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Order of Contents
Articles 2
Quotes 2
Forgive the Unrepentant 6+
Doesn’t Remove All Consequences 2
Courts can Only Forgive upon Repentance 3
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Articles
See also ‘Expositions of the Lord’s Prayer’ on the 5th Petition.
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1600’s
Davenant, John – Question 33, ‘When Guilt is Remitted, its Punishment is Remitted’ in The Determinations, or Resolutions of Certain Theological Questions, Publicly Discussed in the University of Cambridge trans. Josiah Allport (1634; 1846), pp. 391-393 bound at the end of John Davenant, A Treatise on Justification, or the Disputatio de Justitia... trans. Josiah Allport (1631; London, 1846), vol. 2
This is on the completeness of God savingly forgiving sinners.
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2000’s
Bosserman, Brant – ‘All Things Forgiveness’ (2022) 30 long paragraphs
Bosserman is a PCA pastor and a professor of philosophy. This article is excellent and one of the most helpful on this topic.
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Quotes
1500’s
John Calvin
Commentary on Mt. ch. 18, verse 21
“But the words of Luke give rise to another question; for Christ does not order us to grant forgiveness, till the offender turn to us and give evidence of repentance.
I reply, there are two ways in which offenses are forgiven. If a man shall do me an injury, and I, laying aside the desire of revenge, do not cease to love him, but even repay kindness in place of injury, though I entertain an unfavorable opinion of him, as he deserves, still I am said to forgive him.
For when God commands us to wish well to our enemies, He does not therefore demand that we approve in them what He condemns, but only desires that our minds shall be purified from all hatred. In this kind of pardon, so far are we from having any right to wait till he who has offended shall return of his own accord to be reconciled to us, that we ought to love those who deliberately provoke us, who spurn reconciliation, and add to the load of former offenses.
A second kind of forgiving is, when we receive a brother into favor, so as to think favorably respecting him, and to be convinced that the remembrance of his offense is blotted out in the sight of God. And this is what I have formerly remarked, that in this passage Christ does not speak only of injuries which have been done to us, but of every kind of offenses; for he desires that, by our compassion, we shall raise up those who have fallen.
This doctrine is very necessary, because naturally almost all of us are peevish beyond measure; and Satan, under the pretense of severity, drives us to cruel rigor, so that wretched men, to whom pardon is refused, are swallowed up by grief and despair.
But here another question arises. As soon as a man by words makes profession of repentance, are we bound to believe him? Were this done, we must of necessity go willingly and knowingly into mistake; for where will be discretion, if any man may freely impose on us, even to the hundredth offense?
I answer, first, the discourse relates here to daily faults, in which every man, even the best, needs forgiveness.
Since, then, amidst such infirmity of the flesh, our road is so slippery, and snares and attacks so numerous what will be the consequence if, at the second or third fall, the hope of forgiveness is cut off? We must add, secondly, that Christ does not deprive believers of the exercise of judgment, so as to yield a foolish readiness of belief to every slight expression, but only desires us to be so candid and merciful, as to stretch out the hand to offenders, provided there be evidence that they are sincerely dissatisfied with their sins. For repentance is a sacred thing, and therefore needs careful examination; but as soon as the offender gives probable evidence of conversion, Christ desires that he shall be admitted to reconciliation, lest, on being repulsed, he lose courage and fall back.
Thirdly, It must be observed that, when any man, through his light and unsteady behavior, has exposed himself to suspicion, we may grant pardon when he asks it, and yet may do so in such a manner as to watch over his conduct for the future, that our forbearance and meekness, which proceed from the Spirit of Christ, may not become the subject of his ridicule. For we must observe the design of our Lord himself, that we ought, by our gentleness, to assist those who have fallen to rise again.
And certainly we ought to imitate the goodness of our heavenly Father, who meets sinners at a distance to invite them to salvation. Besides, as repentance is a wonderful work of the Spirit, and is the creation of the new man, if we despise it, we offer an insult to God himself.”
