Forgive!!! …and pray for your enemies.

Forgive!!! …and pray for your enemies.

Forgive!!! …and pray for your enemies.

Three quotes from the teaching on

If you do not forgive, you allow the person who hurt you to continue destroying your life many years after it happened.

When you forgive, you do not only set the other person free; you set yourself free from the chains that are tightening around your heart.

If you ask God for forgiveness while you refuse to forgive others, you are in reality asking for judgment over yourself.

Short description of the teaching

Teaching unfolds how forgiveness and intercession for enemies are absolutely crucial for a life in fellowship with God and for the salvation received in Jesus. It is shown, through both biblical examples and modern research, how bitterness and anger bind the heart and the body, while forgiveness brings freedom, healing, and peace.
There is an exhortation to make concrete choices of the will to forgive – both others and oneself – and to put words to the wounds, actions, and feelings that have held one captive, so that God can bring deep healing. The teaching calls for letting God’s perspective on justice and grace weigh more heavily than one’s own right to be angry, and to let forgiveness become a lifestyle that breaks the darkness and opens the heart to light.

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Identity and Forgiveness,Repentance and Baptism,Spiritual Life & Prayer

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  • Scriptures from the teaching on 'Forgive!!! ...and pray for your enemies.'

Matthæusevangeliet 18,21-35:
Da kom Peter hen til ham og spurgte: »Herre, hvor mange gange skal jeg tilgive min bror, når han synder imod mig? Op til syv gange?« Jesus sagde til ham: »Jeg siger dig, ikke op til syv gange, men op til halvfjerdsindstyve gange syv. Derfor: Himmeriget ligner en konge, der ville gøre regnskab med sine tjenere. Da han begyndte på regnskaberne, blev en, der skyldte ti tusind talenter, ført frem for ham. Da han ikke havde noget at betale med, befalede hans herre, at han og hans kone og børn og alt, hvad han ejede, skulle sælges, og gælden betales. Men tjeneren kastede sig ned for ham og bad: ›Hav tålmodighed med mig, så skal jeg betale dig det alt sammen.‹ Så fik den tjeners herre medynk med ham og lod ham gå og eftergav ham gælden. Men da den tjener gik ud, traf han en af sine medtjenere, som skyldte ham hundrede denarer. Og han greb ham i struben og sagde: ›Betal, hvad du skylder!‹ Hans medtjener kastede sig ned for ham og bad: ›Hav tålmodighed med mig, så skal jeg betale dig det!‹ Det ville han ikke, men gik hen og lod ham kaste i fængsel, indtil han fik betalt, hvad han skyldte. Da hans medtjenere nu så, hvad der var sket, blev de meget bedrøvede og gik hen og forklarede deres herre alt, hvad der var sket. Da kaldte hans herre ham for sig og sagde: ›Du onde tjener, al den gæld eftergav jeg dig, da du bad mig om det. Burde du så ikke også forbarme dig over din medtjener, ligesom jeg forbarmede mig over dig?‹ Og hans herre blev vred og overlod ham til bødlerne, indtil han fik betalt alt, hvad han skyldte. Sådan skal også min himmelske fader gøre med jer, hvis ikke hver især af hjertet tilgiver sin bror.«

1 Mosebog 4,6-15:
Da sagde Herren til Kain: »Hvorfor er du vred, og hvorfor går du med sænket hoved? Er det ikke sandt: Hvis du handler rigtigt, kan du se frit op, men hvis du ikke handler rigtigt, lurer synden ved døren; den vil begære dig, men du skal herske over den.« Siden talte Kain til sin bror Abel. Da de en dag var ude på marken, overfaldt Kain sin bror Abel og slog ham ihjel. Da sagde Herren til Kain: »Hvor er din bror Abel?« Han svarede: »Det ved jeg ikke. Skal jeg vogte min bror?« Herren sagde: »Hvad er det, du har gjort? Din brors blod råber til mig fra jorden. Nu skal du være forbandet, jaget bort fra den jord, som har åbnet sit gab for at modtage din brors blod fra din hånd. Når du dyrker jorden, skal den ikke mere give dig sin grøde. Fredløs og hjemløs skal du være på jorden.« Kain sagde til Herren: »Min straf er for hård at bære. Nu jager du mig bort fra agerjorden, og jeg må skjule mig for dig og være fredløs og hjemløs på jorden; enhver, der møder mig, kan slå mig ihjel.« Men Herren sagde til ham: »Hvis nogen slår Kain ihjel, skal det hævnes syv gange.« Herren satte et mærke på Kain, for at ingen, der mødte ham, skulle slå ham ihjel.

