Category: Discipleship

Now hear this, O foolish and senseless people (Jeremiah 5:12)

Every day we experience our physical world through our five senses.  What we know of our natural world is dependent on how well these senses function.  Although they usually function automatically from birth, our senses go through a process of development as we mature.  They also complement each other, by detecting a unique part of our natural world. 

Our senses don’t create reality; they simply perceive it.  They perform like a window through which we can experience our world in different dimensions.  Amazing as they are, our sensory system is limited.  There is more in our physical world than our five senses can perceive without assistance.  

Throughout history men and women have imagined the reality of this invisible world and then proceeded to develop different aids by which to “see” it.  On the micro level, for example, viruses were suspected even in the 19th Century, but it wasn’t until the invention of the electron microscope (1930s) that viruses were made visible. 

At the macro level, until fairly recently, the only lens we used to look at the cosmos was some form of a visible light telescope.  But with the development of infrared lenses, we can now see what has always been there but hidden. 

The Bible tells us about a spiritual reality that is real but hidden from our natural senses.  Our inability to “see” it doesn’t mean it is not there.  Scripture teaches that there are spiritual realities that require spiritual receivers/sensors to perceive them.  Amazingly, our spiritual sensory system resembles our natural one.

The inner man can see, hear, taste, smell, and touch.   This is what Jesus meant when He said of the people: “They seeing see not, and hearing they hear not” (Matt.13:13). The inability to see and understand spiritual things is not the fault of the intelligence but of the heart. The eyes of the heart must be opened by the Spirit of God  (Warren Wiersbe commentary on Ephesians).

Without a spiritual sensory system, there is a part of reality that remains a mystery.  Greek philosophers referred to the non-bodily essence of God, for example, as not just invisible but “nonsensible”: not perceived by our natural five senses.  And although intangible, the essence of God is intelligible through the “eyes of the soul”.

Part of our spiritual birthright is a new sensory system that must be developed if we are to benefit from it. We know that our natural senses can be developed with practice and training.  When we so choose we can develop a greater acuity in any one of the five senses.  In my military infantry training we spent hours practicing detection of hidden things in the landscape.  Initially most of us missed seeing what later became fairly obvious.  We had to learn to pick up subtle clues that enhanced our ability to see.

Likewise, we must learn to use, rely on, and develop our spiritual sensory system.  Scripture refers to spiritually seeing, hearing, tasting, touching, and even smelling.  When our spiritual senses are developed, they allow us to perceive what is hidden or unknown but nevertheless real. 

The writer of Hebrews rebukes his audience for their immaturity caused by their defective spiritual sensory system.

Concerning him (ascended Jesus) we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant…. (Heb. 5:11-13).

Evidently, the Hebrew audience had digressed in their spiritual capacity to hear, resulting in being spiritually dull or deaf.  They were still spiritual infants needing a liquid diet of milk rather than a solid diet of meat.

He then goes on to say that, “…solid food is for the mature, who because of practice have their senses trained to discern good and evil” (Heb. 514).  There are several reasons we could list for spiritual immaturity, but evidently a defective sensory system is one of them.  Conversely, a developed spiritual sensory system that sees, hears, tastes, and touches, is key to our development and maturity.

It is difficult to imagine physical maturity without a healthy sensory system allowing us to perceive and interact with our environment.  The same is true spiritually.  Discipleship involves the process of developing our spiritual senses so we can experience this real but “nonsensible” reality.  Correspondingly, disciple making is helping others develop their spiritual senses so that they are equipped to grow towards maturity.

Although the prophet Eli in the Old Testament, had become dull of hearing the voice of God, he was able to help young Samuel detect and respond to God’s voice.  Perhaps teaching Samuel to hear the voice of God was Eli’s greatest contribution in preparing Samuel to become a leader of Israel and a mighty man of faith.

In the following series I want to explore our spiritual senses both as disciples and disciplemakers.  Fulfilling the great commission of making disciples is more than passing on biblical truth, it is training others to develop spiritual sensory acuity. 

