078. Chapter 73: The Fifth Petition: Forgive us our Debts as we Forgive our Debtors
------------ CHAPTER SEVENTY-THREE ------------ The Fifth Petition: Forgive us our Debts as we Forgive our Debtors
Man is in need of bread in order that he may live. Therefore the Lord has taught us to pray for bread. Bread is not the most essential matter, however, for man has a rational, immortal soul which innately knows God and cannot be satisfied except with God Himself. A natural man is indeed satisfied with earthly things -- if he is able to acquire them. This is recorded in Psalms 17:14, where we read: "Men of the world, which have their portion in this life, and whose belly Thou fillest with Thy hid treasure." And God will not permit them to depart from this life without having done them good: "Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness" (Acts 14:17). That is the extent of God‘s dealings with them. However, God has laid away something greater for His own. Furthermore, He has also given them a heart which is not satisfied with earthly things, but they desire the Lord and choose Him as their portion. With their whole heart they make the words of Asaph their own: "Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. But it is good for me to draw near to God" (Psalms 73:25-26
Let us consider the word "debts" (in Luke 11:4 we read "sins"). Sin incurs debt, and in order to know what debt is, we must take note of three matters:
First, man is entirely and in every respect bound to God as Creator. Thus, his being, life, spiritual faculties, and physical strength are from God. This must not be understood as a singular act once performed, man thereafter being his own master as well as self-existent. Rather, he exists and moves by the continual influence and preserving power of God. It is for this reason that man is obligated to exist for God with his entire being -- not only as a matter of gratitude, but on account of an obligation which is more binding than we can imagine. He is also obligated to God by virtue of the covenant of works, established with the human race in Adam, whereby salvation was promised upon condition of obedience -- a covenant to which man has fully committed himself. Thus, there is an obligation upon man to be submissively obedient. He is also bound to God as being his lawgiver, who has power to command, and to whom man is inherently obligated to render obedience (Luke 17:10). Man approves of this obligation, and irrespective of whether he breaks those bonds, there is nevertheless no one who would dare to say, or who will say, that he is not under obligation to God.
Secondly, this binding relationship, however much it may have been approved of, has been broken by man and he still breaks it daily by withdrawing himself from obedience to God and by continually resisting this obligation. The Holy Scriptures refer to this as:
(1) sinning: "Against Thee, Thee only, have I sinned, and done this evil in Thy sight" (Psalms 51:4);
(2) transgressing against the Lord: "I have nourished and brought up children, and they have rebelled against Me" (Isaiah 1:2);
(3) the transgression of the law: "Yea, all Israel have transgressed Thy law" (Daniel 9:11);
(4) the transgression of the covenant: "But they like men have transgressed the covenant" (Hosea 6:7);
(5) the rending asunder of God‘s laws: "These have altogether broken the yoke, and burst the bonds" (Jeremiah 5:5);
(6) the forsaking of God, His law, and His covenant: "They have forsaken the Lord" (Isaiah 1:4); "... because they have forsaken my law" (Jeremiah 9:13); "They have forsaken the covenant of the Lord their God" (Jeremiah 22:9);
(7) being disobedient: "But unto them that ... do not obey the truth" (Romans 2:8). Sin is all the more serious in light of the majesty of God and man‘s dependence upon Him -- as well as its voluntary and deliberate nature, and its continuance and frequency. Furthermore, the greater the measure of light and the livelier the conscience, the greater the sin will be.
Thirdly, due to man‘s breach of obligation, he incurs debt; that is, he is worthy of punishment. "Of how much sorer punishment, suppose ye, shall he be thought worthy" (Hebrews 10:29); "... receiving in themselves that recompence of their error which was meet" (Romans 1:27). Sin begets debt and places us under bondage of eternal condemnation: "... for the judgment was by one to condemnation" (Romans 5:16). Through sin man has come under the curse which is expressed as follows: "Cursed be he that confirmeth not all the words of this law to do them" (Deuteronomy 27:26). He is therefore at enmity with God, worthy to be cast away and to endure eternally the unbearable wrath of God. "Neither shall evil dwell with Thee" (Psalms 5:4); "... indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil" (Romans 2:8-9); "Who shall be punished with everlasting destruction from the presence of the Lord" (2 Thessalonians 1:9).
