What is the remission of sin?

Forgiveness (also translated remission) simply means `sending away'. The eternal consequences due to us because of our sins have been sent completely away. This is the position in which every believer stands. Of course, the consequences on earth due to us if we sin - including a break in fellowship with the Father - require confession on our part in order to be removed. It is important not to confuse these things.

In each case, of the six quoted above, the same Greek word occurs in the original, though translated both as remission and forgiveness in the Authorized Version. It signifies simply "a sending away" or "a release" and this is just what a guilty sinner needs as regards his sins. Let them be sent away or dismissed by the One against whom his guilt has been incurred, and what a happy release is his! Now this is just what every child of God is entitled to enjoy. "I write to you little children" said the aged apostle John, "because your sins are forgiven you [are dismissed and sent away] for His name's sake" (1 John 2:12).

Remission of Sins. This word remission is only used in the New Testament, and is sometimes translated "forgiveness," as in Ephesians 1:7 and Colossians 1:14. It is evidently used in relation to the debt man owes to God, as having robbed God of what is His, and as man has nothing to pay, God in His goodness remits the debt, and forgives the debtor.

This is used in the sense of 'forgiveness.' The forgiveness or remission of sins is through faith in the Lord Jesus Christ and on the ground of His sacrificial death. Acts 10:43; Acts 13:38; Rom. 3:25; 1 Cor. 15:3. See FORGIVENESS.

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. Hence we find him preaching "the baptism of repentance for the remission of sins." Mark 1:4; Luke 3:3. To let go free of charge by God is necessarily in righteousness, hence we read in Heb. 9:22 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) 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; and Col. 1:14. In 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, 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 Acts 5:31 "to be a Prince and a Saviour, to give repentance to Israel and forgiveness of sins:" in Acts 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 we know it was part of Paul's commission, even as he first preached it in the Gentile city of Antioch, Acts 13:38-39. One more passage, Heb. 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, Heb. 10:16-17. It is ἄφεσις in all these passages, which are all its occurrences save Luke 4:18, where it occurs twice as 'deliverance' and 'liberty,' and Mark 3:29, where it is 'forgiveness.'

aphesis (from aphiemi, 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.) Hence we find him preaching "the baptism of repentance for the remission of sins." (Mark 1:4; Luke 3:3.) To let go free of charge by God is necessarily in righteousness, hence we read in Hebrews 9:22 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) was the symbol of "the blood of the New Covenant, which is shed for many for the remission of sins." aphesis is identified with redemption in two passages. (Eph. 1:7 and Col. 1:14.) In 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, 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 has God exalted by his right hand," he further witnesses in Acts 5:31 to be "a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins"; in Acts 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 believes in him shall receive remission of sins."

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" (ἐχαρίσατο, graciously forgiven). Eph. 4:32. So in the O.T., "I will heal their backsliding, I will love them freely." Hosea 14:4.

The guilty one is released, forgiven. "That they may receive forgiveness of sins." Acts 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." 1 John 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.

This threefold character of our sinning has been met by a threefold grace on God's part. The transgression is FORGIVEN. Here the word means to lift away from. The great burden is removed: it no longer weighs upon the soul and conscience before God. Oh, the relief if it! How great is the blessedness of being forgiven! The load is gone. The sin is COVERED, it is concealed, blotted out of God's sight, so as to offend Him no more. The iniquity is not IMPUTED. It is not reckoned, it no longer stands against us in God's book of remembrance. It is remembered no more. It is as though it had never been.

This threefold character of our sinning has been met by a threefold grace on God's part. The transgression is FORGIVEN. Here the word means to lift away from. The great burden is removed: it no longer weighs upon the soul and conscience before God. Oh, the relief if it! How great is the blessedness of being forgiven! The load is gone. The sin is COVERED, it is concealed, blotted out of God's sight, so as to offend Him no more. The iniquity is not IMPUTED. It is not reckoned, it no longer stands against us in God's book of remembrance. It is remembered no more. It is as though it had never been.

The Lord Jesus, having borne our sins on the cross, has for ever put them away, and therefore as soon as we have exercised faith we can say we are forgiven, or, in other words, have the remission of all our sins; for no longer have they any place between us and God. This is our cleansing, and is especially connected with the Lord's death and blood-shedding.