Psalm 32
David is recounting a time when he experienced the Lord's forgiveness for a sin that David wanted to keep hidden but eventually acknowledged and confessed. The pslam includes a section where it seems as if David is writing from God's perspective (v8-9) and ends with a section where David is instructing the congregation but the rest of the psalm is addressed to the Lord.. I think we've all heard prayers where the pray-er is instructing us more than she is talking to the Lord. There is definitely an element of that here as well.
The basic message of the psalm is that even though you are afraid to come before the Lord and acknowledge your sin, don't wait to be led like a horse on a bit and bridle. Come to the Lord, acknowledge your sin and you will experience the hilarity (to borrow a phrase form Marva Dawn) of God's forgiveness. You will be surrounded by songs of deliverance and unfailing love, not punishment or vengeance.
There is a phrase that strikes me right at the beginning of the psalm. I'm not sure how much theology we are to take at face value from the psalms because I believe we have to leave room for the artistic poetic language of the psalmist. However, having said that, David makes a comparison between being forgiven and having no deceit in my spirit. If I am interpretting this correctly, David is saying that when we confess our sin and the Lord forgives our sin, no longer counting it against us, we are not only forgiven but we are made clean. This meshes completely with the teaching of the NT, especially 1 John 1:9. However, I am not sure that I always believe this. I think I have a wrong concept of forgiveness because I believe, as seen through the way I act and relate to God, that I can be forgiven of my sins but still have to make amends somehow for my sinfulness. I believe that somehow God can overlook my sinful actions but that the stain remains on my soul and spirit. David says that this is not true. When I am forgiven by the Lord, there is no stain that remains. My spirit contains no deceit. I think this may be why I have not ever really experienced the fullness of Christ's forgiveness. First, I know my propensity to wander and believe whole-heartedly that I will fall into that sin again. I know that to some extent, I enjoy sin. Second, while Christ may have dealt with the particular sinful action, I don't believe that he has dealt with the fatal flaw itself and so I confess the symptom knowing that the root cause remains. Of course I know theologically that this is not true but I am not convicted or convinced of the truth of this and so I continue to live under the weight of my sinfulness. I long to know, to experience the full freedom of being not just forgiven (to split hairs) but cleansed and made new by Christ. Having said that, I also know that the pattern of my life has been to see Christ working gradually and inevitably rather than dramatically and spontaneously.
Showing posts with label forgiveness. Show all posts
Showing posts with label forgiveness. Show all posts
Friday, September 3, 2010
Thursday, July 22, 2010
Trust
Psalm 25
Trust is the theme of this psalm of David. This is an interesting psalm because it is so much about the character of God and a surrender to God but the occassion for writing it is that David has been reminded of a past sin. However, David recognizes that God is good, upright and loving and therefore David's relationship to God does not have to be defined by his previous sinfulness. He can enjoy a restored relationship because God has forgiven his sin.
I like the contrasts: Remember your mercy and love, not the sin of my youth. This is not easy grace. David recognizes the greatness of his iniquity. In fact, verse 16-19 indicate that he feels the pain of his sin keenly. David also recognizes that forgiveness from God cannot be earned or based on merit. It is only according the name and character of the Lord that he will be forgiven.
My prayer could very often echo this prayer of David:
"God, I trust in you. Show me your ways, teach me your paths, guide me in your truth and lead me for my hope is in you always. Remember your mercy and love and not my sinfulness for you are good.
You will instruct, guide and teach sinners like me for, even though I am not good, you are. For the sake of your name and because of your loving faithfulness forgive my sin, though it is great. I will look to you alone for help, for guidance and instruction.
I feel the full weight of my sin and the triumph of my spiritual enemies. Please turn your face to me and be gracious to me. Don't let me be put to shame for I take refuge in you. My hope is in you."
Trust is the theme of this psalm of David. This is an interesting psalm because it is so much about the character of God and a surrender to God but the occassion for writing it is that David has been reminded of a past sin. However, David recognizes that God is good, upright and loving and therefore David's relationship to God does not have to be defined by his previous sinfulness. He can enjoy a restored relationship because God has forgiven his sin.
