Thoughts on Repentance & Forgiveness

By Bobby E. Long - Th.D, M.Div. 11.24.2009

It can be said that those who are believers in Christ can expect nothing from the unregenerate populous but a life-style of sinning with no godly conviction or conscious. It should come as no surprise when we are lied to, scoffed at, cheated, wronged in various manners, or even killed by the unbeliever whose actions are steeped in the desires of the flesh. We as Christians do not have the right to judge the unbeliever as we would be holding them to a standard by which they have no power to overcome. It is only by the Spirit of God that we as believers have the power to overcome sin and live a life pleasing to God. Prior to conversion, the depths of our own fleshly degradation were hindered and reined only by the grace of God. For, had it not been for grace then and now, the flesh is capable of the most unimaginable atrocities. Not one can say, I would never do that! It is well within the power of the unsaved soul to commit any heinous crime free of all guilt and shame. But what should occur when the division and offence occurs between two believers or two who claim the name of Christ? How should the church respond to sin? How should we as individuals respond to offenders; both those that repent and those that do not? What about those that claim they have repented and have asked for forgiveness? Do the scriptures teach us to forgive and forget? Does it mandate a restoration to the position prior to the offence? Do I have to trust the offender as I did before just because they declared repentance and ask for forgiveness? This paper will deal with issues such as these that surface in the church and among those who claim Christ as Savior. Some of the quagmires we sometimes find ourselves knee deep in are due to a failure to take the whole counsel of God into consideration. Sometimes it is our own desire to support and nurture a pet theological view. There are also times when a particular study of an issue is demanded by real life experiences with real people involved with decisions being made that have real consequences. The tone of the study then moves from the academic to the applicable. Here is said, let every man be a liar and the Word of God be true.

Definitions: We can learn a lot by looking at the definitions of certain words in the original language and context. Many words are derivatives of a main word such Metamellomai. This main word has six (6) strict forms or derivative forms used in the New Testament. Repent (Repentance): METAMELLOMAI(#3338) It is myopic in scope. This repentance is focused on the circumstances and natural results of a particular instance, event, or sin. It carries nothing but regret and remorse over the harm being done to ones self. This type of repentance is easily shrugged off over time. It is tunnel vision repentance. Kittle says "Remorse does not have to be pleasing to God. It can be simply a change in mood. It is often the natural result of imprudent and unjust action. In remorse (metamelomai) a man sees the bitter end of sin Theological Dictionary of the New Testament (Kittel). It takes several strict forms in the Greek. metamelhyeiv Matt. 27:3- Now when Judas, who had betrayed him, saw that Jesus had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, Notice here that the sorrow Judas felt was remorse and regret. His focus my myopic to an event. His remorse wasnt that he sinned against God, but that he was feeling anguish over the consequences toward the teacher which is all Judas could muster in the upper room when speaking of Christ (Matt.26:25). Judas never saw Christ as the incarnate YHWH as did the others noted by their response to Christ as Lord or (Kyrios- Lord).

metamelhyhsetaibut Jesus did so with a sworn affirmation by the one who said to him, The Lord has sworn and will not change his mind, You are a priest forever Heb. 7:21 Here, the focus is on a particular circumstance. God has established the universal and eternal priesthood of Christ. God is reaffirming that this decision will never be overturned. This is in no way saying that God can change His mind, but an affirmation that it can never happen. We will discuss later how the sovereignty of an unchanging God can take into account the free will of men later.

metamelomai- metemelomhn For even if I made you sad by my letter, I do not regret having written it (even though I did regret it, for I see that my letter made you sad, though only for a short time). 2 Cor. 7:8 Paul is saying that even though he may have offended them by the harshness of the first letter in regards to there actions and sin, at first he regretted (metamelomai) sending it because it caused him sorrow as well. However, it did not continue. The sorrow passed and he no longer regretted (metemelomhn) the letter. Metamelomai is in the present tense. Metemelomhn is in the imperfect tense which carries a past tense sense. In other words, Paul is saying that in the present he does not regret sending it even though, at first he did. Notice the focus is on a particular event and the human emotional sorrow doesnt last.

