Soteriology Lesson 32 - Forgiveness of Sins

     Jesus’ substitutionary death on the cross is the basis for our forgiveness of sins. Scripture reveals, “In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Eph 1:7). Forgiveness translates the Greek word aphesis (ἄφεσις), which, according to BDAG, refers to “the act of freeing from an obligation, guilt, or punishment, pardon, cancellation.”[1] It means releasing someone from a debt they cannot pay. Paul wrote that God has “forgiven us all our transgressions, having erased the certificate of debt, with its obligations, that was against us and opposed to us, and has taken it out of the way by nailing it to the cross” (Col 2:13b-14). In Colossians 2:13, the word forgiveness translates the Greek word charizomai (χαρίζομαι), which means, “to show oneself gracious by forgiving wrongdoing, forgive, pardon.”[2] This reveals the loving and gracious heart of God toward lost sinners, for whom Christ died (Rom 5:8). Warren Wiersbe states, “When He shed His blood for sinners, Jesus Christ canceled the huge debt that was against sinners because of their disobedience to God’s holy Law…In this way His Son paid the full debt when He died on the cross.”[3] According to Norman Geisler:

• "The Greek word for forgiveness is aphesis, which means “to forgive” or “to remit” one’s sins. Hebrews declares that God cannot forgive without atonement, for “the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness” (Heb 9:22). Paul announced: “Through Jesus the forgiveness of sins is proclaimed to you” (Acts 13:38). Forgiveness does not erase the sin; history cannot be changed. But forgiveness does erase the record of the sin. Like a pardon, the crime of the accused is not expunged from history but is deleted from his account. Hence, it is “in [Christ Jesus that] we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace” (Eph 1:7; cf. Col 1:14)."[4]

Paul Enns adds:

• "Forgiveness is the legal act of God whereby He removes the charges that were held against the sinner because proper satisfaction or atonement for those sins has been made. There are several Greek words used to describe forgiveness. One is charizomai, which is related to the word grace and means “to forgive out of grace.” It is used of cancellation of a debt (Col 2:13). The context emphasizes that our debts were nailed to the cross, with Christ’s atonement freely forgiving the sins that were charged against us. The most common word for forgiveness is aphiemi, which means “to let go, release” or “send away.” The noun form is used in Ephesians 1:7 where it stresses the believer’s sins have been forgiven or sent away because of the riches of God’s grace as revealed in the death of Christ. Forgiveness forever solves the problem of sin in the believer’s life—all sins past, present, and future (Col 2:13). This is distinct from the daily cleansing from sin that is necessary to maintain fellowship with God (1 John 1:9). Forgiveness is manward; man had sinned and needed to have his sins dealt with and removed."[5]

     Under the OT system of sacrifices, we are told, “in the forbearance of God He passed over the sins previously committed” (Rom 3:25). The animal sacrifices did not remove sin. It was a temporary arrangement whereby God “passed over” the sins of His people until the time when Christ would come and die for the sins of the world. Concerning Romans 3:25, Hoehner states this “has the idea of a temporary suspension of punishment for sins committed before the cross, whereas ἄφεσις is the permanent cancellation of or release from the punishment for sin because it has been paid for by Christ’s sacrifice.”[6] Merrill F. Unger adds:

• "The great foundational truth respecting the believer in relationship to his sins is the fact that his salvation comprehends the forgiveness of all his trespasses past, present, and future so far as condemnation is concerned (Rom 8:1; Col 2:13; John 3:18; 5:24). Since Christ has vicariously borne all sin and since the believer’s standing in Christ is complete, he is perfected forever in Christ. When a believer sins, he is subject to chastisement from the Father but never to condemnation with the world (1 Cor 11:31–32)."[7]

     Though Christ died for everyone (Heb 2:9; 1 John 2:2), the benefit of forgiveness is available only to those who trust in Him as Savior. Thiessen notes, “The death of Christ made forgiveness possible, but not necessary, since Christ died voluntarily…God is still entitled to say on what conditions man may receive forgiveness.”[8] Judicial forgiveness of sins is available to all, but each person must exercise their own volition and turn to Christ, and Christ alone, for salvation. The record of Scripture is that “there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12), and “everyone who believes in Him receives forgiveness of sins” (Acts 10:43).

