The Holy Spirit through the Lens of Pentecost
Many of us have heard believers pray to this effect on occasion: ‘Oh, Lord, pour out Your Spirit upon us! Send a mighty wave of Your Spirit and power into our midst! Send a revival, dear Lord!’ I heard such a humble and sincere prayer recently. I do not doubt the individual’s intentions or the genuiness of the petition. Indeed, I deem it an appropriate prayer worthy of repetition.
Yet, I immediately asked myself, ‘How will we know if the Holy Spirit is being poured out? What sign(s) will indicate such an outpouring?’ My mind went immediately to a Pentecostal text, Acts 2, passages in John’s gospel, and a conversation I had with an individual some years ago regarding the interpretation of these Scriptures.
Acts 2 recounts the events surrounding the Day of Pentecost shortly after Jesus’ ascension. One hundred and twenty believers, in obedience to His exhortation, remained in
Earlier in the Acts record, Jesus, in prophetic fashion, told his disciples that in the near future they would ‘receive power when the Holy Spirit comes on you,’ with the result that they would ‘be my witnesses.’ A quick and brief analysis of the text indicates clearly the primary purpose of the Spirit’s future outpouring – to enable them to be effective witnesses to the person and work of Jesus Christ. But, there is more.
Chapters 14-16 in John’s account contain many important aspects of Jesus’ teaching. An obvious and recurring theme is the person and work of the Holy Spirit. Three passages in particular bear special significance. First, ‘But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.’ Second, ‘When the Counselor comes, whom I will send to you from the Father, the Spirit of truth who goes out from the Father, he will testify about me. And you also must testify, for you have been with me from the beginning.’ Third, ‘But when he, the Spirit of Truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you.’
These texts tell us much about the Holy Spirit, particularly His work in the Church and world. In plain language and with logical consistency, Jesus stated that the Spirit would remind the disciples of His words and teachings. Furthermore, the ‘Spirit of truth’ would Himself guide people into the truth. How? By bringing glory to Jesus by taking from what is His and making it known to others. The Spirit’s primary function is not to draw attention to Himself, but always to Jesus Christ!
Twice in John’s gospel, Jesus called the Holy Spirit the ‘Spirit of truth.’ Earlier in John, in a moment of self-declaration, Jesus stated that He Himself was the ‘Truth’ (John 14:6). The primary task of the “Spirit of truth” is to teach us the ‘truth.’ That is, the “Spirit of truth” will testify concerning the Truth – the person of Jesus Christ, the Word of God made flesh. His function will be to ‘bring glory’ to Jesus Christ by making Him known to all. By analogy, the Spirit will ‘shine the spotlight’ on Jesus.
We see the clear and undeniable link between the outpouring of the Spirit at Pentecost and His ultimate function in the world. Actually, the Spirit’s role and our role are one and the same – to witness to the person and work of Jesus Christ. Jesus stated that the Spirit would ‘testify’ about Him, and that we ‘also must testify’ concerning Him. The ministry of the Spirit becomes our ministry. Luke declares the ultimate result when the Spirit comes upon us: ‘You will be my witnesses.’ The Father gave the Spirit through the Son for the explicit purpose of enabling Jesus’ disciples to carry on the Spirit’s ministry in tangible ways. Anything that would test this would be inadequate.
Based on this premise, the sign which indicates the authenticity and genuiness of every contemporary Spirit outpouring becomes increasingly evident. Notice what occurred immediately following the Spirit’s outpouring in Acts 2. Peter, now filled with the Spirit of truth, stood up among the onlookers, briefly explained the meaning of the preceding event, and immediately turned his attention to his primary concern – his witness about Jesus Christ – the Truth. Only a small portion of Acts 2 is reserved for the baptism account, while the greater part records Peter’s sermon concerning Jesus’ life, death and resurrection. From that moment, Peter’s life and ministry revolved around the person and work of Christ. His sermons, as well as the signs that followed, were the result of the Holy Spirit testifying to Jesus’ Messianic identity and redemptive mission.
Throughout the Acts account, Jesus takes center stage. While the book has been more accurately dubbed ‘The Acts of the Holy Spirit,’ the Spirit’s emphasis throughout is to bring glory to Jesus Christ, the redeemer and reconciler of all things.
What is the sign indicating the Spirit’s work? It is simple: Every authentic move of the Spirit will always have as its primary focus the person of Jesus Christ! The Spirit will always shine the spotlight upon Jesus and His work upon the cross. As the Spirit of truth communicates the truth of Jesus Christ, who Himself is the truth, His activity will be made known to us precisely because Jesus has taken center stage.
