Forgiveness means that there will be no actions taken against the offending party, and that everything possible will be done to restore the relationship. The offended party will forgo retribution and will grant the benefits of restored relationship, as far as possible. This is controversial, both among people of faith and among those who are “of the world”, in that a sense of justice and righteousness demands punishment for sin. The Christian answer is, first of all, that we defer to God to execute judgment (Romans 12:19). Secondly, God forgives on the basis of atonement: punishing sin, and cleansing the sinner. This is the uniquely Christian answer to how forgiveness is possible, without compromising justice.
Nevertheless, there are still consequences to the sin or offense, outside the control or authority of the one who forgives. And although the one who forgives has a genuine intention and commitment to restore relationship, the full realization of restoration and its benefits is contingent upon cooperation from the offender. Consider the parable of the prodigal Son. The father’s attitude and intentions were unconditional, but the realization of restoration and its benefits were contingent upon the son returning to the father. Similarly with God’s forgiveness. The scope of His forgiveness includes a commitment to full reconciliation, with the consequent granting of eternal life. But this can be realized only with the cooperation of the sinner. For this reason, the full implementation of forgiveness from God requires either 1) that the offender sinned in ignorance, or 2) the offender repents of the sin(s). An example of contingency upon the sinner’s ignorance is Jesus’s statement on the cross (Luke 23:34), which was probably also the basis for Stephen’s request that his executioners be forgiven (Acts 7:60). Examples of contingency upon repentance are John the Baptist’s preaching (Matthew 3:7-10) and Peter’s sermon (Acts 2:38). Also, the gospels make forgiveness contingent upon faith (Luke 7:48-50), and John’s letter makes it contingent upon confession (1 John 1:9). Since genuine faith, confession and repentance are necessarily linked, each one implies all three.
Note that forgiveness goes beyond mere words and thoughts. It includes doing all that can be done to achieve reconciliation. God’s forgiveness is not a mere decree that dismisses or overlooks sin, it involves the commitment to actually deal with sin, by atonement, on the cross. When Jesus told people their sins were forgiven, He was committing Himself to the cross. When the prodigal son returned, the Father went out to meet him on the road, and he followed through by providing all the benefits of reconciliation. Consider also how Jesus’s healing ministry was linked to forgiveness, in that forgiveness was the condition for healing, and healing was the consequence of forgiveness (Mark 2:5-12). Forgiveness is not of word only, but in deed and truth.
One of the issues in forgiving one another is whether the relationship after forgiveness is fully restored to how it was before the sin was known. The answer is no, because the discovery of the sin, in spite of subsequent repentance, may reveal a spiritual immaturity and weakness that was previously unrecognized. Especially in regard to entrusting someone with a ministry, we have a duty to the church to consider what has been learned about the person’s qualifications. To appoint or retain someone in a ministry for which he is unqualified is no favor either to that person or to the church, and is not entailed in forgiveness. Similarly for an abusive spouse: a Christian should forgive, and not seek personal vengeance; but restoration should only take place after there are signs and fruit of genuine repentance. There is no duty or expectation to submit to abuse or to accept risk of harm.
Another question is how forgiveness differs from other related aspects of salvation, such as atonement, reconciliation, redemption and justification. First, forgiveness is based upon the assumption that sin – its power and its consequences – is somehow disposed of, but the concept of forgiveness does not indicate how this is done. Secondly, forgiveness pertains only to removal of past sins and their consequences, but does not address the absolute victory over sin and death, or the means for granting righteousness and life. A third point is that forgiveness, under the new covenant, emphasizes the individual, while the full scope of atonement and salvation also pertains to corporate salvation and the cosmic destiny of the creation. These other aspects of salvation are addressed by the concepts of atonement, redemption, justification, etc. These concepts are not identical and interchangeable, but are complementary aspects of God’s total salvific work. It is within this broader context that forgiveness can be understood and embraced.