Make it happen

"Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."

(Copied from Zion's Advocate, February 14, 1871)

That forgiveness is the most important part of the law of Zion is apparent from the many times it is enjoined upon the people of God in the New Testament, and from the fact that it is one of the things named in what is called commonly the Lord's prayer, upon which we are to hinge our prayer to be forgiven. For this reason let us examine what is meant by it and speak about some things connected with it. And, first, it is very important that we have a clear understanding of what is the exact meaning of the word itself as used in the Bible. Words are of no value, except as signs of ideas; and so it is requisite that we just what idea the word signifies. In the Greek of the New Testament the word has precisely the same signification tint is given in Webster as the definition of it. And its literal meaning is "to pass over," "to remit," "to put away." Thls is the meaning of the Greek verb aphiemi, translated "forgive," and it may be defined literally as meaning "to send an offense away from an offender," or "not to impute an offense to the one committing it!' Therefore, the command to forgive means that we shall not in any way count an offense against him who has committed it. We shall so separate the offense from the guilty one in our hearts, that we shall not think of it in connection with him, nor act toward him as though we remembered it. According to the meaning of the term, we have not really forgiven the offender, so long as we feel that it is any bar to our intercourse with him, or our kind feeling toward him. To feel and act toward the offender as though we are sore or wounded, or resentful, is not to forgive. To say, "I want no more to do with the one who has offended me, let him go his way and I will go mine," is not to have forgiven him. I think, to sum it all up, "forgiveness means that we feel and act toward one who has injured us as though he had not done so." To act that way is not enough, but we must love him as well as ever. Second—There is a difference between "being wronged" and "being offended." Many a time was Jesus wronged, abused, ill-treated, but where or when did He take offense at it, or exhibit resentment? Stephen was stoned, and yet he was not offended. He prayed for those who so abused him. This was practical forgiveness. Many a man has continued his bounties to the ungrateful and disobedient children, who had despised his bounty and defied his just authority. This is forgiveness. And many a Christian, hated and persecuted by the world, has yet striven to do good to his bitterest foes, praying for them and weeping over them. This is forgiveness. We cannot hinder the wrong that is done us. That is the act of another. But our business is to watch and pray lest the wrong done arouses any resentments in our breasts, lest we take offense. As long as we feel offended we have not forgiven. 0 for such a spirit in us, leading and controlling us, as would enable us to be offended at no personal slight or injury. Third—The importance of forgiveness may be seen from the frequency with which it is enjoined, both in the Old Testament and in the New. I have just counted up twelve times in the -Old Testament and forty-two times in the New, that the word "forgiveness" in some of its forms is used. And this is not all the number. But it is enough to show of what importance the Holy Ghost considered it. It is enjoined in the Old Testament as a mutual duty. (Ge 1:17.) It is enjoined by the Saviour upon the ground of being forgiven. (Mt 6:12; Lu 11:4; Mt 18:23-35.) It is also enjoined by the apostles. (2Co 2:7.) Certainly then it is a theme of which we ought to speak and write, and upon which we ought to meditate. And above all things it is important to have this heaven born and heaven sent guest to come and dwell in our hearts. How delightful is -the place and the hour when gentle forgiveness makes its presence felt in our souls! Who that has ever known its sweetness would exchange one hour of its presence for years, filled with enmity, ill-will, hatred and revenge? Fourth—Its origin is not of the earth. Its birth place is in heaven. It is among the fruits of the spirit, and is worthy to stand beside the lovely graces of faith, hone, love, humility, patience, etc. What human face to us is lovely; what human memory is pleasant, if it be not that of one whose heart is ready to forgive and slow to take offense? Who of us all can find pleasure in gazing upon the face of him who is filled with anger and resentment against his enemy? All things beautiful and pleasant, and of good report, are heavenly in their origin, and so forgiveness is from heaven, and is lovely without blemish. The fallen, natural heart of man breathes resentment and revenge when it fancies itself injured. In some cases men have considered revenge a religious duty. And the language of every unrenewed man is, "I will not allow clench to be trampled upon. I will show proper resentment." And the world at large applauds the man who "will not allow himself to -be insulted, or injured," and despises the man who bears injury meekly and patiently, and is not provoked. But the things despised by the world am in the sight of heaven of great price. Which are we most anxious to please, heaven or the world? To bring the question closer still, do we in this seek to please ourselves or God? To revenge ourselves is man-like, to forgive is Christ-like. As its origin is heavenly, if our conversation is in heaven we shall seek to be conformed to the heavenly in this also. To this end let us consider for a little, some reasons why it should be easy to forgive, and which may incite in us the spirit of forgiveness. And so, fifth, we may consider the following things: We, as believers, have had the assurance that God has forgiven us. If the one who-has trespassed against us be our brother in Christ, how can we re-fuse Ito forgive the few pence which he may owe -to us, since our Master has forgiven us such a vast debt? If he be not our brother in Christ, is not his doom in the next world fearful enough without our holding resentment against him. It becomes us to pity his fate rather than to revenge ourselves upon him. 0 that we could feel more deeply how much we have been forgiven! Then should we learn to possess a little more of the spirit of forgiveness. Consider, also, that we do still sin and still have need to pray "forgive me my trespasses." Can we have confidence to pray "forgive me" when, at the same time, we will not forgive`? Consider, also, that we not only sin against God, but we sin against our brother, or against our fellow-man. Have we done another no ill, that we can demand such exact satisfaction from all? Are our hands clean? 