The question of sin evidently is not the leading theme of the epistles of the mystery.

To understand how God has dealt with that, Romans and Hebrews will supply full

teaching. The prison epistles, moreover, do not differentiate between SIN and SINS, or

rather, they deal only with sins, sin itself not coming within their scope. While, however,

it may be true that other themes than the question of sin and justification are before us

(God in His condescension puts our hearts at rest regarding this), redemption carries with

it the forgiveness of our sins. The word forgiveness is aphesis.

Emission, dismission, and remission are among its most primitive meanings. It is

derived from aphiemi, which means "to send away." "Then Jesus sent the multitude

away" (Matt. 13: 36); and "Jesus cried with (emitted) a loud voice" (Mark 15: 37). "Let

not the husband put away his wife" (I Cor. 7: 11).

It will be seen that the root idea of dismissal is the leading one and it can be easily

traced in the secondary meaning "forgiveness." Let us learn the lesson while it is before

us, not to read back secondary meanings. The same applies to the rendering "forsook" in

Matt. 26: 56. Rom. 4: 7 declares that it is a blessed condition to be in, to have one's

sins forgiven, and may we not forget this as we contemplate all the spiritual blessings that

are ours in Christ.

An inspired corollary to forgiveness, and an exceedingly comforting one, is that

forgiven sin is forgotten sin. "Their sins and their iniquities will I remember no more"

(Heb. 10: 17, 18). The same chapter indicates further that by virtue of the once offered

sacrifice, "we being once cleansed have no more conscience of sins" (Heb. 10: 2). If under

the law with its typical blood of bulls and goats which can never take away sins there was

blessedness, how much more ground of rejoicing have we who have the much better

reality? The sins that have been "dismissed" have not been merely driven off to return

again and imperil our peace. They have been "borne" in the body of Christ on the tree

(I Pet. 2: 24). For them He suffered (I Pet. 3: 18), for them He died (I Cor. 15: 3).

Christ has made a purification for sins (Heb. 1: 3), He has made a propitiation for the sins

of His people (Heb. 2: 17), He has put away sin by the sacrifice of Himself (Heb. 9: 26),

He has died unto sin once for all (Rom. 6: 10). All this and more lies at the foundation

of forgiveness. We trace the mercy of God in this blessing of forgiveness, but we trace

no more; we see a display of His righteousness. "He is faithful and JUST to forgive us

our sins" (I John 1: 9), as He is "JUST and the justifier of him that believeth in Jesus"

(Rom. 3: 26). Herein is our confidence and boasting, and already we begin to anticipate

the conclusion, "to the praise of His glory."

The word translated "sins" in the A.V. of Eph. 1: 7 should have been translated

"trespasses." There is a DIFFERENCE, God does not use different words without intent.

Eph. 2: 1 uses both words together. Sin (hamartia) means a missing of the mark, a

coming short; trespass (paraptõma) means a falling aside.  Rom. 11: 11, 12 renders it

"fall," Rom. 5: 15 "offence," Gal. 6: 1 "fault," Col. 2: 13 "trespass." This last

passage adds to the ground of our assurance by saying "having forgiven you ALL