Forgiveness

In matters of justice, no forgiveness can be extended until the restitution is made or, at least, seriously promised. Anger, resentment, sense of being hurt may reside in the person injured even after the reparation is made. This is especially true if reparation is impossible because of the nature of the injury. Forgiveness does not mean extending friendship to the party forgiven. This would be over and above forgiveness. The injured party can sincerely forgive and yet want nothing to do with that injuring person again.

If you read the Bible story in chronological sequence, you will find that the principles evolved gradually from the beginning in the Old Testament to the coming of Jesus as described in New Testament. In his time, much of what Jesus heard was directly opposed to his ideas and ideals.

Already at the age of 12, when Jesus took the Bar Mitzvah test, he stirred the intellectual circles to their very roots. He was asked questions on the meaning of the Torah as any other young boy would have been. But Jesus had been taught by his mother, Mary, and they had discussed these ideas over and over again. He did not give the stock answers. Then he began to ask questions that even the experts could not answer.

When Mary and Joseph came into the room and saw what was happening, Mary asked him what was going on. The answer of Jesus was simple. He saw himself with an understanding of the Law that was not prevalent. He was convinced he was right and therefore he had an obligation to bring his ideas out into the open. In short, Jesus saw himself with a special vocation to manifest the ideas and ideals of God, as Father. This was his "Father's business".

One of the central ideas that needed clarification was that of "forgiveness". As Jesus grew older, he saw that this idea would have to be carried to the world and he would have to be willing to die for the ideal, if necessary. As it turned out, his life was demanded of him to back up his ideas.

This section is in the Priestly Tradition. This means that the ideas were prevalent around the 6th century B.C. This passage is dealing with atonement for sins whether of the individual or of the whole community. The first lines tell us what has to be done if there are sins or failures through inadvertence. In each case, even though not intended, there is a sin and the guilt must be removed by the offering of a specific sacrifice.

The conclusion in verses 30–31 is very harsh. "But the man who sins deliberately, whether citizen or foreigner, outrages Yahweh Himself. Such a man must be expelled from the people. He has shown severe disregard for the Word of Yahweh and broken his command. This man must be expelled entirely because his sin is inseparable from him."

This is clearly the application of the notion of vengeance rather than forgiveness, if the sin is committed knowingly.

This is one of the most dramatic stories of the whole life of David. David's story is told in detailed form from the time that he was a mere boy to his deathbed. He got off to a fine start as a teenager, a young man, and in the opening years of his kingship. Only when he had no more worlds to conquer and he could rest on his laurels did he get into trouble.

One of the most egregious of his mistakes was in this incident. He happened to see Bathsheba, a beautiful woman, and lusted for her. He had her brought over to his bed, even though she was the wife of another man. She gets pregnant and David tries to cop out of the guilt by having Uriah, the husband, take leave from the army and come home with his wife. He figured Uriah would have relations with his wife and then would think the child was his own.

Uriah did not cooperate in the plot. He felt he should not be enjoying the comforts of home life when his army buddies were fighting and dying for the king.

David takes the next step. He sends Uriah back to the war. He sends along a message. Find the hottest part of the action. Put Uriah right up in front so that he will surely be killed. Then Bathsheba would be free to marry and David could keep her.

Now Nathan, the personal prophet and adviser to the king, steps in. He tells the king a story in the presence of his whole court. The story is a masterpiece. Here is the story:

"There were two men in this one town. One man was wealthy and had large herds and flocks of animals. The other was a poor man who had one little ewe lamb. It grew up with him and his children and he fed it just like one of the family. The rich man had a visitor. He wanted to throw a banquet for him. So he goes, not to his own flocks for the meat, but sends over and takes the poor man's only lamb and has it slaughtered for the meal."

David was furious. He stood up and loudly condemned the rich man. He said the man deserved the death penalty but at least he must make fourfold restitution.

