We must now move on to consider some of the outgoings of this salvation which God has provided.

Salvation includes (1) The forgiveness of sins, (2) A righteous standing before God, (3) The gift of eternal life,

(4) The hope of immortality at resurrection. It is received by faith and it is manifested by a changed life. These are

some of the consequences of being saved. Let us consider the testimony of the Scriptures with these headings in

mind. Let us `search and see' if these things are `so'.

Possibly this item does not occupy the first place in the mind of God but it bulks very large in the awakened

conscience of the sinner seeking salvation.

For - give and par - don are the same terms derived from different languages. The underlying idea in these English

words is that some penalty or exactment that could have been demanded by justice is relaxed, the Saviour being

willing to for - go what was due :

`I forgave thee all that debt' (Matt. 18:32).

Before we proceed with this study, let us ventilate an objection that comes readily to the minds of certain folks.

`Forgiveness' means `Forgiveness'; why all this scrutiny? Some have acted similarly when putting their signature to

certain documents, contracts, deeds and agreements, only to discover, when too late, how wise it is to understand the

terms of any subject, especially one so vital as salvation from sin and death.

Our first observation, which must be patent the moment it is made, is, that while we are grateful for the Word of

God to be accessible in the language in which we were born, it nevertheless was originally given in Hebrew and

Greek; and while no one will be saved by linguistic ability, nevertheless he would be foolish to ignore the

opportunity to consider just what words were `given by inspiration of God'. This we hope to do, avoiding as far as

possible all technicalities, but exhibiting the language of inspiration so that `The wayfaring man, though a fool, may

not err'.

Forgiveness translates three Hebrew words namely kaphar, nasa and salach, and three Greek words charizomai,

aphiemi , and apoluo. Let us see whether we can make these words live.

First the Hebrew.

Kaphar, means primarily `to cover'. To cover over as with `pitch' (Gen. 6:14) as a protection against the Flood.

This word is used for `make an atonement' (Lev. 5:18). We must be careful to distinguish between `covering by

cancellation' and `covering by concealing'. This we shall see presently.

Nasa means primarily `to lift up or to bear'. This word is used in Isaiah 53:12 `He bare the sin of many'. In the

mind of God borne sin is forgiven sin, hence this word is translated `forgavest' (Psa. 32:5). This blessed fact

occasions difficulties sometimes in translation. For instance, did Cain say :

`My punishment is greater than I can bear' or

`Mine iniquity is greater than that it may be forgiven' as the A.V. reads in the margin? (Gen. 4:13).

The reverse of iniquity is its punishment, and the reverse of sin being borne is sin forgiven.

Salach. The primary meaning of this word is `to let go', `to remit', hence `to forgive' (Psa. 103:3). This is the word

that is translated `let go' in Leviticus 16:22 where the scapegoat bearing upon it the iniquities of the people shall be

`let go'.

We make no attempt here at an extensive exhibition of the usage of these words: our purpose is simpler, and

enough has been exhibited to show that `forgiveness' in the O.T. is based upon atonement; is sin that has been

borne, and consequently remitted.

The three Greek words must now be considered.

Charizomai. Charis means grace as over against merit, as can be seen in Romans 11:6 :