Forgiveness: A Multi-Dimensional Concept
Christianity can be aptly designated the Gospel of Forgiveness. One of the affirmations of its creedal statements is, "I believe in the forgiveness of sins." Forgiveness of sin is the foundation and genesis of Christianity. The message of divine forgiveness of sin is the distinctive truth of Biblical revelation (Acts 10:43).
Forgiveness of sin, both divine and interpersonal go to the heart of the Christian understanding of a spiritual relationship with God. The Bible provides extensive discussion of forgiveness. Through stories, incidents, parables and direct teaching, the concepts and principles of forgiveness are clearly taught in Scripture.
The heart of the Biblical doctrine is to be found in the life and ministry of Christ. Early in His ministry Jesus claimed the prerogative to forgive sins (Mark 2:1-12). Jesus proclaimed forgiveness, taught forgiveness, served as the paradigm of forgiveness and died in order to procure forgiveness for repentant sinners. The climax of Jesus' exposition of Scripture declares and stresses ". . . repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem" (Luke 24:47).
Apostolic preaching affirmed that forgiveness of sins is the result of believing in Jesus (Acts 2:38; 5:31; 10:43; 13:38; 28:16). Paul was commissioned to go to the Gentiles so that they might receive the forgiveness of sins (Acts 26:18). Christ came into the world and died on the cross so that forgiveness of sin might be righteously granted to repentant sinners.
Biblical forgiveness has a twofold dimension, (1) God’s forgiveness of people, and (2) the need for people to forgive one another. There are more than 125 references to forgiveness pertaining to human forgiveness. The Apostle Paul taught that the way for people to stop "biting and devouring" each other (Gal 4:15), and not respond to interpersonal injustices, hurts, violations, and inadvertent wrongs with hatred, bitterness, discord, fits of rage, dissensions, divisions, revenge, malice, slander, or carrying grievances as an attempt to wound and get even with those who have wounded them would be to forgive as God in Christ forgave them (Col 3:12-14).
The Meaning of Forgiveness
What does it mean to forgive? The Bible uses twenty-four different words for forgiveness to describe what is involved in being forgiven and being a forgiver. These twenty-four terms present forgiveness as a ninefold, multi-dimensional concept: Pardon; Mercy; Cost-Bearing; Removal of a Burden; Erasure of the Record of Wrong; Cleansing; Cessation of Negative Responses; Acceptance and Healing of a Relationship.
The Pardoning Power of Forgiveness
Forgiveness is the act of granting a free pardon. It is “an act or an instance of officially nullifying punishment or other legal consequences of a crime. God is a pardoning God. "He will freely or abundantly pardon” (Isa 55:7). Micah writes:
Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; you will tread our sins underfoot and hurl our iniquities into the depths of the sea (Micah 7:18-19.
Before the person can genuinely receive forgiveness, be a beneficiary of forgiveness they must repent of their sin (Luke 15:18-21).
Forgiveness: An Act of Mercy
Forgiveness as mercy is a concept highlighted throughout Scripture. Forgiveness is a gracious, kind, loving merciful cancellation of the sinner's obligation. God’s forgiveness of repentant sinners is a merciful act. God declares to Moses: "The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin" (Exod 34:6). The merciful actions of God in forgiveness are to be imitated in human forgiveness.
Forgiveness: The Lifting of a Burden
The spiritual oppression or depression we experience as a result of wrongdoing is lifted through forgiveness. It was this concept of forgiveness that is portrayed by John Bunyan when Pilgrim arrived at the foot of the cross. As Pilgrim puts his faith in Christ, he feels the burden of sin roll off his back.
King David’s sins result in a crushing burden that has multiple aspects: physical, emotional, moral and psychological. Confessing his sin, through divine forgiveness, David experiences his burden being lifted up or lifted of himself (Ps 32:5; cf Exod 24:7; 28:42; Lev 19:17; 22:5ff; Matt 11:28-30; John 1:29). Supremely it is God who forgives sin by taking the load off the sinner's shoulders (Exod 34:7; Num 14:18; Mic 7:18).
The Costliness of Forgiveness
In the act of forgiving, the cost or penalty for a wrong, whether actual or perceived, is borne by the forgiver and not by the one forgiven. Divine forgiveness is a costly thing. Human forgiveness is costly. Genuine forgiveness requires a true understanding of the nature and the character of the crime committed. Sin is not to be viewed lightly, rationalized away, denied, explained as harmless or relative.
William Barclay writes: “God alone can pay the terrible price that is necessary before men can be forgiven. There is a cross at the centre of Christian faith. A Christian is to be aware of the supreme cost Christ paid on the cross to procure their forgiveness. In view of the debt God has forgiven, how dare a Christian refuse to forgive a brother or a sister whose debt is by comparison a mere trifle. Forgiveness was and is the costliest luxury in the world.
