Forgiveness

Forgiveness is considered by most to be the ultimate thing to do as a Christian. If you forgive you are considered a good person. Christ gave us instructions on how to forgive, but not as is being taught in the churches of our day and time. What they are teaching is unbiblical. The following verse is what Christ said about forgiveness and how we are to go about it.

Lk 17:3 – Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

The first thing we need to understand is that, forgiveness is conditional. The scripture says, if he repents, forgive him. If implies a conditional term. If is a very small word, yet a very important one. If is the NT Greek word ean. Complete Biblical Library says, ean is a conditional particle (derived from ei an) which indicates that something may take place (e.g., if). The form eian appeared after 400 B.C. along with other contractions such as kan (kai plus ean).

Everyone says that we must forgive no matter what the trespass or the offence is, but Jesus did not say forgive period. These church businesses have reversed it and redefined the word forgiveness. It is conditional no matter how you slice it and no matter how much you redefine it. It is conditional under one term and it is repentance. According to this verse, forgiveness is not an initial act. You don’t start with forgiveness. We need to define a few words in this verse to understand it. Take heed is the NT Greek word prosecho, meaning to be aware, be cautious, or pay attention. When you look up the part of speech in a parsing guide or what is called an Analytical Greek Lexicon of the NT, it will say that this word in this verse is an imperative mood. An imperative mood in the Greek is a command. The 10 commandments are not the only commands in the bible. We are commanded to be aware. To be aware of what? The next phrase tells us, If thy brother trespass against thee. But who is my brother?

Mt 12:46 – While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him.

47 – Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee.

48 – But he answered and said unto him that told him, Who is my mother? and who are my brethren?

49 – And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!

50 – For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

Mk 3:31 – There came then his brethren and his mother, and, standing without, sent unto him, calling him.

32 – And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.

33 – And he answered them, saying, Who is my mother, or my brethren?

34 – And he looked round about on them which sat about him, and said, Behold my mother and my brethren!

35 – For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

Lk 8:19 – Then came to him his mother and his brethren, and could not come at him for the press.

20 – And it was told him by certain which said, Thy mother and thy brethren stand without, desiring to see thee.

21 – And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

We are commanded to be aware of trespasses against us from a brother, it does not say from an unbeliever, but from a brother. We can always expect unbelievers to sin against us, but we don’t ever expect a brother to ever sin against us and that is the problem with us. That is why we must pay attention and be aware as per Jesus. Trespass is the word harmatano. It’s a derivative of the word harmatia, which is the word for sin. What is sin? The best definition for sin is in one of John’s epistles.

I Jn 3:4 – Whosoever committeth sin transgresseth also the law: for sin is (or sin equals) the transgression of the law.

Sin equals transgression of the law. Of who’s law? Of our law? No, but of the law of God. The trespass has to be against God’s law towards you. If sin is the transgression of the law, the anomia of the law, then to sin against a brother, is to sin against God.

I Co 8:12 – But when ye sin so against the brethren (transgressing the law of God), and wound their weak conscience, ye sin against Christ.

Anomia is related to the word law. Law is the word nomos. When the 1^st letter of the Greek alphabet “A”, or what is called the alpha privative is placed in front of the word nomos it translates into anomia, and gives nomos an opposite meaning, no law, lawlessness or unlawful. When we sin against God, we sin against his law. When we sin against a brother, we sin against God. The next phrase Jesus says that after a brother sins against you, he is to be rebuked. Rebuked by whom? By you of course, no one else is going to do it. Rebuke is the word epitimao. CBL says, in classical Greek the verb epitimaō can mean both to honor and to censure or penalize. The positive and negative meanings are similar to those carried by the English word citation. In the Septuagint the word usually has the negative meaning indicating rebuke (Gen 37:10, Ruth 2:16, Ps 106:9, 119:21, Zech 3:2). In later Jewish literature it can also mean to punish (3 Mac 2:24, Josephus). God’s rebuke effects judgment and wonder working (Job 26:11, 107:29, Isa 55:10). The NT follows the lead of the Septuagint in that it uses the word to express rebuke or warning. Epitimaō is used for rebuking people (Mk 8:32-33, 10:13, 48, Lk 9:55, 19:39, 23:40) and for rebuking demons in order to silence them and to effect their exorcism (Mk 1:25, 9:25). Jesus cured a fever (a demon) by rebuking it (Lk 4:39) and stilled a storm (another demon) by rebuking it (Mk 4:39). The noun cognate epitimia occurs in II Co 2:6 where Paul called for censure or punishment to be applied to wayward members of the congregation.

Epitimao in Lk 17:3 is an imperative mood, meaning it’s a command. We are commanded by Jesus to admonish our brothers and sisters if and when they sin against us regarding the law of God. It does not say to call the police and authorities on them, as one pastor in Tn did to a couple in Ohio, and treat them as criminals as if they murdered someone. When we do that, we are taking matters into our own hands and we are not judging according to his righteous judgment. What is his righteous judgment? What he just said to do in Lk 17:3. That is the right (righteous) way of doing things. Repent is the word metanoeo. The New International Dictionary of NT Theology by Colin Brown says, metanoeo expresses the conscious turning from sin, a change of mind (reason, nous) and of the whole inner attitude to life, without which true conversion is not possible.

If thy brother repents, after he has been admonished/rebuked, then and only then are we are to forgive them and it has to be in that order, trespass, rebuke, repent and then forgive. When you decide to do things in your own order, by starting out with forgiveness, then you are changing his word.

Mal 3:6 – For I am the LORD, I change not; therefore ye sons of Jacob are not consumed.

Heb 13:8 – Jesus Christ the same yesterday, and to day, and for ever.

When you change his word, you are also adding and diminishing from his word.

Dt 4:2 – Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you.

Dt 12:32 – What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.

Pro 30:5 –Every word of God is pure: he is a shield unto them that put their trust in him.

6 – Add thou not unto his words, lest he reprove thee, and thou be found a liar.

Eccl 3:14 – I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it (added), nor any thing taken from it (diminish): and God doeth it, that men should fear before him.

