of the temple, but a prot,g, of the god.  Against all the world,

especially his former master, he is a completely free man; at the utmost a

few pious obligations to his old master are imposed upon him'.

The form in which this manumission was recorded followed a traditional

pattern of which the following is a fair sample:

`Date.  Apollo the Pythian bought from Sosibus ... for freedom a female

slave, whose name is Nicaea ... with a price ... the price he hath

received.  The purchase, however, Nicaea hath committed unto Apollo, for

freedom' (Deissmann).

The reader will recognize the phrases `bought with a price' and `for

freedom' which underlie some of the apostle's own teaching.  When therefore we

read `in Whom we have redemption through His blood, the forgiveness of sins' in

Ephesians 1:7, the uppermost thought is the `release' from bondage that this

redemption has accomplished.  Two words are employed by the apostle in Ephesians

and Colossians, which are translated `forgive' namely aphesis, the word found in

Ephesians 1:7 and charizomai, the word found in Ephesians 4:32, Colossians 2:13

and 3:13.  `And be ye kind one to another, tenderhearted, forgiving one another,

even as God for Christ's sake hath forgiven you'.  Charizomai is obviously

derived from charis `grace', and only in the New Testament does it denote that

particular exhibition of grace that issues in the forgiveness of sins; in

classical Greek it went no further than expressing a favour, being agreeable and

pleasing, but when charis was endowed by the New Testament usage with the higher

and richer qualities of Gospel `grace', charizomai took upon it the Christian

grace of forgiveness.  In some passages it still retains its simple meaning of

`giving' as in Luke 7:21 and Galatians 3:18, but the requirement of the context

at times, compelled the translators to say `freely give' as in Romans 8:32, but

in the majority of cases, the word is rendered `forgive'.  It will be observed

that whereas aphesis `forgive' in Ephesians 1:7 is never used of the forgiveness

extended by man to man, charizomai is used of both God and man.  In this

dispensation of grace God alone can `set free' from sin and its consequences,

whereas, both God and the believer can and do extend grace to those who have

There will be a need to qualify this observation when we come to the

consideration of the difference that we should make in the employment of the two

words `forgiveness and pardon'.  Originally both words were synonymous, for they

differ only in the fact that forgiveness is derived from the Anglo Saxon

forgifan, and pardon from the Latin per `for' dono `give', but in usage they

have become slightly separated, so that in some cases `pardon' could be used

where `forgiveness' would be inaccurate.  Pardon is an official warrant

remitting a crime, and in law it is the prerogative of the king; this pardon

being absolute or conditional as the Sovereign shall please.  Crabb says

`forgive is the familiar term, pardon is adapted to the serious style.

Individuals forgive each other personal offences; they pardon offences against

law and morals'.  These differences are by no means academic, they belong to the

essential difference between the Gospel of the Kingdom, as seen at work in

Matthew, and the Gospel of the grace of God, as seen in the ministry of Paul.

Take for example the parable of the unforgiving servant.  He was frankly

forgiven a great debt which he owed to the king, but upon the report being made

of his uncharitable conduct to a fellowservant, he was called back into the

royal presence, the forgiveness was rescinded, he was cast into the prison,

there to remain until he should pay all that was owing.  The Saviour leaves us

in no doubt as to the moral of this parable: