REBUKE THE SINNING BROTHER; FORGIVE THEM WHEN THEY REPENT

If your brother or sister sins against you, rebuke them; and if they repent, forgive them. Even if they sin against you seven times in a day and seven times come back to you saying ‘I repent,’ you must forgive them. (Luke 17:3-4).

Jesus clearly taught that if a Christian is found to be sinning, a fellow Christian should rebuke them. The NASB leaves out “against you” in the first instance but includes it in the second (Note: NIV and KJV follows the majority text and read "against you" in both verses). Jesus had a very personal sin in mind, where one Christian wrongs another. What is interesting here is that Jesus does not say for him to ignore the sin. He does not say for him to overlook the sin. He does not say for him to forgive the sin. He says, "Rebuke them" (cf. Matthew 18:15-17 for the procedure).

Too often we have neglected this important command of Scripture, and this may be a reason why the Christian church looks so much like the world. We have just as many broken and dysfunctional families inside the church as outside. We have just as many immoral, greedy and materialistic people. The church has to a large measure lost its “saltiness,” as the hypocrisy and inconsistency of its members have compromised its role as the moral compass for the world.

Too often we jump over this command to rebuke and go to the second command to "forgive," not realizing that forgiveness apart from repentance can poison a church. Isn't this why, when addressing the inaction of the Corinthian church with respect to a sinning member, Paul wrote,

Don’t you know that a little yeast leavens the whole batch of dough? (1 Corinthians 5:6)

This is also why just before our text Jesus warned against those through whom "stumbling blocks come". He used very strong language, saying that it would be better for such a person if they died a horrible death then that they be the cause for another brother to stumble (cf. Luke 17:1-2). Un-rebuked and unrepentant sinners can be a cancer to a church. So, right after this, Jesus warned, "Be on your guard!" or, as another translation reads, "Watch yourselves!" In a similar vein, Paul also wrote, 

Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted (Galatians 6:1). 

Paul warned that while a believer might seek to help a brother, they themselves could fall into a similar or related sin in the process. They could fall into the same evil crowd. They could be captivated by the same addiction. Just as the coronavirus can be contagious, sin can be very contagious as well. Paul's words also remind us that believers are not to rebuke harshly but "gently" and with a view to restoration (cf. Matthew 18:15 "won him over"; 2 Timothy 2:25; James 5:19-20). Even in the instance of the sinner in the Corinthian church, it appears that there was repentance and, and in view of this, Paul commanded the church to forgive and restore the repentant brother (cf. 2 Corinthians 2:6-8).

Friends, as there is a responsibility to forgive the repenting brother, there is also a responsibility to rebuke the sinning brother. So Paul writes to Timothy with respect to his ministry:

Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction (2 Timothy 4:2).

In fact, this is also how the Scriptures are to be used in growing and equipping Christians:

All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work (2 Timothy 3:16-17).

When there is no accountability for wrongs done in the church, wrongdoing multiplies. So Solomon also wrote,

When the sentence for a crime is not quickly carried out, people’s hearts are filled with schemes to do wrong (Ecclesiastes 8:11).

Today, it seems to me that it is harder to rebuke someone than it is to forgive and forget a matter. Why? We just don't want to deal with it. We are more concerned with how we feel, as the offended party, than how the offender might be corrected and restored. We worry that the offender, the one who sinned against us, might get offended by our rebuke, or might not repent, or might even attack us more for bringing it up. These excuses actually give fodder for a popular teaching today, namely, "unconditional forgiveness". In other words, we forgive without ever having to confront the sinner or require their repentance, that is, forgiveness without requiring the acknowledgement of wrongdoing and a willingness to turn from it. 

But is this biblical or right? Our text today clearly says, "If he repents, forgive him." The implication is, "If he does not repent, do not forgive him." Now, while the text does not say the latter, this is taught in other Scriptures, like Matthew 18:15-17, where Jesus taught,

If your brother or sister sins [NKJV, NRSV, ESV includes “against you”], go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.

 Paul wrote regarding an unrepentant believer,

What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. “Expel the wicked person from among you” (1 Corinthians 5:12).

