His Word Today

² We give thanks to God always for all of you, constantly mentioning you in our prayers, ³ remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ.: (1 Thessalonians 1:2–3 (ESV)

Everyone of the Apostle Paul’s epistles features either a reference to, or an actual, prayer by the apostle on behalf of a church or an individual. I Thessalonians is one such example.

Paul, including Silvanus (Silas) and Timothy, wrote they always gave continual thanks to God for the Thessalonian believers. How and when did they give thanks to God? They did so in prayer. Lest there be any doubt, the apostle said, “mentioning you in our prayers.”  The word “mentioning” (μνείαν; mneian) means to remember ((Rom. 1:9; Eph. 1:16; Php. 1:3; 1Thess. 1:2; 2 Tim. 1:3; Phm. 4). Paul and his companions did so presently and personally.

“Paul begins his first letter to the Thessalonians with an expression of thanksgiving for the Christians in Thessalonica (1 Thess. 1:2). The conventions of letter writing in the ancient Roman world often included words of thanks at the beginning of the correspondence, but 1 Thessalonians stands out for including expressions of thanksgiving in the body of the epistle as well (2:13; 3:9),” explains Dr. R. C. Sproul.

“Some commentators believe that this indicates the Thessalonians had some doubts about the authenticity of their faith. They needed to know Paul’s gratitude for them and for their virtues to be reassured that they had the fruits of true faith in their lives. Paul says that he offers these prayers “constantly” (or “continually” or “without ceasing” in other translations; 1:2). The idea here is not that Paul spends every waking moment offering these prayers but that he habitually and regularly thanks God for the Thessalonians.”

What was it about the Thessalonian believers which prompted Paul to continually pray for them? What stirred within his heart so much about this church? The apostle mentioned three distinctive characteristics.

First, it was their work of faith. To work (ἔργου; ergou) means to engage in a task or deed. It is an activity which an individual normally does. This work was originating from each Thessalonian believer. The focus of their work, or activity, was their faith in Christ. Faith (πίστεως; pisteos) means to personally trust, commit, depend and honor Jesus Christ as Savior and Lord.

“Work of faith” (1 Thess. 1:3) should be understood as the “work produced by faith,” reflecting the biblical pattern that good works follow authentic faith as its fruit. Our faith and works do not go together as means of our salvation; rather, we lay hold of Christ by faith alone, and we are then empowered by Him to do good works, which demonstrate tangibly the authenticity of our faith (Eph. 2:8–10; James 2:14–26),” comments Dr. Sproul.

Second, their labor of love. Labor (κόπου; kopou) does not just refer to work but rather to working hard. It means to toil, even in the midst of trouble. This hard work was produced by the Thessalonians’ love (ἀγάπης; agapes) for the Lord and fellow believers. It was as self-sacrificial love of the will.

“Labor of love” (1 Thess. 1:3) refers to hard works motivated by love. In other words, Paul talks not about small acts of love here, no matter how important they may be. Instead, Paul means sacrificial demonstrations of love for fellow Christians,” continues Dr. Sproul.

Third, their steadfastness of hope. Steadfastness (ὑπομονῆς; hypomenes) means their personal endurance in the midst of difficult circumstances. The Thessalonians’ steadfastness was because of their hope (ἐλπίδος; elpidos) or confidence in Jesus and His faithfulness.

“Steadfastness of hope” means that their hope in Christ produced perseverance in faith in the midst of trials. Here, as elsewhere in the New Testament, hope is not wishful thinking but the confident certainty that Christ will accomplish all that He has promised (Col. 1:5; Titus 1:2; Heb. 6:13–20),” concludes Dr. Sproul.