Such is the nature of the debt, and this debt is acknowledged by all men. It is acknowledged by the heathen: "Who knowing the judgment of God, that they which commit such things are worthy of death" (Romans 1:32). This is acknowledged by all who live under the ministry of the Word: "And all the people shall say, Amen" (Deuteronomy 27:20). Believers acquiesce in this: "... that Thou mightest be justified when Thou speakest, and be clear when Thou judgest" (Psalms 51:4); "I will bear the indignation of the Lord, because I have sinned against Him" (Micah 7:9). Sincere prayer for the forgiveness of sins necessitates that a person know his guilt, be grievously sensible of it, acknowledge himself to be worthy of this punishment, and justify God in executing judgment upon him. The Focus of This Petition: The Forgiveness of Guilt
We pray for the forgiveness of our debts (or guilt). [Note: The literal translation of the Dutch rendering of this petition is: "Forgive us our guilt."] No one has imposed this debt upon us. God did not do so for He created man holy and perfect. The devil did not do so -- he may suggest sin, but he can neither compel nor cause us to sin. The world has not done so. It may threaten and entice, but it is beyond its reach to incline one‘s will. Rather, it is man himself who is the cause of his deeds. "But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin" (James 1:14-15); "Thine own wickedness shall correct thee" (Jeremiah 2:19); "Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter" (Jeremiah 4:18); "Wherefore doth a living man complain, a man for the punishment of his sins" (Lamentations 3:39). This supplicant does not only acknowledge that he has sinned, but also that he is a debtor -- having an exceedingly great debt. He furthermore acknowledges that he is thereby marred, abominable, hateful, intolerable, and condemnable. Being thus grievously affected by his sins, he humbles himself before the Lord and supplicates His Judge to be gracious unto him -- yes, he approaches to his Father with shame, for he can neither leave his Father alone nor can he endure the alienation and displeasure of his heavenly Father. He would rather be chastised and by renewal be reconciled with his Father than to continue unreconciled without chastisement. He therefore approaches with sorrow and perplexity, and prays, "Forgive me my sins and take away my debt from me." The Requested Action: Forgiveness The petition relative to these debts is: "Forgive; forgive us ..." Forgiveness comes about either by way of annulment or satisfaction. A father forgives his child either by not punishing him, or, if he punishes him, the forgiveness is still needful in order that the child may be at peace. Such is the practice among men. However, God cannot forgive debt except that punishment has been meted out for it. This is to be taken to heart, for many people, not knowing this, imagine forgiveness when there is no forgiveness. Since they do not seek forgiveness in the right manner, they continue to be deprived of it and will become subject to everlasting judgment. They imagine that God functions as man does. They deem a man to be good and merciful if he forgives someone who has wronged him, and who, confessing his guilt, humbles himself deeply and prays for forgiveness. If someone would then not be willing to forgive, such conduct would be esteemed evil in everyone‘s eyes and he would be despised as a cruel person. They therefore reason as follows: "God is more merciful than man and God is good. He will therefore surely forgive those who ask Him to be gracious." Furthermore, if from henceforth such a person does his best to lead a godly life, he is at peace. It does not matter whether he has spent his life in ungodliness; as long as he prays upon his deathbed, "Oh God, be merciful to me, a poor sinner!" He is forgiving to others who have done him wrong; he regrets his sinful life, and in this frame he dies. Such a person is most certainly deemed to be saved. Poor man! Awake, for this is the way whereby thousands of people go to hell. Do not proceed in this manner; rather, be acquainted with the way whereby God forgives sin. Enter upon this way before it is too late, so that you may yet be saved.
I thus maintain that God neither can nor will permit sin to go unpunished. God punishes sin both temporally and eternally. In order to fully convince you of this, you must note that God is not only Lord and lawgiver, but He is also the Judge of all men. Abraham states, "Shall not the Judge of all the earth do right" (Genesis 18:25). David acknowledged God as such: "God judgeth the righteous, and God is angry with the wicked every day" (Psalms 7:11).
