and forgive us our debts as we also have forgiven our detbors

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and forgive us our debts as we also have forgiven our detbors by Mind Map: and forgive us our debts as we also have forgiven our detbors

1. The crucial question we should ask, therefore, is a different one. It is not why God finds it difficult to forgive, but how he finds it possible to do so at all. As Emil Brunner put it, ‘Forgiveness is the very opposite of anything which can be taken for granted. Nothing is less obvious than forgiveness.’3 Or, in the words of Carnegie Simpson, ‘forgiveness is to man the plainest of duties; to God it is the profoundest of problems’.4 Stott, John (2012-11-29). The Cross of Christ (p. 88). InterVarsity Press. Kindle Edition.

2. review / connect

2.1. "AND" is in all 3 petitions for self, because they are one tie under the care of the Father

2.1.1. "Our daily bread doth but fatten us as lambs for the slaughter if our sins be not pardoned" (Matthew Henry). Pink, Arthur W. (2012-06-18). The Lord's Prayer (Arthur Pink Collection Book 39) (Kindle Location 432). Prisbrary Publishing. Kindle Edition.

2.1.2. Second, our Lord would inform us that our sins are so many and so grievous that we deserve not one mouthful of food. Each day the Christian is guilty of offenses that forfeit even the common blessings of life, Pink, Arthur W. (2012-06-18). The Lord's Prayer (Arthur Pink Collection Book 39) (Kindle Locations 432-434). Prisbrary Publishing. Kindle Edition.

2.1.3. If we trust God’s providence to provide for our bodies, should we not trust Him for the salvation of our souls from the power and dominion of sin and from sin’s dreadful wages? Pink, Arthur W. (2012-06-18). The Lord's Prayer (Arthur Pink Collection Book 39) (Kindle Locations 437-438). Prisbrary Publishing. Kindle Edition.

2.2. the prayer is given so that Jesus' followers lowers can breathe in what he's doing and so, with that breath, come alive with his life. N. T. Wright. The Lord and His Prayer (Kindle Locations 416-417). Kindle Edition.

2.3. Why put this down so low? Becasue we understand God, and what he does (gives us daily bread) so we understand the gravity of our sins

3. What does it mean that God will not forgive us if we are not forgiving?

3.1. Salvation

3.2. Fellowship

3.2.1. Thomas Watson was helpful to me again on this point. He asks, Question: Is God angry with his pardoned ones? Answer: Though a child of God, after pardon, may incur his fatherly displeasure, yet his judicial wrath is removed. Though he may lay on the rod, yet he has taken away the curse. Correction may befall the saints, but not destruction. (Thomas Watson, Body of Divinity, p. 556)

4. ILLUSTATIONS

4.1. During the Iranian hostage crisis in 1979, Greg Livingstone was asked to give a “missions minute” at a large evangelical church. Since he had only one minute to speak, he decided to ask them only two questions. The first one was, “How many of you are praying for the 52 American hostages being held in Iran?” Four thousand hands went up. “Praise the Lord,” he said. “Now, put your hands down and let me ask another question: How many of you are praying for the 42 million Iranians being held hostage to Islam?” Four hands went up. Livingstone said, “What are you guys—Americans first and Christians second? I thought this was a Bible-believing church!” (Missions Frontiers [May/June, 1994]).

4.2. Augustine called this text “a terrible petition.” He pointed out that if you pray these words while harboring an unforgiving spirit, you are actually asking God not to forgive you.

4.3. Charles Haddon Spurgeon, the great English preacher, said that if you pray the Lord’s Prayer with an unforgiving spirit, you have virtually signed your own “death-warrant.”

4.4. There is an epitaph in a cemetery outside of New York City. It’s a large headstone. It doesn’t have on the headstone the name of the person who’s there in the grave. It doesn’t have when he or she was born, or when he or she died. It doesn’t say beloved mother, father, husband, wife, brother, sister, son, daughter. Just one word stretches from one end of the headstone to the other and it’s the word, “Forgiven.”

4.5. Henry Ward Beecher, said, “Let me go and saw off a branch from one of the trees that is now budding in my garden, and all summer long there will be an ugly scar where the gash has been made. But by next autumn, it will be perfectly covered over by the growing, and by the following autumn it will be hidden out of sight, and in four or five years there will be but a slight scar where it has been, and in ten or twenty years you will never suspect that there had ever been an amputation. Now, trees know how to overgrow their injuries and hide them, and love doesn’t wait as long as trees do.”

