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Feeling Unforgiven Despite Repeated Sin and Repentance

The experience of feeling unforgiven despite repeated repentance for sin is a complex spiritual struggle addressed across various theological traditions. The Bible itself acknowledges the persistent nature of sin and the need for ongoing repentance, while also affirming God's readiness to forgive [1, 2, 4].

The Nature of Repentance and Forgiveness

Repentance, in its truest biblical sense, involves more than mere regret. The Greek word metanoeo, and its cognate noun metanoia, denote a fundamental change of mind and purpose, leading to a transformation of life, to which the remission of sin is promised [6]. This contrasts with metamelomai, which describes a change of mind that might produce regret or remorse but not necessarily a change of heart, as seen in Judas's repentance [6]. True repentance is characterized by confession, self-abasement, godly sorrow, and a forsaking of sin, often accompanied by a prayer for forgiveness [7].

Forgiveness of sin is understood as a constituent part of justification, where God absolves the sinner from the condemnation of the law. This act, based on the work of Christ, removes the guilt of sin and the sinner's liability to eternal wrath [8]. All sins are freely forgiven, and this is considered God's unique prerogative [8]. The concept of expiation, where guilt is punished in a substitute, is central to understanding how reconciliation is effected and sin is "covered" by vicarious satisfaction [9].

The Challenge of Repeated Sin

The struggle with repeated sin is a common human experience. The prophet Hosea speaks of backsliding as turning from God and leaving one's first love, a state that displeases God and brings its own punishment [11]. The proneness to backsliding is acknowledged, and warnings are given against it [11].

In rabbinic Judaism, the Babylonian Talmud discusses the danger of repeated transgression. It suggests that if a person commits a transgression and repeats it, it can become "permitted" to them, meaning they become accustomed to the behavior and no longer feel remorse [14, 15, 16]. This loss of sensibility concerning sin is a significant concern, as it can hinder true repentance [14, 15, 16]. The Talmud also states that one who repeatedly says, "I will sin and I will repent," may not be given the opportunity to repent, highlighting the seriousness of presuming upon God's mercy [19, 21].

Patristic and Reformed Perspectives on Repeated Repentance

Early Christian thinkers grappled with the question of repeated repentance, particularly after baptism. Tertullian, a patristic writer, argued that repentance, once undertaken, should not be canceled by a repetition of sin [17]. He emphasized that after acknowledging the Lord and engaging in repentance for past sins, one should not return to those sins [17]. Tertullian also expressed concern about the idea of a "second repentance" after baptism, fearing it might encourage further sinning [18]. He referred to repentance as a "second plank after shipwreck," a metaphor that later caused significant theological discussion [20].

John Calvin, a leading figure in the Reformed tradition, addressed the issue of repeated sin and repentance in his Institutes of the Christian Religion. He acknowledged the human weakness that necessitates ongoing repentance, even for believers [12]. Calvin argued that the sacrifice of Christ is sufficient to remit the voluntary sins of believers, citing Old Testament sacrifices as emblems of this truth [22]. He also noted that saints, when they pray, derive their courage from God's mercy and always begin by seeking to appease Him, recognizing their need for pardon [24]. Calvin criticized the idea that repentance could only be repeated for venial sins, asserting that this was a "gross error" [20]. He believed that the Lord's Supper, for instance, was instituted to confirm the forgiveness of sins for believers who confess their infirmity [20].

Catholic (Scholastic) View

Thomas Aquinas, representing the Scholastic tradition, addressed the efficacy of penance. He stated that it is impossible for penance to remove one mortal sin without removing all others, because mortal sin is opposed to grace, and grace is necessary for the forgiveness of any sin [13]. This implies a holistic understanding of repentance, where a genuine turning from sin encompasses all serious offenses. Aquinas also discussed the concept of the "sin against the Holy Ghost," which he interpreted in various ways, including final impenitence. He explained that such a sin is unpardonable because a mortal sin persevered in until death will not be forgiven in the life to come [23]. This highlights the critical importance of repentance during one's lifetime.

Addressing the Feeling of Unforgiveness

The feeling of unforgiveness, even after repentance, can stem from various sources, including despair [10]. Despair can be produced by divine judgments or lead to continuing in sin and blasphemy [10]. However, saints are sometimes tempted to despair but are also enabled to overcome it through trust in God [10].

The biblical narrative consistently presents God as merciful and ready to forgive those who genuinely repent. Exodus 34:7 describes God as "keeping mercy for thousands, forgiving iniquity and transgression and sin" [4]. The Apostle Paul, in 2 Corinthians, expresses concern for those who have sinned and "not repented of the impurity, immorality and sensuality which they have practiced," implying that repentance is the necessary condition for forgiveness [3, 5]. The psalmist's cry, "For I know my transgressions. My sin is constantly before me," reflects a deep awareness of sin, yet this awareness is often a precursor to seeking God's mercy [1].

Sources

  1. Psalms “For I know my transgressions. My sin is constantly before me. -- Psalms 51:3”
  2. Ecclesiastes “Ecclesiastes 8:12 (Geneva1599) — Though a sinner doe euill an hundreth times, and God prolongeth his dayes, yet I knowe that it shalbe well with them that feare the Lord, and doe reuerence before him.”
  3. 2 Corinthians “2 Corinthians 12:21 (NASB) — I am afraid that when I come again my God may humiliate me before you, and I may mourn over many of those who have sinned in the past and not repented of the impurity, immorality and sensuality which they have practiced.”
  4. Exodus “Exodus 34:7 (KJV) — Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.”
  5. II Corinthians “II Corinthians 12:21 (Rotherham) — Lest, when I again come, my God should humble me in regard to you,—and I should grieve over many who had before sinned, and not repented of the impurity, and fornication, and wantonness which they had committed.”
  6. Easton's Bible Dictionary “Easton's Bible Dictionary: Repentance — There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3). (2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised. Evangelical”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Confession of Sin — God requires -- Le 5:5; Ho 5:15. God regards -- Job 33:27,28; Da 9:20-23. Exhortation to -- Jos 7:19; Jer 3:13; Jas 5:16. Promises to -- Le 26:40-42; Pr 28:13. Should be accompanied with Submission to punishment. -- Le 26:41; Ne 9:33; Ezr 9:13. Prayer for forgiveness. -- 2Sa 24:10; Ps 25:11; 51:1; Jer 14:7-9,20. Self-abasement. -- Isa 64:5,6; Jer 3:25. Godly sorrow. -- Ps 38:18; La 1:20. Forsaking sin. -- Pr 28:13. Restitution. -- Nu 5:6,7. Should be full and unreserved -- Ps 32:5; 51:3; 106:6. Followed by pardon -- Ps 32:5; 1Jo 1:9. Illustrated -”
  8. 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.)”
  9. Easton's Bible Dictionary “Easton's Bible Dictionary: Expiation — Guilt is said to be expiated when it is visited with punishment falling on a substitute. Expiation is made for our sins when they are punished not in ourselves but in another who consents to stand in our room. It is that by which reconciliation is effected. Sin is thus said to be "covered" by vicarious satisfaction. The cover or lid of the ark is termed in the LXX. hilasterion, that which covered or shut out the claims and demands of the law against the sins of God's people, whereby he became "propitious" to them. The idea of vicarious expiation runs thro”
  10. Torrey's Topical Textbook “Torrey's Topical Textbook: Despair — Produced in the wicked by divine judgments -- De 28:34,67; Re 9:6; 16:10. Leads to Continuing in sin. -- Jer 2:25; 18:12. Blasphemy. -- Isa 8:21; Re 16:10,11. Shall seize upon the wicked at the appearing of Christ -- Re 6:16. Saints sometimes tempted to -- Job 7:6; La 3:18. Saints enabled to overcome -- 2Co 4:8,9. Trust in God, a preservative against -- Ps 42:5,11. Exemplified Cain. -- Ge 4:13,14. Ahithophel. -- 2Sa 17:23. Judas. -- Mt 27:5.”
  11. Torrey's Topical Textbook “Torrey's Topical Textbook: Backsliding — Is turning from God -- 1Ki 11:9. Is leaving the first love -- Re 2:4. Is departing form the simplicity of the gospel -- 2Co 11:3; Ga 3:1-3; 5:4,7. God is displeased at -- Ps 78:57,59. Warnings against -- Ps 85:8; 1Co 10:12. Guilt and consequences of -- Nu 14:43; Ps 125:5; Isa 59:2,9-11; Jer 5:6; 8:5,13; 15:6; Lu 9:62. Brings its own punishment -- Pr 14:14; Jer 2:19. A haughty spirit leads to -- Pr 16:18. Proneness to -- Pr 24:16; Ho 11:7. Liable to continue and increase -- Jer 8:5; 14:7. Exhortations to return from -- 2Ch 30:6; Isa 31:6; Jer 3:12,14,22;”
  12. 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”
  13. 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”
  14. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 68b.60:7: The Gemara asks: Can it enter your mind to say that it is actually permitted to him because he has transgressed twice? Rather, say that it becomes as though it were permitted to him, that is, after transgressing the prohibition twice he becomes accustomed to this behavior and no longer feels that it is a sin. If one transgresses the prohibition only once, he is apt to feel remorse. Once he repeats his transgression, he loses this sensibility concerning his sins and will no longer feel any remorse.”
  15. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 68a.60:7: The Gemara asks: Can it enter your mind to say that it is actually permitted to him because he has transgressed twice? Rather, say that it becomes as though it were permitted to him, that is, after transgressing the prohibition twice he becomes accustomed to this behavior and no longer feels that it is a sin. If one transgresses the prohibition only once, he is apt to feel remorse. Once he repeats his transgression, he loses this sensibility concerning his sins and will no longer feel any remorse.”
  16. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Arakhin 30b.7: The Gemara asks: Can it enter your mind to say that it is actually permitted to him because he has transgressed twice? Rather, say that it becomes as though it were permitted to him, that is, after transgressing the prohibition twice he becomes accustomed to this behavior and no longer feels that it is a sin. If one transgresses the prohibition only once, he is apt to feel remorse. Once he repeats his transgression, he loses this sensibility concerning his sins and will no longer feel any remorse.”
  17. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. V.--SIN NEVER TO BE RETURNED TO AFTER REPENTANCE.[6] (part 1): For what I say is this, that the repentance which, being shown us and commanded us through God's grace, recalls us to grace[7] with the Lord, when once learned and undertaken by us ought never afterward to be cancelled by repetition of sin. No pretext of ignorance now remains to plead on your behalf; in that, after acknowledging the Lord, and accepting His precepts[8]--in short, after engaging in repentance of (past) sins--you again betake you self to sins. Thus, in as far as you are removed from ignor”
  18. Schaff ANF/NPNF (Patristic) “ANF Vol 3: Tertullian — CHAP. VII.--OF REPENTANCE, IN THE CASE OF SUCH AS HAVE LAPSED AFTER BAPTISM. (part 1): So long, Lord Christ, may the blessing of learning or hearing concerning the discipline of repentance be granted to Thy servants, as is likewise behoves them, while learners,[6] not to sin; in other words, may they thereafter know nothing of repentance, and require nothing of it. It is irksome to append mention of a second--nay, in that case, the last--hope;[7] lest, by treating of a remedial repenting yet in reserve, we seem to be pointing to a yet further space for sinning. Far be i”
  19. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 176a.173:7: § The Gemara returns to interpreting the mishna. It states there that one who says: I will sin and I will repent, I will sin and I will repent, is not given the opportunity to repent.The Gemara asks: Why do I need the mishna to say twice: I will sin and I will repent, I will sin and repent? The Gemara explains that this is in accordance with that which Rav Huna said that Rav said, as Rav Huna said that Rav said: Once a person commits a transgression and repeats it, it becomes permitted to him. The Gemara is surprised at this: Can it enter your mind that it b”
  20. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: other sins. Again, whether punishments divinely indicted are available for satisfaction. Again, whether repentance can be several times repeated for mortal sins, whereas they grossly and wickedly define that daily repentance has to do with none but venial sins. In like manner, with gross error, they greatly torment themselves with a saying of Jerome, that repentance is a second plank after shipwreck. 332 332 Latin, “Secundam tabulam post naufragium.”—French, “Une seconde planche, sur laquelle celui que estoit pour perir en lar mer,”
  21. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Yoma 87a.7: § The Gemara returns to interpreting the mishna. It states there that one who says: I will sin and I will repent, I will sin and I will repent, is not given the opportunity to repent.The Gemara asks: Why do I need the mishna to say twice: I will sin and I will repent, I will sin and repent? The Gemara explains that this is in accordance with that which Rav Huna said that Rav said, as Rav Huna said that Rav said: Once a person commits a transgression and repeats it, it becomes permitted to him. The Gemara is surprised at this: Can it enter your mind that it become”
  22. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 83: offered in expiation of the voluntary sins of believers, and others to redeem sins of ignorance ( Lev. 4 ), how perverse is it to concede no expiation to a voluntary sin? I hold nothing to be more plain, than that the one sacrifice of Christ avails to remit the voluntary sins of believers, the Lord having attested this by carnal sacrifices as emblems. Then how is David, who was so well instructed in the Law, to be excused by ignorance? Did David, who was daily punishing it in others, not know how heinous a crime murder and adultery”
  23. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Blasphemy Against the Holy Ghost, Art. 3: Article: Whether the sin against the Holy Ghost can be forgiven? I answer that, According to the various interpretations of the sin against the Holy Ghost, there are various ways in which it may be said that it cannot be forgiven. For if by the sin against the Holy Ghost we understand final impenitence, it is said to be unpardonable, since in no way is it pardoned: because the mortal sin wherein a man perseveres until death will not be forgiven in the life to come, since i”
  24. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 75: But although the saints do not always in express terms ask forgiveness of sins, yet if we carefully ponder those prayers as given in Scripture, the truth of what I say will readily appear; namely, that their courage to pray was derived solely from the mercy of God, and that they always began with appeasing him. For when a man interrogates his conscience, so far is he from presuming to lay his cares familiarly before God, that if he did not trust to mercy and pardon, he would tremble at the very thought of approaching him. There is,”
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