We all know that forgiveness is a good thing, but shouldn’t there be consequences for wrongdoing? Is it possible for forgiveness and justice to go hand in hand?

There is a clear illustration of this in the book of Hebrews. The writer of that book makes several references to Abel, Adam’s second-born, who was killed unjustly by his own elder brother. Abel is listed in Hebrews 11 as the first member of the famous “Hall of Faith” found in that chapter. Hebrews 11:4 says this about Abel: “By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh” (KJV).

That phrase “he being dead yet speaketh” is a familiar one, but have you ever realized what it refers to? It is an allusion to Genesis 4:10, where God said to Cain, “What have you done? The voice of your brother’s blood is crying to Me from the ground.” Though Abel was dead, he still spoke through his innocent blood, crying out for vengeance.

Those were figurative terms, of course. Abel’s blood did not literally cry out. But the violent and unjust manner of his death—brutal murder at his own brother’s wicked hand—fairly screamed for vengeance. Justice needed to be done. A crime had been committed for which severe punishment was in order. Abel’s blood, spilled on the ground, was a testimony against Cain. In metaphorical terms, Abel’s blood was crying for retribution against Cain.

Abel was the first martyr, and the blood of every martyr since then has joined the cry for justice against the persecutors of God’s people. In that sense, they all still speak, though they are dead. They are the very ones pictured in Revelation 6:10, under the altar, calling for God to glorify Himself in the accomplishment of justice.

But Hebrews 12:24 makes an interesting contrast. There the writer mentions Jesus’ blood, “which speaks better than the blood of Abel.” The meaning is clear: whereas Abel’s blood (and the blood of other martyrs) screams for vengeance, Christ’s blood pleads for mercy.

Jesus’ blood, shed as an atonement for sins, appeals for forgiveness on behalf of sinners. This is a remarkable truth. All the blood of all the martyrs of all time cries out for justice and vengeance and retribution. But Christ’s blood “speaks better.”

Again, there is nothing wrong with desiring justice. Justice honors God. It is certainly legitimate to want to see wrongs made right and evildoers recompensed for their wickedness. But the longing for forgiveness is better still. Christians are to be characterized by a desire for mercy, compassion, and forgiveness—even for their enemies.

How do we develop such a state of mind? How can a Christian, badly hurt by the offenses of another, learn to forgive “from [the] heart” the way Jesus commanded (Matthew 18:35)? What about the commands in Scripture to confront those who sin against us? How do we know when to confront and when to overlook an offense?

Furthermore, how can we forgive those who have not repented? Doesn’t God himself withhold forgiveness from the unrepentant? If we are to forgive in the same way we have been forgiven, don’t we first need to require the repentance of the offender?

Those are all essential questions. Does the Bible offer answers? I believe it does. Let’s begin by exploring what Scripture means when it commands us to forgive in the same way God forgives.

God’s Forgiveness Versus Our Forgiveness

How can forgiveness between fellow sinners be compared to the forgiveness of an offended deity? There must be some similarities, because Scripture instructs us to forgive in the same manner as we have been forgiven. This idea is clearly stated in Scripture, “Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you” (Ephesians 4:32; see Colossians 3:13).

Some take the position that this teaches forgiveness should always be conditional. Their rationale goes like this: God forgives only those who repent. Therefore, if we are going to forgive in the same manner as we have been forgiven, we should withhold forgiveness from all who are unrepentant.

There is some merit in this position. There are times when forgiveness must be conditional, and we will discuss that issue later in this series. But I must disagree with that position overall.

To make conditionality the gist of Christlike forgiving seems to miss the whole point of what Scripture is saying. When Scripture instructs us to forgive in the manner we have been forgiven, what is in view is not the idea of withholding forgiveness until the offender expresses repentance.

Listen carefully to what these verses are saying:

• Matthew 6:12, 14–15: “And forgive us our debts, as we forgive our debtors. . . . 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” (KJV).
• James 2:13: “For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.”
• Matthew 18:35: “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (KJV).
  
• Luke 6:36–38: “Be merciful, just as your Father is merciful. Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.”

The emphasis is on forgiving freely, generously, willingly, eagerly, speedily—and from the heart. The attitude of the forgiver is where the focus of Scripture lies, not the terms of forgiveness.

Most of those who hold that all forgiveness is conditional portray forgiveness as a formal transaction in which the forgiven one must repent and the offended party promises in return never to bring up the sin again. If this transaction has not occurred, they say, real forgiveness has not yet taken place. In some cases the offender may repent and ask forgiveness without prompting, and forgiveness should be granted on the spot. But in most cases, particularly when the offender is ignorant of having committed a wrong, the offended party must first confront the offender and formally solicit repentance before he or she can forgive. In short, no act of forgiveness can occur until the offender asks for forgiveness.

Sadly, I have seen people who hold this opinion become obsessive confronters and ultimately make themselves odious to friend and foe alike. Others nurse grudges, refuse to relinquish bitterness, and even sever friendships over relatively petty offenses, justifying such attitudes because they are convinced they have no duty to forgive until the offender repents.

While it is often true that forgiveness involves a two-way transaction, it is not true of all forgiveness. There are times when forgiveness should be unconditional and unilateral, and there are other times when forgiveness must be withheld until the offender repents. The biblical principles governing these different kinds of forgiveness are clear.

This kind of free, abundant forgiveness is how we imitate Christ’s forgiveness of us. Yet, as I said before, there are times when conditional forgiveness is appropriate. And that’s what we’ll look at next time.

(Adapted from The Freedom and Power of Forgiveness)