Reference: Forgiveness
Hastings
Like many other words employed to convey ideas connected with the relations of God and man, this covers a variety of thoughts. In both OT and NT we have evidences of a more elastic vocabulary than the English Version would lead us to suppose. 1. The OT has at least three different words all tr 'forgiveness' or 'pardon,' referring either to God's actions with regard to men (cf. Ex 34:7; Ps 86:5; Ne 9:17) or to forgiveness extended to men by each other (cf. Ge 50:17; 1Sa 25:28). At a very early period of human, or at least of Jewish, history, some sense of the need of forgiveness by God seems to have been felt. This will be especially evident if the words of despairing complaint put into the mouth of Caln be tr literally (see Driver, The Book of Genesis, on Ge 4:13, cf. Revised Version margin). The power to forgive came to be looked on as inherent in God, who not only possessed the authority, but loved thus to exhibit His mercy (Da 9:9; Ne 9:17; Jer 36:3). In order, however, to obtain this gift, a corresponding condition of humiliation and repentance on man's part had to be fulfilled (2Ch 7:14; Ps 86:5), and without a conscious determination of the transgressor to amend and turn towards his God, no hope of pardon was held out (Jos 24:19; 2Ki 24:4; Jer 5:1,7). On the other hand, as soon as men acknowledged their errors, and asked God to forgive, no limit was set to His love in this respect (1Ki 8:36,50; Ps 103:3; cf. De 30:1-10). Nor could this condition be regarded as unreasonable, for holiness, the essential characteristic of the Divine nature, demanded an answering correspondence on the part of man made in God's image. Without this correspondence forgiveness was rendered impossible, and that, so to speak, automatically (cf. Le 19:2; Jos 24:19; see Nu 14:18; Job 10:14; Na 1:3).
According to the Levitical code, when wrong was done between man and man, the first requlsite in order to Divine pardon was restitution, which had to be followed up by a service of atonement (Le 6:2-7). Even in the case of sins of ignorance, repentance and its outward expression in sacrifice had to precede forgiveness (Le 4:13 ff., Nu 15:23 ff. etc.). Here the educative influence of the Law must have been powerful, inculcating as it did at once the transcendent holiness of God and the need of a similar holiness on the part of His people (Le 11:44). Thus the Pauline saying, 'The law hath been our tutor to bring us to Christ' (Ga 3:24), is profoundly true, and the great priestly services of the Temple, with the solemn and ornate ritual, must have given glimpses of the approach by which men could feel their way and obtain the help indispensable for the needs adumbrated by the demands of the Mosaic institutions. The burden of the prophetic exhortations, 'Turn ye, turn ye, why will ye die?' (Eze 33:11; cf. Isa 44:22; Jer 35:15; 18:11; Ho 14:1; Joe 2:13 etc.), would be meaningless if the power to obey were withheld, or the way kept hidden. Indeed, these preachers of moral righteousness did not hesitate to emphasize the converse side of this truth in dwelling on the 'repentance' of God and His returning to His afflicted but repentant people (Jon 3:9; Mal 3:7 etc.). The resultant effect of this mutual approach was the restoration to Divine favour, of those who had been alienated, by the free act of forgiveness on the part of God (Ps 85:4; Isa 55:7; 59:20; Jer 13:17,24 etc.).
2. We are thus not surprised to learn that belief in the forgiveness of sins was a cardinal article of the Jewish faith in the time of Jesus (Mr 2:7 = Lu 5:21, cf. Isa 43:25). Nor was the teaching of Jesus in any instance out of line with the national belief, for, according to His words, the source of all pardon was His Father (Mr 11:25 f., Mt 6:14 f.; cf. His appeal on the cross, 'Father, forgive them,' Lu 23:34). It is true that 'the Son of Man hath power on earth to forgive sins' (Mr 2:10 = Mt 9:6 = Lu 5:24), but the form of the expression shows that Jesus was laying claim to a delegated authority (cf. Lu 7:43, where, as in the case of the palsied man, the words are declaratory rather than absolute; see Plummer, CC International Critical Commentary, in loc.). This is more clearly seen by a reference to NT epistolary literature, where again and again forgiveness and restoration are spoken of as mediated 'in' or 'through' Christ (Eph 4:32; Col 2:12 ff., 1Pe 5:10; cf. Eph 1:7; Re 1:5; 1Jo 2:12 etc.). Here, as in OT, only more insistently dwelt on, the consciousness of guilt and of the need of personal holiness is the first step on the road to God's forgiveness (1Jo 1:9, cf. Ps 32:5; 51:3 etc.); and the open acknowledgment of these feelings is looked on as the natural outcome of their existence (Ac 19:18; cf. Ro 10:10; 1Jo 1:9). The hopelessness which at times seemed to have settled down on Jesus, when confronted by Pharisaic opposition, was the result of the moral and spiritual blindness of the religious teachers to their real position (Joh 9:40 f.).