4.6. human condition, who has noticed the disappearance of the word, is the American psychiatrist Karl Menninger. He has written about it in his book, Whatever Became of Sin? Describing the malaise of western society, its general mood of gloom and doom, he adds that ‘one misses any mention of “sin”’. ‘It was a word once in everyone’s mind, but is now rarely if ever heard. Does that mean’, he asks, ‘that no sin is involved in all our troubles...? Has no-one committed any sins? Where, indeed, did sin go? What became of it?’ (p.13). Enquiring into the causes of sin’s disappearance, Dr Menninger notes first that ‘many former sins have become crimes’, so that responsibility for dealing with them has passed from church to state, from priest to policeman (p.50), while others have dissipated into sicknesses, or at least into symptoms of sickness, so that in their case punishment has been replaced by treatment (pp.74ff.). A third convenient device called ‘collective irresponsibility’ has enabled us to transfer the blame for some of our deviant behaviour from ourselves as individuals to society as a whole or to one of its many groupings (pp.94ff.). Stott, John (2012-11-29). The Cross of Christ (pp. 90-91). InterVarsity Press. Kindle Edition.

4.6.1. ‘The clergyman cannot minimize sin and maintain his proper role in our culture’ (p.198). For sin is ‘an implicitly aggressive quality – a ruthlessness, a hurting, a breaking away from God and from the rest of humanity, a partial alienation, or act of rebellion....Sin has a willful, defiant or disloyal quality: someone is defied or offended or hurt’ (p.19). To ignore this would be dishonest. To confess it would enable us to do something about it. Moreover, the reinstatement of sin would lead inevitably to ‘the revival or reassertion of personal responsibility’. In fact the ‘usefulness’ of reviving sin is that responsibility would be revived with it (pp.178f.). Stott, John (2012-11-29). The Cross of Christ (p. 91). InterVarsity Press. Kindle Edition.

4.7. We need to hear again the apostle Peter’s sobering words: ‘Since you call on a Father who judges each man’s work impartially, live your lives...in reverent fear.’39 Stott, John (2012-11-29). The Cross of Christ (p. 109). InterVarsity Press. Kindle Edition.

4.8. The crucial question we should ask, therefore, is a different one. It is not why God finds it difficult to forgive, but how he finds it possible to do so at all. As Emil Brunner put it, ‘Forgiveness is the very opposite of anything which can be taken for granted. Nothing is less obvious than forgiveness.’3 Or, in the words of Carnegie Simpson, ‘forgiveness is to man the plainest of duties; to God it is the profoundest of problems’.4 Stott, John (2012-11-29). The Cross of Christ (p. 88). InterVarsity Press. Kindle Edition.

4.9. PRODIGAL SON

4.9.1. Father runs

4.9.2. Our world preaches tolerance and in that the ftaher woul dhave sucked it up, waited for the son, sshaken his hand, and said I accept you for how you are. let's not talk about it.

4.9.3. but in this tsory, what resonates is not tolerance but forgiveness. he runs. he hugs. he says my son was dead to me! dead to me. But now here alive.

5. Introduction

5.1. Tensin in the bible

5.2. Here is comfort and here is terror

5.3. Shocking though the story is not mainly about that. It's about the older brother. Look at the context. In it it's about the older brother not forgiving. grudge. Phariseess

5.4. CONNECTION

5.4.1. This morning we have the 5th petition in teh Lords prayer and it is both beautifl and hopeful and thrilling, like a forgiving Father running to a prodigal -- and at the same itm it is a terror, hrorrendous, in our face.

5.5. So this morning I want to preach first on the beauty of forgiveness and tthen the necessity of forgiving.

5.6. "

5.7. Why tie tehse two together?

5.7.1. Because sin always has a vertical and a horitonal element to it. Sin is against God and against otherse.

5.7.1.1. In all second-table sins, there are two distinct things; disobedience against God, and injury to man. That which man is required to forgive, is the wrong done to himself, but the wrong done to God, he cannot forgive. Man may remit a trespass against himself, but not a transgression against God. T Watson

5.8. Other passages that teach this tie

5.8.1. Matt 6:14-15

6. Consluciosn

6.1. Forgiveness is possible because of Jesus

6.1.1. Romans 5:9 (ESV) — 9 Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.

6.1.2. Christ did bleed out our pardon. There is much ascribed to his intercession, but his intercession had not prevailed with God for the forgiveness of one sin had he not shed his blood. It is worthy of notice, that when Christ is described to John as an intercessor for his church, he is represented in the likeness of a Lamb slain, to show that Christ must die and be slain before he can be an intercessor. Rev 5: 6.