Nathan concludes with two words in Hebrew, "Attah Ha'Ish"... "You are the man!" Then he applies the story to the conduct of David with Uriah and Bathsheba.

David admits his guilt publicly. Nathan says that Yahweh forgives the sin and David does not have to die. However, because he has angered Yahweh so much, the child that is born will have to die.

The child becomes seriously ill. David pleads for the life of the child. He dresses in sackcloth and ashes. He publicly shows his grief and sorrow. But the child dies.

The servants did not know what to do. If David carried on so grievously while the child was alive, what would he do when he heard the news of the child's death? David hears them whispering. He asks, "Is the child dead?" They tell him, "He is dead!"

David gets up, bathes and puts on clean clothes. He goes to the sanctuary to pray and when he comes home he asks for food from which he has fasted all this time. The officers couldn't figure out what was happening and they asked David. "What gives? When the child was alive you carried on, and now that the child is dead, you return to normal."

David's answer: "While the child was alive, I thought it was possible that Yahweh might take pity on me and spare the child. Now that he is dead, I know that he will not return. I will go to him but he will not come back to me."

David consoled Bathsheba for what had happened. She conceived another child and when he was born they called him "Solomon", "The Wise One". Nathan called him "Jedidiah" or "Beloved of the Lord".

This incident is a real step forward in the understanding of sin, punishment and forgiveness.

The Book of Job should be read in its entirety to appreciate all that the author has to say about sin, guilt and forgiveness.

Job is presented to us in chapters 1–2, as a very prosperous holy man. He has a large family of which he is justifiably proud. Everyone looks up to Job as an ideal.

Yahweh is talking to Satan, the Adversary. He points to Job and asks Satan if he has ever seen a man so good and holy and Just. Satan smirks, "Not bad! Give anyone else all that you have given Job and everyone will be as good as Job. Just take away all your favors and see what becomes of this great man."

Yahweh accepts the challenge and allows Satan to take everything from Job except his life. He cannot kill the man. In all of this Job does not sin or even complain to Yahweh. Even his wife sneers at him. She finally says, "What good are all your good deeds now? Why don't you just curse God and die?"

Job is amazed at her and replies: "How stupid can you be! We accept all the good things and happiness from the hand of God. Should we not accept sorrow and trouble also?" And not once did Job offer any complaining word.

Then the story moves to chapter 42:7–17. We are told that these losses and misfortunes were only a trial. Job came through with flying colors and all his fortunes were restored and he lived to be 140 years old and saw his children to the fourth generation.

From chapter three to chapter forty-two, we have the literary development of this whole picture. Job is living in the city dump. Three men who consider themselves the great moguls of wisdom, stop by and berate him for all his sins. They are absolutely certain that Job, though he appears to be a holy person, has really committed some heinous, hidden crimes. He must repent of these and he will be forgiven and then restored to his family and friends.

There are three rounds of discussions in which each of the men speaks and Job answers each. Then Job makes a final summary of all his ideas and asks for a hearing with God. He says he will gladly review his life before the divine tribunal.

It would demean the dignity of God to appear in answer to this seeming challenge. So a man by the name of Elihu shows up. He tells Job that he should not challenge God in any way. But he also tells these three men that they have not presented God's viewpoint or ideas in any way whatsoever.

After Elihu sets the stage, God appears in the midst of a big storm and talks to Job. Job finally admits he was wrong to question God in any way and then he is totally forgiven and restored.

This is a short summary of the basic ideas of the book. However, it is an absolute must that you read the entire work. The ideas are well developed, the language is beautiful and the imagery is a masterpiece.

The specific passage in chapter 14 stresses one idea about forgiveness. Once a person goes to Sheol, it is too late for any contact with anyone else or with God. Prayer is no longer possible.

Remember, this was an Old Testament idea. The Jews knew there were two possibilities after this life. If you lived according to the Law of Moses, you would go to the "bosom of Abraham" after death to be happy forever. If you failed against this Law, you would go to Sheol. This was a place where you continued to exist but there was no contact with anyone or with God or Abraham and the just people. It was a state of non-identity and total aloneness.