3. Again, following along the line we have traced in the OT, only more definitely and specifically emphasized, the NT writers affirm the necessity for a moral likeness between God and man (cf. Mt 5:48). It is in this region, perhaps, that the most striking development is to be seen. Without exhibiting, in their relations to each other, the Divine spirit of forgiveness, men need never hope to experience God's pardon for themselves. This, we are inclined to think, is the most striking feature in the ethical creations of Jesus' teaching. By almost every method of instruction, from incidental postulate (Mt 6:12=Lu 11:4; Mr 11:25) to deliberate statement (Mt 18:21 ff; Mt 6:15; Mr 11:25; Lu 17:4) and elaborate parable (Mt 18:23-35), He sought to attune the minds of His hearers to this high and difficult note of the Christian spirit (cf. Col 3:13; 1Jo 4:11). Once more, Jesus definitely asserts the limitation to which the pardon and mercy even of God are subjected. Whatever may be the precise meaning attaching to the words 'an eternal sin' (Mr 3:29), it is plain that some definite border-line is referred to as the line of demarcation between those who may hope for this evidence of God's love and those who are outside its scope (Mt 12:32). See art. Sin, iii. 1.
4. We have lastly to consider the words, recorded only by St. John, of the risen Jesus to His assembled disciples (Joh 20:23). It is remarkable that this is the only place in the Fourth Gospel where the word tr 'forgive' (RV) occurs, and we must not forget that the incident of conferring the power of absolution on the body of believers, as they were gathered together, is peculiar to this writer. At the same time, it is instructive to remember that nowhere is St. John much concerned with a simple narrative of events as such; he seems to be engaged rather in choosing those facts which he can subordinate to his teaching purposes. The choice, then, of this circumstance must have been intentional, as having a particular significance, and when the immediately preceding context is read, it is seen that the peculiar power transmitted is consequent upon the gift of the Holy Spirit. On two other occasions somewhat similar powers were promised, once personally to St. Peter as the great representative of that complete faith in the Incarnation of which the Church is the guardian in the world (Mt 16:19), and once to the Church in its corporate capacity as the final judge of the terms of fellowship for each of its members (Mt 18:18). In both these instances the words used by Jesus with regard to this spiritual power differ from those found in the narrative of the Fourth Gospel, and the latter is seen to be more definite, profound, and far-reaching in its scope than the former. The abiding presence of the living Spirit in the Church is the sure guarantee that her powers in judging spiritual things are inherent in her (cf. 1Co 2:12-15) as the Body of Christ. Henceforth she carries in her bosom the authority so emphatically claimed by her Lord, to declare the wondrous fact of Divine forgiveness (Ac 13:38) and to set forth the conditions upon which it ultimately rests (see Westcott, Gospel of St. John, in loc.). Closely connected with the exercis
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And Cain said unto Yahweh - Greater is my punishment than I can bear.
Thus, shall ye say to Joseph - Ah now! do forgive we pray thee the transgression of thy brethren and their sin in that with evil, they requited thee. Now, therefore grant forgiveness we pray thee, for the transgression of the servants of the God of thy father! And Joseph wept when they spake unto him.
Keeping lovingkindness to a thousand generations, Forgiving iniquity and transgression and sin, Though he leave not, utterly unpunished, Visiting the iniquity of fathers, Upon sons, And upon sons' sons, Unto a third and unto a fourth generation.
