Limits to forgiveness.
If he has done wrong, and deserves to suffer, yet Job wonders why God does not pardon him. Is his Master altogether implacable? Will he exact the last farthing? Taking Job's question in a wider sense, we may ask—Why is not God's forgiveness unlimited and immediate?
I. THE EXPECTATION OF UNLIMITED FORGIVENESS. This is based on the power and on the goodness of God.
1. His power. The leper prayed, "If thou wilt, thou canst make me clean" (Mark 1:40). Does not the saying apply to the cleansing from sin? Is God not able to purge sin completely out of the universe? For if he cannot do so, must we not say that God is limited, and therefore not Almighty, i.e. not God?
2. His goodness. He cannot wish to see evil continuing. His name is Love, and therefore he must desire the salvation of all. He is our Father, and it must be a pain to him to be separated from his children. Surely his goodness must incline him to universal pardon. His power would seem to make that possible. Therefore does it not seem reasonable to expect it?
II. THE EXPERIENCE OF LIMITED FORGIVENESS. The expectation is not realized.
1. The forgiveness is limited in extent. God's forgiveness is not freely bestowed on every sinner. There are multitudes who are still "in the gall of bitterness, and in the bond of iniquity." Whilst the gospel is offered to all, very many people still perish in their sins. The universalism which would seem to spring from infinite power and love is not witnessed in actual life.
2. The forgiveness is limited intensively; i.e. those who are not forgiven are not freed from all trouble, neither do they find that sin no longer belongs to them. The first sense of Divine pardon is like a glimpse of heaven; but before long. the joy gives place to disappointment, as evil consequences of old sins are found to follow us still, and even those sins themselves do not appear to be utterly slain.
III. THE EXPLANATION OF THE LIMITS OF FORGIVENESS. God treats us as moral agents. Forgiveness is not simply the relaxation of penalties; it is personal reconciliation. Punishment is not vengeance, but chastisement required by love as much as by justice. Hence we may deduce the explanation:
1. Men have free-wills. God desires to save all, and can save all, yet some do not wish to be saved. Then God respects the liberty which he has conferred. It must be observed that, as pardon is personal reconciliation to God, many who would be glad of release from sufferings, hat who do not desire reconciliation, do not really wish for pardon.
2. Repentance is essential to forgiveness. It would be had in every way—hurtful to the sinner, as well as unjust—to forgive a man who did not repent of his sin. Indeed, the pardon would be a moral contradiction.
3. Forgiveness does not involve a removal of all the consequences of sin. The man who has wrecked health and fortune in sin does not become strong and rich by pardon. Natural consequences continue. Healing chastisements continue. Perhaps the penitent suffers because he is forgiven. God has not deserted him. He has visited him in love. Therefore it is a mistake to suppose' with Job, that great trouble is a proof that God does not pardon transgression.
4. Sin needs an atonement. It cannot be forgiven without a sacrifice which we have in Christ (Hebrews 10:12).—W.F.A.
Job 6
Job
Job 8
Job 7 - job-7 - worlddic.com