John Calvin writes, “Why he (Paul) cherishes so strong an affection towards them, and prays diligently in their behalf — because he perceived in them those gifts of God which should stir him up to cherish towards them love and respect. And, unquestionably, the more that any one excels in piety and other excellences, so much the more ought we to hold him in regard and esteem. For what is more worthy of love than God? Hence there is nothing that should tend more to excite our love to individuals, than when the Lord manifests himself in them by the gifts of his Spirit. This is the highest commendation of all among the pious — this the most sacred bond of connection, by which they are more especially bound to each other. I have said, accordingly, that it is of little importance, whether you render it mindful of your faith, or mindful of you on account of your faith.”

When fellow believers in Christ think of you, would they remember your work of faith, labor of love and steadfastness of hope? May it be said of us. Have a blessed day in the Lord.

Soli deo Gloria!

“Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.” (1 Thessalonians 1:1 (ESV)

As was his normal practice, and the characteristic of first century letters, the Apostle Paul immediately introduced himself as the epistle’s author. He included his companions Silvanus (Silas) and Timothy.

Silvanus, or Silas, was a prophet belonging to the church in Jerusalem. The elders assigned him to accompany Paul and Barnabas to Antioch to deliver the decision reached by the Jerusalem Council (Acts 15:22-40). Paul chose Silas to join him on his second missionary journey. It was during this mission trip, the church in Thessalonica began (Acts 17:1-9).

Timothy was the son of a Jewish mother and a Greek father (Acts 16:1-2). Paul and Silas drafted this young man to join them in sharing the Gospel. While young, Timothy was a highly regarded disciple of the Lord Jesus Christ. He became a valuable asset to the Apostle Paul.

The recipients of the epistle were true believers belonging to the church of the Thessalonians. The word church (ἐκκλησίᾳ; ekklesia) means a congregation of Christians who integrate religiously and socially with each other based upon a well-defined covenant relationship with the One, True God of the Scriptures.  

“Thessalonica was the chief city of Macedonia and the seat of Roman administration in the century before Christ. In addition to having a magnificent harbor, Thessalonica had the good fortune of being located on the overland route from Italy to the East. This famous highway, called the Egnatian Way, ran directly through the city. Two Roman arches, the Vardar Gate and the Arch of Galerius, marked the western and eastern boundaries,” states the Tyndale Bible Dictionary.

Paul said the church was “in God the Father and the Lord Jesus Christ.”  These two identifying statements regarding the first and second persons of the Godhead have great significance.

The noun God (θεῷ; theo) refers to His transcendence. Transcendence is the LORD’s otherworldliness, perfection, superiority and sovereignty. This title also refers to His providence, or purposeful sovereignty. The noun Father (πατρὶ; patri), from which we derive the English word patriarch, means the LORD is also imminent or nearby. Taken together, they refer to God’s supernatural control of the created universe and His care for those justified, redeemed and reconciled by grace alone, through faith alone in the person and work of Jesus Christ alone.

The phrase “Lord Jesus Christ” is a title of deity for God the Son. Lord (κυρίῳ; kyrio) refers to one who is command or sovereign. Jesus (Ἰησοῦ; Iesou) means Savior. Christ (Χριστῷ; Chriso) means the Anointed One.

“In the LXX the name Lord (κύριος) translates Jehovah, the God of Israel. It is more often the rendering of Jehovah than of anything else. (At times it is the equivalent of Adan, Adonai, Baal, etc.) Now the Jews were strict monotheists. Yet Paul, though himself a Jew, again and again gives to Jesus the title Lord. This shows that, in the thinking of the apostle, Jesus is just as fully divine as is God the Father: one and the same essence is possessed by the Father and by the Son (also by the Spirit, 2 Cor. 13:14),” explains Dr. William Hendriksen.

“For Paul, Jesus is our Lord because: (a) He is the second person in the Holy Trinity (1 Cor. 13:3; Phil. 2:11), the highly exalted One, rightful object of worship, (b) He has made us (Col. 1:3, 16), and (c) he has bought (redeemed) us with his precious blood (Col. 1:3, 14); hence, we belong to him according to body and soul, in life and death and throughout all eternity. We owe him our full allegiance.”

