Forgive. One. Another.
Those three words are easy to say; less easy to understand; and sometimes nearly impossible to practice. Truly, for as simple as forgiveness should be, seeking and receiving forgiveness is often the things that brings us to our knees.
Who knew that sins forgiven in heaven could be so difficult to forgive on earth?
Yet, that is often the case. Forgiveness is often a misunderstood doctrine, as well as a misapplied practice. Therefore, Christians who seek forgiveness, demand forgiveness, or seek to help others forgive, often find that the Christian practice of peace-making is more difficult than they might first imagine.
In response, genuine believers may grow frustrated—with themselves, with others, with God, or with the church. How can the cross of Christ not have its full effect? It seems so simple.
And yet, I might offer a different perspective. Such forgiveness—its pursuit and application—is often hard because sin and sinners are hard and because God wants to grow his children in learning how to make peace. If forgiveness were easy, books would not need to be written explaining its intricacies.
Often, the pursuit of forgiveness is not immediate. Instead, it comes by careful attention to God’s Word and prayer; it comes by the work of God and his church. It often involves skilled peace-makers in the church, and sometimes it requires other acts of providence to soften our hearts, such that we would forgive.
Thus, a long-process of peacemaking is not at odds with true forgiveness, it is the way that God impresses on us his wisdom and our need to learn how to forgive from him. How easily, we think we can do his work in our own power. And yet, he shows us nothing good happens apart from him. And part of his work is teaching us more and more about the forgiveness he secured on the cross.
26 Axioms about Forgiveness
In recent days I have found great help on the doctrine of forgiveness in Chris Brauns article and podcast at Christ Over All. Before that, his book Unpacking Forgiveness was instrumental in forming my own reflections on forgiveness, which why at the beginning of 2023 we scheduled him to write for Christ Over All. Eight years ago, his book helped me articulate the command to Forgive One Another. And at that time I wrote up a list of 26 axioms on forgiveness, one for every letter of the alphabet.
That list has hibernated in a folder on my computer for years, but due to recent events, I thought it was time to dust it off and bring it back out. These points highlight the work of God in forgiveness, the necessity of the cross, and the ways in which we must learn how to forgive the repentant and not forgive those who continue to hold fast to their sin. In all, I bring these points back out to remind all of us how intricate the process of forgiveness is. Though the cross of Christ is powerful to forgive any and all sins, there remains the need for the Spirit to grant forgiveness and to teach us how to grow in grace.
Yes, the finish line of forgiveness is easy to see. But the path to that end is not as simple as we might expect. Instead, along the winding path of peacemaking, there are truths that God wants to teach us as we pray for and pursue restored fellowship. Let us not be impatient about the process, or even the results we expect. Instead, with eyes fixed on Christ, let us learn how to forgive one another, as God in Christ has forgiven us.
That is the hope of these alphabetic axioms. In the days ahead, I will develop them further.
Theological Axioms
- Forgiveness depends on the absolute sovereignty of God.
- Forgiveness requires a mediator and a sacrifice.
- Forgiveness reflects the character of God.
- Forgiveness is not an absolute guarantee to all sinners; it is granted to the elect of God.
- Forgiveness glorifies God.
- Forgiveness is the result a priest’s atonement.
- Forgiveness comes at the temple of God.
- Forgiveness is a gift of the Spirit.
Practical Axioms
- Forgiveness creates genuine love for others.
- Forgiveness is the wellspring our response of love to God.
- Forgiveness is the wellspring for all genuine healing.
- Forgiveness is the core promise of the new covenant.
- Forgiveness requires its recipients to forgive.
- Forgiveness can be falsely pursued.
- Forgiveness is given in the way God has forgiven you.
- Forgiveness requires repentance; repentance of sins is the prerequisite of forgiveness.
- Forgiveness grows by means of the gospel.
- Forgiveness will demand more than you can give.
- Forgiveness, when rejected, invites the judgment of God.
- Forgiveness withholds itself from unrighteous judgment and unauthorized condemnation.
- Forgiveness does not keep a record of wrong or use past offenses to harm others.
- Forgiveness is not limited by the size or scope of the sin.
- Forgiveness is the message of the church.
- Forgiveness, in cases of church discipline, is affirmed or denied by the church
I am sure those axioms will be tweaked when I come back to this, but that’s a starting place. What else would you add?
Soli Deo Gloria, ds
Via Emmaus 
Hello David,
As introduction to a question I would say that forgiveness is certainly glorifying of God, peace to individual man and light to the world when applied as scripturally instructed;
You wrote that ” we must learn how to forgive the repentant and not forgive those who continue to hold fast to their sin”,
have you considered as an example of forgiveness without repentance Jesus said
‘“Father, forgive them, for they do not know what they are doing.” And they divided up His garments by casting lots.’?
