Divine Forgiveness and Human Imperfect Forgiveness

The concept of divine forgiveness is deeply rooted in biblical teachings, where it is presented as a fundamental aspect of God's character. According to Easton's Bible Dictionary, forgiveness of sin is "one of the constituent parts of justification" and involves God absolving the sinner from the condemnation of the law due to the work of Christ ^[2]. This understanding is echoed in the biblical text, where Jesus teaches his disciples to pray, "Forgive us our debts" (Matthew 6:12), emphasizing the need for divine forgiveness.

The biblical basis for divine forgiveness is further underscored by passages such as Matthew 12:31, which states that "all manner of sin and blasphemy shall be forgiven to men" except for blasphemy against the Holy Spirit ^[1]. This highlights the extent of God's willingness to forgive, with the exception of a specific, grave sin. The Reformed tradition, as represented by Charles Hodge, emphasizes that forgiveness is not based on human merit but on the work of Christ, stating that "pardon is not a mere consequence of sanctification" but rather an exemption from the penalty of the law due to Christ's expiation ^[7].

In contrast to divine forgiveness, human forgiveness is imperfect and often limited. The biblical text commands humans to forgive others, with Jesus instructing his followers to forgive "seventy times seven" (Matthew 18:22). However, human forgiveness is prone to failings and imperfections, as it is influenced by human emotions, biases, and limitations. Torrey's Topical Textbook highlights the importance of forgiving injuries, citing biblical examples and teachings, such as Jesus' command to forgive and the promise that God will forgive those who forgive others ^[4].

The patristic tradition, as represented by Augustine, acknowledges the impossibility of perfect righteousness in human life due to the presence of sin. Augustine argues that even the most righteous individuals require God's forgiveness, citing the Lord's Prayer as evidence ^[10]. Similarly, Aquinas, in the Scholastic tradition, discusses the effect of penance on the pardon of mortal sin, concluding that it is impossible for one sin to be pardoned without another due to the nature of grace and sin ^[11].

The Reformed tradition, as seen in Calvin's Institutes, emphasizes the importance of recognizing human weakness and the need for divine forgiveness. Calvin notes that even the most righteous individuals are not free from sin and that the pursuit of perfection is a lifelong process ^[6]. This understanding is echoed in the writings of Charles Hodge, who argues that human sanctification is not perfect in this life and that believers continue to struggle with sin and imperfection ^[5].

The contrast between divine and human forgiveness highlights the unique nature of God's forgiveness. While human forgiveness is imperfect and often conditional, divine forgiveness is perfect, unconditional, and based on God's character and the work of Christ. As Easton's Bible Dictionary notes, God's goodness includes mercy, pity, and compassion, which are exercised towards His creatures according to their circumstances ^[3].

The historical development of the doctrine of forgiveness is marked by the contributions of various theological traditions. The patristic fathers, such as Augustine and Tertullian, grappled with the nature of sin and forgiveness, emphasizing the role of God's grace in human salvation ^{[8, 9]}. The Reformed tradition, building on the work of the Reformers, further articulated the doctrine of forgiveness in relation to justification and sanctification.

Sources

Matthew “Matthew 12:31 (Webster) — Wherefore I say to you, All manner of sin and blasphemy shall be forgiven to men: but the blasphemy [against] the [Holy] Spirit shall not be forgiven to men.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Forgiveness of sin — One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)”
Easton's Bible Dictionary “Easton's Bible Dictionary: Goodness of God — A perfection of his character which he exercises towards his creatures according to their various circumstances and relations (Ps. 145:8, 9; 103:8; 1 John 4:8). Viewed generally, it is benevolence; as exercised with respect to the miseries of his creatures it is mercy, pity, compassion, and in the case of impenitent sinners, long-suffering patience; as exercised in communicating favour on the unworthy it is grace. "Goodness and justice are the several aspects of one unchangeable, infinitely wise, and sovereign moral perfection. God is not sometimes ”
Torrey's Topical Textbook “Torrey's Topical Textbook: Forgiveness of Injuries — Christ set an example of -- Lu 23:34. Commanded -- Mr 11:25; Ro 12:19. To be unlimited -- Mt 18:22; Lu 17:4. A characteristic of saints -- Ps 7:4. Motives to The mercy of God. -- Lu 6:36. Our need of forgiveness. -- Mr 11:25. God's forgiveness of us. -- Eph 4:32. Christ's forgiveness of us. -- Col 3:13. A glory to saints -- Pr 19:11. Should be accompanied by Forbearance. -- Col 3:13. Kindness. -- Ge 45:5-11; Ro 12:20. Blessing and prayer. -- Mt 5:44. Promises to -- Mt 6:14; Lu 6:37. No forgiveness without -- Mt 6:15; Jas 2:13. Illustrated --”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 36: created naturally perfect, were capable of rendering. There may, however, be an entire sanctification of a being rendered naturally weak and imperfect, and so liable to mistake and infirmity, as well as to defect as to the degree of that absolute obedience and service which the law of God, never bent to human weakness, demands from all. These defects, and mistakes, and infirmities, may be quite consistent with the entire sanctification of the soul and the moral maturity of a being still naturally infirm and imperfect.” The first and secon”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: also to themselves and their followers, in that they encourage themselves in a carelessness diametrically opposed to the mercy of God. It is excessively childish to object, that when they long for the advent of the kingdom of God, they at the same time pray for the abolition of sin. In the former division of the prayer absolute perfection is set before us; but in the latter our own weakness. Thus the two fitly correspond to each other—we strive for the goal, 2195 and at the same time neglect not the remedies which our necessities r”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 24: of the sinner, to allow the conscience to be satisfied with any scheme of salvation which does not provide for the expiation of the guilt of sin by what really satisfies the justice of God. In the Bible, therefore, as well as in common life, pardon is not a mere consequence of sanctification. It is exemption from the infliction of the deserved penalty of the law. Whether this exemption is a mere matter of caprice, or unworthy partiality for the offender, or for considerations of expediency, or at the promptings of compassion, or upon the ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 66.--ALTHOUGH PERFECT RIGHTEOUSNESS BE NOT FOUND HERE ON EARTH, IT IS STILL NOT IMPOSSIBLE. (part 1): But let objectors find, if they can, any man, while living under the weight of this corruption, in whom God has no longer anything to forgive; unless nevertheless they acknowledge that such an individual has been aided in the attainment of his good character not merely by the teaching of the law which God gave, but also by the infusion of the Spirit of grace--they will incur the charge of ungodliness itself, not of this or that particular sin. Of ”
Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. XVI.--TO THE SEVERITY OF GOD THERE BELONG ACCESSORY QUALITIES, COMPATIBLE WITH JUSTICE. IF HUMAN PASSIONS ARE PREDICATED OF GOD, THEY MUST NOT BE MEASURED ON THE SCALE OF HUMAN IMPERFECTION. (part 2): be compared with those of human beings, because they are associated in one and the same name. Now, as great as shall be the difference between the divine and the human body, although their members pass under identical names, so great will also be the diversity between the divine and the human soul, notwithstanding that their sensations are designated by the same name”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 27 [X.] -- CYPRIAN'S TESTIMONIES CONCERNING THE IMPERFECTION OF OUR OWN RIGHTEOUSNESS. (part 1): Let us, then, see that third point, which in these men is not less shocking to every member of Christ and to His whole body,--that they contend that there are in this life, or that there have been, righteous men having absolutely no sin.(2) In which presumption they most manifestly contradict the Lord's Prayer, wherein, with truthful heart and with daily words, all the members of Christ cry aloud, "Forgive us our debts." Let us see, then, what Cyprian,”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Effect of Penance, As Regards the Pardon of Mortal Sin, Art. 3: Article: Whether by Penance one sin can be pardoned without another? I answer that, It is impossible for Penance to take one sin away without another. First because sin is taken away by grace removing the offense against God. Wherefore it was stated in the FS, Question [109], Article [7]; FS, Question [113], Article [2] that without grace no sin can be forgiven. Now every mortal sin is opposed to grace and excludes it. Therefore it is impossible for one sin to be pardone”

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