Every man will come before God in judgment. "For God shall bring every work into judgment" (Ecclesiastes 12:14); "But know thou, that for all these things God will bring thee into judgment" (Ecclesiastes 11:9). Not only does every man, upon death, appear before God as Judge, to be either ushered to hell or taken into glory -- for "it is appointed unto men once to die, but after this the judgment" (Hebrews 9:27) -- but all men will appear simultaneously before God in the great judgment, where everything will transpire according to righteousness. "Because He hath appointed a day, in the which He will judge the world in righteousness" (Acts 17:31). Enoch -- the seventh from Adam -- knew, acknowledged, and preached this: "Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all ... that are ungodly" (Jude 1:14-15). I the writer, and you who read or hear this read, shall come before that judgment. "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad" (2 Corinthians 5:10).
Let us consider this judgment from every perspective. All men will appear there and will be divided into two groups. The one group will be condemned for no other reason but sin. God is the Judge and a righteous Judge. Does not justice consist in the rendering to everyone his just desert, and is not a righteous judge someone who either punishes or acquits in harmony with the condition in which one is found? It is common knowledge that a judge must do right: A guilty person must be declared guilty and an innocent person must be acquitted. Mercy may not move him to acquit the guilty one. As good-natured and compassionate a person a judge may be, he must not allow a murderer to go free. He must condemn him to death since justice requires this. However, is God not more righteous than man? Thus, His righteousness requires that He condemn the sinner. Here goodness is not the issue, but justice. This is confirmed by the expressions God makes concerning Himself: "... and that will by no means clear the guilty" (Exodus 34:7). Tell me: "Why does God condemn those who will be at His left hand? Is He not infinitely merciful? Why then is He not gracious to them?" There must therefore be another reason for bringing about the condemnation of the sinner. What is this? There can be no other reason than the righteousness and veracity of God. Would not the Judge of the whole earth do right? Is God‘s judgment not according to truth? "But we are sure that the judgment of God is according to truth" (Romans 2:2). Since sinners are not delivered from hell by the mercy of God, and God is a righteous Judge whose judgment is according to truth and who can by no means clear the guilty, God cannot allow sin to go unpunished, and thus the sinner cannot expect forgiveness by way of annulment.
What counsel is there then for the sinner? Must they all perish? There is no solution with man himself, for he cannot exhaustively bear the punishment due to sin. He cannot transcend his punishment for he cannot give God his ransom; he must eternally remain subject to it. "What shall a man give in exchange for his soul" (Matthew 16:26). Sin is a reality which man cannot deny. All his suffering in this world cannot render satisfaction. All his good works -- aside from the fact that they are not pure before God and are but as filthy rags -- cannot erase sins which have previously been committed. He retains a sinful heart, and all manner of sinful thoughts, words, and deeds continue to proceed therefrom. The soul, upon departing from the body, remains sinful; and as long as sin continues, so long will the punishment continue -- that is, eternally.
Man’s Need of a Surety In order for man to be delivered from guilt and punishment and be exonerated in the righteous judgment of God, he must have a Surety who, on his behalf, satisfies the justice of God, bears the punishment which the sinner deserves, and perfectly fulfills the law. This payment and obedience must be reckoned to the account of the sinner by divine imputation, God permitting the intervention of a Surety. Man, in turn, must acquiesce in being delivered by a Surety and must receive His ransom and righteousness as his own in order to come unto God thereby. This way is hidden from all the heathen and God also conceals it from all the unconverted who live under the gospel -- although some can explain this in an external sense and can speak of this as such. However, God reveals this way to His own and leads them in that way. The Lord Jesus, being very God and man, has been given of God Himself to be a Surety. "By so much was Jesus made a surety of a better testament" (Hebrews 7:22). He has made payment for the elect on their behalf: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God" (1 Peter 3:18). Thereby believers are reconciled with God. "When we were enemies, we were reconciled to God by the death of His Son" (Romans 5:10). Hereby peace with God has been merited. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1). He who has Jesus as a Surety is complete in Him. "And ye are complete in Him" (Colossians 2:10); "... that we might be made the righteousness of God in Him" (2 Corinthians 5:21). This is the way in which forgiveness of sin is to be obtained; apart from this way there is no forgiveness.