For Reflection:

1.  How are our senses both unique and complementary?

2.  What are some ways we can develop sensory (spiritual and physical) acuity?

Recently I was sitting on our deck as a thunderstorm passed through Kansas City.  First the sky darkened followed by a gentle rain followed by gusting winds and heavier rain.  As I observed the trees in our backyard that had only recently leafed out, I saw in nature what I see in our culture.  The storms and winds of secularism, materialism, and relativism are blowing into our lives with increasing intensity.

Living as an exile in Babylon requires the wisdom of controlled flexibility.

Like God’s people in the Old Testament we find ourselves living as exiles in a Babylonian culture.  We are no longer living in a Jerusalem culture which is friendly to our values, beliefs, and practices.  The God followers of antiquity whether they were Jews living in a Hellenistic/Roman dominated world or early Gentile Christians living in a religiously pagan Roman Empire, faced a similar conundrum:  how to follow God and live in but not of the dominate culture.

Various groups at the time of Christ took different approaches:

• Sadducees:  Sought accommodation by compromising
• Pharisees:  Sought separation by criticizing
• Zealots:  Sought liberation by confronting
• Essenes:  Sought isolation by cocooning

What was beautiful about the trees in the storm was the way the branches would flex without breaking.  They would give way a little but always return to their original place.  Bend but not break.  In fact flexibility was a sign of health.  It was the dried up, brittle branches that broke and ended up on the ground.  How then do we bend but not capitulate, stand up without breaking, give way without giving in?

To live an effective counter-cultural life there is one thing more important than being right…being right with compassion.  Maybe there are times when we even give up the right of way.  Consider you are driving your car at an intersection when the light turns green.  You now have the right to proceed.  But you notice a car approaching from your left that is not slowing down.  Will it stop or not?  You are not sure, although you do have the right away legally, is this the time to demand your rights?

Paul when modeling for the Corinthians how to live counter-culturally, said that there were times when he gave up his rights for the sake of the gospel.  Paul demonstrated bending in 1 Corinthians 9.

                “For though I am free from all men, I have made myself a slave to all, so that I may win more.”

                …I have become all things to all men, so that I may by all means save some.”

Daniel and his three friends give us another example of healthy trees growing strong in the storms of life.  They had the wisdom to negotiate regarding the king’s food but were uncompromising regarding the king’s edict to worship the image.  Daniel contributed to his culture but never lost his convictions.  He and his friends had the courage to stand in a fire or in a lion’s den when no other option was available.  They were convinced that God could deliver through or out of danger.  They had the “but if not” spirit which gave them controlled flexibility and an exceptional legacy.

Jesus gives a different model of counter-cultural living.  He didn’t fit into any of the four models listed earlier.  In some ways he was unpredictable.  When his disciples thought He would be inflexible, he would bend.  When they expected Him to isolate, He would embrace.  When they thought He would fight, he surrendered.  When they expected Him to condemn, He would accept.  He was nothing like what they expected, ….confusing at times but always effective. 

The current storms of gender confusion, conspicuous consumption, civil incivility, and selective intolerance will test our controlled flexibility.  The way to bend yet remain strong will demand a vibrant consistent walk with Christ in the power of His Holy Spirit.  As the landscape changes and we face new storms, we will need fresh manna from God and ears to discern the voice of the Shepherd as He says, “This is the way, walk in it.”   To “wait upon the Lord” is not passive or effortless.  It requires focused intentionality to stay daily in communication with the Christ who is never surprised, threatened, or confused by the storms. 

For Reflection

1.  What are some other examples from Scripture of controlled flexibility?

2.  What is a current example in your life where you need to apply the principle of controlled flexibility?

Our new identity in Christ as reconciled, adopted, and naturalized, is a reality that we will not come up with on our own but only by the revelation of Scripture.  It is challenging to understand and embrace that identity and allow it to transform our worldview concerning who we are in Christ and how to live in His kingdom.  In fact, I have discovered that changing my identity to align with Scripture is not easy or a onetime event.  It takes constant reflection and exercising my faith for these truths to change my heartfelt understanding of who I am and the world I live in.

