My project today is to do a topical study on Redemption and Forgiveness
The pop up verses are as follows: Eph. 1:7 and Eph. 1:8
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The Complete Word Study Dictionary – New Testament. ἀπολύτρωσις [See Stg: <G629>]
apolútrōsis; gen. apolutróseōs, fem. noun from apolutróō (n.f.), to let go free for a ransom, which is from apó <G575>, from, and lutróō <G3084>, to redeem. Redemption. The recalling of captives (sinners) from captivity (sin) through the payment of a ransom for them, i.e., Christ's death. Sin is presented as slavery and sinners as slaves (John 8:34; Rom. 6:17, 20; 2 Pet. 2:19). Deliverance from sin is freedom (John 8:33, 36; Rom. 8:21; Gal. 5:1).
(I) Deliverance on account of the ransom paid as spoken of the deliverance from the power and consequences of sin which Christ procured by laying down His life as a ransom (lútron <G3083>) for those who believe (Rom. 3:24; 1 Cor. 1:30; Eph. 1:7, 14; Col. 1:14; Heb. 9:15 [cf. Matt. 20:28; Acts 20:28]).(II) Deliverance from calamities and death without the idea of a ransom being paid (Luke 21:28; Heb. 11:35). So also of the soul from the body as its prison (Rom. 8:23 at the coming of the Lord; Eph. 4:30 [cf. Rom. 7:24]).
Syn.: áphesis <G859>, remission, forgiveness; hilasmós <G2434>, propitiation; katallagé <G2643>, reconciliation, atonement.
Ant.: míasma <G3393>, defilement; miasmós <G3394>, the act of defiling; molusmós <G3436>, defilement.[3]
The Complete Word Study Dictionary – New Testament. ἄφεσις [See Stg: <G859>]
áphesis; gen. aphéseōs, fem. noun. from aphíēmi <G863>, to cause to stand away, to release one's sins from the sinner. Forgiveness, remission. This required Christ's sacrifice as punishment of sin, hence the putting away of sin and the deliverance of the sinner from the power of sin, although not from its presence, which will come later after the resurrection when our very bodies will be redeemed (Rom. 8:23). See Matt. 26:28; Mark 1:4; 3:29; Luke 1:77; 3:3; 4:18; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18; Eph. 1:7; Col. 1:14; Heb. 9:22; 10:18; Sept.: Lev. 25:11; Deut. 15:3; Esth. 2:18; Isa. 61:1. Distinguished from páresis <G3929>, the temporary bypassing of sin (only in Rom. 3:25).
Of the 17 times áphesis occurs in the NT, it is followed on 12 occasions by the word hamartión <G266>, of sins; therefore, sins are the cords whereby man is bound away from God. Man became a slave of sin because of the fall of Adam (Rom. 5:12; 6:17, 20), and thus in his fallen state is presented as a prisoner. In Luke 4:18, where the Lord Jesus declared His ministry on earth, quoted from Isa. 61:1, man is presented as aichmálōtos <G164>, a prisoner of war, a captive. His captivity is due to the sin of Adam and to his own sin in that he continues in sinfulness.
It is interesting indeed that in Luke 4:18, the word áphesis is used without any designation of what this deliverance or forgiveness is from. The Lord said: "He hath anointed me to... preach deliverance to the captives [the word is the same, áphesis]... to set at liberty [again the word is the same, en <G1722>, in; aphései, at freedom]." The work of Christ, therefore, is designated as deliverance from everything that holds man a prisoner away from God. However, setting sinful man free would have been a very dangerous thing if God did not simultaneously change man's nature (2 Cor. 5:17; 2 Pet. 1:4). Man's freedom is not one that permits him to continue in sin (1 John 3:6), but binds him in Christ. What Christ does is not simply to take man from prison and set him free, but also to change him radically (katallássei <G2644>), giving him power over sin.
Áphesis involves the new birth of man spiritually or in his inner self (John 3:1-12). Man's spirit, therefore, is transformed through faith in Jesus Christ (Rom. 5:1). Man with a new spirit within him is given the ability to have power over sin, having been delivered from the guilt of sin: "But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness" (Rom. 6:17, 18).
Áphesis is part of a larger process which does not involve simply the freedom of the sinner, but the change of the sinner from being a slave of sin to becoming a slave of God. With that freedom from sin, he acquires freedom of action because of his changed nature and spirit. He acquires that ability to follow after God instead of fleeing from God, the desire to flee from sin and pursue it. Forgiveness, therefore, must never be understood as the permission for the sinner to continue in his sinful condition.
In the same manner, we must not misunderstand the use of the verb aphíēmi <G863>, to forgive on the part of the Christian in regard to another, as meaning the forgiving Christian is supposed to allow the sinner to continue in his sinful condition. Forgiveness is not condoning sin but rather doing everything possible to see that the particular sin or sins of the sinner are removed from him by God who is the only One who can deliver and cleanse him. Forgiveness, therefore, is never freedom in sin but freedom from sin by God (italics added).
Heb. 9:22 contains an absolute statement, "without shedding of blood is no remission [áphesis]." As animal sacrifices gave OT sinners relief from the guilt of sin, so Jesus Christ's shed blood (His sacrificial death) gives believers not only freedom from the guilt of sin, which in the NT is called justification (dikaíōsis <G1347>) (Rom.4:25; 5:18), but also katharismós <G2512>, cleansing or purification (Heb. 1:3; 2 Pet. 1:9). This is why in Rom. 3:25 in speaking of the OT sacrifices, Paul calls the result páresis <G3929>, which unfortunately is translated "remission," as if it were the same as áphesis. If Paul meant it to be áphesis, the permanent remission of sins without the need of further sacrifices, he would have called it that. The blood of Christ provided the removal of the guilt of sin as well as the cleansing from sin on a permanent basis. Páresis <G3929>, occurring only in Rom. 3:25, must be translated the "bypassing" of sin and not the "remission" of sin, for where there is forgiveness of sins there is no more offering for sin (Heb. 10:18).
Syn.: apolútrōsis <G629>, redemption; ánesis <G425>, a relaxing, letting loose; aníēmi <G441>, to stand up or to provide liberty or rest; eleuthería <G1657>, freedom, which is the resultant effect of forgiveness or áphesis; hilasmós <G2434>, atonement, propitiation; cháris <G5485>, grace (indicating the disposition of the one forgiving, while áphesis expresses the result of the acceptance of that grace); sōtēría <G4991>, salvation, deliverance; dikaíōsis <G1347>, justification, being more than acquittal since it also renders a person just.
Ant.: kríma <G2917>, verdict pronounced; katákrima, condemnation, sentence followed by a suggested punishment; krísis <G2920>, the process of judging, judgment; katákrisis <G2633>, the act of condemnation.[4]
The Complete Word Study Dictionary – New Testament. περισσεύω [See Stg: <G4052>]
perisseúō; fut. perisseúsō, from perissós <G4053>, abundant. To be in excess, exceed in number or measure. In the NT, to be or have more than enough.
(I) To be left over, remain, exceeding a number or measure which marks fullness, intrans. (John 6:12, 13). Part. noun with the art. tó perisseúon, that remaining, residue after the needs were met (Matt. 14:20; 15:37). With the aor. part. ó perisseúsan with the dat. (Luke 9:17), "that which remained" (a.t.).
(II) To superabound, to abound richly, trans.:
(A) Of persons, to have more than enough, superabundance, used in an absolute sense (Phil. 4:12, 18); followed by the gen. (Luke 15:17); by eis <G1519>, unto, to or for something (2 Cor. 9:8, to superabound in every good work); by en <G1722>, in, with the dat. (Rom. 15:13, meaning in respect to something; Phil. 4:12; Col. 2:7).
(B) Of things, to abound, intensively with en followed by the dat. as in Luke 12:15, meaning that life does not consist in an abundance of things. The adj. part. tó perisseúon followed by the dat., that which is surplus to someone, means one's abundance, what is not needed (Mark 12:44; Luke 21:4). Followed by eis <G1519>, unto, with the acc., to abound unto someone, to overflow for him (Rom. 5:15; 2 Cor. 1:5); to abound unto something, to redound, conduce (2 Cor. 4:15; 8:2). Used in an absolute sense (2 Cor. 1:5). With the idea of increment, to abound more and more, increase, be augmented, with the dat. (Acts 16:5, they increased in number). With en <G1722>, in, followed by the dat. (Phil. 1:9); diá <G1223>, through, with the gen., through someone (2 Cor. 9:12; Phil. 1:26).
(C) Causatively, to cause to abound, to make overflow: in love (1 Thess. 3:12); in grace (2 Cor. 9:8; Eph. 1:8). In the pass., to be made to abound: of persons, to have more abundantly (Matt. 13:12; 25:29).
(III) By implication in a comparative sense, to be more abundant, conspicuous or distinguished than something else is; to excel, i.e., with pleíon, the neut. of pleíōn <G4119>, greater, and the gen. (Matt. 5:20, "if your righteousness does not exceed that of the Pharisees" [a.t.]). Followed by en <G1722>, in, with the dat. meaning in or in respect to something (1 Cor. 15:58; 2 Cor. 3:9; 8:7). In Rom. 3:7, used in an absolute sense meaning that the truth of God has been made more glorious. See also 1 Cor. 8:8; 14:12; 1 Thess. 4:1, 10.