Question: How can there be forgiveness if payment has been made?
Answer: If we were to have endured all punishment in person, and if we in person had perfectly fulfilled the law of God, there would be a more valid reason for this question. However, since all this occurs by way of a Surety; there is a need for the imputation of the ransom and righteousness of the Surety. It is needful for man to receive this believingly and when the sinner thus comes to God he will receive forgiveness. In this there is a simultaneous manifestation of the justice of God as Judge and of His goodness as a reconciled Father, for the same nature which has sinned must make restitution. The Surety has become surety with the approbation of the Judge, and the Father is satisfied with the Surety. Since He is satisfied with the execution of the suretyship, both its application and forgiveness are therefore righteous. Man has contributed nothing to this; he is guilty in and of himself and thus forgiveness is entirely gracious as far as he is concerned. Thus, payment and forgiveness harmonize very well, whereas forgiveness and application remain distinct acts. When praying for forgiveness here, we do not do so in a different sense from what believers did in the Old Testament. They also obtained forgiveness as well as we. We find the word aphes here. Its usage here is not unique to the New Testament and does not stand in contradistinction to paresis-- as if this were unique to the Old Testament only and that Old Testament believers only knew of an overlooking of sin while we have actual forgiveness. For forgiveness is denominated aphesis in the Old Testament as well as in the New Testament. "And almost all things are by the law purged with blood; and without shedding of blood is no remission" (Hebrews 9:22). At that particular moment the Old Testament was still in full force; nevertheless the Lord Jesus caused His disciples to pray: aphes. This Petition: The Believer’s Prayer for Paternal Forgiveness In praying for forgiveness here, the supplicant does not view himself as unconverted and unreconciled, and as desirous to be delivered from the state of wrath (believers being children of wrath by nature as all others); rather, he views himself as being a child of God, for he prays, "Our Father, forgive us." God deals with His children in human fashion. As a father shows his displeasure over the misbehavior of his children, God likewise shows His displeasure to His children when they have sinned. He withdraws Himself from intimate fellowship with them, hides His countenance, lets them feel His fatherly wrath, and punishes them with a remorseful, restless, and anxious conscience. Inner peace has departed, and a lack of freedom overcomes them within and without. Such a condition causes the believer to be very perplexed, and he goes to his Father, confesses his misdeeds, takes refuge to the blood of the Lord Jesus, and prays, "Forgive." To such the Lord will manifest Himself and He will forgive them time and again.
Forgiveness Implied The following is implied in forgiveness: First, there is the absence of punishment: "O Lord, rebuke me not in Thine anger, neither chasten me in Thy hot displeasure" (Psalms 6:1), and there is no imputation of sin; that is, he is not dealt with as a sinner: "Blessed is the man unto whom the Lord imputeth not iniquity" (Psalms 32:2).
Secondly, upon forgiveness God neither hides His countenance -- which alone is the life of the soul of a child of God -- nor withdraws His presence, nor conceals Himself as with a cloud so that no prayer can penetrate, nor does He hold Himself as a stranger. "And enter not into judgment with Thy servant: for in Thy sight shall no man living be justified" (Psalms 143:2); "Hear me speedily, O Lord...hide not Thy face from me" (Psalms 143:7).
Thirdly, there is the assurance of forgiveness; that is, a frame of heart is granted in which there is freedom from the burden of debt and a sense of the forgiveness of sin. "Thou forgavest the iniquity of my sin. Selah" (Psalms 32:5); "Thou hast cast all my sins behind Thy back" (Isaiah 38:17). David prayed for this: "Say unto my soul, I am thy salvation" (Psalms 35:3). This was stated to Isaiah: "Thine iniquity is taken away, and thy sin purged" (Isaiah 6:7).