And, if the whole assembly of Israel, shall make a mistake, and a matter be hidden from the eyes of the convocation, - and so they do something, whereby they depart from any of the commandments of Yahweh as to things which should not be done, and become guilty;
When any person, shall sin, and shall commit a trespass against Yahweh, - and shall withhold something of the truth from his neighbour in respect of a deposit, or a pledge or anything plundered, or shall use extortion with his neighbour; or shall find something lost and shall withhold some-thing of the truth therein, and shall swear to a falsehood, - as regardeth a single thing of all that a son of earth may do, to commit sin thereby; read more. and so it shall come about that he shall commit sin and then become aware of his guilt, then shall he return the plunder which he had plundered, or the extortion which he had extorted, or the deposit that was deposited with him, - or the lost thing which he hath found: or in anything as to which he hath been swearing to a falsehood, then shall he make it good in the principal thereof, and the fifth part thereof, shall he add thereunto, - to whomsoever it belongeth, to him, shall he give it in the day he becometh aware of his guilt; but, his guilt-bearer, itself, shall he bring in unto Yahweh, - a ram without defect out of the flock by thine estimate as a guilt-bearer, unto the priest. So shall the priest put a propitiatory-covering over him before Yahweh, and it shall be forgiven him, - on account of any one thing, of all which one might do, so as to become guilty therein.
For, I - Yahweh, am your God, therefore shall ye hallow yourselves and remain holy; for, holy, am, I, - therefore shall ye not make your persons unclean, with any creeping thing that crawleth upon the earth;
Speak unto all the assembly of the sons of Israel and thou shalt say unto them - Holy, shall ye be, - For holy, am I - Yahweh - your God
Yahweh - slow to anger and great in lovingkindness, Forgiving iniquity and transgression: Though he will not leave, wholly unpunished, Visiting the iniquity of fathers upon sons, Upon a third generation, and upon a fourth.
even all that Yahweh hath given unto you in command, by the hand of Moses, - from the day that Yahweh gave command, and onward unto your generations,
And it shall come to pass, when all these things shall come in upon thee - the blessing and the curse, which I have set before thee, - and thou shalt bring them back unto thy heart among all the nations whither Yahweh thy God hath driven thee; and thou shalt return unto Yahweh thy God and shalt hearken unto his voice, according to all that I am commanding thee to-day, - thou and thy sons, with all thy heart, and with all thy soul, read more. then will Yahweh thy God bring back thy captivity and have compassion upon thee, - and return and gather thee from among all the peoples whither Yahweh thy God hath scattered thee. Though thou be driven out unto the utmost part of the heavens, from thence, will Yahweh thy God gather thee, and, from thence will he fetch thee; and Yahweh thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it, - and he will do thee good and multiply thee beyond thy fathers. And Yahweh thy God will circumcise thy heart, and the heart of thy seed, - to love Yahweh thy God with all thy heart and with all thy soul, that thou mayest live. And Yahweh thy God will put all these oaths upon thine enemies and upon them who hated thee who persecuted thee. But, thou, wilt return, and hearken unto the voice of Yahweh, - and wilt do all his commandments, which I am commanding thee, to-day, And Yahweh thy God will make thee pre-eminent, in every work of thy hand - in the fruit of thy body, and in the fruit of thy cattle and in the fruit of thy ground, for good, - for Yahweh will again rejoice over thee for good, as he rejoiced over thy fathers: if thou hearken unto the voice of Yahweh thy God, to keep his commandments, and his statutes, which are written in this scroll of the law, - if thou return unto Yahweh thy God, with all thy heart and with all thy soul.
Have I not commanded thee, Be firm and bold, do not start nor be dismayed, - for, with thee, is Yahweh thy God, whithersoever thou goest?
Now, therefore I pray you, swear unto me by Yahweh, since I have dealt with you in lovingkindness, that, ye also, will deal with the house of my father in lovingkindness, and will give me a token of faithfulness,
And so it was, as soon as all the people had made an end of passing over, - then passed over the ark of Yahweh, and the priests, in presence of the people.
Then said Joshua unto the people - Ye cannot serve Yahweh, for, a holy God, he is, a jealous GOD, he is, he will not forgive your transgression, nor your sins.
Then said Joshua unto the people - Ye cannot serve Yahweh, for, a holy God, he is, a jealous GOD, he is, he will not forgive your transgression, nor your sins.
then wilt, thou thyself, hear in the heavens and forgive the sin of thy servants, and of thy people Israel, that thou mayest teach them the good way, wherein they should walk, - and give rain upon thy land, which thou hast given unto thy people, for an inheritance?
and grant forgiveness to thy people, who have sinned against thee, even as to all their transgressions wherein they have transgressed against thee, - and grant them compassion before their captors, so that they may have compassion upon them;
if my people upon whom my Name is called shall humble themselves, and pray and seek my face, and turn from their wicked ways, then will, I myself, hear out of the heavens, and forgive their sin, and heal their land.
but refused to hearken, neither kept in mind thy wonders which thou hadst done with them, but they hardened their neck, and appointed a head that they might return to their servitude, in their perverseness. But, thou, art a God of forgivenesses, gracious and full of compassion, slow to anger and abounding in lovingkindness, and didst not forsake them.
but refused to hearken, neither kept in mind thy wonders which thou hadst done with them, but they hardened their neck, and appointed a head that they might return to their servitude, in their perverseness. But, thou, art a God of forgivenesses, gracious and full of compassion, slow to anger and abounding in lovingkindness, and didst not forsake them.
