Tim Keller on overcoming guilt with Jesus' love

 From Tim Keller's book, Forgive (p83):

If you have a God who is nothing but wrath, and if you have little understanding of what happened on the cross, you'll be a driven person. You'll try hard to be moral. You'll try hard to be good, but you will always feel unworthy. It will be hard to grow into a loving person, because fear cannot awaken love. Only love can awaken and grow more love.

When the voice of conscience (or maybe of Satan himself) comes and says, "You wretch, begone! Retreat in shame," you must remember the cross and hear Jesus say, "My love, come here. I bore the shame."

Tim Keller on our struggle with the idea that God is both love and fury

 From Tim Keller's book, Forgive (p74):

Modern people struggle with the idea of a wrathful God who condemns... [Yet,] the Bible never sees God's love and anger as being opposed to each other. Indeed, the Bible tells us that in God, not only are they not in tension but they are meaningless apart from each other and indeed they establish each other.

He's both love and fury. It's not that he's a split personality--being loving on alternate days and wrathful in between. The reason his wrath and love cohere is because they are not like ours--they are perfectly holy and good. When we get angry, it is usually because the things we love most are threatened. But because of sin, often those ultimate loves include our public image, our ego, or some cherished plan that we think will finally deliver life satisfaction. When these things are threatened, we get angry and often harm people and destroy things. 

When we see all the references to God's wrath in the Bible, we instinctively imagine God's anger must be like ours, and so we recoil. However, his anger is not wounded pride as ours is. God only gets angry at the evil destroying  the things he loves--his creation and the human race he made for his own glory and for our happiness.

God is not just a God of love or a God of wrath. He is both, and if your concept of God can't include both, it will distort your view of reality in general and of forgiveness in particular.

Tim Keller on the prison of unforgiveness

 From Tim Keller's book, Forgive (pp13-14):

When I was a young pastor in a small town in Virginia, I came upon two people almost the same week who were locked in their own prisons of non-forgiveness. It was June and we were sponsoring a "vacation Bible school." We knocked on all the doors in the surrounding neighborhood to invite the residents to send their children for the week. One young father at the door was initially polite and said, "No, thank you." However, when I offered to come by and pick his sons up, he answered with some heat, "My father forced us to go to church. He forced religion down our throats. I will never, ever let my sons darken the door aof any church!" I'm pretty sure he then mumbled something about how unhappy he was that there was even a church so near his house. There was nothing more to say, but it was clear that, because he was still so angry at his father, both he and his parenting were still being directed and controlled by his father.

Not long afterward I had a long talk with a teenage girl who was a member of my church. She too had an overbearing and difficult father, and he had embarrassed her in front of her friends. She told me that she refused to ever forgive him for that. My counterpoint went something like this: "Yes, he did you wrong, but if you don't forgive him the way Jesus forgave you, you will actually give him power over you. You will do things not because they are the best things to do but because in your heart you know your father wouldn't like them. You will not do other things because you know your father would like them. I've seen this happen with other kids. I don't want it to happen to you." To my surprise, it made perfect sense to her. "I never thought of it like that," she said. 

No confidence apart from the Gospel! (Calvin)

How can we be sure that God is favourable towards us, that we are reconciled to him and that all our wrongs before God are forgiven (and we all have many wrongs before God)?

"Beware, then, of placing even the smallest drop of your confidence on any thing apart from the Gospel."
-- John Calvin (commenting on 2 Corinthians 5:19)

"And all of this is a gift from God, who brought us back to himself through Christ. And God has given us this task of reconciling people to him. For God was in Christ, reconciling the world to himself, no longer counting people’s sins against them. And he gave us this wonderful message of reconciliation. So we are Christ’s ambassadors; God is making his appeal through us. We speak for Christ when we plead, “Come back to God!” " (2 Corinthians 5:18-20; NLT)

The Key to Forgiving

(This article is based on the first sermon in a four-part series at WPC Belconnen, on “Forgiving Others”)

