The Adventure of Discipleship

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?

Advances in DNA technology have resulted in the increased use of DNA tests. From paternity tests to criminal investigations, the accuracy and data provided mean that millions of people are now turning to DNA testing to answer their questions.  By using DNA testing, we can now confirm biological sibling, parent, and grandparent relationships.  If you are interested in your family tree, you can use DNA to search for genetic ancestors.  Of course, some may not want to know.  One man paid $5,000 to discover his family tree and another $10,000 to cover it back up!

But what if a spiritual DNA test were available to determine if a common ancestry exists between first century disciples and us today?  Even though we are separated by 2000 years plus different geography, language, and customs, is there a common DNA that would say we are related?

If Jesus gave us a discipleship DNA test kit to test ourselves as well as those we are discipling, would we want to use it?  Or would we be threatened by it and prefer to simply assume we are biblical disciples?  If we are bold enough to want to know, where could we go to find such a test?

Actually, Jesus did give His disciples a universal DNA test kit.  It was applicable in His day and it is applicable for us today, regardless of the century we live in or our culture.  Are we courageous enough to use it? 

In our Anatomy of Discipleship (TADB 59) series, we have been discussing: 

• The Profile of Discipleship:  Apprenticeship (TADB 60)
• The Purpose of Discipleship:  Image bearer (TADB 61)
• The Pattern of Discipleship:  Transformation (TADB 62)
• The Provision for Discipleship:  Grace/responsibility (TADB 63)
• The Priority of Discipleship: Critical but not urgent (TADB 64)
• The Process of Discipleship:  Journey (TADB 65)…and now
• The Proof of Discipleship: DNA

If there is to be a measure of discipleship that is universal and not limited by cultures, we would expect it to be driven by principle rather than a particular application.  And that is exactly what we find in the gospels as Jesus addresses “true discipleship”.  He has given us authoritative DNA markers that we are not free to reinvent or replace with substitutes.  Therefore, it is essential for us to know what those markers are and use them to define our discipleship.  This discipleship DNA test is not about having a healthy ministry or church rather it is about being and making the kind of people Jesus would call His disciples.

There are four tests of discipleship that are recorded in the gospel narrative.  Jesus did not give them as part of a lecture, but rather in the context of training His disciples.  There are certainly more discipleship traits than these four, but there cannot be less.

Remember these discipleship indicators are not something we accomplish like a check off list.  There is no room for a “been there, done that” attitude.  Rather they give us qualities that should be evident but also growing in depth and application.  Unlike physical DNA that is permanent and static, discipleship DNA is developed over a lifetime; it can even be lost. 

Jesus said His disciples would be characterized as:

1.  Submitting to the authority and leadership of Christ:  SACRIFICIAL ALLEGIANCE

If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple (Luke 14:26). 

A disciple is one who consistently submits to the authority and leadership of Christ, making God’s kingdom his highest priority (Matt 6:33).

2.  Searching the Scripture in order to obey it:  FAITHFUL OBEDIENCE

So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free (John 8:31-32).

A disciple is one who makes the Scripture the final authority for all of life, seeking to know His truth, obey His commands, and live by a biblical, kingdom worldview.

3.  Loving others the way Jesus loves:  SERVANT LOVE

A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another (John 13:34-35)

A disciple is one who has an increasing love for others expressed in humility, community, and acts of service.

4.  Supporting kingdom expansion through spiritual generations:  SPIRITUAL FRUITFULNESS

“My Father is glorified by this, that you bear much fruit, and so prove to be My disciples” (John 15:8).

A disciple is one who lives as Christ’s ambassador, living and sharing the gospel of Christ and His kingdom. 

What would happen if instead of measuring how many programs we attended, Bible studies we filled out or projects we served in, we actually used these four traits as indicators of our level of discipleship?  What if regardless of the tools we used, we prayed these qualities into the lives of those we are mentoring?

Questions for reflection:

1.  How did Jesus model each of these traits?
2. How could these traits be demonstrated in our current culture?

NOTE:  I have given an executive summary of the four discipleship traits here and if you want more explanation, go to TADB #34-41.  Better yet, reflect on these passages and write your own explanation.