Forgiveness

I. ETYMOLOGY

Of the seven words, three Hebrew and four Greek, which are used to express the idea of forgiveness, the last two occur in this sense only once each. Apoluein (Lu 6:37) is used because of the analogy of sin to debt, and denotes the release from it. It has the meaning "forgiveness" in 2 Macc 12:45 also, in which passage the word for sin is expressed. In Ro 3:25 Paul uses paresis instead of the usual aphesis. The former means "putting aside," "disregarding," "pretermission"; the latter, "putting away" completely and unreservedly (Trench, Synonyms of the New Testament, section xxxiii). It does not mean forgiveness in the complete sense, and in the King James Version is incorrectly translated "remission." Nor does it mean that God had temporarily suspended punishment which at some later date He might inflict (Sanday on Ro 3:25). It was apparent that God had treated sins as though He had forgiven them, though in fact such an attitude on the part of God was without such a foundation as was later supplied by an adequate atonement, and so the apostle avoids saying that God forgave them. This passing over of sins had the tendency of destroying man's conception of God's righteousness, and in order to avert this Christ was set forth as a propitiation and God's disregard of sin (paresis) became a real forgiveness (aphesis); compare Ac 14:16; 17:30. Charizesthai is not found outside of the writings of Luke and Paul, and in the sense "to forgive sins" is peculiarly Pauline (2Co 2:7; 12:13; Eph 3:2; Col 2:13; 3:13). It expresses, as no other of these words does, his conception of the graciousness of God's pardon. Kaphar (De 21:8; Ps 78:38; Jer 18:23) and calah (Nu 30:5,8,12; 1Ki 8:30,34,36,39,50, etc.) are used only of Divine forgiveness, while nasa' is used in this sense (Ex 32:32; Nu 14:19; Jos 24:19; Ps 25:18; 32:1,5; 99:8; Isa 2:9), and also of human forgiveness (Ge 50:17; Ex 10:17; 1Sa 25:28). Remission (Mt 26:28; Mr 1:4; Lu 1:77; 24:47; Ac 2:38; 10:43; Heb 9:22; 10:18) and blotting out (Ps 51:1,9; Isa 43:25; Jer 18:23; Ac 3:19) are synonyms of forgiveness, and to understand it fully such words as save, justify, reconcile and atonement should also be considered.

II. PAGAN AND JEWISH IDEAS

Forgiveness was not a pagan virtue. The large-souled man might disregard offenses in cases where he considered them beneath his notice, but to forgive was weak-spirited (F. W. Robertson on 1Co 4:12). Even in the Old Testament, man's forgiveness of his fellow-man is infrequently mentioned. In every case the one asking forgiveness is in a position of subserviency, and is petitioning for that to which he has no just right (Ge 50:17; Ex 10:17; 1Sa 15:25; 25:28). The Imprecatory Psalms attest the fact that forgiveness of enemies was not esteemed as a virtue by Israel. They could appeal to the law which enjoined upon them to seek neither the peace nor the prosperity of their avowed enemies (De 23:6; compare Ezr 9:12). Jesus gave the popular summing-up of the law and not its exact words when he said, "Ye have heard that it was said .... hate thine enemy" (Mt 5:43), and this certainly does represent their attitude and their understanding of the teaching of the Scriptures.

III. THE TEACHING OF CHRIST

Christ taught that forgiveness is a duty. No limit can be set to the extent of forgiveness (Lu 17:4) and it must be granted without reserve. Jesus will not admit that there is any wrong so gross nor so often repeated that it is beyond forgiveness. To Him an unforgiving spirit is one of the most heinous of sins (Bruce, Parabolic Teaching, 376 ff). This is the offense which God will not forgive (Mt 18:34-35). It is the very essence of the unpardonable sin (Mr 3:22-30). It was the one blemish of the elder son which marred an otherwise irreproachable life (Lu 15:28-30). This natural, pagan spirit of implacability Jesus sought to displace by a generous, forgiving spirit. It is so far the essence of His teaching that in popular language "a Christian spirit" is not inappropriately understood to be synonymous with a forgiving disposition. His answer to Peter that one should forgive not merely seven times in a day, but seventy times seven (Mt 18:21-22), not only shows that He thought of no limit to one's forgiveness, but that the principle could not be reduced to a definite formula.