6.1.3. Christ, by dying, had not purchased forgiveness for us if he had not died an accursed death. He endured the curse. Gal 3: 13

6.1.4. 1 John 2:2 (ESV) — 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

6.2. APP

6.2.1. Cause I know you - soem of you have left churches that have hurt you.

6.2.2. Some of you - family ---- but you are an adult and only have to see them on holidays and special ocassons - and guess what, the holidays are coming ... and bearig with them and tolerating htem is a far cry from forgiving them.

6.2.3. Marriage

6.3. Forgiveness produces

6.3.1. an inflamed heart to love God

6.3.1.1. If of three prisoners that deserve to die the king pardons one, and leaves the other two to the severity of the law, will not he that is pardoned love the prince who has been so full of clemency to him? How should your hearts be endeared in love to God!

6.3.2. a catious heart woards sin

6.3.2.1. 1 John - he who practices sin

6.3.3. joy

6.3.3.1. Romans 5:11 (ESV) — 11 More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

6.4. Great list

6.4.1. FORGIVENESS - WHAT IT IS AND IS NOT FORGIVENESS IS... FORGIVENESS IS NOT... A choice An act of one's will. A feeling .Based on the truth that God in Christ has forgiven us Eph 4:32 Based on what is "fair" Supernatural Natural Spirit empowered A legalistic or fleshly "grit your teeth" response Emanates from a renewed mind Eph 4:23 "Mind over matter" 2Co 3:5, 6 Unconditional Conditional From a new heart Mt 18:35, Ezek 36:26, 27 Just with your lips... "I forgive you" Often a process Mt 18:22 Usually a one time act Lk 17:3 To be "holistic" Canceling the entire debt Selective or partial "Stuffing" or suppressing your anger Acknowledges the debt owed you. Pretend that you were never hurt Commanded as a lifestyle Mk 11:25 A suggestion or an occasional behavior Allows God to execute His justice in His time and way. Ro 12:19 Circumventing God's justice Ro 12:17 Moving the guilty from your hook to God's hook. Letting the guilty "off the hook" Possible with only one party Reconciliation which needs both parties Acknowledging unjust behavior is inexcusable, yet still forgiving. Excusing unjust behavior Complete... Resolving the anger/resentment by releasing the offense and offender Incomplete... Keeping a record of the wrongs 1Cor 13:5 Feeling the hurt but releasing it. Denying that you hurt Includes remembering before you can forgive Forgetting

6.4.2. http://www.preceptaustin.org/matthew_611-12.htm

6.5. keep short accounts

6.6. Sometiems we are hardest upon christians

6.7. It is our birthright, as the followers of Jesus, to breathe in true divine forgiveness day by day, as the cool, clear air which our spiritual lungs need instead of the grimy, germ-laden air that is pumped at us from all sides. And, once we start inhaling God's fresh air, there is a good chance that we will start to breathe it out, too. As we learn what it is like to be forgiven, we begin to discover that it is possible, and indeed joyful, to forgive others. This breathing in of God's clean air is, of course, what we do in particular when we come to feast at Jesus' table. The Eucharist is the direct historical descendant, not just of the Last Supper, but of those happy and shocking parties which Jesus shared with all and sundry as a sign that they were surprisingly and dramatically forgiven. This meal, in other words, is linked directly to the meals which Jesus explained by telling the story of the Running Father. Hold that image in your mind as you come to Communion. Whichever far country you may be in, and for whatever reason, you don't have to stay there one moment longer. By the time you get to the N. T. Wright. The Lord and His Prayer (Kindle Locations 472-478). Kindle Edition.

6.8. Gospel

6.8.1. In response to why God can't just forgive us

7. The necessity of forgiving

7.1. US

7.1.1. In the prayer Jesus teaches us to pray, we see US is still impormtant here. It's not that I just look out for my own pardon! But for others too

7.1.2. Leads into "AS"

7.1.3. "The saints are daily orators at the throne of grace, for the rest of the world, and are concerned for pardon to those who are not concerned for it themselves" [615]. This reminds again of the missionary nature of this prayer. We are to deal with forgiveness in our lives but we are to concern ourselves with the unconcerned. Christ died to save sinners. Let us pray for sinners in particular that they might meet with the forgiveness wrought through the saving work of Christ. And let us pray for one another as well that we might keep short accounts with our sins, and that we might have much grace in forgiving others to the glory of God.

