Sergey Hudiev

Assurance of salvation

FORGIVENESS OF SINS

Forgiveness of sins this is one of the central themes of New Testament preaching and is so important that the Scriptures sometimes identify forgiveness of sins with salvation: To give knowledge of salvation to His people By the remission of their sins, (Lk 1:77) Christ sends (His) Apostles to preach, in the first place, repentance and forgiveness of sins: and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem. (Lk 24:47) In the book of Acts we see that the Apostles follow this command: Therefore let it be known to you, brethren, that through this Man is preached to you the forgiveness of sins; (Ac 13:38) As the Lord commanded them, the Apostles testified that in Christ we have forgiveness of sins: I write to you, little children, Because your sins are forgiven you for His name‘s sake. (1 Jn 2:12) In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace (Eph 1:7) And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. (Col 2:13-14) then He adds, —Their sins and their lawless deeds I will remember no more. Now where there is remission of these, there is no longer an offering for sin. (Heb 10:17-18)

This forgiveness is not something of the like that to which we must add something. For by faith in Christ we already possess it. The sole foundation of this forgiveness is the sacrificial death of Christ "redemption through His blood." The Epistle to the Hebrews, in every possible way, emphasizes that the only acceptable sacrifice for sin is the sacrifice of Jesus Christ (Heb. 10:6-10). As we have already said, His redemptive ministry is all-sufficient and completely finished: 1

who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high, (Heb 1:3) who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people‘s, for this He did once for all when He offered up Himself. (Heb 7:27) He then would have had to suffer often since the foundation of the world; but now, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself. And as it is appointed for men to die once, but after this the judgment, so Christ was offered once to bear the sins of many. To those who eagerly wait for Him He will appear a second time, apart from sin, for salvation. (Heb 9:26-28) For by one offering He has perfected forever those who are being sanctified. (Heb 10:14) To be more precise in regard to which sins (or which kinds of sins ) are we forgiven in Christ the Apostle Paul says, "all" (Col. 2:13). This includes past, present and future sins sins in deeds, words and thoughts all are forgiven wholly and fully one and for all. This is inevitably the result of the one atoning sacrifice of Christ. If there were (hypothetically) some sins of ours that were not already forgiven at Golgotha, then there could be any no other kind of atonement [for these] (Heb. 9:28). We would simply be doomed to die in our sins and Christ's death would be made vain. But the Apostle testifies that: having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. (Col 2:14) At Golgotha the record of our sins was torn asunder once (and for all). This record was ripped to pieces such that there is no longer any possibility to restore or revive it. If it would have been revived, then there would no longer be any possibility to blot it out. And besides, how would we be able to with confidence appear before the face of an all-holy God in prayer, if all of our sins had not already been cleansed by Christ's pure blood? Isaiah proclaims the full and absolute character of God's forgiveness when he says: 2 —I, even I, am He who blots out your transgressions for My own sake; And I will not remember your sins. (Is 43:25) I have blotted out, like a thick cloud, your transgressions, And like a cloud, your sins. Return to Me, for I have redeemed you. (Is 44:22)

Likewise, our justification in Christ of which the Scriptures speaks, assumes the forgiveness of all sins. A man is justified when all accusations are fully and finally removed from him. Paul points to the forgiveness which has been given us by Christ as the basis and example of how we should forgive others: And be kind to one another, tenderhearted, forgiving one another, even as God in Christ forgave you. (Eph. 4:32) even as Christ forgave you, so you also must do. (Col. 3:13) God's forgiveness is not something which God threatens to take back the first time we blunder or slip up. No, just the opposite is true, He solemnly promises: —Their sins and their lawless deeds I will remember no more.滴eb 10:17 Regarding believers (those abiding in Chirst), all of God's anger and rejection is completely absent, for the Lord Jesus has already borne for us all the weight of our rejection (Mark 15:34). —For this is like the waters of Noah to Me; For as I have sworn That the waters of Noah would no longer cover the earth, So have I sworn That I would not be angry with you, nor rebuke you. For the mountains shall depart And the hills be removed, But My kindness shall not depart from you, Nor shall My covenant of peace be removed, Says the Lord, who has mercy on you.Is 54:9-10 In turning to God through Jesus, we can always be assured that mercy, not wrath, comfort, not reproach awaits us (see for example, Luke 15:22). The reader may object, for does not the Apostle John say, If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 Jn 1:9)? 3 After all this can be understood in the sense that we will be forgiven only when we confess our sins. How then is this reconciled with the fact that all our sins are already forgiven? If sins would be forgiven only upon the condition that we confess them, then we would have died in our sins because no one is able to recall and confess all of his sins. Look at how the Psalmist speaks of this: Who can understand his errors? Cleanse me from secret faults. (Ps 19:12) Quite often, the Christian does something that he should not and fails to realize that what he is doing is sin. For example, giving way to hatred and pride while thinking that he in doing so is standing for true faith; encouraging sin while thinking that he is manifesting mercy; behaving callously and cruelly while thinking that he is demonstrating moral adherence to principles. Our state would be absolutely hopeless if we were forgiven only those sins which we are able to realize and confess. The words of Scripture regarding total and absolute forgiveness of all sins is related to the way in which God receives us in fellowship with Himself. Those verses in the Bible that speak of confession deal with what kind of obligations are required of us in this fellowship (with God). The Epistle of John is in many respects devoted (to setting forth1) our obligations as children of God (1 John 3:2-3). One of these obligations is to receive God's reproof when He points out to us in one way or another our sin and to confess this sin before Him, acknowledging our need of forgiveness.