IV. CONDITIONS OF FORGIVENESS

Jesus recognized that there are conditions to be fulfilled before forgiveness can be granted. Forgiveness is part of a mutual relationship; the other part is the repentance of the offender. God does not forgive without repentance, nor is it required of man. The effect of forgiveness is to restore to its former state the relationship which was broken by sin. Such a restoration requires the cooperation of both parties. There must be both a granting and an acceptance of the forgiveness. Sincere, deep-felt sorrow for the wrong which works repentance (2Co 7:10) is the condition of mind which insures the acceptance of the forgiveness. Hence, Jesus commands forgiveness when the offender turns again, saying, "I repent" (Lu 17:3,1). It was this state of mind which led the father joyfully to welcome the Prodigal before he even gave utterance to his newly formed purpose (Lu 15:21).

V. THE OFFENDED PARTY

It is not to be supposed, however, that failure to repent upon the part of the offender releases the offended from all obligation to extend forgiveness. Without the repentance of the one who has wronged him he can have a forgiving state of mind. This Jesus requires, as is implied by, "if ye forgive not every one his brother from your hearts" (Mt 18:35). It is also implied by the past tense in the Lord's Prayer: "as we also have forgiven our debtors" (Mt 6:12). It is this forgiving spirit which conditions God's forgiveness of our sins (Mr 11:25; Mt 6:14-15). In such a case the unforgiving spirit is essentially unrepentance (Mt 18:23-35). "Of all acts, is not, for a man, repentance the most Divine?"

The offended is to go even farther and is to seek to bring the wrongdoer to repentance. This is the purpose of the rebuking commanded in Lu 17:3. More explicitly Jesus says, "If thy brother sin against thee, go, show him his fault between thee and him alone" (Mt 18:15-17). He is to carry his pursuit to the point of making every reasonable effort to win the wrongdoer, and only when he has exhausted every effort may he abandon it. The object is the gaining of his brother. Only when this is evidently unattainable is all effort to cease.

The power of binding and loosing, which means forbidding and allowing, was granted to Peter (Mt 16:19) and to the Christian community (Mt 18:18; Joh 20:23). It clearly implies the possession of the power to forgive sins. In the case of Peter's power it was exercised when he used the keys of the kingdom of heaven (Mt 16:19). This consisted in the proclamation of the gospel and especially of the conditions upon which men might enter into relationship with God (Ac 2:38; 10:34 ff). It was not limited to Peter only, but was shared by the other apostles (Mt 16:19; 18:18). Christ left no fixed rules the observance or non-observance of which would determine whether one is or is not in the kingdom of God. He gave to His disciples principles, and in the application of these principles to the problems of life there had to be the exercise of discriminating judgment. The exercise of this judgment was left to the Christian community (2Co 2:10). It is limited by the principles which are the basis of the kingdom, but within these principles the voice of the community is supreme. The forgiveness here implied is not the pronouncing of absolution for the sins of individuals, but the determination of courses of conduct and worship which will be acceptable. In doing this its decisions will be ratified in heaven (Westcott on Joh 20:23).

That there is a close analogy between human and Divine forgiveness is clearly implied (Mt 5:23,14; 6:12; Mr 11:25; Lu 6:37; Col 1:14; 3:13). God"s forgiveness is conditional upon man's forgiveness of the wrongs done him, not because God forgives grudgingly but because forgiveness alone indicates that disposition of mind which will humbly accept the Divine pardon.