metemelhyhteFor John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although you saw this, you did not later change your minds and believe him. Matt. 21:32 The NASB say that, you did not even feel remorse after word so as to believe him. Again, there is a feeling of remorse concerning an event or an emotional response toward a circumstance. METANOEO- (#3340) This is the nobler repentance because it brings with it a change of heart and moral purpose for the better. Where the former deals with a single scenario, this has in mind an entirety of life and considers the full extent of sin and is repulsed by it. It is a multi-dimensional understanding that supersedes the boundaries of one event or singularity. This is true repentance. The different strict forms taken in the Greek are: metanoein but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent (metanoein) and turn to God, performing deeds consistent with repentance (metanoia). Acts 26:20 Metanoein Has the unction of turning from sin TO God as the holiness of God is revealed bringing to light the full consequences of sin. Metanoeo repentance reflects on the entirety of a life of sin and falls totally and unequivocally mercy and grace of God. metanoeite He said, The time is fulfilled and the kingdom of God near. Repent and believe the gospel! Mark 1:15

is

Here again, the repentance is toward God in light of His holiness and the entirely of a life of sin. metanohsai I have given her time to repent, but she is not willing to repent of her sexual immorality. Rev. 2:21

The word used here is in the aortis tense which means the verb does not have a reference to past, present, or future. Since there is no way to express this in English, most translations use the past tense which is sufficient. However, an understanding of this tense can indicate that God has given her (Jezebel) time to repent in the past present and future and she has chosen not to repent; is choosing not to repent; and will choose not to repent. This is indicative of our free will and Gods foreknowledge. metanohsantwn I am afraid that when I come again, my God may humiliate me before you, and I will grieve for many of those who previously sinned and have not repented of the impurity, sexual immorality, and licentiousness that they have practiced. 2Cor. 12:21 Notice here that Paul is concerned more condition toward sins against God than repenting for the consequences of that sin first and foremost concern was their true God. with there heart he is with them toward men. His repentance toward

metanohsate Therefore repent and turn back so that your sins may be wiped out, Acts 3:19 metanohsh Watch yourselves! If your brother sins, rebuke him. If he repents, forgive him. Luke 17:3 metanohshte No, I tell you! But unless you repent you will all perish as well! Luke 13:5

metanohshv Therefore, remember from what high state you have fallen and repent! Do the deeds you did at the first; if not, I will come to you and remove your lamp stand from its place that is, if you do not repent. Rev. 2:5 This passage indicates that the deeds being promoted are to be a reflection of the repentant heart. There is no warning that the believers would loose their salvation; but that God would cause a physical disturbance and move them from their current status both physically (as a church body) which would indicate the church ceasing to exist in the physical sense, and as such, as the representative of the Kingdom of God. We know historically that's exactly what happened, as the church at Ephesus did not endure. In the days of Paul, Ephesus was the very center of his ministry work in Asia Minor, but today, it is 99% Muslim absent of any Biblical based Christianity. The passage also indicates that the work or enterprise the church is admonished to return to is IN LIGHT of and in accordance with the repentance God is calling them to. In other words, the deeds or works should be in line with the repentance the heart offered to God via conviction of Holy Spirit. metanohson Therefore repent of this wickedness of yours, and pray to the Lord 1 that he may perhaps forgive you for the intent of your heart. Acts 8:22 Peter is admonishing Simon to repent before the Lord for wanting a gift of God to make money. Notice that Peter does not assume on Gods forgiveness because Peter cannot assume on the repentance. He says repent and perhaps God will forgive the intent of your heart.

metanohsousin Look! I am throwing her onto a bed of violent illness, and those who commit adultery with her into terrible suffering, unless they repent of her deeds. Rev. 2:22 God is speaking to the church at Thyatira whom he commends for faith and service and endurance. Yet God has an issue with them concerning their tolerance of Jezebel. The church at Thyatiras tolerance and lack of dealing with the evil sexual deception of Jezebel led to several people setting their minds on her ways instead of Gods ways. He says that He will cause sickness to her and great pressure to those that conduct themselves as she does. metanohte No, I tell you! But unless you repent, you will all perish as well! Luke 13:3 In context, we see Jesus disassembling the argument that because some fall more tragically than others is no indication that they were worse sinners. In essence, he was saying that sin is sin in Gods eyes and all will perish unless [metanoeo] repentance is offered.

metanoounti I tell you, in the same way there will be more joy in heaven over one sinner who repents [metenoeo] than over ninety-nine righteous people who have no need to repent [metanoia]. Luke 15:7 Some interesting observations can be seen concerning the Shepard leaving the ninety-nine sheep to go after the one. The first would be that all were sheep of the Shepard in a metaphorical sense, hence in keeping with the analogy, all were saved, even the one that had wondered away. The wondering sheep never stopped being a sheep even in sin. One can dress a pig up in clothes and teach it to sing hymns, but underneath it all there was never a transformation from one nature to another. Dogs that return to the vomit were never more than dogs to begin with. A person that truly repents will acknowledge the error of their sin against God and will hate the sin they were entangled in. Luke 15:7 concerns the unintentional sin of a believer.