Rev 22:18 – For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book:

19 – And if any man shall take (diminish) away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.

Remember Peter’s words in Mt 18?

Mt 18:21 – Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?

22 – Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

A Commentary on the NT from the Talmud and Hebraica by John Lightfoot says, the Rabbins are not sparing in granting the lawfulness of repeating rebuke upon rebuke, but they are most sparing about forgiveness where any hath given an offence. They allow, from Lev 19:17, that a man may rebuke a hundred times if there be any need for it; nay, that it is the duty of a disciple to rebuke his master if occasion be. But as to forgiving him that offends, they abuse the words of the prophet, Amos 1:2, for three transgressions; and that of Job 33:29, Lo, God worketh all these things three times with man; and teach that a man is not bound to forgive a fourth trespass.

If your brother or sister sins against you, our duty is to admonish them, and if they repent, it is our duty to forgive them. Forgive is the word apheimi. Kittel’s Theological Dictionary of the NT says, apheimi, to send off, is richly attested in Greek from an early period, and is used in every nuance, both literally and figuratively, from to hurl (e.g., missiles) to to release, to let go, or to let be. CBL says, aphiēmi occurs often in the NT and in literature from the NT period. In classical Greek, the term carries a variety of connotations. Literally, it means to send off, to send away, or to send forth but is used with the sense to hurl, to let go, to release. It may refer to the discharge of arrows, to ending a meeting, or to loosing a ship into the sea. Herodotus used aphiēmi in the legal sense of divorcing a woman. Greek usage also attests the meaning to pardon, forgive, remit, cancel, in the legal sense of canceling a financial debt or criminal proceedings. The religious sense of remitting the debt or guilt of sin is also seen.

Apheimi is the verb form of the noun aphesis, which is the word for forgiveness. In Lk 17:3 apheimi is an imperative mood. We are commanded to forgive as long as the trespasser repents from being admonished (rebuked). So what happens if they don’t repent? Are they still to be forgiven even though Jesus said otherwise? God’s people are not to forgive without repentance. Does God forgive without repentance? Are we to be like Christ? If we are to be like Christ, then the same applies to us, we must forgive, but only if they repent. CBL says, the verb aphiēmi and the noun aphesis are compound derivatives of apo, from, away from, and hiēmi, send; thus aphiēmi in classical Greek means to send away. The word functions both literally and figuratively. It could be applied to personal relations; for example, aphesis could refer to the dismissal of people at the conclusion of a meeting, or it could be used of sending away a wife, i.e., divorcing her. Figuratively aphiēmi functions in a variety of ways. Perhaps most significantly aphiēmi was a legal technical term for releasing someone from a legal obligation, such as the forgiving of a debt. The noun aphesis absorbed much of this sense and it means remittance, forgiveness. In secular Greek both words had a totally secular sense and no religious understanding at all. The Septuagint employs aphiēmi in the same manner as classical Greek. Thus it depicts the releasing of debtors in the Year of Jubilee (Dt 15:2). When the word (or one of its cognate forms) describes forgiveness of sin it usually translates one of three Hebrew terms: nāsā’, to exempt from guilt or punishment, forgive, pardon (Gen 18:26, Ps 25:18, 32:1, 5, Isa 33:24); s̱ālach, to pardon, forgive (Lev 4:20, Num 14:19, 15:25, Isa 55:7), or kāphar, to cover, atone, and from this forgive (Ps 78:38, Isa 22:14; Jer 18:23). These last two words are exclusively reserved for the forgiveness of God, while nāsā’ also served to describe human forgiveness. Forgiveness of sin is a central thought throughout the Bible. The OT often speaks of forgiveness from God; no other religion knows of such a complete and free forgiveness. The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin (Ex 34:6). God is ready to pardon (Neh 9:17). To the Lord our God belong mercies and forgivenesses (Dan 9:9). But there is forgiveness with thee, that thou mayest be feared (Ps 130:4). The forgiveness of God originates in His very nature (Ex 34:6-7). Besides the literal expressions of forgiveness, the OT possesses a richly varied figurative language which proclaims God’s forgiveness. The picture of God in the OT is of a merciful and forgiving God—a God who forgets the sins of His people and wipes out their transgressions (Ps 103:12, Isa 38:17, 43:25, Jer 31:34, Mic 7:19, Luke 15:11-24). Under the old covenant God provided a tangible means of acting out forgiveness, especially on the Day of Atonement. The concept behind atonement is that an innocent life is given in exchange for a life which, because of sin, is doomed. In the old covenant the life of the sacrificial animal was forfeited because of a penalty of death incurred by the sin of the people. The OT vocabulary of forgiveness assumes the validity of that process of atonement. It is doubtful that God ever intended—or that pious Israel ever understood— that the sacrificial system itself was a means of attaining forgiveness. Such ritual always had to be exercised in faith—not faith in the efficacy of the ritual, but in God’s mercy and graciousness. True repentance must be the motivation for ritual (Ps 51:18). The offerings that the Lord honors are the broken spirit and a contrite heart (Ps 34:18, 51:17, Isa 57:15, 66:2). Furthermore, it became increasingly apparent that the Lord must institute a new covenant which totally forgives—a covenant which did not demand repeated sacrifices (Jer 31:31-34). Messiah would institute this new covenant (Isa 42:6, 49:8).

Aphesis means to pardon and release from bondage or imprisonment. To pardon denotes to wipe out the offense as if it never happened. If we keep reminding our brethren of the trespass that we have forgiven them of, then we really haven’t grasped forgiveness and we are still keeping them in bondage. True forgiveness is letting it go and never bringing up the offense again, ever, it never happened. When you take a seminary course, there is something called the rule of first mention, meaning for example, if repent and forgive is mentioned once in the Bible, then it’s always that way throughout the whole Bible. Just because you don’t see repent in some verses where forgive is, it doesn’t mean that we are to forgive without repentance. The rule stays in effect in all the verses where forgiveness is mentioned. How does a prisoner get released from prison? Does he get off the hook without a change in him? He has to be pardoned by way of change, turning from his old ways and his old thinking must be different from how he used to think, there must be a change in that person. Jesus did not say, forgive everyone no matter what. You forgive according to the context of scripture. Some will say, what if they are not my brother or sister spiritually? If the scripture says, if thy brother…then the same applies to unbelievers. If we don’t repent from sin, God will not forgive us. One commentary said, It is impossible for a sinner to be brought to God without repentance (John Greenhalgh – Eclectic Notes). If the unbeliever will not repent, he will not be forgiven and hence go to eternal damnation. Repentance applies to all, not just to believers. The only difference is, that the believers are the only ones that will repent of their sins to God. According to God, no one is forgiven unless we repent of our sins.