Forgiveness as Cleansing
Another facet of forgiveness in the Judeo-Christian scriptures is cleansing. Forgiveness as cleansing is very important in relation to objective guilt before God or man, a guilty conscience, the sense of shame and the feelings of uncleanness and filthiness than can accompany the violation of divine and/or human laws.
Such cleansing is preceded by the trespasser repenting and confessing the wrong to the one sinned against (cf. Ps 32; 51:4, 7). Those who confess their sin to God are forgiven and cleansed from all unrighteousness (I John 1:7, 9). No longer does the violator need to feel dirty, soiled, unclean in the sight of the forgiver. Conversely for the forgiver, forgiveness as cleansing means viewing the transgressor in a completely new light (1 John 1:7, 9; Rev 1:5; 5:9; Ps. 51).
Forgiveness as Erasure of the Record of Wrong
The Judeo-Christian scripture use five terms that give insight into forgiveness the erasing of the formal written record as well as the vision and mental record of wrongs. David prays that God would erase his transgressions and iniquities (Ps 51:1-2, 7). His criminal record is completely erased.
God freely forgives, graciously cancels the debt and wipes out the written record that condemns by destroying the damning record (Col 2:13-14). One term emphasises forgiveness as the erasure of the mental vision one holds of the criminal.
“Forgive and Forget” is a very misleading expression. Neither God or people are asked to have mental amnesia. To remember sins is to punish them. To remember, is a call to action. God acts when he remembers Samson (Judg 16:28). Not to remember sins means they have been forgiven (Jer 31:34; Heb 8:12; 10:17). There was nothing left in the mind of the forgiver or on the books to incriminate the forgiven person (Rev 20:12). The offence is erased from the records and memory as an act that requires judgement (Ps 25:7; 79:8; Hab 3:2).
Forgiveness as Cessation of Negative Responses
Forgiveness as cessation of negative responses is embodied in divine and human forgiveness. It involves a shift in emotions and attitudes towards the offender, "”characterized by the cessation of animosity.” Paul counsels getting rid of negative reposes. Instead, “Be kind and compassionate to one another, tender-hearted, forgiving each other, just as in Christ God forgave you” (Eph 4:31-32; Rom 12:17-19; Col 3:12-13). Jesus says: “And when you stand praying, if you hold anything against anyone, forgive him, so that your Father in heaven may forgive your sins” (Mark 11:25). Forgiveness requires a change of heart before negative vindictive responses can be replaced (Matt. 18:31).
Forgiveness as Acceptance
Forgiveness as Acceptance is primarily a matter of how the victim feels towards the offender. There is a decrease in a person’s negative thoughts, motivations, emotions and behaviours towards the person who has wronged them. Not only is there an outward welcome, but inwardly the forgiver has welcomed the prodigal home.
This is graphically portrayed by the prodigal’s father. Not only is the son accepted back, he is also washed, clothed, freed from his past and given full status as a son. The father refuses to allow the boy’s forgiven past to affect their present relationship as father and son. The father’s embrace embodied, physical, emotional and spiritual acceptance (Luke 15:11-32). There is no probationary period.
Jesus models how forgiveness and acceptance do not need to imply condonance of improper moral behaviour. In the incident that takes place in Simon’s house (Luke 7:36-50), Jesus so clearly models these distinctions. His acceptance of the woman is on the basis of His gracious forgiveness. In that incident, forgiveness is acceptance.
It is not to be concluded that failure to repent on the part of the offender releases the offended from all obligation to extend forgiveness. Without the repentance of the one who has wronged him the offended can have a forgiving state of mind.
Forgiveness as Healing of a Relationship
Forgiveness as “Healed Relationships” is the goal of both divine and human forgiveness. For example: God and Israel. Examples of forgiveness as the healing of human relationships include: Hosea and his wife; Peter and Jesus; the eleven apostles and Jesus; John Mark and Paul.
The effect of forgiveness is to restore to its former state the relationship that was broken by transgression. Such a restoration requires the co-operation of both parties. Sincere, deep-felt sorrow for wrong, which works repentance (2 Cor 7:10), is the condition of mind that must be present in the transgressor to enable them to receive forgiveness from the offendee. There must be both a granting and an acceptance of forgiveness (Luke 17:3-4).
Barriers to a healed relationship through forgiveness include: the guilty party is dead, defiantly unrepentant, or geographically uncontactable. Forgiveness as healed relations required a reciprocity that will not always be present in every situation. Lewis Smedes writes: The climax of forgiveness takes two, I know. But you can have the reality of forgiveness without its climax. Forgiving is real, even if it stops at the healing of the forgiver. If the person is still living, we are to maintain a spirit of goodwill while forgiveness as a healed relationship remains an ideal that cannot be achieved.
Dr Keith Graham