If I have sinned, then couldst thou watch me, and, from mine iniquity, thou wouldst not acquit me:
My sin, would I own unto thee, and, mine iniquity, not hide, I said, I will confess my transgressions unto Yahweh, And, thou, didst forgive the iniquity of my sin. Selah.
For, my transgressions, do, I, acknowledge, And, my sin, is before me continually:
Restore us, O God of our salvation, And take away thy vexation towards us.
For, thou, O My Lord, art good and forgiving, And abundant in lovingkindness, to all who call upon thee.
For, thou, O My Lord, art good and forgiving, And abundant in lovingkindness, to all who call upon thee.
Who forgiveth all thine iniquity, Who healeth all thy diseases;
I - I, am he that is ready, To wipe out thy transgressions for mine own sake, - And, thy sins, not remember.
O Israel, thou shalt not be forgotten of me, I have wiped out, As with a thick cloud, thy transgressions, And as with a broad cloud, thy sins, - Return unto me, for I have redeemed thee.
Let the lawless forsake his way, And the man of iniquity, his thoughts, - And let him return unto Yahweh That he may have compassion upon him, And unto our God, For he will abundantly pardon.
So shall come in for Zion, a Redeemer, Even for such as are turning from transgression in Jacob, - Declareth Yahweh.
Run ye to and fro through the streets of Jerusalem, And see I pray you and know and seek out in the broad places thereof, Whether ye can find, a man, Whether there is one Doing justice Demanding fidelity, - That I may pardon her.
How, for this, can I pardon thee? Thine own sons, have forsaken me, And have sworn by No-gods, - When I had fed them to the full, Then committed they adultery, And the house of the unchaste woman, they used to throng:
But if ye will not hear it, In secret places, shall my soul weep Because of the pride, And mine eye, shall flow over, and run down with tears, Because captive hath been taken the flock of Yahweh.
Therefore have I scattered them, As broken straw passing away, by the wind of the desert.
Now, therefore, I pray thee, speak unto the men of Judah and concerning the inhabitants of Jerusalem saying, Thus, saith Yahweh, - Lo! I am fashioning against you calamity, and devising against you, a device, - Return I pray you every man from his wicked way, And amend your ways and your doings.
And I sent unto you all my servants the prophets, betimes, sending, saying, Return I pray you - every man from his wicked way, And amend your doings, And do not go after other gods to serve them, So shall ye remain on the soil which I gave to you, and to your fathers, - but ye have not inclined your ear, nor hearkened, unto me.
Peradventure, the house of Judah will hearken unto all the calamity, which I am devising to execute against them, - to the end they may return every man from his wicked way, whereupon I will forgive their iniquity, and their sin.
Say unto them, As I live, Declareth My Lord Yahweh, Surely, I can take no pleasure in the death of the lawless man, But that the lawless man turn from his way, and live,- Turn ye, turn ye, from your wicked ways, For wherefore should ye die. O house of Israel?
To the Lord our God, belong compassions, and forgivenesses, - for we have rebelled against him;
Return thou, O Israel, unto Yahweh thy God, - for thou hast stumbled by thine iniquity.
And rend your heart, and not your garments, turn therefore, unto Yahweh your God, - for, gracious and full of compassion, is he, slow to anger, and abundant in loving- kindness, and will grieve over calamity.
Who knoweth whether God himself - may turn and grieve, - and turn away from the glow of his anger, that we perish not?
Yahweh, is slow to anger, but great in vigour, He will not leave, unpunished, as for Yahweh, in storm-wind and in tempest, is his way, and, clouds, are the dust of his feet.
From the days of your fathers, have ye departed from my statutes, and not observed them, Return ye unto me, that I may return unto you, saith Yahweh of hosts. And yet ye say, Wherein shall we return?
Ye, therefore, shall become, perfect: as, your heavenly Father, is perfect.
And forgive us our debts, as, we also, have forgiven our debtors;
For, if ye forgive men their faults, Your Father who is in the heavens, will forgive, even you; But, if ye forgive not men their faults, neither will your Father forgive, your faults.