Paul’s greeting climaxes with his standard expression found in all of his epistles in one variation or another. To the Thessalonians he wrote, “Grace to you and peace.” Grace (χάρις; charis) refers to God’s unmerited favor. Peace (εἰρήνη; Eirene) means freedom from worry and tranquility. The Thessalonians possessed tranquility and a freedom from worry due to the Lord’s sovereign grace unto salvation from the penalty, power and eventual presence of their sin.

“Two objections should be answered,” states Dr. Hendriksen. First, “But is it not true that God’s grace and his peace always rest on the church?” True, indeed, but the effective wish or the declaration is that this grace and this peace shall be applied abundantly especially in connection with this particular service of public worship (for example, when this letter or any part of it is read). Second, “Is not this a mechanical view?” Indeed not! These blessings are bestowed upon those—and only upon those—who are ready to receive them by faith.”

“Paul opens 1 Thessalonians with a greeting expressing grace and peace to the Thessalonians. Indeed, the whole of the Christian life is lived in the grace of God, which produces peace between the Lord and His people. Let us thank God for His grace and His peace this day, and let us seek His peace, endeavoring to live in harmony with other believers, as we show our gratitude for the grace of our salvation.” Writes one commentator.

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

Soli deo Gloria!

“The historical context of Paul’s epistles to the Thessalonians is found in Acts 17:1–9. This narrative recounts Paul’s work in the city of Thessalonica during his second missionary journey. While there he spoke in the synagogue, persuading some Jews and even more God-fearing gentiles that Jesus was the promised Messiah. Some of the Jews, however, became envious and dragged a few of Paul’s converts before the city authorities, claiming that the Christians were being seditious (“saying that there is another king, Jesus”). Paul and Silas were forced to leave the city, so they made their way to Berea. Paul would soon afterward travel to Athens and then Corinth. Paul wrote the first epistle to the Thessalonians after being forced to leave the city. He was concerned for these new believers because of the persecution they were suffering. His first epistle to them was probably written while he was in the city of Corinth, sometime in the latter part of AD 50 or early 51. The second epistle was written not long afterward.” –Dr. Keith A Mathison  

The occasion for the Apostle Paul, Silas and Timothy arriving in Thessalonica was because of Paul’s and Silas’ arrest, imprisonment, and eventual release from a Philippian prison, following the salvation of the Philippian jailor (Acts 16:19-40). It is likely Luke, who was in their company, remained in Philippi. This is suggested due to the change in the personal pronouns Luke used (see Acts 16:11-16; 17:1).

After journeying through Amphipolis and Apollonia, the trio of missionaries came to Thessalonica. There was a synagogue of the Jews in the cosmopolitan city. Paul immediately went in, which was his normal custom. He taught and explained the Old Testament (OT) Scriptures for three weeks (Acts 17:1-2).

Paul’s specific subject matter while teaching from the OT during this time was to prove it was necessary for the Christ to suffer and to rise from the dead. Paul then identified Jesus of Nazareth as the Christ, or the Anointed One of God (vs. 3).

There was a mixed reaction from the Jews. Many of them believed the Gospel. These new converts also included a great number of devout Greeks and some leading women of the city (vs. 4). However, the unbelieving Jews became jealous of Paul and incited “wicked men of the rabble” who formed a mob and created a riot (vs. 5).

Apparently, they believed Paul, Silas and Timothy resided at a house owned by an individual named Jason. The mob sought to drag the trio our of the house (vs. 5b). When they could not locate them, they proceeded to drag Jason and other believers in Christ before the city authorities. The mob repeatedly shouted, “These men who have turned the world upside down have come here also, and Jason has received them, and they are all acting against the decrees of Caesar, saying that there is another king, Jesus,” (vs.6-7).