The wondering sheep didnt plan his departure away from the fold. There was no calculated effort to escape. There was no predetermined scheme to breakaway from the control of the Shepard. We as Christians are compelled and convicted to return to the safety of our Shepard when we realize that we have strayed. The Master will correct us and put us back on the right path but He does not chain us to it. Sin in a Christians life should be that which we unknowingly and unwearyingly fall into. It should not be something we dive into headfirst presuming on the grace God. Another interesting thing to notice is that the wayward sheep was never outside the point of no return. The resolve of the Shepard was unfailing and unwavering. The sheep was never to far gone to be retrieved by a relentless Shepard. As the Psalmist says in Psalms 139:8-10, If I ascend up into heaven, thou [art] there: if I make my bed in hell, behold, thou [art there]. [If] I take the wings of the morning, [and] dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me.Ps.139:8-10 Im sure the sheep didnt bite the hand of the Shepard as it was taken back to the fold. We can take comfort in the discipline of God for God disciplines His own. Our attitude should be one of love toward the Father and a desire to learn so as not to repeat the same mistake again. metanow Even if he sins against you seven times in a day, and seven times returns to you saying, I repent, you must forgive him. Luke 17:4 Forgiveness should not be withheld from a fellow believer if they repent or change their heart. Grudges and malice have no place in the community of believers. It has been said that God forgives and forgets. God is all knowing. With this being the case, there is no sin that He does not know about. This forgiveness does in no way indicate that it has been removed from memory, but that it is not brought up in malice or anger against the person again. The offended are to divorce themselves from the malice and anger caused by the offense even though the situation surrounding the offence may still be remembered.

Just like a woman who cannot seem to rid her mind of a brutal assault. If she cannot forget, does that mean she has not forgiven? Will God suffer from eternal amnesia regarding my sin? The answer is NO. God knows everything, but CHOOSES not to call them to mind against me any longer. He is just in doing so because the debt has been paid. The blood of Jesus was the only substance that could quench the wrath of God. As in Jeremiah (Heb. 10:17) and Heb 8:12, it is not that we forget, but that we choose not to be purposeful in our desire to remember. [34] And they shall teach no more every man his neighbor, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive [calach- pardon] their iniquity, and I will remember [zakar- to recall; to be thought of; to keep in rememberance; to make a memorial of] their sin no more. (Jer 31:34 KJV) There is a distinct difference between forgiving and remembering. This is not that God doesnt remember the sin in the sense that He becomes UNABLE to recall to memory those sins. Rather, He does the more amazing thing and chooses not to hold the sin against us or tenaciously keep remembering them in a malicious way. We are not to make a memorial to the sin in that we resolutely keep things around us for the sole purpose of making sure we dont forget the events so as to fuel the ill feelings. All some have to live for is resentment. I remember a line from the movie, Count of Monte Christo where Robere was confronted by his lost love and she started telling him the truth and his heart started to melt. His response was, Do not rob me of my revenge! For some would rather die than give up the hatred and spite that has become their reason for living.

[12] For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember [mnaomai to be mindful of or to remind ones self of] no more. (Hbr 8:12 KJV) This is a purposeful, intentional act of searching ones thoughts and mind to recall the situation and events. (Matt. 5:23; Matt 26:75; Luke 1:72. God is saying that he has declared that he will not recall their sins in a manner that will bring wrath. [17] And their sins and iniquities will I remember no more. (Hbr 10:17 KJV) Even though our sin may never be forgotten, the anger that God kindled against it prior to salvation has been removed and God no longer holds malice against the repentant believer because the just penalty of that sin was totally and forever paid for by the single propitiatory death of Christ on the Cross. We as Christians should follow the example of Christ. When someone repents, we are to forgive. We are to divorce ourselves from indignation toward that individual. This does not in anyway mean that the circumstance has been forgotten. It does mean that we cannot bring that sin to light in anger or malicious intent toward that individual either before or after they have repented and asked for forgiveness. In dealing with such people as described in Luke 17:4, we find that WE must ask for great measures of faith from God since our flesh will desire to do otherwise. What about trust? Even though Saul shown sorrow toward David, he didnt trust Saul. In 1st Samuel 26:21 we read where David spared Sauls life. Saul called to David to return to him. However, in the end, Saul left the place and David went another.