But, that ye may know, that the Son of Man hath, authority, upon the earth, to be forgiving sins, then, saith he to the paralytic, - Rise! take up thy couch, and withdraw unto thy house.
And, whosoever shall speak a word against the Son of Man, it shall be forgiven him, - but, whosoever shall speak against the Holy Spirit, it shall not be forgiven him, either in this age, or the coming.
I will give thee, the keys of the kingdom of the heavens, - and, whatsoever thou shalt bind upon the earth, shall be bound in the heavens, and, whatsoever thou shalt loose upon the earth, shall be loosed in the heavens.
Verily, I say unto you - Whatsoever things ye shall bind on the earth, shall be bound in heaven; and, whatsoever things ye shall loose on the earth, shall be loosed in heaven.
Then, coming near, Peter said to him- Lord! how many times, shall my brother sin against me, and I forgive him? Until, seven, times?
For this cause, hath the kingdom of the heavens become like unto a man, a king, who wished to settle an account with his servants; And, when he, began, to settle, there was brought unto him a, certain, debtor, of a thousand talents; read more. and, he, not having, wherewith to pay, the master ordered him to be sold, and the wife, and the children, and whatsoever he had, - and payment to be made. The servant therefore, falling down, began to do homage unto him, saying - Have patience with me, and, all, will I pay thee. And, moved with compassion, the master of that servant released him, and, the loan, he, forgave, him. But that servant, going out, found one of his fellow-servants, who owed him, a hundred denaries, and, laying hold of him, he began seizing him by the throat, saying, Pay! if anything thou owest. His fellow servant, therefore, falling down, began beseeching him, saying, Have patience with me! And I will pay thee. He, however, would not, but went away and cast him into prison, - until he should pay what was owing. His fellow-servants, therefore, seeing, the things that were done, were grieved exceedingly, - and went and made quite plain to their master all the things which had been done. Then, calling him near, his master saith unto him - O wicked servant! All that debt, forgave I thee, because thou didst beseech me. Was it not binding, upon thee also, to have mercy upon thy fellow-servant, as, I also, on thee, had mercy? And, provoked to anger, his master delivered him up to the torturers, until he should pay all that was owing. Thus, my heavenly Father also, will do unto you, if ye forgive not each one his brother, from your hearts.
John the Immerser came, in the wilderness, proclaiming an immersion of repentance for remission of sins;
Why doth, this, man thus talk? he is speaking profanely! Who can forgive sins, save one, God?
But, that ye may know that the Son of Man hath authority to be forgiving sins upon the earth, he saith to the paralytic:
But, whosoever shall revile against the Holy Spirit, hath no forgiveness, unto times age-abiding, - but is guilty of an age-abiding sin:
And, when ye stand praying, forgive, if aught ye have against any, - that, your Father also, who is in the heavens, may forgive you your offences.
And, when ye stand praying, forgive, if aught ye have against any, - that, your Father also, who is in the heavens, may forgive you your offences.
And, when ye stand praying, forgive, if aught ye have against any, - that, your Father also, who is in the heavens, may forgive you your offences.
and he came into all the country about the Jordan, proclaiming an immersion of repentance into remission of sins:
And the Scribes and the Pharisees began to reason, saying - Who is this that speaketh profanities? Who can forgive, sins, save, God alone?
But, that ye may know that, the Son of Man, hath, authority, upon the earth to forgive sins - he said to the paralyzed man - To thee, I say, Arise, and, taking up thy couch, be going thy way unto thy house.
Making answer, Simon said - I suppose, that he to whom, the more, he forgave. And, he, said unto him - Rightly, hast thou judged.
And forgive us our sins, for, even we ourselves, forgive every one indebted to us; And bring us not into temptation.
Even if, seven times a day, he sin against thee, and, seven times, turn to thee, saying, I repent, thou shalt forgive him.
And, when they were parting his garments, they cast lots.
They of the Pharisees who were with him, heard, these things, and said unto him - Are, we also, blind?
When, therefore, he had received the vinegar, Jesus said - It is finished! And, bowing his head, delivered up his spirit.
Whosesoever sins ye shall remit, they are remitted unto them, whosesoever ye shall retain, they are retained.