“Paul proclaims Jesus as the anointed King who has inaugurated the spiritual kingdom of God (Acts 14:22; 19:8; 20:25; 28:23, 31). But his opponents distort Paul’s message alleging that the apostle advocates pollical insurrection against Rome. About this time, Claudius Caesar (A.D. 49-50) expelled the Jews from Rome (Acts 18:1-2) because of riots allegedly instigate by “Chrestus” a probable reference to disputes within the capital’s Jewish community over the identity of the Christ,” explains Dr. R.C. Sproul.

The city authorities were disturbed upon hearing these accusations against Paul and his companions (vs.8). They then require Jason post bond to ensure no more riots occur (vs.9).

“As was true with the trial of Jesus before Pontius Pilate, so it is here in Thessalonica: the Jews know how to manipulate the authorities. They do so by stirring up the crowd. Their objective is to cause confusion among the people and to convince the magistrates that the charges are weighty,” explains Dr. William Henriksen.

“The city officials are not persuaded by the turmoil. In the absence of the principal characters, Paul and Silas, the charges lose their urgency, for no further proof is available. The officials listen to the evidence but are not persuaded that Jason and his friends constitute a threat to the security of Thessalonica. They dismiss Jason and his fellow Christians, but make them post a bond to guarantee peace and order in Thessalonica. The stipulation is that Paul and Silas must leave the city. If Jason and his friends should permit Paul to stay in Thessalonica and if as a result turmoil should ensue, Jason would lose his money and face imprisonment.”

“Even though Paul and Silas left Thessalonica, the fledgling congregation endured hardship and persecution, as Paul reveals in his first epistle to the Thessalonians (2:14). The Gentile population, possibly incited by the Jews, launched hostile attacks on the Christians. At least twice, Paul wanted to come to their aid but was prevented because of the bond Jason had posted. “This ingenious device put an impassable chasm between Paul and the Thessalonians. So long as the magistrates maintained this attitude, he could not return: he was helpless, and Satan had power.” Paul could do nothing but send Timothy to preach the gospel and encourage the believers in Thessalonica (1 Thess. 2:18; 3:2–3),” concludes Dr. Hendriksen.

The historical context of the Thessalonian church’s origin provides insight into the Apostle’s Paul’s desire to minister to them by his epistles. When next we meet, we will begin examining I Thessalonians 1:1. May the Lord’ s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

“The greater part of this Epistle consists of exhortations. Paul had instructed the Thessalonians in the right faith. On hearing, however, that persecutions were raging there, he had sent Timothy with the view of animating them for the conflict, that they might not give way through fear, as human infirmity is apt to do. Having been afterwards informed by Timothy respecting their entire condition, he employs various arguments to confirm them in steadfastness of faith, as well as in patience, should they be called to endure anything for the testimony of the gospel.” – John Calvin

God has always called His people to holiness. The LORD told Israel they were to be holy as He is holy (Lev. 11:44; 20:8, 26). The same command is present in this letter. God has justified, redeemed and reconciled sinners to pursue holy lives (I Thess. 4:1-2).

Today begins a study of the Apostle Paul’s first letter to the church in Thessalonica (1:1). In the Greek New Testament (NT), 1 Thessalonians is listed literally as “To the Thessalonians.”

When was this letter written? The Apostle Paul identified himself as the author of this letter (1:1; 2:18). Silvanus (Silas) and Timothy (1:1; 3:2,6), were Paul’s traveling companions on the second missionary journey when the church was founded (Acts 17:1–9).

“Though Paul was the single inspired author, most of the first-person plural pronouns (we, us, our) refer to all three. However, during Timothy’s visit back to Thessalonica, they refer only to Paul and Silvanus (3:1–2, 6). Paul commonly used such editorial plurals because the letters came with the full support of his companions,” explains Dr. John MacArthur.

“Paul’s authorship has not been questioned until recently by radical critics. Their attempts to undermine Pauline authorship have failed in light of the combined weight of evidence favoring Paul such as: 1) the direct assertions of Paul’s authorship (1:1; 2:18); 2) the letter’s perfect correlation with Paul’s travels in Acts 16–18; 3) the multitude of intimate details regarding Paul; and 4) the confirmation by multiple, early historical verifications starting with Marcion’s canon in A.D. 140.”