I like the contrasts: Remember your mercy and love, not the sin of my youth. This is not easy grace. David recognizes the greatness of his iniquity. In fact, verse 16-19 indicate that he feels the pain of his sin keenly. David also recognizes that forgiveness from God cannot be earned or based on merit. It is only according the name and character of the Lord that he will be forgiven.
My prayer could very often echo this prayer of David:
"God, I trust in you. Show me your ways, teach me your paths, guide me in your truth and lead me for my hope is in you always. Remember your mercy and love and not my sinfulness for you are good.
You will instruct, guide and teach sinners like me for, even though I am not good, you are. For the sake of your name and because of your loving faithfulness forgive my sin, though it is great. I will look to you alone for help, for guidance and instruction.
I feel the full weight of my sin and the triumph of my spiritual enemies. Please turn your face to me and be gracious to me. Don't let me be put to shame for I take refuge in you. My hope is in you."
Tuesday, July 28, 2009
The Lost is Found
Luke 15:17-24
The son's plan is to become a hired servant. A hired servant was not even part of the household but someone who would go home every night. The son's plan was to live off of the estate, earn enough to pay back all that he had squandered and, maybe one day, earn his way back into the family.
The father had a different plan. The fact that his son had squandered his wealth, ruined his reputation and insulted him did not change the fact that his son was his son. So, when he saw him off in the distance, he came running! He threw his arms around his son's neck and covered his face with kisses. He didn't even let his son explain his plan!
He gives him the best robe - this would have been the father's own robe. It would have made clear that the father was not going to wait for any payback, any groveling or contrition. The son was immediately restored into the family.
He gives him sandals or shoes. This would have indicated that the son was not a slave. He was a full member of the household. He would not have to work to earn his place back. He would not have to work to make up for his sin.
He gives him a ring. This was probably a sign of authourity. This meant that the father wasn't going to wait around to see if his son had truly changed. He wasn't going to give him a little bit of responsibility at a time and see if he could handle it. No, the son had full authourity to enter into business arrangements, to spend money, to purchase items, to sign contracts as a member of the family. This was a huge risk. This was not just a symbolic gesture. This meant that the son could waste the father's money all over again.
He kills the fattened calf. It seems like the father was preparing for this moment. The calf was fattened in anticipation of the son's return. This was not going to be an ordinary supper but a celebration feast where no expense would be spared. The son was home!
What had the son done to deserve this? Nothing! The father's love and acceptance are absolutely free. The father's love and acceptance are abundant - they will never run out. The lesson is that the grace of God is enough to pardon and restore every kind of sin and wrongdoing. It never, ever runs out. Not even if he has to forgive 7x70, 70x70 or 700x700 times.
The son's plan is to become a hired servant. A hired servant was not even part of the household but someone who would go home every night. The son's plan was to live off of the estate, earn enough to pay back all that he had squandered and, maybe one day, earn his way back into the family.
The father had a different plan. The fact that his son had squandered his wealth, ruined his reputation and insulted him did not change the fact that his son was his son. So, when he saw him off in the distance, he came running! He threw his arms around his son's neck and covered his face with kisses. He didn't even let his son explain his plan!
He gives him the best robe - this would have been the father's own robe. It would have made clear that the father was not going to wait for any payback, any groveling or contrition. The son was immediately restored into the family.
He gives him sandals or shoes. This would have indicated that the son was not a slave. He was a full member of the household. He would not have to work to earn his place back. He would not have to work to make up for his sin.
He gives him a ring. This was probably a sign of authourity. This meant that the father wasn't going to wait around to see if his son had truly changed. He wasn't going to give him a little bit of responsibility at a time and see if he could handle it. No, the son had full authourity to enter into business arrangements, to spend money, to purchase items, to sign contracts as a member of the family. This was a huge risk. This was not just a symbolic gesture. This meant that the son could waste the father's money all over again.
He kills the fattened calf. It seems like the father was preparing for this moment. The calf was fattened in anticipation of the son's return. This was not going to be an ordinary supper but a celebration feast where no expense would be spared. The son was home!