And Peter said unto them - Repent ye, and let each one of you be immersed, in the name of Jesus Christ, into the remission of your sins, - and ye shall receive the free-gift of the Holy Spirit;
And Peter said unto them - Repent ye, and let each one of you be immersed, in the name of Jesus Christ, into the remission of your sins, - and ye shall receive the free-gift of the Holy Spirit;
Unto the same, do all the prophets bear witness, That, remission of sins, is to be received through his name, by every one that believeth on him.
Surely then, the water, can no man forbid, that these should not be immersed, - seeing that, the Holy Spirit, they have received, as well as we.
Be it known unto you, therefore, brethren, - that, through this man, unto you, remission of sins is declared;
And, when they heard this , they were immersed into the name of the Lord Jesus;
Many also of them who had believed, were coming, making open confession, and renouncing their practices.
We were, therefore, buried together with him through our immersion into his death, in order that - just as Christ was raised from among the dead through the glory of the Father, so, we also, in newness of life should walk.
For, in heart, it is to be believed unto righteousness, and, by mouth, it is to be confessed unto salvation.
But, as for us, - not the spirit of the world, have we received, but the Spirit which is of God, - that we might know the things which, by God, have been given in favour unto us: - Which we also speak - not in words taught of human wisdom, but in such as are taught of the Spirit, by spiritual words, spiritual things, explaining. read more. But, a man of the soul, doth not welcome the things of the Spirit of God, for they are foolishness unto him, and he cannot get to know them, because, spiritually, are they examined; But, the man of the spirit, on the one hand, examineth all things, but, on the other, he himself, by no one, is examined.
So that, the law, hath proved, our tutor, training us, for Christ, in order that, by faith, we might be declared righteous;
In whom we have the redemption through his blood, the remission of our offences, according to the riches of his favour,
In whom we have the redemption through his blood, the remission of our offences, according to the riches of his favour,
And be ye gracious one to another, tenderly affectionate, in favour forgiving one another - even as, God also, in Christ, hath in favour forgiven you;
In whom, we have our redemption - the remission of our sins, -
Having been buried together with him in your immersion, wherein also ye have been raised together, through your faith in the energising of God - Who raised him from among the dead.
Having been buried together with him in your immersion, wherein also ye have been raised together, through your faith in the energising of God - Who raised him from among the dead.
Bearing one with another, and in favour forgiving one another - if any, against any, have a complaint, - according as, the Lord, in favour forgave you, so also ye;
And, nearly, all things, with blood, are purified, according to the law, and, apart from blood-shedding, cometh no remission.
But, wherever a remission of these is, there is, no further, offering, for sins. Having therefore, brethren, freedom of speech for the entrance through the Holy place, by the blood of Jesus,
Howbeit, the God of all favour - who hath called you unto his age-abiding glory in Christ - when, for a little, ye have suffered, Himself, will adjust, confirm, strengthen: -
If we are confessing our sins, faithful, is he and, righteous - that he should forgive us our sins, and cleanse us from all unrighteousness.
and from - Jesus Christ, - The Faithful Witness, The Firstborn of the Dead, and The Ruler of the Kings of the Earth. Unto him that loveth us, and loosed us out of our sins with his blood, -
Morish
There are three Hebrew words translated to forgive.
1. kaphar, 'to cover,' De 21:8; Ps 78:38; Jer 18:23. It is also translated 'atonement.'
2. nasa, 'to bear,' take away guilt: used by Joseph's brethren when they asked him to forgive them, Ge 50:17; and used of God as "forgiving iniquity and transgression and sin." Ex 34:7; Nu 14:18; and in describing the blessedness of the man "whose transgression is forgiven, whose sin is covered." Ps 32:1.
3. salach, 'to pardon,' used only of the forgiveness that God gives. It is employed for the forgiveness attached to the sacrifices: "it shall be forgiven him." Le 4:20,26,31,35; 5:10,13,16,18; etc. It occurs in the prayer of Solomon at the dedication of the temple. 1Ki 8:30,34,36,39,50. Also in Ps 103:3; Jer 31:34; 36:3; Da 9:19.
In the N.T. two words are used: fesi" -->??????, from ??????, 'to send from, release, remit,' several times translated REMISSION; and ?????????, 'to be gracious, bestow freely, forgive.' Both words are applied to the forgiveness granted by God, as well as that between man and his fellow.
There are two aspects in which forgiveness is brought before us in scripture.