Jesus had different trust levels with different people. He had the 12 disciples, yet He trusted Peter, James, and John with more. In John 2:24-25 Now when he feast [day], the miracles himself unto was in Jerusalem at the passover, in the many believed in his name, when they saw which he did. But Jesus did not commit them, because he knew all [men],Jn 2:24-25

The word for commit is pisteu: it means to trust or to entrust with something or to be entrusted with a thing. Here these people proclaimed belief in Jesus after they saw the miracles, yet Jesus didnt trust them to the extent he did others. Even though they proclaimed to trust and declared Jesus, He didnt hang out with them or confide in them like He did his genuine disciples. I remember when I was about 12 years old, I was riding my motorcycle to my little league base ball game and I was struck broadside by a pickup truck. At the hospital, they gave me a shot that, they said, would cause me to forget the pain and horror of the incident. Looking back, I can remember the event like it was yesterday. I can remember my mom holding me on the street; the sun in my eyes; the ride to the hospital; and even the front of the truck as it struck me. Yet, I cannot remember the pain. I havent marked a day on the calendar to hold a memorial of the event, and I have forgiven person that hit me and have asked his forgiveness for running out in front of him. Holding malice in anger against an offense is not an option in the life of a believer toward others. This does NOT indicate that we are to be LESS prudent as David was in our judgment toward the intensity of trust we offer an individual. Forgiveness is freely given, trust is earned over time. We should be for that individual and not against them. With that being said, it must also be noted that when someone who has sinned against God or man, the re-establishment of trust is, many times, directly proportional to the severity of the offense. Opportunity to trust is in no way withheld in malice or anger yet can be tempered out of sheer prudent responsibility.

Scripture says that if we are faithful with little, God will continue to add to us responsibilities because of our faithfulness with the little. God does not set us up for failure. He does not give us more than we can handle. He allows us to grow in the responsibilities we have and as we show ourselves faithful, He adds more. In the case of the offended party, if they never allow opportunity for the offending party to prove faithful even in a little, then a heart review is in order. What I mean by that is that, a form of malice can be construed in this way of thinking: I never want to be obligated to trust them again, so I will never give them the opportunity to earn my trust. If I never give them the opportunity to earn trust then I will never be put in the uncomfortable position of having to trust them. I hope we can all see where this is a form of malicious behavior toward the repentant offending party. We must search our own heart and ask the Lord to reveal the true intent as to the withholding of opportunities to trust. It must also be understood that a violation of trust can result in the removal of what little the offending party has and given to someone more faithful than they. This is the case in the parable of the talents. Upon the masters return, the one that buried the money in fear of the master was rebuked and had their money given to the one who took calculated chances. metanowsin So1 they went out and preached that all should repent. Mark 6:12 metenohsan Then Jesus began to criticize openly the cities 1 in which he had done many of his miracles, because they did not repent. Matt. 11:20

METANOIA (#3341-noun)Origin is based on Metanoeo- a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done. The Greek strict variations are: metanoian and repentance for the forgiveness of proclaimed in his name to all nations, Jerusalem. Luke 24:47

sins would be beginning from

We know that only God can forgive sin, because only God was the sole payment for those sins. Man cannot forgive sin in regards to the cleansing of the soul. We can only forgive others for the offences, hurt, and anguish caused as a result of those sins toward God or man. Notice here that forgiveness always follows repentance or a change of heart for the good. I could not find ONE instance where [METAMELLOMAI] repentance justified forgiveness either by God or man. If we remember, metamellomai is the myopic repentance offered by Judas. It is an inward remorse toward the effects toward men but absent of Godly sorrow for sin against YHWH. metanoiav Therefore produce fruit that proves your repentance, Matt. 3:8 Pauls definitive theological work on doctrine in the book of Romans is consumed with mans depravity in sin and Gods atoning grace offered via Christs death on the cross as payment for that sin. This book identifies and establishes the way and means by which man is justified in Gods eyes. The book of James, on the other hand, deals with the proof of this Godly justification by works in the eyes of men. We are not justified by works else grace is no longer grace. This is the intent in Matt. 3:8. John was rebuking the Sadducees and Pharisees who rested in their lineage and empty works as their justification. We are to produce fruit that is consistent with a repentant life. The fruits of our lives should PROVE our repentance before God.