A quick summary before we go on may help keep the big picture in mind.

God’s work                   God’s Role         Result/focus                 Identity  

Reconciliation               Redeemer                          New Relationship            Saint

Adoption                           Father                                 New Family                        Heir

Naturalization                King                                     New Country                     Citizen

The third part of our spiritual spinal column is “naturalization”:  the legal acceptance into a new country and the establishment of citizenship.  Like our new spiritual family, our new spiritual citizenship is exclusive.  When we are issued our new passport, we must relinquish our old one because there is no dual citizenship in God’s kingdom.  Paul tells us that “He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins” (Col 1:13-14).  An aspect of repentance is to change our allegiance from the kingdom of darkness to embracing a new kingdom with a new passport.  The implication is that we are now permanent residents not temporary tourists like those with a visa.    

“So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household (heirs)” (Eph. 2:19). 

“Our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ” (Phil 3:20).

There are two aspects to our new citizenship.  One is our relationship to our new country and the second is the changed relationship to our old country.  As citizens of a heavenly kingdom we now live as exiles, strangers and pilgrims in our current “Babylonian world”.   The challenge comes because we are much more comfortable in Babylon than in our new country.  It is what we are accustomed to.  Every generation of believers has faced this challenge since Jesus rose from the grave. 

In this blog I want to explore the implications of our new citizenship and then refer you to previous blogs that discussed the challenge of living as exiles. 

Most of us have not changed our geographic country of residence so our picture of naturalization is limited.  In Paul’s day, citizenship was a major issue.  Rome as the dominant world power had a clear distinction of who was and who was not a citizen of Rome.  Just because a people group was conquered by Rome didn’t automatically mean they became citizens.  Paul was a unique person being both a Jew and a Roman citizen.  His Roman citizenship provided privileges others did not have. 

Consider some of the implications of our new citizenship in the Lord’s kingdom.

• New Government/Authority:  Christ is King of his kingdom.  In our old country He could be disrespected or just ignored but no longer.  He is the honored head of State, the ultimate authority, the benevolent monarch.  Though currently invisible to most, His reign is still very real.  One day it will become visible to all.

• New Covenant/Constitution:   As citizens of His kingdom we have a new and better covenant.  The Old Testament covenant based on law has been replaced by the new covenant based on the completed work of Christ.   He is now our mediator with the Father. 

“But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises”  (Heb. 8:6; 13)

• New Residency:  We who were once homeless have now been given a permanent new home.  This is difficult to comprehend because this world is the only home we have ever known.  This change of home address is one reason Paul said we should set our minds on things above…”for we have died and our life is hidden with Christ in God.” 

• New Currency:  Merit is the currency of our old country, but in our new country merit is like trying to use Monopoly money.  It is not even a close counterfeit.  When we changed countries, all our merit became piles of “funny money”.  It is worthless.  Faith is the new currency (Heb. 11:6).

• New Freedom:  In our old country we were slaves under a cruel regime.  It just became so natural we didn’t realize the oppression of sin and what freedom could be, but now we experience the freedom a relationship of grace brings.  It will take intentionality to unlearn old habits and ways of thinking in order to adjust to this new freedom (Gal 5:1).

• New legal system:  We still have an accuser, but now we have a new legal defense team.   The One who was in all points tempted as we are is now the one who stands in our defense.  He has never lost a case!

 “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous” (1 John 2:1).    

• New Portfolio:  In the bank of heaven we have an eternal IRA with our name on it.  It is secure, non-depreciating, always paying dividends.  It doesn’t fluctuate with current events but is based on the outcome that has already been announced.  It is simply being played out according to plan (Matt. 6:19-20).

