88 - Is Forgiveness Conditional or Unconditional?

So far, we have laid a foundation for what Biblical forgiveness is and how it works. Last time, we began to tackle some common misconceptions on the subject by considering if we can truly forgive someone unless we also forget (no longer take into account) what they did to us (we can't). We'll look at another, increasingly common misunderstanding today - that forgiveness on our part must be unconditional.

It has become somewhat fashionable in recent years to see forgiveness as a unilateral and unconditional act upon the part of the one doing the forgiving. It can certainly seem selfless and generous to announce our forgiveness to those who have perpetrated the most vile acts of wickedness against us, even in cases where it is clear the offender has no remorse for his or her act and is not seeking to be forgiven. We will need to unpack this subject carefully if we are to arrive at a balanced and Biblical perspective.

In this post, we will lay out Biblical data to demonstrate that forgiveness is, in fact, conditional upon repentance on the part of the offender. We will look at this in terms of God's forgiveness of mankind. We'll spend a few moments dealing with the objection that we may seem by this approach to make repentance a work that we do in order to be saved. Next we will consider forgiveness at the human level, where we will also reflect on similarities and differences between God's forgiveness and ours.  Finally, we will look at some verses that may appear at first sight to teach unconditional forgiveness, and see that they do not. 

Forgiveness of Man by God

There is an abundance of data in both Old and New Testaments that firmly demonstrates that there is a condition that must exist in order for God to grant forgiveness to a man or woman - repentance.

Old Testament Data

Here are some of the verses in the Old Testament on this subject:

1 Kings 8:48-50 if they repent with all their heart and with all their soul in the land of their enemies, who carried them captive, and pray to you toward their land, which you gave to their fathers, the city that you have chosen, and the house that I have built for your name, 49 then hear in heaven your dwelling place their prayer and their plea, and maintain their cause 50 and forgive your people who have sinned against you, and all their transgressions that they have committed against you, and grant them compassion in the sight of those who carried them captive, that they may have compassion on them.

2 Chronicles 7:14 if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.

Both of these verses describe events when the temple built under Solomon was dedicated. The verses in 1 Kings 8 describes Solomon's prayer on that occasion, while the one in 2 Chronicles 7 records the answer God gave him to that prayer. Note in both these cases the "if, then" construction which sets up a condition for an action on the part of God. Solomon prays for forgiveness for a repentant Israel, and God answers that He will grant it under that condition.

Psalm 32:3-5 For when I kept silent, my bones wasted away through my groaning all day long. 4  For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. Selah 5  I acknowledged my sin to you, and I did not cover my iniquity; I said, “I will confess my transgressions to the Lord,” and you forgave the iniquity of my sin.

While this passage doesn't specifically say that David repented, he is clearly going through a time of powerful conviction of his sin, which ultimately leads him first to open up to God about it, and then to confession. All these behaviors on his part are indicative of a repentant heart, and the result is that David is forgiven.

Isaiah 6:9-10 And he said, “Go, and say to this people: “ ‘Keep on hearing, but do not understand; keep on seeing, but do not perceive.’ 10  Make the heart of this people dull, and their ears heavy, and blind their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and turn and be healed.” 

This passage is quoted both in Mark 4 and in Acts 28 (see below) and it clearly indicates that the pathway laid out for the healing (forgiveness) of the people was that they turn (repent).

Isaiah 55:6-7  “Seek the Lord while he may be found; call upon him while he is near; 7  let the wicked forsake his way, and the unrighteous man his thoughts; let him return to the Lord, that he may have compassion on him, and to our God, for he will abundantly pardon. 

 The word, "that" in this verse indicates a condition to the reception of God's abundant pardon, and again it is forsaking wicked ways and returning to the Lord - repentance.

Jeremiah 36:1-3 In the fourth year of Jehoiakim the son of Josiah, king of Judah, this word came to Jeremiah from the Lord: 2 “Take a scroll and write on it all the words that I have spoken to you against Israel and Judah and all the nations, from the day I spoke to you, from the days of Josiah until today. 3 It may be that the house of Judah will hear all the disaster that I intend to do to them, so that every one may turn from his evil way, and that I may forgive their iniquity and their sin.” 

This final example from the Old Testament affirms the link between repentance (turning from evil ways) and receiving God's forgiveness.

These passages clearly confirm a declaration on God's part, and an understanding among His people, that His forgiveness is conditional upon our repentance. There are certainly other verses that could be found to reinforce this point but let's move on to consider New Testament passages on the subject:

New Testament Data

Mark 1:4 John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins.

In the ministry of John the Baptist, it is clear that the baptism he administered was intended to be an outward sign of an individual's repentance toward God, which (if genuine) had resulted in their forgiveness.

Mark 4:11–12 And he said to them, “To you has been given the secret of the kingdom of God, but for those outside everything is in parables, ¹² so that “ ‘they may indeed see but not perceive, and may indeed hear but not understand, lest they should turn and be forgiven.’ ”

Jesus quotes from Isaiah 6:9-10 (see above) which links turning (repentance) with healing (forgiveness).

Luke 24:45–47 Then he opened their minds to understand the Scriptures, ⁴⁶ and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, ⁴⁷ and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.

Jesus summarizes the message of the gospel that is to be preached by His disciples - repentance for the forgiveness of sins. Again, the two are clearly linked.

1 John 1:9 If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

 The verse doesn't mention repentance but in heartfelt confession, contrition and repentance are inherent. On this basis, God extends His forgiveness.

Acts 2:37–38 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” ³⁸ And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

Again, repentance precedes forgiveness as a precondition as the gospel is declared. This is really a record of obedience to the instructions Jesus gave His disciples in Luke 24 above.

Acts 3:19-20 Repent therefore, and turn back, that your sins may be blotted out, 20 that times of refreshing may come from the presence of the Lord, and that he may send the Christ appointed for you, Jesus,

Again, it couldn't be much clearer in this very early sermon in the life of the early church that repentance is a direct precursor to forgiveness - the blotting out of our record of debt to God. 

Acts 5:29–31 But Peter and the apostles answered, “We must obey God rather than men. ³⁰ The God of our fathers raised Jesus, whom you killed by hanging him on a tree. ³¹ God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.

 Repentance and forgiveness are here closely linked again in the words of the Apostles.

Acts 8:22 Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you.

 For Simon the magician, who had demonstrated by his behavior that his profession of faith in Christ was highly questionable, the way back (if possible, since he had come perilously close to committing the unforgivable sin) was via repentance leading to forgiveness.

Acts 10:43-44 To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.” 44 While Peter was still saying these things, the Holy Spirit fell on all who heard the word. Acts 11:17-18 If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” 18 When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.”

We combined the account of Peter's sermon to Cornelius and his household in Acts 10 with Peter's subsequent defense of his actions to the church (which was mainly Jewish at that time). Peter preached faith as being necessary to forgiveness, but the church understands that the Gentiles had also been granted repentance as part of this process.

Acts 26:15-18 And I said, ‘Who are you, Lord?’ And the Lord said, ‘I am Jesus whom you are persecuting. 16 But rise and stand upon your feet, for I have appeared to you for this purpose, to appoint you as a servant and witness to the things in which you have seen me and to those in which I will appear to you, 17 delivering you from your people and from the Gentiles—to whom I am sending you 18 to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ 19 “Therefore, O King Agrippa, I was not disobedient to the heavenly vision, 20 but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance.

Jesus speaks to Paul on the road to Damascus and commissions him to preach repentance (turning from darkness to light etc.) as a precondition to their forgiveness.

Acts 28:25-27 And disagreeing among themselves, they departed after Paul had made one statement: “The Holy Spirit was right in saying to your fathers through Isaiah the prophet: 26  “ ‘Go to this people, and say, “You will indeed hear but never understand, and you will indeed see but never perceive.” 27  For this people’s heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes and hear with their ears and understand with their heart and turn, and I would heal them.’ 

Paul quotes from Isaiah 6:9-10 (see above under Old Testament and for Mark 4) - a passage  that expresses the willingness of God to forgive all who will turn to Him in repentance.

It is certain there are more verses that could be produced on this subject, where the central idea is implicit that forgiveness is conditional on repentance. In the verses above, though, this is made especially clear. If we grant that the case is made by this evidence, and that forgiveness is conditional upon the repentance of the offender, could it follow that we are making repentance a work we can do to obtain spiritual favor? 

Does this make repentance a work we may do to earn favor?

We know that salvation is not by any work of ours, but is all of God. Paul tells us that even the faith by which we lay hold on Christ for eternal life is a gift, so that no-one could boast that they saved themselves by their own efforts (Ephesians 2:8-10). Intuitively, then, it has to be this way with repentance also, since repentance and faith are closely related - effectively two sides of the same coin. Repentance is a turning from the sinful ways of the past and faith is a turning to God for salvation through Christ alone. What Scriptures can help us answer this question?

Acts 5:29–31 But Peter and the apostles answered, “We must obey God rather than men. ³⁰ The God of our fathers raised Jesus, whom you killed by hanging him on a tree. ³¹ God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.

We already saw this verse above, since it indicates repentance precedes forgiveness. However, it also shows us where that repentance comes from - it is a gift from God, just like saving faith.

Acts 11:17-18 If then God gave the same gift to them as he gave to us when we believed in the Lord Jesus Christ, who was I that I could stand in God’s way?” 18 When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life.”

In a similar way, this verse shows that the repentance Cornelius and his household displayed (as the first of the Gentiles to believe in the Lord Jesus) was not something they summoned from within themselves. Rather, it was granted to them by God.

2 Timothy 2:24-26 And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, 25 correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will. 

Paul instructs Timothy how to conduct himself with opponents of the Gospel in Ephesus, where he was pastor. Paul says that Timothy should be gentle with them, in hope that God would grant them repentance leading to salvation. This accords with passages that indicate God's kindness is intended to lead the enemies of God to repentance:

Romans 2:3 Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? 4 Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance? 

So it's clear that our repentance is a gift from God - it is not a work we can do to gain spiritual favor from Him.

Man to Man

There seems to be a mountain of evidence to support the idea that when God forgives people, it is because they have first repented of their sins, and that their ability to do so is given them by God. We are now ready to explore the situation in which we are called upon to forgive our fellow man. Do they have to demonstrate repentance before we forgive them, too?

First, we should remind ourselves of the verses from Paul's epistles that we should forgive each other as God in Christ has forgiven us:

Ephesians 4:32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. 

Colossians 3:12-13 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience, 13 bearing with one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you also must forgive.

Note that these are imperatives - forgiving others is something we must do as God's children. Interestingly, the verse that immediately follows the encouragement to forgive in Ephesians 4:32 reads like this (the chapter division may hinder us from seeing the connection):

Ephesians 4:32 Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you. 5:1-2 Therefore be imitators of God, as beloved children. 2 And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God. 

So we are to be imitators of God, who is a God of forgiveness. We are also to be imitators of Christ (indeed, the Christian life is one in which we are increasingly conformed to His likeness):

1 Corinthians 11:1 Be imitators of me, as I am of Christ.

We know that Christ longed to see the lost coming to Him for salvation:

Luke 13:34 O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing!

So if we are to forgive in the same way we have been forgiven, and to show our family likeness to God at the same time, It follows that we must forgive those who sin against us but come to us in contrition and with some indication of repentance. Jesus confirms this for us in this passage:

Luke 17:1–4 And he said to his disciples, “Temptations to sin are sure to come, but woe to the one through whom they come! ² It would be better for him if a millstone were hung around his neck and he were cast into the sea than that he should cause one of these little ones to sin. ³ Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, ⁴ and if he sins against you seven times in the day, and turns to you seven times, saying, ‘I repent,’ you must forgive him.”

The situation seems fairly straightforward in principle up to this point (though we have noted that the practice can be challenging!). However, we do have to note one important difference between how God deals with those He forgives and how we need to deal with them.

God sees our hearts and also is the one Who gives repentance to those He will - so there is and can be no confusion with Him about whether repentance is genuine. We are not God - we cannot give repentance to others and we cannot look into the heart to see if repentance is genuine. How should we model God's forgiveness to us when we have such significant shortcomings? Here are some guiding principles to help us:

We can (and must) look for the fruit of genuine repentance. Genuine repentance should show itself in some outward way in the life of the one seeking forgiveness: 

Acts 26:20 but declared first to those in Damascus, then in Jerusalem and throughout all the region of Judea, and also to the Gentiles, that they should repent and turn to God, performing deeds in keeping with their repentance.

However, because we cannot see the heart of those seeking forgiveness, we are to give the benefit of the doubt in cases where the evidence of genuine repentance is somewhat inconclusive. This may be how the early church baptized individuals like Simon the magician and admitted them to the church, but took the appropriate action when the condition of his heart became clearer.

Since forgiveness is an expression of love and aims at reconciliation, we should exercise the "judgment of charity," being inclined to think the best of all people, work and pray for their wellbeing - even if they are our enemies. Even if someone keeps on sinning against us, but keeps on confessing and repenting, Jesus says we must forgive them (see Luke 17:1-4 above)

As we draw to a close, let's take a quick look at some verses where this linkage between repentance and forgiveness may not be spelled out as clearly - and which may even seem to suggest that forgiveness is unconditional and unilateral, as some maintain:

Verses that May Appear to Teach Unconditional Forgiveness

Matthew 18:21-22 Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” 22 Jesus said to him, “I do not say to you seven times, but seventy-seven times. 

There is no mention here that the forgiveness the disciples are to extend is dependent on evident repentance on the part of the offender. But in the parallel passage from Luke 17:1-4 (see above) Jesus clearly regards repentance in the offender as the feature that demands a response of forgiveness from the one sinned against.

Mark 11:25 And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.”

This passage seems on the face of it to say we can remember an offence against us as we pray, and without leaving that spot we can forgive and get on with the prayer. We'll look in a later post about Jesus' teaching on forgiveness in the Lord's prayer and about having a heart that is inclined to forgive as God's is. For now, though, the best way to understand this text seems to be as follows. If I am alienated from someone because they have sinned against me, and I have in my heart anger, bitterness and resentment against them, then it is likely that I do not have a heart that is ready to forgive them (a pre-requisite for us to know God's forgiveness of our sins, as the verse goes on to say. An angry, bitter spirit is in no way able to pray acceptably to God. It needs to be resolved for my prayer life to be restored. The way to restore it is to attempt to be reconciled with the one who offended us and if they are unwilling to acknowledge their sin and to repent at present, then we have to stand ready to forgive them as soon as they turn (see the Prodigal Son account below). The following passage seems to be a close parallel, except that the one seeking to draw near to God here is the one who offended a brother or sister. It lays out a procedure in which we attempt reconciliation before we approach God in worship, which seems consistent with what must be done in the case mentioned in Mark 11:25 above:

Matthew 5:23-24 So if you are offering your gift at the altar and there remember that your brother has something against you, 24 leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift.

 

Luke 15:20-24 And he arose and came to his father. But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. 21 And the son said to him, ‘Father, I have sinned against heaven and before you. I am no longer worthy to be called your son.’ 22 But the father said to his servants, ‘Bring quickly the best robe, and put it on him, and put a ring on his hand, and shoes on his feet. 23 And bring the fattened calf and kill it, and let us eat and celebrate. 24 For this my son was dead, and is alive again; he was lost, and is found.’ And they began to celebrate. 

Some would say there is no sign of looking for repentance on the part of the father in this parable - He is constantly looking for the return of his son and forgives him the instant it takes place. However, let's not lose sight of the fact that the earlier part of Luke 15 recounts the parables of the lost sheep and the lost coin, both of which conclude with a remark about the rejoicing in heaven that occurs when a sinner repents. The story of the prodigal then seems to answer the question, "What does repentance look like?" The answer is that it is a coming to one's senses spiritually from the folly of sin and a turning back to God in sorrow and contrition from a life of sinful dissipation. It is a confession to God of sins committed and an acknowledgment that punishment is justly deserved. That kind of repentance, says the parable, results in forgiveness, restoration and rejoicing! So really the parable adds to the New Testament data that forgiveness by God is preceded by repentance. 

Luke 23:34 And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. 

Acts 7:59-60 And as they were stoning Stephen, he called out, “Lord Jesus, receive my spirit.” 60 And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.” And when he had said this, he fell asleep. 

It is important to note that these final two passages show us more about the heart of forgiveness that Jesus and Stephen had than anything else. Neither Jesus nor Stephen declares his forgiveness for those who are sinning against them. So neither prayer is an example of forgiveness being extended without repentance, Rather, they cry out to God that He would be merciful and exercise His abundant forgiveness towards them. They are calling for compassion to be shown to these souls, and that this sin they are committing would not close the door to eternal life for them irrevocably.

Next time we will try to draw together what we have seen so far and try to determine how we should behave toward those who have sinned against us but have never repented or sought forgiveness.