This is the famous Psalm, called in the Latin, "Miserere". It was known as Psalm 50 because of the Latin numbering. It was a prayer recited on many occasions in the Jewish and Christian liturgies. It formed practically the whole theme of the season of Lent in the Catholic liturgy.

The original incident was the story of David and Bathsheba and the sin of David. Then, in 587 B.C., Jerusalem was sacked and destroyed. From that time forward, this event became the center of all attention and the dividing point of Jewish history. The sign of forgiveness becomes the rebuilding of the walls of Jerusalem and the Temple so that true sacrifice of praise, adoration and atonement could be offered to Yahweh.

This too is a Psalm that should be read in its entirety and mulled over. So many of the ideas and words are directly applicable to the world in which we live today.

In verses 10 and 11, the notion of forgiveness is fully described. It is an act of the power of God exactly as is the act of bringing all things into being. The verb that is used is "Bara". It emphasizes that this is an act of the Fatherhood of God and the result is the production of a son of God. This is accomplished by a sharing in the breath of God which is called the "Holy Spirit" or "holy breath".

Forgiveness emphasizes that we can again breathe with the breath of God which was lost or cut off through sin.

This is called a Thanksgiving Psalm. The whole song should be read and pondered. The verse that pertains to the theme of forgiveness is verse 3. The Psalmist stresses that everybody has to come to God for forgiveness. Our failures simply overpower us but when we approach God sincerely, they are blotted out or totally erased. Then the good relations with God can be totally restored.

There is no doubt that these four verses are the peak of the revelation or teachings of Jeremiah. The hour in which the Old Law will fall totally because of the infidelity of the people is not too far off. Jeremiah has proclaimed a message of doom and destruction to come. Now he offers the ray of hope that is needed to pull the handful of good people through.

There is to be a New Covenant to replace the broken Covenant. However this New Covenant will be totally different. It will not be a mere continuation of what was there before. The differences are almost unbelievable:

The New Covenant will be written on the hearts of people rather than on tablets of stone. The Covenant will be an absolute: I will be their God and they will be my people. Each person will be responsible for his/her own conduct and cannot hang on others or blame others. Each person from the smallest to the greatest will be important to Yahweh. Sin will be totally forgiven and never be brought up again.

This promise sounds almost too good to be true. In reality, when it is fulfilled in Jesus and his works, the fulfillment will go far beyond the promise.

"Do not be too quick to lay hands on any man, and never make yourself an accomplice in anybody else's sin; keep yourself pure."

This passage is taken from one of the final letters of St. Paul. He is writing to one of his converts whom he had chosen as an elder and set up as a overseer to continue his work. Paul was very fond of Timothy and gave him many points of advice in this letter.

This passage refers to the ritual of pronouncing the forgiveness of sins. Paul reminds Timothy that he must act responsibly in this role or he becomes guilty himself.

Paul is writing another of his letters of guidance to a convert whom he has chosen as an elder and set up as overseer in the community. In this passage he is recalling the basic effects of baptism and the Christian life: rebirth, free forgiveness in Christ, and immersion in the Holy Spirit as described above.

An Eye for an Eye; a Tooth for a Tooth: Revenge; Get even! This had been the spirit of the Old Law even though the prophets preached against it constantly. Jesus laid down a whole new set of standards:

A. Offer the wicked man no resistance. 1) If he strikes you on the right cheek, turn also your left. 2) If he wants to take your tunic, give him your cloak as well. 3) If he orders you to walk one mile with him, walk two.

B. Does this mean that the evil people are to dominate the world with their injustice and wickedness? By no means! 1) This is a typical Hebrew way of speaking: Deny a statement by its exact opposite. Jesus wants to condemn all spirit of revenge or craving to get even as it was then practiced. 2) Jesus does not forbid us to resist unjust attack in due measure. In fact, he did it himself. (cf. Jno. 18:22f) 3) Above all, Jesus has given us the command to eliminate injustice from the world.

Love Your Neighbor and Hate Your Enemy! This was the restricted notion of the Old Law about brotherly love. Jesus again goes beyond the narrow confines of Jewish thought and practice of the times. a. Love your enemies and pray for those who persecute you. b. Imitate the example of the heavenly Father, God, who makes the sun shine on the good and the bad, and the rain to fall on the upright and the reprobate. c. If you love only those who love you, you are no better than the people around you and really you love only yourself. The tax collectors and the gentiles do as much.

Be Perfect as Your Heavenly Father is Perfect! This is the command and the plan to establish the true family of mankind: the brotherhood of man in the fatherhood of God.

This is the famous statement of Jesus to Peter about the foundation of the Church and its function in the world. Among the promises, Jesus says, "I will give you the keys of the kingdom of the Heavens: whatsoever you bind on earth shall be bound in heaven; whatsoever you loose on earth, shall be loosed in heaven."

To understand what is being said here it is absolutely essential that you understand all the nuances of the phrase, "Kingdom of the Heavens" as described in Matthew's Gospel. All these ideas are summed up under the power of the Keys. We have a totality phrase of "binding or loosing". This idiom emphasizes the totality of the power that is being handed over to Peter and his successors in the Church that Jesus is establishing. Nothing is exempted from this power. All obstacles to perfect union with God can be removed and the world can become the ideal that is envisioned by God from the beginning.

Luke's Gospel is frequently called the Gospel of Forgiveness because the notion comes into so many of the stories and events. Here are a few of the ideas from this Gospel.

In the story of the paralyzed man, Jesus says, "Your sins are forgiven". The leaders of the Jews are surprised and shocked at the seeming blasphemy. God is the one offended by sin and only God can forgive sin. Jesus knows what is bothering them and so he brings it right out into the open.

"Which is easier to say: 'Your sins are forgiven you'; or, 'arise and walk?' But that you may know that the Son of Man has the power to forgive sins," here he turns to the paralytic and says: "Get up. Take up your pallet, and walk." With that, the totally paralyzed man gets up, rolls up his mattress, and walks off.

In this incident, sin is portrayed as a type of total paralysis. It cuts off the ability to perform any worthwhile action. Forgiveness removes the paralysis and the person can return to normal life and activity.

Forgiveness has to be an act of love. Luke brings this out especially in the story of the Good Samaritan. To understand the impact of this story, you must remember who the Samaritans were in the society of those days. They were the mixed races that lived in the center of Palestine. They were said to be the offshoot of the northern tribes who intermarried with the pagans who lived there and became the outcasts of Jewish society. Samaritans were looked upon as some kind of contaminant if they even touched you.

In this story a Jewish man was on his way from Jerusalem to Jericho. On the trip he was waylaid by robbers. Everything he had was taken and he was left for dead alongside the road. A priest passes by. He sees the man, crosses over to the other side, and keeps going. A bit later, a Levite comes along, sees the man, crosses to the other side, and passes by. Then along comes a Samaritan.

He knows that if the man were on his feet and healthy he would resent the Samaritan's even touching him. Yet this Samaritan is moved by compassion. He bandages the wounds and pours his own oil and wine on them. Then he puts the man on his donkey and takes him to the nearest inn. He leaves a goodly sum of money with the innkeeper and tells him to take care of the wounded Jew. When he returns, he will take care of any other expenses.

"Now", said Jesus, "who was friend to him who fell among the robbers?" The lawyer answered, "The one who took care of him!" Jesus said: "You have said it! Go and do the same thing!"

Forgiveness demands that a person go beyond any antagonism or animosity and take care of the needs of others.

In Luke's version of the Lord's Prayer, he says, "Forgive us our sins, as we forgive everyone who is indebted to us." Luke stresses one aspect of sin. It is a debt that has to be paid. If we are going to get the remission of our indebtedness to God, we have to be ready to forgive all the indebtedness of others to us. Of all the creative aspects of forgiveness, this is the greatest so far. It stresses the sincerity that has to be present before forgiveness is possible.