7.1.4. The response to this question is that we are now called to be the people through whom the unique victory tory of Calvary and Easter is implemented in and for the whole world. The church is to be the advance guard of the great act of Forgiveness of Sins that God intends to accomplish for the entire cosmos. Justice and peace, truth and mercy, will one day reign in God's world; and the church, who could almost be defined as the people who pray the Lord's Prayer, is to model and pioneer the way of life which is, actually, the only way of life, because it is the way of forgiveness. To pray this prayer is therefore, in its largest meaning, to pray for the world. `Forgive us our trespasses': lift up your eyes for a moment, away from your own sins and those of your immediate neighbour, and see the world as a whole, groaning in travail, longing for peace and justice; see the endless tangles in which politicians and power-brokers get themselves, and the endless human misery which results; put yourself in the shoes of the peasant who has lost husband and home and faces a N. T. Wright. The Lord and His Prayer (Kindle Locations 423-429). Kindle Edition.

7.2. AS

7.2.1. Stott - Once our eyes have been epeoned to see the enormity of our offences against God, the injujires hwihch others have done to us appera by comparison extermely triflfling. if , onthe othe rhand, wehave an exaggerated view of the offencse of others, it is proves that wwe have minimzed our owon"

7.2.2. Look at the key word - AS

7.2.2.1. "Don't expect to be forgiven by God, your Father, if you haven't forgiven others."

7.2.2.2. This is the critical word and what makes this petition easy and comforting to difficult and threatening

7.2.2.3. A condition

7.2.2.3.1. Our forgiving others is not a cause of God’s forgiving us, but it is a condition without which he will not forgive us.

7.2.2.3.2. This word, As, is not a note of equality, but similitude; not that we equal God in forgiving, but imitate him. - watson

7.2.2.4. It implies that we are asking God to forgive us in accordance to the same way we forgive others. That is, we set the tone and God follows, is how this petition reads

7.2.2.5. An unforgiving Christian is a contradiction.

7.2.2.6. ** It may be that what we're saying here is the reason we ask God to forgive us "as" we forgive others is beause how we forgive others reveals in fact what we know and think and understand about forgiveness, and the truth is we can only ask for something to the extent that we understand it.

7.2.2.6.1. So then we ask what we've known

7.2.2.6.2. And we know what we've known by the demonstration of how we forgive others

7.2.2.6.3. And that full orb is the full reality of what we go and ask God for

7.2.2.7. When you pray this prayer you are really saying, “O God, deal with me as I deal with other people. Deal with me as I have dealt with others.” We are virtually saying, “O God, I’ve got a neighbor and I did some favors for my neighbor and my neighbor is ungrateful to me for all I have done. I am angry with my neighbor and I will not forgive him for his ingratitude. Now deal with me as I have dealt with my neighbor.” It’s as if we’re praying, “O God, that man hurt me. I am so angry I can’t wait to get even. Deal with me as I have dealt with him.” We set the standard and God follows our lead.

7.2.2.8. REF

7.2.2.8.1. Ephesians 4:32 (ESV) — 32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.

7.2.2.8.2. Colossians 3:13 (ESV) — 13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.

7.2.2.8.3. Matthew 7:1–4 (ESV) — 1 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. 3 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye?

7.2.2.9. If ye forgive men their trespasses, your heavenly Father will also forgive you.’ Matt 6: 14. But one would think other things should sooner procure forgiveness from God than our forgiving others. No, surely nothing like this to procure forgiveness; for all other acts of religion may have leaven in them.

7.2.2.10. PRODIGAL SON ... FORGIVING DAD ... ANGRY BROTHER!

7.2.3. “If you could lick my heart, it would poison you.” This is how one person described his bitterness toward those who hurt him. Perhaps you’ve been hurt badly enough to feel like your heart has been poisoned.

7.2.3.1. John R. W. Stott in his little book, Confess Your Sins, quotes the head of a large British hospital as having said and I quote, “I could dismiss half of my patients tomorrow if they assured of forgiveness.”

7.2.3.2. *** BLessed are the merciful, for they shall receive mercy - Matt 5:7

7.2.3.3. watson - The great duty of forgiving others, is crossing the stream; it is contrary to flesh and blood. Men forget kindnesses, but remember injuries. But it is an indispensable duty to forgive

7.3. Others

7.3.1. Mark 11:25 (ESV) — 25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”

7.4. What does it mean to be "unforgiven"

7.4.1. One - Hell

7.4.2. Two - Christian not in fellowship

7.4.2.1. *** Though a child of God, after pardon, may incur his fatherly displeasure yet his judicial wrath is removed. Though he may lay on the rod, yet he has taken away the curse. Correction may befall the saints, but not destruction. ‘My lovingkindness will I not take from him.’ Psa 89: 33. - T Watson

7.5. why forigve?

