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Forgiveness of Sins Without True Repentance in Scripture

The concept of forgiveness of sins in biblical and theological traditions is consistently linked with repentance, understood as a change of mind, purpose, and life [5]. While God alone possesses the prerogative to forgive sins [2, 3, 4], this divine act is generally presented as conditional upon a genuine turning away from sin.

In the Old Testament, the sacrificial system provided a means of atonement, which signifies reconciliation or being "at-one" with God [7]. However, even within this system, there was an expectation of restitution and acknowledgment of guilt [1]. The prophet Isaiah declares, "Come now, let us reason together, says the Lord: though your sins are like scarlet, they shall be as white as snow" (Isaiah 1:18), implying a response from the people. The Babylonian Talmud suggests that for certain grave sins, Yom Kippur (the Day of Atonement) does not atone without repentance, indicating that repentance is a necessary component for forgiveness, even for other sins [17, 18].

The New Testament further emphasizes the necessity of repentance for the remission of sins. The Greek word metanoia (and its verb form metanoeo) denotes a true change of mind and purpose, leading to a change of life, to which the remission of sin is promised [5]. This is distinct from metamelomai, which signifies regret or remorse without necessarily a change of heart, as seen in Judas's repentance [5]. John the Baptist, Jesus, and the apostles all preached repentance as a prerequisite for forgiveness [9]. Luke 24:47 states that "repentance and forgiveness of sins should be proclaimed in his name to all nations" [9].

Forgiveness is described as a constituent part of justification, where God absolves the sinner from condemnation and removes the guilt of sin through the work of Christ [3]. This act of grace frees the sinner from the penalty of sin [3]. However, this freedom is not presented as unconditional. John Gill, commenting on 1 John 1:9, notes that confession of sins, made to God, is a characteristic of true repentance and is followed by pardon [14]. This confession should be accompanied by godly sorrow, self-abasement, and forsaking sin [8].

Theologians across different traditions affirm the link between repentance and forgiveness. Augustine, a patristic father, states that God pardons sins "on condition of penitence," emphasizing that the measure of sorrow is more important than the measure of time in repentance [15]. He also argues that one who does not forgive others from the heart cannot expect their own sins to be forgiven by God [16]. Thomas Aquinas, a scholastic theologian, asserts that it is impossible for penance to remove one sin without removing others, because sin is taken away by grace, and every mortal sin is opposed to grace [10]. He also notes that forgiveness of sin involves being united to God, from whom sin separates humanity [12].

Charles Hodge, one theologian, highlights that the Scriptures assume a necessity for the punishment of sin, and therefore, forgiveness cannot be granted simply on the basis of repentance and reformation without addressing the penalty of the law [13]. The blood of Christ is presented as the sole efficacious means for pardon [4]. John Calvin, another Reformed theologian, stresses the importance of lamenting sins and stimulating oneself to dislike and hate them, describing this as "repentance to salvation not to be repented of" [11].

While the New Testament indicates that "every sin and blasphemy will be forgiven men," it also specifies that "the blasphemy against the Spirit will not be forgiven men" (Matthew 12:31) [6]. This exception underscores that even within the broad offer of forgiveness, there are conditions and limits, further emphasizing that forgiveness is not granted without a corresponding turning from sin. The consistent teaching is that true repentance, involving a change of heart and life, is integral to receiving God's pardon.