VI. DIVINE AND HUMAN FORGIVENESS

Repentance is a necessary ingredient of the fully developed forgiveness. There is no essential difference between the human and the Divine pardon, though the latter is necessarily more complete. It results in the complete removal of all estrangement and alienation between God and man. It restores completely the relationship which existed prior to the sin. The total removal of the sin as a result of the Divine forgiveness is variously expressed in the Scriptures: "Thou hast cast all my sins behind thy back" (Isa 38:17); "Thou wilt cast all their sins into the depths of the sea" (Mic 7:19); "I will forgive their iniquity, and their sin will I remember no more" (Jer 31:34); "I, even I, am he that blotteth out thy transgressions" (Isa 43:25); "As far as the east is from the west, so far hath he removed our transgressions from us" (Ps 103:12). Ideally this same result is attained in human forgiveness, but actually the memory of the sin remains with both parties as a barrier between them, and even when there is a complete restoration of amity the former state of alienation cannot entirely be removed from memory. When God forgives, however, He restores man to the condition of former favor. Release from punishment is involved, though Divine forgiveness is more than this. In most cases the consequences, which in some instances are spoken of as punishment, are not removed, but they lose all penal character and become disciplinary. Nor does the forgiveness remove from human mind the consciousness of sin and the guilt which that involved, but it does remove the mistrust which was the ground of the alienation. Mistrust is changed into trust, and this produces peace of mind (Ps 32:5-7; Ro 5:1); consciousness of the Divine love and mercy (Ps 103:2 ff); removes fear of punishment (2Sa 12:13); and awakens love to God.

VII. FORGIVENESS AND JUSTIFICATION

Paul rarely uses the term "forgiveness," but in its place prefers justification. They are to his understanding practically synonymous (Stevens, Theology of the New Testament, 418). He preferred the latter, however, because it was better fitted to express the idea of secure, present and permanent acceptance in the sight of God. It connoted both a complete and a permanent state of grace. In popular thought forgiveness is not so comprehensive, but in the Biblical sense it means no less than this. It removes all of the guilt and cause of alienation from the past; it assures a state of grace for the present; and promises Divine mercy and aid for the future. Its fullness cannot adequately be conveyed by any one term or formula.

Divine, like human, forgiveness is always contingent upon the fulfillment of conditions. It must be preceded by repentance and a firmly fixed intention not to repeat the offense. In addition to this, one was required to conform to certain legal or formal acts before the assurance of pardon was his. These acts were expressive of the sinner's state of mind. They consisted of certain acts of sacrifice in the pre-Christian times and of baptism during the ministry of John the Baptist (Mr 1:4; Lu 3:3) and under Christ (Ac 2:38; 22:16). These acts are never regarded as in any sense a quid pro quo in return for which the benefit of forgiveness is granted. It is an act of pure grace on God's part, and these acts are required as expressions of the man's attitude toward God. The state of mind required in order to obtain the gift of forgiveness is that to which the Prodigal Son came (Lu 15:17-19), and that of the sinner who went to his house justified rather than the Pharisee (Lu 18:9-14), because he realized that forgiveness was to him an act of pure favor.

There was real and actual forgiveness of sins in the Old Testament times as well as since Christ. Certain passages have been construed to teach that the Law provided only for a passing over or rolling back of sins, and that there was not then an actual forgiveness.

VIII. OLD TESTAMENT TEACHING

The sacrifices prescribed by the Law were not adequate atonements, so that there was constant necessity of yearly remembrance of sin (Heb 10:3; compare Le 16:21). The atonement of Christ is, however, of permanent adequacy, and became retroactive in the sense that it unified in Christ the Divine arrangement for saving mankind in all ages (Heb 11:40). "The passing over of the sins done aforetime" (Ro 3:25) does not imply a partial or apparent forgiveness, but means that they were forgiven, though seemingly without adequate recognition on the part of God of their heinous character. In view of God's righteous character men might naturally have expected punishment, but instead the offenders were spared (compare Ac 14:16; 17:30). No expression in the Old Testament suggests any inadequacy of the forgiveness extended to Israel, but on the other hand many passages may be quoted to show how rich and full it was deemed to be (Ps 103:1-22; Mic 7:19; Isa 38:17, Jer 31:34).

IX. LIMITATIONS OF FORGIVENESS

Two passages seem to limit God's forgiveness. They are Christ's discussion of the unpardonable sin (Mt 12:31-32; Mr 3:28-30; Lu 12:10), and the one which mentions the sin unto death (1 Jo 5:16; compare Heb 6:4-6). In the former passage there is mentioned a sin which has no forgiveness, and in the latter, one on behalf of which the apostle cannot enjoin prayer that it be forgiven, though he does not prohibit it. In both cases the sin is excluded from the customary forgiveness which is extended to sins of all other classes.