0, if my brother or my friend can forgive my failures toward him, certainly I can forgive what he has done amiss toward me. Let us remember again that God, the just Judge, has forgiven our brother all his sins. Can we then refuse to forgive the small portion of those sins that were to our harm? Remember, also, that as he is our brother we expect to live with him to all eternity. In that world there will be no strife nor any revenge. If we now have the spirit that is heavenly, let us begin to exhibit it while here. And, lastly, do not fail to consider well that at the worst the injury can endure but a short time, while eternity is unending. The wrong, and the suffering caused by it, is but for a moment's space, and then it will be in our experience as though it had never been. What is the use of a long absent child, when journeying home, stopping to quarrel by the way? Why should he mind the selfishness of a fellowtraveler, or the rudeness of those who hate him and his Father? He will soon be beyond it all at home. Sixth—In the prayer referred to at the head of this article the expression is "forgive us our debts as we forgive our debtors." And in the comment afterwards made by our Saviour Himself, He said that except we should forgive others their trespasses against us, neither would our heavenly Father forgive our trespasses. This is a matter of experience. No one of us, when we cannot forgive our brother, can possibly at the same time feel what sinners we are ourselves. Consequently, in our pride and boastful selfsufficiency, we exalt ourselves above our brother, and refuse to bow with humble confession before God. And as those only who confess their sins find Him faithful and just to forgive them their sins. This one receives , no forgiveness and his soul is still in a state of alienation and opposition to God, and he experiences no joy of pardon. God forgives those who confess their sins. Only the humble in spirit ever confess their sins. And such as these find it easy to forgive others their trespasses against them, seeing they are obliged to count their own so great. If then a man is in such a state that he can forgive others against him, he is also in a proper frame to be forgiven. So we can with encouragement and confidence, rather than with fear, pray "forgive us our debts as we forgive our debtors." If we can really pray for forgiveness, it is in our hearts at the same time to forgive. Seventh—But if to forgive means to feel and act toward the offender as though he had not offended, is it not impossible to keep this command? As the Saviour once Himself said, "It is impossible with men, but with God all things are possible." And this does not mean that God in His absolute power can do all things, but it means that by His grace we ourselves can do what in and of ourselves we cannot do. God gives grace to help us keep His commandments. And if it were impossible for the believer to forgive, then God would have given no such command. It is true, as Paul said, "I can do all things through Christ, which strengtheneth me." We do despite to the spirit of grace and heap the reproach of ignorance upon the All-wise, and turn the grace of God into lasciviousness when we seek to excuse our hardness and revengefulness by the plea that God has not given us grace to overcome these things. God forbid that the Christian should ever say, "God has not given me grace to forgive." Oh the contrary, if we realized the enormity of our offense when we do not -forgive, we should be found with sighs and tears begging God for forgiveness from His throne, and to create in us a clean heart and renew within us a right spirit. Eighth—I know as an actual fact of experience that God can strengthen us, so as that we can and do forgive in just the sense I have been presenting. I remember once when I had thought that a brother had not treated me right, I shortly afterwards heard him preach. I desired to hear him gladly and with hearty sympathy, as I had many times before, and I could not. I was conscious of a feeling of resentment within me that would not let me receive the word at his hands. I was ashamed of myself and humbled. I was grieved at my hardness of heart and lack of the spirit of forgiveness. While he was yet preaching I tried to lift up my heart in prayer for us both—for myself that I might be made to feel right, and for him that he might preach with liberty and power, and I was shut up from prayer. I can never tell how I was ashamed and grieved. I thought, "Is it possible that I cannot forgive?" But yet, hard and stubborn as my heart then was, in less than six hours afterwards I was softened in feeling and felt at perfect peace with that brother, and as entirely one with him as I had ever done. And this feeling lasted, and the next four days were days of happiness beyond measure. And the feeling of oneness to that brother, and of perfect, forgetfulness of all the injury which I thought I had received, has never left me, and the next week I heard him preach again with all the joy that I had ever done. So that I know that forgiveness is not a grace beyond what we may feel in our daily experience, the grace of God being our helper. I will speak of one more instance of the power of forgiveness in the heart, and then close this too lengthy letter. I had preached one Sunday somewhat upon the theme of forgiveness, and among other things had said that some would say when injured, "0 I can forgive the wrong, but then I can never have confidence again. I never want to see that one ; let him go his way and I will go mine," etc. I said "this was not forgiveness at all. Suppose the Lord Jesus forgave us that way, what should we do? To forgive we must have come to love and desire the fellowship of that one as much as before the wrong was done." Some three months afterwards a sister, now gone to her home, who had been baptized by me six months previous, while riding with me to meeting one day, referred to this sermon. And then she said, "I knew that you did not mean me, because you did not know the circumstances which at once came to my mind, but the sermon was a heart searching one to me." She then went on to tell me about having had a difficulty with a step-daughter a few years previous, when she had felt herself ill-treated, but that (as she supposed) she had forgiven her stepdaughter, only, she had said, "I do not care for her to come here often, and when she does come I will see as little of her as possible." "But," she added, "I thought I had forgiven her, else I never could have come to the church when I did; but your sermon has shown me that I have never known what forgiveness means." She then went on to tell me about hours of anxiety and grief over her hard heart and unforgiving spirit, and of the bitter struggle which she had to write to this step-daughter and make confession of her wrong feelings toward her, and of falling upon her knees in prayer one day, and for how long a time she did not know, agonizing there for God's blessing to help her forgive really and truly, and of how God heard her and answered her, and took away all the bitterness so that she felt that she could take the stepdaughter in her arms and love her without a hindrance between. And she said, "I can never tell you the perfect peace that filled me when the conflict was ended and God gave me the victory over my hard heart." And she said this step-daughter had visited her since, and the day passed and she never even thought of the old trouble. This seemed to me a wonderful display of the grace of God, and I felt like praising God on her behalf. We have also a Bible example of forgiveness, in the case of Joseph toward his brethren. But I must close this letter. May God make us willing to forgive and willing to be forgiven, which I have found the hardest of all, because that implies three little words that are very hard to say, "I am wrong." The writing of this has been profitable, I think, to me, and if published I hope that it may prove so to others also. As ever, I am your brother in hope of life eternal, F. A. CHICK. Reisterstown, Md., June 6, 1884

