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10. Forgiveness. Remission (#181581)
10. Forgiveness. Remission
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From:
Concise Bible Dictionary: Appendix
By:
George A. Morrish
There are two words,
ἄφεσις
and
πάρεσις,
thus rendered, the former being of very constant use, and the latter occurring but once.
ἄφεσις
(from
ἀφίημι, ‘
to let go,' hence ‘to let go free from a charge ') was to be characteristic of John the Baptist's testimony, "to give knowledge of salvation to his people by the remission of their sins."
Luke 1:77
77
To give knowledge of salvation unto his people by the remission of their sins, (Luke 1:77)
. Hence we find him preaching "the baptism of repentance for the remission of sins."
Mark 1:4
4
John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. (Mark 1:4)
;
Luke 3:3
3
And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; (Luke 3:3)
. To let go free of charge by God is necessarily in righteousness, hence we read in
Heb. 9:2
2
For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called the sanctuary. (Hebrews 9:2)
2 That "without shedding of blood" there could be "no remission." We also find that the cup at the institution of the Lord's Supper (
Matt. 26:28
28
For this is my blood of the new testament, which is shed for many for the remission of sins. (Matthew 26:28)
) was the symbol of "the blood of the new covenant, which is shed for many for the remission of sins." ἄφεσις, is identified with redemption in two passages.
Eph. 1:7
7
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7)
; and
Col. 1:14
14
In whom we have redemption through his blood, even the forgiveness of sins: (Colossians 1:14)
. In
Luke 24:47
47
And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:47)
, the ground having been laid in Christ's death, the testimony of it is sent forth by the risen Christ: "repentance and remission of sins" was henceforth to be "preached in his name among all nations, beginning at Jerusalem." Hence in
Acts 2:38
38
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. (Acts 2:38)
, to those who were reached in conscience by the testimony of Peter, remission of sins was presented as the first characteristic blessing which became theirs, by taking upon them Christ's name. For "Him hath God exalted by his right hand," he further witnesses in chap. 5:31 "to be a Prince and a Savior, to give repentance to Israel and forgiveness of sins:" in chap. 10:43, opening the door of the kingdom still wider, to the Gentile audience gathered with Cornelius, he is able to bring forward the testimony of all the prophets "that through his name whosoever believeth in him shall receive remission of sins." From
Acts 26:18
18
To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18)
we know it was part of Paul's commission, even as he first preached it in the Gentile city of Antioch, chap. 13:38, 39. One more passage,
Heb. 10:18
18
Now where remission of these is, there is no more offering for sin. (Hebrews 10:18)
, identifies it with the remembrance of sins no more, now enjoyed by the Christian, and to be made good to Israel under the New Covenant, vers. 16, 17. It is ἄφεσις. in all these passages, which are all its occurrences save
Luke 4:18
18
The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, (Luke 4:18)
, where it occurs twice as ‘deliverance' and ‘liberty,' and
Mark 3:29
29
But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: (Mark 3:29)
, where it is ‘forgiveness.'
ἄφεσις
is better translated by ‘remission': to forgive, as a gracious act towards another, is
χαρίζομι,
as in
Eph. 4:32
32
And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. (Ephesians 4:32)
;
Col. 2:13; 3:13
13
And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; (Colossians 2:13)
13
Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. (Colossians 3:13)
; &c.
πάρεσις.
(from
παρίημι,
'to let pass, relax') occurs only in
Rom. 3:25
25
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25)
, Where the A. V. renders it ‘remission,' not observing the distinction that the passage makes between God's ways as to the sins of those
before
the cross, and after it, now that propitiation has been made through faith in His blood. The more the place of 'remission' is seen, as in the texts quoted above, the more the importance of the change of word will be felt here where we must read "for the passing over [see margin] of sins done aforetime through the forbearance of God." The cross declared God's righteousness in so passing over the sins of past ages, while at the same time it laid the ground for Him now to be "just and the justifier of him that believeth in Jesus."
It was not that under the law there was not provision by which a sinner of Israel might have the forgiveness of sins, but every fresh sin had to be met with fresh sacrifice and fresh forgiveness. And even on the great day of atonement there was a "remembrance again" made of sins every year. Moreover, the Prophets, as David, in Psalm 32; 85:2; 103 &c.; Isaiah in many passages; Jeremiah in connection with the New Covenant (chap. 31) ― all of them, as Peter can say, had borne testimony to the forgiveness of God. But it was not the revealed ground upon which they of old stood; there could not have been declared before the cross God's righteousness in sin's judgment: it would have taken out from Judaism before the time, as
Heb. 10:2
2
For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. (Hebrews 10:2)
shows. Hence the change of word by the apostle in
Rom. 3:25
25
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; (Romans 3:25)
. Theirs was not the
ἄφεσις
of accomplished redemption, not the ‘no more conscience of sins' ― that is characteristic of the Christian position.
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