The act of the Pharisees which led Jesus to speak of the unpardonable sin was the attributing of a good deed wrought by Him through the Spirit of God (Mt 12:28) to Beelzebub. No one could do such a thing unless his moral nature was completely warped. To such a person the fundamental distinctions between good and evil were obliterated. No ordinary appeal could reach him, for to him good seemed evil and evil seemed good. The possibility of winning him back is practically gone; hence, he is beyond the hope of forgiveness, not because God has set an arbitrary line of sinfulness, beyond which His grace of forgiveness will not reach, but because the man has put himself beyond the possibility of attaining to that state of mind which is the essential condition of Divine forgiveness. It is practically certain that John did not have any particular sinful act in mind when he spoke of the sin which is unto death.

There is no possible way of determining what specific sin, if any, he refers to. Probably the same principle applies in this case as in that of the unpardonable sin. God's forgiveness is limited solely by the condition that man must accept it in the proper spirit.

There are some passages which seem to imply that forgiveness was the principal Messianic task. This is suggested by the name given to the Messiah during His earthly career (Mt 1:21), and by the fact that He was the Saviour. The remission of sins was the preparation for the advent of the Messiah (Lu 1:77), and repentance and remission of sins were the prerequisites to a state of preparation for the kingdom.

X. CHRIST'S POWER TO FORGIVE SINS

It is not surprising, therefore, that we find Jesus laying claim to the power to forgive sins. This provoked a bitter controversy with the Jews, for it was axiomatic with them that no one could forgive sins but God only (Mr 2:7; Lu 5:21; 7:49). This Jesus did not question, but He would have them infer from His power to forgive sins that He was the possessor of Divine power. Jesus asserted His possession of this power on two occasions only, though it has been insufficiently inferred from Joh 5:14; 8:11 that He was accustomed to pronounce absolution upon all of those He healed. On one of these occasions He not merely asserted that He possessed the power, but demonstrated it by showing Himself to be the possessor of the Divine gift of healing. The impostor might claim some such intangible power as the authority to forgive sins, but he would never assert the possession of such easily disproved power as the ability to heal the sick. But Jesus claimed both, and based His claim to be the possessor of the former on the demonstration that He possessed the latter. God would not support an impostor, hence, his aid in healing the paralytic proved that Jesus could forgive sins. The multitude accepted this logic and "glorified God, who had given such authority unto men" (Mt 9:2-9; compare Mr 2:3-12; Lu 5:18-26).

On the other occasion when His possession of this power was under discussion (Lu 7:36-50), He offered no other proof than the forgiven woman's deep gratitude and love. One expression that He uses, however, has raised some discussion as to the relative order in time of her love and forgiveness (Lu 7:47). Did she love because she was forgiven, or vice versa? Manifestly the forgiveness precedes the love, in spite of the fact that Lu 7:47 seems to assert the opposite, for this is the bearing of the parable of the Two Debtors (Lu 7:41-43), and the latter part of Lu 7:47 has the same implication. It is clear that she had previously repented and had been accepted, and the anointing of Jesus was an outpouring of her gratitude. The phrase of Lu 7:47, "for she loved much," is proof of the greatness of her sin rather than a reason why she was forgiven. In both cases where Jesus forgave sins, He did so because the state of mind of the person forgiven showed worthiness of the blessing. To this as a condition of forgiveness there is no exception. Christ's prayer on the cross (Lu 23:34) would not avail to secure the pardon of His murderers without their repentance.

XI. THE NEED OF AN ATONEMENT

Though forgiveness is on God's part an act of pure grace prompted by His love and mercy, and though He forgives freely all those who comply with the condition of repentance and abandonment of sin, yet this does not dispense with the necessity of an atonement. The parable of the Prodigal Son was spoken to teach the freedom of God's forgiveness and acceptance of returning sinners, and the duty of men to assume the same attitude toward them. This much it teaches, but it fails to set forth entirely God's attitude toward sin. With reference to the sinner God is love and mercy, but with reference to sin He is righteous, and this element of God's nature is no less essential to Him than His love, and must be considered in any effort to set forth completely the doctrine of God's forgiveness of sinners. The atonement of Christ and the many atonements of the Law were manifestations of this phase of God's nature.

