Luke 1:46-55 (CHRISTMAS Devotion)

MARY'S SONG OF PRAISE: THE MAGNIFICAT - "And Mary said, 'My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation. He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty. He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever.'"

The Christmas story is full of intrigue, excitement and anticipation. When we think of Christmas, various images come to mind of Jesus, Mary and Joseph; angels, shepherds and wise men; and a stable manger, because there was no room at the inn. However, tucked within the pageantry on display and imagery we envision are raw emotions the characters must have been feeling in the moment. The story begins as such: "In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin's name was Mary. And he came to her and said, “Greetings, O favored one, the Lord is with you!” But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be" (Luke 1:26-29). The beauty of the Gospel is that it aligns not only with our psyche, but our emotions. We can relate to the shock and amazement Mary must have felt when the angel Gabriel stood before her and foretold she would give birth to God's own Son. Similarly, our logical minds likely would have been troubled just as she was, because embracing the impossible forces us to reconcile who we know God to be. In particular, our skepticism would undermine the message being given and cause us to wonder whether we were dreaming or experiencing a delusional moment. "And Mary said to the angel, 'How will this be, since I am a virgin?'" (Luke 1:34). Yet despite all the reasons why Mary could have doubted, the angel further intrigued Mary by announcing that her elderly, barren relative named Elizabeth would also conceive a son. Not only was the Lord poised to perform one miracle but two, for Gabriel affirmed to Mary, "Nothing will be impossible with God" (Luke 1:37). 

It is easy to read the Christmas story and determine that if we had been chosen in Mary's place, our response would have been no different than hers—but would it really? "And Mary said, 'Behold, I am the servant of the Lord; let it be to me according to your word.' And the angel departed from her" (Luke 1:38). Keep in mind, hindsight is 20/20. We have the benefit of being bystanders to this narrative and knowing how it all plays out. Mary did not. She had to make a choice BY FAITH that the words promised to her were true. She didn't have time to think on it or ask Gabriel a laundry list of questions before making a decision. She simply trusted and obeyed. In retrospect, we know she was chosen primarily because of her faith and obedience to the law. "And the angel said to her, 'Do not be afraid, Mary, for you have found favor with God'" (Luke 1:30). The character and countenance Mary possessed, in addition to the fact she was a virgin, all contributed to her selection by God for this monumental task, but it was her devotion to obeying God's Word in her personal walk of faith that presupposed her acceptance of God's will for her life. No doubt Mary conducted herself accordingly to the wisdom of Scripture which declares, "Charm is deceitful, and beauty is vain, but a woman who fears the LORD is to be praised" (Proverbs 31:30), but we cannot forget she was a sinner as well, of the lineage of Adam. As a devout Jew, obedience to the law was absolute and non-negotiable, so we are not surprised that her religious devotion had sufficient merit in the eyes of God. However, as we consider ourselves compared to Mary's example, would we be as easy a selection if God presented the same miraculous opportunity to us?

Keep in mind, Mary had to weigh the consequences of this decision as well. As a young woman betrothed to be married, she understood the ramifications of her decision. Contrary to present-day, American culture, showing up on the doorstep of your fiance's home whom you hadn't seen in six months—supposedly a virgin, but now PREGNANT—was an opportunity for any myriad of potential outcomes. Public shame and humiliation, being disowned, or even death were all potential consequences of action for the revelation of her pregnancy out of wedlock. Mary knew there would be no denying or hiding her pregnancy, yet to the dismay of her faith community it did not deter her resolve. She trusted what the angel Gabriel proclaimed—that she would not simply be pregnant, but would give birth to God's Son and name Him, Jesus. Nine months of sacrifice would culminate in the birth of a miraculous baby, the Savior of the world. Therefore, she had all the assurance she needed that despite the mockery, ridicule, persecution and chastisement she would receive, God's will would be done regardless of the consequences which inevitably surrounded her. It is as if the words of King David echoed in her heart: "Though an army encamp against me, my heart shall not fear; though war arise against me, yet I will be confident. One thing have I asked of the LORD, that will I seek after: that I may dwell in the house of the LORD all the days of my life, to gaze upon the beauty of the LORD and to inquire in his temple. For he will hide me in his shelter in the day of trouble; he will conceal me under the cover of his tent; he will lift me high upon a rock. And now my head shall be lifted up above my enemies all around me, and I will offer in his tent sacrifices with shouts of joy; I will sing and make melody to the LORD" (Psalm 27:3-6). No matter what mankind could do to her as a result of her premarital pregnancy, Mary trusted the Lord would guide and protect her, just as He did for David on countless occasions.

The raw emotion Mary experienced as a result of her encounter with Gabriel is captured by Luke in what is referred to as the "Magnificat," our highlighted Scripture passage. While typically glossed over within the Christmas pageantry, it encapsulates Mary's joy, praise and adoration for who God is and what He has done for His people. In many ways the Magnificat echoes that of "Hannah's Song" (1 Samuel 2:1-10), when the Lord had mercy on Hannah's barrenness and opened her womb, enabling her to give birth to a son (the prophet Samuel) whom she promised to dedicate to the Lord for ministry service. For our personal reflection, Mary's song of praise is a tremendous example of humility and reverence to God. In no way does Mary deify herself in this psalm. Rather, she conveys a sense of innocence that the words Elizabeth proclaimed to her would be true. "And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, and she exclaimed with a loud cry, 'Blessed are you among women, and blessed is the fruit of your womb!'" (Luke 1:41-42). Undoubtedly, Mary's example of piety is worthy of respect and admiration throughout all generations, but it should not be misconstrued as an opportunity for us to deify her. For as John MacArthur once wrote, "Those who channel their religious energies into the veneration of Mary would do well to learn from the example of Mary herself. God is the only One she magnified." Mary's entire focus within her song of praise was to glorify God for using her as an instrument of His love, because through her the Savior of the world was born. Her recognition of her lowliness and unworthiness as a sinner compared to the splendor of God's majesty is perhaps the greatest takeaway we can glean from the Magnificat and apply similarly in our prayer life, just as Mary emulated from Hannah's example.

As we conclude, an interesting question to wrestle with is how we would remember Mary if her identity had been different. In other words, would we have the same reverent sentiment toward her as the mother of Jesus Christ if for instance she had been a prostitute prior to Gabriel's visitation? Hypothetically, it forces us to reconcile whether we justify one sin over another. Keep in mind, the Lord used Rahab (the prostitute) for His glory when she protected the Israelite spies who escaped Jericho under her protection. "By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies" (Hebrews 11:31). Why then could the Lord not have chosen Mary if her background were different? Granted, the miracle of a virgin birth would not be as compelling, but God could have re-written the story if He wanted to in another miraculous way. What we must distinguish is that Mary's virgin identity of sexual purity does not mean she was perfect and lived a sinless life. Only God is perfect and worthy to be praised! In many ways, the veneration of Mary over the past 2,000 years has evolved into a forgetfulness or disregard that she was indeed a sinner, just like Rahab or anyone of us. Let us be clear: The "humble estate" Mary refers to in her Magnificat is her own recognition that God did not have to choose her. She understood her need for a Savior just as we should. There was nothing in and of herself that deserved to be chosen for the task, for she was merely a young girl of lowly social status. Rather, it was her humility and faith which allowed her to accept the specific role He desired for her life, and consequently allows us to share in the celebration of God's redemptive plan of salvation of which she played an important role.

Therefore, as we celebrate the choice Mary made to accept God's will for her life, let us not lose focus that God similarly has a unique will for us as well. Granted, what God desires for us to accomplish may not be as grandiose as Mary's, but undeniably we will be blessed for our obedience just as she was if we submit our personal will for the Lord's service. God always uses imperfect people to accomplish His will. Look no further than King David's murder of Uriah, Paul's approval in the stoning of Stephen, or Peter's threefold denial of Jesus before His crucifixion as prime examples. What we must remember is each of these characters owned up to and repented of their sins, and God used them mightily to impact the world for Christ. Therefore, let us not compare the unique purposes God has placed on each of our hearts as if some are less important than others. For the apostle Paul reminds us, "Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain" (1 Corinthians 15:58). We go no place by accident because the Lord's hand is constantly at work, bringing to fruition His sovereign will for our lives wherever we go. Therefore, let us rejoice and praise His Name for the gift of salvation He provided through the willing sacrifice of a young girl who accepted her unique purpose and mission to bear the Savior of the world. May we emulate the same willingness to submit and obey the Lord's calling on each of our lives when the Spirit prompts us to act. "For to us a child is born, to us a son is given; and the government shall be upon his shoulder, and his name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" (Isaiah 9:6).

Matthew 6:16-18 (Devotion)

FASTING - "And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you."

If there is one spiritual discipline that has fallen out of fashion in the Christian church, it would be fasting. It is not that people struggle understanding what fasting is, but rather many possess a lack of trust that fasting produces a substantial benefit worth the effort. Fasting helps a Christian's spiritual walk in many ways. It brings clarity of mind and builds discipline of the mind, body and soul. In many ways, it places us in a position of necessity by voluntarily withholding ourselves from basic, dietary needs for survival. What we crave is intentionally avoided in order to shift our attention toward a greater purpose, but fasting is not merely an abstention from food. Fasting involves prayer and meditation in an intimate, private setting where we communicate freely with God. In Old Testament times, fasting was not a suggestion, but a command straight from the mouth of God. "And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins. It is a Sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute forever" (Leviticus 16:29-31). It is interesting to note that "affliction" is used to describe fasting. God commanded the nation of Israel on the Day of Atonement to not only abstain from work, but to intentionally deny fleshly cravings by afflicting themselves for the purpose of purity. We would classify it today as a spiritual holiday reserved for those who proclaim themselves as sons and daughters of the Most High God, because it has become a blueprint for future generations to emulate and institute within their spiritual disciplines. However, fasting is no longer a once-a-year mandate, but a privilege we can take advantage of as frequently as we prefer. 

We must not overlook in Matthew 6:16-18 that Jesus expects us to fast. His words, "When you fast," cannot be misinterpreted as "If you fast." For many this command brings conviction, because fasting is not something we practice—ever! This should compel us to examine why we avoid fasting. Perhaps it is not taught from the pulpits of our churches or emphasized within Bible study classes and small groups. Perhaps we have avoided the topic because we have no construct of personal application experience to elevate its importance. Perhaps we view it as archaic and outdated. Or perhaps we simply do not practice fasting because we lack understanding. Be encouraged! Not everything we read in our Bibles is easy to wrap our heads around. But if we are willing to humble ourselves and allow the Spirit to guide our actions, we will begin to witness the fruits of our labor if we submit to the expectation Jesus has for us to make fasting relevant and applicable in our lives. The real key is not to distort or minimize Jesus' command under the justification of ignorance. We do not have the right to ignore or even twist it under compulsion of guilt or self-glorification. That is why Noah Webster defines fasting as a "voluntary abstinence from food, as a religious mortification or humiliation; either total or partial abstinence from customary food, with a view to mortify the appetites, or to express grief and affliction on account of some calamity, or to deprecate an expected evil." If fasting was originally instituted by God as a tool to invoke cleansing and purification, we should embrace humility and self-mortification to remind us who we are as sinners, and how desperately we need reconciliation with our Father in heaven.

Self-mortification cannot be misconstrued though. Jesus pointedly judges those who use fasting as a public expression to garner attention from others as to how righteous they think they are. When we do this, all the focus shifts off God and onto ourselves. Fasting is twisted into a weapon of manipulation rather than a pathway to purity, and we who practice this level of deviance will be punished by God. That is the reward Jesus promises in this passage, but how seriously do we heed His warning? Jesus once said to those who doubted His authority, "If anyone's will is to do God's will, he will know whether the teaching is from God or whether I am speaking on my own authority. The one who speaks on his own authority seeks his own glory; but the one who seeks the glory of him who sent him is true, and in him there is no falsehood" (John 7:17-18). Glory is not something God is willing to barter with, and those who attempt to negotiate personal glory at the expense of God's glory are foolish. Yet perhaps some wonder if there is truly anything wrong with publicly proclaiming to others when we fast. Keep in mind, fasting is a discipline of the heart. When we fast privately, outside distractions are kept at bay from influencing our intentions. In many ways, people can ridicule or mock us when we choose to live counter-culture in order to lessen the conviction they feel for not following the same example. Or plainly stated, Satan can leverage the opinions of others to condemn or distract our efforts to obey God's command. That is why we must maintain the same perspective King David had when he said, "Depart from me, all you workers of evil, for the LORD has heard the sound of my weeping. The LORD has heard my plea; the LORD accepts my prayer. All my enemies shall be ashamed and greatly troubled; they shall turn back and be put to shame in a moment" (Psalm 6:8-10).

Praise God that Jesus offers specific advice regarding how we should fast. The instruction of "anointing our heads" and "washing our faces" is in stark contrast to the unrighteous mockery of fasting He condemns. In order to garner attention and sympathy, hypocrites would dress themselves in sackcloth and leave their faces unwashed and dirty with ashes to convey publicly that they were intentionally fasting and in communion with God. However, Jesus offers no such command for the righteous, but instructs us to cleanse ourselves outwardly in order to prepare our hearts internally. It is no different than how we dress ourselves for attending church on Sundays. We prepare our bodies physically, but we must be vigilant to not become legalistic and judgmental of others in the process. The heart's intent must be our primary focus, which cannot be limited by personal preference. Consider Peter's encouragement to wives as a guide to what truly matters to God: "Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear—but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God's sight is very precious" (1 Peter 3:3-4). Let us be clear. Is Peter condemning cosmetology or wearing jewelry? No. Is Peter stating that there is only one acceptable fashion style that is acceptable to wear? No. Is Peter even saying that what we look like on the outside even matters at all? No. What Peter is emphasizing though is that the condition of our character and countenance far exceeds the outward adornment we wear and portray. For if our hearts and souls are pure, we will allow the Spirit who dwells in us to shine forth as the most important outward adornment we convey publicly; because that is beauty which is imperishable and pleasing to God, and one that honors the true intent of what fasting was instituted to illicit within the hearts of the Lord's beloved children.

The reasons why we fast are just as important as how we fast. Fasting allows us the opportunity to express our hearts to God, but in a more intense and focused manner. It is first bathed in humility with a reverence to God's holiness, that He may expose the condition of our hearts. It is an opportunity for clarity and discernment, healing and transformation, conviction and reconciliation. Even more so, it is a period of time when we turn from our love of self and allow the Lord to embrace us with His grace, mercy and love. "'Yet even now,' declares the LORD, 'return to me with all your heart, with fasting, with weeping, and with mourning; and rend your hearts and not your garments.' Return to the LORD your God, for he is gracious and merciful, slow to anger, and abounding in steadfast love; and he relents over disaster'" (Joel 2:12-13). Yet perhaps our greatest reason for fasting is simply for strength and fortitude to live on mission to accomplish God's will, despite the spiritual warfare which opposes us. Before Jesus' ministry began, He departed alone into the wilderness and fasted for forty days and forty nights (Matthew 4:1-11). And when He was physically weary and exhausted, Satan used the opportunity to tempt Jesus to abandon His mission and reject His Father's will. Even the discipline of fasting itself placed Jesus into a position where His lack of physical nourishment left Him weak and vulnerable, but it would not deter Him from rebuking each of Satan's temptations by reciting God's Word. This should help direct our attention when we fast to not only prayer and supplication, but meditation and memorization of Scripture. Without God's Word, Satan would not have relented his attack on Jesus, because Scripture is the only offensive weapon available that is adequate enough to combat the forces of evil. "In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints" (Ephesians 6:16-18).

The reward that awaits every follower of Christ who implements the discipline of fasting is truly dependent on the individual.  Like any quality relationship or practice, we get out what we put in. If we are unwilling to relinquish the time and effort needed to properly fast, we are missing out on incredible blessings God has in store for those who prioritize this practice. Therefore, let us not feel guilted by compulsion, but inspired to fast according to Jesus' instruction. It is a shift in perspective that takes a spiritual discipline rarely spoken of and turns it into an opportunity to grow closer to the Lord. For just as Paul said, "But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified" (1 Corinthians 9:27), we must be prepared to discipline our faith walk by leveraging fasting as a means to an end for God's glory. No doubt, it may be difficult to get accustomed to if we have never done it, but repetition and consistency breed discipline if we apply ourselves accordingly. For just as we learned studying the book of James, surrendering our lives to God means taking a step back and acknowledging who we are as sinners compared to the holiness of God—and fasting allows us the intimate time needed with the Lord to mourn over our sin, that we may find our joy again in the love of our Savior whose eternal sacrifice cleanses us. "Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. Humble yourselves before the Lord, and he will exalt you" (James 4:7-10).

Matthew 6:14-15 (Devotion)

THE LORD'S PRAYER (Part #3) - "For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses."

The final piece of the Lord's Prayer is truly where the rubber meets the road for a Christian. Jesus began His teaching by calling out the do's and don'ts concerning how we should pray, then provided a complete example on what prayer should look like, and finished with a stern warning. The exhortation is simply this: If we want our prayers to be heard and answered, we must avoid the common pitfall of forgiveness which has been plaguing man since the beginning of time. Honestly, how many of us even realized this 2-verse passage is the bookend for the Lord's Prayer? When we think of forgiveness, we typically focus our attention vertically between ourselves and God, rather than horizontally toward our fellow man. It is easy to wrap our heads around asking God to forgive our sins because that is the reward for genuine repentance, but do we fully grasp and embrace every step along the path of reconciliation? The recipe for repentance contains admission, guilt/shame/regret, sorrow, confession, and acceptance of consequences. It is the foundation God requires in order to transform these ingredients into forgiveness, and we are wise not to neglect any component if we desire the end-result. Picture baking a cake or a loaf of bread. Would we expect that omitting flour but maintaining all the other recipe ingredients would still result in a finished product? Of course, not. Therefore, how can we experience forgiveness if we're willing to admit we made a mistake but are not truly broken over our sin or willing to accept the consequences? The final product will never be what it should if we leave out a key ingredient, and such is the case with forgiveness.

In many ways, we must recognize whether we're going through the motions or not when we seek forgiveness of sins through repentance. "For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death" (2 Corinthians 7:10). We are fooling ourselves if we believe we can hide our true feelings and intentions from God, but often times we fail to recognize how worldly grief has infiltrated our prayer life. The ESV Study Bible offers the following commentary regarding this issue: "Grief that comes from God is characterized by repentance, (i.e., remorse caused by having lost God’s approval and the consequent resolve to reverse one’s conduct and live for God). Grief that comes from the world, (i.e., a remorse brought about by losing the world’s approval), leads to a resolve to regain that approval, and this produces death, or divine judgment." If we desire the fruit of healing through forgiveness, we must begin our repentance with godly grief which saves us, rather than worldly grief that deceives us into thinking we're safe and secure in our own strength. It is no different than what the prophet Obadiah wrote concerning the Edomites who pridefully trusted in their inaccessible location as their ultimate security, rather than the Lord almighty. "The pride of your heart has deceived you, you who live in the clefts of the rock, in your lofty dwelling, who say in your heart, 'Who will bring me down to the ground?' Though you soar aloft like the eagle, though your nest is set among the stars, from there I will bring you down, declares the LORD" (Obadiah 1:3-4). In the end, we will always be disappointed when we place our trust in the security of the world, because the world is in constant opposition to God's sovereignty.

Scripture warns, "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever" (1 John 2:15-17). When we consider the topic of forgiveness, we quickly realize that God's will for our lives is counter-cultural. Those who love the world are enticed by instant gratifications and personal retribution. Forgiveness is not a first reaction nor even a last resort, because holding a grudge and inflicting vengeance is more pleasing to the flesh. The flesh craves divisiveness because it fuels animosity and elevates us into a position of power and dominance over those who have sinned against us. In many ways, withholding forgiveness is more comfortable because forgiving others of sins committed against us brings more uncertainty than it's worth. We would rather bask in the misery of our bitterness than relinquish control of our fear or anger. "The heart knows its own bitterness, and no stranger shares its joy" (Proverbs 14:10). That is why Jesus sternly warns of the consequences that await when we choose to satisfy our flesh rather than obey the Word of the Lord. Bitterness leads to hardheartedness, which binds our hearts under the stronghold of slavery. No good comes from bitterness—only the desire to lead others down the same destructive path, like a contagious sickness that plagues the soul. Therefore, "See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled" (Hebrews 12:15).

What we must personally wrestle with is why we would ever consider NOT forgiving others of their trespasses. When we became born-again, we pledged allegiance to the Lord because of the wrath He took upon Himself for the forgiveness of our sins. He didn't have to die—He choose to die! Yet if we're honest with ourselves, the eternal sacrifice Jesus made is rarely real to us. We take for granted the unfathomable anguish he endured because our salvation is secure in Christ. Like reading the end of a novel without reading the majority of the book, we trust more in our superficial knowledge of the Gospel story rather than the life-giving instructions contained throughout appx. 1,300 pages or 750,000 words of the typical Protestant Bible. Brethren, how can this be? Have we truly become so numb to the reality of what Scripture says that the manifestation of God's Word, Jesus Christ, has become merely words on a page? Remember: "In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through him, and without him was not any thing made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it" (John 1:1-5). If we are to understand the depth and breadth of how critical forgiving others is, the prophetic words Isaiah wrote 700 years before the birth of Christ must transform our perspective and awaken our hearts to the sacrifice God made to forgive our sins.

"He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth. By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people? And they made his grave with the wicked and with a rich man in his death, although he had done no violence, and there was no deceit in his mouth. Yet it was the will of the LORD to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the LORD shall prosper in his hand. Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors" (Isaiah 53:3-12).

No one said forgiving others was easy. If we have been grievously sinned against as in the case of physical abuse, adultery, etc, the thought of forgiving seems unbearable. The wounds are too deep, the scars are too fresh, and not enough time has passed to allow healing. On the other hand, others may be experiencing the struggle of an unrepentant offender or a missed opportunity due to the person being deceased or unavailable to reconcile with. In any case, the instruction Jesus gives is simply to forgive. We cannot be held captive by fear of reoccurring sin nor withholding forgiveness based on personal judgment regarding whether the grief we see is godly or worldly. Jesus said, "Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him" (Luke 17:3-4). If we want our prayers to be heard, our supplications answered, and forgiveness showered down upon us when we confess our sins to the Lord, we must forgive others unconditionally. There can be no strings attached or negotiations made as if suddenly we have the right to enact a zero tolerance policy with forgiving others. The Lord does not treat us that way, so we should freely forgive others through the power of the Holy Spirit. We certainly can make adjustments to protect ourselves from future harm, but forgiving others is non-negotiable. Therefore, let us heed Jesus' warning, inspired to forgive others based on the promise God declares in His Word for our salvation: "He does not deal with us according to our sins, nor repay us according to our iniquities. For as high as the heavens are above the earth, so great is his steadfast love toward those who fear him; as far as the east is from the west, so far does he remove our transgressions from us. As a father shows compassion to his children, so the LORD shows compassion to those who fear him" (Psalm 103:10-13).