Notice, when the brother or sister did not repent, the command was not to simply ignore the matter or to forgive them unconditionally. No, Jesus commanded that the matter be escalated, bringing another one or two witnesses, and then to keep escalating until finally the brother or sister was excommunicated from the church. Paul wrote concerning the excommunicated brother in the Corinthians church, “Do not even eat with such people” (1 Corinthians 5:11). The point was to put pressure on the brother or sister to repent (cf. 1 Corinthians 15:5), so that they might be restored into the fellowship of the Body of Christ (2 Corinthians 2:5-11).

One would be hard pressed to find the language of unconditional forgiveness anywhere in the Bible. The fact is, all forgiveness is conditioned on repentance. The pattern for forgiveness is God, and God's forgiveness is conditioned on repentance and faith in the Lord Jesus Christ. So Peter preached at the inauguration of the church,

Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins (Acts 2:38).

Repent, then, and turn to God, so that your sins may be wiped out (Acts 3:19).

Jesus taught that “repentance for forgiveness of sins” was the Gospel message prophesied in Scripture:

Then he opened their minds so they could understand the Scriptures. He told them, “This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things (Luke 24:45-48).

Dietrich Bonhoeffer, a German Lutheran pastor who opposed Hitler and the Nazis, warned that “cheap grace is the preaching of forgiveness without requiring repentance.”  He pointed to the severe consequences of teaching cheap grace in Nazi Germany writing:

But do we also realize that this cheap grace has turned back on us like a boomerang?  The price we are having to pay today in the shape of the collapse of the organized church is only the inevitable consequence of our policy of making grace available to all at too low a cost.  We gave away the word and sacraments wholesale, we baptized, confirmed, and absolved a whole nation unasked and without condition.  Our humanitarian sentiment made us give that which was holy to the scornful and the unbelieving. We poured forth unending streams of grace.  But the call to follow Jesus in the narrow way was rarely ever heard.

Dennis Prager, a conservative Jewish radio talk-show host, expressed his frustration over the cheap forgiveness espoused by many Christians in an op-ed in the Wall Street Journal:

The bodies of the three teen-age girls shot dead last December by a fellow student at Heath High School in West Paducah, Ky., were not yet cold before some of their schoolmates hung a sign announcing, “We forgive you, Mike!” They were referring to Michael Carneal, 14, the killer.

This immediate and automatic forgiveness is not surprising. Over the past generation, many Christians have adopted the idea that they should forgive everyone who commits evil against anyone, no matter how great and cruel and whether or not the evildoer repents.

The number of examples is almost as large as the number of heinous crimes. Last August, for instance, the preacher at a Martha’s Vineyard church service attended by the vacationing President Clinton announced that the duty of all Christians was to forgive Timothy McVeigh, the Oklahoma City bomber who murdered 168 Americans. “Can each of you look at a picture of Timothy McVeigh and forgive him?” the Rev. John Miller asked. “I have, and I invite you to do the same.”

Though I am a Jew, I believe that a vibrant Christianity is essential if America’s moral decline is to be reversed. And despite theological differences, Christianity and Judaism have served as the bedrock of American civilization. And I am appalled and frightened by this feel-good doctrine of automatic forgiveness.

Prager’s frustration is understandable. What sort of testimony does the Church maintain when Christians issue blanket statements of forgiveness? This does nothing to point people to God who is both loving and just.

Now, we can pray that God would grant a sinner the heart to repent (cf. 2 Timothy 2:25), but to forgive someone apart from repentance is nowhere commanded. 

Now, saying this does not mean that the offended Christian can remain bitter toward their unrepentant brother. Christians should pray that God might rescue them from the devil’s entrapment and bring them to repentance (cf. 2 Timothy 2:25; 1 Corinthians 5:5). 

Some may object and cite Bible passages that simply speak of forgiveness without mention of repentance. This is what we call “an argument from silence,” which is not very compelling. What is more, the Bible is not silent about the issue. Our passage, Luke 17:3-4, clearly says that forgiveness is conditioned on repentance. Furthermore, most evangelical leaders would acknowledge that God’s forgiveness requires repentance, and since Paul wrote, “Forgive as God has forgiven you” (Ephesians 4:32; Colossians 3:13) our forgiveness should be patterned on God’s forgiveness, not simply in the act (i.e. “forgive”) but also the method (i.e. “for repentance”). Therefore, the burden of proof lies with those claiming “unconditional forgiveness.” Even if repentance is not explicitly mentioned, it is also never explicitly excluded and may very well be understood from the larger context.

