What comes to your mind when you think about the word resolution? Is it that there are only a few months left until the end of the year and you’ve yet to keep any of yours? Do you think of physical fitness goals or establishing better eating habits? Maybe you think of financial goals such as getting out of debt. Or how about Bible reading goals like reading the Bible in a year? 

Chances are that all of us have made resolutions at some point or another and all of us have failed to keep our resolutions at some point too. But how should we approach our resolutions and how should we think about our failure to keep them?

There is perhaps no better tutor to instruct us on the topic of resolutions than Jonathan Edwards. Before Jonathan Edwards was the Jonathan Edwards we know him to be, he was a 19 year old kid who wrote 70 Resolutions. For Edwards, this was a private document. It was never intended by him to be instructive to others, but there is much that we can glean by considering Edwards’ approach to his own resolutions and his failure (yes you read that right) in keeping them.

How We Approach Resolutions According to Edwards

Being sensible that I am unable to do anything with- out God’s help, I do humbly entreat him by his grace to enable me to keep these Resolutions, so far as they are agreeable to his will, for Christ’s sake. (Jonathan Edwards in his Preamble to his 70 Resolutions)[1]

Edwards wrote a preamble to his 70 Resolutions and maybe that seems a strange thing to include when you think about making resolutions, but this preamble was Edwards’ way of starting off on the right foot. There is much to learn from his inclusion of this preamble, but for our purposes, we will limit our observations to two primary things. 

First, we see Edwards’ confession of his utter dependency upon the Lord. It is by grace alone through faith alone in Christ alone that is the foundation of our justification, and it is that same grace on which we are spiritually successful at anything (Ephesians 2:4-10).

Young Edwards knew that he would be “unable to do anything without God’s help.” As Christians, when we seek to make a change in our lives, which is a goal of a resolution, we should at the same time acknowledge the grace that we stand on that makes the change possible.

“But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.” (1 Corinthians 15:10 NKJV) 

Second, we see Edwards’ desire that his resolutions be agreeable to the will of God. We must live our lives open-handed before the Lord. We can make our resolutions the same way that we can make plans in our lives, but if our plans or resolutions collide with God’s will, we must humbly submit.

“Come now, you who say, “Today or tomorrow we will go to such and such a city, spend a year there, buy and sell, and make a profit”; whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. Instead you ought to say, “If the Lord wills, we shall live and do this or that.” (James 4:13-15 NKJV)

Our resolutions, like the plans we make should always be anchored to “if the Lord wills…”. 

If we summarized the way in which Edwards approached his 70 Resolutions, we could say that he approached them in humility. As you approach your own resolutions, consider the grace and will of God in your life as you write them and seek to keep them.

The Failures of Jonathan Edwards

While we can learn how to approach our resolutions by looking to Edwards, we can at the same time learn from his failures. To do this, consider Edwards’ 41st Resolution: 

41. Resolved, to ask myself at the end of every day, week, month and year, wherein I could possibly in any respect have done better. Jan. 11, 1723. 

First, there is much to commend about this resolution. We tend not to examine ourselves. We don’t sit still long enough to inspect ourselves. In contrast, Edwards sought to set aside times to intentionally and thoughtfully evaluate his character and at this period in his life he used the Resolutions as his rubric (there is no evidence that Edwards maintained a habit of inspecting himself using these 70 Resolutions his whole life). However, there is a danger in using a list of 70 rules to determine your spiritual health and three journal entries from Edwards around the time he penned this particular resolution helps demonstrate this.

Jan. 15, Tuesday, about two or three of clock. I have been all this day decaying…

Jan. 17, Thursday. About three o’clock, overwhelmed with melancholy . . . 

Jan. 20, Sabbath Day . . .I find my heart so deceitful, that I am almost discouraged from making any more resolutions.[2]

It is widely known that Edwards struggled with seasons of anxiety and depression, however these journal entries show a particular level of despair. He seems almost paralyzed. I do not think it is a coincidence that Edwards was despairing at the same time he wrote this resolution, but what went wrong exactly?

What young Edwards experienced was the experience we all have this side of eternity—failure. We still wrestle with sin and temptation. We have not received our glorified bodies yet. Therefore, the spiritual progress we make this side of eternity will always be mingled with our sins and short-comings. Yet there is a critical thing we must remember:

We are justified not by our works, but by the works of Another.

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high…” (Hebrews 1:1-3 NKJV)

Jesus our Creator and Sustainer who is the brightness of the glory of God and the express image of his person did everything sufficient for our salvation. His bodily and eternal resurrection and his exaltation is the evidence of that. He by himself purged our sins. 

This was one of the significant things about the preamble Edwards wrote. Could it be that Edwards forgot this at times? Absolutely, that is why he wrote the preamble in the first place. But how do I know this for certain? I know this because this is a common experience and struggle east of Eden. Those in the early church had the propensity to forget the good news and so do we. Our Lord knew this would be the case, this is one of the reasons he gave the church two ordinances—baptism and the Lord’s Supper. We need these (along with the Word and prayer) to remember that everything we are, is all of grace.