As far as I understand the issue is not about the ceasing of His indignation upon to us, but rather it speaks of the process of moral purification through which the Lord takes us, pointing out to us the sin which is still present in our life and prompting us to confess it before Him. As the Lord says: Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. (Jn 15:2) This process of cleansing does not call into question our belonging to the Lord and in fact it really supports our belonging to Him. The unceasing repentance in which the Christian abides is not associated with gripping fear of being condemned and rejected (Rom. 8:15) but with zealous striving to Christian perfection (Phil. 3:13-14). John also says that repentance is

 1 This is an explanatory note that I have inserted into the text in order to help with understanding and flow of the sentence. 4 connected with hope and not with fear (1 John 3:3). You can rebuke your child and demand from him repentance from his acts, but this does not mean that you are intending to kick him out of the house. In reality, assurance of forgiveness is the preliminary condition of repentance. As St. Ambrose says: Now no one can repent to good purpose unless he hopes for mercy and forgiveness.2 (Concerning Repentance, Chapter 1) Let us recall as well the prodigal son (Luke 15:11-32). Had the father forgiven his son on the ground that he had returned or was the son able to return because his Father had already forgiven him? Does not such an understanding lead the Christian begin living his life in unrepentance? No. God will not allow those who have believed in Him to live in a state of deliberate disobedience: When I kept silent, my bones grew old Through my groaning all the day long. For day and night Your hand was heavy upon me; My vitality was turned into the drought of summer. I acknowledged my sin to You, And my iniquity I have not hidden. I said, —I will confess my transgressions to the Lord, And You forgave the iniquity of my sin.Ps 32:3-5 For whom the Lord loves He chastens,And scourges every son whom He receives. (Heb 12:6) As many as I love, I rebuke and chasten. Therefore be zealous and repent. (Re 3:19) Whether more gently or more sternly, God restores His children to the path of salvation. Wherefore the mercy of God is necessary not only when a man repents, but even to lead him to repent. How else explain what the apostle says of certain persons: —if God peradventure will give them repentance? And before Peter wept bitterly, we are told by the evangelist, —The Lord turned, and looked upon him. (St. Augustine; The Enchiridion, Chapt. 82)3 If a man abides in obvious sin and feels great about himself, experiencing no conviction from God, then he is simply not a believer and the promise of forgiveness of sins has nothing to do with him. Yet, one can immediately comfort a person who experiences depression and alarm as a 2P. Schaff, The Post-Nicene Fathers, electronic ed., electronic ed. (Garland, TX: Galaxie Software, 2000). 3P. Schaff, The Nicene Fathers, electronic ed. (Garland, TX: Galaxie Software, 2000). 5 result of his sins and doubts whether or not he is really accepted by God. The very depression and alarm themselves testify that God receives them: God convicts and disciplines the precisely those whom He calls His own (Heb. 12:6). As, the Apostle again says:

For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. (2 Co 7:10)

There is yet one more objection against the assurance of the forgiveness of sins associated with the parable of the two servants: Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, 熱aster, have patience with me, and I will pay you all.‘ Then the master of that servant was moved with compassion, released him, and forgave him the debt. —But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 捻ay me what you owe!‘ So his fellow servant fell down at his feet and begged him, saying, 禰ave patience with me, and I will pay you all.‘ And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, 悩ou wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?‘ And his master was angry, and delivered him to the torturers until he should pay all that was due to him. —So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses. (Mt 18:23-35)

