In another essay I considered occurrences of sâlach (ונסלח) in Leviticus, translated will be forgiven.  The rabbis’ translation ἀφεθήσεται (a form of ἀφίημι) in the Septuagint (See Table1 below) impressed me and I compared those same passages of Leviticus to occurrences of ἀφεθήσεται in the New Testament as outlined below:

I was surprised, however, by kâphar (וכפר), translated atonement in English and ἐξιλάσεται (a form of ἐξιλάσκομαι) in the Septuagint (See Table2 below).  None of the writers of the New Testament was led by the Holy Spirit to use any form of ἐξιλάσκομαι in any descriptions of Jesus’ ministry or of new life in Christ.  My surprise reminds me where I began this trajectory, believing that the differences between one who has received (John 1:11-13) Jesus and the Judeans who had believed him (John 8:31-45) was primarily cosmetic rather than organic (John 3:7; Romans 8:14; Galatians 5:22-26).  This is another area where I haven’t fully appreciated the new covenant (Jeremiah 31:31, 32a NET):

“Indeed, a time is coming,” says the Lord, “when I will make a new covenant with the people of Israel and Judah.  It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt.”

To highlight how the new covenant is not…like the old covenant I’ll contrast old and new covenant forgiveness.  Under the old covenant forgiveness (sâlach, ונסלח: Septuagint: ἀφεθήσεται, a form of ἀφίημι) was the end result of an exacting procedure of atonement (kâphar, וכפר; Septuagint: ἐξιλάσεται, a form of ἐξιλάσκομαι) officiated by priests performing rituals ordained in the law.  And I call it exacting because death was a very real possibility for priests who didn’t follow the rituals to the letter (Exodus 28:42, 43; Leviticus 10:1-3).^[1]  New covenant forgiveness is more in keeping with Jesus’ Spirit: Freely you received, freely give.^[2]

Under the new covenant the Son of Man (ἀνθρώπου, a form of ἄνθρωπος) [and, presumably, the daughter of humanity, too] has authority (ἐξουσίαν, a form of ἐξουσία) on earth to forgive (ἀφιέναι, another form of ἀφίημι) sins (ἁμαρτίας, a form of ἁμαρτία)…^[3]  So Jesus said to them again (John 20:21-23 NET):

“Peace be with you.  Just as the Father has sent me, I also send you.”  And after he said this, he breathed on them and said, “Receive the Holy Spirit.  If you forgive (ἀφῆτε, another form of ἀφίημι) anyone’s sins (ἁμαρτίας, a form of ἁμαρτία), they are forgiven (ἀφέωνται,^[4] another form of ἀφίημι); if you retain (κρατῆτε, a form of κρατέω) anyone’s sins, they are retained (κεκράτηνται, another form of κρατέω).”^[5]

Anyone who prays as Jesus instructed links his or her own forgiveness, not to priests and rituals but, to the forgiveness of others: and forgive (ἄφες, another form of ἀφίημι) us our debts (ὀφειλήματα, a form of ὀφείλημα), as we ourselves have forgiven (ἀφήκαμεν,^[6] another form of ἀφίημι) our debtors (ὀφειλέταις, a form of ὀφειλέτης).^[7]  Jesus was explicit in his explanation: For if you forgive (ἀφῆτε, another form of ἀφίημι) others (ἀνθρώποις, another form of ἄνθρωπος) their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you.  But if you do not forgive (ἀφῆτε, another form of ἀφίημι) others (ἀνθρώποις, another form of ἄνθρωπος),^[8] your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).^[9]

I was socialized among people who, though we would never say we reject Jesus’ teaching we, have encumbered this particular teaching with so many caveats it only means that one should forgive a fellow believer in good standing with one’s local church who comes to formally seek forgiveness through repentance.  Granted, at the end of the parable of the unforgiving slave (Matthew 18:23-35) Jesus said ἀδελφῷ, brother: And in anger his lord turned him over to the prison guards to torture (βασανισταῖς, a form of βασανιστής) him until he repaid all he owed.^[10]  So also my heavenly^[11] Father will do to you, if each of you does not forgive (ἀφῆτε, another form of ἀφίημι) your brother (ἀδελφῷ, a form of ἀδελφός) from your heart.^[12]

In his essay, “Should I Forgive Those Who Don’t Ask for Forgiveness?” Julian Freeman wrote an interesting response to my socialization:

When we view ourselves as the ‘God’ figure in the relationship, we’re missing something. The reality is that we are servants, compelled by the mercy we’ve been shown, to forgive other (equal) servants. That’s different than God’s forgiveness. Our forgiveness displays the reality and power of God’s forgiveness, but it’s different. We are commanded to forgive; God does so of his own character. When God forgives it is a superior showing mercy on an inferior; when we forgive it is servant to servant. The connection between God forgiving us and us forgiving each other is a little more nuanced than some like to admit…

All things considered, I think that what Christ is calling us to is a stance, a posture of forgiveness. He’s calling us to a readiness to forgive in a moment. I think he is calling us to treat people with love and mercy, with humility and compassion. He is calling us to remember that if someone has sinned against me, I should be quicker to identify with them (‘I have sinned this way too…’) than to identify with God (‘I have been offended without cause…’). When we realize that it could have just as easily been me offending as me offended, I’m much slower to hold offences against other people.