Forgiveness isn’t easy. Either we’ve wanted it from others, or needed to give it to others. Actually, probably both. And whether it is getting it or giving it, it can be really, really hard. As C. S. Lewis wrote, “Every one says forgiveness is a lovely idea, until they have something to forgive…” Maybe I gave so much to someone, trusted them with so much, and they just betrayed me and betrayed me again. How could I possibly forgive them? Or maybe they are strangers--well, worse actually—it seems they are more enemies. Because you don’t really know why, but they just decided to have a go at you, abuse you, take out a personal vendetta against you, and you have no idea why. Why should you owe them anything, the least of all forgiveness? I spoke to someone recently who used to work in the tourist industry. And because of what happened during World War II, the people of these particular two nations, they didn’t want to have anything to do with each other, the two groups couldn’t be in the same building at the same time. Whether it is at the personal level, or even at a community level, sometimes forgiving can be really, really hard.

Then we see examples in the Bible, things difficult to imagine if they weren’t actually true. Despite all the envy, hate and murderous intentions of his brothers, Joseph is forgiving toward them, showing kindness and love instead of paying back evil for evil (cf Genesis 50:15-21). Or we see Stephen, in the face of people enraged at him, hurling stones at him to kill him, and just before he dies he says, “Lord, do not hold this sin against them.” (Acts 7:60) How do they possibly do that kind of thing? How can we? What is the key to us being able to forgive others like that?

In Matthew 18:15-20 there is the well-known instruction of what to when your brother sins against you. In 18:21, Peter understands the implication, that he may need to forgive that brother (even though Jesus didn’t mention the word “forgive”). And Peter’s imagination takes him to the place where that brother keeps sinning against him. Surely there must be a limit to forgiveness then. Surely seven times is plenty enough, maybe even highly virtuous to be so forgiving. I expect to Peter’s great surprise, Jesus tells him, “No, Peter, you have it all wrong. You seem to be thinking of forgiveness just as a procedure, some boxes to tick, maybe a legal process, perhaps some kind of being fair, and showing your righteousness. Actually it is about mercy and kindness, Peter, it is about a perspective, a way of life, that you can’t put a number on.” Well, ok, he doesn’t literally say that. But I think that is the conclusion we can draw from the story Jesus tells in response, which we find in Matthew 18:23-35. (Quick, go read the passage now J) It shows us why it is hard to forgive others, and in so doing, also gives us the key to actually being able to forgive others, even when it feels too hard.

Jesus’ story tells us about a servant who owed the king ten thousand talents. Jesus seems to just pick the biggest number (ten thousand) with the biggest unit (a talent), to make a point. But maybe some other numbers more familiar to us will be helpful. The footnote in my ESV says that one talent was worth about twenty years of wages for a laborer. If we use the Australian minimum wage as a basis ($17.70/hour), and a 38-hour week for 52 weeks, then one year’s wage would be about $35,000. Twenty years would be about $700,000. Multiply that by ten thousand, and you get about $7,000,000,000. How would you like that debt? Or what would you do if someone else, somehow, owed you that much money? We might wonder how someone could rack up such a debt, but that’s not really the point. The amazing thing in the story is that the king actually forgives that $7 billion debt! But then another stunning thing happens, something rudely shocking. That servant who owed $7 billion was owed some money himself, by another fellow servant. But only “a hundred denarii”. Again, the ESV footnote tells us that a denarius was a day’s wage for a laborer. So the same kind of calculation this time gives us, say for an eight-hour day, about $14,000 equivalent. This is a substantial amount to be owed, but hardly significant compared to $7 billion. And yet astoundingly, the servant who had been forgiven $7 billion was unwilling to forgive $14,000. Rightly the king called him a “wicked servant” and delivered him for punishment.

So what does Jesus’ story about financial debts have to do with forgiving others when they offend us or sin against us? As with Jesus’ other parables, the real application is not in the precise circumstances of the situation, but in what the story parallels. In 18:35 it is clear that the king is paralleled to God, and the forgiveness of one servant by another is paralleling forgiveness between people. The key principle in forgiving others is that being forgiven by God should empower us to forgive others. And Jesus’ story presses the point by highlighting the shocking wickedness of one who is unwilling to forgive, despite being forgiven so much by God. And some of the small details really brings this home.