One can confidently say that human personality, so-called Spirit manifestations, or other things often associated with proclaimed moves of the Spirit, do not meet the qualifications of a genuine spiritual move. The Spirit’s work in the world will always be to witness to the Truth, to help Christ’s disciples do likewise, and to bring glory and praise to Jesus Christ alone. And, Jesus must hold absolute pre-eminence.
‘Oh, Lord, pour out Your Spirit upon us and let Jesus reign supreme!’
Published in Good Tidings – June 2006
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Pentecostal Christianity: A Faith Worth Seeking
Pentecostalism has often been referred to as a contemporary expression of evangelical piety, characterized preeminently by its emphasis on the ‘heart’ aspects of Christianity, while found to be lacking in the categories of the ‘mind.’ Though oftentimes viewed as making a number of positive contributions as a renewal movement within evangelicalism, primarily in relation to what had been perceived as cold and impersonal orthodoxy, Pentecostals have simultaneously been relegated, by some people, to a position of biblical and theological incompetence. As a result, we have largely been ignored on the theological landscape, labeled ‘nice’ people, yet in obvious need of instruction and guidance. Surely we have more to offer than this.
Our initial reaction to such blatant criticism is to defiantly disregard any outside attempt to belittle the Pentecostal faith. “Defend and Conquer” quickly becomes the theme-of-the-day, and our natural human coping mechanisms kick in.
Our second line of defense is to turn the criticism around and engage the enemy head on in a war of words. We soon realize, however, that our words betray us, never bringing resolution, but only adding fuel to the fire and resulting in even greater damage. Confused, we wonder how best to respond.
First, we must realize that respectful dialogue in the context of openness and humility, not arrogant debating tactics, must be the defining characteristic of all discussions. Because no one individual or group has a complete handle on truth, an honest sense of teach ability must be displayed by all parties involved. It is also important that we examine criticism for what it is, despite the manner in which it is given, and screen it for any truth statements that may be found therein. While much of what is said may be easily reduced in importance as mere rhetoric and/or ignorance, jewels of truth can possibly be mined from the criticism, adding to and strengthening ones position. As a result, we may very well learn that while ones methodology is much to be desired, some of what is said can turn out to be precise descriptions of the current state of affairs within Pentecostalism, and therefore deserving of analysis and appropriate implementation.
With this in mind, we more easily understand that some of the evangelical criticisms have not been unwarranted. A brief look into Pentecostal history reveals this. Excess and extreme has many times plagued the clarity and purity of our New Testament message, resulting in pronouncements of serious theological aberrations, and even heretical tendencies, from the larger Christian community. The cause: Our heart has sometimes overridden our mind. Consequently, inaccurate biblical interpretation, coupled with subsequent misapplication, reaching far beyond the necessary and normative expressions found in scripture, have turned out to be that which defines us. Rather than restoring a serious dynamic and much needed relational aspect to the Christian faith on a global scale, we have often placed ourselves on par with religious fanaticism. This has been both unnecessary and unfortunate.
Portions of our history and present reveal an obvious need of change and development. I remain optimistic that, with God’s superior wisdom and guidance, we can go forward. With added assistance from the larger Christian community, both in commendation and criticism, we can grow into a powerful and compassionate force through which God can effectively work through to touch the world.
As a cautionary note, change will inevitably be perceived as a threat to what many believe is inherent in and defines Pentecostal thought and practice, resulting in accusations of watering-down the message we hold near and dear. But the exact opposite will transpire if we allow ourselves room to undergo the growing pains of ecclesiastical and theological development. A more accurate understanding and implementation of truth, even as it is gleaned from criticism, will strengthen our cause and propel us into the future, not only with a heart-felt, passionate thrust, but also with a strong, biblically informed, coherent theological framework that will demand serious attention. Regarded as ‘thinkers’, we will become serious players on the evangelical playing field. A determined, thoughtful response, not a fearful retreat, will appeal to the ‘heart’ and ‘mind’ of humanity, making Pentecostal Christianity a faith worth seeking.