Familial Forgiveness of Sins

     From the moment of our spiritual birth until we leave this world for heaven, we are in Christ and all our sins are judicially forgiven (Eph 2:5-6; Col 2:13). In addition, we have a new spiritual nature (2 Cor 5:17; Gal 6:15), and the power to live righteously in God’s will (Rom 6:11-14). However, during our time in this world, we still possess a sin nature (Rom 7:14-25; Gal 5:17), and occasionally yield to temptation (both internal and external) and commit sin. According to William MacDonald, “Conversion does not mean the eradication of the sin nature. Rather it means the implanting of the new, divine nature, with power to live victoriously over indwelling sin.”[9] Our acts of sin do not jeopardize our eternal salvation which was secured by the Lord Jesus Christ (John 10:28), but is does hurt our walk with the Lord (1 John 1:5-10), and stifles the work of the Holy Spirit who dwells within us (1 Cor 3:16; Eph 4:30; 1 Th 5:19). Though we try to keep our sins small and few, the reality is that we continue to sin, and some days more than others. As we grow spiritually in our knowledge of God’s Word, we will pursue righteousness more and more and sin will diminish, but sin will never completely disappear from our lives. Living in the reality of God’s Word, we know three things are true when we sin.

     First, there is no condemnation (Rom 8:1). Though we have sinned against God, our eternal security and righteous standing before Him is never jeopardized. We are eternally secure (John 10:28), and continue to possess the righteousness of God that was imputed to us at the moment of salvation (Rom 4:1-5; 2 Cor 5:21; Phil 3:9).

     Second, we have broken fellowship with God (1 John 1:5-6). When we sin, as a Christian, we have broken fellowship with God and stifled the work of the Holy Spirit who dwells within us (1 John 1:5-6; Eph 4:30; 1 Th 5:19). If we continue in sin, or leave our sin unconfessed, we are in real danger of divine discipline from God (Psa 32:3-4; Heb 12:5-11; 1 John 5:16-17; cf. Dan 4:37), which can eventuate in physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5).

     Third, if we confess our sin to God, He will forgive that sin and restore us to fellowship (1 John 1:9; cf. Psa 32:5). Being in fellowship with God means walking in the sphere of His light (1 John 1:5-7), being honest with Him about our sin (1 John 1:8, 10), and coming before His “throne of grace” (Heb 4:16) in transparent humility and confessing that sin in order to be forgiven familially (1 John 1:9). God is faithful and just to forgive our sins every time we confess them because of the atoning work of Christ who shed His blood on the cross for us (1 John 2:1-2). John wrote, “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Concerning 1 John 1:9, William MacDonald states:

• "The forgiveness John speaks about here [i.e. 1 John 1:9] is parental, not judicial. Judicial forgiveness means forgiveness from the penalty of sins, which the sinner receives when he believes on the Lord Jesus Christ. It is called judicial because it is granted by God acting as Judge. But what about sins which a person commits after conversion? As far as the penalty is concerned, the price has already been paid by the Lord Jesus on the cross of Calvary. But as far as fellowship in the family of God is concerned, the sinning saint needs parental forgiveness, that is, the forgiveness of His Father. He obtains it by confessing his sin. We need judicial forgiveness only once; that takes care of the penalty of all our sins—past, present, and future. But we need parental forgiveness throughout our Christian life."[10]

     God’s grace compels us to pursue righteousness and good works (Tit 2:11-14), which God has prepared for us to walk in (Eph 2:10). But since we still have a sinful nature and live in a fallen world with temptation all around, we occasionally fall into sin. When we sin, we agree with God that we have sinned and we confess it to Him seeking His forgiveness. When we sin against others and wrongly hurt them, we confess our sin to them and ask for their forgiveness. Because our sin hurts others (and their sin hurts us), there is a need for love, patience, humility, and ongoing forgiveness among the saints. The apostle Paul wrote “So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Beyond all these things put on love, which is the perfect bond of unity. Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful” (Col 3:12-15).

Dr. Steven R. Cook

 

[1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 155.

[2] Ibid., 1078.

[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2, 127.

[4] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 227.

[5] Paul P. Enns, The Moody Handbook of Theology, 325–326.

[6] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 207.

[7] Merrill F. Unger, et al, “Forgiveness,” The New Unger’s Bible Dictionary, 440.

[8] Henry Clarence Thiessen and Vernon D. Doerksen, Lectures in Systematic Theology, 276.

[9] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, 2310.

[10] Ibid., 2310-11.