1 Mosebog 4,23-24:
Lemek sagde til sine koner, Adá og Silla, hør min røst, Lemeks koner, lyt til mine ord: Jeg dræber en mand for et sår, et ungt menneske for en flænge. Hævn over Kain hævnes syv gange, over Lemek syvoghalvfjerds gange.

Lukasevangeliet 15,11-32:
Han sagde også: »En mand havde to sønner. Den yngste sagde til sin far: Fader, giv mig den del af formuen, der tilkommer mig. Så delte han sin ejendom mellem dem. Nogle dage senere samlede den yngste søn alt sit sammen og rejste til et land langt borte, og dér ødslede han sin formue bort i et udsvævende liv. Da han havde sat det hele til, kom der en streng hungersnød i landet, og han begyndte at lide nød. Han gik så hen og holdt sig til hos en af landets borgere, som sendte ham ud på sine marker for at passe svin. Han ønskede kun at spise sig mæt i de bønner, som svinene åd, men ingen gav ham noget. Da gik han i sig selv og sagde: Hvor mange daglejere hos min far har ikke mad i overflod, og her er jeg ved at sulte ihjel. Jeg vil bryde op og gå til min far og sige til ham: Fader, jeg har syndet mod himlen og mod dig; jeg fortjener ikke længere at kaldes din søn. Lad mig gå som en af dine daglejere. Så brød han op og gik til sin far. Mens han endnu var langt borte, så hans far ham og ynkedes inderligt over ham, løb ham i møde, faldt ham om halsen og kyssede ham. Sønnen sagde til ham: Fader, jeg har syndet mod himlen og mod dig; jeg fortjener ikke længere at kaldes din søn. Men faderen sagde til sine tjenere: Skynd jer at hente den fineste festdragt og giv ham den på, sæt en ring på hans hånd og giv ham sko på. Og kom med fedekalven, slagt den, og lad os spise og feste. For min søn her var død, men er blevet levende igen, han var fortabt, men er blevet fundet. Og de begyndte at feste. Men den ældste søn var ude på marken. Da han nu gik hjemad og nærmede sig huset, hørte han musik og dans. Han kaldte på en af drengene og spurgte, hvad der var på færde. Han svarede: Din bror er kommet, og din far har slagtet fedekalven, fordi han har fået ham tilbage i god behold. Da blev han vred og ville ikke gå ind. Hans far gik så ud og bad ham komme ind. Men han svarede sin far: Nu har jeg tjent dig i så mange år og aldrig overtrådt et eneste af dine bud, men mig har du ikke givet så meget som et kid, så jeg kunne feste med mine venner. Men din søn dér, som har ødslet din ejendom bort sammen med skøger, når han kommer, så slagter du fedekalven til ham. Faderen sagde til ham: Barn, du er altid hos mig, og alt mit er dit. Men nu burde vi feste og være glade, for din bror her var død, men er blevet levende igen, han var fortabt, men er blevet fundet.«

1 Samuel 18,6-12:
Da hæren kom hjem, efter at David havde slået filisteren ihjel, gik kvinderne fra alle Israels byer ud for at møde kong Saul med sang og dans, til pauker og jubel og med triangler. Kvinderne sang i kor, mens de dansede: »Saul har dræbt sine tusinder, David sine titusinder.« Da blev Saul meget vred, han brød sig ikke om disse ord og sagde: »De giver David ti tusinder, men mig tusinder. Nu mangler han kun kongemagten.« Fra den dag så Saul skævt til David. Næste dag kom der en ond ånd fra Gud over Saul, så han blev helt ude af sig selv inde i huset. David spillede på lyren, som han plejede at gøre, mens Saul havde sit spyd i hånden. Pludselig kastede Saul spyddet efter David og tænkte: »Jeg spidder ham til væggen!« Men David undveg ham to gange. Saul blev nu bange for David, fordi Herren var med David, men havde forladt Saul.