Some may say that Jesus forgave unconditionally on the cross in Luke 23:33-34, but did He really? He simply prayed that the Father would forgive them because they acted in ignorance. A.W. Pink observed that this was fulfilled when many of those who called for Jesus’ crucifixion repented at the preaching of Peter, who recognized that while they acted in ignorance, they still needed to repent (Acts 3:17-19). Compare this with the thief who repented of his sin to Jesus while hanging next to Him on the cross. Jesus did not call on the Father to forgive, but He Himself forgave the thief right then and there and promised that he would be with Jesus in paradise. He did not give this promise to the unrepentant thief on the other side of Him.

John MacArthur has a very insightful comment on the Luke 23:33-34 passage:

It is important to understand that Jesus’ plea for his killers’ forgiveness did not guarantee the immediate and unconditional forgiveness of everyone who participated in the crucifixion. He was interceding on behalf of all who would repent and turn to Him as Lord and Savior. His prayer was that when they finally realized the enormity of what they had done and sought the heavenly Father’s forgiveness for their sin, He would not hold the murder of His beloved Son against them.

Divine forgiveness is never granted to people who remain in unbelief and sin. Those who clung to their hatred of Jesus were by no means automatically absolved from their crime by Jesus’ prayer. But those who repented and sought forgiveness, like the centurion, or the thief on the cross, or the priests, or the people in the crowd—all who later embraced Him would find abundant mercy in answer to Christ’s petition on their behalf.

Christ’s prayer was a token of mercy offered to all who heard. He prayed aloud for their sakes (cf. John 11:42). Their sin was so unfathomably heinous that if witnesses had not actually heard Him pray for His killers’ forgiveness, most might have assumed they had committed an unpardonable offense.

The forgiveness Christ prayed for is freely offered to all (Revelation 22:17). In fact, God is eager to forgive repentant sinners. The prodigal son’s father is a vivid picture of God’s eagerness to forgive. The Lord pleads for every sinner to be reconciled to Him (2 Corinthians 5:20; Ezekiel 18:3–32; Acts 17:30). To those who repent from sin, He promises to lavish freely with forgiveness. If that offer was extended to those who murdered the very Author of life, how much more is it available to us today?

John Murray wrote,

Forgiveness is a definite act performed by us on the fulfillment of certain conditions…. Forgiveness is something actively administered on the repentance of the person who is to be forgiven.  We greatly impoverish ourselves and impair the relations that we should sustain to our brethren when we fail to appreciate what is involved in forgiveness (John Murray, “A Lesson in Forgiveness,” in The Collected Writings of John Murray, 1982: p 191).

Now, some have tried to make a false distinction between forgiveness and reconciliation, as if one could be forgiven but not reconciled. Yet, when we speak of the forgiveness of God, we acknowledge that reconciliation is one of the benefits of God’s forgiveness:

Therefore, since we have been made right in God’s sight by faith, we have peace with God because of what Jesus Christ our Lord has done for us (Romans 5:1 NLT).

All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation (2 Corinthians 5:18-19).

Notice that God’s not counting people’s sins against them (i.e. the meaning of forgiveness) is equated with God’s reconciling them to Himself. If we are forgiven, we are reconciled to God. Likewise, when we truly forgive one another, we are reconciled to each other. Otherwise, can we really say that forgiveness has been granted? If we say to someone, “I forgive you, but I will never trust you again,” is that really biblical forgiveness? Is that the kind of forgiveness that God gives? The reason why biblical forgiveness goes hand and hand with reconciliation is because there is repentance, and when people bring forth the fruit of repentance, it demonstrates the genuineness of their repentance (cf. Luke 3:8).