The first of Paul’s two letters written at Corinth to the church at Thessalonica was written approximately in A.D. 51. This date has been archeologically verified by an inscription in the temple of Apollos at Delphi (near Corinth), which dates Gallio’s service as proconsul in Achaia to A.D. 51–52 (Acts 18:12–17). Since Paul’s letter to the churches of Galatia was probably written c. A.D. 49–50, this was his second piece of canonical correspondence.

What was the background and setting for Paul’s letter? Thessalonica (modern Salonica) was located near the ancient site of Therma on the Thermaic Gulf at the northern portion of the Aegean Sea. This city became the capital of Macedonia (c. 168 B.C.) and was a “free city,” ruled by its own citizens (Acts 17:6) under the Roman Empire. It was located on the main east-west highway, Via Egnatia, Thessalonica was the center of political and commercial activity in Macedonia, and became known as “the mother of all Macedonia.” The population in Paul’s day reached 200,000 people. It was slightly smaller in population comparison to the city of Fort Wayne, IN.

Paul had originally traveled 100 miles from Philippi via Amphipolis and Apollonia to Thessalonica on his second missionary journey (A.D. 50; Acts 16:1–18:22). As his custom, he went to the synagogue to teach the local Jews the gospel (Acts 17:1–2). He dialogued with them from the Old Testament concerning Christ’s death and resurrection in order to prove that Jesus of Nazareth was truly the promised Messiah (Acts 17:2–3).

Some Jews believed. Then, Hellenistic proselytes and some wealthy women of the community were converted (Acts 17:4). Mentioned among these new believers were Jason (Acts 17:5), Gaius (Acts 19:29), Aristarchus (Acts 20:4), and Segundus (Acts 20:4).

Because of their jealosy, the Jews evicted Paul and his team from the city (Acts 17:5–9). Therefore, the missionaries went south to evangelize Berea (Acts 17:10). Paul had a similar experience there with conversions followed by hostility. So, the believers sent Paul away.

He then headed for Athens, while Silvanus and Timothy remained in Berea (Acts 17:11–14). They eventually rejoined Paul in Athens (cf. Acts 17:15–16; 1 Thess. 3:1), until Timothy went back to Thessalonica (3:2). Silas then traveled from Athens to Philippi while Paul journeyed on alone to Corinth (Acts 18:1). It was after Timothy and Silvanus rejoined Paul in Corinth (Acts 18:5), that he wrote 1 Thessalonians because of Timothy’s good report of the church.

What were Paul’s reasons for writing the letter? Some of Paul’s purposes were: 1) encouraging the church (1 Thess. 1:2–10); 2) answering false allegations (2:1–12); 3) comforting the persecuted flock (2:13–16); 4) expressing his joy in their faith (2:17–3:13); 5) reminding them of the importance of moral purity (4:1–8); 6) condemning the sluggard lifestyle (4:9–12); 7) correcting a wrong understanding of prophetic events (4:13–5:11); 8) defusing tensions within the flock (5:12–15); and 9) exhorting the flock in the basics of Christian living (5:16–22).

What are some predominant themes in I Thessalonians? Both letters to Thessalonica are referred to as “the eschatological epistles.” However, in light of their more extensive focus upon the church, they would better be identified as the church epistles. Five major themes are woven together in 1 Thessalonians: 1) an apologetic theme with the historical relationship between Acts and 1 Thessalonians; 2) an ecclesiastical theme with the portrayal of a healthy, growing church; 3) a pastoral theme with the example of shepherding activities and attitudes; 4) an eschatological theme with the focus on future events as the church’s hope; and 5) a missionary theme with the emphasis on gospel proclamation and church planting.