Jonas’ Bog 1,1-3 og 3,1-10; 4,1-3:
Herrens ord kom til Jonas, Amittajs søn: »Bryde op, gå til Nineve, den store by, og råb ud over den, for deres ondskab er steget op foran mig.« Men Jonas brød op for at flygte til Tarshish, bort fra Herren. Han drog ned til Jafo, hvor han fandt et skib, som skulle til Tarshish. Han betalte, hvad det kostede, og gik om bord for at sejle med dem til Tarshish, bort fra Herren. — Herrens ord kom igen til Jonas: »Bryde op, gå til Nineve, den store by, og kundgør det budskab, jeg giver dig.« Jonas brød op og gik til Nineve efter Herrens ord. Nineve var en meget stor by, tre dagsrejser lang. Jonas gik en dagsrejse ind i byen, og han råbte: »Om fyrre dage bliver Nineve ødelagt!« Nineves folk troede på Gud. De udråbte en faste og klædte sig i sæk, både store og små. Da sagen kom Nineves konge for øre, rejste han sig fra sin trone, tog sin kåbe af, iførte sig sæk og satte sig i støvet. Derpå lod han råbe ud i Nineve: »På kongens og hans stormænds befaling: Hverken mennesker eller dyr, hornkvæg eller småkvæg, må spise noget, de må hverken græsse eller drikke vand. Både mennesker og dyr skal klæde sig i sæk og indtrængende råbe til Gud; de skal vende om, hver fra sin onde vej og fra den uret, de øver. Måske vil Gud igen fortryde og lægge sin glødende vrede, så vi ikke går til grunde.« Da Gud så, hvad de gjorde, at de vendte om fra deres onde vej, fortrød Gud den ulykke, han havde sagt, han ville bringe over dem, og han gjorde det ikke. Men Jonas tog det meget ilde op og var vred. Han bad til Herren: »Ak, Herre! Var det ikke det, jeg sagde, dengang jeg var i mit eget land? Derfor ville jeg jo i forvejen flygte til Tarshish. Jeg vidste jo, at du er en nådig og barmhjertig Gud, sen til vrede og rig på troskab, som fortryder ulykken. Tag nu mit liv, Herre! Det er bedre for mig at dø end at leve.«

Matthæusevangeliet 9,1-8:
Så steg han op i båden, satte over og kom til sin egen by. Og se, der kom nogle til ham med en lam, der lå på en seng. Da Jesus så deres tro, sagde han til den lamme: »Vær frimodig, søn, dine synder er dig tilgivet.« Nogle af de skriftkloge sagde da ved sig selv: »Han spotter Gud.« Jesus kendte deres tanker og sagde: »Hvorfor tænker I ondt i jeres hjerte? Hvad er lettest at sige: Dine synder er dig tilgivet, eller: Rejs dig og gå? Men for at I kan vide, at Menneskesønnen har myndighed på jorden til at tilgive synder« – da siger han til den lamme: »Rejs dig, tag din seng og gå hjem!« Og han rejste sig og gik hjem. Men da skarerne så det, blev de grebet af frygt og priste Gud, som havde givet mennesker en sådan myndighed.

Matthæusevangeliet 6,9-12;14-15:
Derfor skal I bede således: Fadervor, du som er i himlene! Helliget blive dit navn, komme dit rige, ske din vilje som i himlen således også på jorden; giv os i dag vort daglige brød, og forlad os vor skyld, som også vi forlader vore skyldnere, og led os ikke ind i fristelse, men fri os fra det onde. For hvis I tilgiver mennesker deres overtrædelser, vil jeres himmelske fader også tilgive jer. Men hvis I ikke tilgiver mennesker, vil jeres fader heller ikke tilgive jeres overtrædelser.

Markusevangeliet 11,25-26:
Når I står og beder, skal I tilgive, hvis I har noget imod nogen, for at også jeres fader i himlene kan tilgive jeres overtrædelser. Men hvis I ikke tilgiver, vil jeres fader i himlene heller ikke tilgive jeres overtrædelser.«

Efeserbrevet 4,26-27:
Bliv blot vrede, men synd ikke; lad ikke solen gå ned over jeres vrede, og giv ikke Djævelen fodfæste.

Ordsprogenes Bog 19,11:
Et menneskes klogskab gør ham langmodig, det er hans ære at se bort fra en forseelse.

