COMMENTARY ON MARK
LESSON NUMBER 124
“ Mark 11:25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. 26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.”
(Mark 11:25; Matthew 6:12,14-15)
THE ESSENTIALITY OF FORGIVING
INTRODUCTION
Jesus and His disciples are on their way back to Jerusalem the day following the cleansing of the Temple - the day on which He had also cursed a fig tree that only had leaves. From the standpoint of the fig tree, it was a critical time, for the Creator of the tree had come to it expecting to find fruit. There is an obvious parallel between this circumstance and the city of Jerusalem. Jesus had come to it also – a city that had been cultured for His appearing. The Temple pointed to him as a dwelling. The offerings spoke of His sacrifice. The high priestly order introduced the people to the concept of an Intercessor. The Prophets had foretold Him, and John the Baptist had prepared His way. Yet, when He came, He found “nothing but leaves.” Now, on their way back into the city, when Peter remarked about how quickly the fig tree had withered, Jesus took occasion to instruct His disciples concerning faith and prayer. As though warning them of the danger of being found without faith, which is the fundamental fruit, He told them “Have faith in God!” Our Lord quickly moved His disciples from marveling at what they saw to a consideration of themselves, for observation without participation has no lasting value. When, for example, the Lord Jesus comes, every eye will see Him, just as the eyes of the disciples saw the fig tree. His coming will be even more apparent than that memorable occasion. However, if there is no corresponding conformity to His likeness, no benefit will be gained from that glorious appearing. The experience of such people will be much like that of the fig tree. Therefore, Jesus takes this occasion to speak to His disciples concerning the matter of readiness. They were like tender young fig sprouts, and He is nurturing them to ensure their fruitfulness. Confirming that faith is not a mere duty, Jesus also linked it with prayer, and spoke of its potency within those possessing it. When faith and prayer are linked together, they are joined with Omnipotence.
WHEN YOU HAVE OUGHT AGAINST ANY
“ Mark 11:25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.”
Jesus now elaborates on the subject of the effectiveness of prayer. That is a matter that is not to be taken for granted. The subject of prayer cannot be addressed as though God always hears our prayers, for this is not the case. There are numerous examples of prayers the Lord said He would not hear. Samuel told wayward Israel, “And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day” (1 Sam 8:18). Elihu testified in the book of Job, “Surely God will not hear vanity, neither will the Almighty regard it” (Job 35:13). David confessed to God Himself, “If I regard iniquity in my heart, the Lord will not hear me” (Psa 66:18). Speaking through Isaiah, God testified to Israel concerning their impoverished spiritual state, “when ye make many prayers, I will not hear: your hands are full of blood” (Isa 1:15). Again, Isaiah prophesied, “But your iniquities have separated between you and your God, and your sins have hid His face from you, that He will not hear” (Isa 59:2). The Lord also spoke to Jeremiah concerning the condition of Israel. “Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble” (Jer 11:14). And again, “When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them” (Jer 14:12). Later speaking through the prophet Ezekiel, God said of Israel, “and though they cry in mine ears with a loud voice, yet will I not hear them” (Ezek 8:18). Micah spoke in the same manner: “Then shall they cry unto the LORD, but He will not hear them: He will even hide his face from them at that time, as they have behaved themselves ill in their doings” (Micah 3:4). Jesus said of the religious elite of His day, “But in vain they do worship me, teaching for doctrines the commandments of men” (Matt 15:9). He also warned His disciples that the value of prayer is not measured by the amount of words found in it. “But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking” (Matt 6:7).
These are all examples of spiritual barrenness, and of the impact it has upon a holy God. They perfectly correlate with Jesus cursing the fig tree, confirming that man can be in a state where there is only an outward show of religion. In such a case, the person becomes worthless, because there is nothing within that is satisfying or pleasing to the Lord.
It is clear, therefore that the moral and spiritual condition of the people who pray has a direct bearing upon their prayers. If their condition is not acceptable, it must be addressed in the prayer, as confirmed in Christ’s reference to a certain publican who prayed, “God be merciful to me a sinner.” Jesus said of that man, “this man went down to His house justified” (Lk 18:13-14). This is an aspect of God that is often neglected by those who say they represent Him. There is an representation of the Living God that leaves the people imagining He is gently tolerant of every condition, and will go to any length to receive and bless the people. This passage confirms that nothing could be further from the truth.
WHEN YOU STAND PRAYING, FORGIVE! Behold the versatility of the human spirit. While in the act of praying to God, there is a simultaneous profound consideration of oneself. Rather than detracting from the prayer, Jesus will teach His disciples that it will bear directly upon te effectiveness of the prayer. This is also the manner in which “faith in God” will reason.