A categorical command to forgive, to relinquish revenge, are found in two places in the New Testament and scarcely could one doubt whether or not the Christian is commanded to forgive. The problem associated with 6 this passage consists in something different. From one side, we see that God promises that He will never take back His forgiveness (we already cited the corresponding places of Scripture Heb. 10:17; Isa. 54:9-10). From another side, we see that the Sovereign in the parable did just that he forgave his servant but then again demanded from him payment of his debts. Furthermore, the Apostles point out the forgiveness which God has already granted us as the example and basis of how we should forgive others (see the already cited examples from Eph. 4:32; Col. 3:13). God has forgiven us, say the Apostles, therefore we are to forgive. But it appears as if the parable proposes the opposite reason if you forgive, then (and only then), God will forgive you (a clear example is expressed in Matt. 6:14-15) I think that we can resolve this perplexity if we carefully examine what this condemned servant did. He vengefully prosecuted his neighbor and refused to forgive (or even to give deferment) even though he (his neighbor) beseeched him to do so. Such behavior is simply incompatible with true faith. The one who conducts himself in such a way and persistently does not repent of it is simply not a believer and the promise of the forgiveness of sins has nothing to do with him. But here it is necessary for us to define more exactly what is understood regarding the forgiveness which is demanded of us. Sometimes people assume that to forgive means to cease feeling any kind of negative emotions in relation to the offender, to fellowship with him without any emotional difficulties and to remember the inflicted offense without any bitterness. Since in such a scheme not one person can promise that he will not feel any negative emotions, (then) not one person can be assured that he has been forgiven. So if that is the case, then (I repeat) no one can be assured that he is forgiven. But the Scriptures do not say that to forgive means to feel positive emotions toward the offender. It is very important to find such emotional healing and we should strive for this, but the command to forgive is not a command to feel or not to feel specific emotions. It is absurb to demand from people that they not feel bitterness and pain as the result of offenses committed against them or those close to them. It is just as absurd as to demand from a person who has been painfully wounded that his wound not hurt. Such a wound may cease hurting only after a long process of healing. In fact, some wounds only completely stop hurting in heaven. The Scriptures require something different. The command is directed to the will, but not to the emotions. It is a command to turn from revenge and not to pursue those who have offended you: 7 Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, —Vengeance is Mine, I will repay, says the Lord.Ro 12:19 We should hand over our affairs to God. Of course, we should strive so that we would be free of bitter feelings and we should in no instance encourage such feelings in ourselves, but we should not think that God denies us His forgiveness if we do not manage to this immediately. St. Paul the Apostle in no way experienced positive emotions in relation to Alexander the coppersmith: Alexander the coppersmith did me much harm. May the Lord repay him according to his works.2 Ti 4:14 But he manifest obedience to the Lord in that he resolutely turns from every attempt to get even with and turns the affair over to the God's judgment. Thus, with the person who vengefully pursues his neighbor there are serious grounds to doubt his salvation. Yet with the person who, in spite of all bitterness and pain, turns from pursuing the offender, there is no reason to doubt God's promise of forgiveness of sins. Thus, one of the promises which are given us in Christ is the promise of forgiveness of sins. God will still continue to convict and to discipline us (Rev. 3:19) in order to lead us in the path of righteousness (Ps. 23:2), but no longer will He ever curse or reject us. All of His discipline in relation to believers will take on only an educative character, but in no way will it take on a punitive character. We should not (and cannot) our own sins by our own power or try to add to our redemption, which has been accomplished by Christ. Diligent, repentant prayer, fasts, and the performance of ・・ are not the means to "soften" God and even more are not the means of "earning" or "winning" forgiveness, but rather are means of training and disciplines which should strengthen the believer and help him in his future shunning of sin. In my opinion, the danger by which one who repents can be exposed to is the imperceptible substitution of faith in the sacrificial death of Christ on the cross by faith for one's own acts of repentance. When a person thinks: "Have I satisfied God with the repentance which I have brought?" he is forgetting that there is only one satisfaction (propitiation) for ours sins Jesus Christ (1 John 2:2). If the devil presented my sins to me, and I say that I have repented of these, then he simply laughs at me what does my "repentance" mean in comparison to the deep burden and multitude of my sins? But if I say that Christ died for my sins, then the enemy is forced to flee for what do all my sins mean in comparison with the sacrificial death of the Son of God on the cross? 8 Thus, the one who believes in Christ is already fully forgiven and accepted by God: Therefore receive one another, just as Christ also received us, to the glory of God.Ro 15:7 But can we with assurance take these promises as referring to us? We will discuss this a bit in the next chapter. 9