• New Protection:  No longer do we need to walk in fear or uncertainty.  The armor of God is ours to put on.  It will equip us to walk in victory and enable us to stand against the rulers of the kingdom of darkness (Eph. 6:10+).

• New Role:  As citizens of a new country our relationship with this world has changed.  It is no longer our home, but we still live in it and have been given a mission to be ambassadors representing our new country.  Our role is not to just survive or pass away the time, but to make a distinct difference in our current culture.

You can read more about how to live as an exile in this Babylonian world in TAD Blog #55.

For Reflection:

1.  What are other implications of our citizenship now being in heaven?

2.  How does the term “exile” help us know how to live life now?

Forgiveness is not a cosmic do over

God as Judge is one of the basic tenants of a biblical view of God.  To judge means to consider, render an opinion, and announce the verdict.  We normally think of judgments in a punitive context, but the concept is much broader.  For example, in athletic events there are judges who hand out trophies (rewards) for accomplishments.  Scripture teaches that God is our Judge who has the authority and power to judge mankind for good or evil. 

Although not very visible in current Christian culture, the subject of judgment is a consistent theme from Genesis to Revelation.  It is a critical part of the gospel and a biblical worldview.

Much of the story line of the Bible is about God judging man’s performance and issuing a verdict whether positive or negative.  This fact does not contradict any of the other characteristics of God.  For example, there is no judgment of God that is not loving as well as just. 

The first Doctrine to be denied, according to the Bible, is the doctrine of judgment. In many disputes about God and religion, this pattern often repeats itself, because if you can get rid of that one teaching, then rebellion has no adverse consequences, and so you are free to do anything.(DA Carson, The God Who is There, p32)

The theme of judgment can be categorized as past, present, and future.  I have listed several important judgments under each as a way to highlight a very complex subject.  We need to consider them especially in light of the atonement, forgiveness, and reconciliation.

Past Judgment (Eden –Gen. 3:14-18)

1.  Physical and spiritual death (Gen. 2:17)

2.  Conflict socially and with nature (Gen. 16-19)

Present Judgment

3.  Moral decay and degeneration (Rom 1:18-22)

4.  God’s fatherly discipline (Heb. 12:4-11)

Future Judgment

5.  Final Judgment for those without Christ (Great White Throne)

6.  Stewardship judgment for those in Christ (2 Cor. 5:10; cf. Rom. 14:10-12; 1 Cor. 3:9-14; 9:24-27)

Reconciliation through the cross has a major impact on understanding the above spectrum of judgments.  Specifically, reconciliation overcomes spiritual death but, it does not eliminate all the consequences of sin. The conflict between people and with nature remains with us as God’s judgment from the past and it will remain until we begin life in the new heaven and earth.  Forgiveness and reconciliation do not remove us from the struggle and pain of this judgment/curse because of man’s fall.

In the present, moral decay is evident in our broken world.  We are impacted by it whether we are complicit in it or not.  Paul teaches in Romans 1 that when people continually reject God and His revelation through nature, He eventually removes His hand of protection and “gives them over” to the natural consequences of immorality.  People and cultures that continually deny God and His authority and sovereignty over all that He has created, will drift further and further into immorality and its consequences … dragging all of society with it.

As His children our loving heavenly Father will also judge, correct, discipline and chastise us.   It is part of our birthright (Heb. 12:5-6).  The New Testament gives us several examples of the judgment/discipline of the Lord:

                         1.  The seven churches in Revelations Rev. 2-3

                         2.  Ananias and Sapphira in Acts 5

                         3.  Misusing the Lord’s Supper in 1 Cor. 11:29

Although God’s discipline of His children today may not always be as dramatic as these examples, we should not become complacent and think He will not discipline us. Rather we should be grateful He does because, although painful at the time, it “produces a harvest of righteousness and peace…” (Heb. 12:11). 