Lk 13:3 – I tell you, Nay: but, except ye repent, ye shall all likewise perish.

Repent is the word metanoeo, and the part of speech here is present tense, active voice, subjunctive mood, meaning it’s a continual action of repentance, all day, every day. We must repent all day every day, because our very nature is to sin continually, all day, every day, plain and simple. A synonymous view to Lk 17:3 is in Mt 18 and in great detail;

Mt 18:15 – Moreover if (ean – a conditional word) thy brother shall trespass (harmatano – if thy brother sin) against thee, go and tell him his fault between thee and him alone: if he shall hear thee (if he repents, changes his thinking and attitude), thou hast gained thy brother (which means you have forgiven him and all is well and forgotten as if the trespass had never happened).

Jesus said, if your brother, or sister for that matter, sins against you, go and tell them their fault. Tell his fault is one word in the Greek, go and elegcho them. The New International Dictionary of NT Theology by Colin Brown says, elegcho, bring to light, expose, set forth, convict, convince, punish, discipline. Elegcho is used of the logical exposition of the facts of a matter for the purpose of refuting the (usually sophistical) argument of an opponent. Thus the word developed its principal meaning of convince, refute. Philo and Josephus spoke of the correction which men receive from their own consciences, the Logos, the truth, or from God. The idea of correction finally appears again in Hellenistic and Jewish literature in contexts which produce the meaning, to accuse, convict; and elegcho acquired a sense which brought it near to paideuo, or paideia, the basic concept of Greek education and learning. In the LXX elegcho is used in the great majority of cases to render the hiphel of yakah, to bring to account, to correct. Elegchos generally represents the corresponding noun tokahat, rebuke, correction. On grounds of the exhortation in Lev 19:17, You shall reason with your neighbour, correction played an important part in Judaism both as a commandment to love one’s neighbour, and as a task which earns merit. It has a special importance in the Qumran texts. He who observes his brother transgressing the law, must censure him, at first before witnesses. If this correction achieves nothing, the case must be brought before the whole community which then proceeds to punish the sinner. Elegcho is found particularly frequently in hortatory passages (Eph 5:13). The Pastoral Epistles assign to the leader of the community the task of rebuking church members (I Tim 5:20, II Tim 4:2, Tit 2:15) and of convicting opponents of their error (Tit 1:9, 13). The corresponding activity is called elegmos in II Tim 3:16, and elegxis in II Pet 2:16. In this connection mention should also be made of the instructions about church order in Mt 18:15, where it is said that erring church members should first be told privately of their fault, then in the presence of several witnesses and, if this be fruitless, the matter should be laid before the whole church.

Elegchos is a synonym for epitimao, with a slight difference. Synonyms of the NT by Richard Chenevix Trench says, one may rebuke another without bringing the rebuked to a conviction of any fault on his part; and this, either because there was no fault, and the rebuke was therefore unneeded or unjust; or else because, though there was such fault, the rebuke was ineffectual to bring the offender to own it; and in this possibility of rebuking for sin, without convincing of sin, lies the distinction between these two words. In epitimao lies simply the notion of rebuking; which word can therefore be used of one unjustly checking or blaming another; in this sense Peter began to rebuke his Lord (epitimao – Mt 16:22, cf. 19:13, Lk 18:39):—or ineffectually, and without any profit to the person rebuked, who is not thereby brought to see his sin; as when the penitent robber rebuked (epetima) his fellow malefactor (Lk 23:40, cf. Mk 9:25). But elegcho is a much more pregnant word; it is so to rebuke another, with such effectual wielding of the victorious arms of the truth, as to bring him, if not always to a confession, yet at least to a conviction of his sin (Job 5:17, Pro 19:25), just as in juristic Greek, elegcho is not merely to reply to, but to refute, an opponent.

Not only did Jesus say go and tell him his fault (rebuke/admonish), but he also said to do it between thee and him alone, plus minus no one else. It does not say to go to everyone else and tell them your view and your side of the story first, so that many may side with you before hearing both parties. It does not say, to go before a crowd of church members or out in the public eye, or gossip about it privately to others. It’s between you and the brother or sister that has sinned against you. It also does not say to go the authorities and have them arrested, that is not being Christ-like.

I Co 6:1 – Dare any of you, having a matter against another, go to law before the unjust, and not before the saints?

2 – Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

3 – Know ye not that we shall judge angels? how much more things that pertain to this life?

4 – If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church.

5 – I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

6 – But brother goeth to law with brother, and that before the unbelievers.

7 – Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?

8 – Nay, ye do wrong, and defraud, and that your brethren.

Jesus said we must go to them one on one and convince them of their fault so as to bring about conviction and eventually cause them to repent. It does not say to go to them and say, hey, you have to repent, you know what you did. And then go behind their back and tell everyone that this person has to repent before the church, because you perceive that they know their error. We are not to force anyone to repent. What if the person actually does not know where they have sinned? Do we still accuse them by saying, hey, you know what you did, and you have to repent? As one pastor from TN said a to a married couple in Ohio.

McClintock and Strong’s Cyclopedia says, he who reproves another, points out his fault, and blames him, but there should be proof before reproof. We should not reprove for slight matters, but for sin. In receiving reproof, it may be observed, that we should not reject it merely because it may come from those who are not exactly on a level with ourselves (like someone from the congregation to a Pastor). Whether, if taken humbly and patiently, it will not be of great advantage to us. That it is nothing but pride to suppose that we are never to be the subjects of reproof, since it is human to err.