XII. THE NEW TESTAMENT DOCTRINE OF ATONEMENT

The idea of an atonement is fundamental in the teachings of the New Testament (Ro 5:10; 2Co 5:18-21; Col 1:21). It is very clearly implied in such terms as reconciliation and propitiation, and is no less present in pardon, remission and forgiveness. The doctrine of the atonement is not developed by Jesus, but it is strongly hinted at and is unmistakably implied in the language of Mt 20:28; 26:28; Mr 10:45; Lu 24:46-47. John the Baptist's salute, "Behold, the Lamb of God, that taketh away the sin of the world!" (Joh 1:29), also implies it. In the writings of the apostles it is repeatedly and clearly affirmed that our forgiveness and reconciliation to God is based upon the death of Christ. "In none other is there salvation" (Ac 4:12); through Him is the redemption (Ro 3:24); God set Him forth to be a propitiation (Ro 3:25); through Him "we have now received the reconciliation" (Ro 5:11); "God was in Christ reconciling the world unto himself" (2Co 5:19); "Him who knew no sin he made to be sin on our behalf" (2Co 5:21); and "Christ redeemed us from the curse of the law, having become a curse for us" (Ga 3:13). Such citations might be greatly multiplied. That which was so perfectly accomplished by the offering of Christ was in an analagous though imperfect way accomplished by the sacrifices required by the Law. It had "a shadow of the good things to come" (Heb 10:1).

The unvarying effect of sin is to produce an estrangement between the injurer and the wronged. The nature of God is such and the relationship between Him and man is of such a character that sin brings about an alienation between them. It is this presupposition of an estrangement between them which renders the atonement necessary before forgiveness can be extended to man. This estrangement must be removed, and the alienation be transformed into a reconciliation. In what then does the alienation consist?

The sin of man produces a changed attitude toward each other on the part of both God and man. God holds no personal pique against man because of his sin. The New Testament language is very carefully chosen to avoid any statement which would seem to convey such a conception. Yet God's holy righteousness is such that He cannot be indifferent to sin. His wrath must rest upon the disobedient (Joh 3:36; Ro 1:18). It is not merely impersonal. It is not enough to say He hates the sin. Man's unrighteousness has not merely alienated him from God, but God also from him. The word "enemies" (echthroi) of Ro 5:10 is passive, and means the object of God's enmity (Sunday, at the place). It was because of this fact that God set forth Christ to be a propitiation to show His righteousness because of the passing over of sins done aforetime (Ro 3:25-26). God's passing over, without inflicting punishment, the sins of pre-Christian times had placed in jeopardy His righteousness; had exposed Him to the implication that He could tolerate sin. God could not be true to Himself while He tolerated such an imputation, and so instead of visiting punishment upon all who sinned--which would have been one way of showing His righteousness--He set forth Christ to death ("in his blood"), and in this way placed Himself beyond the imputation of unrighteousness while it enabled Him to show mercy to sinners. The effect of sin upon man was to estrange him from God, to lead him farther and farther away from his Maker. Each successive sin produced a greater barrier between the two. Now the atonement was designed to remove the cause of this estrangement and restore the former relationship between God and man. This too, it has been observed, is the purpose of forgiveness, so that the atonement finds its completion in forgiveness. It should be noted that the reconciliation originates with God and not with man (Ro 3:25; 2Co 5:19). God woos man before the latter seeks God. The effect of the atonement on man is to reconcile him, attract him, to God. It shows him God's love for man, and the forgiveness, in that it removes sin completely, takes away the estranging factor between them and so wins man back to God. "We love, because he first loved us." At the same time the atonement is such a complete expression of both the love and the righteousness of God that, while on the one hand it exhibits his yearning for man, on the other it shows that He is not tolerant toward sin. In the atonement of Christ, therefore, is the meeting-place and the reconcilement of God's holy horror of sin and the free bestowal of forgiveness upon penitent believers.

XIII. OFFENCE

o-fens', o-fend' (mikhshol, 'asham, chaTa'; skandalon, skandalizo): "Offend" is either transitive or intransitive As transitive it is primarily "to strike against," hence, "to displease" "to make angry," "to do harm to," "to affront," in Scripture, "to cause to sin"; intransitive it is "to sin," "to cause anger," in Scripture, "to be caused to sin." "Offence" is either the cause of anger, displeasure, etc., or a sin. In Scripture we have the special significance of a stumbling-block, or cause of falling, sin, etc.