In the story our attention is drawn to both the similarities as well as the vast differences between the accounts of the two servants’ debts. When both servants are confronted concerning what they owe, they respond with the same words, “Have patience with me, and I will pay you”. Well, almost the same words. The first servant says one more thing, “… I will pay you everything” I think this little extra word, combined with the vast difference in the debts owed, highlight something else about the differences between the two servants in the story. The $14,000 debt was significant, but possibly payable. Eventually that second servant could have paid back his fellow servant. It was doable. It was possible. But there was no way the first servant could have paid back $7 billion. And yet he had the audacity to offer to pay back everything. He was deluded. He didn’t really understand the overwhelming situation he was in. And therefore he also didn’t understand the debt he had been forgiven. And he had no comprehension of the mercy he had been shown. And this is our problem, when we have difficulty forgiving others. We have no understanding of the vast debt our sin has created before God, and little comprehension of the mercy we have been shown in God forgiving our sins. Somehow we think it is not really so bad after all, that really it is something we can fix by ourselves. But we can’t. The sin debt is one that only God can fix. We can’t actually avoid the consequences of our sin, but in our pride we can try to avoid believing that we really deserve it, that our debt is really that bad.

One way to realize the enormity of a problem, is by comprehending the cost involved in solving it. When we have difficulty realizing the enormity of our sin debt, we should meditate on what it cost God to solve our problem, and forgive our sin debt. Years after Jesus spoke this story to Peter, Peter wrote these words, “knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot.” (1 Peter 1:18-20) You will probably never owe someone $7 billon. But our greatest debt isn’t a monetary one. And no amount of money is enough to release us from the greatest debt we have. Only Jesus’ precious blood is enough. When Peter asked Jesus about forgiving others, I don’t think he really knew what Jesus knew, that Jesus was going to have to die to free Peter from his sin debt. But all those years later, and Peter understood that, and wrote it down for everyone to understand. The enormity of our sin problem was such was that the only solution was for the Father to give the life of his own Son, and for Jesus to suffer the full wrath of God, in the place of his own people, so that we could be released from our sin debt.

This is where we need to go when we find it hard to forgive our brother from our heart. This is the key to forgiving others. Just like the $14,000, there may indeed be a significant debt of offence against us, but it is still so little compared to what God has already forgiven us in Christ. Out of the humility in understanding we have been forgiven a vast sin debt to God, which we could never have repaid, comes the freedom and joy of being able to love others, to give to others, to forgive others. As with so many things, our pattern and our power, through the work of the Holy Spirit, is what God has done for us in Christ. “Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. Therefore be imitators of God, as beloved children. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.” (Ephesians 4:32-5:2)

How to respond to sin in the church?

If we check in with reality, we know that sin is always going to occur in the church, until Jesus returns, the resurrection comes, and we sin no more. The New Testament is clear about this, and so is personal experience. This will especially be true if evangelism is going well, and people are being converted out of all sorts of backgrounds. Then you can be sure that the church is going to be confronted with all sorts of uncomfortable situations!

So how do we respond to sin in the church? Especially, what do we do when there is something that cannot - and perhaps should not - be hidden? Perhaps a church member will be convicted of a crime. Perhaps an ugly fight breaks out in a church meeting. Perhaps some gossip is spreading around Facebook for too many to see. The scenarios can be multiplied.

As I was grappling with this, I came up with the following list of "in principle" considerations and questions to ask...