These proofs would be a life of humility and grace; godly character and a pursuit of a godly life in Christ Jesus; not just lip service. Nacham- OT The majority of these instances refer to God's repentance, not man's. The word most frequently employed to indicate man's repentance is shub (q, v.), meaning "to turn" (from sin to God). God does not repent as man repents. For God to be sorry due to a decision or a declaration made would mean that a scenario existed that He did not take into account. Mans repentance toward God is caused from a conviction of sin. God cannot sin and is therefore incapable of repenting in that sense. From mans earthly, time bound perspective, it only seems that Gods plans and purposes have changed. 1 Sam. 15:29 and Psalm 110:4 can hold true saying that God is not man that He would repent nor will He ever go back on a covenant He made. Since the focus of this paper is not the relation between the free will of man and the sovereignty of God, we restrict ourselves to the subject at hand. At the same time, the mystery of Gods predestination according to His foreknowledge can still hold fast as in 1Ch 21:15; Jer 18:8; Jer 26:3, Jer 26:19; Amo 7:3, Amo 7:6; Jon 3:10. Outside of time, and in counsel with His own omniscience, sovereignly taking into account mans free will, He takes into consideration, the actions and prayers of men.

Forgive (Forgiveness): Atkinson writes, "Forgiveness is the act whereby an injured party allows the party responsible for the injury to go free." Noting the emphasis on release, John Nieder, author of Forgive and Love Again, wrote, "In the Hebrew and Greek languages used in Bible times, the term 'release' is the best one-word definition of the word 'forgiveness.'" Some categorize forgiveness into several different sections. 1) Judicial Forgiveness: This has to do with the eternal forgiveness offered by God, accepted by man as we repent and believe in the propitiatory act of Christ on the Cross. God feely gives forgiveness because the debt has been paid leaving Him fully justified in forgiving us. Our debt was not swept under the rug, but paid in full. There has been and always will be consequences for sin. Adam sinned was forgiven, yet this sin was death, toil, and sweat all the days of his life. This Judicial forgiveness is eternal and can only be found in and by grace through faith in Christ. Psalms 32:1-2 and 103:12 has this kind of forgiveness in mind as it speaks of the man who is blessed as God does not impute our sin upon us; or how God removes our transgressions as far as the east is to the west. Not that they are forgotten, but that the righteous wrath of God has been satisfied and the teeth have been removed.

2) Paternal Forgiveness: This has to do with the believers restoration of fellowship with God. Notice John 1:9 If we confess our sins, he is faithful and just to forgive us [our] sins, and to cleanse us from all unrighteousness. Jn 1:9 This restoration of fellowship is conditional with US confessing our sin with a repentant heart. Notice that God is not only faithful, but JUST or justified to forgive us our sins. In Matthew we read that fellowship with God is connected to our FORGIVING others that have trespassed against us, not FELLOWSHIPING with those we have forgiven. And Matt. 6:12And forgive us our debts, as we forgive our debtors.

God is calling us to forgive with the heart, and if approached by the repentant offender, with our mouth after repentance. I think it can also be understood in a way that would suggest that as we live a life of forgiving others in light of the forgiveness that we have experienced, the prayer is that God would continue to forgive us as we trespass against Him. In our fallen state, we will NEVER be able to attain to the same level of forgiveness that God does. God is both judge and offended party. We have just been offended. God has never done wrong and therefore has never had a need to ask for forgiveness, we are both the offended party and the offender. His ways are higher than ours. Our sin against Him was infinitely and eternally more atrocious. For us to ask God to forgive in the exact same manner as we forgive would be suicide. HOWEVER, there is no way to excuse or sweep away the requirement that we forgive those who are debtors to us. The Christian who refuses to forgive must face the fact that, in some sense, God will not forgive him. The fellowship that the unforgiving believer has with God will be hindered until forgiveness is given. By this I do not mean to say that the Christian can lose salvation. However, he is certainly subject to temporal penalties and may find himself under the loving correction of a heavenly Father whose disciplines can be so severe as to take the child home.

It hinders fellowship, intimacy, and communion with God. But in the worst case, just as with any other continuous sin, the continuous failure to forgive may indicate that the person is not really a Christian at all--that he was never truly born again. Jesus conditions our restoration and fellowship with God as to the extent that we forgive others: [37] Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: (Luk 6:37 KJV) We can judge fruit of others (vs 43-45), but we cannot judge the motives of the heart. Jesus doesnt call us to withhold judging others, just that our judgment be fair taking into account our own lives and the mercy we have been afforded. We always judge the intent of the heart incorrectly. However, we can judge the fruit of live in correlation to the declaration of the mouth.

