Forgiveness as Repairing a Broken Vase
The concept of forgiveness in Christian thought is often understood as a divine act that restores a broken relationship, though it is not typically likened to repairing a broken vase. Instead, biblical texts and theological interpretations emphasize the removal of sin and the restoration of fellowship. The Greek word for "forgivingness" (G20053) and the Hebrew term (H5546) both convey the idea of being ready to forgive [2, 4].
Forgiveness is presented as a reflection of God's character and a command for believers. Colossians 3:13 instructs believers to "Bear with one another and forgive any complaint you may have against someone else. Forgive as the Lord forgave you" [1]. This highlights that human forgiveness is modeled after divine forgiveness [8]. Jesus' teaching in Matthew 6:12, "forgive us our debts, as we have forgiven," frames sin as a debt owed to God, emphasizing the need for reparation for offenses against one tradition claims [6]. The act of forgiving others is seen as evidence of a repentant and regenerate heart, making one's own forgiveness possible [5]. Those who have experienced God's mercy are expected to extend that mercy to others; an unwillingness to forgive may indicate a lack of true repentance or understanding of God's grace [5].
The idea of reconciliation is closely related to forgiveness. Easton's Bible Dictionary defines reconciliation as a "change from enmity to friendship," which is mutual [3]. In the context of humanity's relationship with God, reconciliation involves a change in the sinner's character, moving from enmity to trust and love [3]. Forgiveness, therefore, is not merely overlooking an offense but actively restoring a relationship that was damaged by sin. John Chrysostom, an early church father, emphasized that forgiveness involves not bearing malice and forgiving all trespasses, linking it to the idea of converting brethren from their wandering [7].
The provision for forgiveness is found in Christ's sacrifice. The prophet Zechariah speaks of a "fountain opened" for cleansing from sin in the "gospel-day," referring to the atoning work of Jesus [9]. This act of God, through Christ's blood, satisfies justice while also justifying the believer [10]. God's tenderness is also highlighted, as He does not "break" those who are bruised or condemn the feeble, but cherishes the first spark of grace in the penitent [11]. This divine act of forgiveness is a profound demonstration of God's justice and mercy, making possible the restoration of a broken relationship between God and humanity.
Sources
- Colossians “Colossians 3:13 (BSB) — Bear with one another and forgive any complaint you may have against someone else. Forgive as the Lord forgave you.”
- STEPBible TBESG “[G20053] G20053 = (G20053) — forgivingness”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Reconcilation — A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity. (1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be "reconciled to God", i.e., to lay aside their enmity. (2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconcile”
- STEPBible TBESG “[H5546] H5546 = (H5546) — ready to forgive, forgiving”
- Matthew (Protestant academic) “Tyndale House on Matthew 6:12: 6:12 as we have forgiven (see also 6:14-15; 18:21-35): Forgiving others is a reflection of a repentant, regenerate heart, which makes our own forgiveness possible. Those who have experienced God’s forgiveness will forgive. Jesus implies that those who are unwilling to forgive have not perceived God’s mercy, and perhaps have never truly repented.”
- Matthew (Presbyterian) “Jamieson, Fausset & Brown on Matthew 6:12: And forgive us our debts--A vitally important view of sin, this--as an offense against God demanding reparation to His dishonored claims upon our absolute subjection. As the debtor in the creditor's hand, so is the sinner in the hands of God. This idea of sin had indeed come up before in this discourse--in the warning to agree with our adversary quickly, in case of sentence being passed upon us, adjudging us to payment of the last farthing, and to imprisonment till then (Mat 5:25-26). And it comes up once and again in our Lord's subsequent teaching--a”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: one, not bearing malice; the forgiving all their trespasses. For, it is said, “Man retaineth wrath against man, and yet seeketh healing from the Lord.” ( Ecclus. xxviii. 3 .) “Forgive that ye may be forgiven.” ( Mark xi. 25 .) Also, the converting our brethren from their wandering. For, it is said, 2888 2888 This seems to be an expression of the doctrine of James v. 19, 20 , partially in the language of our Lord, Luke xxii. 33 . [Cf. Acts iii. 19 .] “Go thou, and convert thy brethren, that thy sins may be forgiven thee.” And from one’s being in clos”
- Ephesians (Protestant academic) “Tyndale House on Ephesians 4:32: 4:32 Forgiving fellow believers is a natural and good response to experiencing God’s forgiving grace in Christ (cp. Col 3:12-13; 1 Jn 4:19).”
- Zechariah (Nonconformist/Puritan) “Matthew Henry on Zechariah 13:1: Behold the Lamb of God taking away the sin of the world, the sin of the church; for therefore was the Son of God manifested, to take away our sin, Jo1 3:5. I. He takes away the guilt of sin by the blood of his cross (Zac 13:1): In that day, in the gospel-day, there shall be a fountain opened, that is, provision made for the cleansing of all those from the pollutions of sin who truly repent and are sorry for them. In that day, when the Spirit of grace is poured out to set them a mourning for their sins, they shall not mourn as those who have no hope, but they sh”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:26: To declare . . . at this time--now for the first time, under the Gospel. his righteousness: that he might be just, and the justifier of him that believeth in Jesus--Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousne”
- Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 42:3: bruised--"It pleased the Lord to bruise Him" (Isa 53:5, Isa 53:10; Gen 3:15); so He can feel for the bruised. As Isa 42:2 described His unturbulent spirit towards His violent enemies (Mat 12:14-16), and His utter freedom from love of notoriety, so Isa 42:3, His tenderness in cherishing the first spark of grace in the penitent (Isa 40:11). reed--fragile: easily "shaken with the wind" (Mat 11:7). Those who are at best feeble, and who besides are oppressed by calamity or by the sense of sin. break--entirely crush or condemn. Compare "bind up the broke”