Father, Forgive Them (John Flavel, 1630-1691)

Luke 23:34

“Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.” 

Doctrine: That to forgive enemies, and beg forgiveness for them, is the true character and property of the Christian spirit. Thus did Christ: “Father, forgive them.” And thus did Stephen, in imitation of Christ, “And they stoned Stephen, calling upon God, and saying, Lord Jesus receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge” (Act 7:59-60). This suits with the rule of Christ, “But I say unto you, love your enemies; bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of God your Father which is in heaven” (Mat 5:44-45).

Here I shall first open the nature of this duty, and shew you what a forgiving spirit is; and then the excellency of it, how well it becomes all that call themselves Christians.

First, let us enquire what this Christian forgiveness is. And that the nature of it may the better appear, I shall shew you both what it is not, and what it is.

First, it consists not in a Stoical insensibility of wrongs and injuries. God hath not made men as insensible, stupid blocks that have no sense or feeling of what is done to them. Nor hath he made a law inconsistent with their very natures that are to be governed by it: but allows us a tender sense of natural evils, though he will not allow us to revenge them by moral evils. Nay, the more deep and tender our resentments of wrongs and injuries are, the more excellent is our forgiveness of them; so that a forgiving spirit doth not exclude sense of injuries, but the sense of injuries graces the forgiveness of them.

Secondly, Christian forgiveness is not a politic25 concealment of our wrath and revenge because it will be a reproach to discover it or because we want26 opportunity to vent it. This is carnal policy, not Christian meekness. So far from being the mark of a gracious spirit, that it is apparently the sign of a vile nature. It is not Christianity to repose,27 but depose28 injuries.

Thirdly, nor is it that moral virtue for which we are beholden to an easier and better nature and the help of moral rules and documents. There are certain virtues attainable without the change of nature, which they call homilitica 29 virtues, because they greatly adorn and beautify nature; such as temperance, patience, justice, etc. These are of singular use to conserve peace and order in the world and without them, (as one aptly speaks) the world would soon break up and its civil societies disband. Yet, though these are the ornaments of nature, they do not argue the change of nature. All graces, in the exercises of them, involve a respect to God: and for the being of them, they are not by natural acquisition, but supernatural infusion.

Fourthly, and lastly, Christian forgiveness is not an injurious giving up of our rights and properties to the lust of every one that hath a mind to invade them. No, these we may lawfully defend and preserve and are bound so to do; though, if we cannot defend them legally, we must not avenge our wrongs unchristianly: this is not Christian forgiveness. But, then positively,

It is a Christian lenity, or gentleness of mind, not retaining, but freely passing by the injuries done to us, in obedience to the command of God.

It is a lenity or gentleness of mind. The grace of God demulces30 the angry stomach, calms the tumultuous passions, new-molds our sour spirits, and makes them benign, gentle, and easy to be entreated. “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness...” (Gal 5:22).

This gracious lenity inclines the Christian to pass by injuries; so to pass them by, as neither to retain them revengefully in the mind, or requite them when we have opportunity with the hand: Yea, and that freely, not by constraint, because we cannot avenge ourselves, but willingly. We abhor doing it when we can. So that as a carnal heart thinks revenge its glory, the gracious heart is content that forgiveness should be his glory. I will be even with him, saith nature: I will be above him, saith grace: it is his glory to pass over transgression (Pro 19:11).

And this it doth in obedience to the command of God: Their own nature inclines them another way. “The spirit that is in us lusteth to envy; but he giveth more grace” (Jam 4:5). It lusteth to revenge, but the fear of God represseth those motions. Such considerations as these God hath forbidden me. Yea, and God hath forgiven me, as well as forbidden me: they prevail upon him when nature urges to revenge the wrong. “Be kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (Eph 4:32). This is forgiveness in a Christian sense.

Secondly, and that this is excellent and singularly becoming the profession of Christ is evident; inasmuch as,

This speaks your religion excellent that can mold your hearts into that heavenly frame, to which they are so averse, yea, contrarily disposed by nature. It is the glory of Pagan morality that it can hide and cover men’s lusts and passions. But the glory of Christianity lies in this: it cannot hide, but destroy, and really mortify the lusts of nature. Would Christians but live up to the excellent principles of their religion, Christianity shall be no more out-vied31 by heathenish morality. The greatest Christian shall be no more challenged to imitate Socrates, if he can. We shall utterly spoil that proud boast that “the faith of Christians is out-done by the infidelity of Heathens.” O Christians yield not to-day to Heathens! Let all the world see the true greatness, heavenliness, and excellency of our represented pattern; and by true mortification of your corrupt natures, enforce an acknowledgment from the world, that a greater than Socrates is here. He that is really a meek, humble, patient, heavenly Christian wins this glory to his religion, that it can do more than all other principles and rules in the world. In nothing were the most accomplished Heathens more defective than this forgiving of injuries: It was a thing they could not understand, or, if they did, could never bring their hearts to it; witness that rule of their great Tully32: “It is the first office of justice, (saith he), to hurt no man, except first provoked by an injury.” The addition of that exception spoiled his excellent rule.

But now Christianity teaches—and some Christians have attained it —to receive evil and return good. “Being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat” (1Co 4:12-13). This certainly is that meekness wrought in us by the wisdom that is from above (Jam 3:17). This makes a man sit sure in the consciences of others, who, with Saul, must acknowledge, when they see themselves so outdone, “Thou art more righteous than I” (1Sa 24:16-17). Had we been so much injured, and had such opportunities to revenge them, we should never have passed them by, as these men did.

This impresses and stamps the very image of God upon the creature, and makes us like our heavenly Father, who doth good to his enemies, and sends down showers of outward blessings upon them, that pour out floods of wickedness daily to provoke him (Mat 5:44-45). In a word, this Christian temper of spirit gives a man the true possession and enjoyment of himself, so that our breasts shall be as the Pacific sea, smooth and pleasant, when others are as the raging sea, foaming and casting up mire and dirt.

Inference 1. Hence, we clearly infer that the Christian religion, exalted in its power, is the greatest friend to the peace and tranquility of states and kingdoms.Nothing is more opposite to the true Christian spirit, than implacable33 fierceness, strife, revenge, tumults and uproars. It teaches men to do good and receive evil: to receive evil and return good. “The wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace” (Jam 3:17-18).

The church is a dove for meekness (Song 6:9). When the world grows full of strife, Christians then grow weary of the world and sigh out the Psalmist’s request, “Oh that I had wings like a dove! for then would I fly away, and be at rest” (Psa 55:6). Strigellius34 desired to die that he might be freed “from the implacable strife of contending divines.”

The rule by which they are to walk is, “If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay it, saith the Lord” (Rom 12:18-19). It is not religion, but lusts that make the world so unquiet (Jam 4:1-2). Not godliness, but wickedness, that makes men bite and devour one another. One of the first effects of the gospel is to civilize those places where it comes, and settle order and peace among men. How great a mistake and evil then is it to cry out, when atheism and irreligion have broken the civil peace; this is the fruit of religion! This is the effect of the gospel! Happy would it be if religion did more obtain in all nations. It is the greatest friend in the world to their tranquility and prosperity.

Inference 2. How dangerous a thing is it to abuse and wrong meek and forgiving Christians? Their patience and easiness to forgive often invites injury, and encourages vile spirits to insult and trample upon them: but if men would seriously consider it, there is nothing in the world should more scare and affright them from such practices than this. You may abuse and wrong them, they must not avenge themselves, nor repay evil for evil: true, but because they do not, the Lord will; even the Lord to whom they commit the matter; and he will do it to purpose, except ye repent.

“Be patient therefore, brethren, unto the coming of the Lord” (Jam 5:7). Will ye stand to that issue? Had you rather indeed have to do with God than with men? When the Jews put Christ to death, “He committed himself to him that judgeth righteously” (1Pe 2:22-23). And did that people get any thing by that: did not the Lord severely avenge the blood of Christ on them and their children? Yea, do not they and their children groan under the doleful effects of it to this day? If God undertakes, (as he always doth) the cause of his abused, meek, and peaceable people, he will be sure to avenge it seven-fold more than they could. His little finger will be heavier than their loins. You will get nothing by that.

Inference 3. Lastly, Let us all imitate our pattern Christ, and labor for meek forgiving spirits. I shall only propose two inducements35 to it: the honor of Christ, and your own peace: two dear things indeed to a Christian. His glory is more than your life, and all that you enjoy in this world. O do not expose it to the scorn and derision of his enemies. Let them not say, “How is Christ a lamb, when His followers are lions? How is the church a dove that smites and scratches like a bird of prey?” Consult also the quiet of your own spirits. What is life worth, without the comfort of life? What comfort can you have in all that you do possess in the world, as long as you have not the possession of your own souls? If your spirits are full of tumult and revenge, the spirit of Christ will grow a stranger to you: that dove delights in clean and quiet breasts. O then imitate Christ in this excellency also!

From “The Fountain of Life Opened” in The Works of John Flavel, Vol. 1, reprinted by The Banner of Truth Trust, www.banneroftruth.org.

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