What had the son done to deserve this? Nothing! The father's love and acceptance are absolutely free. The father's love and acceptance are abundant - they will never run out. The lesson is that the grace of God is enough to pardon and restore every kind of sin and wrongdoing. It never, ever runs out. Not even if he has to forgive 7x70, 70x70 or 700x700 times.
Wednesday, June 17, 2009
better not to get married?
Matthew 19:1-12
Here Jesus addresses the whole issue of divorce. The Pharisees actually raise the question and the historical context is a debate that was taking place about divorce: can a man divorce his wife for just any reason or is divorce reserved only for cases of sexual immorality. Jesus clearly comes down on the morally conservative side of the question, reminding his audience that a man and woman who have joined themselves sexually are one flesh. God has put them together and humans must not separate that which is put together by God. The Divine design for marriage is one man and one woman for life. However, the Law made provision for divorce because of the sinfulness of the human heart.
We must keep in mind the culture in which Jesus was speaking. In this culture, women were treated like property. The father transferred ownership of the woman to the husband in the marriage ceremony, often for an agreed upon price. Jesus' teaching here provides protection for the woman and raises the level of respect demanded for her.
There are a couple observations I would like to make:
1) I don't think that it is a coincidence that this section on marriage follows right after Jesus' teaching on forgiveness. I default to applying this to students, congregants, etc. and don't often consider the implications of Jesus' teaching for my wife and my family. I think I need to be better at asking for forgiveness and not just assuming that I have been or will be forgiven. I think I need to be better at offering forgiveness. I need to be more gracious in my family.
2) I have to wonder about the state of the nation when, immediately after Jesus says that God's will is that no one should get divorced except for reasons of sexual immorality, the disciples say, "Well, if that's the case, it's probably better not to get married at all." Really!! In essence they are saying that they only want to get married if they can get rid of their wives whenever is convenient. Wow! And I thought things were bad now.
Here Jesus addresses the whole issue of divorce. The Pharisees actually raise the question and the historical context is a debate that was taking place about divorce: can a man divorce his wife for just any reason or is divorce reserved only for cases of sexual immorality. Jesus clearly comes down on the morally conservative side of the question, reminding his audience that a man and woman who have joined themselves sexually are one flesh. God has put them together and humans must not separate that which is put together by God. The Divine design for marriage is one man and one woman for life. However, the Law made provision for divorce because of the sinfulness of the human heart.
We must keep in mind the culture in which Jesus was speaking. In this culture, women were treated like property. The father transferred ownership of the woman to the husband in the marriage ceremony, often for an agreed upon price. Jesus' teaching here provides protection for the woman and raises the level of respect demanded for her.
There are a couple observations I would like to make:
1) I don't think that it is a coincidence that this section on marriage follows right after Jesus' teaching on forgiveness. I default to applying this to students, congregants, etc. and don't often consider the implications of Jesus' teaching for my wife and my family. I think I need to be better at asking for forgiveness and not just assuming that I have been or will be forgiven. I think I need to be better at offering forgiveness. I need to be more gracious in my family.
2) I have to wonder about the state of the nation when, immediately after Jesus says that God's will is that no one should get divorced except for reasons of sexual immorality, the disciples say, "Well, if that's the case, it's probably better not to get married at all." Really!! In essence they are saying that they only want to get married if they can get rid of their wives whenever is convenient. Wow! And I thought things were bad now.
Tuesday, June 16, 2009
forgive... or else
Matthew 18:21-35
The key word and theme in this passage is forgive. It begins with Peter asking a question about how many times he should forgive. Jesus tells a parable to demonstrate the importance of forgiveness. The subject of this passage is: why should I offer infinite forgiveness to others? The complement is: because God, in Christ, has offered infinite forgiveness to me.
This passage continues the flow of thought from Jesus' teaching in the previous sections: don't cause a humble one to stumble because they are very important to God. If a brother or sister causes the stumbling or is stumbling themselves, go and try to restore them. Then Peter wants to know how often he has to forgive his brother or sister for causing him to stumble. Jesus tells him that his forgiveness must be infinite.
