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Jesus' Forgiveness for Lust in the Gospels

Jesus' teachings in the Gospels address the concept of lust not merely as an outward action but as an inward sin originating in the heart [1]. This perspective is notably articulated in Matthew 5:28, where Jesus states, "But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." This statement highlights that sinful longing, or lust, is a departure from God and is considered a moral force and impulse within the heart [1].

The forgiveness of sins, including lust, is a central theme in the Gospels and throughout the New Testament. Forgiveness is understood as a constituent part of justification, where God absolves the sinner from the condemnation of the law, removing the guilt of sin and the liability to eternal wrath through the work of Christ [4]. Luke 1:77 speaks of salvation through the remission of sins [2], and Acts 13:38 proclaims that through Jesus, the forgiveness of sins is offered [3]. This act of grace frees the sinner from the guilt and penalty of their sins, a prerogative belonging uniquely to God [4].

Augustine, in his Homilies on the Gospels, frequently discusses lust as an internal struggle. He describes lust as something that rises up, which one must deny and not follow, as it is "unlawful, impure, and shameful" and alienates one from God [6]. He further explains that when lust is embraced through consent, it "conceives, 'and when lust hath conceived, it bringeth forth sin'" [6]. Augustine also notes that carnal pleasure can rebel against right inclination due to the habit of sinning, dragging individuals into captivity [7]. He emphasizes that God has given power through His Spirit to restrain one's members when lust arises [9].

The early Church understood forgiveness as a singular event tied to baptism, though subsequent repentance for sins committed after baptism was also recognized. Hermas, in The Shepherd, states that one who has obtained forgiveness of sins once through faith, if they sin again, may obtain pardon upon repentance, but should fear as one "no longer washed to the forgiveness of sins" [11]. This suggests a seriousness about post-baptismal sin, though not an absolute denial of forgiveness. Tertullian, in Against Marcion, similarly implies that the apostles would not have extended pardon to those who habitually committed adultery or fornication, emphasizing the need to cease such actions [12].

The concept of forgiveness in Christianity is not a license for sin. Augustine warns against those who presume upon God's mercy to "give loose reins to my lusts, let me gratify the desires of my soul," believing that God is merciful. He also cautions against despair, where individuals who have fallen into grievous sins believe they cannot be pardoned and thus continue in sin [8]. Instead, forgiveness is offered to all in the gospel [4], and Christ's example includes forgiving injuries and commanding followers to do the same, even to an unlimited extent [5].

The forgiveness of lust, like all sins, is rooted in the expiation of guilt through Christ's work, which satisfies divine justice [10]. It is not a mere consequence of sanctification but an exemption from deserved penalty [10]. The process involves recognizing lust as an inward sin, repenting, and receiving God's grace through Christ.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Lust — Sinful longing; the inward sin which leads to the falling away from God (Rom. 1:21). "Lust, the origin of sin, has its place in the heart, not of necessity, but because it is the centre of all moral forces and impulses and of spiritual activity." In Mark 4:19 "lusts" are objects of desire.”
  2. Luke “Luke 1:77 (Geneva1599) — And to giue knowledge of saluation vnto his people, by the remission of their sinnes,”
  3. Acts “Acts 13:38 (BSB) — Therefore let it be known to you, brothers, that through Jesus the forgiveness of sins is proclaimed to you.”
  4. Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Forgiveness of Injuries — Christ set an example of -- Lu 23:34. Commanded -- Mr 11:25; Ro 12:19. To be unlimited -- Mt 18:22; Lu 17:4. A characteristic of saints -- Ps 7:4. Motives to The mercy of God. -- Lu 6:36. Our need of forgiveness. -- Mr 11:25. God's forgiveness of us. -- Eph 4:32. Christ's forgiveness of us. -- Col 3:13. A glory to saints -- Pr 19:11. Should be accompanied by Forbearance. -- Col 3:13. Kindness. -- Ge 45:5-11; Ro 12:20. Blessing and prayer. -- Mt 5:44. Promises to -- Mt 6:14; Lu 6:37. No forgiveness without -- Mt 6:15; Jas 2:13. Illustrated --”
  6. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — AGAIN ON THE LORD'S PRAYER, MATT. VI. TO THE COMPETENTES. (part 8): admitted(6) her embrace. Lust has risen up, deny thyself to her, follow her not. It is a lust unlawful, impure, and shameful, it will alienate thee from God. Give it not then the embrace of thy consent, lest thou have to bewail the birth; for if thou consent, that is, when thou hast embraced her, she conceives, "and when lust hath conceived, it bringeth forth sin." Dost thou not yet fear? "Sin bringeth forth death;" at least, fear death. If thou fear not sin, yet fear that whe”
  7. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XII.--33. "Ye have heard that it was said to them of old time, Thou shalt not commit adultery: but I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery wi (part 3): it is ruled, and prostituting itself for the base pleasure of the lower nature as its reward (so to speak), is thereby corrupted? And therefore let every one who feels carnal pleasure rebelling against right inclination in his own case through the habit of sinning, by whose unsubdued violence he is dragged into captivity, recall to mind”
  8. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — Chapter VII. 40-53; VIII. 1-11. (part 7): what I like; let me give loose reins to my lusts, let me gratify the desires of my soul. Why this? Because God is merciful, God is good, God is kind. These men are in danger by hope. And those are in danger from despair, who, having fallen into grievous sins, fancying that they can no more be pardoned upon repentance, and believing that they are without doubt doomed to damnation, do say with themselves, We are already destined to be damned, why not do what we please? with the disposition of gladiators destine”
  9. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — ON THE WORDS OF THE GOSPEL, JOHN V. 31, (part 10): desires thereof." If ye begin to obey, it reigns. And what is it to obey, but to "yield your members as instruments of iniquity unto sin"? Nothing more excellent than this teacher. What wouldest thou that I should yet explain to thee ? Do what thou hast heard. Yield not thy members instruments of iniquity unto sin. God hath given thee power by His Spirit to restrain thy members. Lust riseth up, restrain thy members; what can it do now that it hath risen ? Restrain thou thy members; yield not t”
  10. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 24: of the sinner, to allow the conscience to be satisfied with any scheme of salvation which does not provide for the expiation of the guilt of sin by what really satisfies the justice of God. In the Bible, therefore, as well as in common life, pardon is not a mere consequence of sanctification. It is exemption from the infliction of the deserved penalty of the law. Whether this exemption is a mere matter of caprice, or unworthy partiality for the offender, or for considerations of expediency, or at the promptings of compassion, or upon the ”
  11. Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. XIII.--ON FIRST AND SECOND REPENTANCE. (part 2): faith, has obtained forgiveness of sins once. But he who has sinned after this, on his repentance, though he obtain pardon, ought to fear, as one no longer washed to the forgiveness of sins. For not only must the idols which he formerly held as gods, but the works also of his former life, be abandoned by him who has been "born again, not of blood, nor of the will of the flesh,"[1] but in the Spirit; which consists in repenting by not giving way to the same fault. F”
  12. Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. XVII.--CONSISTENCY OF THE APOSTLE IN HIS OTHER EPISTLES. (part 3): says thus: "Let him who was wont to steal, steal no more."(16) But, similarly, let him who was wont to commit adultery hitherto, not commit adultery; and he who was wont to fornicate hitherto, not fornicate: for he would have added these (admonitions) too, had he been in the habit of extending pardon to such, or at all willed it to be extended--(he) who, not willing pollution to be contracted even by a word, says, "Let no base speech proceed out of your mouth."”
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