Category: Counseling

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Personal Weaknesses & Patience

One of my sons was very forgetful as a young child; he was absentminded. He would forget his trombone on days he needed it for band. He would forget his lunch. He forgot his soccer cleats for games.

So we worked on it. We would have him place his trombone right in front of the front door along with his lunch. Problem solved, right? One would think so. Only he would step over his lunch and trombone on the way to the car and still forget them. How? I don’t know. I’m not wired that way.

When he was really young, he was reflecting on some consequences he had faced for being forgetful, maybe he didn’t have lunch that day, I don’t remember. But he was in bed and I was saying good night and he was practically crying. He said, “Dad, I don’t want to be this way.” Well, I didn’t want him to be that way either. We prayed.

And that didn’t change him either. He forgot more important things in high school. He would finish his assignments and bring them to class on the day they were due. However, our school had a rule that the assignment must be turned in at the start of class. He would forget and turn it in at the end of class. Points would be deducted for a late assignment. Other kids were turning in assignments, and it wouldn’t trigger his memory that he needed to turn in his.

One day they had an exam and he didn’t know there was an exam. And my wife said, “Didn’t the teacher go over a study sheet in the class before?” and my son said, “Well, now that’s making sense to me.”

So my wife would sit down with him every night and go through his calendar. It helped a lot. But he needed that because he was forgetful, distracted.

Is forgetfulness a moral issue? I wanted it to be at that time. I wanted to find some way that his forgetfulness was sin. But it’s not.

What Is Man? [1]The idea for this is based on a lecture by Edward Welch, Westminster D.Min, 8/14/2007

Every philosophy of life has an anthropology. It has a theology of what people are like. An anthropology includes why you do what you do –your motivation. It includes a belief in strengths and weaknesses or what can a person do and what can’t they do. What are they responsible for and why aren’t they responsible for other things.

Of course the only true anthropology is found in God’s Word. We’re described as sinners, worshippers, and seekers—but not after God.

Most of evangelicalism—those that believe the Gospel—believe that man is made up of two parts: body and soul. The body is material, but the spirit and soul are immaterial. You cannot see them with your eyes. You cannot see them under a microscope. You can’t cut them out of the body. They are immaterial. They exist together but can be split apart—that’s what happens at death.

We could say that you are made up of both inner and outer elements. The body is your outer person and the spirit, soul, heart, etc. are the inner person.

So you have two types of problems: body issues and soul issues. Maybe this seems too simplistic to you. After all, how can you tell where body issues end and soul issues begin? That is the dilemma sometimes. They are often interrelated.

You’re one person with two interrelated parts. Your body is an instrument for either glorifying God or sinning. It carries out the desires of your heart.

How do the body and the soul, the material and the immaterial interact? Have you ever thought about that? How do they influence each other? Maybe I should ask it this way, what happens to your sanctification when you get tired? Or hungry? Or sick? Do those body issues influence your heart?

You are body and soul… and each influences the other. Any particular problem can have its source in both your body and your heart. For example, your worry (spiritual issue) can cause real physical problems, and your lack of sleep (body issue) can influence how you respond to your life (spiritual issue), can’t it? So how do we make sense of that? Is the body able to make you sin?

2 Corinthians 5:10 (ESV) For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.

The body mediates our moral (good or bad) deeds; it doesn’t initiate them.

Ezekiel 18:20 (ESV) The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.

My environment may have been bad, but I’m still responsible for my sin.

1 Corinthians 10:13 (ESV) No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.

For the believer, we are never tempted beyond our ability. Our body cannot make us sin; God says he won’t allow it.

All things spiritual are the inner person. Violations of God’s commands are always a heart issue.

2 Corinthians 4:16 (ESV) So we do not lose heart. Though our outer self is wasting away, our inner self is being renewed day by day.

The Apostle Paul said that we have an outward man and an inward man. While our body is wasting away our spirit can be thriving.

How this Helps

So what? That might be what you’re thinking.

The outward person—the material part of you is not characterized by sin or obedience, but by strengths or weaknesses. What are you good at? What talents do you have? Those come from the outer man. The body is the mediator of moral action, not the initiator of it.

The body can never make us sin. It’s an outside influence on our heart like the world, friends, and the devil. We might add our past or experiences. They all influence, but cannot make us sin. This means that each of us will face greater or lesser temptations because of the peculiarities of our bodies and our history.

What are you good at? What talents do you have? Those come from the outer man.

  • Some can hear better
  • Some are stronger
  • Some are more athletic
  • Some can see better; don’t need corrective lenses.

One way we can identify body strengths and weaknesses is by asking ourselves whether what we’re considering is a moral issue or not. So are the following moral issues?

  • Figuring out directions?
  • Not seeing cultural cues? (Asperger’s Syndrome, nerdishness, close talkers). Some people are more skilled relationally. Others don’t get the nuances of interpersonal relationships.
  • Memory in general? “I told you to get milk on the way home. Why didn’t you?”
  • Being a detail person?
  • Punctuality? Ability to judge time and distance? Those of us that are punctual really struggle with the idea that this might not be a moral issue.
  • Ability to smell your own body odor? I’ve met some people lacking that ability. 😉
  • Or how about these?: “the physical experience of panic, hallucinations, disrupted sleep, physical agitation, a mind that races from one thing to another, or an inability to make useful and practical plans.” [2]Ed Welch, “Spiritual Growth in the Face of Psychiatric Disorders,” Journal of Biblical Counseling 29:3 (2015), 46. This is an excellent article that explains how understanding body weaknesses … Continue reading

Now is it possible for a non-moral weakness to become a moral issue? And if so, how? I think these weaknesses can be sin if I’m unwilling to work on them. Why? Because they are all ways that I can love my neighbor. Getting better at them means I love my neighbor better.

When you recognize that these issues are body weaknesses or strengths, not sin, you can be patient with them. This is the fruit of the Spirit (Gal 5:22-23). So if your friend is forgetful, you can be patient. Their forgetfulness is not sin, and you are wrong if you try to make it a sin so you can justify your irritation.

My wife and I have different body strengths and weaknesses. Mostly we complement each other. It was easy early in our marriage for me to think that my wife needed to become more Kraig-like, not Christlike. But she doesn’t need to become more like me in areas that are not moral. Both of us need to become like Christ.

We need to be patient with our families. Understanding that some of our irritations with each other are body weaknesses can help us.

References[+]

References
↑1 The idea for this is based on a lecture by Edward Welch, Westminster D.Min, 8/14/2007
↑2 Ed Welch, “Spiritual Growth in the Face of Psychiatric Disorders,” Journal of Biblical Counseling 29:3 (2015), 46. This is an excellent article that explains how understanding body weaknesses changes how we view people with certain psychiatric diagnoses like, ADD, Depression, and panic attacks, and it gives practical help for counseling them.
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How Do We View Children?

I’m preparing a class on counseling children for the fall semester, so I’ve had some time to think about how our world views kids. Actually this is probably mostly a Western mindset about children. It’s clear the world doesn’t tend to think about children with a theological understanding.

Children Are Innocent
This is a common belief about children, isn’t it? The world believes that our environment corrupts children by the time they are adults, but when born, a child is innocent. And they do look innocent. They are cute and cuddly and they clean up well.

But have you ever thought about what keeps an infant from committing murder when he’s angry? Is it innocence or something else? [There’s a famous Christian quote about this I cannot recall.] It’s just that a baby doesn’t have the strength to murder you when he’s angry. A baby is a sinner… from birth. And if he could strike you when you weren’t bringing his bottle soon enough, he would.

While we can make allowances for a child’s immaturity in foreseeing consequences, we cannot treat children as if their sin doesn’t matter. Or as if children are not responsible for their sin. Their lack of considering obvious consequences is probably a mitigating circumstance, but they are still guilty. All of us are guilty from birth. Children are not innocent. Children are sinners by nature and by choice, just like adults.

Romans 3:10–13 (ESV) as it is written: “None is righteous, no, not one; 11 no one understands; no one seeks for God. 12 All have turned aside; together they have become worthless; no one does good, not even one.” 13 “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.”

Their sin affects their entire being. 

Ephesians 4:17–19 (ESV) Now this I say and testify in the Lord, that you must no longer walk as the Gentiles do, in the futility of their minds. 18 They are darkened in their understanding, alienated from the life of God because of the ignorance that is in them, due to their hardness of heart. 19 They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity.

I believe that’s true of children. Do you?

Children Are Wise
We even have a popular saying about this, “Out of the mouths of babes.” Some use it when a child says something unexpectedly wise. But if children say something wise, it’s normally an accident. Or it’s something they don’t really understand. Or it’s something they heard from an adult. They are not naturally wise.

Our world, however, believes they are. This is shown when a child says or does something that supposedly teaches the world. Greta Thunberg became a world-wide sensation as a Swedish teenager because she schooled adults on how to care for the environment. Adults will use children to make adult arguments because of the supposed wisdom coming from a child.

But children are not wise. They are naturally foolish.

Proverbs 9:6 (ESV) Leave your simple ways, and live, and walk in the way of insight.” 
Proverbs 22:15 (ESV) Folly is bound up in the heart of a child, but the rod of discipline drives it far from him.

Children Are Autonomous
Some parents don’t think they should demand their children do things they don’t feel like doing. Parents are commended by the elites of Western culture for letting their children choose their gender or their sexual orientation. Why would you let a child choose? Because you believe they are wise—they can make a good decision, and you believe they are innocent—you believe their decision won’t be impacted by evil impulses or motivations, and you think they are independent or autonomous.

But that’s not what Scripture says.

Colossians 3:20 (ESV) Children, obey your parents in everything, for this pleases the Lord.
Ephesians 6:1–3 (ESV) Children, obey your parents in the Lord, for this is right. 2 “Honor your father and mother” (this is the first commandment with a promise), 3 “that it may go well with you and that you may live long in the land.”

Children have to submit to parents. Parents have God-given authority over children. The reason a child obeys is because it’s a reflection of his relationship with Christ. No believing child is ultimately obeying his parents; they are obeying Christ. Which is why it doesn’t really matter if a child’s parents are even believers or even nice and kind. That would make it easier, but children can obey even ungodly parents because they are obeying Christ.

Ephesians treats children as if they can grow in their relationship with Christ, as if they are able to see the Jesus they serve behind their parents. That treats children just like it treats wives, husbands, fathers, employers, and employees. Paul expects children to be motivated by their relationship with Christ. How significant.

And he puts them under authority just like he does wives, husbands, fathers, employers and employees. Children don’t get to live any old way they want to. They are not autonomous. They need the direction of a parent who understands Scripture to help them grow in their relationship with Christ.

Those are 3 characteristics the world believes children possess. What would you add?

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“Judge Not”

This Sunday my pastor asked me to teach in our Community Service, and he–probably unwisely ;)–gave me total freedom as to subject. I’m going to look at Matthew 7:1-5 both this week and probably next. It’s a passage I often use in my counseling ministry; it reminds us of our bias towards self. We really think the other person in conflict is wronger than us, but we are hobbled in making that judgment because of our inability to see ourselves clearly.

Verse 1 tells us not to judge others, but it doesn’t mean what most unbelievers think it means. It’s not a blanket condemnation of making evaluations about others. We know this because in the same chapter we are told that we can make some evaluations of others (7:6, 19-20). It is a command not to sinfully judge or condemn others.

Years ago I developed this chart to help me understand the difference. Hopefully it helps you too.

By the way, I hesitated to call it discernment because of the misuse of that word by so-called discernment ministries online. However, it’s a biblical word that should be rescued, and maybe by emphasizing grace, I will contribute to a more accurate understanding of it.

Sinfully JudgingGraciously Discerning
Defined
To condemn someone (often based on personal opinion). To act in the place of God.
Rom 14:3–4 (ESV) Let not the one who eats despise the one who abstains, and let not the one who abstains pass judgment on the one who eats, for God has welcomed him. 4 Who are you to pass judgment on the servant of another? It is before his own master that he stands or falls. And he will be upheld, for the Lord is able to make him stand.		To see things as they really are, as God describes them in His Word.
Phil 1:9 (ESV) And it is my prayer that your love may abound more and more, with knowledge and all discernment, Heb 5:14 (ESV) But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.    
Characteristics
Will be spiritually blind to my own lack in the same area (Mt 7:3-4).Will thoroughly examine myself first (Mt 7:3-4; Gal 6:1).
Will be eager to tell about another’s failure.
1 Cor 13:6a (ESV) [Love] it does not rejoice at wrongdoing….		Will deal with the matter as privately as possible (Mt 18).
Will feel superior because of their failure. “I’m better than that.”Will grieve because of their failure. “I’m very much like that.”
Will base opinions on hearsay.
John 7:24, 51 (ESV) Do not judge by appearances, but judge with right judgment.” 51 “Does our law judge a man without first giving him a hearing and learning what he does?”
Jam 4:11 (ESV) Do not speak evil against one another, brothers. The one who speaks against a brother or judges his brother, speaks evil against the law and judges the law. But if you judge the law, you are not a doer of the law but a judge.		Will be concerned with accuracy.
Prov 18:13 (ESV) If one gives an answer before he hears, it is his folly and shame.  
Will go to him to get the story straight (Mt 18).
Luke 17:3 (ESV) Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, [Has the idea of rebuking tentatively. You might not have the whole story.]
Rejects a sinning brother.
2 Cor 2:6–8 (ESV) For such a one, this punishment by the majority is enough, 7 so you should rather turn to forgive and comfort him, or he may be overwhelmed by excessive sorrow. 8 So I beg you to reaffirm your love for him.		Restores a sinning brother (Mt 18; Lk 17:3; Gal 6:1).

Here are the differences I see. Are there any contrasts that you would add?

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Know Your Wife

According to some polls, there is a certain percentage of men who cannot remember the date of their marriage. You would think the percentage would be zero, but it’s a range that is much larger than that. I can remember not only our anniversary (will be 29 years on May 29th! Is there such a thing as a Golden Anniversary—besides the 50th—like your Golden Birthday?) but I can also remember the date when I asked Laura to marry me. I’d prove it to you, but I also use it in some passwords, so you’ll just have to trust me. I know I’m congratulating myself on something that is possibly the lowest bar for fulfilling 1 Peter 3:7, but apparently some husbands cannot meet even that low standard.

What’s in 1 Peter? A Christian husband probably knows in the Apostle Paul’s writings that he is commanded to love his wife in the Apostle Paul’s writings, but tucked in 1 Peter 3:7 is another command that is ignored to his marriage’s harm.

1 Peter 3:7 (ESV) Likewise, husbands, live with your wives in an understanding way….

This phrase has a variety of translations.

(NKJV) Husbands, likewise, dwell with them with understanding….
(NIV84), Husbands, in the same way be considerate as you live with your wives….
(NASB95) You husbands in the same way, live with your wives in an understanding way….
(NRSV), Husbands, in the same way, show consideration for your wives in your life together….
(HCSB), Husbands, in the same way, live with your wives with an understanding of their weaker nature….

You can see that some translations think it means to be considerate of your wife, and others—most—think it means live with her with knowledge. Some Bible scholars take it to mean be considerate, or use your authority considerately.[1]Edmund Clowney and Peter Davids

However, I agree with most that it means live knowledgeably with your wife. It is translated as a command because of 1 Peter’s specific grammatical rules [2]It’s a participle, but in 1 Peter participles are often considered imperatives.

So what does it mean to live with your wife according to knowledge? Peter doesn’t say what kind of knowledge is needed. A bit surprising I think, but several commentators believe it has special reference to the marital sexual relationship. The word was certainly used that way in the LXX—the Greek translation of the Old Testament. The word is sunoikeo [συνοικέω], and it’s used in each of these passages.

Deuteronomy 22:13 (NKJV) “If any man takes a wife, and goes in to her, and detests her,
Deuteronomy 24:1a (NKJV) “When a man takes a wife and marries her….
Deuteronomy 25:5 (NKJV) “If brothers dwell together, and one of them dies and has no son, the widow of the dead man shall not be married to a stranger outside the family; her husband’s brother shall go in to her, take her as his wife, and perform the duty of a husband’s brother to her.

So this word in 1 Peter 3:7 at least means don’t be a brute in your sexual relationship. Be considerate. It’s more than just maintaining an intimate relationship with your wife as the Apostle Paul commands in 1 Cor 7. It’s more than fulfilling your sexual duty to your wife. It means to do so with understanding. Husband, are you a selfish lover? Are you only interested in your pleasure, or do you make sure your wife enjoys this part of your relationship? Do you know what she likes? What gives her pleasure? Whatever dwelling with your wife according to knowledge means, it includes the sexual relationship.

But it’s also more general knowledge too. It means to have knowledge in all areas of your wife’s life.

You need to have a curious mind about your wife. What are you supposed to know? The cynic says, “Who can figure out women?” Well, there is one that you better figure out—your wife. You need to be a student of your wife. You can’t throw up your hands and say, “I’ll never figure her out.” You need to be proactive in trying to know her. What intrigues her? What discourages her? What are her dreams? What are her strengths, weaknesses? What are her goals? What does she enjoy? What does she dislike? How can you encourage her? What does she want to change in your marriage? What does she struggle with? What sins continually tempt her? How can you help her grow?

When we were engaged, I use to kid my wife about “Laura Logic.” These were humorous statements that made sense to Laura, but not necessarily to me. But rather than laughing, I should be working toward a doctorate in Laura Logic. I need to understand her.

The purpose of this knowledge isn’t to win some contest—like a Christian version of the old show, The Newlywed Game. It should be insight that leads to loving and considerate care. You cannot cherish someone that you don’t know. So to cherish your wife, as every Christian husband must, you need learn about her.

This command requires effort. This isn’t knowledge that just comes by living with a person. We wouldn’t need to be commanded to do it if that were the case. That would come over time, naturally.

And notice nowhere in Scripture are we told to dwell with our kids or parents according to knowledge. That might be wise, but it’s not commanded. No, it’s specifically your wife. It wouldn’t be unusual in counseling for me to find a husband that lived with his wife for years and didn’t really know her. He never put in the effort.

A couple of decades ago a friend of mine was getting married. He and his fiancé were getting discouraged because a few older couples in the church were telling him that marriage is great at the beginning, but eventually you develop different interests and you become roommates, not best friends. That’s sad, and not at all what God intended.

Husband, you should enjoy obeying this command to know your wife. Put some effort into knowing her, and you will also be cherishing her. A cherished wife is a blessed wife.

References[+]

References
↑1 Edmund Clowney and Peter Davids
↑2 It’s a participle, but in 1 Peter participles are often considered imperatives.
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Do I Forgive the Unrepentant Offender?

Today my wife and I were getting in our 30 minutes of walking on a beautiful day here when a student stopped me and asked a question about forgiveness. His question was theoretical—he didn’t have a particular person in mind, but he asked whether Christians need to forgive someone that has not admitted their sin.

Forgiveness and Biblical Counseling go together like peanut butter and jelly. Of course, it’s been decades since I enjoyed that sandwich combination, but I hear people still like them. You can’t think of peanut butter without jelly and it’s the same with forgiveness and Biblical counseling. If I want to get onto a profitable rabbit trail in any of my counseling classes, I just have to present some question about forgiveness and the entire hour will be gone quickly. The question this student asked me is a frequent one, and good people take opposite positions on it.[1]Jay Adams in From Forgiven to Forgiving, says that forgiveness is only transactional as does Chris Brauns in his more recent book, Unpacking Forgiveness. John MacArthur in his book, The Freedom and … Continue reading

There are lots of passages on forgiveness in the New Testament that are relevant to this question, but first a definition. When I talk about forgiveness I mean a promise not to talk about his sin to his face, not to talk about it behind his back, and not to think on it.

Those that see conditionality as important to forgiveness can point to Eph 4:32.

Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. (ESV)

What does it mean to forgive as God forgives us? God certainly never forgives a person that doesn’t admit their sin; therefore, we shouldn’t forgive someone that doesn’t admit his sin—he doesn’t ask for forgiveness. You can add to this argument Luke 17:3-4 where Christ says,

Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.” (ESV)

These two passages seem to indicate that forgiveness is not offered to an unrepentant offender, and those that believe this consider horizontal forgiveness (person to person) to be a transaction. If the offender doesn’t repent, the transaction of forgiveness cannot be completed. I don’t argue that ideally forgiveness should be a transaction between offender and offended, but the question is how does the offended respond when the offender doesn’t repent and the transaction cannot be completed? Luke 17:3 seems clear—if the offender just says he’s repentant (seven times in a day would indicate that probably the first time at least he wasn’t repentant), then you are supposed to forgive him. And it seems clear that the offender stating his repentance is required.

However, Eph 4:32 is not as helpful to their position as those that see forgiveness as a transaction seem to believe. Eph 4:22-24 talks about sanctification as putting off and putting on with renewed thinking and then the following verses give examples of what that looks like. So, put off lying and put on speaking the truth. Why? Because we are members of the same body. By verse 31 we have a list of sins that should no longer characterize us. We should be putting them off. Verse 32 then tells us what we should put on as corresponding virtues. The emphasis of Eph 4:32 is not on how stingy we can be with our forgiveness, but how generous we should be. As John MacArthur says,

“To make conditionality the gist of Christlike forgiving seems to miss the whole point of what Scripture is saying. When Scripture instructs us to forgive in the manner we have been forgiven, what is in view is not the idea of withholding forgiveness until the offender expresses repentance.” And, “The attitude of the forgiver is where the focus of Scripture lies, not the terms of forgiveness.”[2] John MacArthur, The Freedom and Power of Forgiveness (Wheaton, IL: Crossway Books, 1998), 118, 119.

I agree and I would add the entire story of Mt 18:21-35. Christ’s response to Peter’s question in that passage is that Peter isn’t being nearly generous enough with his forgiveness if he’s refusing to forgive after 7 offenses. That’s being a stingy accountant, not a generous forgiver. And notice that Peter’s question doesn’t assume that the person you are forgiving is even asking for it. They might not be admitting their sin 7 times in the day, but Christians reflect on God’s great forgiveness of them and forgive others. They realize that compared to their sins against God, any, ANY sin against them is small and should be easy to forgive. The emphasis is on being generous with our forgiveness.

Sometimes forgiveness is transactional (ideally) but it’s always attitudinal. Sometimes it can only be attitudinal when the offender refuses to repent. I should work towards having an attitude of forgiveness toward my offenders whether they admit their sin or not.

Something Luke records in his gospel is important.

“But I say to you who hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic either. Luke 6:27–29 (ESV)

Imagine a person that is hated, cursed, abused, punched, and stolen from, and all by the same person. How does a Christian respond to that? They love them. And in this passage love looks a lot like not holding their sin against their enemy, doesn’t it? I mean you’re blessing them, praying for them, and giving them your tunic. That sounds a lot like an attitude of forgiveness.

We can actually see this attitudinal forgiveness demonstrated by Jesus on the cross. When they reached Calvary and Jesus was crucified, Luke records Jesus saying,

And Jesus said, “Father, forgive them, for they know not what they do.” Luke 23:34a (ESV)

Was Jesus actually forgiving the sin of people that hadn’t repented? No. Christ was praying that they would be brought about to a position of repentance. Christ was not forgiving their sins, but He was demonstrating a forgiving attitude, an attitude that longs to complete the transaction if repentance is offered.

Does a Christian need to forgive someone that has not admitted their sin? They need to have an attitude of forgiveness while they pray for the offender to repent so that the transaction of forgiveness can be completed. But if the offender never repents, the Christian can follow the example of Jesus and maintain a forgiving attitude towards those that have sinned against him. From the offender’s perspective, it’s indistinguishable from transactional forgiveness. In other words the offended Christian can forgive him.

References[+]

References
↑1 Jay Adams in From Forgiven to Forgiving, says that forgiveness is only transactional as does Chris Brauns in his more recent book, Unpacking Forgiveness. John MacArthur in his book, The Freedom and Power of Forgiveness, says forgiveness is conditional sometimes and unconditional other times.
↑2 John MacArthur, The Freedom and Power of Forgiveness (Wheaton, IL: Crossway Books, 1998), 118, 119.
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