7.5.1. Cause yo uwant forgiveness

7.5.2. Cause the offense ir really towards God, not you

7.6. What it does not mean to forgive horizontally

7.6.1. It does not mean you stop experienciging hurt and righteous anger

7.6.1.1. ILL: Piper -pastor's congregant, wife, abosed children

7.6.2. It does not mean you have to let go of consequences

7.6.3. it does not mean we can't rebuke a person

7.6.3.1. God chisetises us in our sins

7.6.3.2. But to forgive our debtors does not exclude our rebuking them, and, where public interests are involved, having them prosecuted. Pink, Arthur W. (2012-06-18). The Lord's Prayer (Arthur Pink Collection Book 39) (Kindle Locations 488-489). Prisbrary Publishing. Kindle Edition.

7.7. Forgive those who have sinned against us

7.7.1. What does it mean to forgive others

7.7.1.1. Thomas Watson

7.7.1.1.1. 1. Face what they did and forgive them anyway. 2. Don’t keep bringing it up to them. 3. Don’t talk about it to others. 4. Show mercy instead of judgment. 5. Refuse to speak evil of others. 6. Choose not to dwell on it. 7. Pray for them. 8. Ask God to bless them. 9. Do not rejoice at their calamities. 10. Help them when you can.

7.7.2. About fig tree - Mark 11:25 (ESV) — 25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”

7.7.3. Application:

7.7.3.1. Repent from saying "I can't forgive". INstead say "I won't forgive". Be honest

7.7.3.2. watsn - we are not bound to trust an enemy; but we are bound to forgive him.

7.7.4. HOW SHOULD WE FORGIVE?

7.7.4.1. FUlly - psalm 103:3

7.7.4.2. often - 7x70, Matt 18:21,22

7.7.4.3. When they repent

7.7.4.3.1. Secondly, externally, in our relationship with the offender, we should follow the path the Lord gave us in Luke 17:3: “If your brother sins, rebuke him, and if he repents, forgive him.” John Stott, in his book Confess Your Sins: The Way of Reconciliation, page 35, writes about this verse: “We are to rebuke a brother if he sins against us; we are to forgive him if he repents — and only if he repents. We must beware of cheapening forgiveness. . . . If a brother who has sinned against us refuses to repent, we should not forgive him. Does this startle you? It is what Jesus taught. . . . ‘Forgiveness’ includes restoration to fellowship. If we can restore to full and intimate fellowship with ourselves a sinning and unrepentant brother, we reveal not the depth of our love but its shallowness.”

7.7.4.3.2. “If we can restore to full and intimate fellowship with ourselves a sinning and unrepentant brother, we reveal not the depth of our love, but its shallowness, for we are doing what is not for his highest good. Forgiveness which by-passes the need for repentance issues not from love but from sentimentality (John R. W. Stott. Confess Your Sins, p.35).

7.7.4.3.3. Be careful here whenw e say we do not forgive

7.7.4.3.4. Luke 17:3

7.7.4.3.5. Matt 18:15-17

7.7.4.3.6. 1 cor 5:5 - turn them over

7.7.4.3.7. 1 tim 1:20 - taught not to blaspheme

7.7.4.4. Know the difference between forgiveness and reconciliation

7.7.4.4.1. Both is somethign we work towards

7.7.4.4.2. but forgiveness is the release of debt

7.7.4.4.3. reconciliation is the restoration of a relationship

7.7.4.4.4. fogiveness can happen, but full restoration may not. you may not trust them again.

7.7.4.5. signs of repentance

7.7.4.5.1. Seven signs of genuine confession and repentance (Essential information for co-dependents or enablers) The offender: Accepts full responsibility for his/her actions. (Instead of saying, ”Since you think I’ve done something wrong…” or “If I have done anything to offend you…”). Accepts accountability from others. Does not continue in the behavior or anything associated with it. Does not have a defensive attitude about being in the wrong. Does not have a light attitude toward his or her hurtful behavior. Does not resent doubts about his/her sincerity- nor the need to demonstrate sincerity. (Especially in cases involving repeated offenses) Makes restitution wherever necessary.