Published in Good Tidings – November 2004
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Denominationalism: The Basis of Evangelical Unity
In Pentecostal circles, the word denomination has never received a warm reception, especially when used in an attempt to self-define. We have often relegated the term to articulate what we are not, as opposed to what we are. Viewed primarily from a negative perspective, the term is seen as something to be shunned rather than embraced, avoided rather than sought after. In describing the
For us, denominationalism paints a picture of a church gone cold, even dead, institutionalized, a museum for saints, a location to be visited for its architectural beauty, but historical in its purpose and meaning, irrelevant to those in modern society. But are the criticisms warranted? More importantly, are they even accurate? Has such a notion affected our collective witness as the one universal Church under Jesus Christ? Has it made us to believe that we as Pentecostals have a more complete handle on biblical truth to the exclusion of all others? It seems to me that such a response would foster only ecclesiastical discord in a group that are supposed to be identified by the mutual love they have for one another (See John. 13:35). If this is true, it may be time to redefine.
Where and how did denominationalism acquire such a bad reputation? Certainly there must have been some traumatic experience that facilitated such an influential reaction? Not quite. Actually, the idea of denominationalism was the creation of the leaders of the evangelical revival on both sides of the
In his book Renewing the Center, Stanley Grenz highlights and redefines the concept of denominationalism as the outlook “that refuses to acknowledge any ecclesiastical body as comprising the whole church on earth. Instead, Christ’s church is denominated into the various confessional groups, each of which constitutes only a part of the one
What about our Pentecostal distinctives? Wouldn’t that be a bone of contention impossible to overcome? Definitely not, for on this basis, “members of any denomination are able to maintain their confessional loyalties while both affirming other denominations as expressions of the one church,” with the intended result of extending the hand across “denominational lines in various tasks and ministries.” All of this is made possible because as evangelicals committed to a conversion experience coupled with a subsequent changed lifestyle, “Christians of other denominations whom they might well affirm and with whom they might therefore cooperate were those who, like they, had experienced the new birth and consequently were bona fide regenerated believers.”
The result is simple, though there will be various doctrinal differences along denominational lines, what ties us together and makes us one is our collective experience of Jesus Christ and His substitutionary death upon the cross. What unites us is far greater than what divides. And, though our styles of worship and organization are somewhat different, “they are but differing attempts to give visible expression to the life of the church in the life of the world.” (
- All scripture NIV
- Grenz, Stanley J. Renewing the Center: Evangelical Theology in a Post-Theological Era.
- Hudson, Winthrop S. American Protestantism.
- Wesley, John. “The Character of a Methodist” The Works of John Wesley. Ed. Albert C. Outler et al.
Let Freedom Ring!
In his letter to the Galatian believers, Paul included several powerful and thought-provoking questions for their serious consideration: “You foolish Galatians! Who has bewitched you?... Did you receive the Spirit by observing the law, or by believing what you heard? Are you so foolish? After beginning with the Spirit, are you now trying to attain your goal by human effort?”
One can easily identify the primary reason why Paul felt it imperative to spell things out this way. The issue at hand was so potent and dangerous he felt he had to respond immediately and drastically. The purity and clarity of the gospel itself was at stake, as was the individual and collective experience of believers in that region. Paul’s reply would, in many ways, determine the effectiveness of the gospel in his forthcoming evangelistic efforts to the Gentiles, and consequently, the implications of the gospel as it pertained to the importance of subsequent Christian discipleship.
The issue was a complex mixture of various Judaistic and Christian theological emphases, with its practical implications following close behind. However, the essential characteristic that shaped the overall doctrinal stance originated from within the confines of the ecclesiastical community. Paul commented that the “matter arose because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.” These “false brothers” have since been described as Judaizers, that is, Jewish Christians who believed, among other things, that a number of the Old Testament ceremonial practices remained binding on the
He responded by highlighting repeatedly the absolute truth that humanity, individually and collectively, is justified by faith alone in the finished work of Jesus Christ – nothing less and nothing more. The same are sanctified, not through any form of legalistic additions to the gospel in a futile attempt to make it more theologically complete and socially acceptable, but by the obedience that comes from faith in God’s work through Jesus Christ, by the enablement of the Spirit. “Neither circumcision nor uncircumcision means anything; what counts is a new creation,” that is, in Christ people undergo a transformation that results in an entirely new being. It is by grace through faith alone that humanity is justified, and they live out this new life in the freedom and power of the Spirit. For “it is for freedom that Christ has set us free.”
Not much has changed since Paul’s day. We live in a different historical era, surrounded by many cultural and social distinctions, but the attempt by some within the Christian community, perhaps unintentionally, to subvert the sufficiency and purity of the gospel has remained. Anytime an individual or a group, regardless of age or Christian maturity, insists that additions to the gospel are necessary to make it complete and more socially palatable, legalism continues to raise its ugly head.