In Matt.7:1 we read, judge not, least ye be judged. Matthew 7 is about judging the INTENT OF THE HEART. If this was not the case then, Paul would be in direct conflict with the Lord in his admonishment to the Corinthians concerning the judging of sin (1Cor.6:5). When we judge, we judge the fruit of the life, not the intent of the heart. It is by this that we find ourselves making sure that we first remove the splinter out of our eye, so we can see clearly to help remove the speck from our brothers eye. No where are we to withhold humble, honest, biblically solid, admonishment of another brother in sin.

Jamieson, Fausset & Brown render an explanation of the text in this way: o No doubt it is the judgments so pronounced which are here spoken of; but what our Lord aims at is the spirit out of which they spring. Provided we eschew this unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. But, as in many other cases under the divine administration, such harsh judgment gets self-punished even here. For people shrink from contact with those who systematically deal out harsh judgment upon others--naturally concluding that they themselves may be the next victims--and feel impelled in self-defense, when exposed to it, to roll back upon the assailant his own censures.

[13] Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also [do] ye. (Col 3:13 KJV) Statements like, Ill forgive you but I wont forget oozes of malice and the fact that bitterness and anger toward a person over a circumstance is desired and if the chance presents itself, the event will be used in an attempt to retaliate. It is true we cannot forget, but the true test of Biblical forgiveness is that as we bury the hatchet, so goes the anger, malice, and revenge. Forbearing means present offences. Forgiving means past offences.

[31] Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: [32] And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. (Eph 4:31-32 KJV) Bitterness both of spirit and speech Wrath passion/anger for a time Clamour- compared by CHRYSOSTOM to a horse carrying anger for its rider: "Bridle the horse, and you dismount its rider. "Bitterness" begets "wrath"; "wrath," "anger"; "anger," "clamor"; and "clamor," the more chronic "evil-speaking," slander, insinuations, and surmises of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to by-standers from without, are the most formidable" [Jam.Fauss.Brwn]

It cost God His own Son to forgive us, yet is cost us nothing but our pride to forgive others, who by their sin, has offended us. Taking into account the level of our offense toward God, it bears no measure to any offence any other can do toward us.

As in the cross, there is a vertical and horizontal aspect of forgiveness. The vertical aspect release and turns the person over to God. This type of forgiveness can happen at any time with the sooner the better as this forgiveness frees us from the detriments (both physical and spiritual) of holding on to un-forgiveness. One commentator says this about Mark 11:25, God sees His own image reflected in His forgiving children; but to ask God for what we ourselves refuse to men, is to insult Him. [Jam. Faus.Brwn.] It is this vertical aspect of forgiveness that makes the horizontal aspect possible. For in doing so, you relinquish your right to revenge, and any satisfaction in seeing wrong done to the offender. And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive you your sins. (Mark 11:25) The horizontal aspect is difficult for people to do because it brings with it the requirement of confronting the offender. If your brother sins, rebuke him, and if he repents, forgive him. (Luke 17:3)

Characteristics of VERTICAL forgiveness: Is god-ward and vertical. With the help of God the victim seeks to set aside bitterness, hatred, and revenge. Restores the victim. It removes the evil undermine communion and fellowship with God. thoughts that

Is the required response to all personal offenses. Can be done alone before God in prayer. (Mark 11:25) Is the response of the offended party, so it is always doable. The victim does not need the cooperation of the offender. Must be done continually. Man might sooner tame the wind than still the recurring bad memories that ignite bitterness. Yet as often as he remembers he must forgive. May be done without verbal forgiveness.

Characteristics of HORIZONTAL forgiveness: Victim responds to the repentance of the offender by telling him that he is forgiven. Restores the offender. It renews fellowship and makes full reconciliation possible. Is required only when the offender repents. Must be communicated to the offender. Requires the repentance of the offender, so it is not always doable. (Luke 17:3-4) Is required only once. Yet the victim may need to reassure the offender of forgiveness, just as Joseph had to reassure his brothers after Jacob died. Means nothing without heart forgiveness. The man who verbally forgives yet nurses a grudge has not truly forgiven