7.8. why forgive

7.8.1. We resemble God when we forgive

7.8.2. Forgiveness is a true sign of the evidences of Grace

7.8.3. Jesus teaches us to

7.8.4. Ther eis great danger in an unforgiving spirit

7.8.5. Our forgivenss is tied to us forgiving

8. The beauty of forgiveness

8.1. Stott quote about easy forgiveness is

8.2. Forgive

8.2.1. Greek

8.2.1.1. To send away, separate

8.2.2. to put somethign away

8.2.3. the remission of due penalties, obliteratin of incurred guilt

8.2.4. REMOVAL OF GUILT

8.2.5. RESTORATION OF FELLOWSHIP

8.3. Forgive us our debts

8.3.1. debts

8.3.1.1. "The sinner would not only unthrone God, but ungod him, which makes the debt infinite." Thomas Watson

8.3.1.2. But then finally we come to the word in verse 12. That’s the word debt, opheilēma, opheilēma. You know, that’s a very, very interesting word. It’s only used here, and I think in Romans 4, the only two times it’s ever used as a noun. Its­ verb form is used many times. It’s a word that is not that familiar to us in terms of sin. But I’ll tell you something very interesting; its verb form is 30 times used, 25 in a moral sense, and it means to owe a debt. Five times in the New Testament it’s used of a money debt; 25 times it’s used of a moral debt. The idea is that sin is a debt. When you sin, you owe to God a consequence for your sin. You owe that debt. You have violated His holiness, and you owe Him for that. Kind of like the idea, you tell your kids, “You do that, and you’ll get one whack. You do it again, you’ll get two whacks.” And they keep doing it and doing it and they’ve stacked up a few whacks, and so they have a debt to be paid. In a sense that’s what God is saying and that sin becomes a debt. When you violate God’s holiness, the record is kept of your debt. And by the way at the end of the age, it tells us in Revelation, the great White Throne Judgment, God will judge the ungodly out of the books. Have you read that? What books? The books that are all the record of the debt that they owe that is unpaid, and they are sentenced to an eternal hell to pay that debt.

8.3.1.3. We are in debt to live to God

8.3.1.3.1. Romans 8;2

8.3.1.3.2. Luke 17:10 - we are unprofitable servanrts, did what we were supposed to

8.3.2. words for sin, in order of how strong the word is

8.3.2.1. sin - missing the target, coming short

8.3.2.2. iniquity - falut of character lying behind the fault of condut. distortion, bending out of shape

8.3.2.3. transgression - willful rebellion

8.3.3. What is thsi?

8.3.3.1. 1 - an acknoweldgement of our sins

8.3.3.2. 2 - confessing of our sins

8.3.3.2.1. be specific

8.3.4. What are we praying here?

8.3.4.1. Contrition

8.3.4.1.1. Contrition goes before remission

8.3.4.1.2. Pbulican smote his breast and said "God be merciful to me a sinner"

8.3.4.1.3. Don't NOT seek for sake of impuinty

8.3.4.2. Confession

8.3.4.2.1. ‘Against thee, thee only, have I sinned.’ Psa 51: 4

8.3.4.2.2. winsolow - "Forgive," is the breathing of a penitent soul. It expresses the conviction and is an acknowledgment of sin. It is a prayer that could only arise from a heart sorely conscious of its misery and plague. It is the language of a self-arraigned, self-convicted soul. Standing at the bar of its own conscience, and trying itself, as if in anticipation of the great judgment, and passing the sentence of self-condemnation, it appeals to God the Judge of all--"Forgive!"

8.3.4.2.3. Psa 32:5

8.3.4.2.4. Augustine: Confession shuts the mouth of hell, and opens the gate of paradise.

8.3.4.2.5. Theif "we indeeed suffer justly"

8.3.4.3. Repentance

8.3.4.3.1. Acts 20:21

8.3.4.3.2. Isaiah 55:7 (ESV) — 7 let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the LORD, that he may have compassion on him, and to our God, for he will abundantly pardon.

8.3.4.3.3. By repentance we please God, but we do not satisfy him. ‘Christ’s blood must wash our tears.’ Repentance is a condition, not a cause. - watson

8.3.4.3.4. Men seek not after forgiveness of sin, through a bold presumption of mercy; they conceive God to be made up all of mercy; and that he will indulge them, though they take little or no pains to sue for their pardon. True, God is merciful, but withal he is just, he will not wrong his justice by showing mercy.

8.3.5. why pray for this if every sin is already paid for?

8.3.5.1. Judicial

8.3.5.1.1. ustification is God’s judicial act whereby he pardons our sins on account of what Jesus Christ, His Son, has done and accomplished on our behalf. Through justification we are made right with God. Through justification we are reckoned as possessing "the righteousness of God" (2 Cor 5:21; c.f. Rom 3:23-26). Christ, as the "last Adam" rendered covenantal obedience to the demands of the law, where Adam, our father, failed (1 Cor 15:45). Justification is the judgment of the Las Day brought forward into the here and now - Derek Thomas

8.3.5.2. experience

8.3.5.2.1. To know his fatherness

8.3.5.3. THe issue is one of clarificaton of justifcation and adotpoin, one in which God is judge and one in which God is father

8.3.5.3.1. As judge, all of our sins must be forgiven, past and fture and presetn. Jesus paid it all. We are not liable.

8.3.5.3.2. But as father, we are liable. But any father still lvoes their erring Kid!

8.3.5.4. he Westminster Confession, for one, safeguards this by saying: God doth continue to forgive the sins of those that are justified; and, although they can never fall from the state of justification, yet they may, by their sins, fall under God's fatherly displeasure, and not have the light of His countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance. (11:5).