The primary challenge for understanding this epistle involves the sections that are eschatological in nature: 1) the coming wrath (1:10; 5:9); 2) Christ’s return (2:19; 3:13; 4:15; 5:23); 3) the rapture of the church (4:13–18); and 4) the meaning and time of the day of the Lord (5:1–11).

Next time, we will examine the historical origin of the Thessalonian church. I encourage you to read Acts 17:1-9. May the Lord’s truth and grace be found here. Have a blessed day in the Lord.

Soli deo Gloria!

^“For the wrongdoer will be paid back for the wrong he has done, and there is no partiality. (Colossians 3:25 (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).

How are believers in Christ to respond when treated unfairly or unethically in the workplace? Everyone has experienced an unethical employer who took advantage of their employees. By intimidation, threats, condescension, lying, or harassment, an immediate superior or boss can make the workplace a hellish environment. So also, can an unethical co-worker. What can the employee do in such circumstances?

First, follow the counsel found in the immediate context of Colossians 3:23-24. The employee can work heartily. In other words, in spite of what the boss may say or threaten to do, make sure to do your job to the best of your ability. Always remember you are serving the Lord Christ and not a human superior or a fellow worker. You may not be able to control someone else’s behavior, but you can control, with the Lord’s help, your own.

The second discipline is to always remember the Lord will right every wrong and correct every injustice. This may not occur in our timeframe, or perhaps even in our lifetime, but the Scriptures promise God’s righteous justice will prevail. ^“For the wrongdoer will be paid back for the wrong he has done, and there is no partiality.”  

This verse may refer to the employer, but also to the unethical employee who has not done their job. God shows no partiality to either people group. All workers, whatever their responsibility, are accountable to the Lord.

Pastor Richard Philips offers insight and wisdom regarding the Christian worker.

“Eric Liddell was a Scottish Christian runner who refused to compete in the 1924 Olympics on the Lord’s Day. In Chariots of Fire, the movie that chronicles Liddell’s bold stand at those Olympic Games, Liddell is depicted sharing with his sister, “When I run, I feel God’s pleasure.” When this line is quoted among Christians, the perceived pleasure of God is usually presented as a kind of litmus test or affirmation for whether or not we are doing God’s will.”

“That’s fine as far as it goes, but let us recognize that this test places the focus almost exclusively on the human side. “When I run, I feel….” But the most important part of that statement is the last two words: “… God’s pleasure.” In doing what he was born to do in a way that honored God, the most important thing was not that Liddell felt God’s pleasure but that he brought God pleasure; he pleased God. Likewise, Christian men should use their God-given abilities to the uttermost, seeking to give God pleasure through the labors we offer up to Him.”

“In all our work as Christians, whatever season we may be in and wherever we happen to find ourselves on the ladder of our chosen pursuit, the best way for us to honor God in our work is to offer up everything we do directly to the Lord Himself. In all things, our goal should be to please Him. This is what Paul urges: “whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17).”

“Because nearly all of us do our work in association with other people, in a practical sense, almost everything we do, we do for others. Those who are on the lower rungs of the ladder are called to serve those above them in ways that please God. Those on the higher rungs are called to lead those below them in ways that please God. Clients have godly obligations to vendors just as vendors do to clients. We do our work for men in a manner that will be pleasing to God. This involves working with biblical motivations and an attitude of holiness, diligently pursuing excellence, and all the while seeking to love others as we love ourselves.”

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

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. Therefore, a healthy church is a forgiving church.

The following article appeared in the December 2006 issue of Tabletalk. The author is Rev. Joseph Novenson. The essay is entitled Forgiveness: A Mark of a Healthy Church.

Our Lord and Savior expects forgiveness to be constant, not occasional. In Matthew 18:21–22, Peter came to Jesus with a faulty view of employing forgiveness. He suggested merely “seven” acts of forgiveness as the maximum of mercy to be extended. Before criticizing his “smallness of heart,” consider that the practice in today’s church may be more narrow. Jesus corrects Peter’s shallow grasp of forgiveness and commands a constant, not occasional, mercy, with a statistically strong metaphor, “I do not say to you seven times….”