1. The mind and thought of God Himself towards the sinner whom He forgives. On the ground of the sacrifice of Christ, God not only ceases to hold those who have faith in Christ's blood as guilty before Him, but His favour is towards them. "Their sins and iniquities will I remember no more." Heb 10:17. Thus all sense of imputation of guilt is gone from the mind of God. "God for Christ's sake hath forgiven you" (?????????, graciously forgiven). Eph 4:32. So in the O.T., "I will heal their backsliding, I will love them freely." Ho 14:4.
2. The guilty one is released, forgiven. "That they may receive forgiveness of sins." Ac 26:18. "As far as the east is from the west, so far hath he removed our transgressions from us." Ps 103:12. "Your sins are forgiven you for his name's sake." 1Jo 2:12. Hence it is true of all Christians, that their sins are forgiven. Another thought is included in the forgiveness of sins, namely, that having redemption by Christ, which brings into a new state, the whole guilty past is forgiven, removed from us, so that there is no hindrance to the enjoyment of that into which redemption brings.
The general principle as to forgiveness is stated in 1Jo 1:9; "If we confess our sins, he is faithful and just to forgive us our sins;" and to this is added, "and to cleanse us from all unrighteousness." This involves honesty of heart, whether in a sinner first coming to God, or in a child who has grieved the heart of the Father by sinning. The two aspects above referred to are here also. The faithfulness and righteousness of God in forgiving, and the cleansing us from all unrighteousness. God is faithful to His own blessed character of grace revealed in His Son, and righteous through the propitiation which He has made.
3. If a Christian is 'put away' from the assembly and is repentant, he is forgiven and restored. 2Co 2:7,10. This of course is different from the act of God in forgiving sins, and may be called administrative forgiveness in the church; and if the act of discipline is led of the Spirit, it is ratified in heaven: cf. Joh 20:22-23. This is entirely different from any pretended absolution that may be pronounced over poor deluded unconverted persons.
4. There is also a governmental forgiveness in connection with the government of God here below in time, both on God's part, and toward one another. Isa 40:1-2; Lu 17:3; Jas 5:15-16; 1Jo 5:16. We are called upon to forgive one another; and if we indulge in a harsh unforgiving spirit, we must not expect our Father to forgive us in His governmental dealings. Mt 6:14-15.
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Thus, shall ye say to Joseph - Ah now! do forgive we pray thee the transgression of thy brethren and their sin in that with evil, they requited thee. Now, therefore grant forgiveness we pray thee, for the transgression of the servants of the God of thy father! And Joseph wept when they spake unto him.
Keeping lovingkindness to a thousand generations, Forgiving iniquity and transgression and sin, Though he leave not, utterly unpunished, Visiting the iniquity of fathers, Upon sons, And upon sons' sons, Unto a third and unto a fourth generation.
And he shall do to the bullock, as he did to the first sin-bearing bullock, so shall he do with this, - and the priest shall put a propitiatory-covering over them, and it shall be forgiven them.
and with all the fat thereof, shall he make a perfume at the altar, as with the fat of the peace-offering, - so shall the priest put a propitiatory-covering over him because of his sin, and it shall be forgiven him.
and all the fat thereof, shall he remove as the fat from off the peace-offering was removed, and the priest shall make a perfume at the altar, for a satisfying odour unto Yahweh, - so shall the priest put propitiatory-covering over him, and it shall be forgiven him.
and all the fat thereof, shall he remove as the fat of the lamb is removed, from the peace-offering, and the priest shall make a perfume therewith at the altar, upon the altar-flames of Yahweh, - so shall the priest put a propitiatory-covering over him on account of his sin which he hath committed, and it shall be forgiven him.
And of the second, shall he make an ascending-sacrifice according to the regulation, - so shall the priest put a propitiatory-covering over him, because of his sin which he hath committed and it shall be forgiven him.
So shall the priest put a propitiatory-covering over him, on account of his sin which he hath committed, departing from some one of these things, and it shall be forgiven him, - then shall it be the priest's, like the meal-offering.
that, moreover, which he took away from the sanctuary, shall he make good and the fifth part thereof, shall he add thereunto, and shall give it to the priest, - and, the priest, shall put a propitiatory-covering over him with the guilt-bearing ram and it shall be forgiven him.
then shall he bring in a ram without defect out of the flock by thine estimate as a guilt-bearer unto the priest, - and the priest shall put a propitiatory-covering over him, on account of his mistake which he made though he knew it not and it shall be forgiven him:
Yahweh - slow to anger and great in lovingkindness, Forgiving iniquity and transgression: Though he will not leave, wholly unpunished, Visiting the iniquity of fathers upon sons, Upon a third generation, and upon a fourth.