How far will forgiveness go? Jesus stresses that there can be no limits set. He brings out this point by three stories which Luke gathers in one place. They are the stories of the Lost Sheep, the Lost Coin, and the Lost Son.

In the first story, there is a shepherd. He has a hundred sheep. He gets back to the fold and realizes there is one sheep missing. He leaves the ninety nine right there at the fold and sets off in search of the lost sheep. When he finds it, he puts it on his shoulders, carries it triumphantly back to the fold, and then invites all his friends and neighbors over for a party. The sheep that was lost is found. THIS IS FORGIVENESS!

The second is the story of the widow lady who is very poor. She loses one of her tiny coins. She looks and looks until she finds it. Then she calls together all her friends to rejoice with her because the coin that was lost is found. THIS IS FORGIVENESS!

Finally, we have the story of the Lost Son or, as it is usually called, the Prodigal Son. In this story there were two boys and the Dad. He was a very rich man.

One day, the younger son comes up to his Dad and says, "Give me my share of the inheritance and I'll go off to make my own way."

The Dad accedes and the younger son takes his fortune and goes off with his so-called friends to have one big party. Everybody is with him and shouting and slapping him on the back until the money runs out. Then his "friends" leave. He gets a job as a swineherd, the lowest on the social ladder. If he wants to eat, he has to eat swill with the pigs.

One day, as he is living in misery, he thinks to himself. "There are servants in my father's house that are better off than I am. I'll go back and be a servant in my father's house." With the thought comes the action and he takes off for home.

When he is still a long way down the road, his father spots him coming. His Dad has been watching for him every day. His father runs out to meet him. Before the boy can say anything, he grabs him in a glad embrace and brings him into the house. He tells the servants to clean him up and then set up a real banquet, because he that was lost has been found.

The older son comes in from the field where he has been working faithfully as always. He hears the noise of the big party and asks the servants what is happening. They tell him and the older brother is really upset. He won't even go in. The father comes out to him. The older brother complains. "I have worked hard for you day after day. I have never asked for nor been given a party for my friends. Yet this loser goes off, squanders all his inheritance in riotous living, and then comes back. You throw the party of the year."

The Dad's answer is classic. "My son, you are always with me and all that I have is yours. But we should rejoice for your brother because he was dead and has come to life; he was lost and has been found."

This is probably one of the most quoted stories in the whole of the Bible. You find it in art, sculpture, literature and law. Forgiveness does not mean that faithful people are ignored or considered less valuable. It is just that the repentant person who comes back to the fold should receive true forgiveness and reinstatement in life.

Luke goes a step farther. He recalls another story that Jesus told. This time Jesus is speaking to some self-righteous, proud, stuffed shirts. The story says that two men went up to the Temple to pray. One was a Pharisee and the other a tax-collector or publican.

The Pharisee stood in front of everyone and proclaimed: "I thank you, God, that I am not like the rest of men: greedy, unjust, and adulterous, and especially, not like that tax collector, over there. I fast twice a week and pay tithes on everything I get."

The tax-collector stood some distance away and did not even dare to raise his eyes to heaven. He beat himself on the breast and said, "God, be merciful to me, a sinner."

"This man," said Jesus, "went home pleasing in the eyes of God. The other did not. Everyone who brags about himself will be deflated. Everyone who is sincerely humble, will be praised."

Another notion of forgiveness is seen in Luke's account of the Agony In the Garden. There is some question of the authenticity of part of the text, vv.43–44. However, there are sufficient authorities for the text to keep it right where it is.

The word, "agonia", is some kind of intense struggle. In Luke, the struggle consists in Jesus' awareness of the terrible suffering that is about to start. Jesus is so overcome at the thought that he even asks that the whole thing be taken away. However, he adds immediately, "Not my will, but yours be done!"