When we forget that it is in Christ that we live and move and have our being (Acts 17:28), then we default into works righteousness and this is enslaving and always leads us to despair. 

The reason Edwards wrote his resolutions was to maximize his enjoyment of God by glorifying God. This is evident by his very first resolution:

1. Resolved, that I will do whatsoever I think to be most to God’s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many and how great soever[3]

This can be achieved when we remember that we make our resolutions as a people that are positionally right with our Triune God. And as we make our resolutions, we keep in mind that it is the glory of God that makes our resolutions a worthy pursuit. We should make resolutions. But we must remember, our resolutions make lousy saviors. 

[1] Works of Jonathan Edwards 16:754.

[2] Works of Jonathan Edwards 16:764-765.

[3] Works of Jonathan Edwards 16:754.

This article is an expansion of teaching from Joey Tomlinson’s book – Serious Joy: Reflections and Devotions on Jonathan Edwards’ Seventy Resolutions. It is now available for order for $14.98 at press.founders.org

“But encourage one another daily, as long as it is called Today, so that none of you may be hardened by sin’s deceitfulness” (Hebrews 3:13); “And let us consider how we may spur one another on toward love and good deeds” (Hebrews 10:24).

One of the most common misunderstandings among church members is that we hire pastors as the professional Christians who will do all of the work among the members and then preach to us on Sundays. Yet, in the Word of God, the pastors are to equip the saints (believing members) for “their works of ministry” (Ephesians 4:11-12). 

The two verses above from Hebrews are spoken to Christians—not just pastors. In the Hebrews 3 passage we are told that we are to encourage other believers on a daily basis so their hearts will not be hardened. Note that this encouragement is to be on a daily basis (not just on Sundays). 

The Hebrews 10 passage instructs us that we are to consider how we may help others on toward love and good deeds. In order for us to do this, we must know the flock. Again, these words are addressed to believers, not just to pastors. 

There are many other verses which instruct us as believers (and members of a local church) to be about the business of ministry among our fellow believers. We are told that pure religion is to look after orphans and widows (James 1:17), we are instructed to build up others (1 Thessalonians 5:11); to comfort others (1 Thessalonians 4:18); to encourage others (1 Thessalonians 5:11); to counsel others (Romans 15:14); to abound in love for others (1 Thessalonians 3:12); to bear others’ burdens (Galatians 6:2); to teach and admonish each other (Colossians 3:16); to speak to each other in psalms, hymns and spiritual songs (Ephesians 5:1); to submit to one another (Ephesians 5:21) and to pray for each other (James 5:16).

These instructions, addressed to all believers, cannot be carried out on Sunday alone. They must be attended to daily as we serve among the members of our local body. When one uses the term “ministry” we ordinarily think of the work of the pastor. Certainly he has a special obligation to the flock, but the New Testament also calls on each of us to care for our fellow members, looking upon their needs as our responsibilities. 

This caring could be carried out in their homes, on the job, at school, in the hospital, at a nursing home, perhaps even in a jail. It involves getting to know our fellow members and their families, learning what spiritual, physical and financial needs they have.

Often we have a tendency to spend time with those members who are popular and with whom we feel most comfortable, but usually they are the ones with the fewest needs. The most lonely and those who are all alone, are the ones who really need us. Perhaps that is why our Lord labeled pure religion as when one cares for orphans and widows, for usually there are no returns or reciprocity. 

Here are some practical suggestions and considerations to help us to obey the Lord in the area of visitation:

• Don’t expect the pastor to do it; look upon it as your responsibility.

• Consider it a privilege to serve the Lord and His people in this manner.

• Ask God to help you determine just how you can serve in this capacity.

• Set some reasonable goals or expectations; otherwise you may continually put it off.

• Choose a companion to go with you and to encourage your responsibility in this area.

• Make a list of those people in your congregation whom you do not know and plan to get to know them.

• Make a list of those people in your congregation whom you suspect have spiritual, family, physical, or financial needs.

• Determine the needs with which you feel capable of helping.

• Plan to spend time with these individuals or families. Keep in mind it does not have to be a formal visit. It could be just shopping together, picnicking or enjoying a hobby together.

• Organize others to help you with larger needs.

• Keep your pastors, elders and deacons informed of the needs, especially if you are not capable of helping meet those needs. Ask for their help.

• Certain personal needs will require confidentiality. Don’t violate their trust by talking to others.

• Pray with these members. If exhortation is needed, do so firmly, but lovingly.

• Do not promise them help and then drop the matter. People who have previously suffered disappointment need to have those on whom they can depend.

• Do not promise the impossible. There will be serious problems—such as deep financial troubles, which neither you nor the church has sufficient resources to resolve.

• Always exhibit genuine joy and hope. Through Christ there should always be hope and joy.