Sources

  1. Numbers “But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest’s; besides the ram of the atonement, by which atonement shall be made for him. -- Numbers 5:8”
  2. Mark “Mark 2:7 (Tyndale) — how doeth this felowe so blaspheme? Who can forgeve synnes but God only?”
  3. 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.)”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Pardon — Promised -- Isa 1:18; Jer 31:34; Heb 8:12; Jer 50:20. None without shedding of blood -- Le 17:11; Heb 9:22. Legal sacrifices, ineffectual for -- Heb 10:4. Outward purifications, ineffectual for -- Job 9:30,31; Jer 2:22. The blood of Christ, alone, is efficacious for -- Zec 13:1; 1Jo 1:7. Is granted By God alone. -- Da 9:9; Mr 2:7. By Christ. -- Mr 2:5; Lu 7:48. Through Christ. -- Lu 1:69,77; Ac 5:31; 13:38. Through the blood of Christ. -- Mt 26:28; Ro 3:25; Col 1:14. For the name's sake of Christ. -- 1Jo 2:12. According to the riches of grace. -- Eph 1:7. On”
  5. 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”
  6. Matthew “Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. -- Matthew 12:31”
  7. Easton's Bible Dictionary “Easton's Bible Dictionary: Atonement — This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence. The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ. But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it”
  8. 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 -”
  9. Luke (Baptist/Reformed) “John Gill on Luke 24:44: And that repentance and remission of sins,.... Which are the sum of the Gospel ministry; see Act 20:21 the doctrine of "repentance" is not of the law, which neither requires, nor admits of it, but of the Gospel. The Persic version calls it, "the Gospel of repentance"; a doctrine preached by John the Baptist, Christ, and his apostles; and the thing itself is a blessing of the covenant, a gift of God's grace, and in the hands of Christ to bestow; and therefore the doctrine of it is published in his name, as well as remission of sins; which, though it springs from the fre”
  10. 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”
  11. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 59: we are bound strongly and incessantly to urge every man bitterly to lament his sins, and thereby stimulate himself more and more to dislike and hate them. For this is the “repentance to salvation not to be repented of,” ( 2 Cor. 7:10 ). But when such bitterness of sorrow is demanded as may correspond to the magnitude of the offense, and be weighed in the balance with confidence of pardon, miserable consciences are sadly perplexed and tormented when they see that the contrition due for sin is laid upon them, and yet that they have n”
  12. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Remission of Venial Sin, Art. 1: Article: Whether venial sin can be forgiven without Penance? I answer that, Forgiveness of sin, as stated above (Question [86], Article [2]), is effected by man being united to God from Whom sin separates him in some way. Now this separation is made complete by mortal sin, and incomplete by venial sin: because, by mortal sin, the mind through acting against charity is altogether turned away from God; whereas by venial sin man's affections are clogged, so that they are slow in tending towards God. Conse”
  13. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 101: can do. There is no force in this argument unless there is a necessity for the punishment of sin. Human sovereigns pardon criminals; earthly parents forgive their children. If the penalty of the law could be as easily remitted in the divine government then it would not follow from the fact that all men are sinners that they cannot be forgiven on the ground of their repentance and reformation. The Scriptures, however, assume that if a man sins he must die. On this assumption all their representations and arguments are founded. Hence the p”
  14. 1 John (Baptist/Reformed) “John Gill on 1 John 1:9: If we confess our sins,.... Not to one other; for though it is our duty to confess our faults to our fellow creatures and fellow Christians which are committed against them, yet are under no obligation to confess such as are more immediately against God, and which lie between him and ourselves; or at least it is sufficient to confess and acknowledge in general what sinful creatures we are, without entering into particulars; for confession of sin is to be made to God, against whom it is committed, and who only can pardon: and a man that truly confesses his sin is one th”
  15. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 65.--GOD PARDONS SINS, BUT ON CONDITION OF PENITENCE, CERTAIN TIMES FOR WHICH HAVE BEEN FIXED BY THE LAW OF THE CHURCH.: But even crimes themselves, however great, may be remitted in the Holy Church; and the mercy of God is never to be despaired of by men who truly repent, each according to the measure of his sin. And in the act of repentance, where a crime has been committed of such a nature as to cut off the sinner from the body of Christ, we are not to take account so much of the measure of time as of the measure of sorrow; for a broken a”
  16. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 74.--GOD DOES NOT PARDON THE SINS OF THOSE WHO DO NOT FROM THE HEART FORGIVE OTHERS.: Now, he who asks forgiveness of the man against whom he has sinned, being moved by his sin to ask forgiveness, cannot be counted an enemy in such a sense that it should be as difficult to love him now as it was when he was engaged in active hostility. And the man who does not from his heart forgive him who repents of his sin, and asks forgiveness, need not suppose that his own sins are forgiven of God. For the Truth cannot lie. And what reader or hearer of ”
  17. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shevuot 99b.25:3: One might have thought that this applies even if he repented. To counter this, the verse states: “His sin is upon him,” by which God indicates: I said that Yom Kippur does not atone for these sins only when his sin is still upon him, as he did not repent. It is apparent from this baraita that it is only for the three sins mentioned that Yom Kippur does not atone without repentance, but Yom Kippur atones for other sins even if one did not repent.”
  18. Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Shevuot 13a.3: One might have thought that this applies even if he repented. To counter this, the verse states: “His sin is upon him,” by which God indicates: I said that Yom Kippur does not atone for these sins only when his sin is still upon him, as he did not repent. It is apparent from this baraita that it is only for the three sins mentioned that Yom Kippur does not atone without repentance, but Yom Kippur atones for other sins even if one did not repent.”
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