Jesus said, convince him of his fault according to God’s word, according to God’s righteous (right as opposed to wrong) judgment, because we are always to judge righteously.

Jn 7:24 – Judge not according to the appearance, but judge righteous judgment.

Lev 19:15 – Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour.

To judge or to krino righteously is to go by the word of God, not by going with our own words, or our own opinions from our own understanding.

Pro 3:5 – Trust in the LORD with all thine heart; and lean not unto thine own understanding.

Krino means to decide guilty or innocent or decide what is right from wrong. How can we decide guilty or innocent, right or wrong if not by our own standards? It is natural for us to judge by our own standards, but scripture says we are not to do that.

Mt 7:1 – Judge (krino) not, that ye be not judged (krino).

2 – For with what judgment (krima – a derivative of krino) ye judge (krino), ye shall be judged (krino): and with what measure ye mete, it shall be measured to you again.

3 – And why beholdest thou the mote that is in thy brother’s eye, but considerest not the beam that is in thine own eye?

4 – Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5 – Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

We are not called to be the prosecutor, judge, and executioner of our brothers for their transgression of the law of God towards us. The bible has all the problems and remedies for every situation. God has already judged every situation and this is the standard we are to use to judge righteous judgment. All we need to do is study his word and judge accordingly to what he has already judged regarding any matter. Mt 18 continues by saying,

16 – But if he will not hear thee (if he does not repent, nor wants to own up to their sin, but wants to defend and justify his sin in rebellion), then take with thee one or two more (one or two more what? One or two more witnesses that are believers and they are not to know anything about the matter from either side, that way they are not biased and they can judge the matter righteously), that in the mouth of two or three witnesses every word may be established.

Two or three witnesses was a Jewish law. What are two witnesses for?

II Co 13:1 – This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established (histemi – a prolonged form of stao, meaning to stand, hold up).

This is quoted from the OT.

Dt 19:15 – One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established (quwm – stand or accomplished).

Our Babylonian court system says it only needs one witness and they say, “in God we trust”. If they trust in God, they would not change his law regarding the 2-3 witnesses. God says it has to be at least two witnesses not one.

Num 35:30 – Whoso killeth any person, the murderer shall be put to death by the mouth of two witnesses: but one witness shall not testify against any person to cause him to die.

Dt 17:6 – At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.

7 – The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of the people. So that thou shalt put the evil away from among you.

Remember the woman that was caught in adultery?

Jn 8:1 – Jesus went unto the mount of Olives.

2 – And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them.

3 – And the scribes and Pharisees brought unto him a woman taken in adultery (they were trying to trip him up in his words – v6); and when they had set her in the midst,

The Evangelists and the Mishna by Thomas Robinson says, the manner in which cases of adultery were dealt with by the Jewish doctors in the time of the Saviour, affords another example of their making void the law of God through their traditions. The law in such cases awarded the penalty of death; the tradition of the elders, however, decreed, if the woman suspected of adultery acknowledges her guilt, she shall forfeit her dowry and depart. The object of the Scribes and Pharisees in submitting this case to Jesus for his judgment, was to compel him either to decide with the ordinary teachers against the written law, or to confirm the Mosaic enactment and endanger not only his popularity but his life. The wisdom of Jesus evaded each horn of the dilemma. Reminding them by his action, as Lightfoot supposes, of the mode of trial which the law prescribed for a suspected adulteress, and availing himself of the prevalent belief that the trial by the bitter waters lost its efficacy when the husband or accuser was guilty of the same offence, he brought guilt home to their own consciences while he pronounced, He that is without sin among you, let him cast the first stone at her. Their immediate gradual dispersion remarkably corresponds with what is acknowledged by the Rabbies themselves, that for forty years previous to the destruction of the temple, owing to the prevalence of adultery among the men, the trial of the suspected adulteress by the bitter waters had been discontinued.

4 – They say unto him, Master, this woman was taken in adultery, in the very act.

Now if this is true, that the woman was taken in adultery, then doesn’t it take two to be in the act of adultery? It takes two to tango, right? Then where is the dude that was in the same act with her?

5 –Now Moses in the law commanded us, that such should be stoned: but what sayest thou?

They were referring to these 2 verses.

Lev 20:10 – And the man that committeth adultery with another man’s wife, even he that committeth adultery with his neighbour’s wife, the adulterer and the adulteress shall surely be put to death.

Dt 22:22 – If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.

But they only brought the woman. Hmmm. John Gill’s Expositor says, not in Lev 20:10; for though according to the law there, an adulteress, one that was a married woman, and so an adulterer, that was a married man, were to be put to death; yet the death was not stoning, but strangling; for it is a rule with the Jews, that where death is simply mentioned (without restraining it to any particular kind) strangling is intended, and which rule they apply to this law: and accordingly in their Misna, or oral law, one that lies with another man’s wife, is reckoned among those that are to be strangled: Kimchi indeed says, that adulteresses, according to the law, are to be stoned with stones; but then this must be understood of such as are betrothed, but not married; and such a person, Moses has commanded in the law, to be stoned, (Dt 22:23-24). And with this agree the traditions of the Jews; a daughter of Israel must be stoned, who is betrothed, but not married. And such an one we must believe this woman was; she was betrothed to a man, but not married to him, and therefore to be stoned: the Jews have also a saying, that if all adulterers were punished with stoning, according to the law, the stones would be consumed; but they would not be consumed; adultery was so common with that people: but what sayest thou? dost thou agree with Moses, or not?

6 – This they said, tempting him, that they might have to accuse (katagoreo – to bring up charges in a court of law) him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.

7 – So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her.

Jesus didn’t say, let him that is without sin cast the first stone. What does Dt 17 say again?

Dt 17:6 – At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.

7 – The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of the people. So that thou shalt put the evil away from among you.

Let us continue with Jesus and his accusers.

8 – And again he stooped down, and wrote on the ground.

What do you think he was writing? He wrote something on the ground, twice. This is just speculation, but maybe he was writing the law of the two witnesses.

9 – And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst.