The future, final judgment of condemnation has been eliminated for those in God’s family of faith, but there will still be the judgment of accountability (Behma) … not from the standpoint of sin but of stewardship.   Although the picture of how this will impact our future remains cloudy, there is no doubt of the continuity between this life and the next.  Being reconciled, dying physically, or experiencing the return of Christ will not provide a “do-over” for believers.  There will be no cosmic eraser that eliminates our history and level of responsibility.  Paul states it this way:

“Each man’s work will become evident; for the day will show it, because it is to be revealed with fire; and the fire itself will test the quality of each man’s work. If any man’s work which he has built upon it remains, he shall receive a reward. If any man’s work is burned up, he shall suffer loss; but he himself shall be saved, yet so as through fire” (1 Cor. 3:13-15).

Paul, in his anticipation of being home with the Lord also wrote:

“Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him.  For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad” (2 Cor. 5:9-10). 

In conclusion, being forgiven and reconciled to God has not eliminated all forms of God’s judgment.  This fact should motivate us to avoid a casual or cavalier attitude regarding our relationship with Christ.  In the book of Hebrews we are reminded to come boldly into His presence, but that does not mean carelessly.

Here are several observations to consider as we live out our reconciled relationship with God:

• We are all under the judgment of God (Acts 24:15-16) and that is sobering (Heb. 10:31-32).
• His judgments are loving as well as just.
• His punitive, correcting, or rewarding judgments (verdicts) can be immediate or deferred.
• The atonement eliminates condemnation but not accountability (Rom 8:1; 2 Cor. 5:10).
• Forgiveness is a “start over” not a “do over”: not a “delete” key on our computer (Gal 6:7-8).
• God’s judgments provide a proper motivation for discipleship: holy living and stewardship (2Cor 5:10; Acts 24:15-16).

Question for reflection:

Why do you think the teaching about the judgments of God have become marginalized in our current church culture?

God’s forgiveness is often referred to as a pardon.  But is it?  The word pardon is never used in the New Testament in connection with the atonement.  So why do we use the terms interchangeably?  Forgiveness is intrinsically linked to reconciliation in the Bible.  No one is forgiven who is not also reconciled to God.  I would suggest that the concept of a legal pardon, while providing some helpful illustrative parallels, is inadequate to explain what is offered to us through God’s forgiveness.

Our current constitutional model of a pardon comes from our English heritage.  Modeled after English monarchs, the power to pardon was built into our constitution and given to presidents – not the judicial system. 

Although the constitution does not describe a pardon, it is generally accepted that a legal pardon can be given for any reason and it can be granted at any time in the legal process.  A pardon can be given before conviction (President Ford pardoned Nixon), while serving a prison sentence, or after the sentence has been completed.  A pardon does not wipe the conviction off the record, but it does release the convicted from future punishment and restores some, not all, of the civil rights lost due to the conviction.  

As you can see from the above description, there are parallels between an executive pardon and God’s forgiveness, but a pardon falls far short of the magnitude of God’s forgiveness.  A pardon can release us from further judgment, but it cannot infuse new life, impart righteousness, restore fellowship (reconciliation), or give us a new identity.  Forgiveness does all of the above.   It is an act of divine mercy which is undeserved but definitely not free or unconditional.  It is offered at the cost of the substitutionary sacrifice of Christ at Calvary and it is conditionally given on the basis of faith and repentance. 

Here is a brief comparison between a legal pardon and biblical forgiveness:

How they are similar: 

• Both are granted by the sovereign of the country or state.
• Both are an act of mercy.
• Both can be granted for any reason and at any time.
• Both can have conditions attached at the will of the sovereign.
• Both are permanent. 
• Both remove some, but not all, of the consequences of the conviction.
• Both must be accepted to become effective.

How they are dissimilar:

• One is an outright declaration; the other is based on substitutionary atonement.
• One changes our liability; the other also changes our identity.
• One gives us freedom; the other also gives us His righteousness.
• One is an impersonal legal construct; the other is a relational covenant promise.
• One restores our rights; the other restores our relationship.