Then Luke says that Jesus became so upset with the thought of the sufferings to come that he broke out into a sweat. Luke said his sweat became as drops of blood flowing to the ground. These verses are contested by some people. However there is sufficient evidence in the manuscripts and the commentaries of the Fathers of the Church to keep them as they are.

Once Jesus is attached to the cross, he speaks his first word in Luke. He looks out over the people who have deserted him and the men who have tortured him and brought him to this death. He proclaims: "Father, forgive them for they know not what they do." Only a true hero could forgive so completely.

The final aspect of forgiveness is found in Luke as Jesus is hanging on the cross. He had been crucified between two criminals. One of them scoffed at Jesus and the other reproved him for the disrespectful words. He reminds the man that they are on the cross justifiably because of their crimes but Jesus has done no wrong. Then he turned to Jesus and said, "Jesus, remember me when you come in your Kingdom." Jesus' reply was a tremendous picture of forgiveness. For the act of faith and confidence in Jesus, he gave this man the privilege of being among the first to enter the new kingdom.

Jesus said: "This day, you shall be with me in Paradise." Jesus is about to wipe out the failure of the first Adam. The first Adam had been expelled from Paradise because of his sin. Jesus will reopen the gates of Paradise, that day, and the thief who stole many other things, will steal the march on many another in entering the restored Eden. Forgiveness is total restoration.

Acts of Apostles tells of some of the work of Peter and Paul in their leadership of the nascent Church. The passages we have cited above emphasize that repentance and forgiveness are essential as the first steps toward immersion in the "Holy Spirit". The Holy Spirit is the bond which will make all the great promises capable of fulfillment.

As we have said before, this "Holy Spirit" is the continuation of the Spirit of Elijah as seen at the beginnings of the great line of prophets in the Old Law and fulfilled and handed on by Jesus in the New Law. It is the BREATH OF CREATION to replace the failure of the first creation. Holy Spirit is the harmony and sharing that is to exist among the followers of Jesus.

Repentance is "metanoia" (Greek word) or a complete change of mentality and outlook. Then follows forgiveness or the wiping out of guilt and setting the stage for the great works envisioned by Jesus. These will establish the "Holy Spirit" more and more throughout the world until the whole world will be in harmony with the teachings of Christ and with each other.

"He has forgiven us our sins and He has made us a kingdom of priests to serve His God and Father." This is being written by John somewhere around the year 85 A.D. His purpose is to encourage the Christians who are being persecuted violently by the Romans because of their faith. The style of the book sounds very mysterious to us but it was written in such a way that it would be understood by the Christians. Revelation encouraged them but would not be used against them if it fell into the hands of the Roman authorities because John certainly says nothing good of the Romans. The imagery and language is borrowed from Ezechiel and Daniel and would be easily understood by the Christians.

The Book of Revelation has much to teach us about the basic understanding of the Christian creed but it should not be used as a prophecy in apocalyptic terms of all sorts of future dire events. The works of Scripture were never meant to be sensational, "pulp-magazine" literature.

Put all these ideas together and you have the foundation for forgiveness as found in the Biblical picture. The notion is challenging and basic to the teaching of Jesus. If this picture of forgiveness were lived totally, the very thought of fighting, battles and wars would disappear from the earth. However, only truly big people can accept these challenging ideas and live by them.

The rights of the individual person have been overlooked, ignored, trod upon and acknowledged at various times in the history of mankind. For most of the recorded history of the human race, one group of people enslaved another. These people remained slaves until they died or until they were able to throw off the yoke of the oppressor.

When the Declaration of Independence and the Constitution of the United States were being written and signed, slavery was an accepted institution in this country even by some of the signers of the documents. They talked about and fought for the equality of all people and their God-given or natural rights, yet they did not hesitate to buy and sell people as slaves against their wills. Slaves were chattel and could be bought, sold, and traded or mistreated and killed exactly as any other animal.