The Bible's Role in Understanding Christ's Example and Forgiveness
Scripture functions as the primary witness to both Christ's atoning work and his pattern of forgiveness, establishing the theological foundation for how believers understand redemption and imitate their Lord. The biblical text presents Christ simultaneously as the ground of forgiveness—through his sacrificial death—and as the exemplar of forgiving others, a dual role that shapes Christian ethics and soteriology.
The Atonement as Foundation
The New Testament locates forgiveness of sin within the framework of Christ's atoning sacrifice. Romans 3:25 describes God setting forth Christ "to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance" [5]. This passage resolves what one commentary calls a "glorious paradox"—that God is "just in justifying the guilty"—by showing that "the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements" [7]. Forgiveness is not arbitrary mercy but grounded in substitutionary atonement, where "God hath made Him to be sin for us who knew no sin" [7].
Easton's Bible Dictionary identifies forgiveness as "one of the constituent parts of justification," noting that "in pardoning sin, God absolves the sinner from the condemnation of the law... on account of the work of Christ" [2]. This forgiveness is comprehensive: "All sins are forgiven freely" through Christ's mediation [2], a truth proclaimed in Acts 13:38 where Paul announces that "through this man is preached... forgiveness of sins" [6]. The atonement was "foreordained" and "foretold" in passages like Isaiah 53, and "effected by Christ alone," exhibiting both "the grace and mercy of God" and "the love of Christ" [4].
Christ's Example of Forgiving
Beyond securing forgiveness through his death, Christ modeled forgiveness in his earthly ministry. Luke 23:34 records his prayer from the cross: "Father, forgive them, for they know not what they do," which Torrey's identifies as Christ setting "an example" of forgiving injuries [1]. This pattern extends to Job's forgiving spirit toward his friends, which "foreshadows the love of Jesus Christ and of Christians to enemies" [10], linking Old Testament narrative to New Testament ethics.
The Gospel accounts also present Christ's authority to forgive as a divine prerogative. When Jesus forgave sins, the teachers of religious law objected because "God alone could forgive sins" [8], citing texts like Psalm 130:4 and Mark 2:5 [2]. Their failure to comprehend "Jesus' mission as God's incarnate Son" meant they could not recognize that "as God's Messiah... he was saving mankind" [8]. This dual identity—divine forgiver and human exemplar—grounds both the theological and ethical dimensions of Christian forgiveness.
The Imperative to Imitate
Scripture commands believers to extend forgiveness as they have received it. Mark 11:25 and Romans 12:19 establish this as a duty [1], while Matthew 18:22 and Luke 17:4 specify that forgiveness must be "unlimited" [1]. The motivation is explicitly Christological: Colossians 3:13 instructs believers to forgive "as Christ forgave you," and Ephesians 4:32 grounds the command in "God's forgiveness of us" [1]. This pattern reflects "the model, according to which God will save both Jews and Gentiles," since "all have sinned" and "all must either be saved by faith through Christ Jesus, or finally perish" [11].
The consequences of refusing to forgive are severe. Matthew 6:15 warns that "no forgiveness without" forgiving others [1], and James 2:13 echoes this principle [1]. Yet forgiveness should be "accompanied by forbearance" and "kindness," as illustrated in Genesis 45:5-11 where Joseph forgives his brothers [1]. The biblical text thus presents forgiveness not as optional sentiment but as constitutive of Christian identity, rooted in the cross and expressed in daily conduct.
Hebrews 12:2 directs believers to look "to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross" [3], linking Christ's redemptive suffering to the believer's call to patient endurance. First Peter 2:21 makes this explicit: "Christ is an example to servants, even as He was once in 'the form of a servant,'" and "His dying for us is the highest exemplification of 'doing well'" [9]. The biblical witness thus integrates soteriology and ethics, making Christ's forgiveness both the means of salvation and the pattern for sanctification.
Sources
- 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 --”
- 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.)”
- Hebrews “looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God. -- Hebrews 12:2”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Atonement, The — Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10. Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8. Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51. Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24. Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18. Exhibits the Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9. Love of God. -- Ro 5:8; 1Jo 4:9,10. Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5. Reconciles the justice and mercy of God -- Isa 45:21; ”
- Romans “whom God sent to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance; -- Romans 3:25”
- Acts (Baptist/Reformed) “John Gill on Acts 13:35: Be it known unto you, therefore, men and brethren,.... The apostle having discoursed concerning the incarnation of Christ, his death and resurrection, proceeds to take notice of some particular benefits and blessings of grace arising from thence, which are published and made known to the sons of men in the everlasting Gospel, as were now to the Jews by Paul and Barnabas; such as forgiveness of sins through the blood of Christ, and justification by his righteousness; the former of them is mentioned in this verse, the latter in the next: that through this man is preach”
- 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”
- Matthew (Protestant academic) “Tyndale House on Matthew 9:3: 9:3 Does he think he’s God? God alone could forgive sins (Ps 103:3; Isa 43:25; Jer 50:20). The teachers of religious law failed to comprehend Jesus’ mission as God’s incarnate Son (Matt 3:17; 11:25-27). As God’s Messiah (1:1; 11:2-6), he was saving mankind (8:17; 26:26-28).”
- 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 2:21: Christ's example a proof that patient endurance under undeserved sufferings is acceptable with God. hereunto--to the patient endurance of unmerited suffering (Pe1 3:9). Christ is an example to servants, even as He was once in "the form of a servant." called--with a heavenly calling, though slaves. for us--His dying for us is the highest exemplification of "doing well" (Pe1 2:20). Ye must patiently suffer, being innocent, as Christ also innocently suffered (not for Himself, but for us). The oldest manuscripts for "us . . . us," read, "you . . . f”
- Job (Presbyterian) “Jamieson, Fausset & Brown on Job 42:9: The forgiving spirit of Job foreshadows the love of Jesus Christ and of Christians to enemies (Mat 5:44; Luk 23:34; Act 7:60; Act 16:24, Act 16:28, Act 16:30-31).”
- Romans (Methodist/Wesleyan) “Adam Clarke on Romans 4:24: But for us also - The mention of this circumstance has a much more extensive design than merely to honor Abraham. It is recorded as the model, according to which God will save both Jews and Gentiles: indeed there can be no other way of salvation; as all have sinned, all must either be saved by faith through Christ Jesus, or finally perish. If God, therefore, will our salvation, it must be by faith; and faith contemplates his promise, and his promise comprehends the Son of his love.”