Deriv.: perisseuma <G4051>, a surplus; huperperisseúō <G5248>, to abound exceedingly.
Syn.: pleonázō <G4121>, to superabound, have too much; plēthúnō <G4129>, to increase, multiply; huperéchō <G5242>, to hold or have above; proéchomai <G4284>, to surpass; huperbállō <G5235>, to excel, surpass.
Ant.: pheídomai <G5339>, to spare; husteréō <G5302>, to lack; elattonéō <G1641>, to be less; leípō <G3007>, to lack; déomai <G1189>, to make a request because of need; aporéō <G639>, to be at a loss, perplexed, in need.[5]
(Eph. 1:7) “The Beloved” is described as the One “in whom we have redemption.” The verb is present in tense, and durative in action, thus, “in whom we are having redemption.” The redemption is an abiding fact from the past, through the present, and into the future. The fact of redemption is always a present reality with the believing reader of this passage whether he reads it today or ten years from now. The definite article appears before. “redemption.” It has a two-fold significance, pointing to the particular redemption spoken of in the Bible with which both the writer and reader are acquainted, and speaking of ownership. It is “in whom we are having our redemption.” The word “redemption” is apolutrōsis (ἀπολυτρωσις) which Thayer defines as follows; the verb “to redeem one by paying the price, to let one go free on receiving the price”; the noun, “a releasing effected by payment of ransom, deliverances, liberation procured by the payment of a ransom.” The story of redemption can be told in three Greek words; agorazō (ἀγοραζω), “to buy in the slave market” (I Cor. 6:20, 7:23, 30, II Pet. 2:1, Rev. 5:9); the Lord Jesus bought us in the slave market of sin, the ransom price, His blood; we are his bondslaves; exagorazō (ἐξαγοραζω), “to buy out of the slave market, to buy off, to buy for one’s self” (Gal. 3:13, 4:5); the redeemed are the possession of the Lord Jesus forever, and will never be put up for sale in any slave market again; lutroō (λυτροω) “to liberate by payment of ransom” (Tit. 2:14, I Pet. 1:18); the redeemed are set free from the guilt and power of sin now, to be finally set free from the presence of sin at the Rapture. The particular aspect of redemption spoken of here is redemption from the guilt and condemnation of sin, for the qualifying phrase, “the forgiveness of sins” is added.This redemption is said to be “through His blood.” The preposition is dia (δια), the preposition of intermediate agency. The out-poured blood of the Son of God at the Cross is the lutron (λυτρον), “the price for redeeming, the ransom,” used of the act of buying slaves, of paying the ransom for a life or of captives. The blood of Christ paid for the sins of the human slaves of sin in the sense that it satisfied the just demands of God’s holy law which decreed that “the wages of sin is death”; and outpoured blood means death.
This redemption is defined as “the forgiveness of sins.” The word “forgiveness” is aphesis (ἀφεσις) from aphiēmi (ἀφιημι), “to send from one’s self, to send away, to bid go away or depart.” The noun aphesis (ἀφεσις), used in relation to “sins,” means “a release, the letting them go as if they had not been committed, thus, forgiveness, a remission of their penalty” (Thayer). Trench says that the image under lying the verb is that of releasing a prisoner (Isaiah 61:1), or letting go, as of a debt (Deut. 15:3). One is reminded of the one goat who was offered as a sin-offering on the Day of Atonement, and of the other goat upon which was placed the sins of the people (symbolically) and which was let go in the wilderness, never to be seen again by Israel, the latter goat typifying that aspect of redemption in which the sins of the human race were put away, never to be charged against the individual again. All of which means that sinners are lost today, not because they sin, but because they have not availed themselves of the salvation which is in Christ Jesus. God’s forgiveness of sin refers therefore to His act of putting sin away on a judicial basis, to His remitting the guilt and penalty. It is for the sinner to avail himself of salvation by appropriating the Lord Jesus as his Saviour by faith in what He has done for him on the Cross. The particular word for “sins” here is paraptōma (παραπτωμα), from parapiptō (παραπιπτω), “to fall beside a person or thing, to slip aside”; the noun form paraptōma (παραπτωμα) means, “a fall beside or near something; a lapse or deviation from truth and uprightness, a sin, a misdeed, a trespass.”
