What does the Bible say about forgiveness?

1551 · John Calvin, Commentary on Isaiah, part 1 (chapters 1-16) 1.18

Hence we obtain a declaration in the highest degree consolatory, that God does not contend with us as if he wished to pursue our offenses to the utmost. For if we sincerely turn to him, he will immediately return to favor with us, and will blot out all remembrance of our sins, and will not demand an account of them. For he is not like men who, even for a slight and inconsiderable offense, often refuse to be reconciled. Nay, so far is he from giving us reason to complain of his excessive severity, that he is ready to cleanse us, and to make us as white as snow.

1557 · John Calvin, Commentary on the Psalms, part 4 (Psalms 93-119:120) 103.11

As the mercy of God could not reach us, unless the obstacle of our guilt were taken away, it is immediately added, (verse 12th,) that God removes our sins as far from us as the east is distant from the west The amount is, that God’s mercy is poured out upon the faithful far and wide, according to the magnitude of the world; and that, in order to take away every impediment to its course, their sins are completely blotted out. The Psalmist confirms what I have just now stated, namely, that he does not treat in general of what God is towards the whole world, but of the character in which he manifests himself towards the faithful. Whence also it is evident that he does not here speak of that mercy by which God reconciles us to himself at the first, but of that with which he continually follows those whom he has embraced with his fatherly love. There is one kind of mercy by which he restores us from death to life, while as yet we are strangers to him, and another by which he sustains this restored life; for that blessing would forthwith be lost did he not confirm it in us by daily pardoning our sins.

1559 · John Calvin, Commentary on Micah 7.19

We hence learn that there is a full remission of sins, not half as the Papists imagine, for God, they say, remits the sin, but retains the punishment. How frivolous this is, the thing itself clearly proves. The language of the Prophet does however import this, that our sins are then remitted when the records of them are blotted out before God.

c. 1611 · Lewis Bayly, The Practice of Piety 19

That upon true repentance it is as easy with God to forgive the greatest sin as the least, and he is as willing to forgive many, as to pardon one (1 Tim. i. 15;) and his mercy shineth more in pardoning great sinners, than small offenders; as appears in the examples of Manasses, Magdalene, Peter, Paul, &c.; and where sin most abounded, there doth his grace rejoice to abound much more (Rom. v. 20.)

1692 · Thomas Watson, The Lord's Prayer 5

Matt 25: 24. But God is a sin-pardoning God. ‘The Lord merciful and gracious, forgiving iniquity and transgression and sin.’ Exod 34: 6, 7. Here is my name, says God, if you would know how I am called, I tell you my name, ‘The Lord, the Lord God, merciful, forgiving iniquity.’ A pirate or rebel, that knows there is a proclamation out against him, will never come in; but, if he hears that the prince is full of clemency and there is a proclamation of pardon if he submit, it will be a great incentive to him to lay down his arms and become loyal to his prince. See God’s proclamation to repenting sinners, in Jer 3: 12: ‘Go and proclaim these words, and say, Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you, for I am merciful.’

1692 · Thomas Watson, The Lord's Prayer 5

Though your sins are of a scarlet dye, God’s mercy can wash them away, as the sea covers great rocks as well as little sands. This I mention that sinners may not despair. God counts it a glory to him to forgive great sins: in which mercy and love ride in triumph. ‘The grace of our Lord was exceeding abundant,’ it was exuberant, it overflowed, as the Nile. 1 Tim 1: 14. We must not measure God by ourselves. His mercy excels our sins as much as heaven does the earth. Isa 55: 9. If great sins could not be forgiven, great sinners should not be preached to; but the gospel is to be preached to all. If they could not be forgiven, it were a dishonour to Christ’s blood; as if the wound were broader than the plaister. God has first made great sinners ‘broken vessels;’ he has broken their hearts for sin, and then he has made them ‘golden vessels;’ he has filled them with the golden oil of pardoning mercy. This may encourage great sinners to come in and repent.

