What is forgiveness? What does it mean to be forgiven?
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Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.
The servant therefore fell down, and worshiped him, saying, "Lord, have patience with me, and I will pay thee all." Then the lord of that servant was moved with compassion and loosed him, and forgave him the debt.
But the same servant went out, and found one of his fellow servants, which owed him a hundred pence: and he laid hands on him, and took him by the throat, saying, "Pay me that thou owest."
And his fellowservant fell down at his feet, and besought him, saying, "Have patience with me, and I will pay thee all."
And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
Then his lord, after that he had called him, said unto him, "O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee?" And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.
So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.
(Matthew 18:23-35)
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What did it mean to the first servant that he had been forgiven? It meant that he no longer was required to repay that which he owed. It meant he could walk out as a free man. It meant he was not bound under his former obligation.
What would it have meant to the second servant to have been forgiven? It would have meant the same thing-- that he would no longer be a borrower who was in danger of being thrown into debtor's prison.
What happened to the first servant when he refused to live according to the forgiveness he had received? He (and his wife, children, and possessions) was not merely sold , as would have been the case in the beginning. He was far worse off than he would have been otherwise. Not simply because he owed a debt that he could not repay, but because he had abused the grace and compassion that the lord had given to him.
What if we do not extend the same forgiveness and mercy to others, as God has extended it to us? Hmm?
Also, forgiveness and repentance are inextricably linked. Both servants repented and expressed their intention to repay their debt, that is, their intention to change their ways. One servant was in fact forgiven, the other servant clearly ought to have been forgiven (had the first servant been honourable). But if neither of them had pleaded that they would change their ways, they would both still have been in debt. Is not this like God's kingdom? God doesn't grant forgiveness without confession and repentance on our part, so as to make us free to do evil. But at the same time, God does not wait for us to prove ourselves before He grants forgiveness-- God doesn't predicate his forgiveness on some works of righteousness or compassion we do that show Him that we deserve His grace. Does He require us to be righteous and compassionate? Absolutely. Just like the lord in the parable, God requires us to live according to the grace He has given us, but He requires it after He extends grace to us.
And also, what if there is no definite object or substance that is owed? What if there is a more intangible wrongdoing involved; for example, me lying to you? There is no "debt" for me to repay. How then does forgiveness work? What does it mean for you to forgive me? What changes-- on my part and on your part?
Showing posts with label grace. Show all posts
Showing posts with label grace. Show all posts
Monday, May 31, 2010
Sunday, March 22, 2009
A Gospel Question...
I was asked how to approach a homosexual with the gospel…
The first thing that you must remember is why you are talking to them in the first place. Are you approaching them because “they especially need the gospel”? Or are you telling them because you genuinely love them and want them to live their lives so that God is pleased with them? You must share the gospel because the love of God has been poured out in your heart through the Holy Spirit, and also (though not less important) the simple fact that we are commanded to bear witness of the gospel in all the earth.
If your motive for sharing the gospel is not pure, then you have other problems that are far more pressing than sharing the gospel with someone else (Matt. 7:3-5).
In general, you should not approach them any differently than any other sinner. My advice is to remember two things: first, to “let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.” (Col. 4:6) Second, “in meekness [instruct] those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.” (II Tim. 2:25) Meekness and graciousness are paramount, you must not treat them as less than human, or as more sinful than anyone else (Jas. 2:10-11) – they are just as human as everyone else, and certainly have not broken God’s law any worse than anyone else has.
Having said that -- you just take the same kind of approach that you would for anyone else: telling them of their rebellion toward God, of God's requirements, of the punishment that they deserve (that we all deserve), and of the salvation from sin that Christ has provided. Tell him that it is open to him specifically, and that Christ does not save us merely from the punishment of sin, but also from the power of sin in our lives so we can live rightly before Him. Then tell him what God requires of us for salvation -- that it is by faith that we receive it -- we don't go change ourselves and then come....we first turn to God, and He changes us, "for he that believeth on the Son hath everlasting life," and “repent ye, and believe the gospel.”
(Thanks to Daniel for prompting me to think about the topic.)
The first thing that you must remember is why you are talking to them in the first place. Are you approaching them because “they especially need the gospel”? Or are you telling them because you genuinely love them and want them to live their lives so that God is pleased with them? You must share the gospel because the love of God has been poured out in your heart through the Holy Spirit, and also (though not less important) the simple fact that we are commanded to bear witness of the gospel in all the earth.
If your motive for sharing the gospel is not pure, then you have other problems that are far more pressing than sharing the gospel with someone else (Matt. 7:3-5).
In general, you should not approach them any differently than any other sinner. My advice is to remember two things: first, to “let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.” (Col. 4:6) Second, “in meekness [instruct] those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth.” (II Tim. 2:25) Meekness and graciousness are paramount, you must not treat them as less than human, or as more sinful than anyone else (Jas. 2:10-11) – they are just as human as everyone else, and certainly have not broken God’s law any worse than anyone else has.
Having said that -- you just take the same kind of approach that you would for anyone else: telling them of their rebellion toward God, of God's requirements, of the punishment that they deserve (that we all deserve), and of the salvation from sin that Christ has provided. Tell him that it is open to him specifically, and that Christ does not save us merely from the punishment of sin, but also from the power of sin in our lives so we can live rightly before Him. Then tell him what God requires of us for salvation -- that it is by faith that we receive it -- we don't go change ourselves and then come....we first turn to God, and He changes us, "for he that believeth on the Son hath everlasting life," and “repent ye, and believe the gospel.”
(Thanks to Daniel for prompting me to think about the topic.)
Wednesday, December 17, 2008
T.U.L.I.P.
I was recently asked to consider the five points of calvinism. I find them to be in error compared to the scriptures, and therefore do not accept them. The five points are most often remembered with an acronym, TULIP:
Total depravity
Unconditional election
Limited atonement
Irresistible grace
Perseverance of the saints
______________________
T - total depravity
Of the five points here, I think this is the most plausible one -- I don't think it's correct, but of the five, I think it's likely closest.
I find it incorrect because it doesn't work logically with what I find in scripture: (1) if it is true, then it means that God creates sin, because He is the creator of all men; (2) if it is true, then we cannot, even after we are saved, serve Him in "holiness and righteousness all the days of our life", as He promised to our father Abraham; (3) if it is true, and we still sin in thought, word, and deed daily...what has God done for us? we're still miserable wretched sinners who continue to disobey Him – “the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.” – now, if we continue to do the works of the devil, has Jesus accomplished His purpose? And (4) if it is true, then Jesus had a sinful nature, since "verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." -- if we have a sinful nature, Jesus must have had one -- since we know that Jesus had no sinful nature, why must we suppose that we have one?
I would also note that I do not believe that man is inherently righteous. Sin and righteousness consist in our choice to obey or disobey God, not in an inherited trait of our human nature.
___________________
U - unconditional election
This is the doctrine that God has already (from eternity past) decreed who will be saved and who will be damned.
This means that some people have no opportunity for salvation -- they are damned, period. This does not accord with scripture, for "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." The way of salvation is open to ALL (not only some): "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The Gospel is given to all -- to "whosoever will" -- and is not restricted to any select group.
_________________
L - limited atonement
This is the doctrine that Jesus blood was sufficient only to save the elect.
It is wrong because it contradicts scripture. "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." Jesus did not provide propitiation only for the elect, but for the whole world. If the atonement is only sufficient for the elect, then God is insincere in offering salvation to all, since He made no provision for all to be saved.
_________________
I - irresistible grace
This is the doctrine that if God has elected you to be saved, you cannot resist His saving grace, and will (regardless of whether you want to or not) be saved.
It is incorrect because it means that we have no choice in the matter of salvation, when salvation is the one matter that it is of utmost importance to have a choice; it is this matter in which God himself demands a choice on our part: "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live" and "As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?"
If God's grace is irresistible, God's admonishments to "Turn ye now from your evil ways, and from your evil doings" could never be disregarded -- and yet, we find that they are.
_______________________
P - perseverance of the saints
This is the doctrine of "once saved, always saved", that those who are of the elect will persevere until the end. In short, that it is impossible to turn away from salvation.
This is false because it is backward from what Jesus said. Jesus did not say that those who are saved will persevere, He said that "he that shall endure unto the end, the same shall be saved. " Salvation is, in some sense, the result of endurance; endurance is not the result of salvation.
Also, there are a host of dire warnings against turning away, or making shipwreck of our faith, or of falling away. If there is no possibility of our turning away, all these warnings are pointless. Some passages to consider:
Ezekiel 3:20; 18:20-28
Matthew 18:23-35; 25:14-30
Luke 12:42-47
John 15:1-6
Acts 8:9-24 (esp. verses 9 & 18-23)
Romans 11:13-23
I Corinthians 8:10-11; 9:26-27; 10:1-12 (esp. 10:12)
Galatians 5:1-4
I Timothy 1:19-20; 4:1; 5:8
Hebrews 2:1-3; 6:4-8; 10:26-31; 10:35-39; 12:15-17
James 5:19-20
II Peter 2:20-22
Revelation 2:4-5
_____________________
Other things I have noted about the calvinistic system:
One, that it works quite well with itself (all five are interlocking, and together comprise a complete system); if it is taken in totality, there is little contradiction within itself. However, the problem arises when it is compared to scripture, since, while it is logically coherent, it is not consistent with what scripture says.