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1600’s
William Perkins
The Whole Treatise of the Cases of Conscience… (Legat: Univ. of Cambridge, 1606), bk. 3, ch. 3, question 1, ‘How may a man carry himself in respect of injuries and offences done unto him?’, pp. 492-3
“First in general; It is demanded how a man should and ought to forgive an injury?
Answer: In forgiveness there be four things:
The first is forgiveness of revenge, that is of requiting evil for evil, either by thought word or deed. This must always be practiced. For vengeance is not ours, but the Lord’s, and great reason then that we should ever-more forgive in regard of revenge and hatred. This the apostle teaches, when he says, 1 Cor. 13:5, Love is not provoked, it never thinks, much less speaks or does, evil.
The second is forgiveness of private punishment; which is, when men return punishment for injuries done in way of requital; and this must always take place with us, because as vengeance itself, so also punishment in way of revenge is God’s alone.
The third is, forgiveness of judgment, when we judge an injury done to be an injury. This judgment we are not bound to forgive unto men. For we may with good conscience judge a sin and a wrong to be as they are. And yet notwithstanding, if a man make satisfaction for the wrong done, then there ought to be forgiveness, even in regard of judgement.
The fourth is forgiveness of satisfaction. This we are not alway[s] bound to remit, but we may with good conscience, alway[s] require satisfaction where hurt is done.”
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Ought One to Forgive Someone who does not Repent? Yes
Order of Contents
Bible Verses
Westminster
Quotes
Articles
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Bible Verses
Gen. 8:21-22 “…the Lord said in his heart, ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.'”
Gen. 45:4-8, 15 “Joseph said unto his brethren, ‘Come near to me, I pray you.’ And they came near. And he said, ‘I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life… And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God… Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.”
Num. 14:18-20, 23, 35, this occurs after the 10 spies bring back a bad report of the promised land, and remain in their sin, unrepentant. Moses pleads God’s merciful nature:
“The LORD is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. And the LORD said, ‘I have pardoned according to thy word…’…
Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it… I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die.”
Isa. 26:10 “Let favor [chesed] be showed to the wicked, yet will he not learn righteousness.”
Mk. 11:25 “And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.”
Lk. 6:35-36 “…and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. Be ye therefore merciful, as your Father also is merciful.”
Jn. 8:10-11 “,,,He said unto her, ‘Woman, where are those thine accusers? hath no man condemned thee?’ She said, ‘No man, Lord.’ And Jesus said unto her, ‘Neither do I condemn thee: go, and sin no more.’”
Acts 7:59-60 “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.”
1 Pet. 4:8 “And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.”
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Westminster
Larger Catechism
“Q. 135. What are the duties required in the sixth commandment?
A. The duties required in the sixth commandment are… forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil;[a]…
[a] Matt. 5:24. Eph. 4:2,32. Rom. 12:17,20,21“
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“Q. 171. How are they that receive the sacrament of the Lord’s supper to prepare themselves before they come?
A. They that receive the sacrament of the Lord’s supper are, before they come, to prepare themselves thereunto, by examining themselves of their… charity to all men,[s] forgiving those that have done them wrong;[t]…
[s] 1 Cor. 5:8; 1 Cor 11:18,20
[t] Matt. 5:23,24“
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“Q. 194. What do we pray for in the fifth petition?
A. In the fifth petition, (which is, ‘Forgive us our debts, as we forgive our debtors’)… we pray for ourselves and others, that God of his free grace would… pardon our daily failings,[a] and fill us with peace and joy, in giving us daily more and more assurance of forgiveness;[b] which we are the rather emboldened to ask, and encouraged to expect, when we have this testimony in ourselves, that we from the heart forgive others their offences.[c]
[a] Hos. 14:2. Jer. 14:7
[b] Rom. 15:13. Ps. 51:7-10,12
[c] Luke 11:4. Matt. 6:14,15. Matt. 18:35“
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Quotes
Samuel Rutherford
The Due Right of Presbyteries… (1642), pt. 1, ch. 1, section 1, p. 16
“But I answer, the place 2 Cor. 2:10 is controverted, and we doubt not, but [that it is] of that same nature with the power of excommunicating, 1 Cor. 5:4. But for private forgiving, it is not the Church-forgiving here meant, because:
1. The private forgiving is a duty of charity commanded in the Law of Nature to all, even out[side] of [a] Church-state, and obliges the excommunicate[d], who, though they be cast out of the Church, are not exempted from the Law that binds all, Mt. 6:12,14-15; Mt. 5:44-45, but the Church-forgiving is an act of obedience to a positive Church-Law of Christ.
2. Private Christians are to forgive their enemies whether they repent or not, even as Christ forgave those who crucified Him, Col. 3:13; Lk. 23:34; and when the party repents not, this forgiveness is not ratified in Heaven, yet are we obliged to forgive and to commit vengeance to God;
But the authoritative forgiving is a thing that the Church is not obliged unto, absolutely; nor may they, or can they forgive, except the offender repent: and if they see that he repents not, they cannot lawfully forgive; but, being in God’s room, must take vengeance on all disobedience, and their retaining of sin and forgiving is valid in Heaven, because they are in God’s place.
Now any forgiving or retaining of sin but these two, together with God’s forgiving and retaining, we know not. But Peter’s forgiving his offending brother seventy times seven times, is common to all private Christians, even out[side] of [a] Church-state…”
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The Divine Right of Church Government… (1646), ch. 8, question 4, p. 309
“A private man is to forgive an injury even though the offender repent not, Mt. 14:15; Rom. 12:19-20; Col. 3:13…”
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Anthony Burgess
The True Doctrine of Justification Asserted & Vindicated… (London, 1651), Lecture 14, p. 112
“There is a twofold difference between God’s forgiveness of our sins and our forgiving of others. First, we may and ought in some cases to forgive others freely, without any satisfaction at all, but God has bound Himself to another way…
Again secondly, we may and ought to forgive others though they do not repent and ask pardon of us; but God has declared his will [regarding his forgiving of others] otherwise…”
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Articles
Ferry, Brenton C. – ‘When to Forgive Others’ (2009) 12 paragraphs in Ordained Servant (Jan. 2009) of the OPC
Jones, Mark – ‘Charleston: Forgiveness without Repentance?’ (2015) 16 paragraphs
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Natural Consequences & Boundaries after Forgiveness, even Pressing Charges, may be Compatible & Necessary
“O Lord our God: Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions. Exalt the Lord our God…”
Ps. 99:8-9
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Quotes
1200’s
Thomas Aquinas
Summa, 2nd pt. of 2nd pt., question 158, ‘Anger’, article 2, ‘Whether anger is a sin’
“Anger, as stated above (Article 1), is properly the name of a passion. A passion of the sensitive appetite is good in so far as it is regulated by reason, whereas it is evil if it set the order of reason aside. Now the order of reason, in regard to anger, may be considered in relation to two things. First, in relation to the appetible object to which anger tends, and that is revenge. Wherefore if one desire revenge to be taken in accordance with the order of reason, the desire of anger is praiseworthy, and is called “zealous anger” [Cf. Gregory, Moral. v, 45. On the other hand, if one desire the taking of vengeance in any way whatever contrary to the order of reason, for instance if he desire the punishment of one who has not deserved it, or beyond his deserts, or again contrary to the order prescribed by law, or not for the due end, namely the maintaining of justice and the correction of defaults, then the desire of anger will be sinful, and this is called sinful anger.
Secondly, the order of reason in regard to anger may be considered in relation to the mode of being angry, namely that the movement of anger should not be immoderately fierce, neither internally nor externally; and if this condition be disregarded, anger will not lack sin, even though just vengeance be desired.”
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1600’s
John Collinges
Matthew Poole’s English Annotations on the Holy Bible, on Mt. 5:44-45
“As your heavenly Father has a common love, which he extends to all mankind… so ought you to have: though you are not obliged to take your enemies into your bosom, yet you ought to love them in their order. And as your heavenly Father, though he will one day have a satisfaction from sinners, for the wrong done to his majesty, unless they repent; yet, to heap coals of fire on their heads, gives them good things of common providence, that he might not leave them without witness, yea, and affords them the outward means of grace for their souls:
so, although you are bound to seek some satisfaction for God’s honor and glory from flagitious sinners, and though you may in an orderly course seek a moderate satisfaction for the wrong done to yourselves, yet you ought to love them with a love consistent with these things; that so you may imitate your heavenly Father, and approve yourselves to be his children.”
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Church Courts can only Forgive upon Repentance
Quotes
Samuel Rutherford
The Due Right of Presbyteries… (1642), pt. 1, ch. 1, section 1, p. 16
“But I answer, the place 2 Cor. 2:10 is controverted, and we doubt not, but [that it is] of that same nature with the power of excommunicating, 1 Cor. 5:4. But for private forgiving, it is not the Church-forgiving here meant, because:
1. The private forgiving is a duty of charity commanded in the Law of Nature to all, even out[side] of [a] Church-state, and obliges the excommunicate[d], who, though they be cast out of the Church, are not exempted from the Law that binds all, Mt. 6:12,14-15; Mt. 5:44-45, but the Church-forgiving is an act of obedience to a positive Church-Law of Christ.
2. Private Christians are to forgive their enemies whether they repent or not, even as Christ forgave those who crucified Him, Col. 3:13; Lk. 23:34; and when the party repents not, this forgiveness is not ratified in Heaven, yet are we obliged to forgive and to commit vengeance to God;
But the authoritative forgiving is a thing that the Church is not obliged unto, absolutely; nor may they, or can they forgive, except the offender repent: and if they see that he repents not, they cannot lawfully forgive; but, being in God’s room, must take vengeance on all disobedience, and their retaining of sin and forgiving is valid in Heaven, because they are in God’s place.
Now any forgiving or retaining of sin but these two, together with God’s forgiving and retaining, we know not. But Peter’s forgiving his offending brother seventy times seven times, is common to all private Christians, even out[side] of [a] Church-state…”
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John Cotton
‘The Answer of Mr. John Cotton of Boston in New-England, to the aforesaid Arguments Against Persecution for Cause of Conscience…’ in Roger Williams, The Blovdy Tenent of Persecution for Cause of Conscience, Discussed in a Conference… (London, 1644), p. 10
“3. When Christ commands his disciples to bless them that curse them and persecute them, He gives not therein a rule to public officers, whether in Church or commonweal, to suffer notorious sinners, either in life or doctrine, to pass away with a blessing: But to private Christians to suffer persecution patiently, yea and to pray for their persecutors.
Again, it is true, Christ would have his disciples to be far from persecuting (for that is a sinful oppression of men for righteousness sake) but that hinders not but that He would have them execute upon all disobedience the judgement and vengeance required in the Word, 2 Cor. 10:6; Rom. 13:4.
4. Though it be true that wicked persons now may by the grace of God become true disciples and converts, yet we may not do evil that good may come thereof: And evil it would be to tolerate notorious evil-doers, whether seducing teachers or scandalous livers. Christ had something against the angel of the Church of Pergamus for tolerating them that held the doctrine of Balaam, and against the Church of Thiatira for tolerating Jezabel to teach and seduce, Rev. 2:14, 20.”
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Form of Process (1707) 8.18 in The Practice of the Free Church of Scotland in her Several Courts 8th ed. (1995), p. 196. This is part of the Free Church of Scotland’s constitution.
“…it be the duty of pastors and ruling elders to use all diligence and vigilance, both by doctrine and discipline respectively, for preventing and purging out such errors, heresies, schisms, and scandals, as tend to the detriment and disturbance of the Church…”
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