8.3.5.5. REF: John 13 - if you have had a bath, yo uonly need your foot washed

8.3.5.6. *** this is a genuinely christian prayer. Not just somethign we pray at the beginingg of our spiritual life

8.3.5.7. Nevertheless, there is a very real sense in which our present and future sins are not remitted until we repent and confess them to God. Therefore, it is both necessary and proper that we should seek pardon for them. (1 John 1:6-10). Even after Nathan administered assurance to David, saying, "The Lord also hath put away thy sins" (2 Sam. 12:13), David begged God’s forgiveness (Ps. 51:1). Pink, Arthur W. (2012-06-18). The Lord's Prayer (Arthur Pink Collection Book 39) (Kindle Locations 463-465). Prisbrary Publishing. Kindle Edition.

8.3.6. forgive our debts

8.3.6.1. ways we are in debted to God

8.3.6.1.1. he made us

8.3.6.1.2. we are in moral debt to God's law

8.3.7. Consider this great forgiveness that is ours

8.3.7.1. Isaiah 1:18 (ESV) — 18 “Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.

8.3.7.2. People

8.3.7.2.1. Zaccheus - an extortioner

8.3.7.2.2. mary magdalen - a prostitute, 7 demons

8.3.7.2.3. Paul a blasphemer and murderer

8.3.7.2.4. King forgiven man of huge debt!!!! ************ but does not end there

8.3.7.3. It's about God's greatness

8.3.7.3.1. If great sins could not be forgiven, great sinners should not be preached to; but the gospel is to be preached to all. If they could not be forgiven, it were a dishonour to Christ’s blood; as if the wound were broader than the plaister.

8.3.7.3.2. Where sin abounds, grace does much more abound

8.3.8. How does God forgve?

8.3.8.1. God does not simply forgive, however, by looking the other way. Does not forgive by just being indifferent toward our sin. He does not sin by being soft.

8.3.8.1.1. In Exodus 23:7 God says, "I will not acquit the guilty." In the prophecy of Nahum verse 3, there is an unequivocal statement, "The Lord will by no means leave the guilty unpunished." And in Romans 1:18 it says, "God's wrath is revealed against all ungodliness and unrighteousness of men."

8.3.8.2. In rsponse to why God doesn' tjust forigve us like he asks us to forigve others. Why the death and cross ?

8.3.8.2.1. The crucial question we should ask, therefore, is a different one. It is not why God finds it difficult to forgive, but how he finds it possible to do so at all. As Emil Brunner put it, ‘Forgiveness is the very opposite of anything which can be taken for granted. Nothing is less obvious than forgiveness.’3 Or, in the words of Carnegie Simpson, ‘forgiveness is to man the plainest of duties; to God it is the profoundest of problems’.4 Stott, John (2012-11-29). The Cross of Christ (p. 88). InterVarsity Press. Kindle Edition.

8.3.9. God's promise

8.3.9.1. Jeremiah 33:8 (ESV) — 8 I will cleanse them from all the guilt of their sin against me, and I will forgive all the guilt of their sin and rebellion against me.

8.3.9.2. Colossians 2:13 (ESV) — 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses,

8.3.9.3. Psalm 103:2–3 (ESV) — 2 Bless the LORD, O my soul, and forget not all his benefits, 3 who forgives all your iniquity, who heals all your diseases,

8.3.9.4. 1 John

8.3.9.5. key to the new covenant - Hebrews 8:12–13 (ESV) — 12 For I will be merciful toward their iniquities, and I will remember their sins no more.” 13 In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

8.3.9.6. God forgives, not because we are worthy, but because he is gracious. ‘The Lord, the Lord God, merciful and gracious.’ Exod 34: 6.

8.3.9.7. In Ephesians 1:7, Paul said, “In Christ we have redemption through His blood, the forgiveness of sins.” In I John 2:12, “I write unto you little children because your sins are forgiven for His name sake.” Ephesians 4:32, “Even as God for Christ’s sake has forgiven you.”