10 – When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers (kategoros – the noun form of kategoreo)? hath no man condemned thee?

11 – She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.

Where are the two or three witnesses to put her to death? If you accuse a man of something and you do not have witnesses to it (bearing false witness), you had to suffer the fate of the crime that you were accusing him or her of and that’s why they walked away.

Dt 19:16 – If a false witness rise up against any man to testify against him that which is wrong;

17 – Then both the men, between whom the controversy is, shall stand before the LORD, before the priests and the judges, which shall be in those days;

18 – And the judges shall make diligent inquisition: and, behold, if the witness be a false witness, and hath testified falsely against his brother;

19 – Then shall ye do unto him, as he had thought to have done unto his brother: so shalt thou put the evil away from among you.

In Jn 8 there were no witnesses to testify against this matter and they only brought one caught in the act of adultery, the woman. They were supposed to bring both that were involved in the act of adultery, the woman and the man and if they couldn’t prove it, Jesus said (paraphrasing), where are the two or three witnesses? Step forward and cast the first stone, but you’re in trouble and you’re going to die the same fate if you can’t prove it. The following are a few more verses on 2-3 witnesses.

Jn 8:17 – It is also written in your law (in their Halakah writings), that the testimony of two men is true.

Jesus said, it is written in your law, but he didn’t say as it is written in the law of the OT. There is a difference. He was talking about it is written in your writings, in your oral/traditional laws (Halakah, Mishnah, Talmud, etc…). They have it in their law, but as you can see they didn’t even obey their own law. It is no different nowadays. Everyone preaches a good game, with definitions and all, but refuse to walk the talk they preach.

I Tim 5:19 – Against an elder receive not an accusation, but before two or three witnesses.

Heb 10:28 – He that despised Moses’ law died without mercy under two or three witnesses:

I Jn 5:7 – For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one (in judgement).

8 – And there are three that bear witness in earth, the Spirit (truth), and the water (living water), and the blood (blood baptism): and these three agree in one.

John Gill’s Expositor says, the Jews said that no sanhedrin, or court of justice, is called elohiym unless it consists of three. From whence it is manifest, that the ancient Jews believed that this name not only inferred a plurality of persons, but such a plurality which consisted of three at least. I just thought I throw that in there for good measure for those that don’t believe in the three witnesses in Heaven. Let’s continue with Matthew 18,

17 – And if (ean – a conditional word) he shall neglect to hear them (if he is unwilling to hear  and repent before the two witnesses, but rebels and defends his sin instead), tell it unto the church: but if (ean – another conditional word) he neglect to hear the church (if he is unwilling to hear and repent before the church, he is in rebellion), let him be unto thee as an heathen man (as an unbeliever) and a publican.

We are to separate from believers as a church that do not want to repent from sinning against a brother. Mt 18 is not over yet,

18 – Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

McClintock and Strong’s Cyclopedia says, to bind and to loose (deo and luo) are figurative expressions, used as synonymous with command and forbid; they are also taken for condemning and absolving (Mt 16:19). Binding and loosing, in the language of the Jews, expressed permitting or forbidding, or judicially declaring anything to be permitted or forbidden (compare Jn 20:23, 16:13). In the admission of their doctors to interpret the Law and the Prophets, they put a key and a table book into their hands, with these words; Receive the power of binding and loosing, to which there seems to be an allusion in Lk 11:52. John Gill’s Expositor says, Bound and loosed, are used in the Talmudic writings, times without number, for that which is forbidden and declared to be unlawful, and for that which is free of use, and pronounced to be so: in multitudes of places we read of one Rabbi binding, and of another, loosing; thousands, and ten thousands of instances of this kind might be produced. A whole volume of extracts on this head might be compiled. Dr. Lightfoot has transcribed a great many, sufficient to satisfy any man, and give him the true sense of these phrases; and after him to mention any other is needless; yet give me leave to produce one, as it is short, and full, and explains these phrases, and points at the persons that had this power, explaining Eccl 12:11 and that clause in it, masters of the assemblies, these (say they) are the disciples of the wise men, who sit in different collections, and study in the law; these pronounce things or persons defiled, and these pronounce things or persons clean, these bind, and these loose; these reject, or pronounce persons or things profane, and these declare them right. And a little after, get thyself an heart to hear the words of them that pronounce unclean, and the words of them that pronounce clean; the words of them, that bind, and the words of them, that loose; the words of them that reject, and the words of them that declare it right. A Key to Symbolical Language of Scripture by Thomas Wemyss says, to bind is to forbid, or to restrain from acting. To loose is to permit. See Lightfoot on Matthew 16, and the Scholiast upon Homer’s Iliad where the binding of Mars with a strong chain is explained of putting an end to war. Dictionary of the Bible by James Hastings says, the key to the prophets, as well as to the Rabbis, was the symbol of physical and moral authority and power. The power of the keys leads on naturally to the power of binding and loosing, which, though not the same as the power of the keys, may be regarded as one of the chief exercises of that power. The binding and loosing is not the binding and loosing of persons but of things—not whomsoever thou shalt loose, but whatsoever. To bind in rabbinic language, is to forbid; to loose is to permit. Lightfoot says that thousands of examples of this usage might be produced. One instance may suffice. Concerning the moving of empty vessels [on the Sabbath day], of the filling of which there is no intention; the school of Shammai binds it, the school of Hillel looseth it. It is the power of laying down the law for his fellow-disciples, like a true Rabbi. Or perhaps it is more exact to say that it is the power of interpreting in detailed application the law which God has laid down in general terms. Authority is given him to say what the law of God allows, and what it forbids; and the promise is added that his ruling shall be upheld in heaven, and is consequently to be regarded as binding upon the consciences of Christians. We must accordingly conclude that the binding and loosing power first bestowed upon St. Peter is not represented in NT as an exclusive privilege of the apostles. It is the common privilege of the Christian society. In this case, however, the power appears to be connected with judicial discipline over individual members of the society. The binding and loosing are not, in this case any more than elsewhere, to be interpreted as the absolving and retaining of sins; they seem to mean the prescribing what the offender is to do and not to do. But, in case of his refusal to comply with these requirements of the Church, he is to be treated as a heathen man and a publican, i.e. as excommunicate; and the resistance to the authority of the Church is to be considered as resistance to the will of Heaven.