I don’t doubt their sincere attempt to keep the gospel and its adherents pure, for sanctification certainly entails a strong element of personal holiness. However, to say that legalistic additions to the essentials of the gospel are required as a means of authenticating the experience of the gospel in one’s life, is simply unacceptable and is, in Paul’s words, “really no gospel at all.”
It is true that in our daily Christian experience “acts” of love and compassion to and for others authenticate our faith, but it is likewise true that “acts” can never be perceived as a means to salvation, in addition to the grace found in God, through Christ, by the Spirit. In Paul’s day it was the observance of certain dietary laws and days, culminating in the necessity of circumcision. In our day, it is often evidenced through our relentless personal rigidity and pompous attempts to stifle the individuality of brothers and sisters in Christ who have found that a genuine relationship with God through Christ, in the magnificent power of the Spirit, is based in the glorious freedom found only in and through the glorified Christ. “Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.” Let freedom ring!
References:
Galatians 3:1-3; 2:4; 6:15; 5:1; 1:7; See 4:10; 5:1.
All Scripture NIV
Published in Good Tidings - March 2003
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Consider the Cost
Many people followed the Lord during His earthly ministry. However, others, like His disciples, accompanied Him wherever He went and personally involved themselves in whatever He did. Why the distinction? Because following does not involve, in every instance, being a disciple.
On every occasion in the Gospels when crowds “followed” Jesus, the word is used in a neutral sense. We may infer that these people had no distinct calling or conviction regarding Jesus. They lived neutral lives, making no true and thoughtful decision in relation to Him.
This phenomenon may be seen in Matthew’s Gospel, [1] where crowds followed Christ because of His many miracles and healings. They also followed Him because he had fed the 5000. A few hoped He would overthrow
Luke records a similar situation.[2] When Jesus left the Pharisee’s house, great crowds followed Him, but He was unimpressed by their enthusiasm. He knew that most of them were uninterested in spiritual matters. All they wanted were His blessings. In essence, they followed Him for selfish reasons. Again, the difference between followers and disciples is clear. Followers are more concerned with getting; disciples, with doing, giving and serving.
The Lord repeatedly cooled the enthusiasm of eager discipleship candidates by urging them to consider the cost. In the latter passage, Jesus preached to the multitude a sermon that deliberately thinned the ranks. He made it clear that, with regard to personal discipleship, He is more interested in quality than quantity. In the matter of the lost, He wants His house filled. But in the matter of personal discipleship, He wants only those who are willing to pay the price.
Jesus distinguishes between salvation and discipleship. Salvation is available to all who approach the Cross and put their faith in Jesus, while discipleship is available to believers who are willing to pay the price and carry the cross. He cautions against taking discipleship lightly. For there is a price to be estimated and paid, and considerations to be carefully thought through before such a decision is made. If we truly desire to follow our Lord along the discipleship path, we must first heed His words and count the cost. Martin Luther announced, “A religion that gives nothing, costs nothing, and suffers nothing, is worth nothing.”
So what are the costs of discipleship? Luke records three. The first: “If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters – yes, even his own life – he cannot be my disciple.”[3] Jesus did not mean that we cannot love God and family at the same time, that we can only love God while hating those nearest and dearest to us. Scripture speaks plainly of our obligations to our families, spouses and children. Our Lord means that our love for Him must have precedence over any other. Our attachment to Him must be greater than any other. We must love Him supremely, even more than we love our own flesh and blood. The emphasis is on love’s priority. Our loyalty to Jesus must come before our loyalty to family, or even to life itself. Matthew reiterates this point clearly.[4] The word “hate” does not suggest positive antagonism, but rather to love less. Our love for Christ must be so strong that all other love is like hatred in comparison.
Jesus continues in Luke’s account, “And anyone who does not carry his cross and follow me cannot be my disciple.”[5] In biblical times, the cross bespoke execution. Galilean disciples knew what the cross meant, for hundreds of men had been executed by this means in that region. But what did Jesus mean by this statement? What does it mean to “carry the cross”? Taking up our cross involves daily putting to death the desires and ambitions of the old self. The picture is that of people, already condemned, required to carry the beam of their own cross to the execution site. Christ’s disciples must also carry their own cross to the place of execution. While the former were to die a literal, physical death, Jesus asks us to die to self. “When Jesus calls a man,” says Dietrich Bonhoeffer, “he bids him come and die.”[6] Luke earlier recorded Jesus stating that this must be a daily activity.[7]
Taking up our cross daily speaks of a willingness to lay aside all self-seeking and selfish ambition. It means that our desire is, not to satisfy ourselves, but to please the Savior. He, rather than self, is the object of our supreme affection. Pleasing Him is the highest, most compelling motive of our lives. It means daily identification with Christ in shame, suffering and surrender to God’s will for our lives. Jesus declared that if we want to be His disciple, we must deny ourselves, take up our cross daily, and follow Him.