Jobs Bog 42,7-10:
Efter at Herren havde talt disse ord til Job, sagde han til Elifaz fra Teman: »Min vrede er flammet op mod dig og dine to venner, fordi I ikke har talt sandt om mig som min tjener Job. Tag nu syv tyre og syv væddere og gå hen til min tjener Job og bring brændofre for jer selv. Min tjener Job skal gå i forbøn for jer. Kun ham vil jeg bønhøre, så jeg ikke handler nedværdigende med jer, for I har ikke talt sandt om mig som min tjener Job.« Så gik Elifaz fra Teman, Bildad fra Shuah og Sofar fra Na’ama hen og gjorde, som Herren havde pålagt dem, og Herren bønhørte Job. Herren vendte Jobs skæbne, da han gik i forbøn for sine venner, og Herren gav Job det dobbelte af, hvad han før havde haft.

1 Johannesbrev 2,9-11:
Den, der siger, at han er i lyset, men hader sin bror, er stadig i mørket. Den, der elsker sin bror, bliver i lyset, og der er intet hos ham, som kan bringe til fald. Men den, der hader sin bror, er i mørket, og han vandrer i mørket og ved ikke, hvor han går hen, for mørket har blindet hans øjne.

1 Johannesbrev 3,15-16:
Enhver, som hader sin bror, er en morder; og I ved, at ingen morder har evigt liv i sig. Deri har vi lært kærligheden at kende, at han satte sit liv til for os; så skylder vi også at sætte livet til for brødrene.

Lukasevangeliet 23,33-34:
Da de kom til det sted, som hedder Hovedskallen, korsfæstede de ham dér sammen med forbryderne, den ene på hans højre, den anden på hans venstre side. Men Jesus sagde: »Fader, tilgiv dem, for de ved ikke, hvad de gør.«

Salme 103,11-12:
Så høj som himlen er over jorden, så stor er hans nåde mod dem, der frygter ham. Så langt som øst er fra vest, så langt har han fjernet vore synder fra os.

Mikas Bog 7,18-19:
Hvem er en Gud som du, der tilgiver skyld og går overtrædelser forbi for den rest, der er tilbage af hans ejendom? Han holder ikke evigt fast ved sin vrede, for han elsker at vise troskab. Han vil atter forbarme sig over os, han vil træde vore synder under fode. Du vil kaste alle vore synder i havets dyb.

Romerbrevet 8,1:
Så er der da nu ingen fordømmelse for dem, som er i Kristus Jesus.

NB! The following summary is an automatically AI-generated text from the teaching itself. There may therefore be errors to a greater or lesser extent!
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  • Summary of the teaching on 'Forgive!!! ...and pray for your enemies.'

Andreas Slot-Henriksen teaches how forgiveness and praying for enemies are inseparably connected to salvation, freedom, and a life in fellowship with God, and how bitterness and hatred close the heart to God’s grace and healing. The starting point is Jesus’ words about forgiveness, where the question is asked how many times one must forgive, and whether seven times should not be enough when the same person again and again steps on you, fails you, and hurts you. A concrete picture is painted of a person who repeatedly does the same hurtful thing to you, and how everything human in you reacts with irritation, anger, and resistance, while the Bible insists on forgiveness again and again.
It is sharply underlined that even after three, four, or five times, when patience feels completely exhausted, Jesus does not say that now it is enough, but instead stretches the perspective to a standard that, humanly speaking, seems completely unreasonable. The point is emphasized as not being about counting up to a certain number, but about God revealing an entirely different standard: that forgiveness is not about numbers, but about a fundamental attitude of the heart, where forgiveness is chosen every single time.

Jesus’ answer is shown not just as a demand for higher morality, but as a deliberate reference to an old biblical story about Cain and Abel and their later descendant Lamech, to show that where human logic of revenge says “seven times” or “seventy-seven times” in vengeance, Jesus turns it upside down and says “seventy-seven times” in forgiveness. Bitterness is placed in a larger perspective with Cain, who becomes jealous of his brother because God accepts Abel’s offering but not his own. God warns him that sin is crouching at the door, desiring to have him, but that he must rule over it, and it is described how bitterness grows when a person does not listen to God’s warning but instead allows hurt and jealousy to take root.​
It is highlighted that already there God calls Cain to repentance, because God knows that if bitterness is allowed to grow, it will lead to hatred, and hatred will lead to violence. The teaching shows how this bitterness spreads down the family line, so that Lamech boasts that he kills a man for wounding him and a boy for striking him, blowing up revenge to seventy-sevenfold, while Jesus takes that same number and uses it to overturn the logic of revenge and replace it with a radical logic of forgiveness.

he teaching addresses how bitterness often grows out of the experience of injustice: feeling wronged, misunderstood, overlooked, or even broken down. The biblical examples become mirrors of present-day experiences: the older brother of the prodigal son who cannot rejoice that the lost one has come home, because he feels it is deeply unfair that there is a celebration for him, while the faithful, stay-at-home son has never even received a young goat. The brother’s bitterness leads him to withdraw from fellowship with both the father and the brother, and it is underlined that bitterness is not just a feeling, but also a decision of the heart to shut oneself out.​
Attention is also drawn to Saul, who cannot accept that God has chosen David instead of him; Saul’s jealousy grows into a hatred that drives him, more than once, to try to kill David because he cannot bear to see God’s favor on someone else. Jonah’s anger is mentioned as an example of how a person can become so angry over God’s grace toward others that they would almost rather die than see them forgiven, because their own perspective and sense of justice stand in the way of God’s heart.

The teaching also puts words to how bitterness often grows out of very concrete life experiences: bullying at school, betrayal in the family, violence, sexual abuse, broken relationships, religious control, and harsh, loveless homes where people have never really learned what true love is. The question then becomes: how can a person forgive those who have truly done something deeply evil, perhaps even deliberately?​
It is honestly acknowledged that the pain can be enormous and that, on a human level, forgiveness can feel completely impossible, but at the same time it is insisted that if a person refuses to forgive, they allow the one who hurt them to keep controlling their life from the inside. An image is used: if you put a cookie in a tin, close the lid, and forget it, it does not disappear; it turns moldy and fills with worms. In the same way, a wound does not disappear just because the lid is put on – it simply lies there and rots until something in the present triggers it and tears everything open again.

A bridge is then built to modern research, noting that medical studies show how bitterness and persistent anger affect the body with chronic stress, increased heart rate, high blood pressure, disrupted stress hormones, cardiovascular disease, a weakened immune system, anxiety, depression, poor sleep, and general poor well-being. It is described how, over time, these negative emotions weaken not only the soul but also the body, and that it is no coincidence that God has created human beings in such a way that forgiveness and peace in the heart are also linked to physical healing.​
In contrast, it is mentioned that the same kinds of studies show that when people go through processes where they actively choose to forgive, blood pressure drops, stress levels decrease, sleep improves, a deeper sense of calm and capacity emerges, and the body generally functions in a healthier way. It is emphasized that even on a purely human level, forgiveness makes deep sense, and that this aligns with the pattern in the Bible, where Jesus repeatedly connects forgiveness with healing.

The teaching points to Jesus’ healings, where He often tells people that their sins are forgiven before they experience physical healing, and where forgiveness becomes the key that opens the way for God’s power and life into broken bodies and destinies. It is emphasized that Jesus not only wipes away sin, but that there is an authority within forgiveness itself that sets people free and restores them.​
It is noted that many Christians long for God’s power, healing, and blessing, while at the same time carrying unresolved issues in their hearts, where they refuse to release others. Here, the words of the Lord’s Prayer — asking God to forgive our debts “as we also have forgiven our debtors” — are confronted as a very concrete prayer that, in practice, means that if we will not forgive, we are asking God not to forgive us. Jesus’ sharp reinforcement of this right after the Lord’s Prayer is highlighted: that if we forgive others their transgressions, our heavenly Father will also forgive us, but if we do not forgive, He will not forgive us either. No padding is added: this is presented as a matter of salvation and loss, not a minor detail of piety.
​

The teaching comes very close to the reality that many people can have a strong emotional relationship with God — seeking Him, worshipping, praying, and experiencing His presence — while at the same time carrying deep anger and bitterness toward other people, past events, and perhaps even themselves. It is stated clearly that if the heart is filled with bitterness, a person can block Jesus from coming all the way in and saying, “Get up, be made whole, take your mat and walk.”​
Forgiveness is described as opening the prison door from the inside, both for the other person and for oneself, and as cutting the invisible cords that keep the heart bound in darkness. The biblical command, “Do not let the sun go down on your anger,” is used as a concrete guideline for God’s timing: do not forgive “someday,” but deal with it as quickly as possible, before anger has time to take root and turn into bitterness. There is a warning that bitterness lights the fire of anger and sin, so that over time a person begins to act from selfish, dark motives, often without even noticing, because they gradually get used to living with a closed heart.

The teaching goes on to explain what “forgiveness” means in the biblical sense: to release, to set free. When you forgive, the other person is released from the chains that have been tied to your heart, but at the same time your own heart is also set free. Images are used of a cord tightening more and more around the heart when a person clings to bitterness; you become trapped in your own pride and darkness and in what the enemy wants to lay on you.​
The objection, “You don’t know my life, you don’t know what I’ve been through,” is met with the answer that God knows it in full depth, and that from God’s perspective none of us deserves to be forgiven, yet that is exactly what we receive in Jesus. It is pointed out that Jesus, on the cross, prayed for forgiveness for those who were crucifying Him while they were still in the act of mocking and torturing Him, and that His forgiveness was not dependent on them first feeling sorry, asking for forgiveness, or understanding what they were doing. The challenging question then becomes: if Jesus could forgive those who killed Him, what gives us the right to hold people in debt in our hearts?

An important part of the teaching deals with forgiving oneself. It is described how many people find it easier to forgive others than to forgive themselves, and how self-blame, shame, and self-hatred can grow — either because they have, in fact, done something seriously wrong, or because they feel stupid, weak, or guilty for what others have done to them. The constant accusations of the devil are addressed, as he keeps bringing up the record of sins, pointing to every failure, and trying to convince a person that it is impossible for them to be forgiven.
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In contrast, God’s word is set forth: that the one who is in Jesus is sanctified and justified, loved and forgiven, and that the past, in God’s eyes, lies buried, just as sin is thrown into the sea of forgetfulness. It is emphasized that this is not about denying that one has sinned, but about receiving the truth that Jesus has already paid the price, and that refusing to forgive oneself is, in practice, saying that the cross of Jesus is not enough and that one’s own judgment weighs more than His.

The call is to let God’s word define identity, not the past, sin, or the words of others. Identity in Jesus is highlighted as something that must be explored again and again, because God’s grace and love are too deep to fully grasp, yet can be chosen, believed, and received.​
Those who struggle with shame are encouraged to see themselves as God’s children, loved and forgiven, no matter how long the list of sins seems to be. Along the way it is noted that many of the people who have caused hurt are themselves carrying guilt and shame and actually know they have done wrong, but have no idea how to deal with it. By forgiving them and, when the opportunity arises, even saying it out loud, one can help set them free from the guilt that binds them, and this is described as a deeply liberating experience for both sides

A specific testimony is shared about a coworker who cheated and took a significant amount of money, and how a very natural mix of anger, frustration, and feeling used arose in response. It is described that the process of forgiveness did not happen in a moment, but that at one point there was an unexpected phone call where the name and voice of this person suddenly were on the line.​
Instead of attacking or demanding payback, the words were: “I have forgiven you, I no longer hold this against you, it’s okay.” The reaction on the other end was deep relief, because that person had been carrying guilt and shame over what had happened, day and night. A later chain of events, where this person got a new job that led to regular work contact, is used as an example of how God can turn situations and relationships around when forgiveness is given room, and how God can use it to bring reconciliation and new possibilities

The teaching also emphasizes that forgiveness does not necessarily mean that the relationship has to go back to what it was, or that you have to sit and drink coffee day after day with the person who hurt you. A clear distinction is made between forgiveness and setting boundaries: it is completely legitimate to choose not to have a close relationship with people who have violated your trust or caused deep damage, but it is not legitimate to nurture bitterness, hatred, and a desire for revenge.​
A practical indicator is mentioned: if you meet the person on the street and your stomach tightens, there is still something in the heart that has not been fully forgiven, even if you may have decided it with your will. The process is described in this way: forgiveness begins with a decision of the will — “I choose to forgive in Jesus’ name” — and the feelings often only follow later, as God continues to work in the heart.

A very concrete guideline is given on how to forgive in a detailed way: instead of just saying “I forgive that person,” there is an encouragement to mention specifically what you are forgiving for – the concrete actions, the words, the manipulation, the betrayals, as well as what it has done inside you: the feeling of being worthless, broken, abused, exploited, or overlooked. By putting words to it and forgiving both the action and its effect in your inner being, God is allowed to heal both the outer and the inner wounds.
When old memories surface, even after you have forgiven, the encouragement is not to think “then I haven’t really forgiven,” but rather to take that specific episode and say: “This too I forgive in Jesus’ name.” In this way, layer by layer is worked through until the heart becomes completely free.

The teaching continues with the example from the book of Job, where Job, in the midst of his own suffering, loses family, property, and health, and at the same time is met by friends who misinterpret the whole situation and accuse him of hidden sin. It is pointed out how deeply hurtful it must have been to be misunderstood and accused by those who were supposed to bring comfort, and how easily bitterness could have taken root in Job’s heart.
Nevertheless, it is seen that God, in the end, commands the friends to go to Job and bring an offering, and that Job is to pray on their behalf, and only then – when Job prays for those who have spoken against him – does the Lord restore his fortunes and give him more than he had before. This is highlighted as a strong principle: that the miracle, the turning point, often lies right where a choice is made to intercede for those who have hurt, slandered, or failed one. Forgiveness and intercession for enemies are not presented as an extra pious level, but as the very key that allows God to break through and turn situations around.

There is also a focus on the clear words from the First Letter of John, where it is said that the one who says he is in the light but hates his brother is in the darkness, and that the one who hates is actually described as a murderer who does not have eternal life in him. It is explained that hatred in the heart is not a “small thing,” but something God takes deeply seriously, and that it stands in direct opposition to being a child of God and living in the light.
A call is made to self-examination: are there people one cannot stand to see, names that create a knot in the stomach, situations one resists allowing God to touch. It is emphasized that this is not to place extra burdens, but because God wants the heart to be completely free, both in relation to others and in relation to oneself.

The teaching speaks about how self-hatred and self-condemnation can be just as destructive as hatred toward others, and that it is a form of bitterness turned inward. Many people easily think that they “deserve” to feel bad, or that terrible things that have happened are, at the deepest level, their own fault because of stupidity or incompetence.
This leads to a personal narrative in which one constantly sees oneself as less valuable, flawed, and useless. It is emphasized that the enemy wants to keep people trapped in this lie in order to separate them from the freedom Jesus has already won.
There is an encouragement to receive God’s truth about who one is in Jesus — loved, forgiven, cleansed — and to reject the inner voice that constantly reminds of the past as a lie that does not deserve to be listened to.

A concrete path to freedom that is described is to take time alone with God and ask: “Are there people I have not forgiven? Are there situations I have put a lid on? Are there things I still hate myself for?” Instead of fleeing from these questions, there is an encouragement to enter into a process with God, where the pain is honestly put into words without being trivialized, while at the same time making a decision to do it God’s way.
It is clearly stated that it is okay that it hurts, that it can be hard, and that tears and struggle can be part of the process, but it is not okay to tell God that one will not do it His way. It is emphasized that this is not just about better psychology, but about the very way to salvation: if one consciously chooses to remain in bitterness and hatred, one at the same time chooses to stand outside the forgiveness God offers in Jesus.

The teaching ends with a call to a concrete response: to lay down bitterness, anger, desire for revenge, and self-condemnation, and to choose forgiveness. There is an encouragement to pray for those who have done harm, and not just in a neutral way, but by blessing them, asking that God will meet them, heal their hearts, and let them experience His love.
It is emphasized that forgiveness is not saying that what they did was okay, but leaving judgment to God and not to oneself. There is also an openness to the fact that God can transform enemies into friends, if one lets go of control and allows Him to decide which people are to be in one’s life.
Forgiveness is described as the perfect law of freedom, where one is no longer a slave to the past but walks in God’s love. The question remains: Is it enough just to believe, or does it require a concrete choice to forgive and let go of bitterness — even when everything inside screams against it, while God’s word calls for obedience and trust that His way is life.

Citat fra undervisningen: “Forgiveness does not mean that what the other person did was okay; it means that you refuse to let it control the rest of your life.”

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