Authority is given to us to say what the law of God allows, and what it forbids, and this is called judging righteous judgment.

19 – Again I say unto you, That if two of you (if two of you witnesses) shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven.

20 – For where two or three (two or three witnesses) are gathered together in my name, there am I in the midst of them.

21 – Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?

22 – Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.

All around the world people have this dumb fixed attitude of: we have to forgive if someone sins against us, or causes harm to us, or offends us, etc… that’s not what the bible teaches and most importantly, it is not what Jesus taught. Forgiveness only comes by way of repentance. And repentance only comes by way of rebuke (elegcho). Same word used in Heb 11.

Heb 11:1 – Now faith is the substance of things hoped for, the evidence (the elegchos – the noun form of elegcho) of things not seen.

The evidence is what rebukes and convicts a man in a court of law. When you forgive someone without repentance or let them off the hook, by saying “he didn’t mean to hurt anyone, just go to him and give him a hug”, what you’re doing is tolerating their behavior, patting them on their back, and putting your approval on their sin, and this will not cause their behavior to change and think differently from how they used to think (repentance). Not only are you doing this, but you have judged him and declared him innocent. Judging (krino) is not only about declaring one guilty, that is just half of it, the other half is also about declaring one innocent. When you do not rebuke sin, you have declared this person innocent, you have judged unrighteously, and you’re being a partaker of their sin. If God won’t forgive a non-repentant sinner, what makes you think he puts his approval on you forgiving anyone and everyone without repentance? How else will the offender change unless you point out their error and their sin?

II Jn 9 – Whosoever transgresseth, and abideth not in the doctrine (didache – teaching, instruction or training) of Christ, hath (echo – hold) not God. He that abideth in the doctrine (didache) of Christ, he hath (echo) both the Father and the Son.

People that forgive without repentance and call themselves christians at the same time, don’t have God. All they have and hold is their denominational belief, which is just traditions. You can say you follow Jesus, you follow God, you follow the bible all you want, if you don’t abide in the doctrine of Christ, you are not his.

10 – If there come any unto you, and bring not this doctrine (didache), receive him not into your house (Eph 2:19, Heb 3:6), neither bid him God speed (chairo – to be cheerful, to be joyful, to bid farewell, to greet them, good day, good morning, etc…):

11 – For he that biddeth him God speed (chairo) is partaker of his evil deeds.

When you put your approval on their sinful behavior, by patting them on the back and letting it slide, or as someone said to me about an unrepentant sinner, “let it go”, you’re doing something that Jesus will never, ever do. You’re acting as if you were God and sitting in the position as the judge and executioner on the matter of forgiveness. It is very dangerous and sinful to do what God would never, ever do. You’re gambling with your life. God is no respecter of persons, meaning he does not look and judge by the outward appearance of a man. He judges according to the understanding of the heart.

I Sam 16:7 – But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart.

Jn 7:24 – Judge not according to the appearance, but judge righteous judgment.

This is how God works, we sin, God rebukes us for sin, and if he has given us ears to hear his word we will be obedient.

Pro 20:12 – The hearing (shama) ear, and the seeing eye, the LORD hath made even both of them,

Isa 50:4 – The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear (shama) as the learned.

5 – The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back,

No man opens their ears to hear a rebuke/correction from God for sin. To hear is to obey,

Pro 25:12 – As an earring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient (shama) ear

Hear and obey are the same word in Hebrew, shama. So, to hear is to obey.

Pro 1:5 – A wise man will hear (shama), and will increase learning; and a man of understanding shall attain unto wise counsels:

Pro 12:15 – The way of a fool is right in his own eyes: but he that hearkeneth (shama) unto counsel is wise.

Pro 13:1 – A wise son heareth his father’s instruction: but a scorner heareth (shama) not rebuke.

Pro 15:31 – The ear that heareth (shama) the reproof of life abideth among the wise.

32 – He that refuseth instruction despiseth his own soul: but he that heareth (shama) reproof getteth understanding.

Pro 28:9 – He that turneth away his ear from hearing (shama) the law, even his prayer shall be abomination.

Eccl 7:5 –It is better to hear (shama) the rebuke of the wise, than for a man to hear (shama) the song of fools.

Isa 30:9 – That this is a rebellious people, lying children, children that will not hear (shama) the law of the LORD:

Isa 42:24 – Who gave Jacob for a spoil, and Israel to the robbers? did not the LORD, he against whom we have sinned? for they would not walk in his ways, neither were they obedient (shama) unto his law.

Isa 50:10 – Who is among you that feareth the LORD, that obeyeth (shama) the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.

Jer 6:10 – To whom shall I speak, and give warning, that they may hear (shama)? behold, their ear is uncircumcised, and they cannot hearken: behold, the word of the LORD is unto them a reproach; they have no delight in it.

Jer 7:28 – But thou shalt say unto them, This is a nation that obeyeth (shama) not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth.

In the NT Greek hear is akouo. When scripture says, he that hath ears to hear, let him hear. Let him hear is an imperative mood, it’s a command. Same thing as in Gen 1, when God commanded the light to shine (Gen 1:3, II Co 4:6). He didn’t invite it to shine nor did he beg it to shine and only He has this power. Just because he says, “let” it shine, does not mean that the light has power to shine on its own. The same applies to “let” him hear. Those that God commands to hear will hear, not because we have the ability or choice (free-will) to do it.

Mt 11:15 – He that hath ears to hear, let him hear.

Mt 13:9 – Who hath ears to hear, let him hear.

Mt 13:43 – Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear.

Mk 4:9 – And he said unto them, He that hath ears to hear, let him hear.

Mk 4:23 – If any man have ears to hear, let him hear.

Mk 7:16 – If any man have ears to hear, let him hear.

Lk 8:8 – And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when he had said these things, he cried, He that hath ears to hear, let him hear.

Lk 14:35 – It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.

Rev 2:7 – He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

Rev 2:11 – He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

Rev 2:17 – He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

He is not asking nor begging us to hear. Goats have no ears to hear and no eyes to see. Imagine before you a picture of people of all nationalities, of many colors (black, brown, red, yellow, white, etc…), of different languages and most of them don’t physically have ears and eyes, but others physically have ears and eyes. The ones that have ears and eyes will respond to what you say and what you show them, right? God is only commanding the sheep to hear. And only the sheep will hear him.

Jn 10:24 – Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.

25 – Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me.

26 – But ye believe not, because ye are not of my sheep, as I said unto you.

Eventhough they are Jews by nature, Jesus said you are not mine, you can’t hear me.

27 – My sheep hear (akouo) my voice, and I know them, and they follow me:

28 – And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

And obey is hupakouo.

Mt 8:27 – But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!

Mk 1:27 – And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him.

Acts 6:7 – And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith (faith has to be obeyed).

Rom 6:12 – Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.

Rom 6:16 – Know ye not, that to whom ye yield yourselves servants to obey (hupakoe – in the hupoakouo and akouo family), his servants ye are to whom ye obey; whether of sin unto death, or of obedience (hupakoe) unto righteousness (the righteousness of God is to be obeyed – Ps 106:3, I Jn 2:29, 3:7, 10)?

17 – But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you (the doctrine of God is to be obeyed).

Rom 10:16 – But they have not all obeyed the gospel (II Th 1:8, I Pet 4:17). For Esaias saith, Lord, who hath believed our report?

The gospel is to be obeyed. But what is the gospel? According to Paul, the gospel is the resurrection.

I Co 15:1 – Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;

2 – By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

3 – For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;

4 – And that he was buried, and that he rose again the third day according to the scriptures:

The resurrection is to be obeyed. Resurrection is the word anastasis, meaning to come to life after dying. But it does not end there. Anastasis is always feminine in gender. Jesus is not a female, therefore anastasis is talking about the daily resurrection of Christ in his church, his wife.  

We die daily (I Co 15:31), which is self denial (Lk 9:23, 14:27), and we are to crucify the flesh (the old man, outerman) and he resurrects in us daily (II Jn 7 – Christ in us, the new man, the innerman – I Co 15:44 – the spiritual man).

Going back to Mt 18. If and when we hear, then will we as the predestinated elect family of God obey and repent, and then and only then will he forgive us. There are no if’s, no and’s, or no but’s about it. But some will eventually say: didn’t Jesus say at the cross, “Father forgive them for they know not what they do”? Yes, he did say that, however, who do you think he was talking about? Was he talking about Herod, Pilate, the Pharisees and the Sadducees? Not likely. He was talking about his elect sheep that were part of the crowd. Was this not a prayer from Jesus unto the Father? If it was prayer, and it is, and if we are to be like Jesus, then what did Jesus say about praying for others?

Jn 17:1 – These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

2 – As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

3 – And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.

4 – I have glorified thee on the earth: I have finished the work which thou gavest me to do.

5 – And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

6 – I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

7 – Now they have known that all things whatsoever thou hast given me are of thee.

8 – For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.

9 – I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

So, if Jesus is not praying for the world, then who is he praying for here to be forgiven when he said, Father forgive them? Jesus goes on to say in Jn 17,

Jn 17:20 – Neither pray I for these alone, but for them also which shall believe on me through their word;

Eventually those that shall come to God shall repent. He wasn’t saying, Father forgive Herod, forgive Pilate, forgive the soldiers that crucified me, forgive the Jews that handed me over to the Romans to be crucified, because I love everybody, you know? They all committed murder, they falsely accused him, etc… Does the heavenly father forgive murderers without repentance? Peter said, you killed the holy one of Israel (Acts 2:23, 3:13-15).  Jesus said Father “forgive those that you gave to me (Jn 17), forgive my elect sheep”. He didn’t say forgive everybody freely without repentance. If he would’ve said everybody, then everybody’s forgiven and going to heaven, and hell will be empty, right? Did he forgive the man in hell?

Lk 16:19 – There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day:

20 – And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

21 – And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

22 – And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried;

23 – And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

Do you really think he’s going to forgive those that obey not the gospel?

II Th 1:7 – And to you who are troubled (thlibo – affliction, to suffer tribulation) rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

8 – In flaming fire taking vengeance on them that know not God, and that obey not the gospel (the resurrection) of our Lord Jesus Christ.

If Jesus forgives everyone, then why would He take vengeance on everyone that is forgiven?

I Pt 4:17 – For the time is come that judgment must begin at the house of God (whose house are we – Heb 3:6): and if it first begin at us, what shall be the end of them that obey not the gospel of God.

Will the father forgive these ungodly people as well? Don’t be deceived with this mushy free forgiveness doctrine. God does not forgive without repentance. And repentance only comes from God. God himself must grant you repentance.

Rom 2:4 – Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness (chrestos – to be gracious, the grace) of God leadeth to repentance (metanoia).

II Tim 2:25 – In meekness instructing those that oppose themselves; If God peradventure will give them repentance (metanoia) to the acknowledging of the truth.

Acts 11:18 – When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance (metanoia) unto life.

Jer 31:18 – Thou has chastened me, and I was chastised (corrected, rebuked), as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the Lord my God.

The Jews said that the yoke of the kingdom was the laws of the kingdom. We are unaccustomed to the laws of God.

19 – Surely after that I was turned, I repented (nacham – remorse or sorrow – the LXX word is metanoeo); and after that I was instructed (by his word), I smote upon my thigh: I was ashamed (we have to be ashamed), yea, even confounded, because I did bear the reproach of my youth.

You’re attitude should not be, I’m a good Christian and I don’t want to argue with you, so I’m going to forgive you. Not if they don’t repent! They have to repent!!! When we forgive without repentance that is called respect of persons, because we are afraid of what they might do or say to us for saying the truth of God, the righteous judgment of God.