Finally, Jesus declared, “Any of you who does not give up everything he has cannot be my disciple.”[8] We must be willing to give up all for Him. Anything that stands between us and the Lord must be surrendered if we desire to be His disciple. The cost, Jesus warned, is complete surrender to Him. His disciples had done exactly that. They gave up possessions and employment, knowing that Jesus’ message was the most important thing on earth. Like them, we must forsake our all. Simply put, we must love God more than money or what it can buy. Why? Because only when we are truly dead to self will none of these things matter to us. The story of the Rich Young Man illustrates this with clarity.[9] He wanted to be the Lord’s disciple, but not at the cost of his material possessions. However, the Bible does not teach that one can become a Christian only after disposing of one’s material possessions. The attitude behind our affluence is the crucial factor. It is the love of money, not its possession, that is “a root of all kinds of evil.”[10]
There are indeed clear costs associated with being a disciple of Jesus Christ. But it would do us all well to remember that the blessings and privileges far outweigh the costs. One such reward is the blessing of knowing Christ because He has become our all in all. And it is only when we rely upon Him that we truly recognize the blessedness of being His disciple. May each of us heed His call!
Amazing Love
For the love of God is broader
Than the measure of man’s mind;
And the heart of the Eternal
Is most wonderfully kind.
This stanza from the hymn, There’s a Wideness, written more than a century ago by Frederick W. Faber and Lizzie S. Tourjee, depicts with explicit clarity the height, depth and scope of the love of God. They believed that, as it is impossible to measure God’s mercy, the same is true with regard to His love. Their emphasis is reminiscent of numerous other compositions such as,
The love of God, how rich, how pure
How measureless, how strong,
It shall forevermore endure
The saints and angels song.
And who can forget the Sunday School favorite,
So high you can’t get over it,
So low you can’t get under it,
So wide you can’t get around it,
O wonderful love.
These songs, like many others, help us to remember a central, yet often overlooked, quality of God’s nature – His love. More than a simple concept or an incidental occurrence, God’s eternal love is fundamentally central in gaining a correct understanding of God in His fullness.
In relation to this, the Apostle John declared in his first letter that “God is love.” It is interesting to note that this statement is as close as Scripture come to defining the nature of the Triune God. Although it appears only in 1 John 4:8 and 16, it does summarize a pervasive biblical theme. For instance, God is depicted in the Psalms as “abounding in love.” Jeremiah declared to the Israelites, “I have loved you with an everlasting love; I have drawn you with loving-kindness.” And, God’s love comes to its fullest expression in the life and death of Jesus.
Many passages attest to the fact that the giving of God’s Son is the greatest manifestation of God’s love. For example, Paul declared, “God demonstrates his own love for us in this: While we were still sinners, Christ died for us.” Likewise, “for God so loved the world that he gave his one and only Son.” Bearing these passages in mind, it is not difficult to ascertain that love is central, not incidental, to the nature of God. As Richard Rice put it, “Love is not something God happens to do, it is the one divine activity that most fully and vividly discloses God’s inner reality. Love, therefore, is the very essence of the divine nature. Love is what it means to be God.”
In light of this truth, what should our response be as believers? Because “God is love,” how should we react? There are two responses.
First, such knowledge should cause us to draw closer to God. It is true that God desires intimacy with His children. Therefore, to have even a partial understanding of God’s love should evoke in us a passion to know God and to draw near to Him in sweet communion. Many of us want desperately to know God more and to enter into a relationship with Him beyond the basics. Yet, we often find this endeavor difficult to achieve. Some may attribute this to a deep sense of guilt and shame, while others may feel in adequate to enter God’s presence and have fellowship with Him. Whatever the reason(s), knowing that love is the central embodiment of God’s nature will help overcome these ardent fears. When one realizes that ‘God is not out to get us,’ but desires intimacy with us, manifested definitively in the giving of His Son, then fellowship with Him becomes a reality. Indeed, “perfect love drives out fear.”
Secondly, in declaring that “God is love,” John also stated what our responsibility in light of this revelation should be. “Whoever does not love does not know God, because God is love.” As we commune with the Lord, we are confronted with a greater awareness of his infinite love. Consequently, we sense His goodness, kindness, grace and compassion towards us.