XIV. OLD TESTAMENT USAGE

In the Old Testament it is frequently the translation of 'asham, "to be guilty," "to transgress": Jer 2:3, the Revised Version (British and American) "shall be held guilty"; Jer 50:7, the Revised Version (British and American) "not guilty"; Eze 25:12, "hath greatly offended"; Ho 4:15, the Revised Version margin "become guilty"; Ho 5:15, "till they acknowledge their offense," the Revised Version margin "have borne their guilt"; Ho 13:1, "He offended in Baal," the Revised Version margin "became guilty"; Hab 1:11, "He shall pass over, and offend, (imputing) this his power unto his god," the Revised Version (British and American) "Then shall he sweep by (as) a wind, and shall pass over (margin "transgress"), and be guilty, (even) he whose might is his god."

In 2 Ch 28:13, we have 'ashmath `al, literally, "the offense against," the Revised Version (British and American) "a trespass (margin "or guilt") against Yahweh"; we have also chaTa', "to miss the mark," "to sin," "to err" (Ge 20:9, the Revised Version (British and American) "sinned against thee"; Ge 40:1, "offended their lord"; 2Ki 18:14; Jer 37:18, the Revised Version (British and American) "sinned against thee"); baghadh, "to deal treacherously" (Ps 73:15, "offend against the generation of thy children," the Revised Version (British and American) "dealt treacherously with"); chabhal, "to act wickedly" (Job 34:31); mikhshol, "a stumbling block" (Le 19:14; translated in Isa 8:14, "a rock of offense"; compare Eze 14:3; 1Sa 25:31; Ps 119:165, "nothing shall offend," the Revised Version (British and American) "no occasion of stumbling"; compare Isa 57:14; Jer 6:21, etc.); pasha`, "to be fractious," "to transgress" (Pr 18:19, "a brother offended," the Revised Version margin "injured"). "Offence" is mikhshol (see above, 1Sa 25:31; Isa 8:14); cheT', "sin," etc. (Ec 10:4, "Yielding pacifleth great offenses," the American Standard Revised Version "Gentleness (the English Revised Version "yielding") allayeth," the American Revised Version margin "Calmness (the English Revised Version "gentleness") leaveth great sins undone"). "Offender" is chaTTa' (1Ki 1:21, margin "Hebrew: sinners"; Isa 29:21, "that make a man an offender for a word," the American Standard Revised Version "that make a man an offender in his cause," margin "make men to offend by (their) words," or, "for a word," the English Revised Version "in a cause," margin "make men to offend by (their) words").

XV. NEW TESTAMENT USAGE

The New Testament usage of these words deserves special attention. The word most frequently translated "offend" in the King James Version is skandalizo (skandalon, "offence"), very frequent in the Gospels (Mt 5:29, "if thy right eye offend thee"; Mt 5:30; 11:6; 18:6, "whoso shall offend one of these little ones"; Mt 13:41, "all things that offend"; Lu 17:1, "It is impossible but that offenses will come," etc.; Ro 14:21; 16:17, "Mark them which cause .... offenses"; 1Co 8:13 twice, "if meat make my brother to offend," etc.). Skandalon is primarily "a trap-stick," "a bentstick on which the bait is fastened which the animal strikes against and so springs the trap," hence, it came to denote a "snare," or anything which one strikes against injuriously (it is Septuagint's word for moqesh, a "noose" or "snare," Jos 23:13; 1Sa 18:21); "a stumbling-block" Septuagint for mikhshol (see above), Le 19:14). For skandalizo, skandalon, translated in the King James Version, "offend," "offence," the Revised Version (British and American) gives "cause to stumble," "stumbling-block," etc.; thus, Mt 5:29, "if thy right eye causeth thee to stumble," i.e. "is an occasion for thy falling into sin"; Mt 16:23, "Thou art a stumbling-block unto me," an occasion of turning aside from the right path; in Mt 26:31,33 twice, "offended" is retained, margin, Mt 26:33 twice, "Greek: caused to stumble" (same word in Mt 26:31); Mr 9:42, "whosoever shall cause one of these little ones that believe on me to stumble," to fall away from the faith, or fall into sin; Lu 17:1, "It is impossible but that occasions of stumbling should come; but woe unto him, through whom they come"; in Ro 14:21; 16:17; in 1Co 8:1-13, Paul's language has the same meaning, and we see how truly he had laid to heart the Saviour's earnest admonitions--"weak brethren" with him answering to the master's "little ones who believe"; Ro 14:21, "It is good not to eat flesh, nor to drink wine, nor to do anything whereby thy brother stumbleth," i.e. "is led by your example to do that which he cannot do with a good conscience"; Ro 14:20, "It is evil for that man who eateth with offense (dia proskommatos)," so as to place a stumbling-block before his brother, or, rather, `without the confidence that he is doing right'; compare Ro 14:23, "He that doubteth is condemned if he eat, because he eateth not of faith; and whatsoever is not of faith is sin"; so 1Co 8:13; Ro 16:17, "Mark them that are causing the divisions and occasions of stumbling, contrary to the doctrine, (margin "teaching") which ye learned" (Is not the "teaching" of Christ Himself implied here?). Everything that would embolden another to do that which would be wrong for him, or that would turn anyone away from the faith, must be carefully avoided, seeking to please, not ourselves, but to care for our brother, "for whom Christ died," "giving no occasion of stumbling (proskope) in anything" (2Co 6:3).