Also, most churches that I have seen do not believe all five points -- generally keeping "T" and "P" and discarding the other three. This is an appealing course of action (since "U", "L", and "I" are the most offensive three of the five); however, it is logically unsound, since the five points all support each other, and the system falls apart if even one is removed.
Total depravity
Unconditional election
Limited atonement
Irresistible grace
Perseverance of the saints
______________________
T - total depravity
Of the five points here, I think this is the most plausible one -- I don't think it's correct, but of the five, I think it's likely closest.
I find it incorrect because it doesn't work logically with what I find in scripture: (1) if it is true, then it means that God creates sin, because He is the creator of all men; (2) if it is true, then we cannot, even after we are saved, serve Him in "holiness and righteousness all the days of our life", as He promised to our father Abraham; (3) if it is true, and we still sin in thought, word, and deed daily...what has God done for us? we're still miserable wretched sinners who continue to disobey Him – “the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.” – now, if we continue to do the works of the devil, has Jesus accomplished His purpose? And (4) if it is true, then Jesus had a sinful nature, since "verily he took not on him the nature of angels; but he took on him the seed of Abraham. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people." -- if we have a sinful nature, Jesus must have had one -- since we know that Jesus had no sinful nature, why must we suppose that we have one?
I would also note that I do not believe that man is inherently righteous. Sin and righteousness consist in our choice to obey or disobey God, not in an inherited trait of our human nature.
___________________
U - unconditional election
This is the doctrine that God has already (from eternity past) decreed who will be saved and who will be damned.
This means that some people have no opportunity for salvation -- they are damned, period. This does not accord with scripture, for "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance." The way of salvation is open to ALL (not only some): "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." The Gospel is given to all -- to "whosoever will" -- and is not restricted to any select group.
_________________
L - limited atonement
This is the doctrine that Jesus blood was sufficient only to save the elect.
It is wrong because it contradicts scripture. "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." Jesus did not provide propitiation only for the elect, but for the whole world. If the atonement is only sufficient for the elect, then God is insincere in offering salvation to all, since He made no provision for all to be saved.
_________________
I - irresistible grace
This is the doctrine that if God has elected you to be saved, you cannot resist His saving grace, and will (regardless of whether you want to or not) be saved.
It is incorrect because it means that we have no choice in the matter of salvation, when salvation is the one matter that it is of utmost importance to have a choice; it is this matter in which God himself demands a choice on our part: "I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live" and "As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?"
If God's grace is irresistible, God's admonishments to "Turn ye now from your evil ways, and from your evil doings" could never be disregarded -- and yet, we find that they are.
_______________________
P - perseverance of the saints
This is the doctrine of "once saved, always saved", that those who are of the elect will persevere until the end. In short, that it is impossible to turn away from salvation.
This is false because it is backward from what Jesus said. Jesus did not say that those who are saved will persevere, He said that "he that shall endure unto the end, the same shall be saved. " Salvation is, in some sense, the result of endurance; endurance is not the result of salvation.
Also, there are a host of dire warnings against turning away, or making shipwreck of our faith, or of falling away. If there is no possibility of our turning away, all these warnings are pointless. Some passages to consider:
Ezekiel 3:20; 18:20-28
Matthew 18:23-35; 25:14-30
Luke 12:42-47
John 15:1-6
Acts 8:9-24 (esp. verses 9 & 18-23)
Romans 11:13-23
I Corinthians 8:10-11; 9:26-27; 10:1-12 (esp. 10:12)
Galatians 5:1-4
I Timothy 1:19-20; 4:1; 5:8
Hebrews 2:1-3; 6:4-8; 10:26-31; 10:35-39; 12:15-17
James 5:19-20
II Peter 2:20-22
Revelation 2:4-5
_____________________
Other things I have noted about the calvinistic system:
One, that it works quite well with itself (all five are interlocking, and together comprise a complete system); if it is taken in totality, there is little contradiction within itself. However, the problem arises when it is compared to scripture, since, while it is logically coherent, it is not consistent with what scripture says.
Also, most churches that I have seen do not believe all five points -- generally keeping "T" and "P" and discarding the other three. This is an appealing course of action (since "U", "L", and "I" are the most offensive three of the five); however, it is logically unsound, since the five points all support each other, and the system falls apart if even one is removed.
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