Presbyterian scholar and pastor, Ligon Duncan, writes,

This is a question that many Christians have never thought through. I think that Christians who have themselves harbored unjustified bitterness and have been unforgiving in places and in ways that they should have been forgiving, often when they are confronted with and gripped by the radical teaching of Christ on forgiveness, out of sorrow for their own sin, read Jesus’ teaching on forgiveness in such a way that they understand it to mean that forgiveness is an automatic obligation in every circumstance, irrespective of the repentance of the other party. And, again, I think that that is a mistake. I believe that forgiveness always has in view reconciliation, and reconciliation is always two-sided. So if there is not a repentance corresponding to a forgiveness, then very often there is an impossibility of reconciliation. I think that whatever we think about forgiveness, forgiveness is a component to what is a larger picture, and the larger picture is reconciliation. And reconciliation is necessarily two-sided. Consequently, I think it is important for us to talk about both forgiveness and readiness to forgive. There may be circumstances where a reconciliation is impossible, but a readiness to reconcile can still be present with a believer. Consequently, I would want to make that distinction when I was counseling a believer who was in a circumstance where there was not a present possibility of reconciliation of the relationship. Instead of telling them that they need to forgive or they will become bitter, I think I would rather say that you need to be ready to forgive and not to be captured by your bitterness (A Roundtable Discussion on Forgiveness: Derek Thomas Interviews Ligon Duncan and Justin Taylor).

Now, sometimes it’s wise just to pray and then let a matter go, especially when there is no sign that the offending person will repent. This “letting go” must not be confused with forgiveness.

John Piper makes a distinction between two kinds of forgiveness, one to the repentant and the other to the unrepentant, but concludes that “full” forgiveness is only possible where there is repentance:

One last observation remains: forgiveness of an unrepentant person doesn’t look the same as forgiveness of a repentant person. In fact I am not sure that in the Bible the term forgiveness is ever applied to an unrepentant person. Jesus said in Luke 17:3-4 “Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him.” So there’s a sense in which full forgiveness is only possible in response to repentance. But even when a person does not repent (cf. Matt. 18:17) we are commanded to love our enemy and pray for those who persecute us and do good to those who hate us (Luke 6:27). The difference is that when a person who wronged us does not repent with contrition and confession and conversion (turning from sin to righteousness), he cuts off the full work of forgiveness. We can still lay down our ill will; we can hand over our anger to God; we can seek to do him good; but we cannot carry through reconciliation or intimacy (John Piper, As We Forgive Our Debtors: What Does Forgiveness Look Like, Desiring God Ministries, 1994).

Friends, this topic is somewhat controversial. But I hope that I have provided sufficient biblical food for thought and made a case for both rebuking and conditional forgiveness. My goal is not to leave some of you with the burden of unforgiveness festering in your hearts but to encourage obedience and joy in the Lord. You may find some psychological relief from unconditionally forgiving anyone and everyone that has ever wronged you, but that is not what we are called to. We are always to “offer” forgiveness, but it is a different matter to “give” forgiveness. We can biblically do the former where there is no repentance but not the latter. We’re not called to some kind of self-centered psychological relief, which I question is true relief, but to find our hope in Christ alone and to call all people, believers and unbelievers alike, to repentance and faith in the Lord Jesus Christ, whether for salvation or for the restoration of fellowship. Here is a helpful perspective and example I found on the web:

https://www.reformation21.org/articles/unpacking-forgiveness.php

And he called out, saying, “Jesus, Son of David, have mercy on me!” Those who led the way were sternly telling him to be quiet; but he kept crying out all the more, “Son of David, have mercy on me!” (Luke 18:38-39).

Here is this blind man, whose condition has forced him to make a living by begging on the side of a road. He discovers that Jesus, the reputed Healer, is passing by him at a near distance. He starts shouting at the top of his lungs, "Jesus, Son of David, have mercy on me!" He is blind but not mute. He will use whatever faculty God has left him to connect with the One who could heal him. He calls Jesus "Son of David" - a Messianic designation. This blind man knows the Scriptures. The Messiah would open the eyes of the blind (Isaiah 35:5; Luke 7:22).

His shouting is so loud and obnoxious that Jesus' disciples tell him to quiet down. Perhaps they rebuke him, saying, "Get a grip! Do you think you're the only one who needs healing? Don't be so selfish!" But this does not deter the blind man. He had likely heard far worse. For years he barely clung to life, gaining but a subsistence, hardly living, from the scraps people gave him.

But now, a welling-up of hope gripped his heart when he heard Jesus was near. Here was his one chance, for who would take this poor blind man to see Jesus when He goes someplace else. No, this was his chance. He would shout and shout like he'd never done before. He would not let this opportunity go by.