In a very real sense, God’s love is meant to be reciprocal. As we experience His overflowing love, we will in turn desire to make this love known to others. In fact, how can such an experience of love even be contained in the first place? The answer is, it cannot. The only way it is possible to not want to reveal God’s love to others is if we have not experienced it for ourselves. To be certain, every authentic relationship with God will result in an abundance of love for those around us.
This love will be revealed in both word and deed. For to express the reality of God’s love only in word is paradoxical. True faith is made known through one’s actions, not only one’s words. A hug, a gift, or any act of kindness or love will be a direct result of knowing God’s love personally, and will result in an intense passion to reach those who do not yet know His love. Remember that we did not deserve His love, but His desire for intimacy initiated and provided the means whereby this undeserving love could be made known to us and experienced by us.
Amazing love!
References:
“There’s a Wideness” by Frederick W. Faber and Lizzie S. Tourjee; 1 John 4:8, 16; Ps. 103:8; Jer. 31:3; Rom. 5:8; John 3:16; Richard Rice, The Openness of God; 1 John 4:18. All Scriptures NIV.
Published in Good Tidings - February 2000
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Grace & Forgiveness: Cardinal Virtues in a Hostile World
“To err is human; to forgive is divine.” Our society is bent on retribution and revenge. ‘I don’t get mad; I get even’ seems to illustrate the prevailing consensus in the world. The implementation of the qualities of grace and forgiveness appears to be the exception rather than the rule. For whatever reason, people are more apt to judge than to extend the hand of forgiveness.
I am not for a moment denying the element of consequence in the equation of choice. Nor am I propagating a lifestyle of licentiousness. It is universally accepted that there are numerous repercussions for every decision made. Some are positive; others are not.
The revenge motif may be all too common and acceptable in our world, but that model does not apply in the
As those who have been called out of darkness into the Kingdom of light, we have been commissioned to live according to the dictates of God’s word. The Bible reveals the plan of salvation and the pattern for salvation. In simple terms, we are to ‘live the life.’ Faith is much more than blind adherence to a doctrinal code. True, biblical faith is founded on the principle and commandment to “do as I do.” A relevant faith is both seen and heard. Integrity demands that our speech and conduct be congruent. Jesus demands no more and no less.
Included in this divine commissioning is a clarion call to exhibit grace and forgiveness. We are summoned to be recipients of God’s grace, and to share that grace with others. This includes those of “like precious faith,” as well as those who have yet to believe. The Church has also been given the “ministry of reconciliation.” We are to make every effort to consciously witness the glory of God in Christ to a lost world. Bestowing grace and forgiveness to others will reveal the love of God to humanity, which will in turn authenticate the redemptive mission of Christ.
On numerous occasions the Scriptures address the subject of grace and forgiveness. Of particular significance is a passage from 1 Peter. In light of the fact that “the end of all things is near,” Peter allocates several clear exhortations to those of the faith. He declares, “above all, love each other deeply.” Peter is stating that love must be the foundation upon which everything else stands. We are to love others deeply or fervently. This speaks of eagerness and intensity. In fact, love is the badge of a believer in the world. Our standard for this love is Jesus Himself.
But why is it important that Christians evidence this kind of love? “Because love covers a multitude of sins.” The Living Bible declares, “Love makes up for many of your faults.” This simply means that Christian love is forgiving. It is a love that forgives again and again. This type of love is not blind, but sees and accepts the faults of others. Forgiveness is not optional equipment in the Christian life. As God in Christ has forgiven us, so we are to reciprocate that action and forgive others – even those who have hurt and used us. When we fully forgive, our minds will be released from the bondage of resentment that has been building a wall between us, and we will be free to grow in our relationship with each other. We must allow the love of God to be “shed abroad in our hearts” by the Holy Spirit, and then allow that love to compel us to initiate the process of forgiveness and reconciliation.
Are we usually quick to ask forgiveness and to extend it? Why is it often difficult to be quick to forgive those who fail us? Is there anyone who has hurt us in any way, to whom we still have not extended the hand of forgiveness? Though it costs much to forgive, the costs will never outweigh the dividends of a restored relationship. So by all means forgive…
References:
John 17:11, 16 (NASB); 2 Peter 1:1; 2 Corinthians 5:18; 1 Peter 4:7-8 (NIV); see Proverbs 10:12; see John 13:34-35; Romans 5:5.
Published in Good Tidings - August/September 1999
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