1692 · Thomas Watson, The Lord's Prayer 5

Psa 130: 4. If pardon of sin were not possible, it were not to be prayed for; but it has been prayed for. ‘I beseech thee, O Lord, take away the iniquity of thy servant.’ 2 Samuel 24: 10. And Christ bids us pray for it ‘Forgive us our trespasses.’ That is possible which God has promised, but God has promised pardon upon repentance. ‘Let the wicked forsake his way and return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.’

1706–1708 · Matthew Henry, Commentary on Exodus 34.5-9

He forgiveth iniquity, transgression, and sin. Pardoning mercy is specified, because in this divine grace is most magnified, and because it is this which opens the door to all other gifts of his divine grace, and because of this he had lately given a very pregnant proof. He forgives offences of all sorts—iniquity, transgression, and sin, multiplies his pardons; and with him is plenteous redemption.

1710–1714 · Matthew Henry, Commentary on Luke 7.36-50

] That the God of heaven is ready to forgive, frankly to forgive, poor sinners, upon gospel terms, though their debt be ever so great. If we repent, and believe in Christ, our iniquity shall not be our ruin, it shall not be laid to our charge. God has proclaimed his name gracious and merciful, and ready to forgive sin; and, his Son having purchased pardon for penitent believers, his gospel promises it to them, and his Spirit seals it and gives them the comfort of it.

1712 · Matthew Henry, Commentary on Isaiah 43.22-28

This gracious declaration of God's readiness to pardon sin comes in very strangely. The charge ran very high: Thou hast wearied me with thy iniquities, v. 24. Now one would think it would follow: "I, even I, am he that will destroy thee, and burden myself no longer with care about thee." No, I, even I, am he that will forgive thee; as if the great God would teach us that forgiving injuries is the best way to make ourselves easy and to keep ourselves from being wearied with them. This comes in here to encourage them to repent, because there is forgiveness with God, and to show the freeness of divine mercy; where sin has been exceedingly sinful grace appears exceedingly gracious.

1784–1785 · John Newton, Messiah: Expository Discourses on the Scripture Passages Contained in Handel's Oratorio, Volume I (Sermons I-XXV) 1

Blessed is the man , however circumstanced, whose transgression is forgiven, whose iniquity is covered (Psalm 32:1) Though he be poor, afflicted, diseased, neglected or despised, if the Lord imputeth not his iniquity to him, he is a blessed man. There is no situation in human life so deplorable, but a sense of the pardoning love of God can support and comfort the sufferer under it, compose his spirit, yea make him exceedingly joyful in all his tribulations; for he feels the power of the blood of Jesus cleansing his conscience from guilt, and giving him access by faith to the Throne of Grace, with liberty to say, Abba, Father; he knows that all his trials are under the direction of wisdom and love, are all working together for his good, and that the heaviest of them are light, and the longest momentary, in comparison of that far more exceeding and eternal weight of glory, which is reserved for him in a better world (II Corinthians 4:16, 17) Even at present in the midst of his sufferings, having communion with God, and a gracious submission to His will, he possesses a peace that passeth understanding, and which the world can neither give nor take away.

1834 · Albert Barnes, Notes on the Bible: Psalms 103.12

The literal meaning of the Hebrew is, "like the distance of the east from the west" or, "like its being far." So far hath he removed our transgressions from us - That is, he has put them entirely away. They are so removed that they cannot affect us any more. We are safe from all condemnation for our sins, as if they had not been committed at all.

1834 · Albert Barnes, Notes on the Bible: Isaiah 55.8

For my thoughts are not your thoughts - Interpreters have differed in regard to the connection of this verse with the preceding. It is evident, I think, that it is properly connected with the subject of pardon; and the sense must be, that the plans and purposes of God in regard to forgiveness are as far above those of people as the heavens are higher than the earth, Isa 55:9. But in what respects his plan of pardon differs from those of people, the prophet does not intimate, and can be understood only by the views which are presented in other parts of the Bible. The connection here would seem to demand some such view as the following: 1. People find it difficult to pardon at all. They harbor malice; they seek revenge; they are slow to forgive an injury. Not so with God. He harbors no malice; he has no desire of revenge; he has no reluctance to forgive.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Mark 3.22-30

These words fall lightly on the ears of many persons. They see no particular beauty in them. But to the man who is alive to his own sinfulness and deeply sensible of his need of mercy, these words are sweet and precious. "All sins shall be forgiven." The sins of youth and age--the sins of head, and hand, and tongue, and imagination--the sins against all God's commandments--the sins of persecutors, like Saul--the sins of idolaters, like Manasseh--the sins of open enemies of Christ, like the Jews who crucified Him--the sins of backsliders from Christ, like Peter--all, all may be forgiven. The blood of Christ can cleanse all away.

1885 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 31 (1885) 1841

O Sinner, before you think of Christ, He has thoughts of love towards you! He says, "I have blotted out, as a thick cloud, your transgressions, and, as a cloud, your sins: return unto Me; for I have redeemed you." The forgiveness is first and the returning to the Lord is urged as a consequence of that forgiveness! Pardon is not first in the matter of our personal experience, but it is first as matter of fact with God. Oh! the mercy of the Lord Christ, that before we know our sin, He has made atonement for it by His own precious blood! The Lord Jesus Christ is to be held up as an example of pardoning love for the true and hearty way in which He forgives sin. Forgiveness, when it comes from human lips in measured, studied phrases, is not worth having, for the heart is not in it, or it would be more free and joyful. The Lord Jesus Christ absolves sinners with all His heart. He never acts in a cold, formal manner. Never does He outwardly forgive and in secret retain His wrath—but wholly, entirely, joyfully, He puts away the sin of those whom He forgives—and puts it away forever!

1886 · Charles Haddon Spurgeon, All of Grace 3

Only God can justify the ungodly; but He can do it to perfection. He casts our sins behind His back, He blots them out; He says that though they be sought for, they shall not be found. With no other reason for it but His own infinite goodness, He has prepared a glorious way by which He can make scarlet sins as white as snow, and remove our transgressions from us as far as the east is from the west. He says, "I will not remember your sins." He goes the length of making an end of sin.

1892 · Alexander Maclaren, The Expositor's Bible: The Psalms, vol. 1 (Psalms 1-38) 32

The first word means taken away or lifted off, as a burden from aching shoulders. It implies more than holding back penal consequences; it is the removal of sin itself, and that not merely in the multitudinousness of its manifestations in act, but in the depth of its inward source. This is the metaphor which Bunyan has made so familiar by his picture of the pilgrim losing his load at the cross. The second ("covered") paints pardon as God's shrouding the foul thing from His pure eyes, so that His action is no longer determined by its existence. The third describes forgiveness as God's not reckoning a man's sin to him, in which expression hovers some allusion to cancelling a debt.

1904 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 50 (1904) 2882

You see, there is no word to limit it—it does not say that there is forgiveness only for a certain number—there is no such restriction as that. Nor does it say that there is forgiveness only for a certain sort of sin—there is no such limit as that. Nor is it said, "There is forgiveness up to a certain point, or forgiveness up to a certain date." No, but the declaration, "there is forgiveness with You," stands out in all its glorious fullness and simplicity, with no abridging or qualifying words whatever. Do not, poor Sinner, put a limit where God puts none, but build your hope of pardon and salvation on this declaration and go to God, through Jesus Christ, and you shall find that there is forgiveness for you—even for you, at this very hour!

1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Isaiah 55.8-9

We sometimes cannot pardon as freely as we thought, because there blends with our indignation against evil a passionate personal sense of wrong done to us which we cannot get rid of, and that disturbs the freeness and the joyfulness of many a human pardon. But God’s pardon is undisturbed and hindered by any sense of personal resentment, though sin is an offense against Him, and in its freeness, its fulness, its frequency, and its sovereign power to melt away that which it forgives, it towers above the loftiest of earth’s beauties of forgiveness, as the starry heavens do above the flat plain. God’s pardon is above all human example, even though, having once been received by us, it ought to become for us the pattern by which we shape and regulate our own lives. Nothing of which we have any experience in ourselves or in others is more than as a drop to the ocean compared with the absolute fulness and perfect freeness and unwearied frequency of His forgiveness.

1911 · James Denney, The Death of Christ 7

The parable of the prodigal illustrates this. It brings out, through a human parallel, with incomparable force and beauty, the one truth of the freeness of forgiveness. God waits to be gracious. His pardoning love rushes out to welcome the penitent.

c. 350–373 · Ephrem the Syrian, Nisibene Hymns (Carmina Nisibena), selected 2.13

Ten thousand talents for that little payment, our debt He forgave us. He was bound to exact it, that He might appease His justice: He was constrained again to forgive, that He might make His grace to rejoice.

c. 386–398 · John Chrysostom, Homilies on the Epistle to the Romans 10

As then if any one were to cast a person who owed ten mites (ὀβόλους) into prison, and not the man himself only, but wife and children and servants for his sake; and another were to come and not to pay down the ten mites only, but to give also ten thousand talents of gold, and to lead the prisoner into the king’s courts, and to the throne of the highest power, and were to make him partaker of the highest honor and every kind of magnificence, the creditor would not be able to remember the ten mites; so hath our case been. For Christ hath paid down far more than we owe, yea as much more as the illimitable ocean is than a little drop. Do not then, O man, hesitate as thou seest so great a store of blessings, nor enquire how that mere spark of death and sin was done away, when such a sea of gifts was brought in upon it.

1531 · Martin Luther, Commentary on the Epistle to the Galatians (abridged) 3

The business of the Gospel, on the other hand, is to quicken, to comfort, to raise the fallen. The Gospel carries the news that God for Christ’s sake is merciful to the most unworthy sinners, if they will only believe that Christ by His death has delivered them from sin and everlasting death unto grace, forgiveness, and everlasting life.

1559 · John Calvin, Institutes of the Christian Religion 3.11.22

Luke states that he concluded in this way: “Through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things from which ye could not be justified by the law of Moses,” (Acts 13:38, 39). Thus the Apostle connects forgiveness of sins with justification in such a way as to show that they are altogether the same; and hence he properly argues that justification, which we owe to the indulgence of God, is gratuitous.

1559 · John Calvin, Institutes of the Christian Religion 3.14.13

For we see that by one sin man was so cast off and forsaken by God, that he at the same time lost all power of recovering salvation. He was, therefore, deprived of the power of giving satisfaction. Those who flatter themselves with this idea will never satisfy God, who cannot possibly accept or be pleased with anything that proceeds from his enemies. But all to whom he imputes sin are enemies, and, therefore, our sins must be covered and forgiven before the Lord has respect to any of our works. From this it follows, that the forgiveness of sins is gratuitous, and this forgiveness is wickedly insulted by those who introduce the idea of satisfaction.

1563 · John Calvin, Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony, part 2 Lev.6.1

And nothing is more pestilent than this imposture of the devil, excluding from the hope of pardon those who knowingly and willingly have sinned; since there is not one even of God’s best servants, in whom the corrupt affections of the flesh do not sometimes prevail; for although they be neither adulterers, nor thieves, nor murderers, yet there is none whom the last Commandment of the Law — “Thou shalt not covet,” — does not convict of sin. And assuredly the more advance one has made in endeavors after purity, the more he feels and acknowledges that he is still very far from reaching its goal. Therefore, unless we would purposely close the gate of salvation against us, we must hold that God is placable towards all, who trust that their sin is forgiven them by the sacrifice of Christ; for God is neither changed, nor is our condition worse than that of the fathers, whereas under the Law God appointed sacrifices for the expiation even of voluntary offenses. Hence it follows, that although we are convicted of voluntary sin, yet a remedy is set before us in the Gospel for procuring pardon: else would these ancient figures be more than delusive, which had no other object than to be testimonies and mirrors of the grace which was finally manifested to us in Christ. If there ought to be a mutual agreement between the external representation of grace under the Law, and the spiritual effect which Christ brought in, it plainly appears that sins are no less forgiven to us now, than to the ancient people; and thus that believers are reminded by this symbol, that they are not to despair of reconciliation, whilst they take no pleasure in their sins; but rather that they should boldly seek for pardon in the perpetual sacrifice which constantly renders God favorable to all the godly. And surely since repentance and faith are the sure pledges of God’s favor, it cannot be but that they should be received into His grace who are endued with these two gifts. Besides, the remission of sins is an inestimable treasure, which God has deposited in His Church, to be the peculiar blessing of His children; as the Confession of Faith declares, “I believe in the Holy Catholic Church, the forgiveness of sins.”

1566 · Martin Luther, Table Talk 7

There is no comparison between God’s remitting of sins and ours. For what are one hundred pence, in comparison with ten thousand pounds? as Christ says, naught. And although we deserve nothing by our forgiving, yet we must forgive that thereby we may prove and give testimony that we from God have received forgiveness of our sins. The forgiveness of sins is declared only in God’s Word, and there we must seek it; for it is grounded on God’s promises. God forgives thee thy sins, not because thou feelest them and art sorry, for this sin itself produces, without deserving, but he forgives thy sins because he is merciful, and because he has promised to forgive for Christ’s sake.

1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 8

Though God knows our sins oculo indice, yet he doth not see them oculo judice, with a judicial eye: his omniscience stirs not up his justice to revenge, but his mercy to pity. His infinite understanding of what Christ hath done, directs him to disarm his justice, and sound an alarm to his bowels. As he understands better than we what we have committed, so he understands better than we what our Saviour hath merited; and his eye directs his hand in the blotting out guilt, and applying the remedy.

c. 1714 · Daniel Mayo, Commentary on 2 Corinthians 5.16-21

All things relating to our reconciliation by Jesus Christ are of God, who by the mediation of Jesus Christ has reconciled the world to himself, and put himself into a capacity of being actually reconciled to offenders, without any wrong or injury to his justice or holiness, and does not impute to men their trespasses, but recedes from the rigour of the first covenant, which was broken, and does not insist upon the advantage he might justly take against us for the breach of that covenant, but is willing to enter into a new treaty, and into a new covenant of grace, and, according to the tenour thereof, freely to forgive us all our sins, and justify freely by his grace all those who do believe.

1834 · Jonathan Edwards, Great Guilt No Obstacle to the Pardon of the Returning Sinner 1

God may, through Christ, pardon the greatest sinner without any prejudice to the honour of his majesty. The honour of the divine majesty indeed requires satisfaction; but the sufferings of Christ fully repair the injury. Let the contempt be ever so great, yet if so honourable a person as Christ undertakes to be a Mediator for the offender, and suffers so much for him, it fully repairs the injury done to the Majesty of heaven and earth. The sufferings of Christ fully satisfy justice. The justice of God, as the supreme Governor and Judge of the world, requires the punishment of sin. The supreme Judge must judge the world according to a rule of justice. God doth not show mercy as a judge, but as a sovereign; therefore his exercise of mercy as a sovereign, and his justice as a judge, must be made consistent one with another; and this is done by the sufferings of Christ, in which sin is punished fully, and justice answered.

c. 207–212 · Tertullian, Against Marcion (Adversus Marcionem) 4.10

I see how the Ninevites obtained forgiveness of their sins from the Creator—not to say from Christ, even then, because from the beginning He acted in the Father’s name. I read, too, how that, when David acknowledged his sin against Uriah, the prophet Nathan said unto him, “The Lord hath cancelled thy sin, and thou shalt not die;” how king Ahab in like manner, the husband of Jezebel, guilty of idolatry and of the blood of Naboth, obtained pardon because of his repentance; and how Jonathan the son of Saul blotted out by his deprecation the guilt of a violated fast. Why should I recount the frequent restoration of the nation itself after the forgiveness of their sins?—by that God, indeed, who will have mercy rather than sacrifice, and a sinner’s repentance rather than his death.

c. 400–401 · John Chrysostom, Homilies on the Acts of the Apostles 36

Cease to give offence, and weep, and so draw near to Him, and thou wilt quickly render Him propitious as to thy former sins. Say only, I have offended: say it from thy soul and with a sincere mind, and all things are remitted to thee. Thou dost not so much desire thy sins to be forgiven, as He desires to forgive thee thy sins. In proof that thou dost not so desire it, consider that thou hast no mind either to practice vigils, or to give thy money freely: but He, that He might forgive our sins, spared not His Only-begotten and True Son, the partner of His throne. Seest thou how He more desires to forgive thee thy sins (than thou to be forgiven )?

c. 421–422 · Augustine of Hippo, Enchiridion on Faith, Hope, and Love 65

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 and a contrite heart God doth not despise. But as the grief of one heart is frequently hid from another, and is not made known to others by words or other signs, when it is manifest to Him of whom it is said, “My groaning is not hid from Thee,” those who govern the Church have rightly appointed times of penitence, that the Church in which the sins are remitted may be satisfied; and outside the Church sins are not remitted. For the Church alone has received the pledge of the Holy Spirit, without which there is no remission of sins—such, at least, as brings the pardoned to eternal life.

1557 · John Calvin, Commentary on Hosea 10.9

When we return to the right way, the Lord instantly buries all our sins, and reconciles us to himself on this condition, that he will pardon whatever fault there may be in us: though we may, through our whole life, have provoked his wrath against us, he will yet as I have said, instantly bury the whole. But if we repent not, the Lord will remember, not only our own sins, but also those of our fathers, as it is evident from what is here said by the Prophet.

1559 · John Calvin, Institutes of the Christian Religion 3.4.37

The similitude is borrowed from the case of a debtor, to whom a debt of five hundred pence had been forgiven. It is not said that the debt is forgiven because he loved much, but that he loved much because it was forgiven. The similitude ought to be applied in this way: You think this woman is a sinner; but you ought to have acknowledged her as not a sinner, in respect that her sins have been forgiven her. Her love ought to have been to you a proof of her having obtained forgiveness, that love being an expression of gratitude for the benefit received.

1605–1610 · Johann Arndt, True Christianity 1.40

If thy sins and manifold frailties (as they should do), make thee sad, yet let them not lead thee to despair. If they be many in number, remember that there is yet more mercy with Christ, and “plenteous redemption with him.” Ps. 130:7. If thy imperfections be ever so great, remember that Christ's merits are yet greater, and say with the royal penitent: “Have mercy upon me, O Lord, according to the multitude of thy tender mercies!” Ps. 51:1. And when, by the grace of God, thou truly repentest, and beholdest Christ Jesus, that great sacrifice for sin, then God himself repents of the evil which was to be inflicted upon thee; and absolution and remission of sin instantly follow so good and salutary a sorrow. Ezek. 18:23; 33:11. As the leper, upon his application to Christ, was immediately delivered from his evil, so is also the penitent sinner. No sooner did he say, “Lord, if thou wilt, thou canst make me clean;” than Christ freely replied: “I will; be thou clean.” Matt. 8:2, 3. So also the merciful God, inwardly and in the spirit, makes thee clean, comforts thee, and says: “Be of good cheer; thy sins are forgiven thee.” Matt. 9:2. This wonderful mercy of the Lord in cleansing and absolving thee of thy sins, as it is forcibly represented by the example of that leper, so it ought by no means to give thee an occasion to sin the more; but to love God the more, and to say, “Bless the Lord, O my soul; and all that is within me bless his holy name.”