We had quite an adventure in the last Bite. There were a lot of scriptures to compare. Mixed into the analysis of those cross references, we could see that the Bible is not just a clinical document but is really a piece of literary genius. Even though we are not in poetry as a genre of literature, scripture has poetry throughout. I’m still musing on the contrast between darkness and light in Acts when Jesus came to Saul. And that Saul would open people’s eyes. People’s physical eyes are already open. But Bible writers used such language to cause readers to sit up and pay attention.
As we continue to lock down definitions for redemption, forgiveness, and trespasses, I will again primarily use my three favorite resources (listed below) and when I find information to share in them, I will list the page numbers.
- BDAG–Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature (3rd ed.). Chicago: University of Chicago Press.
- TDNTA–Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). Theological Dictionary of the New Testament. Grand Rapids, MI: W.B. Eerdmans.
- MCE–Mounce, W. D. (2006). Mounce’s Complete Expository Dictionary of Old & New Testament Words. Grand Rapids, MI: Zondervan.
Remembering to keep scripture the point, I would encourage you to read through at least the passage we are studying (Ephesians 1:3-14). I would even again encourage you to read through the book again. For the sake of space, I will include here only the section that includes the words we are delving into more deeply.
7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8which he lavished upon us, in all wisdom and insight 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.
Ephesians 1:7–10 (ESV)
Redemption
From Bite 14, let’s keep in mind what we assembled as truths of redemption as we rummaged around in scripture.
- The recipients currently have redemption through Jesus’ blood
- There is a coming day of redemption
- Redemption is in Christ
- Redemption is rephrased as forgiveness of sins (twice)
- Redemption is not by works of the law
- Justification comes through redemption
- Redemption is rephrased as adoption as sons
- Redemption is not spiritual exclusively but also specifically for the body
- There is expectation in the future of adoption and redemption
As we jump into the dictionaries, let’s review that the Greek word behind redemption is ἀπολύτρωσις (apolytrōsis). In that way if those letters come up, you can see what is being referenced.
On page 117, BDAG has this definition: ② release from a captive condition, release, redemption, deliverance fig. ext. of the orig. use in connection with manumission of captives or slaves: the release fr. sin and finiteness that comes through Christ.
Within definition 2 is this: ⓐ redemption, acquittal, also the state of being redeemed and our verse, verse 1:7, is listed as an example usage.
“A release from a captive condition, deliverance, acquittal”. Let’s hang onto that idea and see what else there is to find.
Next we’ll explore what the TDNTA has to say. On page 546, there are these comments within the entry for lýō (the root of our word), “Yet redemption is also itself a present possession (Eph. 1:7; Col. 1:14). It consists of forgiveness as the act of God which is now enjoyed by promise but which will bring full renewal at the last day.”
Nearing the end of the entry on page 547, our dictionary states this, “apolýtrōsis is not, in fact, a key term in the NT. It does not occur in many books, and is less important than, e.g., dikaiosýnē in Paul. It has become a more general term which has to be given its specific content by other facts or concepts. Its most significant use is eschatological, as in Lk. 21:28; Eph. 1:14; 4:30; Rom. 8:23.”
dikaiosýnē is the Greek word for justify; I had to look it up. Since we are keeping an eye out for themes in scripture as we interpret, learning what scholars consider as “less important” is potentially helpful in our process to become better students of the Word.
And yet, when considering what the scholars in TDNTA say about the importance of a word, we also want to keep our minds engaged, comparing what we read outside scripture with what we read within scripture. We do not blindly take what another says for granted. What the scholars say and whatever footnotes are in your study Bible even though it’s “in the Bible”, only the text itself is scripture. No other writings have the same position or authority like scripture. Make sure you can differentiate.
For example, this word ἱλαστήριον is translated one time as propitiation and one time as mercy in the NT. While the word itself might be “less important”, the concept certainly is important and perhaps there are synonyms for the word that the biblical writers preferred. Our study isn’t merely an intellectual exercise all about numbers, but a heart-transforming process. At least, that is my hope for us. Without the propitiation of Christ, we are certainly a people in a spiritual pickle.
I’m not disagreeing with the hermeneutical principle that repeated words are important words, but I want to clarify there are different meanings for what is important. Redemption itself is an important concept in salvation even if the precise word isn’t repeated as often as other words.
Now leafing through the digital form of MCE, we find on page 567, this information about our word, “(2) Most occurrences of apolytrōsis denote the redemption provided by Christ through his death on the cross (Rom. 3:24; 1 Cor. 1:30). In Eph. 1:7; Col. 1:14, it describes something that believers have right now. But in the remaining uses of this word (Lk. 21:28; Rom. 8:23; Eph. 1:14; 4:30), there is a future aspect to redemption, which we will not experience fully until Jesus returns again. Is our redemption in jeopardy since we do not have it fully right now? Absolutely not, because we have the Holy Spirit as a deposit guaranteeing our final redemption (see arrabōn, discussed under pledge). See also salvation.“
This definition seems particularly helpful since it wraps into a neat package for us the concepts we are studying in our passage. There is an already present reality that we have redemption, but there is also a not yet that is coming. This is what is meant when you hear the phrase “already, not yet”. I find this concept fascinating.
Let’s review what we’ve gathered from the dictionaries about the word redemption.
- Redemption is anticipated
- Redemption is equivalent to forgiveness of sins
- Redemption happens in Christ
- Redemption not provided through the Law
- Redemption brings justification as a gift
- Redemption is the release from a captive condition
- Redemption has aspects of both already and not yet
- Redemption is provided by Jesus’ death on the cross
- Redemption guaranteed by the deposit of the Holy Spirit
Looking over that list of truths, we know there is even more we can learn, but we are going to be satisfied with it and move on to defining the word behind forgiveness.
Forgiveness
We will again review what we gathered from the scripture in the last Bite.
- Forgiveness is not being guilty
- Having eyes opened (directly in the text by Paul, but an implication is by anyone who shares the Good News) leads to forgiveness
- Turning from darkness to light allows the receiving of forgiveness
- Turning from Satan to the power of God allows the receiving of forgiveness
- Receiving the forgiveness of sins means the forgiven one has a place among other saints who are being changed by faith in Christ
- Forgiveness is often used in close relation to repentance
And in case you see the Greek word or the word transliterated, here it is so you’ll know what you’re looking at: ἄφεσις (aphesis).
Beginning with BDAG, on page 155, there is this definition. “② the act of freeing from an obligation, guilt, or punishment, pardon, cancellation“.
Reading in TDNTA on page 88, there is a lengthy entry citing some of the texts we looked at when we were interpreting scripture with scripture. “The noun áphesis almost always means “forgiveness,” usually of sins (Mk. 1:4; Mt. 26:28; Acts 2:38; 5:31; 10:43; Col. 1:14), but of trespasses in Eph. 1:7. páresis has the same meaning in its one use in Rom. 3:25. The forgiveness denoted is almost always that of God. It is constantly needed, and is granted when requested so long as there is a readiness to forgive others. Its basis is the saving act of Christ, so that Christ may be said to dispense it (Mk. 2:5ff.) or the community through him (Col. 1:14; Eph. 1:7)“
In case you’re wondering, páresis is translated in Romans 3:25 “he had passed over” so the dictionary entry makes more sense.
Mounce’s dictionary is rapidly rising on my list favorites, partly due to the readability and partly due to how it is organized. It’s in English I can understand and finding what I want defined is intuitive. Unlike the other two which required a lengthy period of time where I was frequently lost in seeming gibberish. It’s not gibberish, but it was complicated to sort out.
On page 267 in the entry for forgiveness, MCE states, “aphesis almost always refers to divine forgiveness, and its meaning is usually clarified by adding “of sins.” In conjunction with Isa 61:1, Lk 4:18 uses aphesis in the sense of release, which contextually is also the forgiveness of sins. In Eph 1:7; Col 1:14, Paul defines redemption as specifically related to “the forgiveness of sins.” Similarly, Matthew, in the context of the Lord’s Supper (Mt 26:28), speaks of “the forgiveness of sins” as the result of the pouring out of Jesus’ blood for many. In Peter’s preaching on Pentecost, he proclaimed “forgiveness of your sins” in the name of Jesus Christ (Acts 2:38; cf. 5:31; 10:43; 13:38; 26:18).“
Hey! Did you notice that Mounce and our assessment of meaning line up? “Paul defines redemption as specifically related to “the forgiveness of sins.” We already had that on our list. Yes, we could’ve skipped the step of rummaging around in scripture by coming here first, but now we know it better for ourselves because we figured it out on our own. Plus, you can see the reality of that 80/20 thing I was telling you about in Bite 13. You get 80% of your study from your excellent English translation.
At this point, I think we will again make a list of what we’ve learned.
- Forgiveness is the act of freeing from an obligation
- Forgiveness is the act of “passing over”
- Forgiveness is from God
- Forgiveness is constantly needed
- Forgiveness is granted when there is a willingness to forgive others
- Forgiveness has the sense of release, even stretching back into the OT
- Forgiveness comes through Jesus and the pouring of his blood
- Forgiveness of sins specifically related to redemption
Now that we have a grasp on forgiveness, we will finish up with trespasses.
Trespasses
Here is what we gathered from scripture in the last Bite.
- Everyone at one time was dead in trespasses
- When trespasses are forgiven, a person is made alive
- Trespasses are forgiven by having debt (trespasses) nailed to the cross
- If trespasses are not paid for on the cross, not reconciled to God
- If trespasses are nailed to the cross, reconciled to God
- Trespasses are sins
Once again, if you see the Greek παράπτωμα or its transliteration (paraptōma), I want you to be able to recognize the word we’re looking at and understand the conversation in the dictionary.
In BDAG, on page 770, the definition reads, “a violation of moral standards, offense, wrongdoing, sin” with the addition a few lines down, “ⓑ ordinarily of offenses against God” and our verse (Ephesians 1:7) is among the verses this definition helps explain.
On page 848, in the explanation of how the word is used in the NT, TDNTA states, “2. The noun occurs in Mt. 6:14–15; Mk. 11:25. Faults against others are at issue in Mt. 6:14, and against God in v. 15. The repetition brings out the severity of faults against others. The general use in Mk. 11:25 does not specify against whom we offend; offenses against others are also offenses against God. Paul often uses the noun. He has it for Adam’s sin in Rom. 5:15, 17 and for the totality of sin in Rom. 5:20“.
I think the most helpful information is found on page 742 of MCE. Mounce gives some pertinent information about the word’s usage and etymology. “Used figuratively, this term means that someone has stepped outside the bounds of God’s law. This word derives from para, a preposition meaning alongside or outside, and piptō, meaning to fall or collapse.”
Giving us a prime example of how the Greek language was changed when the first biblical translators took ordinary words and reassigned them as theological terms, Mounce describes, “While in classical Greek paraptōma meant a mere oversight or unintentional mistake, in the LXX it expresses conscious and deliberate sin against God. In the NT most occurrences of paraptōma are in the writings of Paul (e.g., Rom. 4:25; 5:15–18; Eph. 1:7; 2:1, 5), where the term likewise denotes intentional, deliberate sin (except for Rom. 5:20, where it is used of sin as a universal fact). Implicit with this term are the consequences of sin, for when we trespass, we fall from the position established by God. This means, then, that our sin against another person impacts our relationship with God.”
Wrapping up dictionaries for today, here is the list of aspects we learned about trespasses.
- The etymology for paraptōma is derived from para–alongside and piptō–fall
- Trespasses are conscious and deliberate sins
- Trespasses cause a fall from position given by God
- Trespasses against another person are ultimately against God
Concluding the defining of these words, I was hoping to develop a working definition for each of the words. However, there are too many nuances and I don’t want to minimize any of them. I will leave our findings in list form and we will return to them as we interpret the entire passage of Ephesians 1:3-14.
As potentially inexperienced users, I wanted to be thorough in our investigation so you could see most of what I do in my own study. In the future, I will abbreviate the explanation and only bring a verse or two for cross references and then bring dictionary definitions if they significantly impact our understanding. My hope for meeting with you was to have short and daily conversations, not lengthy essays.
Our Bible Study Bite for today becomes apparent when we compare what we gathered from other instances where our words were used in the scripture to what we learned from dictionaries. Did you notice the 80/20 principle? The majority of learning will come from your excellent modern Bible translation and an ability to use the free tools online to find where the Greek is used elsewhere in scripture to define the word. Notice I said where the Greek is used. Not where the English is used. We’ve talked about it before, but you can access such a tool here. (If you click on the link on your phone or tablet, it isn’t as convenient. On a computer, the English and the Greek can be open at the same time, side by side.) For the Bite today, be encouraged to know you can learn more than you thought just from exploring with simple tools.
My intention in the next Bite is to speed our process up and finish defining terms I think need it before we apply our entire passage.