Mt 10:28 – And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell

Forgiveness is not an initial act, but that’s what many Christians think. It is a modern doctrine, and rubbish at that. It is false doctrine to forgive without repentance. Some will say, we have to forgive, the Bible says if we have ought against any when we pray, God will not forgive us. And this is the verse they use,

Mk 11:25 – And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

26 – But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

This is true, however, this is not the only place this is mentioned. This scripture is saying: look, this person (person A) is sorry for what they said or did and they’re really broken and contrite about it, they’re repenting. Why won’t you (person B) forgive him? Person B says, I know person A said they’re sorry, but I don’t care, I don’t want to forgive them. That’s what it’s talking about, if you don’t forgive a repentant believer your heavenly father won’t forgive you. Remember the rule of first mention; repentance comes first, then forgiveness. Mt 18 is a synonymous chapter of Mk 11:25-26 and it will prove that repentance comes before forgiveness.

Mt 18:23 – Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants.

24 – And when he had begun to reckon (sunairo – to settle accounts), one was brought unto him, which owed him ten thousand talents.

25 – But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 

26 – The servant therefore fell down, and worshipped him, saying, Lord, have patience (makrothumeo – long suffering) with me, and I will pay thee all (he was repentant and asked for forgiveness).

27 – Then the lord of that servant was moved with compassion (splagchnizomai – the spleen, to be moved as to one’s bowels, for the bowels were thought to be the seat of love and pity), and loosed him (loosed him from his debt), and forgave (aphiemi) him the debt (daneion – loan of money – from the root daneizō, meaning to lend).

28 – But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.

29 – And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all (he’s repentant and asking for forgiveness).

30 – And he would not (he would not loose him and forgive his debt): but went and cast him into prison, till he should pay the debt (Adolph Deissman said in his book Light from the Ancient East that imprisonment for a debt not paid was a legal Roman custom).

This story that I am about to tell you is about my wife and I and the missionaries from Ecuador. They had problems in their marriage just like us, and the wives were going back and forth regarding the problem in their marriages. My wife kept telling her to go to the pastor and discuss this with him. She didn’t and kept on until my wife said, well if he continues, God may just beat him up and maybe even take one of your kids to get your attention. The husband found out what was going on and got a fit with me and my wife. My wife ended up repenting and they supposedly forgave. Throughout that whole year the missionary wife kept bringing judgment against my wife. She never forgave. And when we left the ministry because of the abuse of the pastor, they attacked us and made up lies about us, and you can watch Jeramiah Mills video, why I left Grace and Truth ministries part 2, he mentions what they did behind our backs. Long story short, they never really forgave us. This is a good example of not forgiving.

31 – So when his fellowservants saw what was done, they were very sorry (they were sorrowful), and came and told unto their lord all that was done.

32 – Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave (aphiemi) thee all that debt, because thou desiredst me:

33 – Shouldest not thou also have had compassion (eleeo – to feel sympathy with the misery of another) on thy fellowservant, even as I had pity (eleeo) on thee?

34 – And his lord was wroth, and delivered him to the tormentors (basanistes – from basanizo – to torture, to vex with grievous pain – Albert Barnes NT Notes says that torments were inflicted on criminals, not on debtors– a picture of hell), till he should pay all that was due unto him.

35 – So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive (aphiemi) not everyone his brother their trespasses.

Before people say such things as we must forgive, they better know Bible and know what they are talking about. Forgiveness is more than saying sorry. Forgiveness is a response to repentance. If a person is forgiven, it’s because he’s doing the truth, and ceases from sin. Don’t go around saying, I’m going to forgive you and have a Christian attitude. That’s not being a Christian and that’s not Bible. Repentance is not finding a church and running down the aisle, getting down on your knees weeping and crying, because Esau did the same thing, he sought repentance with tears and couldn’t find it.

Heb 12:16 – Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.

17 – For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance (metanoia), though he sought it carefully with tears.

If others don’t repent from their sin toward us, are we to be angry with them and be mad at them and hate them? No, because scripture says:

II Th 3:14 – And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed.

15 – Yet count him not as an enemy, but admonish him as a brother.

We are to admonish and warn a brother first, if they don’t repent, then comes the 2 witness and if they don’t repent before the witnesses, then comes the church and if they don’t repent before the church, then separate from them. Not the other way around. Many people in the church prefer to separate from a sister or brother first because of something that was done unto them from that sister or brother. They don’t go to them one on one as per Jesus, but instead they go and gossip to others in the church about they’re version of why they separated from this brother or sister. Then they cause others in the church to side with them and then the church goes on to do the same thing and spread the gossip, meanwhile the one who supposedly sinned against their brother or sister has no clue that others are gossiping and separating from them. This is scripturally incorrect and sinful. We are to admonish them, and if they don’t repent, we bring a witness or two, and if he doesn’t repent before the witness, then we take it to the church. If he still does not repent, then and only then are we to have no company and separate from them that they may be ashamed of their sin. Are we to be angry at them if they don’t repent?

We are to be biblically kind and cordial to them. The only people we are supposed to be angry at is false teachers. We are commanded in Eph 4:26 – Be ye angry, and sin not: let not the sun go down upon your wrath, and this is regarding the winds of false doctrine being preached in v14 – That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. Just because someone says they’re sorry or say they repent, it doesn’t mean by definition that they repent. The Bible says that we are to bring forth therefore fruits worthy of repentance (metanoia) in Lk 3:8. Your repentance has to be seen. One has to show that they are truly repentant. And you don’t have to get saved everyday either, because there is no such thing as getting saved. The whole process of repentance is called saved. Save (sozo) is about God delivering us from sin and throughout the whole deliverance he causes us to turn over and over back to him by a scourge. The best definition for saved is in Php 1:6 – he which hath begun a good work in you shall perform it until the day of Jesus Christ.

The reason we are forgiven is because he causes us to repent. We’re predestined to be conformed to the image of Christ. We are predestinated to be rebuked. We are predestinated to repent. And we are predestinated to be forgiven. What is it that causes us to conform? The fire, the trials, and the difficult times he puts us through. This is how we are going to conform to his image. No fire, no conforming, no repentance, no forgiveness.