I belive we are taught by God to forgive almost all matters with and without visible sign/confession of repentance, there are some scripturally defined matters that are not to be forgiven by man because God doesn’t forgive them eternally either
( eg.. Mat 12:31 Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven.),
but I believe we are instructed by God to forgive all other matters regardless of repentance, but forgiveness doesn’t always accompany reconciliation, trust or restoration of responsibility.
Ours is the responsibility to apply forgiveness, God only is the knower and judge of the heart of man.
Mat 6:15 But if you do not forgive men their trespasses, neither will your Father forgive yours.
Hey Andy, thanks for engaging. I would argue that forgiveness is a conditional matter, as John MacArthur, John Murray, and Chris Braun argue on the passage in Luke 23:34. See here:https://chrisbrauns.com/2008/02/didnt-jesus-forgive-unconditionally-on-the-cross/
Certainly, we are to offer forgiveness to everyone and to prepare our hearts before the Lord to forgive on the condition of repentance. But even in Luke 23:34, the request is just that–a request of the Father for forgiveness. In this sense, it is a prayer, it is not the immediate granting forgiveness. Again, see the Brauns article for exegetical considerations. Hope that helps.
In Christ,
ds
Hello David,
I’m pleased to discuss this topic with you.
In reading the article on forgiveness written by Chris Brauns, my first observation is that Chris uses an argument that the forgiveness which Stephen requested for those who stoned him was the type of forgiveness that imparts eternal salvation, namely aphesis, but I don’t believe this was what Stephen requested because of 2 reasons:
Firstly, Stephen couldn’t grant forgiveness to eternal salvation (aphesis) which also requires faith and repentance granted by God, but the other forms of forgiveness are man obediently expressing the image and likeness of God through ChristJesus, and secondly; he only asked that the particular sin of their stoning him not be put to their charge, for aphesis to be applied, they still had need of forgiveness for every other sin throughout their whole lives.
In regard to the forgiveness requested by Jesus on the cross, Jesus used the word aphiēmi, which is not ever used in scripture in the terms of forgiveness (aphesis) to eternal salvation, it relates only to current remittance of sin, He requested aphiēmi of the specific sin they had committed that he spoke of, this then left room for them to repent to salvation before their death, likewise with Stephen, and more specifically in his case because he wasn’t Christ, he didn’t have power to forgive to eternal salvation so his request was for forgiveness (not aphesis) of their specific sin (lay G2476 not G3361 this G5026 sin G266 to their G846 charge.), it wasn’t until Saul repented to eternal salvation that he was forgiven (aphesis) for all sins that he had committed.
We’re told latter that the centurion at the cross said: “Truly this man was the Son of God”, so both he and the others who played a part in Jesus crucifixion were still alive and able to repent to salvation, there’s more hope for a living dog than a dead lion.
Chris also acknowledged that we are told to forgive as God forgives (Matthew 6:12: as Jesus taught us to pray) but he doesn’t acknowledge the differences in forgiveness such as aphesis, aphemie, charizomai, and apoluō, of which we can only apply the latter three types whereas only God can apply aphesis to eternal salvation, and he then concluded that this supports only forgiving with repentance, but it doesn’t because Jesus being God manifest in flesh, also forgave without repentance: Mat 9:2 aphiēmi, so also we are to do as God has. Only God can aphesis to eternal salvation and for this to occur He requires repentance and n less than repentance before He grants eternal forgiveness, but this has been often confused in men’s theology on forgiveness due largely to lack of distinguishing the responsibility of man as seperate from the sovereignty of God and the distinguishing of the 4 types of forgiveness.
Chris acknowledges Matthew 18:21-22 as example of not requiring repentance but then says that in context it “assumes” that repentance is a requirement. This “assumption” is contradictory to Jesus statement of Matthew 18 and the other statements of scripture instructing by example.
Jesus said He and the Father are One, He said He only spoke what the Father gave Him to speak, when He requested in the garden that the cup pass from Him, He said “but not My will but Your will be done”, He didn’t request in this term when He said “aphiēmi them for they know not what they do”, and if His request to the Father was denied on that occasion, what hope is there for us to pray in request to the Father in Jesus name if even His request was not answered?
I believe those soldiers were forgiven (aphemie) for they knew not what they were doing and the severity of the judgment that would have been their lot if not for Jesus intervention, and they may later have repented to salvation.
God is not reckoning the sins of the world against man until man dies in his sin, but is long suffering desiring man’s salvation, if we reckon our neighbours sin against him, we have become judges contrary to God’s instruction that we be of His image and likeness and we will be judged as we have judged, this would be a terrible fearfull place to be, for God knows the depths of our sin.
May we be as forgiving (aphemie, charizomai, apoluo) as He is.
According to God’s instruction:
Ephesians 4:32 And be you kind one to another, tenderhearted, forgiving (charizomai G5483) one another, even as God for Christ’s sake has forgiven (charizomai G5483) you.
In appreciation for your fellowship in this matter in brotherly love
Andy