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William MacDonald

“If You Forgive The Sins Of Any…” (John 20:23)

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Question: Carol asks, “What is the meaning of John 20:23, (Jesus, speaking to the disciples) ‘If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained’?”

Answer: Rather than answering this question myself, I have provided quotations from a number of commentaries. This manner of response, a little different from my usual, will serve, I hope, a couple of purposes. It will show the general consensus among conservative evangelical scholars as to the meaning of the text. Not that we decide on a proper interpretation by some kind of majority vote. But it is helpful, and surely significant, when reputable students of the Word agree. My other reason for approaching the answer this way is to recommend the volumes I have quoted. They would be valuable additions to any library.

  1. “This verse does not give authority to Christians to forgive sins. Jesus was saying that the believer can boldly declare the certainty of a sinner’s forgiveness by the Father because of the work of His Son, if that sinner has repented and believed the gospel. The believer with certainty can also tell those who do not respond to the message of God’s forgiveness through faith in Christ that their sins, as a result, are not forgiven.” (The MacArthur Study Bible, Word Publishing, 1997)
  2. “Jesus was giving the apostles (and by extension, the church) the privilege of announcing heaven’s terms on how a person can receive forgiveness. If one believes in Jesus, then a Christian has the right to announce his forgiveness. If a person rejects Jesus’ sacrifice, then a Christian can announce that person is not forgiven.” (The Bible Knowledge Commentary, Vol. II, SP Publications, 1983)
  3. “Since only God can forgive sins (Mk. 2:7), the disciples and the church are here given the authority to declare what God does when a man either accepts or rejects His Son.” (The Ryrie Study Bible, Expanded Edition, Moody Press, 1986)
  4. “It was not the work of the disciples to forgive sins, but the work of the Holy Spirit through the disciples as they fulfilled the Great Commission (Matt. 28:18-20). Christ gave the disciples authority to state that forgiveness of sins was possible.” (The Parallel Bible Commentary, Thomas Nelson Publishers, 1994)
  5. “The disciples were given the right to declare sins forgiven….The disciples go out preaching the gospel. Some people repent of their sins and receive the Lord Jesus. The disciples are authorized to tell them that their sins have been forgiven. Others refuse to repent and will not believe on Christ. The disciples tell them that they are still in their sins, and that if they die, they will perish eternally.” (The Believer’s Bible Commentary, by William MacDonald, Thomas Nelson Publishers, 1995)
  6. “The commission to forgive sins is phrased in an unusual construction. Literally, it is: “Those whose sins you forgive have already been forgiven; those whose sins you do not forgiven have not been forgiven….God does not forgive people’s sins because we decide to do so, nor does He withhold forgiveness because we do not grant is. We announce it; we do not create it.” (The Expositor’s Bible Commentary, Abridged Edition, Zondervan, 1994)
  7. “It has been claimed by some that these disciples were the first bishops of the Church, and the Lord was giving them the authority to remit [forgive] sin and retain sin, and that they were to go out into the world and people were to confess sins to them, and they would tell them what penance to do and thus obtain remission of their sins. I do not find anything like that here.
    One of the most important of the group, the Apostle Peter, was there that day, and Peter went forth in the name of the Lord to proclaim remission of sins. How did he do it? Did he say, “You come to me and confess your sins to me and I will forgive them?” Did he say anything like that? Let us see. In Acts 10 we find Peter preaching the gospel in the household of Cornelius. He tells of Christ’s wonderful life. “The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (He is Lord of all)….To Him give all the prophets witness, that through His name whosoever”–confesseth his sins to a priest–“shall receive remission of sins.? Is that right? Do you have your Bible open? What does it say? “That through His name whosoever believeth in Him shall receive remission of sins.”
    Believe on Jesus and you will get remission. That is the commission that every servant of Christ has. We go out to the world and say, We are commanded by Jesus Christ to offer you remission of sin if you will believe on Jesus. And when they do, we dare to say, “Your sins are forgiven or remitted.” And if they do not believe, what then? We say to them, “Your sins are retained.” How do we know it? Because He said so.” (John, a commentary by Harry Ironside, Loizeaux Brothers Incorporated, 1971)
  8. “John 20:23 must not be interpreted to mean that Jesus gave to a select body of people the right to forgive sins and let people into heaven….As the early believers went forth into the world, they announced the good news of salvation. If sinners would repent and believe on Jesus Christ, their sins would be forgiven them….All that the Christian can do is announce the message of forgiveness; God performs the miracle of forgiveness. If sinners will believe on Jesus Christ, we can authoritatively declare to them that their sins have been forgiven; but we are not the ones who provide forgiveness.” (The Bible Exposition Commentary, Vol. I, by Warren Wiersbe, SP Publications, 1989)