Aproskopos, "not causing to stumble," is translated "void of offense" (Ac 24:16, "a conscience void of offense"; 1Co 10:32, the Revised Version (British and American) "occasion of stumbling"; Php 1:10, "void of offense"); hamartano, "to miss the mark," "to sin," "to err," is translated "offended" (Ac 25:8, the Revised Version (British and American) "sinned"); hamartia, "sin," "error" (2Co 11:7, the Revised Version (British and American) "Did I commit a sin?"); ptaio, "to stumble," "fall" (Jas 2:10; 3:2 twice, "offend," the Revised Version (British and American) "stumble," "stumbleth"); paraptoma, "a falling aside or away," is translated "offence" (Ro 4:25; 5:15 twice,Ro 16:1-27,17,18,20, in each case the Revised Version (British and American) "trespass"); adikeo, "to be unrighteous" (Ac 25:11, the Revised Version (British and American) "wrongdoer," the King James Version "offender").

In the Apocrypha we have "offence" (skandalon, Judith 12:2), the Revised Version (British and American) "I will not eat thereof, lest there be an occasion of stumbling"; "offend" (hamartano, Ec 7:7), the Revised Version (British and American) "sin"; "greatly offended" (prosochthizo, Ecclesiasticus 25:2); "offended" (skandalizo, Ecclesiasticus 32:15), the Revised Version (British and American) "stumble."

W. L Walker

XVI. WHY WE HAVE TO FORGIVE?

One of the hardest things we are called to do as Christians is to forgive. It is one of the basics to our Christian life and it is the toughest thing God asks us to do.

The definition of FORGIVE is 1) to give up resentment against or the desire to punish; stop being angry with; pardon, 2) to give up all claim to punish or give penalty for an offense; overlook, 3) cancel or remit a debt.

Forgiveness is a Biblical command. Jesus said, "If you forgive others their trespasses, your heavenly Father will also forgive you; but if you do not forgive others, neither will your Father forgive your trespasses" (Matthew 6:14-15).

Forgiveness runs two ways. As Christ declared in the Lord's Prayer: "Forgive us our trespasses, as we forgive those who trespass against us ..." We need to ask forgiveness of those who have harmed us. As we think about the Lord, we see how He encourages us to turn the other cheek, to love our enemies, and to pray for our persecutors. Only in doing this can we break the chains of hatred. None of this is possible if we rely on our own strength. God knows how we struggle with these things, and He is waiting for us to come to Him for help.

Forgiveness shows courage, frees us from bondage, even sickness and pain, and gives us greater hope to look ahead for the return of Jesus Christ. We all need forgiveness, and sometimes, we even need to forgive ourselves. We must recognize that God has forgiven us, and given us the ability to forgive.

Jesus wanted His followers to "...be merciful, even as your Father is merciful". Jesus said to "... forgive, and you will be forgiven ... the measure you give will be the measure you get back" (see Luke 6:36-38).

