Making Amends for Past Sins of Disobedience and Deception
Making Amends for Past Sins
The biblical basis for making amends for past sins involves confession, restitution, and a change of heart. In Numbers 5:7, the Israelites are instructed to confess their sins and make restitution for their guilt in full, adding a fifth part to it, and giving it to the person or entity they have wronged [1]. This principle is echoed in Acts 3:19, where Peter exhorts his listeners to "amend your lives" and turn to God so that their sins may be put away [2].
The concept of making amends is closely tied to the idea of repentance, which involves a turning away from sin and towards God. According to Aquinas, contrition is a necessary component of penance, and it involves a detestation of past sins and a purpose to amend one's life [6]. This understanding is shared across various Christian traditions, including Catholic, Reformed, and Lutheran perspectives.
Restitution is another key aspect of making amends. In the Old Testament, restitution was required in cases where an individual had wronged another person or entity, such as in cases of theft or deception [1]. The principle of restitution is still relevant today, as seen in Torrey's Topical Textbook, which lists restitution as a necessary step in making amends for past sins [3].
The early Church Fathers also emphasized the importance of making amends for past sins. According to Lactantius, it is possible for individuals to make satisfaction to God through repentance and a change of heart [4]. Augustine similarly stressed the need for individuals to accuse themselves of their sins rather than excusing them, in order to receive pardon [8].
The various Christian traditions represented in the sources agree that making amends for past sins involves a combination of confession, restitution, and a change of heart. While the specifics of how this is accomplished may vary between traditions, the underlying principle remains the same. As seen in the Augsburg Confession, the Lutheran tradition emphasizes the importance of repentance and faith in making amends for past sins [7].
The Catholic tradition, as represented by Aquinas, highlights the role of contrition and satisfaction in the process of making amends [6]. The Reformed tradition, as seen in Calvin's Institutes, emphasizes the need for individuals to turn away from sin and towards God, and to seek forgiveness through faith in Christ [5].
Sources
- Numbers “then he shall confess his sin which he has done, and he shall make restitution for his guilt in full, and add to it the fifth part of it, and give it to him in respect of whom he has been guilty. -- Numbers 5:7”
- Acts “Acts 3:19 (Geneva1599) — Amend your liues therefore, and turne, that your sinnes may be put away, whe the time of refreshing shall come from the presence of the Lord.”
- 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 -”
- Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — CHAP. XXIV.--OF REPENTANCE, OF PARDON, AND (part 1): THE COMMANDS OF GOD. Nor, however, let any one be disheartened, or despair concerning himself, if, overcome by passion, or impelled by desire, or deceived by error, or compelled by force, he has turned aside to the way of unrighteousness. For it is possible for him to be brought back, and to be set free, if he repents of his actions, and, turning to better things, makes satisfaction to God. Cicero, indeed. thought that this was impossible, whose words in the third book of th”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 34: to bring good out of evil,” ( Augustin. in Ps. 111:2 ). 4. In the same way is solved, or rather spontaneously vanishes, another objection—viz. If God not only uses the agency of the wicked, but also governs their counsels and affections, he is the author of all their sins; and, therefore, men, in executing what God has decreed, are unjustly condemned, because they are obeying his will. Here will is improperly confounded with precept , though it is obvious, from innumerable examples, that there is the greatest difference between the”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Object of Contrition, Art. 3: Article: Whether we should have contrition for every actual sin? I answer that, Every actual sin is caused by our will not yielding to God's law, either by transgressing it, or by omitting it, or by acting beside it: and since a hard thing is one that is disposed not to give way easily, hence it is that a certain hardness of the will is to be found in every actual sin. Wherefore, if a sin is to be remedied, it needs to be taken away by contrition which crushes it. On the contrary: On the contrary, Penanc”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 69 But the bishops might easily retain the lawful obedience of: 69 But the bishops might easily retain the lawful obedience of the people if they would not insist upon the observance of such traditions as cannot be kept with a good conscience. 70 Now they command celibacy; they admit none unless they swear that they will not teach 71 the pure doctrine of the Gospel. The churches do not ask that the bishops should restore concord at the expense of their honor; which, nevertheless, 72 it would be proper for good pastors to do. They ask only that they would r”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — ON CONTINENCE. (part 13): sees that it is clear that it was done by him, he seeks to refer to another what he hath done, as though he could remove thence what he hath deserved. Being unwilling that himself be guilty, he rather adds to his guilt, and by excusing, not accusing, his own sins, he knows not that he is putting from him, not punishment, but pardon. For before human judges, forasmuch as they may be deceived, it seems to profit somewhat for the time, to cleanse as it were what hath been done amiss by any deceit whatever; but before God, Wh”