It is apparent that forgiveness is similar to a pardon but a great deal more.  If people do not understand the difference, salvation becomes a pardon in their minds and they treat it like a “get out of jail free” card.  A person who has been pardoned in the penal system may be grateful for the commuted sentence but still remain detached, distant, and even defiant toward the one who pardoned him.  

Biblical forgiveness involves reconciliation based on substitution and exchange.  Those who hold to a retributive view of justice argue that pardons are unjust since justice is not served.  With God’s forgiveness justice is served on the cross and grace is offered in the gospel message.  As Judge He convicts, as King He pardons, and as Savior He takes our penalty and exchanges our sin for His righteousness so that we can be reconciled into an eternal, intimate relationship with God. 

Therefore, when we are forgiven (not just pardoned) through the work of Jesus Christ, we are reconciled to God and begin a whole new relationship with Him.  Growing in that relationship is what discipleship is all about.  It is the purpose of discipleship.  Understanding the difference between pardon and forgiveness turns discipleship from an option to a priority and from a duty to a delight.    

Question for reflection

How should the difference between a pardon and forgiveness affect how we deal with those who have offended us?

^1.  L. Gregory Jones, Embodying Forgiveness:  A Theological Analysis (Grand Rapids, MI:  Eerdmans, 1995),5.

Nothing is more critical to our skeletal structure than the spine.  Using the analogy of the human body to understand discipleship, I would suggest that our spiritual spine is also critical.  Our physical spine has three connected, very important parts (L1, L2, L3) which we take for granted until something goes wrong.  Then we are forced to recognize how integrated and dependent our whole body is on the spinal column.  Likewise, we can imagine that our spiritual “spine” has three corresponding parts that give form and strength to our spiritual body:  reconciliation (L1), adoption (L2), and naturalization (L3). 

The process of discipleship is supported by this skeletal structure.  As our spiritual life grows, so should our understanding of these three core realities.  Much of the spiritual pain we experience can be traced to our “spiritual spine”.  In the next several blogs, I want to explore our spiritual spine beginning with reconciliation (L1).  

The term reconciliation means to restore harmony or friendship.  For example, when an accountant’s books are “reconciled,” the figures fit together in unity.  Or, when a personal relationship is reconciled, parties that were in conflict are realigned into harmony.

In the Bible, RECONCILIATION is used to describe the reuniting of man in relationship with God; it is the central theme of the gospel.  The original, created design of harmony between God, man and nature was disrupted by man’s rebellion. 

The good news of the gospel is that this relationship, having been lost, is now once again made possible through the substitutionary death of Christ on the cross.  This substitution means not only that his death takes the place of ours (Isa. 53:6; 1 Peter 3:18) but that He takes our sin and credits (imputes) us with His righteousness (Rom 4:3-6).  This offer of reconciliation through forgiveness changes everything.  That is why Paul tells us we are now “new creations in Christ” (2 Cor. 5:17).

Through the substitutionary work of Christ on the cross, the penalty of all our sin is paid and God’s justice is satisfied.  His abundant love and sacrificial mercy He took the initiative to remove the barrier of our past and future sin to make reconciliation with Him possible.         

Biblical reconciliation has three interconnected concepts:  FORGIVENESS, PARDON, and JUDGEMENT. I will focus on forgiveness in this blog and discuss the other two in future blogs.

In today’s culture, forgiveness has taken on a psychological health role rather than a biblical one.  Rather than seeking reconciliation and a restored relationship the purpose is to help the person manage the pain of a relational conflict. For example, check any modern dictionary or psychological handbook and you will find something like this:  Forgiveness:  “to stop being angry with someone who has done something wrong” (Cambridge Dictionary).

Or “Forgiveness is the intentional and voluntary process by which a victim undergoes a change in feelings and attitude regarding an offense, lets go of negative emotions such as resentment and vengeance, and with an increased ability to wish the offender well” (Wikipedia).

Psychologists generally define forgiveness as a conscious, deliberate decision to release feelings of resentment or vengeance toward a person or group who has harmed you, regardless of whether they actually deserve your forgiveness or have repented of what they did. 

This intrapersonal or “therapeutic” model of forgiveness can also permeate the Christian culture, but it is NOT the Biblical use of “forgiveness.”

Certainly the Bible talks about the importance of releasing anger, resentment, and vengeance. Paul calls on the believers in the city of Ephesus:  “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you” (Ephesians. 4:31-32).

Notice that Paul identifies several responses that are to characterize believers:                           

    1.  Put away bitterness, wrath, anger, clamor, slander, malice

    2.  Be kind, tender-hearted 

    4.  Forgiving each other just as God in Christ has forgiven you

Look at these again.  They are related but distinct; separate responses.

Biblical forgiveness (reconciliation), while it is a gracious offer, is also conditional.  The response necessary for forgiveness to be effective and reconciliation to be realized is repentance. 

“Jesus recognized that there are conditions to be fulfilled before forgiveness can be granted. Forgiveness is part of a mutual relationship; the other part is the repentance of the offender. God does not forgive without repentance, nor is it required of man. The effect of forgiveness is to restore to its former state the relationship which was broken by sin. Such a restoration requires the cooperation of both parties. There must be both a granting and an acceptance of the forgiveness.”  (International Standard Bible Encyclopedia)

The purpose of therapeutic forgiveness is to restore YOUR mental and emotional health by putting away bitterness, anger and a host of destructive responses.  Biblical forgiveness is more than a change in attitude towards another person; its goal is to achieve restoration of the relationship.  God doesn’t forgive us to feel better.  He forgives because He desires our relationship.

Chris Brauns, in his book Unpacking Forgiveness defines God’s forgiveness as:  “A commitment by the one true God to pardon graciously those who repent and believe so that they are reconciled to him, although this commitment does not eliminate all consequences”.¹

Paul uses the biblical model of forgiveness to instruct us in how we are to “forgive others as God in Christ has forgiven you.” Jesus said, “If another believer sins, rebuke that person; then if there is repentance, forgive.  Even if that person wrongs you seven times a day and each time turns again (repentance) and asks forgiveness, you must forgive” (Luke 17:3-4).  In this model there is repentance, forgiveness, and reconciliation.

Next we will look at reconciliation through the lens of a legal pardon.

Question for reflection: 

Notice the characteristics of God’s forgiveness:

1.  It is unmerited, but not free (John 3:16)

2.  It does not eliminate all consequences (Heb. 12:10-11, 2 Sam 12:7-15)

3.  It aims at reconciliation (2 Cor. 5:17-21; Eph. 2:13))

4.  It is motivated by love for the offender (1 John 4:10)

5.  It is an interpersonal transaction (Luke 24:47)

6.  It is conditional (Acts 20:21)

How does this contrast with popular therapeutic forgiveness?

¹ Unpacking Forgiveness, Chris Brauns, Crossway, p 61

Any discussion of the anatomy of discipleship would be incomplete without spending some time exploring the skeletal structure that provides the form and framework for all the other vital functions.  Both our physical and spiritual skeletons are hidden from sight, but they are vital, extremely relevant and should not be ignored.  Likewise just as our physical skeleton grows as we mature so also our spiritual skeletal system must develop if it is to support the weight and activity of adulthood.

I suggest that there are three key components to our spiritual skeleton:  Reconciliation, Adoption, and Naturalization.  These three form an integrated framework for our new identity in Christ.  They are a both a gift and a birthright given through faith in Christ.  Each one involves a transaction that forms our new identity.  Each one is amazingly wonderful, critical, and complex.

As we continue to develop our personal spiritual health, as well as help others develop theirs, we need to periodically do a bone scan and check for osteoporosis.  Bone loss can lead to problems when we least expect it.  A  spiritual diagnostic scan is more than asking, “Am I born again?”, “Have I prayed the sinner’s prayer?”, or “Have I invited Jesus into my heart?”  It involves examining the strength of our major skeletal structure.

1.  RECONCILIATION is the means by which we are reconnected with our Creator.  Our relationship with Him had been severed by sin and our rebellious hearts made us worthy of God’s condemnation.  Reconciliation is how God has brought us back into right relationship with Him through the saving work of Jesus Christ.

As Paul wrote,  “Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation”  (2Cor. 5:18).

Reconciliation is the heart of the Gospel message and as such is like our spine; it supports everything else.  If our understanding of reconciliation is weak or broken, discipleship is vulnerable.  For example, if our understanding of the Gospel and salvation is that it is a get out of jail (hell) free card or a quick fix for our hurts, hang-ups, and habits, it is like having spiritual Spina Bifita.  Such a belief system creates an underdeveloped and weak spinal structure that is inadequate to support the life God intends us to live.

Reconciliation involves several key ideas that are often misunderstood in our current Christian culture:  forgiveness, pardon, and judgment.  Sloppy thinking on these concepts weakens the spine and causes spiritual chronic pain, loss of strength, and even paralysis.   We will look at these more closely in the next few blogs.

2.  ADOPTION is another part of our spiritual skeletal structure and is the reason we have a Father/child relationship with God.  Not only does adoption make God our Father, but it also makes other people of faith our extended family and Jesus Christ is our elder brother.  As part of His family we are now His heirs and joint heirs with Christ. 

See how great a love the Father has bestowed on us, that we would be called children of God; and such we are (1 John 3:1).

Notice that John is saying we are not just called children of God; we actually ARE His children.  He is not saying we are naturally born children of God, as liberal theology proposes, but rather we are adopted into God’s family through faith and repentance.  Family status is now our birthright.  Understanding what that means and living accordingly is how we honor that birthright. 

3.  NATURALIZATION is the third part of our spiritual skeleton.  Naturalization is the “act of making someone a legal citizen of a country that they were not born in” (Cambridge Dictionary).

For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins (Col 1:13-14).

The privilege of citizenship in God’s kingdom was central to the message Jesus preached during His ministry on earth.  He announced that He is the door – the entrance – into this new kingdom (Mark 1:35; John 10:9).  It is essential that we adapt our lives to fit into His kingdom which is what our journey of discipleship is all about.    

Embracing the gospel should lead naturally to the question, “How do I learn to live in this new, invisible, yet real country?”  This is not a simple question.  Saints through the millennia have wrestled with it.  How do we live in, but not of, this world?  How do we contribute as aliens and strangers to a world that is no longer  our home?   This kingdom transfer is now a part of our new identity and should motivate us to live as good citizens.

Notice that spiritual naturalization requires that we relinquish our allegiance (our old passport) to gain a new one.  There are no duel citizenships in God’s kingdom.  Repentance means turning from (rejecting) the ungodly rebellion of this world and transferring our allegiance to the kingdom of God.  Our new spiritual country has different values, laws, freedoms, responsibilities and currency than our old one.  We still live in the old kingdom, but it is no longer our home.  Discipleship is learning how to live in our new kingdom.

An earthly example might be Roman citizenship.  Historically it was a trump card that opened doors and provided protection.  Anywhere in the Roman Empire, if you identified yourself as a Roman citizen, you had the power and privileges of the Empire at your disposal.  But citizenship also expected the person to live in a way that honored Rome.  Privilege carries responsibility.

Reconciliation, adoption, and naturalization are gifts that we live out of; they are not ones we live to gain.  In other words, we do not do good works to gain reconciliation, adoption, or naturalization.  Rather, as we live in accordance with them, they are the basis for our new identity and they give us freedom, confidence, and courage to pursue our relationship with God as friends, children, and citizens of His kingdom.

Over the next several blogs, I want to explore and strengthen our spiritual skeleton.

Questions for reflection:

How do you see yourself most of the time?  What forms your identity?  How prevalent is the idea of friend, child, and citizen?