Understanding who you are in Christ is vital to your success at forgiving and in your Christian life.

I AM ACCEPTED ...

* John 1:12 - I am God's child
* John 15:15 - I am Christ's friend
* Romans 5:1 - I have been justified
* I Cor. 6:17 - I am united with the Lord and am one spirit with Him
* I Cor. 6:19-20 - I have been bought with a price; I belong to God
* I Cor. 12:27 - I am a member of Christ's body
* Eph. 1:1 - I am a saint
* Eph 1:5 - I have been adopted as God's child
* Eph. 2:18 - I have direct access to God through the Holy Spirit
* Col. 1:14 - I have been redeemed and forgiven of all my sins
* Col. 2:10 - I am complete in Christ
 

I AM SECURE ...

* Romans 8:1-2 - I am free forever from condemnation
* Romans 8:28 - I am assured that all things work together for good
* Romans 8:31 - I am free from any condemning charges against me
* Romans 8:35 - I cannot be separated from the love of God
* II Cor. 1:21-22 - I have been established, anointed and sealed by God
* Col. 3:3 - I am hidden with Christ in God
* Phil. 1:6 - I am confident that the good work that God has begun in me will be perfected
* Phil. 3:20 - I am a citizen of heaven
* II Tim. 1:7 - I have not been given a spirit of fear but of power, love and a sound mind
* Heb. 4:16 - I can find grace and mercy in time of need
* I John 5:18 - I am born of God, and the evil one cannot touch me
 

I AM SIGNIFICANT ...

* Matt. 5:13-14 - I am the sale and light of the earth
* Jhn 15:1, 5 - I am a branch of the true vine, a channel of His life
* John 15;16 - I have been chosen and appointed to bear fruit
* Acts 1:* - I am a personal witness of Christ's
* I Cor. 3:16 - I am God's temple
* II Cor. 5:17 - I am a new creation in Christ
* Eph. 2:6 - I am seated with Christ in the heavenly realm
* Eph 2:10 - I am God's workmanship
* Eph. 3:12 - I may approach God with freedom and confidence
* Phil. 4:13 - I can do all things through Christ who strengthens me
 

The more you realize who you are in Christi, the more your ability to forgive will be reflected.

It doesn't cost nearly as much for you to forgive as it cost God when He sacrificed His Son on the cross. Jesus gave us His example when He forgave those who had put Him on the cross (Luke 23:24). Forgiveness in difficult circumstances still exists today.

Jesus reflects forgiveness. The same Spirit that made it possible for Jesus to go the Cross, now lives in us, reflecting Him. Forgiveness is not an emotion. It is a decision. Forgiveness can only be real with God's help. God alone can give us the grace, desire and ability to release those who have hurt us. On our own, we allow unforgiveness, bitterness and resentment to grow.

Make a list of the people you have harmed. Look at your relationships with people at home, work, church, your community and every area of your life. If we ask God to help us, it will become much easier. If we set aside our pride, we will see that the feelings of others are valuable.

Ephesians 4:31-32 says, "Let all bitterness and wrath and anger and clamor and slander be put away from you with all malice, and be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

Forgiveness is a process ...

1. Don't deny feelings of hurt, anger or shame. Acknowledge these feelings and commit yourself to doing something about them with Christ's help.

2. Don't focus on the person who has harmed you, but identify the specific hurt and recognize that both of you have the same enemy, the devil.

3. Make the decision not to seek revenge or carry a grudge. Seek God and decide to forgive.

4. Establish a motive for forgiveness. "Christ has forgiven him/her, so will I. By forgiving I can experience inner healing and move on with my life".

5. Think differently about the offender. Try to see things from their perspective and from God's.

6. Accept the pain you're experiencing without passing it on to others, including the one who has hurt you.

7. Choose to extend mercy toward them, even though they don't deserve it. Pray for that person.

8. Think about how it feels to be released or freed from a burden or a grudge . Be open to emotional relief, such as tears. See this experience as part of your Spiritual growth.

9. Realize the two sides of forgiveness: as you let go and forgive the offender, you are experiencing release, healing and freedom from the hold the offender had on you.

Finally, pray the prayer of forgiveness: