FORGIVING OTHERS

Course FOT – Contents

1. Introduction to Forgiveness........... vv. 1-3 ....................................3

Study Questions.......................................................................................9

2. Character of One Who Forgives . vv. 4-7 ................................. 10

A. Faith in Christ ............................... v. 5a ..................................... 11
B. Love for Others ............................. v. 5b .................................... 11
C. Fellowship of the Saints ............... v. 6a ..................................... 11
D. Experience in God's Blessings ..... v. 6b .................................... 12
E. Glory of Christ .............................. v. 6c ..................................... 12
F. Blessing Others ............................. v. 7 ....................................... 12
Study Questions.................................................................................... 13

3. Principles of Forgiveness ............................................................... 14

1. Develop a heart attitude of forgiveness .................................... 14
2. Whoever has offended you has offended God more.............. 16
3. You must forgive others to enjoy God’s forgiveness .............. 16
4. You must forgive to enjoy the love of the brethren ................ 17
5. Seeking revenge usurps the authority of God ......................... 17
6. Absence of forgiveness unfits for worship ............................... 17
7. Resolve every offense .................................................................. 17
8. Offenses are either trials or temptations ................................. 18
Study Questions.................................................................................... 19

4. How to Forgive ................................... vv. 8-18 ............................... 20

A. How to Forgive One Who Repents ......................................... 20
B. How to Forgive One Who Does Not Repent ........................ 23
Study Questions.................................................................................... 25

5. Motives for Forgiveness ................... vv. 19-25............................. 26

Study Questions.................................................................................... 29

6. Conclusion........................................................................................... 30
A. Three Stages of Forgiveness ...................................................... 30
B. The End of Forgiveness ............................................................. 35
Study Questions.................................................................................... 36
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This course is taken from a listener’s notes of four messages on the Book of Philemon
preached by Pastor John MacArthur of Grace Community Church in Sunnyvale, California,
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 FORGIVING OTHERS
Lessons from Philemon

Lesson 1
Introduction to Forgiveness (vv. 1-3)
A. Introduction to Forgiveness
1. Forgiveness is important
Our society cares little about forgiveness; instead, it exalts personal
“rights” and vengeance. In fact, it is filled with vengeance, anger, vindictive-
ness, bitterness, hostility, lawsuits, and demands for more rights. Lawyers
and “personal injury” lawsuits abound. A secular book is entitled Toxic Par-
ents; its premise is that, in order to be happy and healthy, you must trace
your problems to the way your parents reared you, and then blame them for
your problems!
Christianity, on the other hand, sees unforgiveness as disobedience. We
are commanded to forgive an unlimited number of times because God has
forgiven us (Mat 18:22). Therefore, we forgive others! And of all human
qualities, forgiveness is one of the most God-like, because God self-identifies
in this way. He is the God of forgiveness (Exo 34:6-7; Luk 15:20).
We see forgiveness throughout Scripture. In Luke 15, the prodigal son
squanders his life, then seeks to return to his father, hoping only for toler-
ance and some basic food and lodging. But the father—with a heart full of
forgiveness—runs to meet him, kisses him, embraces him, loves him, gives
to him, rejoices with him. This is how God forgives! And it is how He wants
us to forgive.
But such a spirit of forgiveness is unappreciated in the world. The older
son in Luke 15 represents this. Instead of forgiving, he is resentful, judg-
mental, selfish, uncaring. This is the spirit of the world. The world’s primary
focus is on self: how I feel, what is important to me, my priorities, my goals.1
How opposite this is from the spirit of the Father, Who loves one who is un-
deserving—loves eagerly, totally, and even lavishly.

1
See “Self or Christ: Which Is It?” by Horatius Bonar (1808-1889); available from CHAPEL
LIBRARY.

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 Jesus taught us in Matthew 6:12 to forgive: “Forgive us our debts, as we
forgive our debtors.” If we want forgiveness, then we must forgive!
2. Unforgiveness leads to major problems
We not only must forgive in order to obey our loving God, we also will be
wise to forgive. If we do not forgive, it only leads to more problems.
1) Unforgiveness imprisons you in your past. The old wound never heals;
the pain stays fresh. The anger and resentment only grow. If you do not deal
with it, unforgiveness will rob you of true joy until the day you die.
2) Unforgiveness leads to bitterness. The past hurt occupies your think-
ing and robs you of your present. You start to seek to strike back. In mar-
riage, for example, it is impossible not to offend regularly. Unresolved
offenses cause your character to change: you become caustic and start keep-
ing a distance from people. Your emotions become easily offended and you
tend toward seeking revenge. These wrong emotions turn you against even
those close to you. Forgiveness, however, dispels bitterness and replaces it
with love, joy, peace, and self-control (Gal 5:22-23).
3) Unforgiveness gives the devil an open door. It invites demons into
your life by giving them a foothold (Eph 4:26-27; 2Co 2:10-11). This may
seem amazing, but it is nonetheless true: many attacks in spiritual warfare
begin when someone does not forgive.
4) Unforgiveness hinders fellowship with God. It grieves the Holy Spirit
and causes Him to withdraw for a time (Eph 4:30; 1Th 5:19). It even angers
God in His righteous anger. If I am not right with another person, then I am
not right with God!
3. Biblical word pictures for forgiveness
To bring home the importance of forgiveness, the Scriptures present
many helpful word pictures about forgiveness, at least 75 different ones. Let
these wash over you; let them have their intended affect in tenderizing your
heart. Forgiveness is likened to: a) letting a prisoner out of jail, b) paying a
debt leaving nothing owed, c) pronouncing someone “not guilty” in a court
of law, d) shooting an arrow so high and so far that it can never be found
again, e) disposing of trash to result in a clean house, f) loosing a ship from
its moorings and letting it out to sea, g) granting full pardon to a con-
demned criminal, h) relaxing a stranglehold on a wrestling opponent, i)
sandblasting a wall of graffiti to leave it as new, j) smashing a clay pot so it
can never be used again, k) putting sin behind your back never to be seen
again, l) putting sin at the bottom of the sea.
4. How God instructs us about forgiveness
Forgiveness is so important, God instructs us about it in four ways in the
Scriptures: by precepts, principles, parables, and personal examples.

4
 By Precepts. These are direct commands from God, the most clear and
direct instruction to forgive: “When ye stand praying, forgive” (Mar 11:25).
By Principles. These are general truths from God’s Word that give direc-
tion to our lives. “Be ye kind to one another, tenderhearted, forgiving one
another; even as God for Christ’s sake hath forgiven you” (Eph 4:32). “Even
as Christ forgave you, so also do ye” (Col 3:13).2 Two overriding guidelines
emerge: 1) God has forgiven us, therefore we should forgive others. 2) If you
don’t forgive, then God will not forgive you (Mat 6:15). We understand this
second principle to refer not to loss of salvation, but loss of fellowship, or an
indication that one was never saved. When a true Christian does not forgive,
it grieves the Spirit of God and we lose fellowship with Him. Unforgiveness
can also be a sign that our sinful hearts have never experienced the for-
giveness of God in Christ.
By Parables. A parable is a story from life that portrays a spiritual truth.
There are many parables touching on forgiveness, but several major ones
teach us its importance from God’s perspective. Beginning in Matthew
18:21, Peter asks if he must forgive seven times. No, it must be seventy
times seven, meaning an endless number of times! Then Jesus immediately
follows by teaching the parable of the unforgiving servant (18:23-35). God is
the king, each of us (as sinners) is the debtor. The debtor had a massive debt
that was impossible to pay; so does each one of us in our sin-debt to God.
The king (God) has compassion and forgives the sinner’s massive debt. But
then the debtor goes out and chokes a fellow debtor who owes him a reason-
able amount—which is small, even miniscule, in comparison to the massive
debt the king already has forgiven him. Because of this, the king declares
him to be “wicked.” We are indeed wicked when we do not forgive others as
we have been forgiven by God (Col 3:13). We are to forgive our brothers
from the heart (Mat 18:35), or else God will deal harshly with us even as
believers: “the Lord…scourgeth every son” (Heb 12:6).
A lack of forgiveness not only brings God’s chastening, it also impacts
our assurance. When we do not forgive another’s offense against us, we feel
justified in it. When we do this, the devil often impresses us that God would
be just in not forgiving us either. A bitter spirit separates us from God’s fel-
lowship, and we can easily begin to doubt our salvation. It is only when we
are able to forgive others that we need not doubt God’s forgiveness of us.
By Personal Examples. God emphasizes forgiveness through precepts,
principles, and parables. He also teaches us by personal examples, which are
patterns for us to follow. There are many such examples for forgiveness in
Scripture, such as David’s forgiveness toward Saul (1Sa 24:10-19; 2Sa 1:19),
Joseph toward his brothers (Gen 50:20-21), Stephen as he was martyred (Act

2
These two passages could also be considered “precepts” as they present commands to
forgive as well as the principle of God’s forgiveness as our motive.

5
7:60), Jesus Himself on the cross (Luk 23:34), and Paul restoring John Mark
to service (Phm 1:24; 2Ti 4:11) after his earlier abandonment (Act 15:37-39).
However, one of the most prominent personal examples of forgiveness in the
Scriptures is this letter to Philemon. It is a true account of forgiveness, even
though the word itself is not mentioned. Here forgiveness is taught by the
personal example of what actually took place. We enter into the middle of
this amazingly difficult situation and see what, how, and why we can forgive
those who have committed offenses against us.
B. The Letter’s Purpose
The purpose of this letter is widely debated. Some believe it is primarily a
demonstration of Christian love. Others believe its purpose is to portray
mercy. Others see it as a study of Christian relationships. Some even see it
as an attack on slavery.
The whole Roman Empire was built on slavery, with 60 million slaves
within its borders. By the first century, a slave was often better off than a
free man: he could be educated, own property, and bequeath an inheritance.
However, nowhere else in Scripture is slavery as an institution spoken
against. Rather, the Scripture’s focus is on love; a call to love will eliminate
abuse in all social institutions, including slavery. According to Scripture,
slaves are to obey their masters, and masters are to treat their slaves fairly
(Col 3:22-4:1). The New Testament is about order, but order bathed in love.
The hope to abolish slavery was via changed hearts, with new relationships
based on Christ, not social hierarchy. By sending Onesimus back to Phile-
mon, we see that Paul evidently has told Onesimus to obey his master.
Therefore, the theme and purpose of this book is best understood to be for-
giveness, to teach us how to forgive. It is an explicit personal example that
we all are to follow.
C. The Letter’s Background
There is an incredible backstory behind the pages of this short book. Phi-
lemon owned a slave named Onesimus. Paul leads Philemon to Christ, who
matures as a believer and now has a church meeting in his home. In the
meantime, Paul finishes his missionary journeys and has become a prisoner
in Rome. Onesimus steals from Philemon and runs away. Like so many oth-
er runaways, he makes his way to Rome, where he can “disappear” in the
large population of 870,000. He probably became part of the underworld,
sleeping in dark and varied places. Somehow, Onesimus meets Paul, hears
the gospel, and is converted by the grace of God. His very real new life leads
him to begin serving Paul, providing valuable assistance. Yet Paul knew he
had to send Onesimus back to Philemon to be reconciled.
Paul’s imprisonment in Rome might seem unnecessary to some. King
Agrippa stated that he could have been released if he had not appealed to

6
Caesar (Act 26:32). But God used those years in Rome to free Paul from daily
labors in the churches so that he would have time to write. It was here,
then, that he wrote four letters during his first imprisonment in Rome:
Ephesians, Philippians, Colossians, and Philemon. These are four important
books in our New Testament, the Word of God for us. In each of the four,
there is a major emphasis on forgiveness. Now, from his prison quarters,
Paul has finished the letters to Colossae and Ephesus, so he writes another
short one to Philemon to make this request: to forgive as he in turn has
been forgiven (Eph 4:32; Col 3:13). He sends all three letters via Tychicus
(Eph 6:21; Col 4:7; 2Ti 4:12)—and sent Onesimus as well.
Here we will see a living personal example for us to learn two principles:
1) You are never more like God than when you forgive, and 2) If you are a
believer and don’t forgive, then God will chasten you (as His child) rather
than blessing you. Forgiveness is a major emphasis of the Scriptures be-
cause it is in the very nature of God. To be Christ-like means to be forgiving.
The book can be outlined in four parts:
 Introduction vv. 1-3
 The character of one who forgives vv. 4-7
 How to forgive vv. 8-18
 The motivation to forgive vv. 19-25

D. The Letter’s Introduction (vv. 1-3)

1 Paul, a prisoner of Jesus Christ, and Timothy our brother unto Philemon our
dearly beloved, and fellowlabourer,
“Paul.” This letter is from the apostle Paul. Such a letter would have
been highly valued by Philemon, for Paul had led him to Christ years earlier.
Paul’s emphasis here is not his authority as an apostle. He is not writing
with the voice of command to a church. Rather, this is a personal relation-
ship; Paul is connecting with Philemon in a most personal way.
And Paul is a “prisoner.” He is literally a prisoner, but also a prisoner “of
Christ” (Eph 4:1; 6:20; Col 4:18); the Lord put him in chains there. Paul
knows that he is in the center of God’s will. And as such he is not idle: he is
actively teaching his visitors and evangelizing Caesar’s household (Phi 4:22)!
The attitude here is that if I, Paul, can endure this hardship, then you can do
the lesser thing I am about to ask of you.
“And Timothy our brother.” Timothy is not a co-author. He is the young
man who accompanied Paul on the third missionary journey. Others were
with Paul also (vv. 23-24), but they are not mentioned until the end of the
letter. Timothy is first because Paul is preparing him for leadership. For all
these to be mentioned, Philemon probably knew each of them.
“Dearly beloved.” Legitimate praise is a nourishing food for virtue among
believers and an antidote to sin. Paul knew Philemon’s virtue as a godly
7
Christian man and appreciates his service to the Colossian church, but there
is no indication that he was involved in leadership.
“Fellowlabourer.” This word is also translated “helper” and “fellow work-
er,” and is used of both Timothy and Titus (Rom 16:21; 2Co 8:23). It is a
close working together for the same cause. Paul respected Philemon as a co-
laborer in the gospel ministry. Paul never visited Colossae, so they probably
met while Paul was in Ephesus, where Paul led Philemon to the Lord. They
became friends and stayed in touch. Now the church in Colossae meets at
Philemon’s home. This letter is, therefore, significant: Paul is laying their
close friendship on the line.
2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the
church in thy house:
3 Grace to you, and peace, from God our Father and the Lord Jesus Christ.
v. 2—Most commentators believe that Apphia is Philemon’s wife (and a
fellow believer) and Archippus is his son. Because this is an intimate letter
on a very personal matter, it is unlikely that non-family members would be
included as addressees. And, in order to be listed before the man, Apphia is
probably his wife and not a sister. We see elsewhere that Archippus had been
called into the ministry, when Paul charges Archippus specifically to “take
heed to the ministry which thou hast received in the Lord” (Col 4:17).
v. 2b—“To the church in thy house.” Paul wanted this letter to be read
to all the saints in Colossae, so that all could learn forgiveness—and all
could hold Philemon accountable. Most Christians at this time were slaves;
only a few wealthy people were called to faith (1Co 1:26). Philemon must
have been one of the latter because the church at Colossae met in his house,
and very few had large houses! All churches still met in houses at this time;
dedicated church buildings did not arise until the second century.
v. 3—“Grace…and peace.” Throughout Scripture, God’s grace is always
His appointed means of salvation. “By grace are ye saved…not of works”
(Eph 2:8-9). God’s grace is purposefully set apart from our own works so
that salvation might be all of God and none of us. And peace is always the
result of salvation. Peace speaks of reconciliation with God. He placed the
wrath we so richly deserved onto Christ at the cross (2Co 5:21). “Now in
Christ Jesus ye who sometimes were far off are made nigh by the blood of
Christ. For he is our peace, who hath made both one, and hath broken down
the middle wall of partition between us” (Eph 2:13-14).
“From God our Father and the Lord Jesus Christ.” To put any man on a
par with God is blasphemous. If Jesus were only a man, this saying in fact
would be blasphemous. If He were an angel, it still would be blasphemous.
But since Jesus is God, the second person of the Trinity, this is not blas-
phemy at all. It is truth. This is, therefore, nothing less than a bold declara-
tion of Jesus’ deity. Let us take heed: here we are quickly cast onto holy

8
ground. Paul has added a serious, worshipful tone to the receiving of this
letter.

Study Questions Lesson One

Introduction to Forgiveness
First, please read Lesson 1. Please answer the questions below from the in-
formation in the reading. Please read slowly enough so you understand
what you read. Please also pray before each lesson, asking the LORD for
wisdom to apply what you learn to your life, and to enable you to love Him
with all your mind, heart, soul, and strength, for this is the greatest com-
mandment (Mar 12:30).

Very Important Note: We ask you to always use your own words in
your answers. The answers to most questions are found in the reading
text, but please do not merely quote the text for your answer. Rather,
read what the text says, think about the meaning of what it says, and
summarize its meaning in your own words for your answer. In this
way, you will learn much more than simply a “search, find, quote”
method for answering the questions.

A. Introduction to Forgiveness
Forgiveness is important (1)
1. a. Instead of forgiveness, what does our society emphasize?
b. What is our society filled with?
2. a. How does Christianity view unforgiveness? Why?
b. Why do Christians forgive?
3. a. How does God forgive?
b. Describe the character of the older son in Luke 15.
c. Making It Personal Are your own attitudes more like the older or
younger son (at his return) in Luke 15? Why?
Unforgiveness leads to major problems (2)
4. a. List the four major problems caused by unforgiveness.
(Use the numbers 1-4 to mark the four parts of your answer.)
b. Making It Personal Of these, which is most difficult for you? Why?
Biblical word pictures for forgiveness (3)
5. Making It Personal From the list of word pictures, which one stands
out to you as most meaningful? Briefly explain why you chose it.
How God instructs us about forgiveness (4)
6. Briefly describe how God instructs us about forgiveness
a. By precepts

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 b. By principles
c. By parables
d. By personal examples.
7. How does a lack of forgiveness impact assurance? (See “By Parables.”)
B. The Letter’s Purpose
8. What is the purpose of the letter to Philemon?
C. The Letter’s Background
9. a. How did Paul know Philemon?
b. Why was Onesimus in Rome?
c. How did Paul know Onesimus?
10. What two principles are taught in the book of Philemon?
11. Write the outline of the book of Philemon.
D. The Letter’s Introduction
12. What is Paul doing while imprisoned in Rome?
13. How is Philemon a “fellowlabourer” with Paul?
14. In verse 3, what is the meaning of
a. Grace?
b. Peace?
15. Why is the phrase “from God our Father and the Lord Jesus Christ”
important?

Lesson 2
Character of One Who Forgives (vv. 4-7)
After greeting Philemon, Paul proceeds to express thanksgiving for Phi-
lemon in verse 4. But he does not stop with generalities; he proceeds in
verses 5-7 to identify specific character qualities in Philemon for which he is
thankful. This is an additional lesson for all of us when expressing thanks:
being specific is always more effective and meaningful than general com-
ments that could apply to anyone.
4 I thank my God, making mention of thee always in my prayers,
“Always.” Literally this is, “Every time you come up in my prayers, I
thank God for you.” When Paul prays and thinks of Philemon, he thanks
God for him. Every time Paul heard about his friend, it was something posi-
tive. There was no baggage between them, no issues to correct, no reason to
admonish or rebuke anything.
10
 Paul, as he expresses gratitude for Philemon, now unfolds six aspects of
the character of one who forgives. They apply to all of us who desire to be
forgiving people. These are implicit in the passage before us.
A. Faith in Christ (v. 5a)
5 Hearing of thy love and faith, which thou hast toward the Lord Jesus, and
toward all saints;
In this verse, there are two subjects, love and faith; and two objects, the
Lord Jesus and all saints. The sentence construction in the Greek indicates
the best interpretation to be the second subject with the first object, and the
first subject with the second object. So it is faith in Christ and love for the
saints.
v. 5a—“Faith, which thou hast toward the Lord Jesus.” Faith toward
Christ in our hearts brings with it the ability to forgive. We connect with
God through faith, trusting His promises in the gospel, and depending on
what Christ has done for us in His perfect life, atoning death, and trium-
phant resurrection, and through that channel God gives us the ability to
forgive. Therefore we can forgive, as God has forgiven us (Eph 4:32; Col
3:13). Romans 3:10-14 is quite a contrast: “There is none righteous [speak-
ing of unbelievers]…with their tongues they have used deceit…full of bit-
terness.” In many unbelievers, there is on-going bitterness for past offenses
against them. This tells us that they have no real forgiveness. Therefore, the
first characteristic of one who forgives is faith in the Lord. You must be a
believer in order truly to forgive biblically.
B. Love for Others (v. 5b)
v. 5b—“Love…toward all saints.” Love here is from the Greek word
agape, which is the love of sacrifice and self-denial, based on choice and not
emotion (Gal 5:6; 1Th 4:9; 1Jo 3:14). This love is the love of God for us: “for
God so loved…that he gave his only begotten Son” (Joh 3:16). We are to love
others with the love by which God loves us (Joh 13:34), including neighbors
(Lev 19:18; Mat 22:39) and even enemies (Mat 5:44). This love is in stark
contrast to the love of feeling and emotion. The second character quality of
one who forgives, therefore, is loving others with the love of God.
C. Fellowship of the Saints (v. 6a)
6 That the communication of thy faith may become effectual by the
acknowledging of every good thing which is in you in Christ Jesus.
“Communication” here is from the Greek word koinonia, which means
fellowship or partnership. This is more than just enjoying each other’s com-
pany: it is a mutual belonging to a common purpose that is deep and per-
sonal. You care for the body of Christ—and you forgive with the result of
preserving the local body of Christ.

11
 “Effectual” here means powerful. Forgiveness will have a powerful im-
pact on others. The fact of the matter is that Onesimus, as a new believer,
now belongs to the body of Christ expressed in this local assembly of believ-
ers. He is one of them. How he is treated will impact the whole body, both in
Colossae and throughout time.
D. Experience in God’s Blessings (v. 6b)
v. 6b—“By the acknowledging of every good thing which is in you.”
“Acknowledge” is from the Greek word epignosis, which means experiential
knowledge—real knowing in depth by first-hand experience, not just know-
ing about something from another’s report. It is like a personal descent into
the Grand Canyon versus simply looking at a picture of the Grand Canyon.
Through such experiential knowledge comes all spiritual blessing in Christ
(Eph 1:3). When you forgive, you actually experience—personally, directly,
and first hand—“every good thing,” the blessings and goodness of God in
your own life. And these “good things” in us are demonstrated in the godly
character that others can see.
E. Glory of Christ (v. 6c)
v. 6c—“In Christ Jesus.” This is saying, “for Christ’s sake.” You forgive as
unto Christ and for His glory, not your own. The glory of Christ is all en-
compassing: “Do all to the glory of God” (1Co 10:31). This requires turning
from every sin. It does not work to repent in one area while holding onto
bitterness in another. God sees the heart, and He desires the whole heart—
every part of it—to be for Him.
So in verse 6 we have three more of the qualities present in one who for-
gives: a concern for fellowship with the saints, personal experience of God’s
goodness, and commitment to the glory of God.
F. Blessing Others (v. 7)
7 For we have great joy and consolation in thy love, because the bowels
of the saints are refreshed by thee, brother.
“Consolation” here means comfort. This is to say, Paul has great joy and
comfort in Philemon’s love. Philemon’s love for Paul brought this to him. In
prison, Paul especially needed such joy and comfort. Philemon, through
their established relationship, was ministering to Paul even at a great dis-
tance of time and space.
“The bowels of the saints are refreshed by thee.” “Bowels” here would be
termed hearts today. We speak of the “heart” as the seat of the emotions, the
place of the deepest innermost feelings. It is the place where our most inti-
mate, intense joy abides; but it is also the place where our deepest hurts lie.
“Refreshed” was the word used of an army on the march when it paused
for much needed rest. It is so much more than a sip of cool water occasion-

12
ally; it is cold water after marching in the hot sun for hours with a heavy
pack—and that not for one person but multiplied for an army! Paul is say-
ing, “You, Philemon, bring enormous rest to hurting people.” Paul is en-
couraged by Philemon because he is one whose love gives much needed
refreshing.
So, this is the kind of person we want to be. Such a one wants to love and
care for others, to know and experience God’s blessings, and to share them
with others. This is the character of one who forgives.

Study Questions Lesson Two

Character of One Who Forgives
Please read Lesson 2 before answering these questions. Always get your
answers from the reading, but put them into your own words in order to
indicate your understanding of what you have read.
A. Faith in Christ
1. What role does faith play in forgiveness?
B. Love for Others
2. a. What is the meaning of the word agape?
b. Who must we love in this way?
c. Making It Personal In the setting you are in, do you love in this
way? Why or why not?
C. Fellowship of the Saints
3. What is the meaning of the word koinonia?
4. How Onesimus is treated in the Colossian church is important. Why?
D. Experience in God’s Blessings
5. How is “experiential knowledge” so important?
E. Glory of Christ
6. What is the meaning of the phrase “in Christ Jesus”?
F. Blessing Others
7. How was Philemon ministering to Paul in Rome, even while far away?
8. Summarize in one or two sentences the character of one who forgives.

13
 Lesson 3
Principles of Forgiveness
Philemon is unusual in the New Testament books, because there are no
doctrines taught or even mentioned. Nothing is said about forgiveness di-
rectly; the word does not appear in any of its verses. Paul’s appeal is based
not on the foundational doctrines of forgiveness—or commands to obey
those doctrines—but on the high ground of Christ’s love in you, which is
based on those doctrines. Yet these doctrines of forgiveness underlie Paul’s
appeal to forgive based on love. He assumes that Philemon knew these bibli-
cal doctrines of forgiveness. It is important for us to summarize them before
we go further, so that we have a good understanding of the principles that
underlie the act of forgiveness.
The following is a short theology of forgiveness, a brief summary of its
biblical doctrines.
1. Develop a heart attitude of forgiveness
“Thou shalt not kill” (Exo 20:13).
“Ye have heard that it was said by them of old time, Thou shalt not kill; and
whosoever shall kill shall be in danger of the judgment: But I say unto you,
That whosoever is angry with his brother without a cause shall be in danger
of the judgment: and whosoever shall say to his brother, Raca, shall be in
danger of the council: but whosoever shall say, Thou fool, shall be in danger
of hell fire” (Mat 5:21-22).
The sixth commandment (Exo 20:13) not only forbids murder, but also
forbids a lack of forgiveness. We see this in Matthew 5:22, which tells us that
everyone who has unrighteous anger is guilty of murder in God’s eyes. Sin-
ful anger3 is more than an emotion of being upset. At its root is a desire for
revenge, a holding of malice, and a lack of forgiveness. These are what lie
behind the physical act of destroying a life. We are not only not to kill physi-
cally, but also not to entertain any of the hostile emotions that lead to vio-
lence.
Therefore we must develop a forgiving attitude or mindset. How do we
maintain a right attitude that will avoid an instinctively angry reaction when
someone hurts or offends us? There are four key aspects.

3
Sinful anger is anger not directed at sin but stemming from the crossing of personal de-
sires. See Anger!, a thorough study of biblical teaching and solutions; course available
from Mount Zion Bible Institute, booklet available from CHAPEL LIBRARY. See also The
Ten Commandments from the Westminster Larger Catechism, booklet available from CHAPEL
LIBRARY.

14
a. See the offender as an image-bearer of God
“And God said, Let us make man in our image, after our likeness” (Gen 1:26).
All human beings are created in God’s image: believers are moral image-
bearers of God, and unbelievers are natural image-bearers of God. Seeing
God’s image in an offender, even in unbelievers, instills respect and pa-
tience. When we see God’s image in them, we can find something to respect
in every human being.
b. Love others as yourself
“Thou shalt love thy neighbour as thyself ” (Mat 22:39).
“Love your enemies, bless them that curse you, do good to them that hate
you, and pray for them which despitefully use you” (Mat 5:44).
We forgive ourselves all the time because, after all, we fundamentally de-
sire blessing for ourselves. We innately see God’s image in ourselves, which
is the basis for healthy biblical self-love4 (Mat 22:39b). We must project that
love onto others, especially onto an offender when an offense occurs, be-
cause God has commanded us to love both neighbors and enemies.
c. Realize that unforgiveness is selfishness
“For who maketh thee to differ from another? and what hast thou that thou
didst not receive? now if thou didst receive it, why dost thou glory, as if thou
hadst not received it?” (1Co 4:7).
“Then said Jesus unto his disciples, If any man will come after me, let him
deny himself, and take up his cross, and follow me” (Mat 16:24).
“Let nothing be done through strife or vainglory; but in lowliness of mind let
each esteem other better than themselves” (Phi 2:3).
Undeserved affection for yourself aggravates offenses against you in your
mind. You say to yourself: “How dare they hurt this ‘glorious entity’ that is
me!” We are just too occupied with self. We have an immense undeserved
affection for self that makes us angry when others cross our will. When we
label unforgiveness as this terrible sin of selfishness, God will give us the
grace to forgive.
d. Commit yourself to obey God’s command to forgive
“When ye stand praying, forgive, if ye have ought against any” (Mar 11:25).
“Forgive” here is a present imperative verb tense in the Greek. We are
commanded to forgive now, and to keep on forgiving, to never stop forgiv-
ing. Therefore, we must commit beforehand, to settle it in our minds, that
we will always forgive offenders as our standard practice.

4
See The Biblical View of Self-esteem by Jay Adams, available from CHAPEL LIBRARY.

15
 These four aspects help us develop a right attitude so that, when offenses
occur, we avoid hostile responses and can begin the forgiving process. This
is the first principle for biblical forgiveness.
2. Whoever has offended you has offended God more greatly
“Against thee, thee only, have I sinned, and done this evil in thy sight: that
thou mightest be justified when thou speakest, and be clear when thou
judgest” (Psa 51:4).
“Then the lord of that servant was moved with compassion, and loosed him,
and forgave him the debt” (Mat 18:27).
David in Psalm 51 sees himself as the biggest offender against God. His
own sin against others pales in comparison to his sin against God.
In Matthew 18, the master forgives the unforgiving servant an immense
amount, thousands of years’ earnings! But then he refuses to forgive a fellow
slave’s lesser debt owed him, about 3 months’ wages. The two debts repre-
sent the proportion of our debt to God compared to another’s debt to us. It
is truly an incalculable amount of debt that we owe to God—an astronomi-
cal amount compared to the offender’s debt to us.
Sin is always more offensive to the infinitely holy God. Our sins toward
God, compared to another’s sin toward us, are far greater in number, in se-
riousness, and in consequences. Yet God forgives! If God, Who is the most
holy, forgives the great offenses against Himself, can we, the least holy, not
forgive the lesser offenses against us? We deserve utter eternal damnation,
but receive forgiveness in Christ—and will such ones as us not forgive?
3. You will not enjoy God’s forgiveness if you do not forgive others
“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 for-
give your trespasses” (Mat 6:14-15).
If we as believers do not forgive, we walk before God with unforgiven of-
fenses. When we live this way, we deserve chastening (Heb 12:11). While we
do not lose our true faith and salvation, we come before God saved, as it were,
by the fires of hardship, difficulty, trials, and sufferings (1Co 3:12-15).
Some commentators understand this verse to mean that one’s lack of
forgiveness will result in God’s lack of forgiveness in the Day of Judgment.
Their interpretation is that unforgiveness is a mark of not being saved. But
other commentators are not so absolute. They view a middle ground where
all believers are required to forgive, and that any sin of unforgiveness will be
followed by God’s chastening, conviction from the Holy Spirit, true guilt,
the grace of repentance, confession, and finally biblical forgiveness. The
point is that the true believer cannot continue long-term in unforgiveness.

16
4. You will not enjoy the love of the brethren if you do not forgive others
“So when his fellowservants saw what was done, they were very sorry, and
came and told unto their lord all that was done” (Mat 18:31).
If you do not forgive, you will never be able to enjoy true fellowship with
the Lord’s people. In Matthew 18:31, all the unjust servant’s friends accused
him to the master. The lesson is that, if you do not forgive, even your own
friends will be asking God to chasten you because they will see you as a
threat to the purity of the church! “Looking diligently lest any man fail of
the grace of God; lest any root of bitterness springing up trouble you, and
thereby many be defiled” (Heb 12:15).
5. If you seek revenge, you have usurped the authority of God
“Avenge not yourselves, but rather give place unto [God’s just] wrath: for it is
written, Vengeance is mine; I will repay, saith the Lord” (Rom 12:19).
If you won’t forgive someone, you selfishly are seeking to get even with
them on your own; you are seeking revenge. You place yourself in the posi-
tion of being the judge of the offender, somehow thinking you are more ca-
pable than God of bringing justice—which is a terrible blasphemy. God is
wise, patient, discerning, holy, and consistent. Your lack of these completely
disqualifies you from being a judge, while God’s perfections in these make
Him infinitely qualified. You are thinking somehow God is not working jus-
tice, but you are thinking only in terms of this life. When you also consider
eternity, you see that God is far more just than you are—therefore you are
in no position to judge Him or anyone else! Romans 12:14 and 19 tell us to
leave vengeance to God.
6. Absence of forgiveness makes you unfit for worship.
“Therefore if thou bring thy gift to the altar, and there rememberest that thy
brother hath ought against thee; Leave there thy gift before the altar, and go
thy way; first be reconciled to thy brother, and then come and offer thy gift”
(Mat 5:23-24).
In Matthew 5:23-24, the Lord tells us first to be reconciled to someone
who has an offense against us, then come to the altar to worship. God is
telling us not to worship Him until after we have forgiven. This is because a
spirit of unforgiveness is exactly opposite of God’s love for us. Our holy God
cannot associate with any sin or sinful attitude (1Jo 1:5). We truly cannot
commune with Him in any way that He will receive, when we have yet to
forgive in our hearts those who have offended us.
7. Resolve every offense
“Moreover if thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: if he shall hear thee, thou hast gained thy
brother” (Mat 18:15).

17
 Offenses come in two ways: 1) when we commit an offense toward an-
other, and 2) when another commits an offense toward us. God wonderfully
provides for both situations.
When we have offended another, we must take the initiative to go to
them to be reconciled, as we see in Matthew 5:23-24 above.
When another commits an offense toward us, we have the pattern given
to us in Matthew 18:15—“go and tell him his fault.” Again, you take the ini-
tiative to go to them. You go to understand the truth of the situation, and to
encourage repentance by all from whom it is due, including yourself.
In both situations, God wants us to take the initiative to resolve the situ-
ation. There is no place for passively waiting to see what happens.
8. Offenses against you are either your trials or your temptations
“The trying of your faith worketh patience. But let patience have her perfect
work, that ye may be perfect and entire, wanting nothing” (Jam 1:3-4).
“Let no man say when he is tempted, I am tempted of God: for God cannot be
tempted with evil, neither tempteth he any man: But every man is tempted,
when he is drawn away of his own lust, and enticed. Then when lust hath
conceived, it bringeth forth sin” (Jam 1:13-15).
Offenses are allowed by God for your growth in faith (Rom 8:28-29). As
such, offenses are either trials or temptations. As trials, offenses give you an
opportunity to forgive. To pass the trial, you forgive, and this produces
strength and spiritual growth. If you do not forgive, you have opened the
door for the devil, who turns such trials into temptations (2Co 2:10-11)—
resulting in bitterness, greater offenses, and perhaps even your own destruc-
tion (Joh 10:10). Matthew 5:44 tells us, “Love your enemies, bless them that
curse you, do good to them that hate you, and pray for them which despite-
fully use you, and persecute you.” This means that we must forgive—no
matter what! In short, if you pass the test, it is a trial producing strength; if
you fail the test, it is a temptation producing sin. Therefore, when offended,
your primary concern must be to pass the test and grow by faith. Otherwise,
the only alternative is that you will stumble into great sin.
From these principles, we can understand what God means by for-
giveness. Forgiveness is a promise never to take revenge. It is the opposite of
unforgiveness, which is a promise to seek revenge. Forgiveness promises
that you a) won’t bring it up again to the offender, b) won’t bring it up again
to others, and c) won’t bring it up again to yourself.5 You commit to holding
absolutely no anger or bitterness. Forgiveness is the most God-like act you
can do, because God has forgiven you and others so much.

5
See Lesson 6, part A.4.d. We may still remember the offense, but not as an accusation
against them. Rather, when we remember it, we will rejoice in obedient forgiveness.

18
 So we have eight principles for forgiveness. We must apply them in our
hearts so that we have a foundation and right attitude to be able to forgive
when hurts and offenses occur.

Study Questions Lesson Three

Principles of Forgiveness
Please read Lesson 3 before answering these questions. Always get your
answers from the reading, but put them into your own words, in order to
indicate your understanding of what you have read.
Questions 1-8 in this lesson correspond to points 1-8 in the reading.
1. a. How is sinful anger, at its root, really the sin of murder (Mat 5:21-
22)?
b. Explain how we can prepare to avoid a hostile reaction when some-
one hurts us? (Use numbers 1-4 to mark the 4 parts of your answer.)
c. Making It Personal Do you see your own anger, at its root, as a
murderous hostile attitude? If not, why not? If so, what will you
do about it?
2. Why is it significant that we have offended God more greatly than the
offender has us (Mat 18:21-35)?
3. Explain how you will not enjoy God’s forgiveness if you do not forgive
others (Mat 6:14-15).
4. Why will you not enjoy the love of the brethren if you do not forgive
(Mat 18:31)?
5. In what ways is seeking revenge a big problem (Rom 12:19)?
6. Describe how forgiveness and worship are connected (Mat 5:23-24).
7. How has God covered every possible situation when an offense occurs?
8. Explain how offenses against you are
a. Trials
b. Temptations.
9. a. What is forgiveness?
b. How is it different from unforgiveness?
c. What does forgiveness promise?
(Use numbers 1-3 to mark the three parts of your answer.)
d. When you forgive, what do you commit to?

19
 Lesson 4
How to Forgive (vv. 8-18)
A. How to Forgive One Who Repents
Even though the doctrine of forgiveness is not mentioned specifically in
the letter to Philemon, nevertheless the letter is all about forgiveness by way
of application. It teaches us not in precepts, but through this amazing per-
sonal example. So the next section, verses 8 through 18, is a call to forgive
one who has sinned against you. How do we forgive?
1. Unilateral heart release (vv. 8-9)
8 Wherefore, though I might be much bold in Christ to enjoin thee that which
is convenient,
9 Yet for love’s sake I rather beseech thee, being such an one as Paul the aged,
and now also a prisoner of Jesus Christ.
“Enjoin” means to command or order someone to do something. What
might Paul command Philemon to do? “That which is convenient.” “Con-
venient” here means “due” or “fitting,” as in performing a duty one is
obliged to fulfill. Paul is telling Philemon that he has an obvious Christian
duty to forgive Onesimus. Forgiveness is commanded; it therefore is always
required, fitting, and appropriate.
Paul believes Philemon knows the doctrine of forgiveness; therefore, he
could have commanded him to forgive. However, Paul does not do so. In-
stead, he “beseeches” (i.e., strongly encourages) Philemon to forgive “for
love’s sake” (v. 9). Love is a prerequisite heart attitude for forgiveness. He
appeals to Philemon’s love for Christ and for him (v. 7), the high ground
that flows from the biblical teachings on forgiveness. “Love is the fulfilling
of the law” (Rom 13:10; see Gal 5:14). Love is a higher cause than simply
obeying a command. It is like the joyful obedience of a loving son versus the
forced obedience of a slave.
Then Paul says in essence, “Do it for poor me, one who is aged, who is a
prisoner for Christ, who has suffered in Christ’s service.” “Aged” is more
than advanced years; it is also the deep experiences with the Lord gained
during a long life through difficulties and suffering. Paul is tenderizing Phi-
lemon’s heart to forgive.
This is the first step in forgiveness: a decision before God to unilaterally
forgive the offense of the offender, stemming from a right heart attitude. We
release the offender from his debt to us regardless of whether he repents or
not. This one-way forgiveness protects us from the deadly poison of bitter-
ness. It removes a spirit of getting even, trying to exact a penalty on them,

20
or wanting them to get their due. It instead entrusts all such judgment and
vengeance to God (Rom 12:9, 14).
Paul then gives us very specific actions to take for forgiveness.
2. Reception of the person back into your life (vv. 10-14)
10 I beseech thee for my son Onesimus, whom I have begotten in my bonds:
11 Which in time past was to thee unprofitable, but now profitable to thee and
to me:
12 Whom I have sent again: thou therefore receive him, that is, mine own bow-
els:
13 Whom I would have retained with me, that in thy stead he might have min-
istered unto me in the bonds of the gospel:
14 But without thy mind would I do nothing; that thy benefit should not be as it
were of necessity, but willingly.
“Receive him” (v. 12). Assuming that the offender is repentant, the sec-
ond step in forgiveness is to bridge the divide and let them back into your
life. Philemon should receive Onesimus because three important things
have happened in him, as described in vv. 10-12.
a) Repentance (v. 10). When Paul says, “Whom I have begotten,” he is
telling us that Onesimus is converted. Paul has seen him come to life in
Christ in Rome. But is there repentance as well as conversion? Yes! How do
we know? We know it because Onesimus is standing there when this letter is
delivered! He went back in humility to the one he had offended, expecting to
bear a significant punishment for his offense. The penalty for a runaway
slave was either death, torture, or life imprisonment. Sometimes the letter
“F” (for Latin Fugitivus) was burned onto his forehead.
Repentance is the key to reception. Onesimus shows his repentance be-
cause returning to Philemon was the most dangerous thing he could do.
Without doubt, it is the last thing he ever would have chosen if he were not
repentant. “Fruits meet [i.e., fitting, appropriate] for repentance” are not the
words, but the deeds one shows when repenting (Mat 3:8).
b) Transformation (v. 11). Onesimus “was unprofitable, but now profita-
ble.” He is not the same person. In fact, there is a play on words here.
“Onesimus” means useful, profitable. And “unprofitable” is a very similar
word. Paul is saying: Useful was useless, but now he is useful (Col 3:22-23).
He will serve you now, Paul tells Philemon, not as a man-pleaser or only to
put in the minimum effort, but now as unto the Lord, with a whole heart,
sincerely, going the extra mile.
c) Proven faithfulness (v. 12). After his conversion, Onesimus began to
serve Paul while imprisoned in Rome. Paul could observe his consistency
and responsibility daily and has come to love Onesimus. Onesimus is as his
“own bowels,” which is to say that he has Paul’s heart, the innermost seat of
his affections.

21
 Paul asks Philemon to recognize Onesimus’ new character as Paul does
(v. 13). Paul values Onesimus highly. He desires Onesimus to stay in Rome
to minister to him—on Philemon’s behalf, as if Philemon were there him-
self administering service to Paul. But it is far better for Philemon to be re-
stored to Onesimus, and Onesimus to Philemon. So now it is Philemon’s
responsibility to make the right choice: to forgive and to receive (v. 14).
3. Restoration to service (vv. 15-16)
15 For perhaps he therefore departed for a season, that thou shouldest
receive him for ever;
16 Not now as a servant, but above a servant, a brother beloved, specially to me,
but how much more unto thee, both in the flesh, and in the Lord?
God uses every sin for His good purposes (Gen 50:20; Psa 76:10; Rom
8:28). He is always triumphing over man’s evil ways through His power,
wisdom, and designs in providence.6 When Onesimus left, Philemon lost a
slave; but now he gains a more faithful servant in the flesh. This was no
“emancipation proclamation”; Onesimus in fact returns to his former state
as a slave. But he is now a better servant, and in addition a fruitful brother
in the Spirit. He is able now to serve Philemon as unto the Lord, perhaps
even in co-ministry together serving the flock of God. God allowed the sin,
but overruled it for an eternal relationship!
4. The great forgiveness transaction (vv. 17-18)
17 If thou count me therefore a partner, receive him as myself.
18 If he hath wronged thee, or oweth thee ought, put that on mine account;
First, Paul says “Receive him as myself,” i.e., treat him as if he were me
in your eyes! This is amazing! Paul asks Philemon to treat Onesimus with
the affection that Philemon has for Paul. To esteem him as if he had Paul’s
righteous standing; to treat him as if he were an apostle! “Receive him as
myself”!
And that is not all. Wrong was done, and the wrong has to be dealt with.
If we are repentant, we are always willing to make restitution,7 to repay the
debt we owe for our offense. Philemon’s cost to replace Onesimus among his
workers was about 500 denarii,8 the cost of a common slave. Onesimus has
defrauded Philemon of this. So Onesimus has to repay the 500 denari plus
compensation for what he stole (Num 5:6-8). Philemon could have demand-
ed Onesimus to work off his debt; this would have been justice. However,

6
providence – God’s works of providence are His most holy (Psa 145:17), wise (Isa 28:29),
and powerful (Heb 1:3) preserving and governing all His creatures and all their actions
(Psa 103:19; Mat 10:29). (Spurgeon’s Catechism, Q.11; see also God’s Providence by Charles
Spurgeon; both available from CHAPEL LIBRARY)
7
restitution – compensation for loss, damage, or injury.
8
denarii – coin and monetary unit of ancient Rome; one denarius was worth about one
day’s wage for common labor.

22
Onesimus probably has come back with empty pockets. So, second, Paul also
asks, “put [what he owes] on mine account.” Paul takes Onesimus’ debt onto
himself!
First, “Receive him as myself.” Paul gives to Onesimus his own reputa-
tion, his own merit, for Philemon to receive Onesimus as he would receive
Paul. Please observe: This parallels the incredible gift in the gospel, when
God imputes9 the righteousness of Christ to the believer as the believer re-
ceives Christ (Rom 4:11).
Then, second, “put [what he owes] on mine account.” Paul is willing to
pay the restitution price of Onesimus’ debt. Please observe: Paul is saying, “I
want to be like Christ; I will take onto myself the payment for Onesimus’
sin, so he can be reconciled to you.”
See how these roles parallel the gospel by amazing application, in Christ,
to each of us today:
- Philemon’s part is like God, the offended one.
- Onesimus’ part is like us, the sinner who owes much because of his sin.
- Paul’s part is like Christ in the relationship between the sinner and God:
- he imputes his “righteous” standing to Onesimus, and
- he takes onto himself the debt for Onesimus’ sin!
Verses 17-18 are the climax of Paul’s message! Forgiveness consists of
this great two-fold exchange:
- Paul’s righteousness is put onto Onesimus, and
- Onesimus’ debt is put onto Paul.
In forgiveness, this great exchange, this great substitution, is the same given
by God in the gospel to each believer through Christ’s atonement:10
- Christ takes upon Himself our sin, and
- we receive from Him His righteousness.
See this great exchange clearly in 2 Corinthians 5:21, “For [God] hath made
- [Christ] to be sin for us, who knew no sin; that
- we might be made the righteousness of God in him”!
What an amazing picture of the gospel is every act of forgiveness! With
every hurt and offense, God is giving us the opportunity to walk in a picture
of eternal gospel truth. Paul is saying to Philemon, as God says to each one
of us: “Follow my pattern: forgive!”
B. How to Forgive One Who Does Not Repent
When there is a major offense against us involving sin, a violation of a
specific biblical command, then we must go to the offender seeking resolu-
tion (Mat 18:15). We believe that God, through the Holy Spirit, will not al-

9
imputes – puts to one’s account apart from one’s earning it.
10
atonement – act of bringing reconciliation by paying the debt owed for an offense.

23
low a true believer—when confronted with his sin—to escape repentance.
There may be backsliding for a time, but sooner or later God will bring con-
viction (Heb 12:6), and the true believer will repent.
As we meet with them, if they see their sin and truly repent—hating the
sin itself, not just the consequences—we can forgive and be restored. Or
they may help us to understand that our impressions were incorrect and
there was no offense after all. Either way, the situation is resolved, and we
are free; our burden is lifted.
However, when there is a real offense and they do not repent, then to us
it will seem that they go free, while we are left bearing the burden of the
hurt and pain stemming from the offense. They seem to go on about their
lives, while we are left with the hurt and pain. It seems grossly unfair!
This is when Paul’s example to us applies directly to our situation. He
tells Philemon to “put that on mine account” (v. 18): cast his debt onto me.
This wonderfully mirrors Christ’s act of atonement, again as we see it in 2
Corinthians 5:21: “He [God the Father] hath made him [Christ] to be sin for
us.”
If the offender is a believer, we must see the offender’s sin against us, as
well as our hurt and pain, cast upon Christ at the cross—and completely
paid for there by Christ at unspeakable cost. The offender’s sin-debt is not
left hanging as a lingering burden upon us. It is satisfied, paid for by Christ,
accepted by God. We realize, we fully appropriate the truth, that Christ has
completely satisfied the just wrath of God and cast the sin behind His back.
We therefore forgive unilaterally, and we are set completely free!
If the offender is not a believer, then God will bring justice in due time.
If not before, the offense will be dealt with by God at the Day of Judgment,
and paid for by the offender in eternal punishment! We do not have to seek
justice now, trusting God to reap justice at the great Day. Also in this case,
we are free from our burden. Either at the cross or in hell, the sin is paid
for. We cannot improve on either one.
Never are we more like Christ than when we forgive unilaterally: we ac-
cept the cost of the offense with no repayment to us whatsoever. Instead, we
trust God’s perfect wisdom in providing His justice—either at the cross or
in eternity.

24
Study Questions Lesson Four
How to Forgive
Please read Lesson 4 before answering these questions. Always get your
answers from the reading, but put them into your own words, in order to
indicate your understanding of what you have read.
A. How to Forgive One Who Repents
1. What is the prerequisite heart attitude for forgiveness? Why?
2. a. What is the first step in forgiveness?
b. Why is it so important?
c. Making It Personal Is this first step new to you, or have you forgiv-
en in this way before? If so, when and how did you do it?
3. What is a next step in forgiveness (v. 12)?
4. How do we know that Onesimus is
a. Repentant?
b. Transformed?
c. Proven faithful?
5. How does God turn Onesimus’ sin (which was against Philemon) to
Philemon’s good (vv. 15-16)?
6. a. What is significant about Paul’s request to receive Onesimus (v. 17)?
b. How does Paul suggest restitution be paid (v. 18)?
c. How do Philemon, Onesimus, and Paul portray the gospel?
7. a. Write out the Bible verse (and its reference) that pictures the great
exchange both in the atonement of Christ and in our forgiveness.
b. Rewrite the verse, this time substituting God, Christ, and your name
for the pronouns.
c. Making It Personal How does this verse actually apply to you?
This is the high point of the entire course. Please take a moment to medi-
tate on the beauty of this great exchange that God has given.
B. How to Forgive One Who Does Not Repent
8. When the one who has offended us does not repent, what do we do with
the hurt and pain from the debt that is owed to us:
a. If they are a believer?
b. If they are not a believer?

25
 Lesson 5
Motives for Forgiveness (vv. 19-25)
Forgiveness in our culture is considered brave or even heroic. When
someone forgives instead of demanding justice upon the offender, it is rare.
But for a Christian, forgiveness is to be normal; it is our God-given pattern
for daily living!
The world, the flesh, and the devil all push us to stand up for ourselves
and strike back at the offender. Therefore, we need clear motivations to for-
give. Keeping motivations for forgiveness in our awareness helps us avoid
getting swept up in a flood of anger, frustration, and revenge when an of-
fense occurs.
So then, what is the internal motivation to forgive? Why forgive? Paul
now gives us six great motivations to forgive in verses 19 through 25.
A. A Debt I Cannot Pay (v. 19)
19 I Paul have written it with mine own hand, I will repay it: albeit I do not say
to thee how thou owest unto me even thine own self besides.
Normally Paul dictates his letters; someone else is actually writing his
words. But this verse begins a closing section that Paul writes in his own
hand, as in Colossians 4:18. It is like when you might add a PS11 in your own
handwriting under your signature on a typed letter. These are Paul’s last
words to Philemon; they therefore have additional importance.
“I will repay.” We need to recognize that each of us owes a debt that he
cannot pay. Paul graciously has just asked Philemon in verse 18 to charge
Onesimus’ debt to Paul’s own account, realizing that Onesimus as a slave
had no possessions or assets by which to pay his debt. Now, Paul personally
signs an “I Owe You,” emphasizing his commitment.
Then Paul adds, “You owe me your own life as well,” reminding Phile-
mon that he is a spiritual debtor to Paul, since Paul was the Lord’s instru-
ment to bring him to Christ. Onesimus owes Philemon a material debt that
was temporal; Philemon owes Paul a far more important spiritual debt that
lasts for all eternity.
Some consider this to be a form of manipulation, that Paul is twisting
Philemon’s arm to get him to forgive. But this would ignore their close rela-
tionship. The context indicates that Paul is gently encouraging a beloved
brother in their mutual love for each other and the Lord.

11
PS – postscript; short addition at the bottom of a letter, often on a different subject.

26
 The application to us is this: We owe a multitude of debts to God and
others who have helped us; therefore, we are able to forgive the debt some-
one who has wronged us owes to us, because it is small in comparison.
B. Blessing to Others (v. 20)
20 Yea, brother, let me have joy of thee in the Lord: refresh my bowels in the
Lord.
We need to recognize that we can become blessings to many others. Paul
essentially is asking Philemon to allow him to benefit from Philemon’s for-
giveness (together with Philemon).
“Joy” here is a form of the Greek word onesimus, a play on words again
as in vs. 11. Useful brings a useful joy. Paul is refreshed and benefits by re-
ceiving joy in this process. Indeed, all the saints benefit significantly when
there is unity in the local church.
C. God Expects Me to Obey (v. 21)
21 Having confidence in thy obedience I wrote unto thee, knowing that thou
wilt also do more than I say.
Paul has confidence in Philemon’s obedience to God in this matter (v. 8).
He does not personally command Philemon, because he knows that Phile-
mon understands the Scriptures: God commands forgiveness (v. 16; 2Co 2:7;
Col 3:13; Mat 6:14-15; 18:21-22).
“Thou wilt also do more than I say,” i.e., do more than what I have asked.
Some interpret this to be that Philemon should grant Onesimus’ freedom
from slavery, but this is not indicated in the text. Rather, the meaning
might be a) to allow Onesimus to serve in the ministry as well as his service
as a slave, or b) to forgive all other people, also, who have injured Philemon
in some way.
D. Accountability to Godly Leaders (v. 22)
22 But withal prepare me also a lodging: for I trust that through your prayers I
shall be given unto you.
Paul tells Philemon that he is coming to see him. Paul will be able to ob-
serve firsthand his progress. In the same way, Paul earlier had told the Co-
rinthians the same thing (2Co 12:44; 13:1). As an apostle, he could come to
boldly exercise authority (1Co 4:21), but instead he comes as a godly mentor
to share in Philemon’s anticipated obedience. The accountability of Paul’s
presence is a powerful motivation to obedience.
“Through your prayers.” Paul asks Philemon to pray for his release from
prison, so that God will hear and give him his freedom, so that he will be
able to come visit.

27
 The application to us is that God sees our hearts. He knows our spirit of
forgiveness or unforgiveness. It is dangerous for us to allow ourselves to
pretend that God does not see our attitudes, thoughts, words, or actions. If
we always consider Him present where we are, which He is (Psa 139:7-12),
then such accountability will prevent many sins.
In addition, each member of a church must see themselves as accounta-
ble to their spiritual leaders. Those leaders are God’s appointed men to
shepherd the souls of the flock. We must embrace (not resist) their involve-
ment in our lives to hold us spiritually accountable for our good. In the
same way, church members hold their spiritual leaders accountable. In love,
they offer constructive suggestions if they observe something that could be
done better, because they want to help their leaders be effective and success-
ful.
E. Church Fellowship (vv. 23-24)
23 There salute thee Epaphras, my fellowprisoner in Christ Jesus;
24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers.
We need to recognize that we are not above others, but part of a church
fellowship. Five men are mentioned here who are close companions of Paul:
Epaphras, Mark, Demas, Luke, and Aristarchus. The same five also are listed
in Colossians 4 and would have been well known to Philemon. Epaphras
appears to be the founder of the Colossian church, which now met in Phi-
lemon’s home. He was a godly, dedicated servant of the Lord who had a
deep, pastoral concern for Philemon. Mark is the John-Mark of Acts 12:25,
who fell away from Paul and Barnabas during the second missionary jour-
ney. He had become a strong Christian (1Pe 5:13) and now was a beloved
helper to Paul (2Ti 4:11), and ultimately wrote the Gospel of Mark. His in-
clusion here is itself a testimony of Paul’s forgiveness toward him. Aristar-
chus is a “fellowprisoner” in Colossians 4:10, but mentioned here as a
“fellow-worker.” He travelled with and faithfully served Paul. Demas is still
part of Paul’s fellowship at this time, but later forsook Paul and the faith
because he “loved this present world” (Col 4:14; 2Ti 4:10). Luke is the be-
loved physician (Col 4:14) who was with Paul in the second missionary jour-
ney, and sometimes alone with Paul (2Ti 4:11). He was used of God to write
the book of Acts and the Gospel of Luke. So, in this missionary team were
three men who wrote more than two thirds of our New Testament!
We must realize that there is always a cloud of witnesses all around us in
the local church. These witnesses hold us accountable and are encouraged
by our forgiveness. Forgiveness is never in isolation. It can cement great
unity in a fellowship of believers. And, in the very same way, the lack of for-
giveness can fracture that unity into splinters of confusion and pain.

28
F. The Grace of God (v. 25)
25 The grace of our Lord Jesus Christ be with your spirit. Amen.
This is a familiar benediction, but here it is also a prayer. Paul may be
saying, “May God give you grace, Philemon, so that you can forgive Onesi-
mus as you must.” Whenever someone hurts us, our flesh wants justice: we
want the offender to get what he deserves, to pay a penalty so that he has a
cost just like we have had a cost. But grace changes all that. We need to rec-
ognize that grace gives the power to forgive, to leave whatever vengeance is
due in the hands of God. This grace is the same that Christ had when He
forgave those who were crucifying Him (Luk 23:34)! And God always gives
the grace we need to obey His commands, just at the time we need it.

Study Questions Lesson Five

Motives for Forgiveness (vv. 19-25)
Please read Lesson 5 before answering these questions. Always get your
answers from the reading, but put them into your own words, in order to
indicate your understanding of what you have read.
A. A Debt I Cannot Pay
1. a. Compare what Onesimus owed Philemon to what Philemon owed to
Paul.
b. What is the application to us?
B and C.
2. Describe the second motive for forgiveness in verse 20.
3. Describe the third motive for forgiveness in verse 21.
D. Accountability to Godly Leaders
4. a. How did Paul hold Philemon accountable?
b. What is the application to us?
E. Church Fellowship
5. a. Why is it so important to belong to a good local church?
b. How does our forgiveness or unforgiveness affect the local body?
F. The Grace of God
6. How does God’s grace contribute to our forgiveness?

29
 Lesson 6
Conclusion
We have seen the character and motivations for forgiveness, and have
considered the fundamentals of how to forgive. Let us realize that, in his
letter to Philemon, Paul was addressing a specific situation. Those basic
truths need to be summarized and expanded in order to give a more com-
plete picture. We now will consider the whole process for forgiveness in
three steps or stages, including some aspects not addressed in Philemon
itself.
A. Three Stages of Forgiveness
1. Unilateral forgiveness
In the first stage, we forgive the offender unilaterally. Our forgiveness is
a right response to God’s commands and His having forgiven us of the just
penalty for our own sins. We owe to God an immense debt we cannot pay;
and after we have received free and unilateral forgiveness from Him, we in
turn freely and unilaterally forgive those who have offended us (Mat 6:14-
15). It does not depend upon their repentance; we forgive whether they re-
pent or not because there are no conditions placed on God’s commands to
forgive. It is a decision we make based upon the truths of God’s Word inde-
pendent of anyone else. We are then washed clean from all resentment,
vengeance, and bitterness—and are set free!
But right away, here in stage one of forgiveness, there is a challenge: it
seems like there is no justice. The offender goes on about his business, per-
haps quite happily, while we are left bearing the hurt and pain! Perhaps the
offense was relatively small: an angry outburst, being excluded, or being
treated rudely. Or perhaps the offense was more major: unfaithfulness, de-
ception, even personal attack. There is a real burden to bear in every offense,
and yet the offender may go on happily about their lives seemingly without
any consequences. It all seems so disproportionate, so unfair! As the one
offended, what do we do with the sense of injustice? What do we do with the
hurt and pain?
If the offender is a Christian, there is only one thing to do with it: we
very deliberately cast the offense onto the cross of Christ. The Lord Jesus
already has paid for the offender’s sin completely at Calvary. The cost was
tremendous, even infinite and unspeakable. God’s justice was administered
without error. Jesus Christ bore there all believers’ sins and all believers’
pains—so that both believing offenders and those offended might be set
permanently free from all hurt and pain, and any desire for vengeance (Rom
12:19).

30
 If the offender is not a believer, God’s perfect justice is still in the future.
We cast our hurt and pain onto His justice, in which the offender will re-
ceive the just penalty for his sins beginning at Judgment Day, if not before,
and lasting for all eternity.
In 1 Samuel 20:35-40, we have the account of Jonathan signaling David
by shooting arrows into a field. A lad was to find them and return each to
Jonathan. Such field shooting was normal practice, and the found arrows
were restored to the warrior for his lethal use in later battles. When we for-
give an offender of his sin against us, it is truly like an arrow not found. The
offense is cast behind our backs, out of sight, and not used as a weapon in
the future ever again—no seeking of revenge, no envy at their prosperity, no
hoping somehow to get even.
If their offense was minor, this first stage of forgiveness may be the end
of the matter. We choose to forbear and need not even mention the incident
to the offender (Col 3:13). We either recognize the offense as minor and for-
give unilaterally, or we realize that in reality there may be no offense at all.
In that case, we give them the benefit of the doubt: we think no evil (1Co
13:5), i.e., we assume the best of them whenever possible.
This is the first stage of forgiveness: to forgive unilaterally, including
casting the offense onto God’s justice.
2. Readiness to reconcile
But if the offense is more major, then there is at least a second stage of
forgiveness, which is in some ways harder than the first. In the second stage,
we pass from an overwhelming need just to “survive,” to cope with the pain
of the offense; and we pass into an active desire to be restored to the offend-
er. We move beyond just coping to loving. We pass beyond a primary focus
on ourselves and, instead, humbly seek their good. In this second stage, we
consciously decide to be ready to reconcile. We pray for them, encourage
them to repent, and desire their welfare.
In this stage, it is important for us to examine ourselves (2Co 13:5). We
must carefully evaluate the offense to see what portion of it might be our
own fault. What were our motives in the incident? How was our own atti-
tude and tone of voice? Were our words blameless, above reproach (Col 1:22;
Ti 1:7)? If our wrongful part was trivial, after prayerful confession perhaps
we can dismiss the matter in our own minds. But if there is any possibility
that the other would have noticed our wrong—and if we know that we have
sinned against them, even when we perceive that our part was somewhat
small in comparison to theirs—we will need to go to the offender, confess
our wrong, and ask their forgiveness. The Lord will often use this to bring
conviction and a right response in them, but we do not go with that as the
only goal. Receiving forgiveness for our own sin must be our primary aim.

31
 In addition, this is the time to humbly consider our perception of the of-
fense done to us. The key question is this: did the offender commit a biblical
sin, a violation of a specific command in Scripture (Mat 18:15a)? If we be-
lieve that they did, we go to them to ensure we understand correctly, and if
so, to exhort them to repent. However, an irritation, an error in judgment, a
difference in personality, an unintentional providence can become larger in
our minds than they actually were—often due to emotions that are out of
control. If we have become irritated over personal differences, when no bib-
lical sin was involved, then we are the ones who need to repent before the
Lord!
We also can deceive ourselves into thinking that we know what their mo-
tives were! Pinning wrong motives on the offender is often the first thing we
do when offended. But here we must submit to the truth of Scripture: no
man knows the heart motives of another (Jer 17:9). These are known only by
the person and by the Lord (Pro 21:2). If we suspect another’s motives may
constitute biblical sin, then we must go to the person and ask them before
reaching any conclusions.
This second stage is still unilateral. It deals with major offenses in order
to get us to where we need to be: leading with love, seeking the other’s good,
prepared to receive them if and when they repent. This allows us to live in
victorious joy, having only loving desires for their good (Mat 5:39).
3. Reconciliation if repentance
Then, finally, there is a third stage, reconciliation upon one condition:
the offender’s sincere repentance (and restitution as appropriate). We begin
fellowship again if they repent. However, we do not actually restore the rela-
tionship if they do not repent. You still need to forgive unilaterally, but you
may need to keep them at arm’s length (2Co 6:14). Why? Because they are
not trustworthy until they have repented. Someone who has sinned and who
refuses to repent remains blinded to their sin. There is higher probability
that they will make other sinful choices. We love them, but we cannot yet
entrust ourselves to them when they do not recognize their sin. Our focus
remains as it was in stage two: seeking their welfare (which is always that
they turn from sin) and not indulging, accepting, or ignoring it.
This is the purpose of the model given in Matthew 18:15-17. The im-
portant part is that, if we believe there may be biblically defined sin, we go to
the offender, share with him our understanding of his offense, and ask him
for his side of the story. He may explain some aspects that we had not seen,
leaving no offense at all. Or he may repent and ask our forgiveness. Or he
may refuse to repent, leading to the additional steps in Matthew 18:16-17.
When the offender gets right with God, confessing and repenting from
his sin, we eagerly restore our relationship (Mat 18:15b). We are able to do
so quickly because in stages one and two we prepared ourselves: we forgave

32
unilaterally and came to be ready to be restored. Now we begin to fellowship
with them once again, walking together to the glory of God. This is the goal
of all forgiveness (and of all church discipline).
4. Exceptional situations
Now we need to consider some exceptions to the normal pattern.
a. Questionable repentance
It is a most difficult situation when the offender says some words that
might indicate repentance, but you have some concerns that they may not
be truly repentant. They may say, “I am sorry that you are upset,” or “I am
sorry that you were offended,” or even, “I apologize for hurting you.” We can
call this sort of attitude “legal repentance.” It is being sorry for having to
bear consequences, but not sorry for the sin itself. Deep down there may still
be a self-righteousness, a self-justification, because nowhere in these words
have they taken responsibility for their own sin—and taking personal re-
sponsibility (i.e., to own the sin) is at the heart of biblical repentance (Luk
15:18-19).
They may even put pressure on you to act like nothing happened, be-
cause they know that God requires you to forgive and reconcile if they have
repented. And in their minds, they have repented (enough, at least).
Every situation like this is different. Before restoring the relationship,
you must make a judgment as to whether the repentance is sincere. But
regardless, you first must forgive unilaterally and be free from the prison of
bitterness.
A key indicator of true biblical repentance is their willingness, even ea-
gerness, to make restitution wherever appropriate. Other indicators of true
repentance are a desire for restoration and being sincerely sorry for their
own wrong. Another key indicator is the degree to which they are specific
about their sin.
b. Generalities
When we have hurt or offended someone else, when we go to them we
must avoid generalities. We must state our sin very specifically and call it by
its worst name. Why? Because our own sincerity is on the line! God is
searching our inner motives: Are we sincerely wanting to make it right? Are
we truly repenting from our own sin? Or are we just trying to get by with
the least disruption possible to our normal lives?
It is important, therefore, to include key thoughts in what we say. This is
not a formula, but it is good to include the following ingredients.
1) Never just say, “I am sorry that happened,” or “I am sorry I hurt you.”
Of course you are sorry! They might respond: “I am sorry too!” Thus you
would have two people sorry that it happened, but no dealing with the sin(s).
Expressing sorrow for a lousy circumstance is not repentance, which is a

33
real turning from the sin and back to God. So the first step is to state our sin
very specifically: “I did such and such…and I was wrong.”
2) Then it is appropriate to add some weight to what you are saying:
“God has convicted me that I was wrong, and it was a sin against you and
against God” (Luk 15:18-19; Psa 51:4). By mentioning God as the source for
your conviction of sin, you give all the glory to Him.
3) Then ask very intentionally: “Will you forgive me?” People sometimes
will be gracious just to say, “I wasn’t offended,” or “It is okay,” or “I don’t
even remember it.” If we accept this and go on, it is as if our goal was just to
keep them happy. Therefore, if they do not express, “I forgive you,” then it is
helpful to come back and repeat: “I appreciate your response, but I know I
was in the wrong: will you forgive me?”
c. Offenses within families, with no repentance
Perhaps the offender is an adult member of your own family, a parent, a
spouse, a sibling, or an adult son or daughter. If there is no sincere repent-
ance, it is most difficult to break relations with them—because you are still
related!
In addition, if they are a parent, the fifth commandment tells us to honor
them (Exo 20:12), with no obvious exceptions to the command. In other
cases, however, there are exceptions. For example, the command to obey
authorities (Rom 13:1-7), except when they require you to violate a biblical
command (Act 5:29).
Good men are on both sides of this issue. Some would say the pattern in
Matthew 18 is most important, where you break relations with them when
there is no repentance. In that situation, it is God’s way to put pressure on
them to bring repentance. Others would say the command to honor parents
is the most important, because family bonds are permanent. After all, Mat-
thew 18:15-20 is written for the church, and a family is not the church.12
So an offense between adults in an extended family, without repentance,
is a matter for much prayer and discernment. When your way is not clear, it
is an appropriate time to seek the counsel of your pastors.
d. Putting the offense out of our minds
Does forgiveness mean we must never remember the offense against us?
If the offender has repented: Yes, we should work at completely forgetting
the offense. We follow God in His forgiveness of us: we put the sin behind
our back; we do not bring it up again or use it to try to gain leverage against

12
Perhaps one solution is to maintain contact through normal family gatherings (and not to
refuse to participate), but to occasionally (not at every gathering) speak privately to the
offender to ask their progress on your call to repentance, and to let them know that you
are continuing to pray to that end.

34
them. It is “an arrow not found.” In fact, as we may remember the incident
in general, we mainly will remember the joy of reconciliation.
However, if the offender has not repented: No, we do not put the offense
out of our minds. We forgive, but we do not restore the relationship because
we cannot trust them. We cannot trust them because they have not repent-
ed. We remember the offense and continue to pray for their repentance and
our restoration with them.
B. The End of Forgiveness
So, how did it all end with Philemon and Onesimus? Most commentators
believe that Paul indeed was released from prison (2Ti 4:16-17). Earlier, he
had wanted to go west to bring the gospel to new lands. But after his release,
before he was arrested and imprisoned the second time, he probably went
east to visit the established churches and build them up in Christ. If so, he
no doubt visited Colossae and stayed with Philemon and Onesimus.
Did Philemon forgive? We have no direct record in other letters, but this
we know: the letter to Philemon was included in the New Testament canon.
There were many who knew of these events firsthand. If Philemon had not
forgiven Onesimus, these would have vigorously objected to this letter’s use
in the churches. But instead, the letter was circulated widely, corroborated,
and included in God’s Word for us today. It is an accepted, abiding, intimate,
personal example of the forgiveness we must all apply in our own lives.
There is one footnote to this amazing story that deserves mention be-
cause it is fascinating. Historical documents record the succession of pastors
in Ephesus, and there was one mentioned early on, probably within the life-
time of Philemon. His name? Onesimus! Was it the same man? Perhaps it
was, we do not know for sure. If it were Onesimus the former fugitive to
justice, it could only be so in the economy of God, where a runaway slave
can be
- forgiven instead of killed,
- reconciled instead of cast away,
- restored instead of rejected,
- pursued in love instead of punished.
This is God’s way: an offender to be forgiven, loved, restored, and then
mightily used by God for His glory—and His glory alone!
May God so use His Word to bring every offense to be forgiven according
to the Scriptures, that God’s people may turn from the sins of unforgiveness
and bitterness, experience unity in the church, and walk in abiding joy.

35
Study Questions Lesson Six
Conclusion
Please read Lesson 6 before answering these questions. Always get your
answers from the reading, but put them into your own words, in order to
indicate your understanding of what you have read.
A. Three Stages of Forgiveness
1. In stage one, why are we to forgive unilaterally? Why not wait for them
to repent?
2. What results from our stage one forgiveness, even if they do not repent?
3. In stage one, what do we do with our hurt and pain
a. If the offender is a believer?
b. If the offender is not a believer?
4. What is meant that forgiveness is like an arrow not found?
5. a. Describe in general the second stage of forgiveness.
b. Why is self-examination important?
c. Why is determining a biblical sin important?
d. What must we do if we suspect their motives are sinful?
6. In the second stage, is our part unilateral, or is it in some way depend-
ent upon the offender? Why?
7. In the third stage, what is the one condition required for reconciliation?
Exceptional situations (4)
8. What must you do if the offender’s repentance seems insincere?
9. a. Why is it important to mention your sin very specifically when ask-
ing forgiveness of another?
b. List the suggested words to use when asking forgiveness of another.
(Use the numbers 1-3 in the three parts of your answer.)
10. If the offender and offended are both adults in the same family, and if
there is no repentance, is restoring the relationship possible? Why?
11. When we are the one offended and we unilaterally forgive, must we al-
ways put the offense out of our minds? Describe the options.
12. Making It Personal Do you have people you still need to forgive? If so,
list their initials only. Then, describe what you purpose to do in the
coming few weeks in order to apply biblical forgiveness in your own
life.
B. The End of Forgiveness
13. Why do we think that Philemon forgave Onesimus?

36
14. Making It Personal
a. What are the main lessons you have learned from this course?
b. How valuable has this course been to you?

_________________________

Thank you for taking this course.

Please write now for your next course
to continue your studies of God’s Word.

37
 Other Recommended Materials

Worldwide, download these resources (as eBooks or PDFs) from Chapel Li-
brary, or request a printed copy.

Anger!

How to Be Free from Bitterness

Forgiveness (God’s forgiveness of sinners) J. C. Ryle (1816-1900)

The Danger of Delaying Repentance Thomas Boston (1676-1732)

Repentance: What Saith the Scriptures? A. W. Pink (1886-1952)

The Doctrine of Repentance Thomas Watson (1620-1686)

The Marks of True Repentance and Saving Faith

Jonathan Dickinson (1688-1747)

Forgiveness, Free Grace Broadcaster #184

Articles by Jay Adams, J. C. Ryle, C. H. Spurgeon (1834-1892), John MacAr-
thur, and John Flavel (1630-1691).

Repentance, Free Grace Broadcaster #203

Articles by J. C. Ryle, C. H. Spurgeon, A. W. Pink (1886-1952), John Murray
(1898-1975), Edward Payson (1783-1827), Thomas Watson (1620-1686),
William S. Plumer (1802-1880), Samuel Davies (1723-1761), and John Gill
(1697-1771).

The Free Grace Broadcaster is a quarterly digest containing six to ten articles from
prior centuries, developing one theme, with a different theme each issue. Sent to
prison inmates by request on the Chapel Library Prison Order Form. Other may
request a subscription
– worldwide, free eBook sent via email: www.chapellibrary.org/subscriptions/
– in North America, free printed copy sent via mail: write Chapel Library
– in a country with an international distributor, printed copy sent via mail:
write to them directly: www.ChapelLibrary.org/about/distributors/

38