Fourthly, peace is bestowed upon the soul. Sin wounds the soul -- makes her restless, fearful, and anxious. When God forgives sin, however, there comes sweet quietude and inexpressible peace. Such was David‘s desire: "Blot out my transgressions...purge me...wash me...make me to hear joy and gladness" (Psalms 51:1
Fifthly, it results in free access to God as being a reconciled Father: "Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience" (Hebrews 10:19
Sixthly, forgiveness implies restoration of fellowship with God -- which was discontinued due to sin -- in which God embraces the soul intimately. "Thou hast in love to my soul [Note: The Statenvertaling differs from the KJV here. The phrase, "Thou hast in love to my soul," reads as follows: "Gij hebt mijne ziel liefelijk omhelsd," that is, "Thou hast in love embraced my soul."] delivered it ... Thou hast cast all my sins behind Thy back" (Isaiah 38:17). The soul in turn meets God with filial joy and delight. "And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity" (Isaiah 33:24). She joyfully gives thanks to the Lord: "Bless the Lord, O my soul, and forget not all His benefits: who forgiveth all thine iniquities" (Psalms 103:2-3).
All this constitutes forgiveness. It is this which the supplicant requests in this petition, and it is this which God grants to believing supplicants. He indeed forgives whenever and as often as His children confess their sins, receive the Lord Jesus as their ransom and righteousness, and pray for forgiveness. However, the Lord does not always grant them all the matters mentioned. He also does not always grant it in the measure that they desire; at times God permits them to run after Him for a long period of time. They are frequently slack in their seeking, listless in prayer, unbelieving, discouraged, not fully emptied of sinful lusts, and thus not fit to enjoy these sweet experiences. Therefore there comes darkness at times when they anticipate light, and fearfulness instead of healing. However, the Lord will ultimately "regard the prayer of the destitute, and not despise their prayer" (Psalms 102:17). Therefore, persevere in prayer and do not only pray for yourself, but also for the church and all believers, for they are all burdened by sin and many go bent down because of it. There is no peace in their soul due to their sin; they are grieved and they long for forgiveness, so that with more freedom of heart they may praise Him, fear Him filially, and sweetly progress in the ways of the Lord. This is the first portion of this petition: "Forgive us our debts." The Disposition of the Supplicant The second portion conveys the disposition of the supplicant: "As we forgive our debtors." There are a great variety of opinions about this addition. One thing is certain, these words are not a meritorious cause of God‘s forgiveness, for then it would have to read, "... because we forgive." Instead, the word « (hoos) (= as) is used. If that were true then it would not be a petition, but a demand for that which is ours. Furthermore, forgiveness is granted on the basis of grace. "Being justified freely by His grace" (Romans 3:24). It is equally evident that this does not imply that our forgiveness is on an equal par with God‘s forgiveness. God forgives as Judge and as Father; we forgive our equals. God forgives perfectly, and we deficiently. It is also not a condition in the literal sense of the word, for then it would come about by way of contract with God. Rather, it is a humble supplication for grace; it is a conditio sine qua non, or an indispensable or essential condition; that is, a required disposition for being a suitable object to request and receive forgiveness. For if someone is enraged against his neighbor and lashes out in anger in order to avenge himself, then it can be understood by all that such a person is not in a condition to pray, "Forgive ..." At that moment he will be able to obtain neither forgiveness and its resultant comfort, nor all that is implied in forgiveness (as stated above). This also applies when there is hatred and vengefulness in the heart, for a greater or lesser measure of sin does not change thenature of the sin. If anyone is to pray, then his heart must not condemn him. "For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God" (1 John 3:20-21). When a person perceives that he harbors a grudge, hatred, and aversion toward his neighbor who has done him wrong, he (if he has spiritual life) will not dare to pray for forgiveness. He must condemn himself; he neither dares nor can expect any forgiveness. This is also true when he becomes aware that he is guilty of wrongdoing toward someone else with whom he is not yet reconciled (Matthew 5:23-24). When he is reconciled with his neighbor, however, and forgives whomever has offended him, he can approach boldly in prayer, and in faith request and expect forgiveness. The Lord Jesus conveys this when He restates this petition: "For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses" (Matthew 6:14-15). He will then neither grant you the comforting sense of the forgiveness of sins nor will He say to you, "Be of good courage, thy sins are forgiven thee; I am thy salvation." He will neither grant you free access to Himself nor permit you to have communion in peace with Him. This is signified by the phrase "... as we forgive ..."