3) Ecclesiastical Forgiveness Or restoration with the church body. As in Matthew 18, the believer that is the offender is given three opportunities to repent before being excommunicated from the church. This forgiveness assumes a prior discipline by the church body and an evidence of a repentant heart on the part of the one disciplined. The purpose of discipline is restoration, and forgiveness assumes repentance and restoration. What exactly are we restoring this repentant person too? We are restoring them to the physical body of Christ. We are to encourage him to take RESPONSIBILITY for the sin, CONFESS the sin, REPENT(METANOEO), RESTORE, as best he can, those whom were injured and take COMFORT in the discipline of the church and of God.(see the end of the paper [Gal 6:1] We are to try and restore them as a believer in Christ. This can be a hard thing to understand. There must be a desire for the individual to want to be restored. This manifests itself in a pursuit of the above points. He is not only willing but will stop at nothing until these are accomplished. They are a result of true repentance. The heart doesnt say what else must I do? But what else can I do? We see that there were consequences that Davids sin brought upon him. There was turmoil in his house until the day he died. He was refused the privilege of building Gods house because there was blood on his hands. We must be able to separate restoration and forgiveness from prudent trustworthiness. Timothy and Titus outline the qualifications for offices within the local church. If a pastor [or a believer that desires to be a pastor or elder] becomes divorced, or is overtaken with wine, or cannot teach, then they are therefore disqualified from holding that office. If this pastor repents and asks for forgiveness, the church can forgive him holding no malice, anger, or ill will against him; the church can take a path of restoration toward him as a brother in Christ; yet there are consequences to that sin that will negate him from holding the office of pastor and he will willingly step down from that office.

This in no way is a reflection on the sincerity of forgiveness of the church body or does it belittle or call into question the genuineness of the heart of restoration. It is a sad consequence of sin. If this body desires to keep the disqualified pastor as their Shepard in the name of forgiveness and the pastor accepts, they not only do harm to the scripture but they are in rebellion falling in to the same trap as the first century Corinthian church. Other Thoughts on Forgiveness

Forgiveness is not forgetting. It is removing from the heart of the offended, any right to malice or anger that wishes to see harm done or do harm to the offender. We can forgive and not forget. C.S. Lewis gives this advice on forgiveness when we are faced with those who continuously break their promises; "This doesn't mean you must necessarily believe his next promise. It does mean that you must make every effort to kill every trace of resentment in your own heart--every wish to humiliate or hurt him or to pay him out." Forgiveness doesn't require forgetting; only a choice not to call to mind the offense repeatedly while God heals the memories. But we must be very careful though to not withhold opportunity for the offending repentant person to earn back trust. As we see in the story of Joseph, forgiveness is not forgetting but letting go of the anger and malice that destroys the one holding the offense. Joseph was trapped, bound, and sold into slavery by his older brothers let by Judah. As the story goes, Joseph, through many trials and hardship, finds himself number 2 in Egypt second only to Pharaoh. While in Egypt, Joseph marries and has two sons: And Joseph called the name of the firstborn Manasseh: For God, [said he], hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. Gen. 41:51-52

When the famine threatened the extinction of his family, Jacob sends the brothers to Egypt to buy grain. When the brothers came before Joseph, he remembered them but the brothers did not recognize Joseph. Joseph did not reveal himself to them, yet he spoke harshly to them and actually tested to see if their heart had changed. If this is the case, then in what way did Joseph forget his fathers house and his toils if he remembered the affliction brought by his brothers so long ago? The answer is what we have been talking about; Joseph forgave his brothers, yet he prudently and wisely did not trust them until they had proven to him, they were worthy of that trust. Had they been the same scoundrels as before, Josephs actions may have been different due to the responsibility that was now his. Another item to notice is that humility of the brothers especially Judah as he recounts the brother that was lost or is no more. Judah was willing to stay in prison the rest of his life in order to forgo his father the pain and anguish caused in the sin against Joseph. Judah was more concerned with the well being of Benjamin and his father than he was with his own wellbeing. True repentance places the blame squarely on the shoulders of no one else. Judah was willing to suffer the due consequences of his actions. He was to blame and could blame no other. As Martin Luther said, Here I am Lord save me! Forgiveness deals with our emotional response toward an offender. Many times offenders cause great emotional anguish and heartache. When we forgive, we release that individual first to God and then when we are approached by them and they make known the offense, we can be free to forgive. Pardon deals with the consequences of the offense. Just as in the case of Timothy and Titus; if scripture lays out that a drunkard cannot be a pastor or elder, then we have no right to pardon that offence to the point that man puts them in that position. Unless we have the authority we may not be able to pardon an offense, but we can always forgive.