As you work among the membership of your local church, you are going to come across a large variety of problems and needs in the body. They will range across the entire spectrum and will vary from individual to individual and from family to family. Here are some of the ones you will meet:

• Depression

• Anger

• Loneliness

• Marital disputes, separations, divorces

• Rebellious children

• Drug, alcohol and sexual abuse

• Immorality

• Financial irresponsibility, debts, credit card abuse

• Spiritual laziness

• Physical illnesses

• Houses and family schedules in disarray

• Unforgiving spirit

• Unemployment and despair

• Disinterest in church attendance

• Illegal activities, tax abuse

• Incorrect theology

• Lack of family prayer and worship

• Weak faith

• Lack of joy

• Grief over the loss of a loved one

• Wrong priorities

Obviously there will be many good things you will discover also, but this list highlights just a few of the various needs you will encounter.

Adam’s sin had a tremendous impact upon the human race. He plunged us into sin, ruin and misery, and we are called upon by our Lord to help our fellow members as they struggle in this fallen world. But keep in mind the deep satisfaction you will find when you help others recover, and then get to see them keep the cycle going as they, in turn, help others.

You will not learn of these problems and needs on Sunday mornings. But you will become aware of their existence as you regularly visit among members and really get to know the people of your local church.

This article is an excerpt from Curtis Thomas’ book – Life in the Body of Christ: Privileges and Responsibilities in the Local Church. A new hardcover edition is now available for order for $24.98 at press.founders.org

“Each one should use whatever spiritual gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen” (1 Peter 4:10–11).

Like most churches, ours has a large team of volunteers. We have members who have volunteered to work in the nursery, to clean our building, to keep the grounds mowed, to operate the sound system, to make our tape recordings, to answer incoming phone calls, to teach our classes, to serve as Deacons, Elders and Trustees, to mention but a few. Without these “volunteers” our church could not carry out her ministry.

Yet, when we look into the Word of God, it never speaks of volunteers. It speaks of those who freely serve and who recognize they have a joyful obligation to serve others in whatever manner they are capable (or gifted). In the New Testament the four basic passages dealing with the believers’ use of their gifts are Romans 12, 1 Corinthians 12, Ephesians 4 and 1 Peter 4. In these passages we learn that Christ has sovereignly distributed His gifts to His church through her various members and that they are responsible to use these gifts (interests, talents, training, resources, opportunities) to faithfully serve others. 

Nowhere in Scripture do we have the slightest hint that God’s people are to volunteer. Rather, the Scriptures indicate that the use of our gifts should be considered a joyful responsibility. It is for that reason that I do not like the term volunteer when thinking of God’s people serving the body of Christ. The term volunteer may give a believer the idea that he has an option whether or not he is willing to serve in a certain capacity and that if he chooses to serve in that capacity, he is going beyond his actual responsibility (he is “volunteering”)—and therefore has done something meritorious. 

Instead, God’s Word tells me clearly that if I have been gifted in a certain area I have no alternative but to use that gift, serving with the strength God gives me, for the good of others. Such service should be performed joyfully, thanking God for giving me the opportunity to serve His body.

Our responsibility is to learn what our gifts are and to use them to the fullest. Our gifts do not have to be perfected in order to serve. That is a mistake made or excuse used by many, which keeps them from serving. Opportunity and need will help determine when our gifts should be exercised. Our abilities to serve in a certain area will surely increase with experience as we exercise our gifts. If we wait until we think were are fully qualified, we may never use that with which God has gifted us. 

There are, obviously, believers who are trying to serve in areas in which they are not gifted, or not sufficiently trained or qualified. This is where we need the honest counsel of the church leadership and membership. If I do not have the gift of teaching, I would be wrong to insist that I serve in that capacity. If my voice and mannerisms are unsuitable for the church receptionist, I should instead look for other areas in which help is needed. Thankfully, God has not gifted us all in the same way. Yet, he has placed on all of us the responsibility to serve in the areas for which we are most capable, not as volunteers, but as His children, joyfully accepting the responsibility to serve our brothers and sisters in Christ.

This article is an excerpt from Curtis Thomas’ book – Life in the Body of Christ: Privileges and Responsibilities in the Local Church. A new hardcover edition is now available for pre-order for $19.98 at press.founders.org

“I myself am convinced, my brothers, that you yourselves are full of goodness, complete in knowledge and competent to instruct one another” (Romans 15:14).

In this passage the NIV uses the word “instruct,” while others translate it “admonish” or “counsel.” In all of these translations, Paul gives the Roman Christians credit that they had (through the Holy Spirit) the knowledge and spiritual ability to look after each other. In other words, they were capable of counseling one another regarding their obligations to the Lord, to each other and to the world around them. The majority of those Roman Christians probably had little formal education and many of them were slaves. Yet, Paul teaches them that they are to instruct, admonish, or counsel each other on how to live the Christian life.

