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Question 9
David argues that non-Christians can show real “love, joy, peace…self-control” because they still have a God-given spirit, and he rejects the “Jehovah’s Witness cop-out” that says it only “appears” to be love/joy; how should this affect the way we evaluate unbelievers morally, evangelize them, and speak about the image of God after the fall?
Another way to ask: David says non-Christians can show real love, joy, peace, and self-control because they still have a God-given spirit. How should that change how we judge unbelievers, share the gospel with them, and talk about God’s image in people after the fall?

Direct Answer According to the transcript, we should speak honestly about real moral goodness we see in unbelievers as evidence of a remaining God-given spirit and conscience, without pretending it is “fake.” At the same time, we must still evangelize because such fruit cannot save them; they still need the gospel, forgiveness, and the indwelling Holy Spirit.

Support from Transcript:

  • Bercot teaches the human spirit is “the element of God that still dwells in fallen man,” giving “a conscience” and capacity for godly conduct.
  • He says “non-Christians can produce the fruit of the Spirit…non-Christians still have that divine element and voice of conscience.”
  • He rejects dismissing unbelievers’ virtue: don’t claim it “appears to be…love, but it’s not real love…we’re just not being honest.”
  • He argues “agape” is not a special Christian-only word; Scripture uses it for sinners and even wrong loves (“Even sinners love…,” “you love the best seats,” “Do not love the world”).
  • He uses Cornelius: a “godly man of prayer” who gave to the poor, yet “that alone couldn’t save Cornelius”; he still had to “hear the gospel…believe,” then received the Holy Spirit.
  • He clarifies: these traits are also fruits of the Holy Spirit (“Of course”), and “the two work together” in believers.
Discussion Follow-ups How might this change evangelism from “you’re incapable of any good” to “you already know some of God’s good—now come to Christ”? How do we affirm real virtue without implying people can be saved by it?

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