Be propitious unto thy people Israel whom thou hast redeemed, O Yahweh, and do not impute innocent blood in the midst of thy people Israel. So shall they obtain propitiation for the guilt of shedding blood.
Wilt, thou, therefore, hearken unto the supplication of thy servant, and of thy people Israel, whensoever they shall pray toward this place, - yea wilt, thou thyself, hear, in thine own dwelling-place, in the heavens, and, when thou hearest, then wilt thou forgive?
then wilt, thou thyself, hear in the heavens, and forgive the sin of thy people Israel, and bring them back unto the soil, which thou gavest unto their fathers?
then wilt, thou thyself, hear in the heavens and forgive the sin of thy servants, and of thy people Israel, that thou mayest teach them the good way, wherein they should walk, - and give rain upon thy land, which thou hast given unto thy people, for an inheritance?
then wilt, thou thyself, hear in the heavens, in the settled place of thine abode, and forgive and act, and give unto every man according to all his ways, whose heart thou wilt know, - for, thou thyself alone, knowest the heart of all the sons of men;
and grant forgiveness to thy people, who have sinned against thee, even as to all their transgressions wherein they have transgressed against thee, - and grant them compassion before their captors, so that they may have compassion upon them;
How happy is he whose transgression is forgiven! whose sin is pardoned!
Yet, he, full of compassion, would put a propitiatory-covering over iniquity, and not destroy, - Yea, many a time, turned he back his anger, And would not stir up all his wrath.
Who forgiveth all thine iniquity, Who healeth all thy diseases;
As far as East from West, Hath he put far from us, our transgressions;
Comfort ye - comfort ye my people, - Saith your God. Speak ye unto the heart of Jerusalem, And cry unto her, - That accomplished is her warfare, That accepted is her punishment, - That she hath received, at the hand of Yahweh, According to the full measure of all her sins.
But, thou, O Yahweh, knowest all their counsels against me to pat me to death, Put thou no propitiatory-covering over their iniquity, And their sin from before thee, do not thou blot out, - But let them be overthrown before thee, In the time of thine anger, deal thou effectively with them.
Then shall they no longer teach Every man his neighbour, and Every man his brother, saying, Know ye Yahweh, - For, they all, shall know me, From the least of them Even unto the greatest of them, Declareth Yahweh, For I will forgive their iniquity, And their sin, will I remember, no more.
Peradventure, the house of Judah will hearken unto all the calamity, which I am devising to execute against them, - to the end they may return every man from his wicked way, whereupon I will forgive their iniquity, and their sin.
O Lord, hear! O Lord, forgive! O Lord, hearken and perform! Do not delay! For thine own sake, O my God, because, thine own name, hath been called, upon thy city, and upon thy people.
I will heal their apostacy, I will love them freely, - for mine anger, hath turned, from them.
For, if ye forgive men their faults, Your Father who is in the heavens, will forgive, even you; But, if ye forgive not men their faults, neither will your Father forgive, your faults.
Be taking heed to yourselves, - If thy brother sin, rebuke him, and, if he repent, forgive him;
And, this, saying, he breathed strongly, and saith unto them - Receive ye Holy Spirit: - Whosesoever sins ye shall remit, they are remitted unto them, whosesoever ye shall retain, they are retained.
To open their eyes; that they turn from darkness unto light, and the authority of Satan unto God, that they may receive remission of sins, and an inheritance among them who have been made holy by the faith respecting me.
So that, on the contrary, ye should forgive and encourage, lest, by any means, by his excessive grief, such a one should be swallowed up.
Now, to whom ye forgive anything, I, also; for, I also, what I have forgiven, if, anything, I have forgiven, for your sake, in the person of Christ, have I forgiven it .
And be ye gracious one to another, tenderly affectionate, in favour forgiving one another - even as, God also, in Christ, hath in favour forgiven you;
He also saith - of their sins, and of their lawlessnesses, I will in nowise be mindful any more.
And, the prayer of faith, shall save the exhausted one, and the Lord will raise him up, and, if he have committed, sins, it shall be forgiven him. Be openly confessing, therefore, one to another, your sins, and be praying in each other's behalf, - that ye may be healed. Much availeth, the supplication of a righteous man, when it is energised:
If we are confessing our sins, faithful, is he and, righteous - that he should forgive us our sins, and cleanse us from all unrighteousness.
I write unto you, dear children, because your sins have been forgiven you, for the sake of his name: