Pulse
17 August 2026

Many Christians today – including trained counsellors – are unknowingly influenced by modern theories of forgiveness that are inimical to the biblical understanding. According to these modern accounts, forgiveness should be offered unconditionally to the offender.

To many Christians, this approach appears pre-eminently ‘Christian’. Didn’t Jesus himself pray that God would forgive those who tortured and crucified him as he hung dying on the cross? (Luke 23:34).

These Christians would be surprised (and perhaps even disconcerted) when they are told that the Bible does not teach unconditional forgiveness. In the Bible, human forgiveness is patterned after divine forgiveness. Because God does not forgive unconditionally, he could not possibly expect us to do so.

As I have written a few articles on this subject, I will not devote too much space providing an exposition of the biblical teaching here. Suffice to cite some passages from both testaments which unequivocally emphasise that forgiveness is contingent on repentance.

• Let the wicked forsake his ways, and the unrighteous their thoughts. Let them turn to the LORD, that he will have mercy on them, and to our God, for he will freely pardon (Isaiah 55:7).
• If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land (2 Chronicles 7:14).
• So watch yourselves. If your brother or sister sins against you, rebuke them; and if they repent, forgive them. Even if they sin against you seven times in a day and seven times come back to you saying ‘I repent’, you must forgive them (Luke 17:3-4).
• But unless you repent, you too will perish (Luke 13:3).

All of these passages consistently show that there can be forgiveness only for the repentant offender. Thus, while the Christian is commanded to love unconditionally, he or she is not enjoined to forgive unconditionally.

What about Jesus’ words on the cross mentioned earlier? It is important to note that the prayer he prayed, ‘Father forgive them …’ (Luke 23:34), is a petition, not a declaration of forgiveness. For many commentators, this prayer was answered in Acts 2:36-41, when those involved repented and believed the Gospel.

If the biblical teaching is so clear, why do some Christians still believe that forgiveness is unconditional? As I indicated earlier, I think this is because of the subtle influence of modern psychology.

Much has been written about the sometimes tenuous relationship between theology and psychology, particularly the dangers of the psychologization of spiritual truths and realities. On the topic of forgiveness, the most prominent voices in the field of psychology are Robert D. Enright, Everett L. Worthington Jr., and Michael McCullough.

Two of these scholars are Christians. Enright, who is often described as the ‘father of forgiveness research’, is Roman Catholic and Worthington, whose work integrates psychology and Christian faith, is openly Christian.

Be that as it may, these researchers on the psychology of forgiveness are in broad agreement that forgiveness must be offered unconditionally even when the offender is unrepentant and expresses no remorse for his or her actions. In fact, in some cases, forgiveness should be offered even without the knowledge of the offender.

The thread that seems to hold these different modern theories together is that forgiveness is understood as a form of therapy. According to this theory, forgiveness is good for the person who has been offended because it can reduce anger, anxiety, depression and stress.

In fact, proponents of ‘forgiveness therapy’ such as Enright, have argued that forgiveness freely and unconditionally offered can address the problem of resentment and even cultivate goodwill toward the offender.

This modern idea that forgiveness must be unconditionally offered by the victim for his or her own healing and wellbeing is taken up by some Christian authors, especially those involved the so-called ‘inner-healing’ ministry. The most prominent pioneers of this ministry are Agnes Sanford, Francis MacNutt and John Wimber.

This approach, which seeks to address emotional wounds, traumatic memories and family dysfunctions through prayer, often maintain that forgiveness is essential for healing. It is through the influence of these Christian authors that the idea that forgiveness should be offered unconditionally became prevalent.

A clear example of this is found in Wimber’s once-influential book, Power Healing. Together with other Christian writers whose work is focused on inner healing, Wimber believes that forgiveness (freely and unconditionally given) will remove barriers that would then allow healing to take place.

He writes:

Jesus was teaching that we should extend forgiveness (and that to those who do not even ask to be forgiven). Why? I believe it is because not showing mercy proves to be a crippling burden that leads to hostility (anger directed towards others), guilt (anger directed towards ourselves) and anxiety(fear without an appropriate object).

Because of their therapeutic orientation, the primary focus of contemporary psychological theories of forgiveness is the well-being of the offended party, the victim. This means that the following questions are central:

• How can the victim be set free from bitterness?
• How can the emotional wounds of the offended be healed?
• How can anger and resentment be dealt with and reduced?

Biblical forgiveness is different: its chief concerns are moral, spiritual and relational. In other words, the biblical concept of forgiveness is concerned about sin, repentance and reconciliation (the restoration of fellowship).

That is why the Bible often uses covenantal and judicial language in its treatment of forgiveness. Here are some examples:

• Repent, then, and turn to God, so that your sins may be wiped out … (Acts 3:19)
• If your brother or sister sins against you, rebuke them; and if they repent, forgive them (Luke 17:3)

Biblical forgiveness is not focused on the feeling of the offended party. It is about the sin that has been committed by one party against another, the repentance that is required of the offender, the forgiveness that is required of the offended and the restoration of the relationship.

This does not mean that forgiving a repentant offender does not offer therapeutic benefits for the offended. It simply means that in biblical forgiveness, these therapeutic effects are secondary. The primary focus is moral and relational.

The covenantal-relational understanding of forgiveness found in Scripture is expounded in the history of theology and spirituality by theologians such as Augustine, Thomas Aquinas and John Calvin. To allow it to be eclipsed by modern therapeutic models is to erode the theological and spiritual essence of biblical forgiveness.

Dr Roland Chia is Chew Hock Hin Professor at Trinity Theological College (Singapore) and Theological and Research Advisor of the Ethos Institute for Public Christianity.