IF YE HAVE OUGHT AGAINST ANY. Or, “If you have anything against anyone.” This is a grievance against someone – someone who has wronged you, or treated you unjustly. Here is a hindrance to faith, for the subject is praying coupled with believing and not doubting. If, while praying, such on offense is recalled, Jesus tells His disciples to immediately let go of any notion of retaliation. The person is not to be viewed as one indebted to the offended one, but in the heart is to be forgiven. This attitude parallels that of the Lord, who is “ready to forgive” (Psa 86:5). That is, the clearing of the matter will not be hindered by the attitude of the one against whom the offender has sinned. This does not preclude the necessity of repentance on the part of the wrongdoer, but rather makes way for his recovery. This is the attitude that Stephen had when he prayed as he was being stoned, “Lord, lay not this sin their charge” (Acts 7:60). That was preceded by the words of the Savior Himself, uttered from His cross: “Father, forgive them, for they know not what they do” (Lk 23:34).
THAT YOUR FATHER MAY FORGIVE YOU. The purpose for the required forgiveness is not that the transgressor may be freed from his guilt, but that we may be freed from ours! – “that your Father . . . may forgive your trespasses.” It is vain, therefore, to speculate on whether or not we are guilty of sin. It is taken for granted that each disciple needs to be forgiven. That is why Jesus taught us to ask for forgiveness (Matt 6:12). The subject of this section is not interpersonal relationships, but having faith in God. Here Jesus is going to deal with something that directly bears upon that faith – faith that can move mountains.
CONDITIONAL FORGIVENESS
“ 26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.”
Are there any repercussions when men entertain improper attitudes? Or, is God so gracious that He will, overlook it when men ignore what is required of them? Is it possible that Jesus requires fruit from a fig tree, but none from us? If an impersonal tree is required to produce fruit, what of a personality who is made in the image of God, and has even been purchased with a price? What of those who have been redeemed, and have been delivered from the power of darkness, and translated into the kingdom of God’s dear Son?
It is important to note the strain of this teaching. A religious opportunist might imagine that forgiveness would be conditioned upon doing some great exploit. Perhaps the requirement will be the winning of souls, or keeping the commandments, or simply being a good neighbor. In this teaching, Jesus goes into the inner recesses of the heart. He deals with things that cannot be seen. These are accomplishments that cannot be exploited. You cannot build a religious empire upon them. The world will not exalt those who actually forgive those who trespass against them.
NOT A MERE FORMAL FORGIVENESS. This is not a mere formal forgiveness, or one that is in word only. Elsewhere Jesus likened this kind of forgiveness to a person who had himself been forgiven, yet did not forgive his fellow servant. “O thou wicked servant, I forgave thee all that debt, because thou desiredst me: Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? . . . So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses” (Mat 18:33-35).
This text is not dealing with a formal law, after the manner of the Ten Commandments, or the covenant made at Sinai. Here the Lord is dealing with a person who has received mercy being himself merciful. It is speaking of one who is eager to be as considerate of others as God has been of him. This does not countermand the word of Jesus to His disciples concerning one who had sinned against them: “and if he repent, forgive him” (Lk 17:3). That is speaking of the offended individual and the offending party. This is speaking of the offended party and the living God! How will God react when we come to Him seeking forgiveness, but are determined to withhold the forgiveness of those who have offended us? Is it that we are can see the need of our forgiveness, but do not behold the need of the same in our peers?
This is a forgiveness that turns the matter over to the Lord. We thus relinquish any right to retaliation or vengeance, casting all of our care upon the Lord. In such a case, the offender will not remain unforgiven because we have refused to grant it!
IF YOU DO NOT FORGIVE. This statement means that spiritual life is calculated to produce the required action. If people will not quench or grieve the Spirit, they will forgive those who trespass against them. This confirms that failing to forgive is the result of sinning against God, for His salvation cannot possibly produce a heart that is not “ready to forgive.” Also, by saying “IF,” Jesus indicates that this is an unusual circumstance among His disciples. It indicates a departure from the norm, and a straying from the path.
NEITHER WILL YOUR FATHER FORGIVE YOU. The result of failing to forgive the one who has sinned against us has fearful consequences. After all conjecture has been set forth, and men have presented their strong reasons, Jesus powerfully affirms, “neither will your Father which is in heaven forgive your trespasses.” Immediately following what men refer to as The Lord’s Prayer, Jesus said this: “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” (Matt 6:14-15). James encapsulated this truth in a strong saying: “For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment” (James 2:13). Thus the person reaps what he has sown, for “God is not mocked” (Gal 6:7). Again, the saying of Jesus is also fulfilled, “For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again” (Matt 7:2).