1. All sin is not the same. It is a common mistake that we think all sin is the same. All sin is sin, but not all sin is the same. In the OT, some sins (eg sexual ones, rebellion against parents, idolatry) required the death penalty, others did not. Jesus spoke about how some would receive more severe judgement than others (eg Mark 12:40, Matthew 11:20-24; cf  Hebrews 10:29). Also, in the NT not all sins are given the same “coverage” (I haven’t checked the stats, but I suspect sexual sin gets comparatively a lot of “air time”).
2. Helping the individual. Is the sinning individual being helped as best as possible? The first step of course is admission of sin. Is there already personal repentance and forgiveness, or not? Are we satisfied there is appropriate understanding of sin and repenting of sin? Are they assured of forgiveness? 1 John 1:9, 1 Corinthians 6:9-11 etc. Are there consequences of sin that we need to help work through (eg pregnancy, civil law issues)? Is there unrepentance that needs discipline? We also need to be careful so as not to cause unnecessary suffering to the repentant and forgiven individual.
3. Helping the community. Biblical Christianity is not only individualistic, but it is community-oriented, as a family. Are there community needs that have to be addressed? What about gossip (about the sinning individual, or against the leadership, etc)? Will there be significant temptation of others to sin in the same way or to see sin as condoned (cf 1 Corinthians 5:6-8, 1 Timothy 5:20, 2 Corinthians 2:11, Ephesians 4:27)? How will the community view the sinning individual, and how will that one feel in their presence (cf 2 Corinthians 2:6-11)? How does it affect the other congregations in the same church or denomination?
4. Leadership. How does the eldership take the lead in such situations? Do we need to make use of the “keys of the kingdom”, whether to forgive or exclude (cf Matthew 16:19, 18:18)? What are responsibilities and privileges as Christ’s under-shepherds?
5. Blamelessness/Fear of the LORD. Not about being sinless or perfectionism. Another important Scriptural principle is that Christians need to not only do what is right, but they have to be seen to be doing what is right, so as to be without blame (cf. 2 Corinthians 8:20-21; Philippians 2:15; 1 Timothy 3:7). A key witness of the church is not just in doing what is right, but in how we handle it when we fail. This is not so much about our personal shame and honour, as how it reflects upon the name of the LORD, and the fear of him (cf 2 Samuel 12:14). Also, in all this, in our motives etc we need to maintain a fear of the LORD and not a fear of men.
6. Culture. How does our culture view the issue? Are there cultural expectations that need to be addressed, or cultural norms that need to be countered?
7. Pastoral Opportunity. Most (all?) of the NT epistles are occasioned by some problem in the church. Those problems were a pastoral opportunity that became a public teaching legacy to benefit the whole church for every generation to come. Is there a pastoral teaching opportunity that we need to take hold of?
8. Who needs to know? There are complexities relating to members and non-members (we may even have many non-members who are active and even leaders). And even with regard to new people, there are two perspectives. On the one hand, it may not be their business, or they may be put off by hearing. On the other hand, perhaps they need to know what Christianity is really like, and how the church works. Also, is it a private sin, that everyone doesn't need to know about, or something everyone knows about already?

If the leadership comes to a point where something needs to be said, what sort of things should be said? Here are some general suggestions:

• Clear acknowledgement of the reality of ongoing sin in the lives of Christians. (Let's not pretend it doesn't happen.)
• Clear position against sin, including the need for discipline if required. (Let's also not pretend it never needs to happen either. And let us never take delight in it when it does.)
• Clear position of free and full forgiveness and reconciliation and acceptance of the repentant sinner.
• A call to support a repentant sinner however we can as they work through the consequences of their sin.
• A call to support each other in the face of temptation (especially remembering others who might be tempted to fall into similar sin).
• Warnings against gossip etc.
• An offer from the leadership to help where possible with the general ongoing problem of sin (including admission of our own weaknesses and failings).

Psalm 130:4 and John Murray on the Fear of God

In Psalm 130:4 we have a curious and intriguing sentence: "But with you there is forgiveness, that you may be feared." If it had just said that the LORD may be loved, or thanked, or praised, or worshipped, that may have been more expected. But why "feared"? Often we have a conception of fear which pushes away from rather than drawing us near to God. How does an apprehension of forgiveness lead us to fear the LORD?