Debtors are not those persons who are indebted to us as far as money or possessions are concerned. It is not implied here that we are not permitted to demand payment according to the rule of justice -- even though such is not to be done with sharpness and cruelty toward an impotent debtor. Rather, debtors are those who have done wrong toward us in word or deed.
Human Forgiveness vs. Divine Forgiveness To forgive is not to forgive as God forgives, that is, with authority and majesty. It also does not relate to the measure in which one has done wrong toward God and is punishable for at God‘s bar. This is solely God‘s doing. Such human forgiveness would have no value before God. No one should comfort himself in the hour of death with the fact that he will now be saved since he has forgiven others and has been forgiven by his adversary -- and is thus reconciled with his neighbor. Rather, this forgiveness is only applicable to those wrongdoings which have been committed against each other. This does not mean that by the wrongdoing of our neighbor we have become his judge or have the authority to punish him; most certainly not. Rather, forgiveness occurs between equals who, even though they have been wronged, may not punish. Yes, no one is permitted to be wrathful toward the offender, allow the inclination toward vengeance to arise in the heart, nor have a grudge against, hate, or have an aversion toward him. It is thus not a virtue if you put aside anger, wrath, and hatred toward your neighbor. To be thus disposed is not a voluntary matter as if it were a matter of choice whether or not we would be thus minded. Instead, it is but a desisting from sin. Therefore, we are not to be of the opinion that we have done something significant toward our neighbor if we are no longer angry at him and neither punish nor intend to punish him. Forgiveness is a declaration to the offender proceeding from the heart of a offended party that he entertains neither hatred, aversion, nor wrath in his heart toward him, and that he will not inflict evil upon him due to his offense, but rather is inclined to live in peace and love with him. Such an expression of the disposition of the heart does not always occur; rather it only occurs when the offender confesses his guilt and seeks forgiveness and reconciliation. This is evident in Luke 17:3-4 : "If he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him." To say, "I forgive you" when such is not warranted is a triumphant boasting of your kindness and will harden the offender in his sin.
All of this is implied when we pray, "Forgive us our debts as we forgive our debtors." The Lord Jesus has suffered once and for all for the sins of all who are His. This He did once when He sacrificed Himself, "For by one offering He hath perfected for ever them that are sanctified" (Hebrews 10:14), and thus obtained eternal redemption for them. Even though forgiveness by virtue of the death of Christ is indeed a reality, man himself is nevertheless nothing but sin within and without, dead in sins, and is thus by nature a child of wrath as all other men. He is condemnable and in a condition in which a holy God cannot find delight. Instead, God hates the state of sin and divine justice should execute judgment upon it. In such a condition he is not an object of forgiveness. However, the Lord grants His elect spiritual light and life -- each at his own time. He then begins to perceive in what state he is by nature, is fearful, and is perplexed about his sinful and condemnable state. He perceives that his salvation consists in being in a reconciled state with God, in having peace with God, in approaching boldly unto God as being reconciled with Him, and in walking humbly with God as his Father in filial obedience and love. He is very desirous to be delivered from the one and to obtain the other. He looks unto the Surety, receives Him, and supplicates for forgiveness. The Lord, in response to this, grants him this, applies the atonement to him, and causes him to taste the fruits of atonement and forgiveness. For the one this is more clear and for the other more obscure. Since the believer daily offends in many things, his faith in the forgiveness of sins is weakened -- it generally being very feeble anyway -- and fear and anxiety resurface. The desire for that state which gives peace again returns, and thus he resumes the exercise of faith and his praying for forgiveness. Observe this in the example of the holy man David, the man after God‘s own heart: "Who can understand his errors? cleanse Thou me from secret faults" (Psalms 19:12); "Remember not the sins of my youth, nor my transgressions ... for Thy name‘s sake, O Lord, pardon mine iniquity; for it is great" (Psalms 25:7
Therefore, 1) you who are still insensitive about your sinful state -- about your sinful thoughts, words, and deeds -- who do not fear the wrath of God and carelessly go on your way; 2) you who have no intention to depart from all, I repeat, all sin (What do I say? You are not acquainted with sin except for three or four grievous ones, and how would you thus depart from them); 3) you who do not know what it means to be reconciled with God, to have peace with God, to freely make use of access to God, to have fellowship with God in a filial disposition, and who are neither restless about your defect nor desirous for this delightful experience; and 4) you who live in envy, hatred, and are continually permeated with a desire for vengeance, this desire manifesting itself whenever there is an opportunity; oh, that you would be conscious of this your disposition!