Forgiveness is a miracle of the Spirit that eliminates the obstacles to fellowship. This miracle can be fulfilled when the two estranged people come together in as fair and harmonious a new relationship as is possible at that time and under those circumstances. There is the point of Phariseticalism. It is the mind-set that forgiveness must result in the offended person rejecting the existence of the events and becoming buddy-buddy with the offender. If forgiveness doesnt look like some think it should look like, then forgiveness didnt take place and they judge the intent of the heart which ONLY GOD can do. They are also judging the actions of the offended party by a standard of skewed scripture and what they want to see happen. Forgiveness eliminates the obstacles, but does not dictate the level of trustworthiness that one has earned. Christians are not called upon to be door mats to all those who continually hurt us and cause great grief and agony in our lives just because they confessed repentance and backhandedly asked for forgiveness. It would be like the woman in an abusive relationship. Her husband comes home drunk night after night. At which time, he beats her night after night while the children watch. Immediately afterwards, he is remorseful and sincerely asks for forgiveness. The children asked, Why dont we leave? The mother says, God forgives and forgets, so should I. He asked for forgiveness, I must forgive and forget for Christ to forgive and forget about my sin against him? What a TWISTED view of forgiveness!! The woman can forgive the husband, pray for the husband, and not divorce the husband. AT THE SAME TIME, she is a fool for remaining under the roof of abuse which not only endangers her life but her childrens lives as well. In this same scenario, the husband falls to his knees under true repentance. He cries out to God and God heals him and he has a change of heart. He comes to the wife with a humility not seen before expecting nothing in return. He admits his wrongs and is heart broken over his sin first toward God and then toward her and the children. He then over time, he begins to show the fruit of true repentance. His life has changed. As time goes on and trust is rebuilt between the couple and she feels comfortable moving back in to the house.

The alternative to forgiveness is, in the end, a ceaseless process of hurt, bitterness, anger, resentment and self-destruction. Through forgiveness, reconciliation is made possible. Through true repentance and forgiveness, both the offender and the offended and find release of guilt and anguish. Forgiveness doesnt belittle or minimize the hurt or pain caused. It is not telling ourselves that the offense wasnt doesnt really matter, or trying to convince ourselves and others that the pain really wasnt that bad after all. It is acknowledging and fairly assessing the hurt and pain pardoning the offender. In Summary, Galatians 6:1 says, Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Restore- katartiz - The Greek is used of a dislocated limb, reduced to its place. Such is the tenderness with which we should treat a fallen member of the Church in restoring him to a better state. [Jam.Fauss.Brwn] We must try to help the offender; 1. Recognize the SIN or Failure and the consequences of the decision. The problem is not one of a slight miscue or a momentary lapse; it is sin in the sight of the Lord. No one can deal with sin unless it is first identified as such. More often than not, the individual knows he has sinned, but he still lives sin because he has not admitted that his behavior was sinful. I was forced to do this because or Its not all my fault because Like David, the person must be able to confess, "I have sinned, and done what is evil in Thy sight" (Psalm 51:4). 2. Take Responsibility for the sin. It is easy to blame sin on somebody else. But even if someone else has been a contributing factor, the individual is still accountable. Helping a brother assume personal responsibility for sinful actions is sometimes a difficult but necessary step. This is a vital part of restoration and cannot happen even if one of these six steps are forsaken by the individual.

3. Confess and Repent of the sin By repentance, I mean a change of mind over the sin as well as a deliberate change of behavior. The

inner person will realize the grief of disobedience before God and conduct will be positively affected. This is not a Judas type of repentance which is myopic in scope. 4. Seek Restitution. Someone who steals something needs to pay it back and the truly repentant will do so willingly with no need of a secular judge and jury. Someone who criticizes others in public needs to go to them and ask for forgiveness. Restitution cannot be made for some sins, however. Genuine repentance and confession will have to suffice in those instances. For example, there is no restitution for destroying a persons moral purity. Asking for forgiveness can restore Christ-like fellowship, but it can never fully restore what was lost. Restitution in humility and godly sorrow is the key. A person made to submit to restitution only exposed their true heart. 5. Receive Gods message through his failure. Although God does not cause us to fail, He can teach us lessons that will keep us from wandering into similar harmful situations. 6. Respond to Gods discipline with gratitude. This is not easy, but when the person comprehends Gods purpose in such disciplinethat he might "share His holiness" (Hebrews 12: 1O). Forgiveness is not excusing the offense as if it never happened yet choosing to forgive the inexcusable. Forgiving extends beyond and is nobler than excusing since it acknowledges to offence and pardons anyway. When do we forgive others? When we strive against all thoughts of revenge; when we will not do our enemys mischief, but wish well to them, grieve at their calamities, pray for them, seek reconciliation with them, and show ourselves ready on all occasions to relieve them. This is gospel-forgiving. [Thomas Watson]