Father Forgive Them

Jesus prayed for our forgiveness because He had not yet paid the penalty for our sin. He could not forgive beforehand because that would be excusing!

“without shedding of blood is no remission.” (Hebrews 9:22, KJV)

This biblical reference from Hebrews 9:22, which emphasizes that forgiveness of sins requires a sacrifice. This concept is rooted in the Mosaic Law, where nearly everything is purified with blood, indicating that bloodshed is necessary for atonement and forgiveness. This principle is central to Christian theology regarding the significance of Christ's sacrifice for the redemption of humanity.

The Seven Saying of the Savior on the Cross (Arthur W. Pink)

Notice Christ did not personally forgive his enemies. So in Matthew 5:44 he did not exhort his disciples to forgive their enemies, but he does exhort them to “pray” for them. But are we not to forgive those who wrong us? This leads us to a point concerning which there is much need for instruction today.

Does scripture teach that under all circumstances we must always forgive? I answer emphatically, it does not. The word of God says, “If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times a day, and seven times in a day turn again to thee saying, I repeat, thou shalt forgive him” (Luke 17:3, 4). Here we are plainly taught that a condition must be met by the offender before we may pronounce forgiveness. The one who has wronged us must first “repent,” that is, judge himself for his wrong and give evidence of his sorrow over it. But suppose the offender does not repent? Then I am not to forgive him.

But let there be no misunderstanding of our meaning here. Even though the one who has wronged me does not repent, nevertheless, I must not harbor ill-feelings against him. There must be no hatred or malice cherished in the heart. Yet, on the other hand, I must not treat the offender as if he had done no wrong. That would be to condone the offence, and therefore I should fail to uphold the requirements of righteousness, and this the believer is ever to do. Does God ever forgive where there is no repentance? No, for scripture declares, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9). One thing more. If one has injured me and repented not, while I cannot forgive him and treat him as though he had not offended, nevertheless, not only must! hold no malice in my heart against him, but I must also pray for him. Here is the value of Christ’s perfect example. If we cannot forgive, we can pray for God to forgive him.

“Then said Jesus, Father, forgive them; for they know not what they do.”

Pink, A. W. (2005). The seven sayings of the Saviour on the cross (pp. 23–25). Logos Bible Software. (Public Domain)

Father, forgive them. This is a fulfilment of the prophecy in Is. 53:12: He made intercession for the transgressors. The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the Jews or to the Roman soldiers. Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he was the Son of God, and as they were merely obeying the command of their rulers. The Jews knew, indeed, that he was innocent, and they had evidence, if they would have looked at it, that he was the Messiah; but they did not know what would be the effect of their guilt; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that, though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave them without excuse, yet they did not, in fact, believe that he was the Saviour promised by the prophets, and had not, in fact, any proper sense of his rank and dignity as “the Lord of glory.” If they had, they would not have crucified him, as we cannot suppose that they would knowingly put to death their own Messiah, the hope of the nation, and him who had been so long promised to the fathers. We may learn from this prayer—1st. The duty of praying for our enemies, even when they are endeavoring most to injure us. 2d. The thing for which we should pray for them is that God would pardon them and give them better minds. 3d. The power and excellence of the Christian religion. No other religion teaches men to pray for the forgiveness of enemies; no other disposes them to do it. Men of the world seek for revenge; the Christian bears reproaches and persecutions with patience, and prays that God would pardon those who injure them, and save them from their sins. 4th. The greatest sinners, through the intercession of Jesus, may obtain pardon. God heard him, and still hears him always, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Comp. Ac. 2:37, 42, 43; 6:7; 14:1.

They know not what they do. It was done through ignorance, Ac. 3:17. Paul says that, “had they known it, they would not have crucified the Lord of glory,” 1 Co. 2:8. Ignorance does not excuse altogether a crime if the ignorance be willful, but it diminishes its guilt. They had evidence; they might have learned his character; they might have known what they were doing, and they might be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were really ignorant, whatever might have been the cause of their ignorance, he implores God to pardon them. He even urges it as a reason why they should be pardoned, that they were ignorant of what they were doing; and though men are often guilty for their ignorance, yet God often in compassion overlooks it, averts his anger, and grants them the blessings of pardon and life. So he forgave Paul, for he “did it in ignorance, in unbelief,” 1 Ti. 1:13. So God winked at the ignorance of the Gentiles, Ac. 17:30. Yet this is no excuse, and no evidence of safety, for those who in our day contemptuously put away from them and their children the means of instruction.

Barnes, A. (1884–1885). Notes on the New Testament: Luke & John (R. Frew, Ed.; pp. 156–157). Blackie & Son. (Public Domain)