To forgive others for being less than Christlike is a natural expression of God’s own love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control^[13] springing up to eternal life^[14]  I take some issue with the assertion that, “Offering forgiveness really means next to nothing if the offender doesn’t believe they need forgiveness in the first place.”  Mr. Freeman stated obliquely that the purpose of our forgiveness of others is reconciliation with them—“how can there be true reconciliation in relationships if the offending party doesn’t admit wrong?”—and implied that forgiveness is just another tool to manipulate others’ behavior.

The Holy Spirit (John 14:16, 17; John 14:26) convinces, convicts, reproves, proves the world wrong concerning sin and righteousness and judgment, as Jesus taught (John 16:7-11 NET):

But I tell you the truth, it is to your advantage that I am going away.  For if I^[15] do not go away, the Advocate will not come to you, but if I go, I will send him to you.  And when he comes, he will prove the world wrong concerning sin and righteousness and judgment – concerning sin, because they do not believe in me; concerning righteousness, because I am going to the Father^[16] and you will see me no longer; and concerning judgment, because the ruler of this world has been condemned (κέκριται, a form of κρίνω).

Forgiving others demonstrates faith in Jesus’ word, as does linking our own forgiveness to forgiving others when we pray.  To my mind whether we forgive humanity (ἀνθρώποις, another form of ἄνθρωπος; translated others) in general or only repentant believers comes down to one’s interpretation of: And I, when I am lifted up from the earth, will draw all people (πάντας, a form of πᾶς) to myself.^[17]

I think one who believes that πάντας here means all will be more open to forgiving all than those who believe that πάντας (and any other form of πᾶς) is “generally used to signify that Christ has redeemed some of all sorts — some Jews, some Gentiles, some rich, some poor, and has not restricted His redemption to either Jew or Gentile…”^[18]  Paul wrote believers in Colossae that God was pleased to have all (πᾶν, another form of πᾶς) his fullness dwell in the Son and through him to reconcile all things (πάντα, another form of πᾶς) to himself by making peace through the blood of his cross – through him, whether things on earth or things in heaven.^[19]  But, admittedly, my acceptance of forms of πᾶς as all, when there is no obvious limit in the text, is a strategy.

With no offense intended to C.H. Spurgeon I would rather that Jesus ask me, “Why did you believe that I would draw all to myself?”  I can defend that with a lifetime of mistakes made by under-valuing the truth of Jesus’ words.  The alternative—“Why did you believe that πάντας meant I would draw some (τινες, a form of τίς) to myself?”—is harder to defend.  “Well, C.H. Spurgeon said…” would not have worked on my mother.  I don’t expect it to be a reasonable defense before Jesus Christ.  I tend to think more about what to forgive than who to forgive (Matthew 12:30-32 NET):

Whoever is not with me is against me, and whoever does not gather with me scatters.  For this reason (Διὰ τοῦτο) I tell you, people (ἀνθρώποις, another form of ἄνθρωπος) will be forgiven (ἀφεθήσεται, a form of ἀφίημι) for every (πᾶσα, another form of πᾶς) sin (ἁμαρτία) and blasphemy (βλασφημία), but the blasphemy against the Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι) [Table].^[20]  Whoever^[21] speaks a word against the Son of Man (ἀνθρώπου, a form of ἄνθρωπος) will be forgiven (ἀφεθήσεται, a form of ἀφίημι).  But whoever speaks against the Holy Spirit will not be forgiven (ἀφεθήσεται, a form of ἀφίημι), either in this^[22] age or in the age to come.

I try to interpret blasphemy against the Holy Spirit narrowly enough that it doesn’t become another loophole for my judgmental hatred^[23] of others.  Since May^[24] I’ve added Ephesians 3:14-19 back into my daily prayers.  I prayed it years ago for myself, desperately, selfishly.  Now I can pray it for all who believe, have believed and will believe in Jesus for eternal life.  Following Romans 9:16 and 11:32, my persistent prayer for justice (Luke 18:1-8), and preceding 1 Timothy 2:1-4, it has given me both the place and the presence to laugh at myself when that judgmental hatred rears its ugly head in my consciousness.  I’m like Crocodile Dundee (Paul Hogan) scarcely missing a beat as he wrings the snake’s neck.  Regardless of my personal strategy I concede that forgiving even fellow believers in faithfulness to Jesus’ teaching is a positive step toward the new covenant.

Now I want to turn briefly to a potential error.  In another essay I included Leviticus 5:1 together with verses 2-6.  Here is the entire passage (Leviticus 5:1-6 NET):

“‘When a person sins in that he hears a public curse against one who fails to testify and he is a witness (he either saw or knew what had happened) and he does not make it known, then he will bear (nâśâʼ, ונשׁא; Septuagint: λήμψεται, a form of λαμβάνω) his punishment for iniquity (ʽâvôn, עונו; Septuagint: ἁμαρτίαν, a form of ἁμαρτία).  Or when there is a person who touches anything ceremonially unclean, whether the carcass of an unclean wild animal, or the carcass of an unclean domesticated animal, or the carcass of an unclean creeping thing, even if he did not realize it, but he himself has become unclean and is guilty; or when he touches human uncleanness with regard to anything by which he can become unclean, even if he did not realize it, but he himself has later come to know it and is guilty; or when a person swears an oath, speaking thoughtlessly with his lips, whether to do evil or to do good, with regard to anything which the individual might speak thoughtlessly in an oath, even if he did not realize it, but he himself has later come to know it and is guilty with regard to one of these oaths – when an individual becomes guilty with regard to one of these things he must confess how he has sinned, and he must bring his penalty for guilt to the Lord for his sin that he has committed, a female from the flock, whether a female sheep or a female goat, for a sin offering.  So the priest will make atonement (kâphar, וכפר) on his behalf for his sin.

In the NET עונו (ʽâvôn) was translated his punishment for iniquity.  Aaron and his sons were commanded to wear linen undergarments when they enter to the tent of meeting, or when they approach the altar to minister in the Holy Place, so that they bear (nâśâʼ, ישׁאו; Septuagint: ἐπάξονται, a form of ἐπάγω) no iniquity (ʽâvôn, עון; Septuagint: ἁμαρτίαν, a form of ἁμαρτία) and die.^[25]  I acknowledged that “I would consider death an extreme punishment for bearing iniquity.”  The punishment for a witness who fails to testify and thus bears iniquity would, I assume, be the public curse.  Here is an example of a public curse (Ezra 10:7, 8 NET):

A proclamation was circulated throughout Judah and Jerusalem that all the exiles were to be assembled in Jerusalem [Table].  Everyone who did not come within three days would thereby forfeit all his property, in keeping with the counsel of the officials and the elders.  Furthermore, he himself would be excluded from the assembly of the exiles [Table].

So the punishments for noncompliance would be to forfeit all his property and to be excluded from the assembly of the exiles.

I’m not sure whether the person who failed to testify could still receive atonement (though the curse penalty would still be paid) or was completely exempt from the possibility of atonement.  In other words, I’m willing to consider whether this was one of the offenses from which the law of Moses could not justify: Therefore let it be known to you, brothers, Paul preached in the synagogue in Pisidian Antioch, that through this one forgiveness (ἄφεσις, a form of ἄφεσις) of sins (ἁμαρτιῶν, another form of ἁμαρτία) is proclaimed to you, and by this one everyone who believes is justified from everything from which the law of Moses could not justify you.^[26]  Even One of the criminals (Luke 23:39-43) on the cross, justified by grace through faith in Jesus, still died (John 19:31-37) for his crimes.

I want to compare/contrast this to the person who violates any of the Lord’s commandments but did not know it at the time (Leviticus 5:17-19 NET):

“If a person sins and violates any of the Lord’s commandments which must not be violated (although he did not know it at the time, but later realizes he is guilty [ʼâsham, ואשם]), then he will bear (nâśâʼ, ונשׁא; Septuagint: λάβῃ, another form of λαμβάνω) his punishment for iniquity (ʽâvôn, עונו; Septuagint: ἁμαρτίαν, a form of ἁμαρτία) and must bring a flawless ram from the flock, convertible into silver shekels, for a guilt offering to the priest. So the priest will make atonement (kâphar, וכפר; Septuagint: ἐξιλάσεται, another form of ἐξιλάσκομαι) on his behalf for his error which he committed (although he himself had not known it) and he will be forgiven (sâlach, ונסלח; Septuagint: ἀφεθήσεται, a form of ἀφίημι).  It is a guilt offering; he was surely (ʼâsham, אשם) guilty (ʼâsham, אשם) before the Lord.”

So did the translators consider bringing a flawless ram from the flock a punishment for iniquity?  And I ask this because they also translated אשמו (ʼâshâm) his penalty for guilt in Leviticus 5:15.

Or is it simply an assertion that ignorance of the law or of one’s own violation of the law is no excuse?  Or is it an example of some unspecified punishment added to atonement?  I’m glad that my responsibility is to forgive our ὀφειλέταις (debtors), both ἁμαρτία (sin) and παράπτωμα (sin), because I have been forgiven, rather than to act as a priest adjudicating these laws.  And here I’m reminded to keep the stakes in focus (Matthew 5:18, 19 NET):

I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.  So anyone who breaks one of the least of these commands and teaches others (ἀνθρώπους, another form of ἄνθρωπος) to do so will be called least in the kingdom of heaven, but whoever obeys^[29] (ποιήσῃ, a form of ποιέω; e.g., the doers [ποιηταὶ, a form of ποιητής] of the law shall be justified) them and teaches others to do so will be called great in the kingdom of heaven.

Love does no wrong to a neighbor, Paul wrote believers in Rome.  Therefore love is the fulfillment of the law.^[30]  Two tables of occurrences of forms of sâlach and kâphar in Leviticus follow.