8.4. Generally about sin and forigveness

8.4.1. About sin

8.4.1.1. (1) Every sin deserves death, and therefore needs forgiveness. The Papists distinguish between mortal sins and venial sins. Some are ex surreptione [surreptitious], they creep unawares into the mind, as vain thoughts, sudden motions of anger and revenge, which Bellarmine says, are in their own nature venial. It is true that the greatest sins are in one sense venial, that is, God is able to forgive them; but the least sin is not in its own nature venial, but deserves damnation. We read of the lusts of the flesh, and the works of the flesh. Rom 13: 14; Gal 5: 19. The lusts of the flesh are sinful, as well as the works of the flesh. That which is a transgression of the law merits damnation; but the first stirrings of corruption are a breach of the royal law, and therefore merit damnation. Rom 7: 7, Prov 24: 9. So that the least sin is mortal, and needs forgiveness.

8.4.1.2. (2) It is God only that forgives sin. To pardon sin is one of the jura regalia [royal prerogatives], the flowers of God’s crown. ‘Who can forgive sins but God only?’ Mark 2: 7. It is most proper for God to pardon sin; only the creditor can remit the debt. Sin is an infinite offence, and no finite power can discharge an infinite offence. No man can take away sin, unless he is able to infuse grace; for, as Aquinas says, with forgiveness is always infusion of grace; but no man can infuse grace, therefore no man can forgive sin. He only can forgive sin, who can remit the penalty, but it is God’s prerogative only to forgive sin.

8.4.1.3. (3) Forgiveness of sin is purely an act of God’s free grace. There are some acts of God which declare his power, as making and governing the world; others that declare his justice, as punishing the guilty; others that declare his free-grace, as pardoning sinners. ‘I am he that blotteth out thy transgressions for mine own sake.’ Isa 43: 25. He forgives as when a creditor freely forgives a debtor. ‘I obtained mercy.’ 1 Tim 1: 16. I was all over besprinkled with mercy. When God pardons a sin, he does not pay a debt, but gives a legacy. Forgiveness is spun out of the bowels of God’s mercy; there is nothing we can do that can deserve it; not our prayers, or tears, or good deeds can purchase pardon. When Simon Magus would have bought the gift of the Holy Ghost with money, ‘Thy money,’ said Peter, ‘perish with thee.’ Acts 8: 20. So if men think they can buy pardon of sin with their duties and alms, let their money perish with them. Forgiveness is an act of God’s free grace, in which he displays the banner of love. This will raise trophies of God’s glory, and cause the saints’ triumph in heaven, that when there was no worthiness in them, when they lay in their blood, God took pity on them, and held forth the golden sceptre of love in forgiving. Forgiveness is a golden thread spun out of the bowels of free-grace.

8.4.1.4. (4) Forgiveness is through the blood of Christ. Free grace is the inward moving cause. Christ’s blood is the outward cause of meriting pardon. ‘In whom we have redemption through his blood.’ Eph 1: 7. All pardons are sealed in Christ’s blood. The guilt of sin was infinite, and nothing but that blood which was of infinite value could procure forgiveness.

8.4.2. About forgiveness

8.4.2.1. (1) To forgive sin, is to take away iniquity. ‘Why dost thou not take away mine iniquity?’ Job 7: 21. Hebrew, lift off. It is a metaphor taken from a man that carries a heavy burden which is ready to sink him, and another comes, and lifts it off, so when the heavy burden of sin is on us, God in pardoning, lifts it off from the conscience, and lays it upon Christ. ‘He has laid on him the iniquity of us all.’ Isa 53: 6.

8.4.2.2. (2) To forgive sin, is to cover it. ‘Thou hast covered all their sin.’ Psa 85: 2. This was typified by the mercy-seat covering the ark, to show God’s covering of sin through Christ. God does not cover sin in the Antinomian sense, so as he sees it not, but he so covers it, that he will not impute it.

8.4.2.3. (3) To forgive sin, is to blot it out. ‘I am he that blotteth out thy transgressions.’ Isa 43: 25. The Hebrew word, to blot out, alludes to a creditor who, when his debtor has paid him, blots out the debt, and gives him an acquittance; so when God forgives sin, he blots out the debt, he draws the red lines of Christ’s blood over it, and so crosses the debt-book.

8.4.2.4. (4) To forgive sin is for God to scatter our sins as a cloud. ‘I have blotted out as a thick cloud thy transgressions.’ Isa 44: 22. Sin is the cloud, an interposing cloud, which disperses, that the light of his countenance may break forth.

8.4.2.5. (5) To forgive sin, is for God to cast our sins into the depths of the sea, which implies burying them out of sight, that they shall not rise up in judgement against us. ‘Thou wilt cast all their sins into the depths of the sea.’ Micah 7: 19. God will throw them in, not as cork that rises again, but as lead that sinks to the bottom.