Jesus uses some word/number play to make his point. First, in response to Peter's generous offer to forgive his brother seven times, Jesus tells him he must forgive him seventy-seven times. Obviously this is not meant to be a literal number. Probably Jesus is saying to Peter that he must forgive many more times. For those that attach meaning to numbers, it could mean a double completion since seven often represents completion in Scripture.
The second significant use of numbers is the contrast between the two debts in the story. The servant goes after a fellow-servant who owes him 100 days' wages. This is not an insignificant amount. However, it pales in comparison to the 10 000 bags of gold that he owed his master. The point is that no matter how great the offense that I am faced with, it pales in comparison to my offense against God.
This picture of God causes me to bow before him in worship. What forgiveness! What mercy! I, who owed so much more than I could ever repay in a thousand eternities, have been forgiven by God. My debt has been entirely canceled. My trespass has been forgiven. It leaves me speechless. My responsibility is to extend the same mercy and forgiveness to the people around me. I am terrible for keeping record of debts or wrongs. How much more free would I be if I could just let that all go?
The key word and theme in this passage is forgive. It begins with Peter asking a question about how many times he should forgive. Jesus tells a parable to demonstrate the importance of forgiveness. The subject of this passage is: why should I offer infinite forgiveness to others? The complement is: because God, in Christ, has offered infinite forgiveness to me.
This passage continues the flow of thought from Jesus' teaching in the previous sections: don't cause a humble one to stumble because they are very important to God. If a brother or sister causes the stumbling or is stumbling themselves, go and try to restore them. Then Peter wants to know how often he has to forgive his brother or sister for causing him to stumble. Jesus tells him that his forgiveness must be infinite.
Jesus uses some word/number play to make his point. First, in response to Peter's generous offer to forgive his brother seven times, Jesus tells him he must forgive him seventy-seven times. Obviously this is not meant to be a literal number. Probably Jesus is saying to Peter that he must forgive many more times. For those that attach meaning to numbers, it could mean a double completion since seven often represents completion in Scripture.
The second significant use of numbers is the contrast between the two debts in the story. The servant goes after a fellow-servant who owes him 100 days' wages. This is not an insignificant amount. However, it pales in comparison to the 10 000 bags of gold that he owed his master. The point is that no matter how great the offense that I am faced with, it pales in comparison to my offense against God.
This picture of God causes me to bow before him in worship. What forgiveness! What mercy! I, who owed so much more than I could ever repay in a thousand eternities, have been forgiven by God. My debt has been entirely canceled. My trespass has been forgiven. It leaves me speechless. My responsibility is to extend the same mercy and forgiveness to the people around me. I am terrible for keeping record of debts or wrongs. How much more free would I be if I could just let that all go?
Tuesday, January 20, 2009
Which is easier?
Matthew 9:3-8
Just to recap: some men carried their paralyzed friend to Jesus who responds to their faith by forgiving the man's sins (rather than healing him, as everyone hoped). The key words and ideas in this next section are: authourity and forgiveness of sins. Jesus compares (contrasts?) forgiving the man's sins with telling him to get up and walk. He demonstrates his authourity to forgive sins by his authourity to command the man to walk.
Matthew includes a phrase that captured my attention: the crowd is filled with awe - which is common at the miracles of Jesus. However, it is the healing that fills the crowd with awe, not the miracle of forgiven sin. This speaks to me because I am drawn the the outwardly spectacular and need to be reminded that the act of God forgiving a person's sin is the most spectacular and awe inspiring thing that could ever happen. How much more awe inspiring that he would forgive my sin!
However, that's not the phrase that captured my attention. Matthew says that the crowd praised God, "who had given such authourity to human beings." I suppose you could argue that Matthew and/or the crowd mean that God has allowed Jesus to come and that Jesus was the gift. In essence, the phrase would read: "who had sent Jesus to human beings." There may be some merit to that for sure. That is certainly what the ESV says, "They praised God for sending a man with such great authourity." However, most of the other translations leave it the way the TNIV puts it. At face value it seems that Matthew and/or the crowd see the work of Jesus and praise God (which is what Jesus says should happend when he says that we are the light of the world) and somehow realize that in Christ, this authourity would be available to all humans.
