Topical Studies
God's Forgiveness
(From Forerunner Commentary)
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Exodus 34:5-8 (Go to this verse :: Verse pop-up)
God expounds eleven attributes: YHWH, El, the Merciful One, the Gracious One, the Longsuffering One, the Mighty One, the Kind and Loving One, the True One, the One who Preserves Kindness, the Forgiving One, and the Chastising One. God gives Moses, not so much a vision of His power and majesty, but of His love, of how He relates to His creation. The real glory of God is His character, His nature, especially toward His begotten children. His names are signposts of His nature, reminders of what we can expect Him to do as we live by faith.
John W. Ritenbaugh
The Third Commandment (1997)
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Matthew 5:7 (Go to this verse :: Verse pop-up)
English language dictionaries are of limited help in understanding this mercy's biblical usage. In English "mercy" is normally used to mean showing compassion, forbearance, pity, sympathy, forgiveness, kindness, tenderheartedness, or liberality or refraining from harming or punishing offenders or enemies. These synonyms give us some insight on this word; they all express how a merciful person might act. However, none of them specifically pictures what biblical mercy is because the scriptural concept is virtually untranslatable into a single English word. The Greek word used in Matthew 5:7, eleemon, means essentially the same as its English counterpart, "merciful." However, in all likelihood Jesus spoke in Aramaic, and the idea behind His statement about mercy come from Old Testament—that is, Hebrew—usage and teaching. The word He would have used is the Hebrew and Aramaic chesed. William Barclay's Daily Study Bible commentary on Matthew states regarding this word: It does not mean only to sympathize with a person in the popular sense of the term; it does not mean simply to feel sorry for some in trouble. Chesedh [sic], mercy, means the ability to get right inside the other person's skin until we can see things with his eyes, think things with his mind, and feel things with his feelings. Clearly this is much more than an emotional wave of pity; clearly this demands a quite deliberate effort of the mind and of the will. It denotes a sympathy which is not given, as it were, from outside, but which comes from a deliberate identification with the other person, until we see things as he sees them, and feel things as he feels them. This is sympathy in the literal sense of the word. Sympathy is derived from two Greek words, syn which means together with, and paschein which means to experience or to suffer. Sympathy means experiencing things together with the other person, literally going through what he is going through. (p. 103) Much easier said than done! Having a sense of another's feelings to this degree is very difficult to do because we are normally so self-concerned, so aware of our own feelings, that sensitivity for others to this depth often requires a great effort of the will. Normally, when we feel sorry for someone, it is an exclusively external act because we do not make the effort to get inside another's mind and heart until we can see and feel things as he does. It is not easy to walk in another person's shoes. The world, from which we have all come, is true to its nature; it is unmerciful. The world prefers to insulate itself against the pains and calamities of others. It finds revenge delicious and forgiveness tame and unsatisfying. This is where we all begin. Indeed, all too often in the church, worldliness is hardly dormant, revealing itself in acts that show some degree of cruelty. Usually, these cruelties are delivered verbally, but all too frequently, brethren simply ignore the real needs of others. The mercy Jesus teaches is not humanly derived. He says in Matthew 6:14, "If you forgive men their trespasses, your heavenly Father also will forgive you." This occurs, not because we can merit mercy by being merciful or forgiving of others, but because we cannot receive the mercy and forgiveness of God unless we repent. We cannot claim to have repented of our sins if we are unmerciful towards the sins of others. The truly merciful are too aware of their own sins to deal with others in sharp condemnation, so they constrain themselves to deal humbly and kindly with those in need. Nothing moves us to forgive others like the amazing realization that God has forgiven our sins. Mercy in God's children begins by experiencing His forgiveness of them, and perhaps nothing proves more convincingly that we have been forgiven than our readiness to forgive. Recognizing God's mercy is a key element in motivating our expressions of mercy. Too many people today, even in the church, possess a "welfare mentality." They go through life with little or no gratitude, thinking they deserve the handouts of governments or private citizens. Ingratitude is vital to understanding this because, as long as one is unthankful, his thoughts will center on himself. The merciful person is sensitive to others' needs and takes action to supply them. An ungrateful person, though, insulates himself from others' pains because he is too focused on his own perceived miseries.
John W. Ritenbaugh
The Beatitudes, Part 5: Blessed Are the Merciful
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Romans 3:20 (Go to this verse :: Verse pop-up)
Salvation cannot be obtained by simply repenting and deciding to obey God's laws. Merely keeping the law will not justify anyone. Being justified means having one's sins forgiven and coming into a right relationship with God.
Earl L. Henn (1934-1997)
Basic Doctrines: Salvation
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Romans 3:21-26 (Go to this verse :: Verse pop-up)
God can forbear with us because Jesus Christ came to this earth and died for all of us. If we repent and ask God forgiveness, then Christ's blood covers all of our sins. Justice has been done. The sin has been paid for by the blood of Christ. God can thus forbear with us and allow us to "get away" with our sins for a while, because if we repent, then Jesus Christ's blood covers our sins, and justice is done. A person died for those sins—our Creator, Jesus Christ. But if we do not repent, what happens? We die, and the penalty is paid. So this is a kind of legal maneuver by God. His forbearance is allowed under His legal system because Jesus Christ's blood pays the penalty for our sins. He can be merciful and lenient for a while, and whether we repent, or whether we do not repent, justice is ultimately served because a death occurs—either Jesus' or ours. This is the legal basis for why He can be forbearing. He has already taken care of it, one way or the other.
Richard T. Ritenbaugh
Forbearance
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1 Timothy 1:12-16 (Go to this verse :: Verse pop-up)
Paul uses himself to exemplify the great magnitude of Christ's patience toward us. "Longsuffering" strongly implies forbearance under great duress. As Paul describes it, he had not just sinned in blaspheming and inflicting injury on the saints, but he had done his deeds with a proud, haughty, arrogant, and insolent spirit. He acted in a wicked, malicious, violent way—a spirit of tyranny that greatly aggravated the wrong he did. Other translations render insolent as "insulter," "insolent foe," "oppressor," "wanton aggressor," "doer of outrage," and "wanton outrage." Paul's aim is to magnify Christ's patience and forgiveness as an example to himself and his audience. The apostle followed Christ's example by in turn exercising patience toward the church. Considering his own circumstance, he undoubtedly felt strongly about this because Christ's forbearance with him opened salvation to him. In response, he passes it on to Timothy and so to us. In II Timothy 4:2-3, Paul exhorts the evangelist to use this virtue that means so much to our salvation: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables.
John W. Ritenbaugh
The Fruit of the Spirit: Patience
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