Sermon Date: Feb. 27, 2011
Sermon Title: Burning Grudges
Sermon Text: Matt. 6:12, Eccl. 7:9, Eph 4:19, Luke 15:11-31
Small Group Text: Matt. 18:15-19, Luke 15:11-32 Here’s a question most people have to face at some point: “How do I forgive and get on with my life?” This becomes especially important for the church when encountering conflicts within the body of Christ. If any people are to get this right, certainly Christfollowers must set the example for a watching world. And yet often, offenses lie hidden in the soul as unfinished business only to resurface later, wreaking emotional havoc all over again. What are we to do, then, with the residual effects of wounds inflicted upon us? God does not leave us without answers to this common dilemma. Let’s see what the Scriptures have to say about dealing with the emotional, psychological and spiritual impact of harm and pain brought on by fellow-believers. One thing is absolutely clear: The Bible teaches that Christians have the privilege and even the obligation of granting forgiveness to those who have wronged us. For if you forgive men when they sin against you, your heavenly Father will also forgive you. [15] But if you do not forgive men their sins, your Father will not forgive your sins. Matthew 6:14-15
This and a few similar Biblical passages seem to indicate that Christians are to forgive all offenses in every case. But what exactly is the point of forgiveness and what is the process? For the sake of all the wounded souls throughout Christendom – we need to get this right. Conditions of Forgiveness It may be surprising to note that the purpose of Biblical forgiveness is not primarily therapeutic, i.e., to make the offended party feel better. Nor does the Bible teach that we are to forgive simply for the sake of the virtue itself. Throughout the Old and New Testaments, forgiveness is generally purposed toward reconciliation and the restoration of relationships. Here’s the point: by definition, reconciliation necessitates the participation of both the offended and offending parties. In other words, reconciliation cannot take place until both offended and offending parties are engaged in the process. Take one of them out of the equation, and there can be no reconciliation. Thus, in certain scenarios where one party refuses to be reconciled, the act of forgiveness falls to the ground as the relationship gap remains unresolved. What then? We, who are being formed into the likeness of Jesus Christ (Romans 8:29, 1 Corinthians 15:49), can learn much by observing how Jesus solved this dilemma. And our acts of "forgiveness" should parallel God’s pattern in both scenarios: 1) when reconciliation is possible; and 2) when reconciliation is impossible. That we are to follow God’s pattern of forgiveness is evident from Scripture: Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you. Ephes. 4:32 Bear with each other and forgive whatever grievances you may have against one another. Forgive as the Lord forgave you. Col. 3:13
Such passages beg the question: how does God, in Christ, forgive? What is this pattern we are to follow?
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