Salvation and Suffering: Is it necessary to suffer for Christ to be saved?

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Question: I have a question about Romans 8:17. If we do not suffer for Christ or share in His sufferings, does that mean we will not have eternal life at all? I kept struggling with the thought that if I do not suffer for Christ or share in His sufferings, I do not belong to Him at all.

Answer: Thanks. You ask an excellent question. There are several points we need to deal with to provide a full answer.

First, the implication that there is something else necessary for salvation, other than trusting in the saving work of Christ. The simplest explanation of how to be saved comes from Paul’s encounter with the Philippian jailer. He asks the apostle, “What must I do to be saved?” And the answer comes back, “Believe on the Lord Jesus Christ” (Acts 16:30-31). It’s not “Believe and suffer…” or “Believe and join a church…” or “believe and do good works…” It’s simply “believe.”

Each of the things mentioned has its place in the Christian life, but not in terms of receiving the gift of salvation. And that’s an important point–it is a gift. That’s what God’s grace is all about. It’s unearned and unmerited favour. Something God gives us that we haven’t paid for. Christ did the paying on the cross (I Cor. 15:3). Salvation is not a do, but a done. By putting our faith in Christ, we are accepting what He did as being for us, personally, and receiving God’s gift.

The Bible is quite clear that grace excludes any kind of works (Rom. 4:4-5; 11:6; Eph. 2:8-9). Instead, to be saved, we are to receive (believe on) Christ as our personal Saviour (Jn. 1:12-13). Something like a hundred times, the New Testament gives simple faith in Christ as the one and only means of salvation (e.g. Jn. 3:16, 36; 6:40, 47; Acts 13:38-39; Rom. 1:16; 5:1; Gal. 3:26, cf. 4:6-7). Sufferers for Christ will be rewarded one day, but that is not to say that suffering is how we’re saved.

This should be enough to raise a question about adding suffering as a requirement for salvation. And there’s a logical problem with doing that, as well as a biblical one. The question must be raised: How much suffering is enough suffering? Will I get to heaven if I’m mocked for being a Christian and bear it humbly? Or do I have to lose my job, or be put in prison? Or be burned at the stake? You can see the problem!

Since these things are so, we should ask whether there is another acceptable interpretation of the verse in Romans–and I believe there is. Here’s the verse, in context, in the New King James Version:

The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs–heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together” (Rom. 8:16-17).

About this passage, William MacDonald writes, “[Paul] is not making heroic suffering a condition for salvation….Rather, he sees all Christians as being co-sufferers and all Christians as glorified with Christ. [The Greek word for] “if” is equivalent to ‘since.’…All who acknowledge Jesus as Lord and Saviour are seen here as incurring the hostility of the world, with its shame and reproach” (Believer’s Bible Commentary, p. 1711).

Notice the alternate translation of “if” (ei per in Greek) that MacDonald offers: since. The Bible Knowledge Commentary suggests, “if, as is the fact” (Vol. 2, p. 471). William Newell, in his classic commentary Romans Verse by Verse, suggests, “inasmuch as” (p. 316). M. R. Vincent, in his Word Studies in the New Testament says, “the conditional participle with the indicative mood assumes the fact: if so be, as is really the case” (p. 709).

A note in The NIV Study Bible sums it up this way: “The Greek construction used here does not set forth a condition but states a fact. The meaning, then, is not that there is some doubt about sharing Christ’s glory. Rather, despite the fact that Christians presently suffer, they are assured a future entrance into their inheritance” (p. 1717).

Let’s render the Romans passage with the acceptable option discussed, and see what happens. “The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs–heirs of God and joint heirs with Christ, since indeed [ei per] we suffer with Him, that we may also be glorified together” (Rom. 8:16-17).