I think John Murray's little treatment on "the Fear of God", the last chapter within his book, Principles of Conduct: Aspects of Biblical Ethics, is helpful here. Murray first distinguishes between two Scriptural senses in which we are to fear God, which he describes in a footnote as: "the fear of being afraid of God and his punitive judgments" and "the fear of reverential awe and adoration". And then he makes this important point which helps us to understand Psalm 130:4...

The fear of God which is the soul of godliness does not consist, however, in the dread which is produced by the apprehension of God’s wrath. When the reason for such dread exists, then to be destitute of it is the sign of hardened ungodliness. But the fear of God which is the basis of godliness, and in which godliness may be said to consist, is much more inclusive and determinative than the fear of God’s judgement. And we must remember that the dread of judgement will never of itself generate within us the love of God or hatred of the sin that makes us liable to his wrath. Even the infliction of wrath will not create the hatred of sin; it will incite to greater love of sin and enmity against God. Punishment has of itself no regenerating or converting power. The fear of God in which godliness consists is the fear which constrains adoration and love. It is the fear which consists in awe, reverence, honour, and worship, and all of these on the highest level of exercise. It is the reflex in our consciousness of the transcendent majesty and holiness of God. It belongs to all created rational beings and does not take its origin from sin. The essence of sin may be said to be negation of God’s fear.

It is only through an apprehension of God's mercy and forgiveness, and the restored relationship that results from that, that we will really be able fear God in the second sense. Without it, we will only turn away from God, and even the first sense of fear will only further push us away from God instead of drawing us closer to him in reverential fear.

I am further reminded of how the Westminster Confession of Faith describes true repentance in turning to God, which must also include a proper apprehension of God's mercy in Christ...

Repentance unto life is an evangelical grace, the doctrine whereof is to be preached by every minister of the Gospel, as well as that of faith in Christ. By it, a sinner, out of the sight and sense not only of the danger, but also of the filthiness and odiousness of his sins, as contrary to the holy nature, and righteous law of God; and upon the apprehension of His mercy in Christ to such as are penitent, so grieves for, and hates his sins, as to turn from them all unto God, purposing and endeavouring to walk with Him in all the ways of His commandments.

[WCF 15:1-2]

John Owen on Free Pardon in Penal Substitution

Some people have issues with the idea of a penal substitution and satisfaction, with regard to Christ's death on behalf of his people. There are actually many challenges that are posed against this teaching, but one particular argument goes something like this: If Christ fully met the demands of justice in his death, then salvation is not a matter of free forgiveness from God, but rather it is God acting under legal obligation to save, since nothing is really forgiven, since full punishment was meted out, and all the debt of sin fully paid for. I was reading some of John Owen again, and this was one of the objections raised against him, as a result of his "The Death of Death in the Death of Christ". This is because Owen uses language like idem (= "same") regarding Christ's satisfaction, meaning that Christ suffered the very same as that deserved by those in whose place he died. Some (eg Richard Baxter) objected that this leaves no room for forgiveness and free pardon, since pardon implies a relaxation of justice. Basically Owen says that there are two aspects to the penal requirements of justice, firstly, the particular penalty demanded by the law, and secondly, the particular person to be punished under the law. In the case of God's forgiveness in Christ, justice is not relaxed with regard to the penalty, but it is relaxed with regard to the person being punished, and therefore there is still free pardon involved.

Here is Owen's own summary, from a response to Baxter:

The freedom, then, of pardon hath not its foundation in any defect of the merit or satisfaction of Christ, but in three other things:-

(1.) The will of God freely appointing the satisfaction of Christ, John iii. 16; Rom. v. 8; 1 John iv. 9.

(2.) In a gracious acceptation of that decreed satisfaction in our steads; so many, no more.

(3.) In a free application of the death of Christ unto us. Remission, then, excludes not a full satisfaction by the solution of the very thing in the obligation, but only the solution or satisfaction of him to whom pardon and remission is granted.

[from Of the Death of Christ, p446 in Works, Vol. 10]