Introduction

How forgiving should a Christian be?

When Peter asked the question "Lord, how oft shall my brother sin against me, and I forgive him?" (Mt 18.21) he might have been reacting to the teaching that the Lord had just given; "… if thy brother shall trespass against thee …" (v 15). Peter didn't ask "shall I forgive him?", for he knew that he should forgive, but he wondered whether there was a limit. Perhaps a limit in the types of offending, or simply a limit in the times of offending. When he asked "till seven times?" perhaps he had in mind the words of the Lord Jesus, "if [thy brother] trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him" (Lk 17.4). This might suggest a certain reticence to forgive. If we are honest, we will probably see that kind of hesitancy in our own hearts. We can be inclined to treat forgiveness as a commodity that should be eked out, often in a way that is less than wholehearted. Maybe our limited idea of forgiveness is because we worry about 'repeat offending', or 'being taken advantage of', or 'going easy on sin'. But is this the nature of the forgiveness that we read about in God's Word?

The Assurance of Forgiveness

Forgiveness is a central truth of the gospel, and the assurance of forgiveness is a blessing that all believers have experienced and enjoy. The psalmist captured the reality of that assurance in the words "Blessed is he whose transgression is forgiven, whose sin is covered" (Ps 32.1).

The first saying from the cross, as if to underline its primary importance in this dispensation, was "Father, forgive them" (Lk 23.34). In the preaching of the apostles, and in their writings, we have repeated references to forgiveness:

- Peter proclaims "Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins" (Acts 5.31).

- Paul, in Antioch, reached the crescendo of his message with the words "through this man is preached unto you the forgiveness of sins" (Acts 13.38).

- Paul's commission on the Damascus road included the grand objective "that they may receive forgiveness of sins" (Acts 26.18).

- John, near the close of the New Testament, gives the assurance that God "is faithful and just to forgive us our sins" (1 Jn 1.9).

Forgiveness is also a central truth in Christian experience. So often Paul exhorts his readers to be forgiving. One of his clear exhortations is "be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you" (Eph 4.32). Forgiveness, of course, is something that we all need, without exception. James reminds us that "in many things we offend all" (Jas 3.2), that is, we all offend or cause offence and need the assurance of being forgiven.

In answering Peter's question, the first thing the Lord did was to raise Peter's horizon (Mt 18.22). Whatever the Lord meant exactly by "Until seventy times seven" in comparison to "seven times", it at least means 'Think big'! Our willingness to forgive should be abundant, just as God's forgiveness is. "Seventy times seven" gives us that sense.

The Author of Forgiveness

In the parable of the unforgiving servant, the Lord illustrates to us certain principles of forgiveness. The first thing to note is who the central character is in the parable: "the kingdom of heaven [is] likened unto a certain king" (v 23). He is central because forgiveness began with him (v 27), and it arose from the compassion of his heart.

Forgiveness is something entirely consistent with the character of God. In Exodus 32, Israel had sinned grievously in the making of the golden calf. When Moses interceded on their behalf he said to the Lord "Yet now, if thou wilt forgive their sin …" (v 32). It may have been that, in his unfinished request, Moses was not sure of the answer, because Israel's sin was so great. In chapter 34 he received the answer to the question in the Lord's proclamation, "The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty ..." (vv 6-7). God's own declaration of His character presents a merciful and gracious God – One who is both forgiving and willing to forgive. He is the Author of forgiveness.

This character of God is repeated throughout the Old Testament. It is a theme of the prayer of Solomon at the dedication of the Temple where, on five occasions, he calls upon God's ability, willingness and readiness to forgive: "hear ... and ... forgive" (1 Kgs 8.30, 34, 36, 39, 49-50). The psalmist echoes this in the words "thou, Lord, art good, and ready to forgive" (Ps 86.5), and Daniel, in his prayer, pleads "O Lord, hear; O Lord, forgive" (Dan 9.19).

The Availability of Forgiveness

God is not obligated to do anything. No circumstance, situation or event can force God to act in any particular way. When people ask "Why doesn't God do [such and such]?" they suggest that situations demand that God does something; they should force God to act. God acts of Himself, by Himself and as Himself. He is not forced to forgive, nor is He compelled by circumstances. He forgives because He is God, and He will always act as God acts, perfectly expressing Himself: "I, even I, am he that blotteth out thy transgressions for mine own sake …" (Isa 43.25).

In the parable, the king was under no obligation to forgive (the obligation was the other way), but he was moved with compassion. It was what that king was in himself that motivated him to forgive the debt. The servant could have made the same speech to a different king and got no response at all.

It is a mistake to believe that forgiveness comes from the mercy, grace and longsuffering of God, rather than from the holiness, righteousness and judgment of God. Such an idea might suggest that God may be in a dilemma about forgiving (as were the pagan deities). Forgiveness is consistent with all of God's attributes; it is a bridging statement in the middle of the Lord's proclamation in Exodus 34.7; "Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty ...".

God can forgive because divine justice and righteousness have been satisfied. When we note the words "… that will by no means clear …", it reminds us that God will not simply pass over, ignore or absolve sin (or sinners). We might ask the question "What happened to the debt in the parable? Was it simply 'written off'?" No! The cost of it had to be borne, either by the servant or by the king. The king suffered the loss; he bore it. This explains why forgiveness is available.

The Hebrew word for "forgiving" in Exodus 34.7 means 'to lift, raise high, bear or carry':

- In Exodus 25.27; 27.7; 37.5 it is used in reference to the staves which were used to "bear" the table of shewbread, the copper altar and the ark.

- In Leviticus 16.22 it is used of the scapegoat which "shall bear upon him all their iniquities", and in Isaiah 53.12 where "he bare the sin of many".

- In Leviticus 4.20, 26, 31, 35; 5.10, 13, 16, 18; 6.7 we read that "it shall be forgiven"; the reason being that the sacrifice bore it.

God can forgive sins because the offence has been dealt with righteously, perfectly and completely. Both Leviticus 16 and Isaiah 53 show that the price has been paid and the penalty borne. (To be continued …)