First, be assured that as often as you recite this petition (for it cannot be called prayer) you are provoking God, indeed defying God to punish you. When God‘s longsuffering toward you will have come to an end, you will know what it means to have recited this petition without the heart and under the pretense of prayer.
Secondly, you are living and continue to live in an unreconciled state, laden with guilt and subject to the unbearable wrath of God. When this will once be poured out upon you, where will you then flee? Then it will be fearful for you to fall into the hands of the living God.
Thirdly, you will not avoid the punishment, for if God has punished His own Son for the sins of His elect, what must you expect? Therefore, repent and seek to be delivered from your guilt and punishment through the blood of Jesus Christ, and with an upright heart pray for forgiveness.
Counsel for Those Who Desire to Be Reconciled and Be at Peace with God
You who desire to live continually in a state of reconciliation and peace and experience that your faith in the forgiveness of sins is faint and feeble -- who have but little assurance, who rarely or never have a sense of forgiveness, and whose conscience is repeatedly troubled by committed sins, which inhibit you in your approach unto God, make you discouraged, and therefore obstruct you in your seeking to be in a reconciled state -- come, earnestly endeavor to have a grievous sense of your sins, to become a partaker of forgiveness, and to live in a state of peace. The Lord Jesus has afforded us the means by teaching us to pray, "Forgive us our debts." We may indeed be at liberty to pray for that which the Lord puts in our mouth.
First, our need must compel us to do so -- for how dreadful it is to be subject to the wrath of God, to be accursed, to be under the power of the devil, to be under the dominion of sin, and to be subject to the punishment of eternal condemnation! How unbearable it is when God gives man but a glimpse of this! Such is the state in which all the unconverted are. Oh, that they would take it to heart and believe it; that the terror of the Lord would persuade them to seek earnestly for the forgiveness of sins and reconciliation with God by the blood of the Lord Jesus! Therefore in a heartfelt manner pray, "Forgive!" Even though the converted are reconciled with God, if they presently do not know this, it is for them personally as if they had no forgiveness; then it seems to them as if they are still subject to the judgments mentioned. This must therefore stir them (since they are much easier to be persuaded) to seek forgiveness. What a mournful and anxious life it is to live always in fear of death and condemnation, always to live with an anxious conscience, time and again to be troubled when thinking upon God, and always to be a prisoner to the power of corruption, for the one is contingent upon the other! Then each perplexing circumstance is perceived as a sign of God‘s wrath, whatever we undertake is considered to be accursed, and no delight can be found in either our food and drink, family and home, the starry sky, the delightful countenance of the earth, or friends. All this is a consequence of sin. Therefore, seek the forgiveness of sins and it shall all be removed.
Secondly, neither allow the magnitude of your sins, nor the fact that you sin repeatedly discourage you from praying for the forgiveness of sins. Do not say with Cain: "My sin is greater than that it should be forgiven. My prayer is but mockery with God, for upon having earnestly prayed for the forgiveness of sins, I immediately sin again; I no longer dare to pray for forgiveness." Where then do you wish to turn? Do you wish to remain in this wretched condition? Do you know of a different way? You must have forgiveness, and therefore you must pray for it. It does not help you to say, "I do not dare." Therefore, turn to the Lord against whom you have sinned. Confess your sins before Him, humble yourself before Him, and pray for forgiveness, for our God is not harsh and unyielding. Rather, He is "merciful and gracious, longsuffering, and abundant in goodness and truth" (Exodus 34:6). The Lord delights in doing well, forgiving sin, and answering prayer. Let the following text afford you boldness: "For Thou, Lord, art good, and ready to forgive; and plenteous in mercy unto all them that call upon Thee" (Psalms 86:5). Add to this Jeremiah 32:41 : "Yea, I will rejoice over them to do them good." Yes, the Lord yearns to see if someone comes to Him who is desirous for grace: "And therefore will the Lord wait, that He may be gracious unto you" (Isaiah 30:18). Are your sins many? There is also much forgiveness with the Lord: "He will abundantly pardon" (Isaiah 55:7). Do you sin each day again? Then consider Lamentations 3:22-23 : "His compassions fail not. They are new every morning: great is Thy faithfulness." Who would then not have freedom to go to such a good God and to supplicate Him to be gracious? Since the Lord Jesus has satisfied the justice of God, is a merciful and compassionate High Priest to apply His merits to all who come to Him to become partakers of His atonement, and to pray for them, there is all the more reason to do so. Therefore, you who are perplexed, at your wits‘ end, sorrowful, and overwhelmed -- receive this Surety, and through Him and with His merits go to the Father, praying, "Forgive our debts."
Thirdly, it is a most delightful condition to have the forgiveness of sins. Believers, however feeble you may be and however far you may have strayed away, you have not yet forgotten what it was like to be freed from all debt and all punishment -- what it was like to have free access to God and to say with a filial heart, "My Father" -- what it was like to have a quiet soul, to taste peace with God which passes all understanding, to rejoice in the forgiveness of sins and reconciliation with God, to be a partaker of Christ‘s ransom and righteousness and to be clothed with it. Do you not remember how your heart was enlarged and that it seemed as if all that is in heaven and upon earth was reconciled with you when the Lord said to you, "Thy sins are forgiven thee; I am thy God and thou art Mine"? You are indeed acquainted with this condition, be it sensibly or by faith. Your soul is troubled when you are not in such a condition, and it is the intense desire of your heart to be in such a state and to be led further and further in the enjoyment of such a frame. Would this not move you to seek forgiveness with God if you are without it, and to flee to the Lord Jesus if you have lost it, and thus be restored in a disposition where you are at peace? And you who are in such a state, preserve it most carefully, for it is so readily disturbed by either a serious falling into sin or a reckless yielding to sin. Furthermore, this will be the case when you fail to make continual use of the Lord Jesus, when you fail to arise and wash yourself by renewal in Christ‘s blood after you fall, and by renewal to walk humbly before the countenance of God, thus acquainting yourself with the Lord. Then, I say that you will readily lose this sweet frame. Therefore, pray daily, "Forgive!"
Fourthly, if there is but the least principle of faith and life in you, you will be desirous for sanctification. It will be your intention to be on guard against a given sin, to do such and such, and you will make an effort to do so. Yet, there is no progress, for you fall again and your expectation is shattered. You will deny your spiritual state, for such a life cannot coexist with grace. In one word, you will become discouraged and will despair, and you would desist in this endeavor if the Lord would not time and again intervene. Then a renewed effort will be made; however, the outcome will be the same. You will thus live in anxiety, and if any progress is made in this manner, it is at best but natural work and the conscience remains restless.
If, however, you desire to be more holy, you must begin with the forgiveness of sins. If, by faith, you may receive the Surety Jesus Christ, and as such come to God and receive the forgiveness of all your sins, then the separation between God and the soul is removed and you will exercise communion with God. The soul will love God and will find such delight in fellowship with God that she would not readily like to lose this. Since she knows that this fellowship is disrupted by sin, she will be all the more on her guard against it. Since the forgiveness of sins stirs up love in her, this love will cause her to fear and obey God in a filial manner, and do whatever is pleasing to the Lord. Thus, the forgiveness of sins engenders sanctification. This is indicated by the following passages: "... purifying their hearts by faith" (Acts 15:9); "... faith which worketh by love" (Galatians 5:6); "But there is forgiveness with Thee, that Thou mayest be feared" (Psalms 130:4). By way of the forgiveness of sins the wounded soul is healed and this causes the believer to proceed with courage. "And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity" (Isaiah 33:24). All these texts give expression to the necessity, sweetness, and efficacy of the forgiveness of sins. Therefore seek it with all your heart, for it can be obtained. Having obtained this, you will be enabled to sanctify the name of the Lord and, with David, to give thanks: "Bless the Lord, O my soul, and forget not all His benefits: who forgiveth all thine iniquities; who healeth all thy diseases," etc. (Psalms 103:2-3).