Friends, Solomon penned this counsel:

If you look for it [wisdom] as for silver
and search for it as for hidden treasure,
then you will understand the fear of the Lord
and find the knowledge of God (Proverbs 2:4-5).

How ardently do we seek the wisdom of God? How desperately do we long for His healing of our sinful struggles? How persistently do we cry out to the One who can strengthen our faith, heal our marriage, empower our witness, and give significance to our lives?

Seven minutes a day? A token prayer? And do we wonder why we are not wise? Why we are not healed? We dishonor the Lord with our tepid devotion. We lack the urgency of desperation. We lack the zeal of greed -- greed for the treasure of God's wisdom.

Like the blind man, who shouted louder and more obnoxiously until he got Jesus' attention, let us so fixate our thoughts, engage our effort, dedicate our time, and persevere in our devotion until Jesus calls us to Himself and asks, "What do you want Me to do for you?"

Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. And if he sins against you seven times a day, and returns to you seven times, saying, ‘I repent,’ forgive him” (Luke 17:3-4).

Jesus clearly taught that if a Christian is found to be sinning, a fellow Christian should rebuke them. In the second instance of Jesus' lesson, he says that if this Christian "sins against you..." (Note: NIV and KJV follows the majority text and read "against you" in the first instance as well). Jesus had a very personal sin in mind, where one Christian wrongs another. What is interesting here is that Jesus does not say for him to ignore the sin. He does not say for him to overlook the sin. He does not say for him to forgive the sin. He says, "Rebuke him" (cf. Matthew 18:15-17 for the procedure).

Too often we have neglected this important command of Scripture, and this may be a reason why the Christian church looks so much like the world. We have just as many broken and dysfunctional families inside the church as outside. We have just as many that are immoral, greedy and materialistic. The church has to a large measure become "unsalty," as the hypocrisy and inconsistency of its members have compromised its role as the moral compass for the world.

Too often we jump over this command to rebuke and go to the second command to "forgive," not realizing that forgiveness apart from rebuke and repentance can bring a poison into the church. Isn't this why, when addressing the inaction of the Corinthian church with respect to a sinning member, Paul wrote,

Don’t you know that a little yeast leavens the whole batch of dough? (1 Corinthians 5:6)

This is also why just before our text Jesus warns against those through whom "stumbling blocks come". He uses very strong language, saying that it would be better for such a person if they died a horrible death then that they be the cause for another brother to stumble (cf. Luke 17:1-2). Unrebuked and unrepentant sinners can be a cancer in the church. So, right after this, Jesus warns, "Be on your guard!" or, as another translation reads, "Watch yourselves!" In a similar vein, Paul also wrote, 

Brothers and sisters, if someone is caught in a sin, you who live by the Spirit should restore that person gently. But watch yourselves, or you also may be tempted (Galatians 6:1). 

Paul warns that while a believer is seeking to rebuke and restore another believer, they themselves need to be careful not to fall into sin in the process. Paul's words also remind us that believers are not to rebuke harshly but "gently" and with a view to restoration (cf. Matthew 18:15 "won him over"; 2 Timothy 2:25; James 5:19-20). Even in the instance of the sinner in the Corinthian church, it appears that there was repentance and, in view of this, Paul then commands forgiveness and restoration (cf. 2 Corinthians 2:6-8).

Friends, as there is a responsibility to forgive the repenting brother, there is also a responsibility to rebuke the sinning brother. So Paul writes to Timothy with respect to his ministry:

Preach the word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction (2 Timothy 4:2).

In fact, this is also how the Scriptures are to be used in growing and equipping Christians:

All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work (2 Timothy 3:16-17).

When there is no accounting for wrongs done in the church, wrongdoing multiplies. So Solomon also writes,

When the sentence for a crime is not quickly carried out, people’s hearts are filled with schemes to do wrong (Ecclesiastes 8:11).