In Mt 18:21-22 we read, “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven.” To the casual observer, being sinned against 490 times might seem to be an exaggeration. But considering the constant pressures of life, it really is not far fetched to think of being sinned against that frequently. Many people face transgression against themselves from the moment they awake. Some spouses begin offending even as they prepare for the day. Abusive parents often begin the ordeal during the first moments of the day. Those who are blessed to arise in a loving and secure home eventually must step out into a hostile world. The aggressive driver filled with “road rage” may transgress against the law-abiding driver before they leave their neighborhood. The media blast report after report of the ungodly actions of those who disrupt life in one way or another. Arriving at work, one may face the hostility of a froward employer or back-biting coworker. At lunch, a disinterested server or hostile atmosphere may ruin the meal. The daily grind, with all its attendant woes, serves to wear down the individual until the exhaustive commute through “rush hour” toward home. Even in less populated areas, the invasion of technology such as cell phones and satellite connections often bring word of trespasses. Neighbors may try to move fence rows or wound with vicious gossip. Some people even face continued hostility, whether openly or covertly, after arriving at home. The callous disregard of family members for one’s personal needs can ultimately be the catalyst for emotional upheaval. Yes, if you think about it, in our modern world, being sinned against 490 times is not uncommon. That is why the Lord teaches us that we should forgive 490 times. In essence, we need to be constantly forgiving men their trespasses as they occur through the day, no matter how small (such as being cut off in traffic) or how large (betrayal). We should forgive even if it’s the same brother (spouse, child, parent, member of the church, etc.) who is doing the sinning. Of course, forgiveness is not ignoring public sins against the Church ( 1Co 5:1-7; Tit 3:10-11; Ro 16:17-18). Neither is it indulging and enabling sinful behavior (Gen 20:3-5|;Eph 5:11|). As to public sins, forgiveness is for those who publicly repent. (2Co 2:6-11) Having said that, let us remember that forgiving those who trespass against us personally is a way of life so vital that Jesus said, “For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” (Mt 6:14- 15) And in the parable of the servant who would not forgive, we read, “Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” (Mt 18:32-35) Considering all The Heavenly Father has forgiven us for Christ’s sake, it is infuriating to Him when we refuse to forgive our brother for the same reason--the blood of Christ. ( Eph 4:32; Heb 10:26-31) Additionally, forgiving is a way of life because it is God’s way of life. In Eph 4:30-32, we read, “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.” Finally, forgiving is a way of life for the disciple of Christ because it was and is a way of life for his Master. As He was crucified, He said, “…Father, forgive them; for they know not what they do…” (Lu 23:34) and in Heb 7:25 we read, “…He ever liveth to make intercession for them.” (See also Col 3:12-14.) One reason Jesus said, “Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven,” is that children readily forgive and do not hold grudges. Paul said “... howbeit in malice be ye children, but in understanding be men.” (1Co 14:20) One minute children may be crying and denouncing their playmate as the one that took their toy or hurt them, but if there is no outside interference, the next minute they usually will be enjoying each other’s company. That is why this verse (Mt 18:2-3) is at the beginning of the forgiveness chapter. May the Lord bless us to view forgiving as a way of life. In so doing, we will honor Him who died for our sins and forgave us, free ourselves of the bondage of holding grudges, and soar in the joys of His salvation!

Michael Gowens

Ps 115:1

I was looking at old photos and I saw an image of myself, from a time before I re-found my faith.