In our culture today we are being told that we are individuals who can live life the way we want to. We do not need others telling us how to live. We are capable of going it alone and doing it our own way. Further, we especially do not need “self-righteous people, church-going hypocrites, religious fanatics, or some book written centuries ago” to tell us how to live. We are quite capable of making our own life decisions without outside interference!

As the church is more and more influenced by the standards of society, rather than the objective Word of God, this individualism and opposition to authority has become rampant even among professing Christians. The thought of other Christians interfering in our lives, especially admonishing us, would raise serious objections among many in our churches today. Despite that, Paul’s words are timeless and are as much in need today as they were in the first century—perhaps even more so as individual personal standards have supplanted our objective standard of authority—the Bible.

Peter writes that God, by “His divine power, has given us everything we need for life and godliness through our knowledge of him” … and through God’s “great and precious promises” … we “may participate in the divine nature and escape the corruption in the world caused by evil desires” (1 Peter 1:3–4). Peter is telling us that through our relationship with the living Lord and by His inspired Word, we have what we need to live the Christian life. We do not depend upon the standards of the world, psychiatric formulas and behavior studies. Instead, we need to know what the Word of God says and then to responsibly obey that Word. That same Word (properly interpreted and applied) is the authority for us to use in counseling one another. We are not to press our own opinions and subjective morality on one another, but rather the clear teachings of God’s Word. 

As the church is more and more influenced by the standards of society, rather than the objective Word of God, this individualism and opposition to authority has become rampant even among professing Christians.

Paul tells us that “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (1 Timothy 3:15). Paul’s statement is set in the context of the elders who use the Word of God in training church members in righteous living. But the same principles apply to the individual member. His privilege and duty is to take that “God-breathed” (inspired) Word and use it, first in his own life and then in the lives of fellow believers. His duty is to correctly apply the specific commands and implied principles. These must never be wrenched from their context. As proper principles of interpretation are employed, the Spirit uses the Word to change lives dramatically. That is how we are to counsel one another.

Paul, in Galatians 6, gives us directions as to who among us should be counseling others. It is those “who are spiritual” (vs. 1). In the previous chapter, in verses 19–26, it is clear that the spiritual are those who are not living in the “acts of the sinful nature,” (sexual immorality, impurity, debauchery, jealousy, dissensions, etc.) but rather those who are living by the “fruit of the spirit” (those who are generally characterized by love, joy, peace, patience, etc.) These are the members who are called upon to restore a brother who has been trapped in some sin (vs. 1). Paul goes on to tell us that we are to be gentle toward one another, to watch ourselves also that we do not ourselves fall, to carry one another’s burdens (vss. 1–2). There is a proper way to approach others who need change in their lives; it is one of gentleness, patience and humility.

However, one is not to be so patient that he allows sin to go unchecked in the body. There will be those times when we say “enough is enough,” and we must courageously call for change. New Testament examples can be found in the cases of Ananias and Sapphira (an extreme example, Acts 5), a man involved in immorality with his father’s wife (1 Corinthians 5), those who were taking the Lord’s supper in an unworthy and unloving manner (1 Corinthians 11) and Euodia and Syntyche, who were feuding (Philippians 4:2). 

Counseling one another involves not only dealing with sin, but also encouraging those who are suffering from depression, discouragement, loss, or grief. Paul demonstrates this aspect of counseling in 1 Thessalonians where he encourages those who have had family members and friends who have died. (See 4:13–5:11; see also 1 Corinthians 15 where he talks about the resurrection and the fact that death no longer has a sting for the believer.) Peter closes his letter with wonderful words of comfort to those who, as a result of their faith, have been scattered, with these wonderful words of comfort: “And the God of all grace, who called you to his eternal glory, after you have suffered a little while, will himself restore you and make you strong, firm and steadfast” (1 Peter 5:10).

Paul gives words of comfort about the suffering we must undergo as believers. He tells us that we should rejoice in our suffering, because “suffering produces perseverance; perseverance, character; and character, hope. And hope does not disappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us” (Romans 5:3–5).

Our roles, therefore, as counselors to one another are not only to deal with sin, but also to offer comfort and cheer. Further, we are to train and instruct others in righteousness (see 1 Timothy 3:16 quoted above). Our counsel has both a corrective purpose and a training process. Admonition by itself can create serious relational problems. It is when we take the time to gently train others in the way of righteousness that we complete the God-ordained cycle. 

Here are some practical suggestions as to how we should counsel one another (though this is not to be construed as a complete list):

• Make sure that our own lives are exemplary. Not perfect! No one is! But our overall lives should be such that the people whom we are counseling have respect for us. Christ is clear (Matthew 7) that we should first clean up our own lives before we correct someone else.

• Always pray before approaching another person and when possible, pray with that person. Remember that God is the one who changes people.

• If there is a sin involved, we need to know clearly what the Bible has to say about it. We must make certain that it is a sin, not something that we must learn to forbear.

