FORGIVENESS
There are four Heb terms. which translate sorry:
(a) “kaphar”, “cover” (Deut. 21:8; Ps. 78:38, Jer. 18:23). This term is also translated “atonement.”
(b) “Nasa”, carry, remove (guilt). It was used by Joseph’s brothers when they asked him to forgive them (Gen. 50:17; God uses it when proclaiming that He is a God “who forgives iniquity, rebellion and sin”: Ex. 34:7; Num. 14:18) and in describing the blessedness of man, “whose transgression is forgiven, whose sin is covered” (Ps. 32:1).
(c) “Salach”, “forgive”, is used only of the forgiveness that God gives. It is used in reference to forgiveness related to sacrifices: “they will obtain forgiveness (Lev. 4:20, 26), “they will be forgiven (Lev. 4:31, 35; 5:10, 13, 16, 18, etc.).
It appears in Solomon’s prayer at the dedication of the Temple (1 Kings 8:30, 34, 36, 39, 50). Also in Ps. 103; Jer. 31:34; 36:3; Dn. 9:19.
Several terms are used in the NT:
(a) “aphesis”, from “aphiêmi”, “send from, release, remit”, which is translated on several occasions “remission”.
(b) “Aphiêmi” is translated “forgive” which in addition to “dismiss”, “deliver”, “remit”, is also translated by the verb “forgive”.
(c) “Apoluõ”, which in addition to meaning “leave”, “dismiss”, etc., is also translated “forgive”.
(d) “Pheidomai”, “leave”, “spare”, is also translated as “be indulgent” and “forgive”.
(e) “Charizomai” is translated, on several occasions, as “forgive” (deliver, give, grant, give freely). All of these words apply to forgiveness granted by God, as well as that given by one person to another.
There are several aspects of forgiveness that are presented to us in Scripture:
(a) The mind and thought of God Himself towards the sinner whom He forgives. On the basis of Christ’s sacrifice, God not only stops considering those who have faith in the blood of Christ guilty, but also grants them his favor.
“I will remember his sins and transgressions no more” (Heb. 10:17). Thus all sense of imputation of sin disappears from the mind of God. “God also forgave you in Christ” (“echarisato,” forgiven in grace; Eph. 4:32).
Likewise in the OT: “I will heal his rebellion, I will love them with pure grace” (Hos. 14: 4).
(b) The guilty person is released, forgiven. “That you may receive forgiveness of sins through faith in me” (Acts 26:18). “As far as the east is from the west, he has removed our transgressions from us” (Ps. 103:12).
“Your sins have been forgiven for his name” (1 John 2:12). This is true of all Christians: that their sins have been forgiven.
There is another concept included in the forgiveness of sins, that is, that by having redemption in Christ, which introduces the believer to a new state, all past guilt is forgotten, and is eliminated from him, so that there is no no obstacle to the enjoyment of that which redemption introduces.
The general principle regarding forgiveness appears in 1 John. 1:9: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
This involves honesty of heart, whether it is a sinner who comes to God for the first time, or one who is already a child of God, and who has grieved the heart of the Father by sinning. The two aforementioned aspects also occur here.
God’s faithfulness and justice in forgiving, and our purification from all injustice. God is faithful to His own gracious character revealed in His Son, and righteous through the propitiation He has made.
(c) If a Christian is “excommunicated” from the fellowship of the church, and repents, he is forgiven and restored (2 Cor. 2:7, 10).
This, of course, is distinct from the act of God in the forgiveness of sins, and may be called administrative forgiveness in the church; and if the performance in discipline is led by the Spirit, it is ratified in heaven (cf. Jn. 20:22, 23).
This is totally different from any so-called “absolution” that can be pronounced claiming a power for judicial or paternal forgiveness of sins, which is the exclusive competence of God, either welcoming the repentant sinner or forgiving the lost son.
(d) There is also “governmental” forgiveness in relation to God’s government here on earth in time, both by God and among believers themselves, one another (Is. 40:1, 2; Luke. 17:3; James 5:15, 16; 1 John 5:16).
We are called to forgive each other; If we give ourselves over to a harsh and unforgiving spirit, we should not expect our Father to forgive us in his dealings in his government (Mt. 6:14, 15).