What is being described is not an optional choice, but an actual fact. We do suffer. The only other place in the New Testament where that phrase “suffer with” is used is in First Corinthians 12:26, which says, “If one member suffers, all the members suffer with it; or if one member is honoured, all the members rejoice with it.” The point there is that the church is a body, and what happens to one part (or member) happens to all. Therefore, what happens to all should be a concern of each one.

In other words, if the church, the body of Christ, suffers (which it does), that means we suffer as Christians, because we are a part of the body. If you have a toothache, your whole body feels miserable until it’s somehow dealt with. That’s all Paul is saying about the spiritual body of Christ, and it’s the key to the meaning of Romans 8:17. Just as surely as we can look forward to future glory, as members of the body of Christ, we also face the world’s antagonism and opposition as His body, here below. It’s not something added on; it just is.

Choosing a Commentary

Bible commentary books provide the scholarly analysis and insights of students of the Scriptures. Often there are maps, and charts, along with helpful background information. While they are not, in themselves, divinely inspired, the best can give us a great deal of help in understanding God’s Word. We will look at some commentaries in three categories: Bible dictionaries, verse by verse commentaries, and study Bibles.

Bible Dictionaries

The New Strong’s Exhaustive Concordance is an updated version of Dr. Strong’s century-old work. Since the Bible is actually the most basic (and best) commentary on itself, this concordance enables you to check what God’s Word has to say on various subjects. Look up the various times a word such as “prayer,” or “faith” is used in the Bible. Check the definition of the original Greek and Hebrew words used. If you have no other study book in you home, get a Strong’s. Highly recommended.

The New Unger’s Bible Dictionary is an updated version of Dr. Merrill Unger’s 1961 work. One of the best one-volume Bible dictionaries. Whether you want to learn about the mustard seed, or the Philistines, or something else, Unger will help you. An excellent book to have in your library.

The Victor Handbook of Bible Knowledge is not precisely a “dictionary,” but it fits this category better than the others. Gilbert Beers has produced a beautiful volume covering 300 major Bible stories. For each, there is an array of pictures, historical background, and more. An excellent book for children, to help them see how things were in Bible times.

Vine’s Expository Dictionary of Old and New Testament Words is well worth having. Vine did not complete the Old Testament section, but the New Testament (Greek) section is excellent. The author not only provides definitions of all the key words in the New Testament, he shows the theological intent of each in its context.

Atlas of the Bible Lands, by Harry Thomas Frank. The study Bibles described below each contain a number of maps. However, it is worthwhile to have a more complete set in your home library. This inexpensive book fills the bill.

Verse by Verse Commentaries

The Believer’s Bible Commentary on the New King James Version is the creation of Bible teacher William MacDonald. His main focus is the New Testament. The Old Testament notes are comparatively sparse. But the whole volume contains insightful comments that are easy to understand, and reliable.

The KJV Parallel Bible Commentary provides the complete text of the King James Version, side by side with a fine, verse-by-verse commentary. Conservative, and practical.

The Bible Knowledge Commentary (2 Volumes) is based on the text of the New International Version. Written by a number of scholars on the faculty of Dallas Theological Seminary, this commentary is detailed, and reliable. An excellent addition to any library.

The Bible Exposition Commentary covers only the New Testament. Written by Dr. Warren Wiersbe, the former director of Back to the Bible, it provides understandable and devotionally practical comments on each book of the New Testament.

Thru the Bible is a commentary based on the radio ministry of J. Vernon McGee. It is available in five volumes, or in digital form from Logos.

Study Bibles

A good study Bible gives you the benefit of a one-volume, portable Bible dictionary, atlas, and commentary. Though a bit more expensive than a text-only Bible, the benefits of having easy access to so much helpful information are obvious. As long as we keep in mind that it is the Bible that is divinely inspired, not the notes, any of those described below can be of tremendous benefit.

The Scofield Bible. One of the earliest and best of the study Bibles was created in 1909 by Cyrus I. Scofield. It has gone through a number of revisions, with the latest being called The Scofield Study Bible III. Extensive notes and a unique system of cross references aid the reader in understanding the teachings of the Scriptures. It is available in a number of Bible versions. Highly recommended.

The Ryrie Study Bible is the work of Charles Caldwell Ryrie. First published in 1986, it was revised and updated in 1995. With many helpful notes and charts, Dr. Ryrie’s work is available in several Bible versions.

The MacArthur Study Bible was produced in 1997. It is the work of pastor and Bible teacher John MacArthur. A condensation of MacArthur’s many longer commentaries, this volume puts a lot of information at the reader’s fingertips. Where Scofield concentrates more on explaining Christian doctrine, MacArthur focuses on explaining the actual text in his extensive notes. (Ryrie’s work is somewhere between, containing both doctrinal and textual notes.)

Violent Psalms

Violent psalms seem to run contrary to the teachings of love and peace found in the Bible.

Question: Some of the psalms seem to be downright nasty, asking God to do terrible things to certain people (like break their teeth)! How does this square with “God is love”?

Answer: What you are looking at are what are known as the imprecatory psalms (psalms of cursing). Several of the psalms belong in this category (Ps. 35, 52, 55, 58, 59, 79, 109, and 137), though Psalm 109 is perhaps chief among them. William MacDonald calls it “the king of the imprecatory psalms.” He notes, “No other calls down the judgment of God with such distilled vitriol or with such comprehensive detail.” These passages are cries for the vengeance of God to be meted out against His enemies–who are therefore also the enemies of the righteous.

The Bible certainly contains both, blessings and cursings, the grace of God, and the wrath of God are plainly revealed there. Interestingly, the royal anthem honouring the Queen of England combines both a prayer for God’s blessing on the monarch, and a strongly worded call for His judgment on her enemies. The song begins, “God save our gracious Queen; / Long live our noble Queen…” but later moves on to, “O Lord, our God, arise, / Scatter her enemies, / And make them fall; / Confound their politics, / Frustrate their knavish tricks, / On Thee our hopes we fix, / O save us all.”

That being noted, the tone of the imprecatory psalms is disturbing to some, and several explanations have been offered for them.

1) If one rejects the inspiration of Scripture, these may be seen as simply ancient rants of less than perfect men. The present writer, however, is convinced the Word of God is verbally inspired and trustworthy. We cannot simply shrug of the imprecatory psalms as the result of human bigotry and temper tantrums.

2) Some who believe the Bible to be the Word of God view the imprecatory psalms as indeed being part of inspired Scripture, but as passages that express an attitude God does not condone. In other words, the idea is that they are part of the historical record, but not something that comes from the Lord.

Certainly there are instances where the animosity of the ungodly is expressed in Scripture (cf. Ps. 2:2-3). But never in such an extended way, and not from one like David (here), whom God describes as “a man after My own heart” (Acts 13:22). The book of Psalms was the hymn book of Israel, and of the early church as well. It would hardly do for the saints to be singing such things if they were contrary to God’s will and purpose.

3) Another suggestion is that they belong to the more violent Old Testament atmosphere of law and judgment, and are not appropriate today in the Age of Grace. The problem with that is that we do have instances of cursing and condemnation on this side of the cross too. When Simon the Sorcerer tried to buy the power of the Holy Spirit, Peter exclaimed, “Your money perish with you!” (Acts 8:20). And Paul, distressed by the false gospel of the Judaizers, twice pronounces a curse on them as enemies of grace (Gal. 1:8-9). Later, he declares, “If anyone does not love the Lord Jesus Christ, let him be accursed!” (I Cor. 16:22).

4) The above New Testament examples also weaken the claim that the imprecatory psalms are relevant only to God’s concern for the nation of Israel, His chosen nation on earth. That because of the Jews’ unique position, their enemies were God’s enemies. While this is true, it does not seem to fully explain the case. The body of Christ (the church) is uniquely loved by God as well. “Christ also loved the church and gave Himself for her” (Eph. 5:25).

He so identifies with the church as to declare that those who oppose believers today oppose Him too (Acts 9:4-5). Speaking to the church at Thessalonica, on God’s behalf, Paul says, “It is a righteous thing with God to repay with tribulation those who trouble you” (II Thess. 1:6). Indirectly, we ask for the same thing when we pray, “Your will be done on earth as it is in heaven” (Matt. 6:10).

5) It should be noted that the imprecatory psalms are not voiced out of personal and petty vindictiveness. The psalmists in their imprecations have a righteous purpose in view. They place vengeance in the hands of God, as they should (Deut. 32:35), and are desirous of God’s character being vindicated, to His greater honour and glory.

The psalmists were speaking under the inspiration of the Holy Spirit, as God’s representatives on earth, and reflecting His anger over sin. (And “God is angry with the wicked every day,” Ps. 7:11.) This seems much closer to the mark. If we see wrongdoing through the eyes of the Almighty, and from the perspective of the white-hot purity of a holy God, this is the response that such a view will engender. And it is compatible with the New Testament exhortation not to avenge ourselves, but to put vengeance in the hands of God, and His appointed instruments (Rom. 12:19; 13:1-4).

6) The righteous indignation of the saints is justifiable and appropriate, as it views wickedness and injustice from God’s perspective. And God Himself has declared He will punish sinners. “The wicked shall be turned into hell” (Ps. 9:17). Seen in this vein, these passages become almost prophecies of how God will deal with unrepentant sinners. MacDonald states that “many of these passages could just as correctly be translated in the future tense as in the imperative.”

There is some merit to this idea. Over a dozen times in vs. 6-31, the psalmist uses the word “let” to indicate his desire for God’s justice. “Let him be found guilty” (vs. 7). The NIV often uses the word “may,” instead (e.g. “May his prayers condemn him,” vs. 7). But Young’s Literal Translation simply states each as a fact, indicating what a just God will do. “His days are few” (vs. 8); “His sons are fatherless” (vs. 9), and so on.

The New Testament speaks clearly of “the wrath to come” (II Thess. 1:10), when “the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ. These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power” (II Thess. 1:7-9). The imprecatory psalms represent an expression of God’s wrath, and His just punishment of sin. Such attitudes are neither alien nor inappropriate to a holy God. Uncomfortable though we may feel about that, God’s will in the matter is exactly what we would want if we had all the facts.

In fact, just that attitude was expressed at Calvary. It was a place of terrible judgment. And that God would pour out that wrathful judgment upon His own beloved and sinless Son, dying in our place, reveals His amazing grace toward us. There is the other side of it. We must not turn away from the Bible’s revelation of God’s absolute holiness, and His righteous dealings with sinners. But those qualities must also be balanced with His mercy, compassion, love, grace, patience and so on.

For ourselves, there is a place for righteous indignation at the malice and cruelty of the wicked. (Does the record of the Nazi’s treatment of the Jews not appal us? Are we not disturbed and angered when we hear of the perverted abuse and murder of a little child?) However, we must also reflect the grace and love of God in reaching out to the lost. We speak up for those who are oppressed, and do what we can for them, leaving the ultimate judgment of the wicked in the hands of God, and meantime do all we can to win them to the Saviour.

Answered Prayer: Does God answer the prayers of the unsaved?

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Question: What is your view on whether God answers prayer by believers for those who are not yet believers, about things other than their salvation (such as illness, or difficulty of some kind).  And does God answer the prayers of unbelievers?

Answer: These are good questions. Prayer is both the responsibility and the great privilege of believers (Lk. 18:1; Col. 4:2; I Thess. 5:17). Christians are on what we might call “praying ground,” because of our standing in Christ. Through faith in Christ we are born again of the Spirit, become part of the family of God (Jn. 1:12-13), and are even heirs of the King, through Christ (Gal. 4:7).

Because of this standing, we have the right to “come boldly” (with cheerful confidence) before the throne of God, and not only worship and praise Him, but make our petitions to Him (Phil. 4:6-7; Heb. 4:15-16). “The eyes of the LORD are on the righteous, and His ears are open to their cry” (Ps. 34:15). We do need to keep in mind, however, that sometimes the answer of an all-wise God is “No” (II Cor. 12:7-10). That is an answer too, as is, “Wait. Not yet.”

1) Among those petitions will be our prayers for the salvation of those who are still outside of Christ (Rom. 10:1). The Lord will not answer such prayers by saving them against their will. As William MacDonald put it, “He is not going to populate heaven with people who don’t want to be there.”

However, the Spirit of God may deal specifically with the individual in answer to prayer, perhaps by bringing new conviction of sin, or by sending someone into their lives who will witness to them, or by leading them to watch a Christian television program. The decision to trust in the Saviour or reject Him is theirs. But I believe the Lord will work in their lives in answer to prayer.

2) Now, what about us praying for unsaved people for things other than salvation? Yes, of course we can. We, who are on praying ground, can pray for the blessing of God on the lives of others. We are simply praying that the Lord will act in their lives in such a way as to bring glory to Himself, and bring whatever help is needed for them. God blessed heathen Potiphar for godly Joseph’s sake (Gen. 39:5).

The Lord is a merciful and compassionate God. “He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust” (Matt. 5:45). And if He can, within His sovereign will (I Jn. 5:14), lift the burdens or ease the pain of that unsaved person in answer to our prayers, He will do it.

As Paul puts it, “I exhort first of all that supplications, prayers, intercessions, and giving of thanks be made for all men [a generic term including all women]” (I Tim. 2:1). When a person tells me their troubles (whether saved or unsaved) I offer to pray for them–sometimes on the spot. I have never been turned down yet–though my wife was, once. It can actually be a means of witnessing.

A personal illustration. In a town near us is a wonderful Chinese restaurant. When the waitress was expecting their second child, I said I’d like to pray for the safe delivery of the baby, there at our table. She looked terrified, as though I had threatened to shoot her! But she stood there as I prayed, and God answered prayer.

There is also the providence of God to factor in (His pro-video, His before-seeing). God works in all the circumstances of our lives for our future good and blessing (Rom. 8:28), and one of the instruments He uses in that process is believing prayer.

In the passage in First Timothy, Paul goes on to give a specific example: we are to prayer for our leaders (“for kings and all who are in authority,” vs. 2). Are all our politicians Christians? Hardly! But we are to pray for them, because wise decisions in their leadership will do good for our country and our community, and it can maintain our freedom to worship God and share the gospel (vs. 3-4).

3) Finally, does God answer the prayers offered by unbelievers themselves. This is a different matter. “We know that God does not hear sinners; but if anyone is a worshipper of God and does His will, He hears him” (Jn. 9:31). This is emphasized again and again, in the Bible, especially in the Old Testament (cf. Job 27:8-9; Ps. 18:41; Prov. 15:29; 28:9; Mic. 3:4; Zech. 7:13).

Unbelievers are not on praying ground. Even as believers, if we harbour unconfessed sin in our hearts, we have no right to expect God to answer (Ps. 66:18; Isa. 59:2). It would be like holding out one hand to receive a blessing, while waving a fist in God’s face with the other! We need to deal with our sin (I Jn. 1:9).

I would not go so far as to say, though, that the Lord never, under any circumstances, will answer the prayers of the unsaved (other than a Spirit-empowered prayer for salvation). God would be perfectly within His rights to ignore such prayers. But He is a gracious, loving God. He loves the unsaved and is concerned about them.

Even an unbelieving murderer named Cain got a gracious response to his whining complaint against God (Gen. 4:13-15). And God, through Elijah predicted the doom of a wicked, Baal-worshipping king named Ahab (I Kgs. 21:17-26). But when the king humbly appealed for mercy, God withheld judgment for a time (vs. 27-29).

We know, concerning the natural man, there is not in him an understanding of God, or a desire to seek Him (Rom. 3:11; I Cor. 2:14). Therefore, even a weak and superstition-laden prayer for help by the unregenerate would, I believe, be an evidence of the working of the Holy Spirit in their lives.

There may be, in God’s answer to that prayer, what theologians would call a salvific intent–that He seeks to get the individual’s attention, to the end that he or she will turn to Him for salvation. It’s as though He said to the sinner, “See, I have helped you with this. Now, won’t you trust me with the destiny of your eternal soul?”

Or, it may be that the Lord will answer such prayers providentially, because of their positive effects on others connected with the situation. Let’s say an unsaved father prays, in desperation, for the healing of his critically ill son. Perhaps the Lord will answer that prayer, and the witness of that believing son, years later, will lead to the salvation of his father. Such things have happened.