Just to recap: some men carried their paralyzed friend to Jesus who responds to their faith by forgiving the man's sins (rather than healing him, as everyone hoped). The key words and ideas in this next section are: authourity and forgiveness of sins. Jesus compares (contrasts?) forgiving the man's sins with telling him to get up and walk. He demonstrates his authourity to forgive sins by his authourity to command the man to walk.
Matthew includes a phrase that captured my attention: the crowd is filled with awe - which is common at the miracles of Jesus. However, it is the healing that fills the crowd with awe, not the miracle of forgiven sin. This speaks to me because I am drawn the the outwardly spectacular and need to be reminded that the act of God forgiving a person's sin is the most spectacular and awe inspiring thing that could ever happen. How much more awe inspiring that he would forgive my sin!
However, that's not the phrase that captured my attention. Matthew says that the crowd praised God, "who had given such authourity to human beings." I suppose you could argue that Matthew and/or the crowd mean that God has allowed Jesus to come and that Jesus was the gift. In essence, the phrase would read: "who had sent Jesus to human beings." There may be some merit to that for sure. That is certainly what the ESV says, "They praised God for sending a man with such great authourity." However, most of the other translations leave it the way the TNIV puts it. At face value it seems that Matthew and/or the crowd see the work of Jesus and praise God (which is what Jesus says should happend when he says that we are the light of the world) and somehow realize that in Christ, this authourity would be available to all humans.
Tuesday, November 25, 2008
I forgive you
Matthew 6:14-15
The key word in these two verses is "forgive". Jesus is drawing a direct connection between the way that we forgive others and the way our Father will forgive us. This ties directly to the second last imperative of the prayer that Jesus modelled for his audience: "Forgive us our debts as we also have forgiven our debtors." What I would expect Jesus to say is, "Forgive others when they sin against you because your heavenly Father has forgiven you." However, that is not what Jesus says. He says that if we forgive others, our heavenly Father will forgive us. Receiving forgiveness is dependent on how I give forgiveness.
Jesus explains this further in the parable of the unforgiving servant. He is forgiven by the Master but then goes out and demands payment of a debt that he is owed. The Master then "un-forgives" the servants debt and has him sent to prison. In that story, the servant is first forgiven but it is a conditional forgiveness based on how he treats others.
In both passages what is clear is that Jesus expects me to reflect God's mercy as demonstrated to me in his forgiving me by demonstrating forgiveness to others. In both passages, what is clear is that my ultimate forgiveness depends on how I treat my fellow human-beings. Some people might try to say that it is my experience of forgiveness that depends on my treatment of others but Jesus makes it clear that it more than my experience, it is the actual forgiveness itself.
The key word in these two verses is "forgive". Jesus is drawing a direct connection between the way that we forgive others and the way our Father will forgive us. This ties directly to the second last imperative of the prayer that Jesus modelled for his audience: "Forgive us our debts as we also have forgiven our debtors." What I would expect Jesus to say is, "Forgive others when they sin against you because your heavenly Father has forgiven you." However, that is not what Jesus says. He says that if we forgive others, our heavenly Father will forgive us. Receiving forgiveness is dependent on how I give forgiveness.
Jesus explains this further in the parable of the unforgiving servant. He is forgiven by the Master but then goes out and demands payment of a debt that he is owed. The Master then "un-forgives" the servants debt and has him sent to prison. In that story, the servant is first forgiven but it is a conditional forgiveness based on how he treats others.
In both passages what is clear is that Jesus expects me to reflect God's mercy as demonstrated to me in his forgiving me by demonstrating forgiveness to others. In both passages, what is clear is that my ultimate forgiveness depends on how I treat my fellow human-beings. Some people might try to say that it is my experience of forgiveness that depends on my treatment of others but Jesus makes it clear that it more than my experience, it is the actual forgiveness itself.
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