Friday, January 3, 2014



me-ro'-dak-bal'-a-dan, mer'-o-dak-b. (mero'dhakh bal'adhan; Marodach Baladan): The son of Baladan, is mentioned in Isa 39:1, as a king of Babylon who sent an embassy to Hezekiah, king of Judah, apparently shortly after the latter's illness, in order to congratulate him on his recovery of health, and to make with him an offensive and defensive alliance. This Merodach-baladan was a king of the Chaldeans of the house of Yakin, and was the most dangerous and inveterate foe of Sargon and his son Sennacherib, kings of Assyria, with whom he long and bitterly contested the possession of Babylon and the surrounding provinces. Merodach-Baladan seems to have seized Babylon immediately after the death of Shalmaneser in 721 BC; and it was not till the 12th year of his reign that Sargon succeeded in ousting him. From that time down to the 8th campaign of Sennacherib, Sargon and his son pursued with relentless animosity Merodach-Baladan and his family until at last his son Nabushumishkun was captured and the whole family of Merodach-Baladan was apparently destroyed. According to the monuments, therefore, it was from a worldly point of view good politics for Hezekiah and his western allies to come to an understanding with Merodach-Baladan and the Arameans, Elamites, and others, who were confederated with him. From a strategical point of view, the weakness of the allied powers consisted in the fact that the Arabian desert lay between the eastern and western members of the confederacy, so that the Assyrian kings were able to attack their enemies when they pleased and to defeat them in detail.
R. Dick Wilson
International Standard Bible Encyclopedia edited by James Orr, John Nuelsen, Edgar Mullins, Morris Evans, and Melvin Grove Kyle and was published complete in 1939

Isaiah 38-39 introductory comments.
... To the Assyrians Merodach-Baladan was a terrorist; to himself he was a freedom-fighter with his life devoted to the liberation of his beloved Babylon from Assyrian tyranny. He was remarkably successful. For twelve years from 722 BC he secured Babylonian independence and reigned as king, and the loss of his kingdom at the hands of Sargon did not cool his ardour in his great cause. The conglomerate empires of the ancient world held together only while the emperor himself kept a firm grip on government. In consequence, the death of the emperor signalled a relaxing of central control and an opportunity to break free. Just as Merodach-Baladan had capitalized on the death of Shalmaneser in 722 BC, so he was ready for the death of Sargon, which happened in 705.’1 Thanks to Merodach-Baladan’s careful planning, both east and west of the Assyrian empire rebelled.
Hezekiah was part of this great scheme. Taking opportunity from the king’s recovery, Merodach-Baladan sent ‘sick visitors’ with a gift—and a letter (39:1). We are not told what the letter contained, but we do know how Hezekiah reacted, giving the envoys a conducted tour of his storerooms, money and arsenals (2). The letter was manifestly an invitation to become a partner in a rebellion, and Hezekiah fell for it.
Isaiah 36–37 has already recounted the historical consequences: the tragic suffering of Judah and the eleventh-hour triumph of grace. Isaiah 39:3–7 explores the spiritual significance of Hezekiah’s act, the far-reaching consequences of a single decision. For we must ask, ‘What should Hezekiah have said to the envoys?’ The answer is plain: ‘Thank you for coming and thank Merodach for his gift and invitation, but the fact is I have a divine promise to lean on; it has been confirmed personally in my return to health and cosmically in the sign of the sun. I cannot turn from faith in the promises of God.’ But he did turn—and Isaiah responded with impeccable logic: you want to commit all you have to Babylon, therefore all you have will go to Babylon (3–7); Rom. 6:16).
The ‘shape’ of the section helps us to see its meaning:
A1----(38:1a) Hezekiah faces death
    B1---- (38:1b) Isaiah … went … said … the Lord says …
         C1---- (38:8–22) Hezekiah’s dedication
         C2---- (39:1–2) Hezekiah’s defection
    B2---- (39:3–7) Isaiah … went … said … the word of the Lord …
A2---- (39:8) Hezekiah faces life
There is nothing in all this to warrant any scepticism about the historicity of the events. Merodach-Baladan figures precisely in the character revealed outside the Bible; Isaiah acts and reacts exactly as the rest of his book would lead us to expect and as a prophet, in the most up-to-date understanding of a prophet's role, should; and Hezekiah is still the good-hearted, human person trying to handle a job that is above his ability.
 Motyer, J. A. Isaiah: An Introduction and Commentary. Nottingham, England: Inter-Varsity, 2009. 

Thursday, January 2, 2014

Chain Reaction

Chain Reaction
Examine and screen your thoughts
Because your thoughts become your words
Your words become your actions
Your actions become your habits
Your habits become your character
And your character becomes your destiny

McGee, Kathleen M., and Laura J. Buddenberg. Unmasking Sexual Con Games: A Teen's Guide to Avoiding Emotional Grooming and Dating Violence. Boys Town, Neb.: Boys Town, 2003. Print. (p. 23) 

Tuesday, December 31, 2013

Proverbs 20.12-19

8. Speech and Commerce  (20.12-19)
...the unit consists of an introduction to accept the wisdom tradition in conjunction with being alert (vv. 12-13) and a conclusion to accept wise counsel from one's peers (v. 18-19), sandwiching between them the body that deals with imprudent business practices.  
  --Bruce Waltke in NICOT
a. Introduction and Janus  (12-13)
A pair of rearing proverbs matching the LORD's receptors of wisdom with human responsibility.   --Bruce Waltke in NICOT
The hearing ear and the seeing eye, 
The Lord has made them both
hearing...seeing...   The first half of the verse refers to two basic senses that the Lord has given to people. C. H. Toy, however, thinks that they represent all the faculties (Proverbs [ICC], 388). But in the book of Proverbs seeing and hearing come to the fore. By usage “hearing” also means obeying (15:31; 25:12), and “seeing” also means perceiving and understanding (Isa 6:9-10).   --NET Bible study notes
ear...  In this book ear almost always connotes being teachable.  Proverbs 2.2; 4.20; 5.1, 13; 15.31; 18.15; 22,17; 23.9, 12;  25.12; 28.9

Do not love sleep,                         Open your eyes,
lest you come to poverty;          and you will be satisfied with bread
-->  The proverb uses antithetical parallelism to teach that diligence leads to prosperity. It contrasts loving sleep with opening the eyes, and poverty with satisfaction. Just as “sleep” can be used for slothfulness or laziness, so opening the eyes can represent vigorous, active conduct. The idioms have caught on in modern usage as well – things like “open your eyes” or “asleep on the job.”    --NET Bible study notes
bread...  Heb “bread” (so KJV, ASV, NRSV), although the term often serves in a generic sense for food in general    --NET Bible translation notes

b. Body: Imprudent Speech in the Marketplace  (14-17)

Van Leeuwen notes:  "Taken together, the two sayings seem to present an ironic contrast between the goods for which one haggles and the priceless wisdom (see 3:15; 8:10-11).  --Bruce Waltke in NICOT
"It is good for nothing," cries the buyer; 
But when he has gone his way, then he boasts.  

There is gold and a multitude of rubies, 
But the lips of knowledge are a precious jewel.  
Whybray notes v. 15 comments on v. 14: "that which is most valuable cannot be obtained 'over the counter or through sordid deals."  --Bruce Waltke in NICOT
The third links the imprudent business practice of going surety for another (v. 16) and being deceptive (v. 17) by a play on I eārab ("to go surety") and III eārab ("to be sweet").   --Bruce Waltke in NICOT  
Take the garment of one who is surety for a stranger, 
And hold it as a pledge when it is for a seductress.  
...the proverb emphasizes the stupidity of risking one's life for an unknown creditor by becoming security for a stranger. (McKane)   --Bruce Waltke in NICOT    
stranger...  someone who is  not part of the covenant community

Bread gained by deceit is sweet to a man, 
But afterward his mouth will be filled with gravel.  
The theme of foolish speech in the marketplace is escalated from implied rash and imprudent speech (v. 16) to false speech (v. 17).     --Bruce Waltke in NICOT 
Bread gained by deceit...  Heb “bread of deceit” (so KJV, NAB). This refers to food gained through dishonest means. The term “bread” is a synecdoche of specific for general, referring to anything obtained by fraud, including food.      --NET Bible translation notes
c. Conclusion: Accepting Wise Counsel  (18-19)
Note the contrast between wise counsel who help establish a good plan and the gossip whose loose lips mean he must be avoided. 
Plans are established by counsel; 
By wise counsel wage war.  

He who goes about as a talebearer reveals secrets; 
Therefore do not associate with one who flatters with his lips
cf. 11.13
A talebearer reveals secrets, 
But he who is of a faithful spirit conceals a matter
...20.19 is synonymous, equating "the slanderer who divulges secrets" with "a silly chatterer" --that is, one who handles words in a careless, not thoughtful and unguarded way.    --Bruce Waltke in NICOT  

Monday, December 30, 2013

Genesis 6-8

6.22  Noah did according to all that the Lord commanded...  That word "all" is striking.  It should be my serious aspiration too.   
7.16  and the LORD shut the door...   The Lord was the active agent.
8.1  Then God remembered Noah...  I love this verse.
8.7  the raven...
8.8  a dove...
8.10  again ... the dove...
8.12  the dove...
8.22  Winter and summer ... 
             Shall not cease.  I guess we should hang on to our coats and shorts.  :o)


Sunday, December 29, 2013

Genesis 2-5

2.10  Wondering why this information about the rivers is included.
2.17  The command about the tree was given before woman was created.
2.25  and they were both naked...and they were not ashamed...  Thinking about the point here.  Why would they have been ashamed?  see 3.7
3.6  to make one wise...  Proverbs 17.6  She just did not understand about what wisdom was.
3.7  they knew that they were naked...  And they didn't before? or it just didn't occur to them.  It seems significant that the only the husband, wife, and animals that they would feel the need to cover up.
3.10  afraid because I was naked...  Why would he not want God to see him naked.  Feeling the need to hide is evidence of sin?
3.19  So, we are more than dust now (while alive), more than the sum of the elements that make up our bodies.
4.10 Your brother's blood cries up to Me from the ground...  This is an intriguing expression.
5.3  Adam
5.6  Seth
5.9  Enosh
5.12   Cainan
5.15   Mahalalel
5.18  Jared  162/962

5.21  Enoch ... walked with God  65/365
5.25  Methuselah  187/969
5.28  Lamech  182/595
5.29  Noah...  So it would seem that if Jared, Methuselah, and Lamech were alive at the time of Noah, more of their children should have been following the Lord.  None of Methuselah or Lamech's children believed God and went on the ark.  That is sobering.

Ephesians 4:31-32 - "Forgivers with a Tender Heart" TBC131229AM

“Joseph said to them,
"Do not be afraid, for am I in the place of God?”

1. Time of private prayer and reflection to think about when you were forgiven and regenerated by God.  Thank God for His forgiveness.
2. Thank God for His kindness and forgiveness.
3. Ask God to honor Christ by making us like Him 
Romans 8.29 For whom He foreknew, He also predestined
to be conformed to the image of His Son,
that He might be the firstborn among many brethren.
3. especially in the part described in Ephesians 4:31-32.

Draw picture of Joseph and brothers.
Write three things to put on.
Write caption from the last slide.

The covenant of the church is as follows:
We, the Members of this Church … covenant together, God helping us…
That as strangers and pilgrims we will refrain from fleshly lusts. (I Peter 2: 11)
2. That we will put away from us all bitterness and wrath and anger and clamor and evil speaking and be kind to one another, tenderhearted, forgiving one another even as God for Christ's sake hath forgiven us.     (Eph. 4:31-32)
3. That as we have opportunity, we will do good unto all men, especially unto them who are of the household of faith. (Gal. 6: 10)
4. That we will remember them who have the rule over us who speak unto us the Word of God. That we submit to the loving oversight and discipline of the Members and officers of this Church of Christ.
5. And that we will give as God has prospered us, not grudgingly, or of necessity, for God loves a cheerful giver.
(I Cor. 16:2; II Cor. 9:7)

1. STRANGERS with a heavenly home.
2. FORGIVERS with a tender heart.
3. DO GOODERS with an outward look.
4. FOLLOWERS with a submissive spirit.
5. GIVERS with a generous joy.

As imitators of God
we will be
tenderhearted, and

·         The second commitment to be forgivers is found in Ephesians 4:31-32.  Let’s turn there to see the context for this imperative is found in.

Ephesians 4.17-5:2
17 This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind, 18 having their understanding darkened, being alienated from the life of God, because of the ignorance that is in them, because of the blindness of their heart; 19 who, being past feeling, have given themselves over to lewdness, to work all uncleanness with greediness.
“Gentiles” is used to refer to unbelievers who do not “know” Christ.
Notice three tragic things:
1. They were blind, unaware they were sinning
2. They were past feeling, didn’t even care anymore.
3. They had dedicated themselves to pleasing their desires. (“greediness”)
The sad truth is that statistically, there not significant difference between those who profess Christ and those who don’t.
“I Want a Principle Within”  by Charles Wesley v.1
I WANT a principle within
Of jealous, godly fear,
A sensibility of sin,
A pain to feel it near;
I want the first approach to feel
Of pride, or fond desire,
To catch the wandering of my will,
And quench the kindling fire.

A. Put off / Be renewed. / Put on.
 20 But you have not so learned Christ, 21 if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: 22 that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, 23 and be renewed in the spirit of your mind, 24 and that you put on the new man which was created according to God, in true righteousness and holiness.

learned Christ 
·         “...this truth has ethical implications.”  —Francis Foulkes TNTC
·         Put off / Put on: The picture is of changing clothes:  taking of the ones that are growing rotten and putting on new clothes of righteousness and holiness. (Take off the grave clothes.”  —Warren Wiersbe BEC)
·         This includes a behavioral change.  But it is more than just an external change. 
·         Between the putting off and putting on is the renewing.
·         Cf.  This refers to a change in thinking a priorities.
Colossians 3.9-10    avakainos
Do not lie to one another, since you have put off the old man with his deeds, 10 and have put on the new man who is renewed in knowledge according to the image of Him who created him,
Romans 12.2     avakainos
And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.
·         Christians [should] think differently from unsaved people. Note the emphasis here on thinking: mind (Eph. 4:17, 23), understanding (Eph. 4:18), ignorance (Eph. 4:18), “learned Christ” (Eph. 4:20). Salvation begins with repentance, which is a change of mind. The whole outlook of a person changes when he trusts Christ, including his values, goals, and interpretation of life.   —Warren Wiersbe BEC
·         new man  ἀνανεόω Strong's G365 - ananeoō  Greek has two adjectives for new: kainos, which means new in the sense of fresh and distinctive, and neos, which means new in the sense of young.4  Here we have the verb from neos, which thus implies ‘putting off the decrepitude of the old nature’ and the ‘regaining’ of ‘undying youth’ (Barry). The present tense emphasizes further that what is required, and made possible in Christ, is continuous renewal. The place of this constant renewal or rejuvenation is the spirit of their minds. The construction here impels us to take pneuma as the human spirit and not the divine Spirit, though the expression is without parallel in the New Testament.  —Francis Foulkes TNTC
Verses 25-29 give four examples of putting off  and on.
·         25 Therefore, putting away lying, "Let each one of you speak truth with his neighbor," for we are members of one another.
·         26 "Be angry, and do not sin": do not let the sun go down on your wrath, 27 nor give place to the devil.
·         28 Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.
·         29 Let no corrupt word proceed out of your mouth, but what is good for necessary edification, that it may impart grace to the hearers.

 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.
Grieved  also in John 21.17 ...Peter was grieved because He said to him the third time...
Sealed  see Ephesians 1.13-14
 In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.
Day of redemption  “the time that a believer receives his new body (cf. 1:14; Phil. 3:20–21)”  —Harold W. Hoehner BKC

 31 Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. 32 And be kind to one another, tenderhearted, forgiving one another, just as God in Christ forgave you.

B. Imitators of God.
5.1 Therefore be imitators of God as dear children. 2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.
Imitators — Two motivations or standards
1. as dear children — We should resemble him because we are his children.  Children resemble their parents.
Jesus told the Pharisees, “You do the deeds of your father."   There actions gave evidence to their heritage.
cf.— Matthew 5:44-48
44 But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, 45 that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.
2. as Christ also loved us —
“As” is hōs (ὡς); “the comparative particle points to the manner or character in which the imitation is to be made good, and indicates at the same time a reason for it.
C.f. — 2 Corinthians 5.14-15
For the love of Christ compels us, because we judge thus: that if One died for all, then all died; 15 and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again.
·         “Other moralists, including Greek and Roman non-Christians and Philo, appealed to the imitation of God for a standard of ethics. But non-Christian writers of Paul’s day could not cite the example of a god who had lovingly sacrificed himself for his people (4:32–5:2)”  —IVP Bible Background Commentary

What clothes are you wearing?
And do not be conformed to this world, but be transformed by the renewing of your mind...”  Romans 12.2
Even if you are not in the Spirit or sensitive to His promptings, concrete objective standards given here, and in Galatians 5 and Colossians 3 to show that you are wearing the “old man” clothes.
1. Cling to Christ.  (not a moral system or culture)
Embrace the ethical implications of who He is.
Imitate Him. 
Walk as He walked.
“…Christ is all and in all.”  Colossians 3.11

A. Put Off
Six things are named here decisively to be put away.
They don’t form a complete inventory, but are illustrative.
1.  bitterness  πικρία   Strong's G4088 - pikria - (lit.) bitter gall (metaph.) bitterness, bitter hatred.
The Greeks defined this word as long-standing resentment, as the spirit which refuses to be reconciled. So many of us have a way of nursing our wrath to keep it warm, of brooding over the insults and the injuries which we have received.    William Barclay

—> wrath  2372 θυμός [thumos /thoo·mos/]   outbursts of anger
NIV, YLT—rage;  WET—violent outbreaks of wrath
—> anger    3709 ὀργή [orge /or·gay/] any "natural impulse, or desire, or disposition," came to signify "anger," as the strongest of all passions.
·         When we put a lot of lighter fluid on the charcoal to light it we get a big whoosh (wrath-thumos).
·         After a while the flames give way to that lingering glowing heat (anger-orge).
·         Vincent says: “What is commanded in verse 26 is here forbidden, because viewed simply on the side of human passion.”  —Wuest

4.  clamour  2906 κραυγή [krauge /krow·gay/]   
NIV, WET—brawling
‘the loud self-assertion of the angry man, who will make every one hear his grievance’ (Findlay)  —Francis Foulkes TNTC
“Whenever, in any discussion or argument, we become aware that our voice is raised, it is time to stop.    The argument which has to be supported in a shout is no argument; and the dispute which has to be conducted in insults is not an argument but a brawl.”    William Barclay

5. evil speaking  988 βλασφημία [blasphemia /blas·fay·me·ah/]   blasphemy
YLT, KJV, NKJV—evil speaking;
NASB, ESV, NIV, WET, NLT—slander
·         “...a word often used in the Bible for speaking against God, but also common for slanderous or abusive speaking against one’s fellows…” —Francis Foulkes TNTC
·         Titus 3:2   Teach them … to speak evil of no one, to be peaceable, gentle, showing all humility to all men.

6.  malice  2549 κακία [kakia /kak·ee·ah/]   
·         "badness in quality" (the opposite of arete, "excellence"), "the vicious character generally" (Lightfoot) —Vine’s
·         all malice, purposing by ‘an inclusive word to gather up all that has been specified and anything else of a similar kind not precisely mentioned’ (Mitton, NCB)  —Francis Foulkes TNTC

·         The parallel Colossians 3:12 says, ‘12 Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; 13 bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do. 14 But above all these things put on love, which is the bond of perfection. ’ Three of these Paul has spoken of in this chapter in verse 2; here he dwells on the others.  —Francis Foulkes TNTC
Ephesians 4.1-2 
I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, 2 with all lowliness (humility) and gentleness (meekness), with longsuffering, bearing with one another in love,  ...

1.  Be kind—χρηστός  Strong's G5543 - chrēstos - useful, pleasant
·         -When our kids are bickering we tell them to be … kind (or be nice).
·         -It is interesting that the Greek word is spelled a lot like the Greek word “Christ.”
·         “Kind” is chrēstos (χρηστος), “benevolent, gracious, kind,” opposed to “harsh, hard, bitter, sharp.”  —Wuest
·         Kindness, used of God in Eph. 2:7, is urged here as a fundamental Christian virtue. It is love in practical action; as Barclay puts it, it is ‘the disposition of mind which thinks as much of its neighbour’s affairs as it does of its own’.  —Francis Foulkes TNTC
·         Ephesians 2
·         But God, who is rich in mercy, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), 6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus, 7 that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.
·         Benignant, mild, courteous, “polite” - χρηστοὶ chrēstoi 1 Peter 3:8. Christianity produces true courteousness, or politeness. It does not make one rough, crabby, or sour; nor does it dispose its followers to violate the proper rules of social contact. The secret of true politeness is “benevolence,” or a desire to make others happy; and a Christian should be the most polite of people. There is no religion in a sour, misanthropic temper; none in rudeness, stiffness, and repulsiveness …” —A. Barnes

2. (adj) tenderhearted—εὔσπλαγχνος  Strong's G2155 - eusplagchnos 
(lit.) having strong bowels; (fig.) compassionate, tender hearted   
·         (the bowels were regarded as the seat of the more violent passions, such as anger and love; but by the Hebrews as the seat of the tenderer affections, esp. kindness, benevolence, compassion; hence our heart (tender mercies, affections, etc.) —Vine’s
·         “Strong enough to feel the joys and hurts of others.”
·         tenderhearted (eusplanchnoi), a word used elsewhere in the New Testament only in 1 Peter 3:8, the apostle makes sure that he cannot be understood as requiring acts of kindness without a heart of sympathy and love prompting them (cf. 1 Cor. 13:1–2). —Francis Foulkes TNTC
Mark 1                       —modeled by Christ
Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, “If You are willing, You can make me clean.”
41 Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, “I am willing; be cleansed.”
1 Peter 3.8-9                           —urged for us
Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous; 9 not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.
1 John 3:17              --an example
But whoever has this world’s goods, and sees his brother in need, and shuts up his heart  from him, how does the love of God abide in him?
heart  lit. “bowels or intestines” like in the word Greek tenderhearted

3. (v) forgiving—χαρίζομαι   Strong's G5483 - charizomai (root word is grace) - a) to show one's self gracious, kind, benevolent  b) to grant forgiveness, to pardon  
·         The word can have the wider meaning of ‘dealing graciously’ with one another, but this includes forgiveness, which is probably the dominant thought here. In Colossians 3:13 the addition ‘if one has a complaint against another’ makes this meaning quite specific. The supreme example and motive for all Christian forgiveness is God’s own forgiveness. God in Christ, the RSV rightly translates (cf. 2 Cor. 5:19), forgave you.   —Francis Foulkes TNTC
·         “Forgiving” is not aphiēmi (ἀφιημι), the word usually used when God forgives our sins, which word means “to put away,” God forgiving our sins in the sense that He in the Person of His Son bore them on the Cross, paying the penalty, satisfying the just demands of His law,
·         but charizomai (χαριζομαι), “to do a favor to, do something agreeable or pleasant to one, to show one’s self gracious, benevolent, to forgive in the sense of treating the offending party graciously.” The same word is used of God here forgiving us in Christ. The translation should not be “for Christ’s sake,” but “in Christ.” The Greek is en Christōi (ἐν Χριστωι), “in Christ.”  —Wuest
·         To forgive means to relinquish the right for revenge.
·         To forgive means to cancel a debt.
·         As God, on account of what Christ has suffered and done, has pardoned you. He has done it:
(1) “freely” - without merit on your part - when we were confessedly in the wrong.
(2) “fully;” he has forgiven “every” offence.
(3) “Liberally;” he has forgiven “many” offences, for our sins have been innumerable.  –A. Barnes

3 Reasons to forgive
1.      Why we must forgive
·         We have been forgiven by God  (Our forgiveness is a witness to God’s forgiveness and the power of the Gospel.
·         Mathew 18/ Parable of the Unforgiving Servant
·         Ill.—Moral Bankrupcy
·         Jesus suffered horribly on the cross for that offence. it was sufficient for God.  Is it enough for you?  What more are you going to expect.
2. We should obey God’s command.
3. We forgive to rid ourselves of the destructive feelings of bitterness and malice.

Focus on Christ
Not “the storm,” not the offence, not the person.   What is Christ’s interest in your conflict?

Romans 12
17 Repay no one evil for evil. Have regard for good things in the sight of all men. 18 If it is possible, as much as depends on you, live peaceably with all men. 19 Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay," says the Lord. 20 Therefore "If your enemy is hungry, feed him; If he is thirsty, give him a drink; For in so doing you will heap coals of fire on his head." 21 Do not be overcome by evil, but overcome evil with good

HOW to forgive
·         Forgiveness is kind of like a check.  We promise someone forgiveness.  Will we honor it when we are reminded of their offence?
·         Forgiveness in not about forgetting a fact or event.  It is about how we think about the  thing that happened.

1.      Start by being kind, doing kind things for another. 
2.      Then, pray God’s blessings on them (not just “Fix them”) Work to empathize. 
3.      Release them from the obligation of their offences.

APPLICATION: (and picture caption)
“Am I in the
place of God?”
(to not forgive you)
Genesis 50:19

Genesis 50
15 When Joseph's brothers saw that their father was dead, they said, "Perhaps Joseph will hate us, and may actually repay us for all the evil which we did to him." 16 So they sent messengers to Joseph, saying, "Before your father died he commanded, saying, 17 'Thus you shall say to Joseph: "I beg you, please forgive the trespass of your brothers and their sin; for they did evil to you." ' Now, please, forgive the trespass of the servants of the God of your father."
And Joseph wept when they spoke to him. 18 Then his brothers also went and fell down before his face, and they said, "Behold, we are your servants."
19 Joseph said to them, "Do not be afraid, for am I in the place of God? 20 But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive. 21 Now therefore, do not be afraid; I will provide for you and your little ones." And he comforted them and spoke kindly to them.