Author: drthomasclothier

“And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses.” (Colossians 2:13 (ESV)

Our forgiveness of other’s sins is based upon God’s greater forgiveness of our sin. Since we love Him because He first loved us (I John 4:19), then it stands to reason we forgive others because He has first forgiven us (Matt. 6:14-15; Eph. 4:31-32). Today’s text indicates God the Father, through God the Son Jesus Christ, has forgiven us all our trespasses or sins: past, present and future. This raises the question of how does the Bible define and describe sin? The Scriptures define and describe sin in three primary ways.

First, the Bible states sin is a crime. Sin is breaking God’s law and failure to do His will. The Scriptures use words like transgression, trespass, and iniquity. The Westminster Shorter Catechism asks, “What is sin?” The answer is, “Sin is any want of conformity to, or transgression of, the law of God.”

Second, The Bible calls sin a debt. A debt is an obligation which has not been paid. The sinner becomes increasingly indebted to God with each sin. In this case, sin is a moral debt and an offense to the living and holy God. The sinner is incapable of paying their indebtedness to God except by spending an eternity in hell.

Third, the Bible calls sin an enmity. Enmity refers to hostility, hatred, ill will and animosity. It is because of this enmity between God and sinners that a mediator in necessary. Man is the enemy, God is violated One, while Jesus Christ is the mediator (I Tim. 2:5-6).

“We do not disobey God because we love Him deeply. We disobey God because we have an inborn hostility toward Him. The Bible says that we are by nature enemies of God. We have a natural antipathy in our fallenness toward God’s reign over us,” explains Dr. R. C. Sproul.

“So with respect to enmity, God is the injured or offended party. It is not that God has manifested enmity toward us. We are the ones who have violated Him. God has never broken a promise. He has never violated a covenant. He has never sworn a vow to us that He failed to pay. He has never treated a human being unjustly. He has never violated me as a creature. He has never violated you. He has kept His side of the relationship perfectly. But we have violated Him. He is the injured party, not us.”

This aspect of sin may be the most offensive to people. Many individuals, even some believers in Christ, dismiss and reject the idea the sinner is God’s enemy. The opinion expressed is “It is okay to not be okay.” After all, “God forgives, that’s His job,” the saying goes. While God’s love is affirmed (John 3:16), His righteous wrath is ignored (Rom. 1:18-21). However, the Word of God does not ignore this truth.

⁶ For while we were still weak, at the right time Christ died for the ungodly. ⁷ For one will scarcely die for a righteous person—though perhaps for a good person one would dare even to die— ⁸ but God shows his love for us in that while we were still sinners, Christ died for us. ⁹ Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God. ¹⁰ For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life. ¹¹ More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.” Romans 5:6–11 (ESV)

“And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” (Ephesians 2:1–3 (ESV)

²¹ And you, who once were alienated and hostile in mind, doing evil deeds, ²² he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,” (Colossians 1:21–22 (ESV)

“Though many deny the reality of God’s wrath, it is taught so plainly in Scripture that others are loath to deny it. But they often fall off the other side of the horse. They substitute one distortion for the other. This error occurs when God the Father is seen as being so consumed with wrath toward us that it requires the benevolent and kind intervention of the Son to bring the Father around—God the Father is mad as a hornet at man, but God the Son identifies so closely with our fallenness and our need that in His love, patience, and compassion He sides with us and acts as our Mediator to calm down the angry Father,” continues Dr. Sproul.

“This view posits a tension or split within the Godhead itself, as if the Father had one agenda and the Son persuaded Him to change His mind. The Father is angry and intends to mete out punishment and send everyone to hell, until the Son intervenes to talk Him out of it. This view sees Jesus as saying: “Punish Me instead. Let Me stand in their place. Let Me not only mediate the discussion but absorb the anger. Pile it on Me, not on them. Let Me be the lightning rod, and You can take Your wrath out on Me.”

“The good news of the Gospel is God reconciles the sinner by grace alone, through faith alone, in Christ alone. God makes things right between Him and sinners. What was broken is now mended.

²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.” (Romans 3:25 (ESV)

¹⁸ All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; ¹⁹ that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. ²⁰ Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God. ²¹ For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.” (2 Corinthians 5:18–21 (ESV)

“My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. ² He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” (1 John 2:1–2 (ESV)

⁷ “Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. ⁸ Anyone who does not love does not know God, because God is love. ⁹ In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. ¹⁰ In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. ¹¹ Beloved, if God so loved us, we also ought to love one another.” (1 John 4:7–11 (ESV)

“Propitiation is crucial to the significance of Christ’s sacrifice. This word carries the idea of appeasement or satisfaction—in this case Christ’s violent death satisfied the offended holiness and wrath of God against those for whom Christ died (Isa. 53:11; Col. 2:11–14),” states Dr. John MacArthur.

“The Hebrew equivalent of this word was used to describe the mercy seat—the cover to the ark of the covenant—where the high priest sprinkled the blood of the slaughtered animal on the Day of Atonement to make atonement for the sins of the people. In pagan religions, it is the worshiper not the god who is responsible to appease the wrath of the offended deity. But in reality, man is incapable of satisfying God’s justice apart from Christ, except by spending eternity in hell. Cf. 1 John 2:2. 

Do you consciously understand your sin to create enmity with God? Are you in agreement with this assessment? Do you sense the prompting of the Holy Spirit to trust Jesus Christ alone as the only One who could, and did, reconcile you to God?

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses.” (Colossians 2:13 (ESV)

Our forgiveness of other’s sins is based upon God’s greater forgiveness of our sin. Since we love Him because He first loved us (I John 4:19), then it stands to reason we forgive others because He has first forgiven us (Matt. 6:14-15; Eph. 4:31-32). Today’s text indicates God the Father, through God the Son Jesus Christ, has forgiven us all our trespasses or sins: past, present and future. This raises the question of how does the Bible define and describe sin? The Scriptures define and describe sin in three primary ways.

Frist, the Bible states sin is a crime. Sin is breaking God’s law and failure to do His will. The Scriptures use words like transgression, trespass, and iniquity. The Westminster Shorter Catechism asks, “What is sin?” The answer is, “Sin is any want of conformity to, or transgression of, the law of God.”

Second, The Bible calls sin a debt. A debt is an obligation which has not been paid. The sinner becomes increasingly indebted to God with each sin. In this case, sin is a moral debt and an offense to the living and holy God. The sinner is incapable of paying their indebtedness to God except by spending an eternity in hell.

“If God imposes obligations upon us that we fail to perform, then we incur debt. At this point, God becomes a creditor. He is the One to whom we owe the debt. Jesus described us as debtors who cannot pay our debts,” explains Dr. R. C. Sproul.

“It is one thing to be in debt and be able to pay it by means of a debt-retirement program, whereby we pay off our debt a little bit at a time. But the indebtedness that we have with respect to obedience to God is impossible for us to pay back by installment plan or any other means. Why? What is the ethical obligation that God imposes upon us, His creatures? How righteous are we required to be? How moral are we called to be by divine mandate? We are required to be sinless—nothing less than moral perfection is required.”

Jesus referred to this concept of sin in His Sermon on the Mount. When He instructed His disciples to pray, He said the following.

^9 “Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 (ESV)

 The Apostle Paul also spoke of sin as a debt in his Epistle to the Colossians. “¹³ And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, ¹⁴ by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross.” (Colossians 2:13–14 (ESV)

The Apostle John recorded this scene at the cross. “²⁸ After this, Jesus, knowing that all was now finished, said (to fulfill the Scripture), “I thirst.” ²⁹ A jar full of sour wine stood there, so they put a sponge full of the sour wine on a hyssop branch and held it to his mouth. ³⁰ When Jesus had received the sour wine, he said, “It is finished,” and he bowed his head and gave up his spirit.” (John 19:28–30 (ESV).

The exclamation “It is finished” (Τετέλεσται; tetelestai) means paid in full. “Papyri receipts for taxes have been recovered with the word tetelestai written across them, meaning “paid in full.” This word on Jesus’ lips was significant. When He said, “It is finished” (not “I am finished”), He meant His redemptive work was completed. He had been made sin for people (2 Cor. 5:21) and had suffered the penalty of God’s justice which sin deserved,” writes Edwin A. Blum in the Bible Knowledge Commentary.

The Bible says sinners are debtors and God the Father is the creditor. However, Jesus Christ is our surety or security (Heb. 7:22). He is the only One who could take upon Himself the requirement or payment of the sinner’s spiritual debt. By begin willing an able to do so, Jesus Christ is redeemer. His work of redemption is applied to the sinner by grace alone, through faith alone, in the person and work of Jesus Christ alone (Rom. 3:21-26).

Songwriters: Keith Getty, Kristyn Getty and Graham A. Kendrick express the idea of sin as debt, and Jesus Christ as redeemer, in the following lyrics.

My worth is not in what I own
Not in the strength of flesh and bone
But in the costly wounds of love
At the cross.

My worth is not in skill or name
In win or lose, in pride or shame
But in the blood of Christ that flowed
At the cross.

I rejoice in my Redeemer
Greatest treasure, wellspring of my soul
I will trust in Him, no other
My soul is satisfied in Him alone.

As summer flowers, we fade and die
Fame, youth, and beauty hurry by
But life eternal calls to us
At the cross.

I will not boast in wealth or might
Or human wisdom’s fleeting light
But I will boast in knowing Christ
At the cross.

I rejoice in my Redeemer
Greatest treasure, wellspring of my soul
I will trust in Him, no other
My soul is satisfied in Him alone.

Two wonders here that I confess
My worth and my unworthiness
My value fixed, my ransom paid
At the cross.

I rejoice in my Redeemer
Greatest treasure, wellspring of my soul
I will trust in Him, no other
My soul is satisfied in Him alone.

Do you consciously understand your sin to be a debt to be paid? Are you in agreement with this assessment? Do you sense the prompting of the Holy Spirit to trust Jesus Christ alone as the only One who could, and did, pay for your moral debt?

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses.” (Colossians 2:13 (ESV)

Our forgiveness of other’s sins is based upon God’s greater forgiveness of our sin. Since we love Him because He first loved us (I John 4:19), then it stands to reason we forgive others because He has first forgiven us (Matt. 6:14-15; Eph. 4:31-32). Today’s text indicates God the Father, through God the Son Jesus Christ, has forgiven us all our trespasses or sins: past, present and future. This raises the question of how does the Bible define and describe sin? The Scriptures define and describe sin in three primary ways.

Frist, the Bible states sin is a crime. Sin is breaking God’s law and failure to do His will. The Scriptures use words like transgression, trespass, and iniquity. The Westminster Shorter Catechism asks, “What is sin?” The answer is, “Sin is any want of conformity to, or transgression of, the law of God.”

Because the Bible calls sin a crime, God becomes our holy and righteous judge. Therefore, the Lord must punish the criminal or He no longer is holy and righteous. However, in Jesus Christ the sinner has a willing and perfect substitute to receive just punishment for the sinner’s crimes against God. Consider the following biblical texts.

^3 “He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. ⁴ Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. ⁵ But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. ⁶ All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” (Isaiah 53:3–6 (ESV)

^21 “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— ²² the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: ²³ for all have sinned and fall short of the glory of God, ²⁴ and are justified by his grace as a gift, through the redemption that is in Christ Jesus, ²⁵ whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. ²⁶ It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.” (Romans 3:21–26 (ESV)

“¹And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.” (Ephesians 2:1–3 (ESV)

^“And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,” (Colossians 2:13 (ESV)

“God is ultimately the Judge in all matters of justice. He is the ultimate standard of righteousness. His own character is the ultimate standard of justice. He functions personally as the Judge of heaven and earth. Christ in the drama of the atonement does not function as the Judge. He is elevated to the role of Judge at His ascension, however, and that is significant. By contrast, in His descent to this world, Christ comes under judgment, and His role here is as priest-victim. He comes to be judged in our behalf,” explains Dr. R. C. Sproul.

“There first must be a decision by the Governor of the universe that He will accept a substitutionary payment in order for my crime to be covered. The decision of God the Father to do so is one of sheer grace.”

“God demands that justice be done. The price must be paid He judges our crime. Our crime is punished. God does not negotiate His justice. Yet at the same time, our debt and the punishment for our crime are paid by a substitute. Thus, the cross shows both perfect justice and perfect mercy. Take away the substitution and you take away the grace of God. Take away the cross and you take away the justice and righteousness of God. In this transaction we see what Paul meant when he said that God is “just and the justifier of the one who has faith in Jesus” (Rom. 3:26),” concludes Dr. Sproul.

Remember, our forgiveness of other’s sins, or their crimes, is based upon God’s greater forgiveness of our sin as a crime. Since we love Him because He first loved us (I John 4:19), then it stands to reason we forgive others because He has first forgiven us (Matt. 6:14-15; Eph. 4:31-32).

Do you consciously understand your sin to be a crime against God? Are you in agreement with this assessment? Do you sense the prompting of the Holy Spirit to trust Jesus Christ alone as the only One who could, and did, pay for your sinful crimes?

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

³¹ Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. ³² Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” Ephesians 4:31–32 (ESV)

English Puritan John Owen (1616–1683) wrote: “Our forgiving others will not procure forgiveness for ourselves; but our not forgiving others proves that we ourselves are not forgiven.”

Why are believers in Christ to forgive? The obvious answer from today’s text is because God has forgiven us. God ‘s forgiveness of our sins should translate into our forgiveness of others’ sins. Since God has forgiven, so believers in Christ are to be forgive. What God has forgiven is far greater in scope than whatever we could ever forgive.

What evidences an unforgiving spirit? The Apostle Paul wrote a lack of forgiveness can produce bitterness, wrath, anger, clamor, slander and malice. Bitterness is resentment. Wrath is unrestrained fury. Anger is seeking to punish. Clamor is screaming. Malice is hateful feelings. God’s command all of these behaviors and emotions be put away or removed from our lives.

Instead, a forgiving spirit is kind and tenderhearted. This is comparable with Colossians 3:12-13: “Put on, therefore, as God’s elect, holy and beloved, a heart of compassion, kindness …, forgiving each other if anyone have a complaint against anyone. Just as the Lord has forgiven you, so do you also.”

“Kindness is Spirit-imparted goodness of heart, the very opposite of the malice or badness mentioned in verse 31. The early Christians by means of kindness commended themselves to others (2 Cor. 6:6). God, too, is kind (Rom. 2:4; cf. 11:22), and we are admonished to become like him in this respect (Luke 6:35),” comments Dr. William Hendriksen.

“When the kind person hears a piece of malicious gossip, he does not run to the telephone to let others in on the delectable tidbit. When someone’s faults are pointed out to him, he tries, if he can at all do so in honesty, to offset these failings by pointing out the criticized individual’s good qualities. Kindness marks the man who has taken to heart 1 Cor. 13:4. Tenderheartedness (cf. 1 Peter 3:8 and “the heart of compassion” of Col. 3:12) indicates a very deep feeling, “a yearning with the deeply-felt affection of Christ Jesus.”

Dr. R.C. Sproul (1939–2017) was founder of Ligonier Ministries, first minister of preaching and teaching at Saint Andrew’s Chapel in Sanford, Fla., first president of Reformation Bible College, and executive editor of Tabletalk magazine. His radio program, Renewing Your Mind, is still broadcast daily. The following is an article he wrote in 2006. It is entitled Why Forgive? Dr. Sproul provided insightful commentary.

When someone orders us to do something, or imposes an obligation, it is natural for us to ask two questions. The first question is, “Why should I?” and the second is, “Who says so?” The why and the authority behind the mandate are very important to the question of forgiveness.

To answer the question of why we should be forgiving people, let us look briefly at the teaching of Jesus in the New Testament. In Matthew’s gospel, we read this account:

Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy times seven.

Therefore, the kingdom of heaven may be compared to a king who wished to settle accounts with his servants. When he began to settle, one was brought to him who owed him ten thousand talents. And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made. So, the servant fell on his knees, imploring him, ‘Have patience with me, and I will pay you everything.’ And out of pity for him, the master of that servant released him and forgave him the debt. But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, ‘Pay what you owe.’ So, his fellow servant fell down and pleaded with him, ‘Have patience with me, and I will pay you.’ He refused and went and put him in prison until he should pay the debt. When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place. Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart.” (Matt. 18:21–38)

In this parable, the point of Jesus’ teaching is clear, that the why for forgiving others is rooted in the fact that we have been the recipients of extraordinary mercy and compassion. We are all debtors who cannot pay their debts to God. Yet God has been gracious enough to grant us forgiveness in Jesus Christ. It is no wonder that in the Lord’s Prayer, Jesus instructs His disciples to say, “Forgive us our debts as we forgive our debtors.” There is a parallel, a joint movement of compassion, that is first received from God and then we in turn exercise the same compassion to others. God makes it clear that if we lack that compassion and harbor vengeance in our heart, rather than being ready to forgive again and again, we will forfeit any forgiveness that has been given to us.

Thus, the foundation for a forgiving spirit is the experience of divine grace. It is by grace that we are saved. It is by grace that we live. It is by grace that we have been forgiven. Therefore, the why of forgiving is to manifest our own gratitude for the grace that we have received. Again, the parable of Jesus points to one who took the grace that he received for granted and refused to act in a way that mirrored and reflected the kindness of God. Why should we forgive? Simply, because God forgives us. It is not an insignificant thing to add on to the why the point that we are commanded by that God of grace to exercise grace in turn.

When we look at the question of forgiveness, however, we also have to ask the second query, “Who says so, and under what conditions are we to keep this requirement?” If we turn our attention to another gospel, we see in Luke 17 the following (vv. 1–4):

“And he said to his disciples, ‘Temptations to sin are sure to come, but woe to the one through whom they come! It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.’”

It’s important that we look closely at this directive from Jesus regarding forgiveness. It is often taught in the Christian community that Christians are called to forgive those who sin against them unilaterally and universally. We see the example of Jesus on the cross, asking God to forgive those who were executing Him, even though they offered no visible indication of repentance. From that example of Jesus, it has been inferred that Christians must always forgive all offenses against them, even when repentance is not offered.

However, the most that we can legitimately infer from Jesus’ actions on that occasion is that we have the right to forgive people unilaterally. Though that may be indeed a wonderful thing, it is not commanded. If we look at the commandment that Jesus gives in Luke 17:3, He says, “If your brother sins, rebuke him.” Notice that the first response to the offense is not forgiveness but rather rebuke. The Christian has the right to rebuke those who commit wrong doing against him. That’s the basis for the whole procedure of church discipline in the New Testament. If we were commanded to give unilateral forgiveness to all, under all circumstances, then the whole action of church discipline to redress wrongs, would itself be wrong.

But Jesus says, “If your brother sins, rebuke him, and if he repents…,”—here is where the command becomes obligatory—if the offender repents, then it is mandatory for the Christian to forgive the one who has offended him. If we refuse to give forgiveness when repentance has been manifest, then we expose ourselves to the same fate as the unforgiving servant. We open ourselves to the wrath of God.

If, indeed, I offend someone and then repent and express my apology to them, but he refuses to forgive me, then the coals of fire are on his head. Likewise, if we fail to give forgiveness, when one who has offended us repents of the offense, we expose ourselves to the coals of fire, and we are in worse shape than the one who has given the offense. In other words, it is transgression against God when we refuse to forgive those who have repented for their offenses to us.

This is the teaching of Jesus. It is the mandate of Jesus. As we are united in Christ, we are to show that union by extending the same grace to others that He extends to us.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

¹³ He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, ¹⁴ in whom we have redemption, the forgiveness of sins.” (Colossians 1:13–14 (ESV)

 Experiencing God’s forgiveness is lifechanging. This applies to not only God forgiving the sinner from the penalty of their sin, but also when the Lord forgives believers in Christ from the power of sin in their lives.

Concerning forgiveness, one author comments on this significant theme contained in Victor Hugo’s classic novel, Les Miserables.

“God’s forgiveness can change your life. It’s never been exemplified better than in the musical, Les Miserables. The story is about an ex-convict by the name of Jean Valjean. He’s just gotten out of prison and he has nowhere to go so he goes to the home of the local bishop.”

“The bishop welcomes Jean Valjean into his home for the evening. Jean Valjean steals his silverware and knocks him down. The next day the police catch him and return him to the bishop.  But the bishop forgives him. This moment shows the connection between forgiveness and living a changed life.”  

I have read Les Miserables. I have watched several film adaptations. I have seen the musical Les Mis on stage and on film. The refrain of Look Down and the stirring lyrics and melody of I Dreamed a Dream remain in my mind. The themes of forgiveness and redemption are predominant.

However, I disagree with the statement forgiveness has “never been exemplified better than in the musical Les Miserables.” God’s forgiveness for all eternity, exemplified by Jesus Christ on the cross, remains the greatest story ever told. It is the good news of the Gospel.

The Scriptures extensively explore the doctrine of forgiveness. While this study will be relatively brief in its extent, the following aspects of forgiveness will be considered: the definition of forgiveness, justification, legal and relational forgiveness, the necessity of forgiveness, the Gospel and forgiveness, and forgiving others because God has forgiven us.  

What is the biblical definition of forgiveness? There are several words the Bible uses for this biblical truth.

In the Old Testament (OT), the primary Hebrew words for “forgiveness” includes “salah” (סָלַח), which signifies God’s act of pardoning sin and restoring relationships. Other words are “kaphar” (כָּפַר) meaning “atonement” and “nasa” (נָשָׂא) which is the idea of lifting away sin’s burden. 

Key biblical OT texts teaching forgiveness are (1) Exodus 32:1-14 and the Sin of the Golden Calf; (2) Exodus 34:1-9 and God’s self-description as the LORD of mercy, grace, slow anger, steadfast love, faithfulness and forgiveness; (3) Psalm 32:1-5 and King David’s potential psalm (see Ps. 6; 38; 51; 102; 130;143); 4) Psalm 103, which is a psalm by David praising the LORD for His forgiveness of all iniquity; and (5) the prophetical book of Hosea and its metaphorical story of Hosea and his wife Gomer illustrating God’s relationship with Israel.

In the New Testament (NT), the primary words for forgiveness are (1) apoluo meaning to loose, let go and to send away (Matt. 5:31; Luke 6:37); (2) aphiemi which is to leave and to forsake (I John 1:9); (3) charizomai meaning to freely deliver and to graciously grant favor (Luke 7:36-50); and (4) aphesis referring to the deliverance and the release from sin (Matt. 26:26-29; Luke 4:18).

In today’s text from Colossians, the Apostle Paul used the word (ἄφεσιν; aphesin) for forgiveness. He referred to God’s pardon and liberty for sinners solely through the redemption by Jesus Christ. Forgiveness includes the removal of guilt, which is a result of wrongdoing against God and other human individuals.

The chain that held us fast has been broken. When a sinner is transplanted out of the power of darkness into the kingdom of light, he is to be regarded as having been redeemed, and that this redemption implies the remission of sins.” explains Dr. William Hendriksen.

“By instilling humility within our minds, the Lord brings us to the end of loving ourselves so that we might love Him supremely. He forgives us in His mercy so that by His grace we might know Him, love Him, glorify Him, and enjoy Him forever. And He does this through the life and work of the incarnate Word, who came to save His people from their sins,” states Dr. Burk Parsons.

“It is somewhat ironic that we have forgiveness through one who never needed to ask for it. The Lord’s forgiveness of us through Christ sets us free to love Him, and our forgiveness of others sets us free to love our enemies. Therein lies the beauty of Gospel reconciliation.”

Next time, the topic of the necessity of forgiveness is examined. In other words, why is forgiveness from God to us, and by us to others, so important? What we briefly touch upon today, will be studied in greater detail.

Have you received the LORD’s forgiveness of your sins by God’s sovereign grace alone, through God given faith alone, and in the person and work of Jesus Christ alone? If so, remember your conversion and rejoice. If not, obey God’s command to repent and receive Jesus Christ as Savior and Lord (John 1:12-13).

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!  

²³ Whatever you do, work heartily, as for the Lord and not for men, ²⁴ knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.” (Colossians 3:23–24 (ESV)

 Continuing our study in Paul’s Epistle to the Colossians, a new paragraph begins in Colossians 3:18-4:1. The truth of what believers “are” in Christ is to be balanced by how believers are to live for Christ. The practical truth of Jesus Christ as the only and all-sufficient Savior, and as Lord of the believers’ life, is now applied to specific groups and situations. What people groups does the Apostle Paul, and the Holy Spirit, have in mind?

To begin with, Paul addressed wives and husbands (Col. 3:18-19). He then wrote of parents and their children (Col. 3:20-22). Thirdly, Paul considered the Christian responsibility of work (Col. 3:23-4:1).

Colossians 3:23 says, “Whatever you do, work heartily, as for the Lord and not for men.” Whatever you do (ποιῆτε; poiete) is a present, active, plural subjunctive verb. It refers to what individuals’ presently, actively, collectively and hopefully seek to manufacture, produce and/or create. Whatever it is we do, wherever it is we do what we do, believers in Christ are to work heartily.

To work (ἐργάζεσθε; ergazesthe) is a present, middle, imperative, plural verb. It means to accomplish a task or to labor at a trade. God commands believers in Christ to work presently, personally, and obediently. To do so heartily (ψυχῆς; psyches) means to work with one’s entire soul: intellect, emotions and will.

For the Christian, there is no room for laziness; especially when working and receiving a wage for one’s work. How may the believer in Christ keep a proper and biblical perspective concerning work? By always keeping in mind our work is done for the Lord and not for men. Ultimately, we work for Him in whatever we do. All labor can, and should, bring God glory, honor and praise.

Pasul continued to speak of work in 3:24 when he wrote, “knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ.”

Knowing (εἰδότες; eidotes) is a perfect active participle. It refers to a past completed action with continuing results in the present and future. To know means to have understanding and comprehension of a person, place or situation. In this particular context, Paul spoke of the believer’s eternal perspective and understanding regarding one’s temporal work here on earth.

Whatever rewards or recognition an employee, or employer, may receive in this life pales into comparison with the believer’s eternal inheritance from the Lord. The believer in Christ will receive (ἀπολήμψεσθε; apolempsethe) or obtain an inheritance (κληρονομίας; kleronomias) or possession; eternal life. This inheritance of eternal life is from the Lord.

Ultimately, each believer in Christ is serving the Lord Jesus in whatever work they do; as long as the work is not involving sin and rebellion against God and His commandments.  

In this life, the employee may receive far less from their employer less than they should. However, The Lord will give the full amount which by God’s grace has been allotted to every believer in Christ.

“Though salvation is entirely “by grace” and definitely not “of works” (Eph. 2:8, 9; Titus 3:5), yet this gracious recompense of eternal life will be given “according to works” (2 Cor. 5:10; Rev. 20:12, 13; then also Eccl. 12:14; 1 Cor. 3:10–15; 4:5; Gal. 6:7). The recompense is, moreover, “the inheritance,” probably implying the following ideas: a. it is a gift (a person does not earn an inheritance), b. it is inalienable (1 Kings 21:3; Heb. 9:15), c. it was willed to the person who receives it, and in that sense, is therefore his by right (cf. Isa. 1:27); and it implies the death of the testator (Heb. 9:16),” explains Dr. William Hendriksen.

“Now slaves, as a rule, are not heirs (Gen 15:3; Rom. 8:15–17; Gal. 4:7). But the slaves to whom Paul is here referring do inherit, for their Master is Christ: (It is) the Lord Christ (whom) you are serving. Let them therefore always live “as under the eye” of their Lord (Rom. 16:18). The anointed Lord is the slave’s employer. What a privilege and honor.”

Martin Luther stressed that vocation is not first about what we do. Rather, it is about what God does through us. God gives us this day our daily bread through the vocation of farmers, millers, bakers, and—we would add—the factory workers, truck drivers, grocery store employees, and the hands that prepared our meal. God creates and cares for new life by means of the vocations of mother and father, husband and wife. He protects us by means of police officers, judges, the military, and other Romans 13 vocations of those who “bear the sword.” God brings healing not primarily through miracles but through the vocation of doctors, nurses, pharmacists, and the other medical vocations. God teaches through teachers, conveys His Word through preachers, gives the blessings of technology through engineers, and creates beauty through artists. God works through all the people who do things for us, day by day. And He also works through us, in whatever tasks, offices, and relationships He has called us to do,” explains Dr. Gene Edward Veith of Patrick Henry College, Va.  

“The doctrine of vocation charges our everyday lives and our mundane activities with spiritual significance, and it is indeed a powerful motivator to perform them with excellence. Luther stressed that our vocations are not works that we perform “for” God. The monastics talked that way, as if the Lord of the universe needed or was impressed by our actions. “God does not need our good works,” Luther said. “But our neighbor does.” The monks insisted they were saved by their good works, but Luther denied that their self-chosen mystical exercises, performed in isolation from other people, could even be called good works. “Who are you helping?” he asked. Good works are those that help our neighbor. They are performed primarily in our callings.”

What work do you do? Whatever it may be, we should glorify the Lord in our work, and benefit our neighbor by our work. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

The following excerpt is Dr. Simon J. Kistemaker and his commentary on the Epistle of Jude. His insights into this epistle have been excellent. It is fitting this series concludes with his own final thoughts.

“Jude writes a letter to strengthen the readers in their faith and to warn them not to be misled by apostates who in life and doctrine try to lead them astray. After identifying himself, he greets the recipients and pronounces a blessing of mercy, peace, and love.
In a personal manner, Jude says that he had planned to write a letter about the doctrine of salvation and to urge the recipients to contend for the faith, that is, the gospel.”

“However, he changes his mind because of the presence of immoral men who have infiltrated the Christian community. Jude reminds the believers of three Old Testament examples that illustrate divine judgment: the unbelieving Israelites in the desert, the rebellious angels who left their positions of authority, and the immoral men of Sodom and Gomorrah.”

“Jude calls the infiltrators “dreamers” who engage in immorality, rebellion, and slander. He cites the incident of the archangel Michael, who refrained from bringing an accusation against Satan. These ungodly men follow the way of Cain, Balaam, and Korah. They are blemishes in the company of Christians. Relying on a prophecy of Enoch, Jude describes the coming of the Lord with his myriads of angels. The Lord will judge the ungodly according to their words and deeds.”

“The readers know about the coming of the scoffers, for the apostles have given them instructions. Jude urges the believers to strengthen one another in the faith and to wait prayerfully for the realization of eternal life. He exhorts them to show mercy to doubters, to save others from destruction, and to be wary of sin’s contamination. He concludes his epistle with a splendid doxology to God.”

Simon J. Kistemaker and William Hendriksen, Exposition of the Epistles of Peter and the Epistle of Jude, vol. 16, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 413.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

In bringing this study of the Epistle of Jude to a conclusion, I thought it best to conclude with some selected comments from excellent Bible teachers; past and present.

^“Iron sharpens iron, and one man sharpens another.” (Proverbs 27:17 (ESV)

“The epistle of Jude may be short, but it is packed. In the span of just 25 verses, Jude manages to remind those reading/hearing this letter of a received body of doctrine (“the faith once for all delivered”) which came to them directly from the apostles themselves. Jude warns churches to be on guard for false teachers, and reminds us of the inevitability of God’s judgment upon those who seek to exploit God’s people, or lead them astray. Jude then gives the church specific instructions as how to remain in the love of God, until Jesus returns, as promised, at the end of the age. Christians are to build themselves up in the faith, pray in the Holy Spirit, and eagerly await the Lord’s return. Not bad for a twenty-five-verse epistle.” – Pastor Kim Riddlebarger

“Jude wrote this urgent letter to counter ungodly persons who turned the grace of God into lawlessness, and by their audacious blasphemy denied the Lord Jesus Christ. These false teachers claimed the authority to teach on the basis of their so-called visions and were causing division within the churches.Jude exhorts the churches to defend the apostolic faith and to recognize that God will judge these false teachers. Therefore they continue to engage in spiritual discipline and anticipate the coming of Jesus Christ, at which time God will present the faithful to himself as a holy and rejoicing people.”

“Jude’s method is to remind the readers of what they already know and to reinforce that message. By appealing to the Old Testament, to contemporary writings, and to the teaching of the apostles, he affirms the certainty of divine judgment. By a denunciatory description of the false teachers and their fate, he renders them unattractive to the readers. And by an exhortation to spiritual discipline he assures them of their stability in the faith. Finally, in the doxology he gives ultimate assurance that God is able to preserve the faithful and to present them to himself holy and blameless” –George E. Ladd

“Jude closes the Epistle with praise to God; by which he shews that our exhortations and labors can do nothing except through the power of God accompanying them.” – John Calvin

“Many people today are tempted to surrender the fight for absolute truth, give up the belief that Jesus is the only way to heaven, and accept the plurality of beliefs around the world as valid ways of salvation. Sadly, churches have not been immune to such pervasive teaching, and indeed some have succumbed to the pressure, turning their backs on truth to embrace error. The letter of Jude, which has much to say about these issues, has often been neglected. Perhaps this is because the letter, though brief, is packed with difficult allusions that can be confusing. However, Jude’s message is especially needed today, for it reminds “those who are called, beloved in God the Father and kept for Jesus Christ” (Jude 1) to contend for the faith and continue in the faith.” – Sarah Ivill

“In all contending for the faith we must “keep ourselves in the love of God,” the counterpart of which is that the love of God must be in us. We must love, even while we contend against the errors of apostatisers. We must love their souls even while we oppose their words and deplore their ways. Sometimes it is delicately difficult to keep these separate, but the love of Christ in our hearts will put wisdom on our lips. There are some who “contend” against us. Endless counter-contention with them is useless. But there are others who need “snatching out of the fire”; they have been deceived, and in one sense or another, i.e. by bewilderment, remorse, doubt or danger, are in the fire. And there an still others on whom we are to “have mercy with fear,” i.e. being cautious lest in seeking to bring them back we should defile our own garments.” – J. Sidlow Baxter, Explore the Book 

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

²⁴ Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, ²⁵ to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.” (Jude 24–25 (ESV)

Jude concludes his epistle with one of the most poignant doxologies contained in Scripture.  A doxology is an expression of praise to God. “In the Christian church, we often hear them sung or chanted. They are a tradition that has meaning and importance for all Christians. Since the early church, doxologies have been a way for Christians to express their love and thankfulness for what God has done in their lives,” explains one author.   

The are several doxologies contained in the Scriptures. Here is but a brief sampling.

¹⁰ “Therefore David blessed the Lord in the presence of all the assembly. And David said: “Blessed are you, O Lord, the God of Israel our father, forever and ever. ¹¹ Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O Lord, and you are exalted as head above all. ¹² Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all. ¹³ And now we thank you, our God, and praise your glorious name.” (1 Chronicles 29:10–13 (ESV)

³³ “Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ³⁴ “For who has known the mind of the Lord, for who has been his counselor?” ³⁵ “Or who has given a gift to him that he might be repaid?” ³⁶ For from him and through him and to him are all things. To him be glory forever. Amen.” (Romans 11:33–36 (ESV)

²⁰ “Now to him who is able to do far more abundantly than all that we ask or think, according to the power at work within us, ²¹ to him be glory in the church and in Christ Jesus throughout all generations, forever and ever. Amen.” (Ephesians 3:20–21 (ESV)

The concluding verse in Jude’s epistle contains the same theme contained in all doxologies. Jude is filled with an expression of praise to the Lord God Almighty.

Jude wrote, “To the only God.” Jude echoed the theme contained throughout the Scriptures. This is the truth the God of the Bible is the one, true God of heaven and earth. There is none other.

⁶ “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: “I am the first and I am the last; besides me there is no god. ⁷ Who is like me? Let him proclaim it. Let him declare and set it before me, since I appointed an ancient people. Let them declare what is to come, and what will happen. ⁸ Fear not, nor be afraid; have I not told you from of old and declared it? And you are my witnesses! Is there a God besides me? There is no Rock; I know not any.” (Isaiah 44:6–8 (ESV)

“⁵ I am the Lord, and there is no other, besides me there is no God; I equip you, though you do not know me, ⁶ that people may know, from the rising of the sun and from the west, that there is none besides me; I am the Lord, and there is no other.” Isaiah 45:5–6 (ESV)

Next, this one, true God is “our Savior.” Savior (σωτῆρι; soteri) means deliver. God delivers sinners from the penalty, power and eventual presence of sin by grace alone, through God-given faith alone, in the person and work of Jesus Christ alone.

The sinner’s salvation is “through Jesus Christ our Lord.”  How has God chosen to deliver sinners from the ravages sin and hell? God the Father did so through the virgin birth, sinless life, substitutionary atonement, and bodily resurrection of Jesus Christ; the second person of the Trinity. In Christ alone is the believer’s only hope.

Jude’s response was a climax of praise to God. “To the only God…be glory, majesty, dominion, and authority, before all time and now and forever. Amen.” Glory (δόξα; doxa) refers to praise and honor. Majesty (μεγαλωσύνη; megalosyne) is greatness. Dominion (κράτος; kratos) is strength and power. Authority (ἐξουσία; exousia) is the liberty and right to exercise strength and power. These attributes of God existed before time began, and will continue to exist for all eternity.

“The doxology offers “glory, majesty, dominion, and authority” to God through Jesus Christ, who as the God-man is our mediator now and forever. Let us then be quick always to offer praises to the Lord of glory through His only begotten Son,” explains Dr. R. C. Sproul.

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

²⁴ Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, ²⁵ to the only God, our Savior, through Jesus Christ our Lord, be glory, majesty, dominion, and authority, before all time and now and forever. Amen.” (Jude 24–25 (ESV)

Jude concludes his epistle with one of the most poignant doxologies contained in Scripture. It echoes Jude’s initial greeting to his recipients.   

¹ “Jude, a servant of Jesus Christ and brother of James. To those who are called, beloved in God the Father and kept for Jesus Christ: ² May mercy, peace, and love be multiplied to you.” (Jude 1–2 (ESV)

Jude initially referred to believers in Christ as those whom God has called (by the Spirit), who are beloved in God the Father and kept for Jesus Christ.  He returned to this theme of perseverance and preservation in his conclusion.

Jude began with the phrase “Now to him who is able to keep you from stumbling.” The personal pronoun “Him” clearly is a reference for God. God is able (δυναμένῳ;dynameno), or has the capability, to presently, and personally perform a task. The task at hand is to actively and infinitely keep (φυλάξαι; phylaxai) or guard the believer from stumbling (ἀπταίστους; aptaistous) into sinful behavior.

“The person to whom this paean of praise is directed is God our Savior. Although the believers observe the apostasy of heretics, they know that God is able to protect his own and keep their salvation intact. Compare the jubilant statement of Paul, “I … am convinced that he is able to guard what I have entrusted to him for that day” (2 Tim. 1:12b),” explains commentator Dr. Simon J. Kistemaker.

“Literally the text reads, “keep you from being tripped.” The reference is not to a sure-footed horse that keeps itself from stumbling. Rather, the text describes believers who are kept by God himself from stumbling into sin and thus from falling away from him.”

“This does not mean God’s people are incapable of committing gross sins. In fact, the examples of David (2 Sam. 11) and Peter (Luke 22:54–62) show us those with faith can fall into heinous sin. While God is certainly able to keep His people from such sins, there is no guarantee He will do so. The promise to keep His people from stumbling simply means all those whom God has chosen He will also bring to repentance (see Rom. 8:30). Though they may sin, they will always return to Him in faith before they die (John 6:35–40),” states Dr. R. C. Sproul.

“We must never use this promise of preservation to presume upon the kindness of God. When we disobey Him, the fault is our own; we cannot blame Him for not keeping us from sinning (James 1:13–15). We are called to keep ourselves from wickedness (Jude 20–23), and all those whom God preserves will grow more eager over the course of their lives to flee from even the appearance of evil. Still, while we must continue to fight against sin, it is God’s preserving power that keeps us eternally safe. As John Calvin says, this doxology reminds us that “our exhortations and labors can do nothing except through the power of God accompanying them.”

God not only keeps believers in Christ from being tripped, but also “to present you blameless before the presence of his glory with great joy.” To present (στῆσαι; stesai) means God actively and infinitely establishes and maintains the believers’ position of justification, redemption and reconciliation by grace alone, through faith alone, in the person and work of Jesus Christ alone.

The Lord presents the believer blameless (ἀμώμους; amomous). This means to be without fault or defect. In Christ, the converted are unblemished (Col. 1:22; Heb. 9:14; 1 Peter 1:19). Each believer in Christ is holy, blameless and above reproach. Therefore, God the Father brings each believer into the presence of His glory with great joy and happiness. What a moment that will be.

“We are unable to enter heaven on our own account, but God who is rich in mercy protects us from falling away and causes us to enter heaven’s glory. Through the work of Jesus Christ, God presents us blameless in his glorious presence. Peter uses the words without blemish when he describes Christ as a lamb without defect (1 Peter 1:19). God not only cleanses us from sin, but also grants his people unceasing joy. That is, heaven is filled with the continuous rejoicing of saints and angels (compare Luke 15:5, 10; Rev. 19:7). Because of their redemption, Christians are filled not with terror but with joy when they enter the presence of God,” concludes Dr. Kistemaker.

Praise God, from Whom all blessings flow;
Praise Him, all creatures here below;
Praise Him above, ye heav’nly host;
Praise Father, Son, and Holy Ghost. Amen!

May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!