|
The idea that "there can be no forgiveness without repentance" seems to be a sound concept, but let's put it to the test. It just might not be as simple as you have thought or have been led to believe.
First, we all know Jesus told the Jews, "I tell you, Nay: but, except ye repent, ye shall all likewise perish" (Luke 13:3, 5). Thus, we understand that repentance is a requirement for salvation. In Acts 2:37-38, we see that "repentance" was given in answer to those who asked, "Men and brethren, what shall we do?" The parallel passage is Acts 3:19: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." It should be noted that both Jesus' teachings and the passages in Acts are speaking of a rebellious people who needed to turn their lives around—back to God. Thus, repentance of specific sin was not at issue.
In Acts 8, we read about a man by the name of Simon who had been a sorcerer, deceiving the people. He obeyed the gospel ("believed and was baptized"); but when he saw the power the apostles had to transmit spiritual gifts by laying on hands, he offered them money that he might have it. Peter said to him, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." Young’s Literal Translation reads, "reform, therefore, from this thy wickedness, and beseech God, if then the purpose of thy heart may be forgiven thee."
Two thoughts must be considered regarding the above passage. Both pertain to the nature of the sinful behavior.
First, Simon's action was no ordinary sin. He expressed (out loud) the idea that the "gift of God could be bought with money." It was also said that his heart was not right, that he was bitter and in iniquity. Clark explains: "Repent therefore of this thy wickedness - St. Peter did not suppose his case to be utterly hopeless; though his sin, considered in its motives and objects, was of the most heinous kind." "The sin was a very grievous one" (Pulpit Commentary).
Second, there is "sin unto death" and sin "not unto death," as noted by John (1 John 5:16, 17). The example we just considered could be "sin unto death." Peter's actions, for which Paul rebuked him, could be an example of sin "not unto death." Peter ate with Gentiles but withdrew himself when he feared those who might take offense (Gal. 2:11, 12). This was a sin worthy of a rebuke to the face but not one that warranted the need to tell Peter his heart was not right and that he was in iniquity. In other words, Peter had not committed "sin unto death." He needed to accept the rebuke for his actions, but he did not need to turn his life around for he had not turned from God.
Simon's rebuke (Acts 8) was a case where a Christian was told to repent but it should be noted that the sin was not merely a sin of weakness or ignorance, nor was it a small sin. Unfortunately, based on this passage alone, many assume no sin can be forgiven unless one learns of it and repents. But is this the conclusion that we should reach from this example? The answer is obviously "no" because other actions in the Bible--where the sin was not a "heart" matter, if you will--were dealt with differently.
Isaiah wrote, "Let the wicked forsake his way And the unrighteous man his thoughts; And let him return to the LORD, And He will have compassion on him, And to our God, For He will abundantly pardon" (Isaiah 55:7). It is apparent that Isaiah makes repentance applicable to those who have taken on an evil heart and have therefore left the Lord—not one whose heart is right but commits a sin through ignorance, weakness, or inadvertently and who is in the habit of confessing sins rather than denying them.
John teaches that "if we confess our sins He is faithful and just to forgive" (1 John 1:7). But this too is often misunderstood and misapplied. Many interpret this passage to apply to every sin one might commit. They make things even worse when they add repentance to the mix. Fortunately, John is not saying no sin is forgiven UNLESS or UNTIL it is CONFESSED. He is saying confession of sin is part of what is involved in walking in the light. In other words, we must CONFESS our sins as opposed to DENYING them. To see that this is true all one need do is read the preceding verse and the one that follows (8, 10). Those who convince themselves that they are living above sin "deceive themselves" and "make God a liar."
A saved Christian is one who walks in the light and is continuously cleansed by Christ’s blood because God approves of his life. If a Christian ceases to "walk in the light" he needs to repent. But if he IS walking in the light he does not need to repent (in the general sense as it is commonly used), for to repent would be to turn his life around. This would mean he would CEASE to "walk in the light" and would therefore be lost.
"The man who refuses to forgive destroys the bridge over which he himself must cross." — John Iverson
|