There is no chance that this word will fail of fulfillment! Jesus is exposing us to the real God, and He is fully qualified to do so. He is the “express image of God” (Heb 1:43), and “the fulness of the Godhead” dwells in Him bodily (Col 2:9). In fact, as it is written, “it pleased the Father that in Him should all fulness dwell” (Col 1:19). In addition to this, we are faced with this incontestable reality: “neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him” (Matt 11:27). Again, it is written, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him” (John 1:18). Therefore, we are here introduced to the real God, and “He cannot deny Himself” 2 Tim 2:13). His faithfulness involves NOT forgiving those who refuse to forgive, just as surely as it includes forgiving those who ARE forgiving.
THE LOGIC OF FORGIVENESS
“ Eph 4:32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. 5:1 Be ye therefore followers of God, as dear children; 2 And walk in love, as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweetsmelling savor.”
There is a certain Kingdom logic, if you will, in being forgiving. In the apostles’ doctrine, they build upon the principle that is revealed in our Mark text. This confirms that the Spirit DID recall the words of Jesus to them, just as He said He would (John 14:26). In this we have a sterling example of what is involved in being guided into “all truth” (John 16:13). At this point, it will be profitable to briefly review their teaching on the subject.
TENDERHEARTED, FORGIVING ONE ANOTHER. Here the reasoning is in the context of redemption, where Christ’s words, uttered prior to His death, were within the context of the fear of God. The difference is that now the matter of forgiveness is addressed in view of Jesus having taken “away the sin of the world” (John 1:29). Now that God is just and the the Justifier of “him which believeth in Jesus” (Rom 3:26), there is a stronger reason for forgiving than avoiding not being forgiven ourselves.
The word “tenderhearted” expresses the foundational view of compassion. While “compassionate” emphasizes expression, “tenderhearted” underscores what compels that expression. The word literally means “having strong bowels,” THAYER and has to do with being “affectionate.” LOUW-NIDA The possession of this quality is evidence that one has been “made a partaker of the Divine nature” (2 Pet 1:4). That is, he is not compassionate merely because he is told to be, but rather, like Jesus, is “able to be touched” by the ones with whom he has to do (Heb 4:15). Therefore, believers are admonished to engage in “forgiving one another” out of the reservoir of a heart that is like that of their Lord – being “tenderhearted.”
To be “tenderhearted” is to have a “heart of flesh” (Ezek 11:19), that can properly react to offenses. Such a heart reasons that the offending individual did not mean to be offensive, or that they were weak, or that they lacked some understanding. In keeping with the characteristics of love, the tender heart “seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things” (1 Cor 13:5-7). It has the most favorable view of the circumstances, and stands ready and eager for things to move forward to the glory of God.
This does not address the matter of the offender, but of our response to him. Jesus had already declared, “but woe to that man by whom the offence cometh!”(Matt 18:7). However, even then, He was speaking of the world. The apostles narrow the matter down to “one another.” To put it another way, none of us should make it difficult for an offender to repent or amend his ways. Our posture must be one that provokes our brethren “to love and good works.” When offenses occur, we must first assume they were not intentional, then react in such a way as to encourage recovery, if necessary, or growth in the area of expression and personal conduct.
FORGIVEN FOR CHRIST’S SAKE. Paul adduces another reason for our forgiveness of one another. God has forgiven us “for Christ’s sake” – that is, He was in what Jesus did, doing in Him what could not otherwise be done. The clear implication is that we also forgive one another “for Christ’s sake,” or “in Christ.” That is, we see Christ’s atoning death as sufficient reason to forgive another, even as God saw in it a just reason for forgiving us.
FOLLOWERS OF GOD. In being forgiving, we are, in fact, being “followers of God as dear children.” We know by experience what powerful affects His forgiveness has had upon us. It produces a certain hatred for sin, as well as a love for righteousness, and an eagerness to be well pleasing in the sight of God. Our forgiveness will also lend itself to such encouragement.
WALKING IN LOVE. Love is an environment in which we conduct our lives. Walking in love has to do with our manner of life among men. The acceptable life among our peers is perfectly harmonious with our fellowship with Christ (1 Cor 1:9). That fellowship is within the context of Divine love, and becomes the source of our manners among men. This has particular regard to the love of the brethren – God’s sons and daughters. Such love is to be “fervent,” and will “cover a multitude of sins” rather than displaying them to others (1 Pet 4:8).
CHRIST ALSO HAS LOVED US. The bottom line of this spiritual equation is that we ourselves have been recipients of love. Even though we were the offenders, He gave Himself, not insisting on His own rights, but rather making a way for us to be forgiven. What is more, God was well pleased with what he did, which confirms the rightness of it all.
CHRIST FORGAVE US. “Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye” (Col 3:13). Although we had sinned against Christ by not believing on Him, receiving Him, and obeying Him, He “forgave” us. That forgiveness cannot be traced to any merit on our part. It was purely owing to His own nature and the effectiveness of His sacrifice. Those are reasons enough for us to also forgive.