Today, it seems to me that it is harder to rebuke someone than it is to forgive and forget a matter. Why? We just don't want to deal with it. We are more concerned with how we, as the offended party, might feel than we are of the wellbeing of the sinner. We worry that the sinner might get offended by our rebuke, or might not repent, or might even attack us more for bringing it up. These excuses actually give fodder for a popular teaching today, namely, "unconditional forgiveness". In other words, we forgive without ever having to confront the sinner or requiring their repentance, that is, without requiring their acknowledgement of wrong and a willingness to turn from it. 

But is this biblical or right? Our text today clearly says, "If he repents, forgive him." The implication is, "If he does not repent, do not forgive him." Now, while the text does not say the latter, this is taught in other Scriptures, like Matthew 18:15-17, where Jesus taught,

If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.

Notice, when the brother or sister does not repent, the command is not, then, to simply ignore the matter or to forgive them unconditionally. No, Jesus commands to escalate the matter, and to keep escalating until finally the brother or sister is excommunicated from the church.

Consider also how Paul taught that the Corinthian church was to deal with the unrepentant brother:

What business is it of mine to judge those outside the church? Are you not to judge those inside? God will judge those outside. “Expel the wicked person from among you” (1 Corinthians 5:12).

Paul tells the church to both judge and expel the unrepentant brother. Paul goes further to say that Christians should categorically shun all unrepentant believers, who persist in their sins:

But now I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral or greedy, an idolater or slanderer, a drunkard or swindler. Do not even eat with such people (1 Corinthians 5:11).

One would be hard pressed to find the language of unconditional forgiveness here. The fact is, all forgiveness is conditioned on repentance. Even God's forgiveness is conditioned on repentance and faith in the Lord Jesus Christ. 

Now, we can pray that God will grant the sinner the heart to repent (cf. 2 Timothy 2:25), but to forgive someone apart from this repentance is nowhere commanded. 

Now, saying this does not mean that the offended Christian should remain bitter toward their unrepentant brother. No, the command is to pray for them, so that although we may haved failed to turn their hearts, God might bring them to repentance (cf. 2 Timothy 2:25; 1 Corinthians 5:5). 

Now, some may object, saying, "What about people who die without repenting of the sin they sinned against me?" "What about those that I never get to see again?" My answer is, "What about them?" Why do we insist on forgiving them? Is it because we are trusting God or because we are trusting some psychological study that says that people who forgive are more mentally at peace than those that harbor unforgiveness. Is the forgiveness primarily for our benefit or for the one that receives the forgiveness? Psychologists will say that it is for our benefit, but, as with rebuking, the Bible teaches that forgiveness is for the benefit of the sinner. Now, I would say obedience is for our benefit, and that is why we both rebuke and forgive, as God calls us to do.

Others may object and cite those passages that simply speak of forgiving, forgiving from the heart, and forgiving without any attachment of conditions. I would encourage such people to look at those passages carefully, so that they might not be found to be making assumptions about them that the passages themselves do not warrant. First, in every such passage one will be able to see how the requirement of repentance can be understood in the context. Second, by analogy, there are a number of passages that speak of God's forgiveness for sin where repentance is not specifically mentioned, but no one would argue that these passages teach that repentance is not necessary. Third, the general rule for proper hermeneutics is to interpret the unclear by the clear. The more detailed, and I would say clear, passages dealing with this matter of forgiveness all include the requirement of repentance. Clearly, the burden of proof lies with those that try to teach unconditional forgiveness. Everything I have read so far from those that try to defend this comes short of being persuasive. 

Friends, this topic is somewhat controversial. But I hope that I have provided sufficient biblical food for thought and made a case for both rebuking and conditional forgiveness.

Luke 17:7
7 "Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, 'Come at once and recline at table'? 8 Will he not rather say to him, 'Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink'? 9 Does he thank the servant because he did what was commanded? 10 So you also, when you have done all that you were commanded, say, 'We are unworthy servants; we have only done what was our duty.'"

We are heirs to the kingdom of God (Ephesians 3:6). But we should not walk as if overconfident, throwing our weight around, as lords, as the lords of this world do (Luke 22:25), but we should be meek and humble as Christ. When we accomplish what was commanded we should say "we are unworthy" (luke 17:10)

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Luke 17:17
17 Then Jesus answered, "Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?" 19 And he said to him, "Rise and go your way; your faith has made you well."

All had faith or they would not have left; it was on their way they were healed. They all left, but one faith was more refined; it was better, it lead to praise for God - this faith will receive a reward that the others will not.

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Luke 17:34
34 I tell you, in that night there will be two in one bed. One will be taken and the other left. 35 There will be two women grinding together. One will be taken and the other left." 37 And they said to him, "Where, Lord?" He said to them, "Where the corpse is, there the vultures will gather."

This is not speaking of the rapture but of the destruction in 70 AD, the invasion of the Romans to the temple's destruction.

The question of "where will these taken people be," is not answered by "with Jesus" or something close to that. It's "Where the corpse is, there the vultures will gather," in other words they will be where the vultures are gathering.

"30 so will it be on the day when the Son of Man is revealed"

I think this line may be why it is tied to a rapture idea. But if this passage isn't referring to the rapture, what is up with the "days of the son of man?"

V24 says he will be swift like lightening on that day. That day will be like the days of Noah (v26). Just like the days of Lot (v28), like that day the son of man will be revealed (v30). He continually points to a time that God comes in judgment (sounds like the OT use of the "day of the lord," a phrase used when God struck in wrath then.), these were times that evil was hit, and God's people fled in a bubble of safety.

It could mean a rapture, but this comparison requires a swift judgment to flee from. This would also make his advice to not go back and grab things for the fleeing (v31), as pointless or irrelevant – since the safety bubble proposed is a meeting in the air.

"24 For as the lightning flashes and lights up the sky from one side to the other, so will the Son of Man be in his day"

This is a message of destruction, similar to his "this generation" prophecy that says, pray that it is not in the winter - because it would be horrible to flee then.

Mark 11
26 "At that time people will see the Son of Man coming in clouds with great power and glory"
30 Truly I tell you, this generation will certainly not pass away until all these things have happened.

As he said, he will come in judgment, to gather his people, the elect, and these things would happen to the generation at hand. But that generation did not see a rapture- the gathering was as he says in Luke; it was like the days of Noah and Lot the elected was carried safely through the time.

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Luke 18
30 who will not receive many times more in this time, and in the age to come eternal life."

The promise of a reward is not just in the eternity but in time too!

Jesus asks the blind man what he wants from him.

A Blind Beggar Receives His Sight

(Luke 18:35-43)"As Jesus approached Jericho, a blind man was sitting by the roadside begging. When he heard the crowd going by, he asked what was happening. They told him, "Jesus of Nazareth is passing by." He called out, "Jesus, Son of David, have mercy on me!" Those who led the way rebuked him and told him to be quiet, but he shouted all the more, "Son of David, have mercy on me!" Jesus stopped and ordered the man to be brought to him. When he came near, Jesus asked him, "What do you want me to do for you?" "Lord, I want to see," he replied. Jesus said to him, "Receive your sight; your faith has healed you." Immediately he received his sight and followed Jesus, praising God. When all the people saw it, they also praised God. "

I thought this was an interesting exchange because Jesus asked the obvious... What, of course, would a blind man want? While I take this story literally, it occurred to me that there could be more to the exchange (maybe a metaphor for salvation). Jesus asks the obvious question - what do you want me to do for you? The blind man responds in faith - "I want to see". Immediately his eyes are opened and he follows Jesus. This sequence parallels very much our salvation though faith.

We are blind before we receive Christ, unable to see the Truth of Christ. Its hard for non believers to 'see' the truth in Gods word. In 1 Corinthians Paul writes "

For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written: "I will destroy the wisdom of the wise; the intelligence of the intelligent I will frustrate". The unbelievers infirmity is sin that makes you blind to Christ's message. Jesus call for salvation is a gracious offer - what would you have me do? And you must respond in faith Lord 'I want to see'. Christ promises to open your eyes (remove your sin) - and then all you need to do is follow Jesus.

 “You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.” When he heard this, he became very sad, because he was very wealthy

I found in myself that, as long as my comfort zone is not violated, I wouldn't have any problem following the Lord.  My obedience to Him has been conditional, depending on  whether my comfort zone such as financial security, social status, my personal goal in this life and so forth would be untouched or not when I'm called to be obedient for any reason and purpose .  The Lord tells me today that He himself wants to be my comfort zone and to be my true and only portion.   This is my prayer today that he is my one and only comfort zone forever.