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The reason for this great difference regarding the forgiveness of sins is that one
"forgiveness" is the pardon of a King, and the other the acquittal of a Judge. It is the
prerogative of a King to extend the royal clemency to a prisoner, but this forgiveness
does not in any sense mean that the man is justified. There is no question of the law
having been satisfied--it is the clemency of the King. A judge, however, cannot forgive
in this way; he can only condemn or acquit. On many occasions, a Judge has felt deeply
sorry for the prisoner's plight; he would, if he could, let him go free, but pardon is not
among his prerogatives. But when the Judge acquits, then the prisoner is free indeed. He
is justified, and cannot be called into question concerning his trespasses again.
Summarizing these essential differences, we may say that a King can pardon but
cannot justify; and that a Judge can justify but cannot pardon.
It will be seen that the fundamental basis of forgiveness in the ministry of the
apostle Paul is that of justification by faith, a doctrine that is not announced in the Gospel
according to Matthew:--
"Even as David also describeth the blessedness of the man, unto whom God imputeth
righteousness without works, saying, Blessed are they whose iniquities are forgiven, and
whose sins are covered. Blessed is the man to whom the Lord will not impute sin"
(Rom. 4: 6-8).
Here it will be seen that the negative, the non-imputation of sin, is consequent on the
positive, the imputation of righteousness. This is seen again in II Cor. 5: 19-21:--
"Not imputing their trespasses unto them . . . . . for He hath made Him to be sin for us,
Who knew no sin; that we might be made the righteousness of God in Him."
It is as impossible for this blessing to be revoked by God, as it is for Christ to undo
His sufferings and death. None can lay anything to the charge of God's elect. Christ has
died, yea rather is risen again, and is seated at the right hand of God.
Forgiveness is expressed by two different words: aphesis and charizomai. These
words must be studied if we are to have a scriptural understanding of this great subject.
Aphesis means a discharge, a setting free (from aphiemi). Where the word is used
doctrinally in the N.T. it denotes "the abrogation of the divine legal claims upon man, the
remission of the amends due, or of the punishment due for imperfect, sinful conduct--
that is the deliverance from suffering the divine judgment" (Cremer).
The fact that in the LXX this word is used of the "setting free" that was ushered in
with the Jubilee is of great importance:--
"Ye shall hallow the fiftieth year, and proclaim liberty throughout all the land"
(Lev. 25: 10).
The word that is translated "forgiveness" in Eph. 1: 7 is found in Luke 4: 18:--