. Plus, an additional context for those who were paying attention was that this wasn’t supposed to be used as a “proof text” for pet doctrines such as “there are no second chances after death.” It was actually stating that Jesus died once for all for sin! Since Jesus died, Israel will once again live in the land that God gave them as an inheritance!

And, besides those that were already stated, there are other such Scriptures that seem to contradict this false teaching, as well.

“If only in this life we are having hope in Christ, we are more to be pitied than all men” (1Cor 15:19, Berean Literal Bible, bold and underline mine)

and

“For I am convinced that neither death nor life, neither angels nor principalities, neither the present nor the future, nor any powers, 39neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Rom 8:38-39, Berean Literal Bible, bold and underline mine)

Nothing can or will separate man forever from God’s love! Is there separation? Yes, that is undeniable! There are many such instances of separation in the Bible – the few and the many, Jew and Greek, the sheep and the goats, the narrow and wide gates. But, that separation will not and cannot last forever! They only have eonian implications! God will get what He wants and what He wants is to save all men (2Pt3:9)!

My dear friends, I have said it before, and will say to you again, do not merely read the Bible, but “study to show yourselves approved,” as Paul told Timothy. And a huge part of studying is to know the context in which it was written in. As sixteenth century Bible translator Miles Coverdale was quoted as saying, “… it shall greatly help thee to understand scripture, if thou mark not only what is spoken or written, but of whom, and unto whom, with what words, at what time, where, to what intent, with what circumstance, considering what goeth before, and what followeth after.” You will miss out on so much without knowing the proper historical, cultural and socioeconomic contexts that were happening in and around that time. So, I implore you, don’t be a standard “Christian” that does not know the Greek and Hebrew Scriptures, and marginally only their favorite English Bible translation. Go beyond that, and be blessed in the knowledge of the full plan of God the Father and the Lord Jesus Christ! Grace and peace to you! I will leave you with quotes that prove that many of the church fathers did in fact teach post-mortem confession and repentance:

Clement of Alexandria (150-215 A.D.)

We can set no limits to the agency of the Redeemer to redeem, to rescue, to discipline in his work, and so will he continue to operate after this life.

Theophilus of Antioch (168 A.D.)

And God showed great kindness to man, in this, that He did not suffer him to continue being in sin forever; but as it were, by a kind of banishement, cast him out of paradise in order that, having punishment expiated within an appointed time, and having been disciplined, he should afterwards be recalled...just as a vessel, when one being fashioned it has some flaw, is remoulded or remade that it may become new and entire; so also it happens to man by death. For he is broken up by force, that in the resurrection he may be found whole; I mean spotless, righteous and immortal.

Diodore of Tarsus, 320-394 A.D.For the wicked there are punishments, not perpetual, however, lest the immortality prepared for them should be a disadvantage, but they are to be purified for a brief period according to the amount of malice in their works. They shall therefore suffer punishment for a short space, but immortal blessedness having no end awaits them...the penalties to be inflicted for their many and grave sins are very far surpassed by the magnitude of the mercy to be showed to them.

St. Jerome (331-420 A.D)

The nations are gathered to the Judgment, that on them may be poured out the wrath of the fury of the Lord, and this in pity and with a design to heal. in order that every one may return to the confession of the Lord, that in Jesus' Name every knee may bow, and every tongue may confess that He is Lord. All God's enemies shall perish, not that they cease to exist, but cease to be enemies.

Gregory of Nyssa (335-390 A.D.)

Wherefore, that at the same time liberty of free-will should be left to nature and yet the evil be purged away, the wisdom of God discovered this plan; to suffer man to do what he would, that having tasted the evil which he desired, and learning by experience for what wretchedness he had bartered away the blessings he had, he might of his own will hasten back with desire to the first blessedness ...either being purged in this life through prayer and discipline, or after his departure hence through the furnace of cleansing fire.

Ambrose (340-397 A.D.)

Our Savior has appointed two kinds of resurrection in the Apocalypse. 'Blessed is he that hath part in the first resurrection,' for such come to grace without the judgment. As for those who do not come to the first, but are reserved unto the second resurrection, these shall be disciplined until their appointed times, between the first and the second resurrection.

Theodore of Mopsuestia (350-428 A.D.)

The wicked who have committed evil the whole period of their lives shall be punished till they learn that, by continuing in sin, they only continue in misery. And when, by this means, they shall have been brought to fear God, and to regard Him with good will, they shall obtain the enjoyment of His grace.

Theodoret (387-458 A.D.)

In the present life God is in all, for His nature is without limits, but he is not all in all. But in the coming life, when mortality is at an end and immortality granted, and sin has no longer any place, God will be all in all. For the Lord, who loves man, punishes medicinally, that He may check the course of impiety. Mankind, being reclaimed from their sins, are to be subjected to Christ in the fullness of the dispensation instituted for the salvation of all.

Peter Chrysologus (435 A.D.)

That in the world to come, those who have done evil all their life long, will be made worthy of the sweetness of the Divine bounty. For never would Christ have said, "You will never get out until you have paid the last penny" unless it were possible for us to get cleansed when we paid the debt.

Olnmpiodorus (550 A.D.)

Do not suppose that the soul is punished for endless eons (apeirou aionas) in Tartarus. Very properly, the soul is not punished to gratify the revenge of the divinity, but for the sake of healing. But we say that the soul is punished for an aionion period (aionios) calling its life and its allotted period of punishment, its aeon.