• If a fellow member is discouraged we need to find out the basis of that discouragement and talk with that person about the provisions and promises which our Lord has given to us in His Word.

• Often we will deal with people who have lost hope. Those people must be helped to see that through the power of the Spirit of God their lives and their outlook can be changed.

• We must encourage those whom we counsel to be in the Scriptures frequently. Leave with them directions to those specific portions of the Word of God which address their situations.

• We need to encourage those whom we counsel to regularly spend time in fellowship with and in service to a caring, local church.

• Enlist the help of others who will also come alongside them and who will befriend, counsel and encourage them.

• When there are matters to which they need to attend, check up on them to make sure that they are doing their part. If they have sinned against someone, direct them to seek that person out and ask for forgiveness. If they are spiritually lazy, remind them of their obligations as believers. Get involved with them, showing not only by words, but also by example how one serves the Lord. If they are depressed or discouraged, spend time with them; do not allow them to sit alone at home enumerating their problems. Talk to them about their responsibilities, but also help them to see their unnoticed blessings.

• Always be truthful with them and urge them to be the same with you. Unless you know the real problems with which you are dealing, you are stumbling in the darkness as you try to help them.

• Encourage them to take steps toward progress—not perfection. Notice their progress and encourage them that they are making progress. It is sometimes difficult for people with problems to take giant strides. Remember and remind them, that many small steps ultimately measure up to real changes.

There is nothing as joyous as seeing those whom you have counseled becoming once again useful members of Christ’s kingdom. In many cases you will have also created a close relationship with that person, and will rescue a Christian brother or sister—and may have gained a close friend for life.

In all the Christian vocabulary there is scarcely a word more cherished that the word forgiven. It is basic to all our hope. We stand before God accused, guilty, and owing a debt greater than we could ever pay. But resting our case on Jesus Christ who in the place of sinners paid that debt in full we are released from it, judicially pardoned, and accepted as God’s children. 

Jesus’ instruction on forgiveness (Matt. 18:15–20) and parable of the two debtors (Matt. 18:21–35) brims with significance on multiple levels. Here we will highlight only a few. First, we learn something about the nature of forgiveness. This is only implicit in the passage, but it is difficult to miss. The two debtors—one with an insurmountable debt, the other with a perhaps manageable debt—were both forgiven. The king released them from obligation to pay. They were frankly and fully forgiven. What we must not miss is that in so doing, the king absorbed the loss himself. He, in effect, paid the debt for them. Their forgiveness demanded a substitutional payment which, in this case, was paid by the king himself. 

So it is with us. God forgives us absolutely; he releases us from our sin-debt. But he does not forgive by divine fiat merely. He forgives on just grounds: the God against whom we have sinned has himself, in the person of his Son, paid the debt for us. This is the very meaning of the cross and the glad announcement of the gospel. Jesus Christ took the curse of our sin to himself, and we are released from it. The lesson is clear: forgiveness demands substitutional payment.

The leading point of the parable, however, concerns us who have been forgiven. Focus lands on the debtor who was forgiven that insurmountable debt, who afterwards exacted full payment of one who owed him a manageable sum and sold him and his family into servitude to even the score. To him the king says, “You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?” (vv. 32–33). 

The point here painfully obvious: forgiveness demands forgiveness, and this is what our Lord presses. When a brother sins against us and then repents, we are obliged to forgive—and this without limit, even “seventy times seven” (vv. 21–22). We ourselves have been forgiven an insurmountable debt, and thus we are implicitly obliged to forgive others. It’s the gospel way. 

Your brother slanders you, harms your reputation, and then comes in repentance. He may seek to repair the damage as he is able, but damage is done. To forgive him you must absorb the loss. You accept the consequences of his sin against you. We cannot say, “That is the last straw!” or “I’ll never forget this!” Recalling the infinite debt that we have been forgiven we resist the urge to get even or even hold grudge. We forgive because we ourselves have been forgiven a much greater debt. 

“Merciful LORD, pardon all my sins of this day, week, year, all the sins of my life, sins of early, middle, & advanced years, of omission & commission, of morose, peevish & angry tempers, of lip, life & walk, of hard-heartedness, unbelief, presumption, pride, of unfaithfulness to the souls of men, of want of bold decision in the cause of Christ, of deficiency in outspoken zeal for his glory, of bringing dishonour upon thy great name, of deception, injustice, untruthfulness in my dealings with others…”[1]

This is the beginning of a Puritan prayer entitled SINS. As I preached through the Lord’s Prayer, I came to Matthew 6:12, “forgive us our debts, as we forgive our debtors.” Jesus links God’s forgiving us and our forgiving others. When we forgive others we can know that it does not merit God’s forgiving us, for salvation and forgiveness is by grace alone. The emphasis is on forgiveness we receive, due to the work of Christ. When we grasp God’s forgiveness, then we are able to forgive others. Forgiving others reveals that we understand how gracious and merciful God has been to us. We cannot be like the unmerciful servant (Matt. 18:21-35), though he was forgiven much, he would not forgive the one who owed him so little. This parable is a good commentary of 6:12. I am not implying that forgiving others who wrong you is easy, “the flesh lusts against the spirit”. I believe this is one reason Jesus adds verses 14-15 immediately after the Lord’s Prayer: “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” This is the only petition reiterated from the Lord’s Prayer. I believe He reemphasizes forgiveness because He knows we are prone not to forgive. We must remember how often we have sinned against God, and yet He has forgiven us. No one has ever sinned against us as much, so how can we not willingly forgive them? A Christian must forgive, we cannot withhold forgiveness or be bitter in our hearts toward others. Let us demonstrate God’s forgiveness by forgiving others. Christ demonstrated forgiveness as He hung on the Cross. “Father, forgive them, for they do not know what they do.” This IS Amazing Grace! As often stated: “men of grace should above all be gracious.”

[1] (Puritan Prayer SINS, used with permission of Banner of Truth)

1 John 3:2-6

“Beloved, now we are children of God, and it has not appeared as yet what we will be.

We know that when He appears, we will be like Him, because we will see Him just as He is. And everyone who has this hope fixed on Him purifies himself, just as He is pure.

Everyone who practices sin also practices lawlessness; and sin is lawlessness.

You know that He appeared in order to take away sins; and in Him there is no sin.

No one who abides in Him sins; no one who sins has seen Him or knows Him.”

John calls those whose sins are forgiven “children of God” (1 Jn. 2:12), yet in these verses he observes that we do not look like the Father who has begotten us: “it has not appeared as yet what we will be.” Furthermore, we are told that everyone hoping in Christ should “purify himself, as He is pure.” But how can we do this since we fall short of our calling? To encourage us in pursuing holiness, John reviews three indisputable facts, regardless of our external appearance:

First, sin is lawlessness (v. 4). When Adam and Eve sinned in the Garden, they transgressed God’s law, rejecting His standard and substituting their own. They, and their posterity with them, became lawless and thereby separated from God. As long as we are sinful, as long as we are lawless, we cannot be reconciled to the law-giving Lord. This fact would drive us to despair, were it the end of the story.

But the second fact answers the need of the first: Christ appeared in order to take away sin (v. 5). As the Godman dwelling with us (Jn. 1:14, 6:38), He lived perfectly because “in Him there is no sin”; He obeyed where we did not. Additionally, in His work on the cross, Christ takes our sin upon Himself, bearing its punishment in our place. His death settles the matter of sin. If Christ took away my sin, and in Him there is no sin, then where is the sin He took away? “As far as the east is from the west, so far does he remove our transgressions from us” (Ps. 103:12).

These two facts, (1) sin is lawlessness and (2) Christ takes away sin, lead to John’s concluding third fact: God in Christ justifies His children: “No one who abides in Him sins” (v.6). While God’s children prescriptively should not practice sin (cf. 1 Jn. 3:9), here they are told that they do not sin. Whereas lawlessness is applied to those “practicing sin” (v. 4), the absence of sin is applied to those “abiding in Christ.” Those forgiven in Christ are not judged by their present shortcomings but according to the effective righteousness of Him in whom “there is no sin.”

These facts should fill us with joy, and hope for our sanctification! In Christ God the Father has forgiven our sins and named us His children. Whether we feel worthy or not, those who abide in Christ are the Father’s children and still will be when Christ returns (1 Jn. 3:1-2).

Thanks be to God for His indescribable gift (2 Cor. 9:15)!

Great Forgiveness for Great Sin

Charles Spurgeon

Preached December 31, 1876 

Published MTP 1903

Provided by Mack Tomlinson

 I like the way Luther talks upon this subject. … He says, “Jesus Christ is not a sham savior for sham sinners, but He is a real Savior Who offers a real atonement for real sin, for gross crimes, for shameless offenses, for transgressions of every sort and every size.” And a far greater One than Luther has said, “Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isa 1:18). I have set the door of mercy open widely, have I not? There is no one here who will dare to say, “Mr. Spurgeon said that I was too guilty to be forgiven!” I have said nothing of the kind. However great your guilt, though your sins, like the great mountains, tower above the clouds, the floods of divine mercy can roll over the tops of the highest mountains of iniquity and drown them all. God give you grace to believe this and to prove it true this very hour!

The greatness of God’s forgiveness may be judged by the freeness of it. When a poor sinner comes to Christ for pardon, Christ does not ask him to pay anything for it, to do anything, to be anything, or to feel anything, but He freely forgives him. I know what you think: “I shall have to go through a certain penance of heart, at any rate, if not of body. I shall have to weep so much, or pray so much, or do so much, or feel so much.” That is not what the gospel says. That is only your false view about it. The gospel says, “Believe on the Lord Jesus Christ, and thou shalt be saved” (Act 16:31). Trust Jesus Christ, and the free pardon of sin is at once given without money and without price (Isa 55:1).

   Another thing that indicates its greatness is its immediateness. God will forgive you at once, as soon as you trust Christ. There was a daughter, well beloved by her father, who, in an evil hour, left her home and came to London. Here, having no friends, she soon fell a prey to wicked men and became an utter wreck. A city missionary met with her, spoke faithfully to her about her sin, and the Holy Spirit brought her to the Savior’s feet. The missionary asked for her father’s name and address; and at last, she told him. But she said, “It is no use for you to write to him. I have brought such dishonor on my family that I am quite certain he would not reply to any letter.” They wrote to the father and stated the case; and the letter that came back bore on the envelope, in large text hand, the word Immediate. Inside, he wrote, “I have prayed every day that I might find my child and am rejoiced to hear of her. Let her come home at once. I have freely forgiven her, and I long to clasp her to my bosom.” Now, soul, if thou seekest mercy, this is just what the Lord will do with thee. He will send thee mercy marked Immediate, and thou shalt have it at once. I recollect how I found mercy in a moment, as I was told to look to Jesus, and I should be forgiven. I did look; and, swift as a lightning flash, I received the pardon of sin in which I have rejoiced to this very hour. Why should it not be the same with you, the blackest and worst sinner here, the most unfeeling and the least likely to repent? Lord, grant it; and Thou shalt have the praise!

“Divine Forgiveness Admired and Imitated”

Colossians 3:13

Charles Spurgeon

MTP, May 1885 Sermon number 1841

Taken from Spurgeon’s Expository Encyclopedia 7:401, 402, 405, 406.

When He forgives He forgives the whole of our faults, follies, failures, and offenses. There is a certain solidarity about sin, so that it makes up one lump. I read the other day of a certain theologian speaking of Christ having put away original sin while He left actual sin. Nonsense! Sin is one and indivisible. Iniquity is not to be done up in separate parcels. The sin, the iniquity of men, is spoken of in the Bible as one thing. Although we sin multitudes of times the various streams all flow into one sea of evil, when sin is forgiven all sin is put away, not a shred, nor fragment, nor particle remains. The Lord Jesus drowns all the hosts of sin in the depths of the sea, and the whole of our guilt is swallowed up forever. This is great forgiveness, indeed. Glory be to Him who gives it! Let us follow Him in His truth and heartiness.  This forgiveness, again, is given by the Lord Jesus Christ in the completest possible manner. He keeps no back reckonings; He retains no reserves of anger. He so forgives that He forgets. That is the wonder of it, He says, “I will not remember your sins.” He casts them behind His back; they are wholly and completely gone from His observation or regard. Alas, such is poor human nature, that even fathers, when they have forgiven a wayward child, will, perhaps, throw the offense in his teeth years after, when he again offends, but it is never so with Christ. He says, “Your sins shall not be mentioned against you any more forever.” He has done with the sins of His people in so effectual a way that not a whisper concerning them shall ever come from His mouth so as to grieve them. They will themselves remember their sins with deep repentance, but the Lord will never challenge them on account of their past rebellions. Blessed be the name of Christ for such complete forgiveness as this.  The Lord Jesus Christ forgives His people in a continuous manner. He forgave us long ago, He still forgives us. He does not forgive and afterwards accuse, His forgiveness is eternal; it is not a reprieve He gives to you, believing ones, but a free pardon, under the King’s hand and seal, which shall effectually protect you from accusation and punishment. “In those days, and in that time, says the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” He has finished transgression, made an end of sin, and brought in everlasting righteousness. Send to hell a pardoned sinner! It is a contradiction to the very nature of God. Condemn those for whom Jesus died! Why, the apostle mentions that death as a conclusive answer to the challenge, “Who is he that condemns? It is Christ that died, yes rather, that is risen again, who is even at the right hand of God, who also makes intercession for us.” How shall He intercede for us and yet accuse us? It is impossible for Christ to be both Redeemer and Condemner to the same persons. So perfect is His pardon that our sin has ceased to be, He has put away sin forever by the sacrifice of Himself. 

…

In urging you to this copying of Christ, let me notice that this forgiveness of those who offend against us is gloriously ennobling. We are not asked to perform a duty which will in the least degrade us. Revenge is paltry, forgiveness is great-minded. Was not David infinitely greater than Saul, when he spared his life in the cave, and when he would not smite him as he lay asleep on the battlefield? Did not the king humble himself before David when he perceived David’s forbearance? If you would be the greatest among men, bear injuries with the greatest gentleness; if you would win the noblest of conquests, subdue yourself. To win a battle is a little thing if it is fought out with sword and gun, but to win it in God’s way, with no weapons but love, and patience, and forgiveness, this is the most glorious of victories. Blessed is that man who is more than a conqueror, because he inflicts no wounds in the conflict, but overcomes evil with good. In the process of such a conquest the warrior is himself a gainer. A nation in fighting, even if it wins the campaign, has to suffer great expense and loss of life, but he that overcomes by love, is the better and stronger man through what he has done. He comes out of the conflict not only victor over his adversary, but victor over sin within himself, and all the readier for future war against evil. He glorifies God and himself becomes strong in grace. Nothing is more glorious than love. Your Master, who is King of kings, set you an example of gaining glory by enduring wrong, if you would be knights of His company, imitate His graciousness.  

Notice that this imitation of Christ is logically appropriate to you all. Brothers and sisters, if Christ has forgiven you, the parable we read just now shows that it is imperative that you should forgive your fellows. If our Lord has forgiven us our ten thousand talents, how can we take our brother by the throat for the hundred pence, and say, “Pay me what you owe”? If we are indeed members of Christ, should we not be like our Head? If we profess to be His servants, are we to pretend to a dignity greater than our Master, who washed His disciples’ feet? If He forgave so freely, how dare we call ourselves His brethren if our spirit is hard and malice lingers within us? 

I say, to conclude, that this copying of Christ is most forcibly sustained by the example given in the text. We are to forbear and to forgive. “Even as Christ forgave you, so also do you.” I have heard it said, “If you pass by every wanton offense, and take no notice of it, you will come to be despised, and regarded as a person of mean spirit, your honor demands vindication.” When Christ forgave you, did His honor suffer by that forgiveness? You transgressed most wickedly, and yet He forgave you, do you regard Him as less honorable because of that readiness to pass by offenses? Far from it, it is His glory to forgive. The hallelujahs of saints and the songs of angels are sent up to His throne the more heartily because of the richness of His grace, and the freeness of His mercy. Dishonor indeed! What pride it is on the part of such poor creatures as we are to talk about our honor! Where is the honor of revenge? It is a dishonorable thing to put yourself on the level of him who injures you. A heathen philosopher used to say, “If an ass kicks you, is it necessary for the maintenance of your honor to kick that ass again?” That speech looks like a noble one, but yet it is too much flavored with contempt. When you speak, or even think, of another who has wronged you as though he were only worthy to be regarded as a beast, you are not right in spirit, a degree of evil remains in your heart. Think of the offender without contempt, as well as without resentment. Believe that he is a brother worth winning. Say, “If he does me an injury, for that very reason I will do him a double service. My only vengeance shall be double love. I will not allow myself to even think harshly of him. I will put the best possible construction on all that he does, and thus show that the spirit of Christ is in me, conquering the spirit of fallen humanity both in me and in him.”

Our love for Jesus flows directly from our awareness of how much he has forgiven us. I do not minimize the compelling nature of his attributes when I affirm this. His excellence should move us to love him in and of himself apart from any favors we receive. In forgiveness, however, we see all of his excellence in action; all of his wisdom, power, righteousness and holiness as well as the revelation of a number of tender mercies conspire to produce the truly divine disposition of passing over our abundant offenses. All of them were necessary in order to find forgiveness from the One who is “forgiving iniquity and transgression and sin, by no means clearing the guilty”(Exodus 34:7). Luke illustrates this gospel principle at a memorable dinner party (Luke 7:36–49).

Simon the Pharisee had invited Jesus over for a meal with his friends. Luke does not say if the invitation is sincere or a trap, but when Jesus arrives, Simon’s greeting is less than enthusiastic. He provides no water for Jesus’ feet, gives him no kiss of welcome, and neglects to anoint his head with oil—all basic tokens of hospitality. Is Simon’s inattentiveness to Jesus calculated, or just careless? In either case, his love for the Savior is underwhelming.

Soon, another figure enters the room, as different from Simon as we could imagine. She is an unnamed “woman of the city,” known to all as “a sinner.” She was likely not invited to Simon’s distinguished home. But, apparently, she has met Jesus before; at least she has heard his message about God’s grace. When she learns Jesus is at Simon’s house, she shows up with an alabaster flask of ointment. Finding Jesus reclining at table, the woman kneels behind him. Weeping, she bathes his feet with her tears. She wipes his feet dry with her own hair, kisses them, and anoints them with her oil. It is an extravagant display of love.  

As Jesus goes on to explain in a story about debt, our love for him is always proportionate to our sense of how much he has forgiven us. The notorious woman knew that her sin-debt was massive. When Jesus canceled her debt and sent her away in peace, she loved him much. Simon is, of course, every bit as spiritually impoverished as this woman. But his external righteousness has blinded him to his crushing need before a holy God. He does see himself as a debtor; he feels no need for mercy. He assumes that he requires little forgiveness, and it shows in his little love for the Forgiver. 

Our story suggests that few practices can yield greater spiritual fruit in my life than considering just how much and how freely Jesus has forgiven, is forgiving, and will forgive me (cf 1 Tim 1:15). As our story suggests, such reflection produces humble gratitude to God, loving commitment to the Savior, sympathy and tenderness toward my fellow sinners, and unshakable peace in my heart as I reenter the world.