Perhaps Peter momentarily presumed Jesus considered him a generous and gracious follower of the Master, having suggested such extravagance. Jesus, however, finished correcting Peter, saying, “…but seventy times seven.”

The Savior warns Christians of the resistance to forgiving. Christ then presents the subsequent parable of the unmerciful servant who owes a debt of approximately seven million dollars to a king who mercifully cancels payment. Despite the grace received, the servant abusively demands payment of the debt owed him by a “fellow servant” and finally imprisons that servant for inability to pay. Jesus calls this “wicked.” The parable’s drama unnerves our graceless behavior and unveils our tragic underestimation of the cross’ forgiveness to us.

The Savior also defines forgiveness. In both this parable as well as the Lord’s Prayer in the gospel of Matthew, sin is portrayed as debt to be forgiven or cancelled by the one owed. Hence, Jesus defines kingdom forgiveness as voluntary incursion of loss of that which is owed to release another from obligated payment. This is the distinctive of kingdom forgiveness in opposition to the world’s forgiveness.

A Christian incurs personal loss for the good of another, knowing that Christ did so for us on the cross. Unfortunately, words like “I can’t forgive until they make it right” are common among those outside and even inside the church. Forgiveness neither demands justice for trespass nor avoids sacrifice for the violator.

Biblical churches are in need of forgiveness too. To answer the objection, “You just don’t know my church, my Sunday school, my small group, my board, my pastor, my family, etc.,” employ the book of Exodus metaphorically without substantive alterations to the content. Imagine a congregational meeting in 1400 BC at the “Sinai Presbyterian,” “Baptist,” “Episcopal,” or “Community” church.

The “youth pastor” of this church (as Exodus records), Korah, assisted by Dathan and Abiram, (Ex. 6:21–24; Num. 16), stands and seeks the privilege of the floor from the moderator, Moses. He says: “Our senior pastor, Moses, is such a poor leader! He took our congregation on a family retreat and was lost for forty years. I move we execute him!” Dathan and Abiram quickly “seconded” the motion. The congregation shouts, “We agree! Yeah, that will get this church back on track!”

Korah’s motion serves the impetus for further discontent by members of the Sinai Church. A second member stands saying, “We ran out of iced tea at the last church supper. That’s inexcusable! I’ll quit coming if people don’t plan better!” A chorus of “amens” fills the sanctuary.

A third member stands with fist raised and announces, “Chicken, chicken, chicken; why do we always have to eat chicken? Why not have steak at church suppers? If I have to eat those freezer-bought biscuits at a prayer breakfast again, I’m moving to another church!” (see Num. 11; 16).

In the midst of shouts of agreement, imagine yourself leaning to someone seated near you and asking, “Has pastor Moses ever called you to repentance for your sin and challenged you with forgiveness of each other?” The answer comes quickly, “Surely he preached a sermon on that in Egypt, Elim, and Rephidim!” “What was the response?” you ask. “We ignored it and complained about something else,” is the reply!

Consider the average pastor’s response to such a church, let alone an average church member. Is it not something like, “I feel a peace about leaving here! I sense God calling me somewhere else! God couldn’t want me near people like this!” As a result of such expressed disdain for forgiveness, and the accompanying nomadic wandering from place to place, real forgiveness given and received is rare among God’s people.

Moses had no such option of wandering away! These were God’s chosen people and Moses either dealt with the high price of forgiveness or he failed his God. He could not go to another neighborhood or city and join Ichabod Memorial Church.

This extensive metaphor helps unmask the deeply systemic flight from paying the price of forgiveness that marks the twenty-first century American church. Consider afresh the voluntary loss incurred by our covenant-keeping king for His own people. Nothing else will melt the unforgiving, debt-demanding heart and begin to reconcile sinners in Jesus’ church.

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.

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!