This forgiveness is “according to the riches of His grace.” The words “according to” are the translation of kata (κατα), a preposition which in its local meaning has the idea of “down.” The word “down” speaks of domination. The word “domination” speaks of control. The degree of this forgiveness was controlled, dominated by the riches, (ploutos (πλουτος)) wealth, abundance, plenitude of God’s grace. This forgiveness is therefore a complete, an unqualified, an unchanging one, since it is controlled by the plenitude of God’s grace, and that plenitude is infinite in proportion. Expositors comments: “The freeness of this divine favor in the form of grace, the unmerited nature of the divine goodness, is what Paul most frequently magnifies with praise and wonder. Here it is the mighty measure of the largesse, the grace in its quality of riches, that is introduced. This magnificent conception of the wealth of the grace that is bestowed on us by God and that which is in Christ for us, is a peculiarly Pauline idea.”
(l:8) Greek grammar refers the word “wherein” back to “grace,” “in which grace He hath abounded toward us.” The word “abounded” is perisseuō (περισσευω), “to exceed a fixed number or measure, to be over and above a certain number or measure, to exist or be at hand in abundance” (Thayer). Moulton and Milligan give as the papyri usage. the meaning of the verb, “to remain over,” and the meaning of the adjective, “over and above, superfluous,” and quote extracts as follows: “more than enough has been written; if you find any purchasers of the surplus donkeys”; of the noun they say; “superfluity.” Thus, the verb means “to exist in superfluity, to super-abound.” The translation reads “which (grace) He super-abounded to (eis (εἰς)) us.” That is, God’s grace was manifested to us in superabundance. It is an oversize grace. It is more than enough to save and keep saved for time and eternity, every sinner who comes to God in Christ Jesus. Paul uses this same verb in Rom. 5:20 but prefixes the preposition huper (ὑπερ), which preposition means “above,” and the translation reads; “Where sin existed in abundance (pleonazō), grace existed in super-abundance, and then some on top of that.” The A.V., translates eis (εἰς), “toward.” But the preposition reaches farther than pros (προς) which means “to, toward.” Eis (Ἐις) means “in, into,” and reaches not only toward the believing sinner, but into his very being. The grace comes not only towards him, but grips him in its irresistible working and brings him into salvation.[6]
The following 2 blocks of text are from the Ephesians book that is part of the Fisherman Guide Bible Book Study set of books
The actual ebook is in both my Quickverse group and my Wordsearch group
Chapter 1
Stanza three (verses 7-8) concerns two vital gifts that are received through Christ: redemption and forgiveness. What do you know about these two aspects of the Christian faith? See Leader’s Notes.
How are these two gifts related?
Leader’s Notes.
“Forgiveness is rooted in the nature of God as gracious. But his forgiveness is not indiscriminate. He will ‘by no means clear the guilty.’ On man’s side there is the need for penitence if he is to be forgiven. While this is not put into a formal demand, it is everywhere implied. Penitent sinners are forgiven. Impenitent men, who still go on in their wicked way, are not” (New Bible Dictionary, Second Edition, p. 390. Wheaton, Ill.: Tyndale House Publishers, 1982).
“Redemption means deliverance from some evil by payment of a price. It is more than simple deliverance. Thus prisoners of war might be released on payment of a price which was called a ‘ransom’... In this circle of ideas Christ’s death may be regarded as ‘a ransom for many’ (Mk. 10:45).... When we read of ‘redemption through his blood’ (Eph. 1:7), the blood of Christ is clearly being regarded as the price of redemption” (New Bible Dictionary, p. 1014).[7]
Next is something about forgiveness from Jamieson Fausset & Brown in the block of items discussed about Eph. 1:7
the forgiveness of sins—Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Rom 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.[8]
redemption—Greek, "our (literally, 'the') redemption"; the redemption which is the grand subject of all revelation, and especially of the New Testament (Rom 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev. 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Eph 1:14).[9]
This concludes my sermon on the words redemption and forgiveness
- The Revised Standard Version. (1971). (Eph 1:7). Oak Harbor, WA: Logos Research Systems, Inc.
- The Revised Standard Version. (1971). (Eph 1:8). Oak Harbor, WA: Logos Research Systems, Inc.
- Zodhiates, Spiros. The Complete Word Study Dictionary – New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book.
- Zodhiates, Spiros. The Complete Word Study Dictionary – New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book.
- Zodhiates, Spiros. The Complete Word Study Dictionary – New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book.
- Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 4, pp. 39–42). Grand Rapids: Eerdmans.
- Baylis, Robert. Fisherman Guide Bible Book Study Workbook: Ephesians: Living in God's Household: 11 Studies for Individuals or Groups. Wheaton, IL: Harold Shaw Publishers, 1994. WORDsearch CROSS e-book.
- Jamieson, Robert, A.R. Fausset, David Brown. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. Toledo, OH: Jerome B. Names & Co., 1884. WORDsearch CROSS e-book.
- Jamieson, Robert, A.R. Fausset, David Brown. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. Toledo, OH: Jerome B. Names & Co., 1884. WORDsearch CROSS e-book.
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