Jesus Paid it All I looked up Sin in Vines!

       Jesus Paid it All      I looked up Sin in Vines!




             Jesus Paid It All

           Author:      Elvina M. Hall

         Composer:      John T. Grape

         Tune:      All to Christ (Grape)

         Scripture:      1 Peter 2:24; 1 Cor 7:23



    1      I hear the Savior say,

    ‘Thy strength indeed is small,

    Child of weakness watch and pray,

    Find in Me thine all in all.’


    2      Lord, now indeed I find

    Thy pow’r and Thine alone,

    Can change the leper’s spots

    And melt the heart of stone.


    3      For nothing good have I

    Whereby Thy grace to claim;

    I’ll wash my garments white

    In the blood of Calv’ry’s Lamb.


    4    And when, before the throne,

    I stand in Him complete,

    ‘Jesus died my soul to save,’

    My lips shall still repeat.


    Chorus      Jesus paid it all,

    All to Him I owe;

    Sin had left a crimson stain,

    He washed it white as snow.[1]




1 Cor 7:23



You were bought   with a price [2] 

              agorazō             timē



                   59                5092

1 Cor7:23 For you were bought at a price In Paul’s time, masters purchased slaves from other masters, thereby issuing a change in ownership for a slave. Paul reminds the Corinthians that God purchased them from slavery to sin and death through the sacrificial death of Christ. Therefore, they belong to God, not to themselves (1 Cor 6:13; compare Gal 2:19–20).[3]

 1 Peter 2:24 

He

himself

bore

our

sins

in

his

body

on

the

tree

,

that

we

os

autos

pherō

egō

o amartanō

en

autos

o sōma

epi

o

xylon

ina

3739

846

399

2257

3588 266

1722

846

3588 4983

1909

3588

3586

2443

might

die

to

sin

and

live

to

righteousness

.

By

his

wounds

you

ginomai

o amartanō

zaō

o dikē

os

o mōlōps

581

3588 266

2198

3588 1343

3739

3588 3468

have		been		healed[4]
				iaomai
				2390

Treasury - 1 Peter 2:24

(New American Standard Bible (1995 Update))

his own self

Ex 28:38 — "It shall be on Aaron's forehead, and Aaron shall take away the iniquity of the holy things which the sons of Israel consecrate, with regard to all their holy gifts; and it shall always be on his forehead, that they may be accepted before the LORD.

Lev 16:22 — "The goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness.

Lev 22:9 — 'They shall therefore keep My charge, so that they will not bear sin because of it and die thereby because they profane it; I am the LORD who sanctifies them.

Nu 18:22 — "The sons of Israel shall not come near the tent of meeting again, or they will bear sin and die.

Ps 38:4 — For my iniquities are gone over my head; As a heavy burden they weigh too much for me.

Isa 53:4-6 — Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. 5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. 6 All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.

Isa 53:11 — As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the many, As He will bear their iniquities.

Mt 8:17 — This was to fulfill what was spoken through Isaiah the prophet: "HE HIMSELF took our infirmities and CARRIED away our diseases."

Jn 1:29 — The next day he *saw Jesus coming to him and *said, "Behold, the Lamb of God who takes away the sin of the world!

Heb 9:28 — so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.

on

Dt 21:22 — "If a man has committed a sin worthy of death and he is put to death, and you hang him on a tree,

Dt 21:23 — his corpse shall not hang all night on the tree, but you shall surely bury him on the same day (for he who is hanged is accursed of God), so that you do not defile your land which the LORD your God gives you as an inheritance.

Ac 5:30 — "The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross.

Ac 10:39 — "We are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross.

Ac 13:29 — "When they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb.

Gal 3:13 — Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, "CURSED is everyone who hangs on A TREE"—

being

1Pe 4:1 — Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin,

1Pe 4:2 — so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God.

Ro 6:2 — May it never be! How shall we who died to sin still live in it?

Ro 6:7 — for he who has died is freed from sin.

Ro 6:11 — Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.

Ro 7:6 — But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.

Col 2:20 — If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as,

Col 3:3 — For you have died and your life is hidden with Christ in God.

2Co 6:17 — "Therefore, COME out from their midst and be separate," says the Lord. "AND DO NOT TOUCH what is unclean; And I will welcome you.

Heb 7:26 — For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens;

live

Mt 5:20 — "For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.

Lk 1:74 — To grant us that we, being rescued from the hand of our enemies, Might serve Him without fear,

Lk 1:75 — In holiness and righteousness before Him all our days.

Ac 10:35 — but in every nation the man who fears Him and does what is right is welcome to Him.

Ro 6:11 — Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.

Ro 6:16 — Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness?

Ro 6:22 — But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.

Eph 5:9 — (for the fruit of the Light consists in all goodness and righteousness and truth),

Php 1:11 — having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.

1Jn 2:29 — If you know that He is righteous, you know that everyone also who practices righteousness is born of Him.

1Jn 3:7 — Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous;

by

Isa 53:5 — But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed.

Isa 53:6 — All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him.

Mt 27:26 — Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified.

Mk 15:15 — Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified.

Jn 19:1 — Pilate then took Jesus and scourged Him.

healed

Ps 147:3 — He heals the brokenhearted And binds up their wounds.

Mal 4:2 — "But for you who fear My name, the sun of righteousness will rise with healing in its wings; and you will go forth and skip about like calves from the stall.

Lk 4:18 — "THE SPIRIT of the LORD is upon ME, BECAUSE HE ANOINTED ME TO PREACH the gospel to the poor. HE HAS SENT ME TO PROCLAIM release to the captives, AND RECOVERY of sight to the blind, TO SET free those who are oppressed,

Rev 22:2 — in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. 

2:24 who himself bore our sins in his body Peter employs Isa 53:3–4 and 53:12 to identify Jesus’ death and resurrection as the ultimate fulfillment of the Suffering Servant’s vicarious sacrifice. On the cross, Christ bore our sins in His body (compare Deut 21:23) even though He was innocent and therefore undeserving of the suffering (see 1 Pet 2:23; compare Isa 53:10). For Peter, Christ’s suffering on our behalf serves as the ethical basis for believers to turn away from sin and live righteous lives.

die to sins and live to righteousness This seems to evoke Isa 53:11’s remark that it is because of the Suffering Servant’s righteousness, even unto death—as the guilt offering for all of humanity—that people can be declared righteous before God (see Isa 53:10 and note; compare 2 Pet 1:1 and note). Peter also indicates that Jesus, as the Suffering Servant, bore the iniquities of humanity and carried people’s sin.

whose wounds you were healed This phrase also comes from Isaiah’s fourth servant song (see Isa 53:5 and note). In its original context the bruises of the Suffering Servant bring healing to transgressors—those who are sinful and rebel against Yahweh (Isa 53:6; compare Isa 6:10; 61:1–11; Luke 4:16–20).[5]

SIN (Noun and Verb)

A. Nouns.

1. hamartia (ἁμαρτία, 266) is, lit., “a missing of the mark,” but this etymological meaning is largely lost sight of in the NT. It is the most comprehensive term for moral obliquity. It is used of “sin” as (a) a principle or source of action, or an inward element producing acts, e.g., Rom. 3:9; 5:12, 13, 20; 6:1, 2; 7:7 (abstract for concrete); 7:8 (twice), 9, 11, 13, “sin, that it might be shown to be sin,” i.e., “sin became death to me, that it might be exposed in its heinous character”: in the last clause, “sin might become exceeding sinful,” i.e., through the holiness of the Law, the true nature of sin was designed to be manifested to the conscience;

(b) a governing principle or power, e.g., Rom. 6:6, “(the body) of sin,” here “sin” is spoken of as an organized power, acting through the members of the body, though the seat of “sin” is in the will (the body is the organic instrument); in the next clause, and in other passages, as follows, this governing principle is personified, e.g., Rom. 5:21; 6:12, 14, 17; 7:11, 14, 17, 20, 23, 25; 8:2; 1 Cor. 15:56; Heb. 3:13; 11:25; 12:4; Jas. 1:15 (2nd part);

(c) a generic term (distinct from specific terms such as No. 2 yet sometimes inclusive of concrete wrong doing, e.g., John 8:21, 34, 46; 9:41; 15:22, 24; 19:11); in Rom. 8:3, “God, sending His own Son in the likeness of sinful flesh,” lit., “flesh of sin,” the flesh stands for the body, the instrument of indwelling “sin” [Christ, preexistently the Son of God, assumed human flesh, “of the substance of the Virgin Mary”; the reality of incarnation was His, without taint of sin (for homoioma, “likeness,” see LIKENESS)], and as an offering for sin,” i.e., “a sin offering” (so the Sept., e.g., in Lev. 4:32; 5:6, 7, 8, 9), “condemned sin in the flesh,” i.e., Christ, having taken human nature, “sin” apart (Heb. 4:15), and having lived a sinless life, died under the condemnation and judgment due to our “sin”; for the generic sense see further, e.g., Heb. 9:26; 10:6, 8, 18; 13:11; 1 John 1:7, 8; 3:4 (1st part; in the 2nd part, “sin” is defined as “lawlessness,” RV), 8, 9; in these verses the KJV use of the verb to commit is misleading; not the committal of an act is in view, but a continuous course of “sin,” as indicated by the RV, “doeth.” The apostle’s use of the present tense of poieo, “to do,” virtually expresses the meaning of prasso, “to practice,” which John does not use (it is not infrequent in this sense in Paul’s Epp., e.g., Rom. 1:32, RV; 2:1; Gal. 5:21; Phil. 4:9); 1 Pet. 4:1 (singular in the best texts), lit., “has been made to cease from sin,” i.e., as a result of suffering in the flesh, the mortifying of our members, and of obedience to a Savior who suffered in flesh. Such no longer lives in the flesh, “to the lusts of men, but to the will of God”; sometimes the word is used as virtually equivalent to a condition of “sin,” e.g., John 1:29, “the sin (not sins) of the world”; 1 Cor. 15:17; or a course of “sin,” characterized by continuous acts, e.g., 1 Thess. 2:16; in 1 John 5:16 (2nd part) the RV marg., is probably to be preferred, “there is sin unto death,” not a special act of “sin,” but the state or condition producing acts; in v. 17, “all unrighteousness is sin” is not a definition of “sin” (as in 3:4), it gives a specification of the term in its generic sense;

(d) a sinful deed, an act of “sin,” e.g., Matt. 12:31; Acts 7:60; Jas. 1:15 (1st part); 2:9; 4:17; 5:15, 20; 1 John 5:16 (1st part).

Notes: (1) Christ is predicated as having been without “sin” in every respect, e.g., (a), (b), (c) above, 2 Cor. 5:21 (1st part); 1 John 3:5; John 14:30; (d) John 8:46; Heb. 4:15; 1 Pet. 2:22. (2) In Heb. 9:28 (2nd part) the reference is to a “sin” offering. (3) In 2 Cor. 5:21, “Him … He made to be sin” indicates that God dealt with Him as He must deal with “sin,” and that Christ fulfilled what was typified in the guilt offering. (4) For the phrase “man of sin” in 2 Thess. 2:3, see INIQUITY, No. 1. 

2. hamartema (ἁμάρτημα, 265), akin to No. 1, denotes “an act of disobedience to divine law” [as distinct from No. 1 (a), (b), (c)]; plural in Mark 3:28; Rom. 3:25; 2 Pet. 1:9, in some texts; sing. in Mark 3:29 (some mss. have krisis, KJV, “damnation”); 1 Cor. 6:18.¶

Notes: (1) For paraptoma, rendered “sins” in the KJV in Eph. 1:7; 2:5; Col. 2:13 (RV, “trespass”), see TRESPASS. In Jas. 5:16, the best texts have No. 1 (RV, “sins”). (2) For synonymous terms see DISOBEDIENCE, ERROR, FAULT, INIQUITY, TRANSGRESSION, UNGODLINESS.

B. Adjective. 

anamartetos (ἀναμάρτητος, 361), “without sin” (a, negative, n, euphonic, and C, No. 1), is found in John 8:7.¶ In the Sept., Deut. 29:19.¶

C. Verbs. 

1. hamartano (ἁμαρτάνω, 264), lit., “to miss the mark,” is used in the NT (a) of “sinning” against God, (1) by angels, 2 Pet. 2:4; (2) by man, Matt. 27:4; Luke 15:18, 21 (heaven standing, by metonymy, for God); John 5:14; 8:11; 9:2, 3; Rom. 2:12 (twice); 3:23; 5:12, 14, 16; 6:15; 1 Cor. 7:28 (twice), 36; 15:34; Eph. 4:26; 1 Tim. 5:20; Titus 3:11; Heb. 3:17; 10:26; 1 John 1:10; in 2:1 (twice), the aorist tense in each place, referring to an act of “sin”; on the contrary, in 3:6 (twice), 8, 9, the present tense indicates, not the committal of an act, but the continuous practice of “sin” [see on A, No. 1 (c)]; in 5:16 (twice) the present tense indicates the condition resulting from an act, “unto death” signifying “tending towards death”; (b) against Christ, 1 Cor. 8:12; (c) against man, (1) a brother, Matt. 18:15, RV, “sin” (KJV, “trespass”); v. 21; Luke 17:3, 4, RV, “sin” (KJV, “trespass”); 1 Cor. 8:12; (2) in Luke 15:18, 21, against the father by the Prodigal Son, “in thy sight” being suggestive of befitting reverence; (d) against Jewish law, the Temple, and Caesar, Acts 25:8, RV, “sinned” (KJV, “offended”); (e) against one’s own body, by fornication, 1 Cor. 6:18; (f) against earthly masters by servants, 1 Pet. 2:20, RV, “(when) ye sin (and are buffeted for it),” KJV, “(when ye be buffeted) for your faults,” lit., “having sinned.”¶

2. proamartano (προαμαρτάνω, 4258), “to sin previously” (pro, “before,” and No. 1), occurs in 2 Cor. 12:21; 13:2, RV in each place, “have sinned heretofore” (so KJV in the 2nd; in the 1st, “have sinned already”).¶[6]

In conclusion this project is about an entire part of systematic theology called "Hamartiology" which means the theology of Sin


Hodge wrote a Systematic Theology Textbook that lists Sin as a part of Anthropology so he does not use Hamartiology in the table of contents but devotes this chapter with all these pages to the subject: 

• Chapter VIII: Sin 


• 1. The Nature of the Question to be Considered 


• 2. Philosophical Theories of the Nature of Sin 


• 3. The Doctrine of the Early Church 


• 4. Pelagian Theory 


• 5. Augustinian Doctrine 


• 6. Doctrine of the Church of Rome 


• 7. Protestant Doctrine of Sin 


• 8. The Effects of Adam’s Sin Upon His Posterity 


• 9. Immediate Imputation 


• 10. Mediate Imputation 


• 11. Preëxistence 


• 12. Realistic Theory


• 13. Original Sin 


• 14. The Seat of Original Sin 


• 15. Inability     [7]

 We as Christians can be glad about the issue of Sin and the way that we have chosen to take in order for the Sin issue to be permanently resolved by Accepting the finished work of our Savior Jesus Christ as our substitute sacrificial Lamb of God.


Appendix / Bibliography



[1] Logos Hymnal. (1995). (1st edition.). Oak Harbor, WA: Logos Research Systems, Inc.



[2] The Revised Standard Version. (1971). (1 Co 7:23). Oak Harbor, WA: Logos Research Systems, Inc.



[3] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Co 7:23 referred back to note about 1 Co 6:20). Bellingham, WA: Lexham Press.



.[4] The Revised Standard Version. (1971). (1 Pe 2:24). Oak Harbor, WA: Logos Research Systems, Inc.

[5] Treasury of Scripture Knowledge Copyright: Publisher: Ephesians Four Group  

TREASURY OF SCRIPTURE KNOWLEDGE THE EPHESIANS FOUR GROUP  For the latest information and announcements of new books visit E4 on the web at: www.FreeBibleSoftware.com THE EPHESIANS FOUR GROUP P.O.BOX 1505 ESCONDIDO, CA 92033 Voice: 760.839.9300 Fax: 603.676.7144 Web: www.FreeBibleSoftware.com The electronic text is COPYRIGHT 1997 by Online Bible. This classic Bible study help gives you a concordance, chain-reference system with over 1,000,000 cross references, topical Bible, and commentary all in one! It goes phrase by phrase through the whole Bible giving you relevant cross references for each phrase handled, which allows you to instantly search any Bible passage and find chapter synopses, key word cross-references, topical references, parallel passages, and illustrative notes that show how the Bible comments on itself. WORDsearch CROSS e-book.

[5] Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., … Bomar, D. (2012, 2016). Faithlife Study Bible (1 Pe 2:24). Bellingham, WA: Lexham Press.

[6] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words (Vol. 2, pp. 576–577). Nashville, TN: T. Nelson.


[7] Hodge’s Systematic Theology, Volumes 1–3 Electronic Edition STEP Files Copyright © 2007, QuickVerse. All rights reserved. 

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Topical Study on Redemption and Forgiveness

My project today is to do a topical study on Redemption and Forgiveness

The pop up verses are as follows: Eph. 1:7     and    Eph. 1:8 

7

7        In him we have en hō echomen en os echō P RR-DSM VPAI1P 1722 3739 2192 redemption through his blood ,  the tēn apolytrōsin dia autou tou haimatos tēn o lytron dia autos o aima o DASF NASF P RP3GSM DGSN NGSN DASF 3588 629 1223 846 3588 129 3588 forgiveness of our trespasses ,  according aphesin tōn paraptōmatōn kata iēmi o piptō kata NASF DGPN NGPN P 859 3588 3900 2596 to the riches of his grace to ploutos autou tēs charitos o ploutos autos o chairō DASN NASN RP3GSM DGSF NGSF 3588 4149 846 3588 5485 8        which he lavished upon hēs eperisseusen eis os perisseuō eis 1 RR-GSF VAAI3S P 3739 4052 1519 us 9  For he has made hēmas gnōrisas egō ginōskō RP1AP VAAP-SNM 2248 1107 known to us in all hēmin en pasē egō en pas RP1DP P JDSF 2254 1722 3956 wisdom and insight the [1] [2] sophia kai phronēsei to sophos kai phrēn o NDSF CLN NDSF DASN 4678 2532 5428 3588

The Complete Word Study Dictionary – New Testament. ἀπολύτρωσις [See Stg: <G629>]

apolútrōsis; gen. apolutróseōs, fem. noun from apolutróō (n.f.), to let go free for a ransom, which is from apó <G575>, from, and lutróō <G3084>, to redeem. Redemption. The recalling of captives (sinners) from captivity (sin) through the payment of a ransom for them, i.e., Christ's death. Sin is presented as slavery and sinners as slaves (John 8:34; Rom. 6:17, 20; 2 Pet. 2:19). Deliverance from sin is freedom (John 8:33, 36; Rom. 8:21; Gal. 5:1).

(I) Deliverance on account of the ransom paid as spoken of the deliverance from the power and consequences of sin which Christ procured by laying down His life as a ransom (lútron <G3083>) for those who believe (Rom. 3:24; 1 Cor. 1:30; Eph. 1:7, 14; Col. 1:14; Heb. 9:15 [cf. Matt. 20:28; Acts 20:28]).
(II) Deliverance from calamities and death without the idea of a ransom being paid (Luke 21:28; Heb. 11:35). So also of the soul from the body as its prison (Rom. 8:23 at the coming of the Lord; Eph. 4:30 [cf. Rom. 7:24]).
Syn.: áphesis <G859>, remission, forgiveness; hilasmós <G2434>, propitiation; katallagé <G2643>, reconciliation, atonement.
Ant.: míasma <G3393>, defilement; miasmós <G3394>, the act of defiling; molusmós <G3436>, defilement.[3]

The Complete Word Study Dictionary – New Testament. ἄφεσις [See Stg: <G859>]

áphesis; gen. aphéseōs, fem. noun. from aphíēmi <G863>, to cause to stand away, to release one's sins from the sinner. Forgiveness, remission. This required Christ's sacrifice as punishment of sin, hence the putting away of sin and the deliverance of the sinner from the power of sin, although not from its presence, which will come later after the resurrection when our very bodies will be redeemed (Rom. 8:23). See Matt. 26:28; Mark 1:4; 3:29; Luke 1:77; 3:3; 4:18; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18; Eph. 1:7; Col. 1:14; Heb. 9:22; 10:18; Sept.: Lev. 25:11; Deut. 15:3; Esth. 2:18; Isa. 61:1. Distinguished from páresis <G3929>, the temporary bypassing of sin (only in Rom. 3:25).

Of the 17 times áphesis occurs in the NT, it is followed on 12 occasions by the word hamartión <G266>, of sins; therefore, sins are the cords whereby man is bound away from God. Man became a slave of sin because of the fall of Adam (Rom. 5:12; 6:17, 20), and thus in his fallen state is presented as a prisoner. In Luke 4:18, where the Lord Jesus declared His ministry on earth, quoted from Isa. 61:1, man is presented as aichmálōtos <G164>, a prisoner of war, a captive. His captivity is due to the sin of Adam and to his own sin in that he continues in sinfulness.

It is interesting indeed that in Luke 4:18, the word áphesis is used without any designation of what this deliverance or forgiveness is from. The Lord said: "He hath anointed me to... preach deliverance to the captives [the word is the same, áphesis]... to set at liberty [again the word is the same, en <G1722>, in; aphései, at freedom]." The work of Christ, therefore, is designated as deliverance from everything that holds man a prisoner away from God. However, setting sinful man free would have been a very dangerous thing if God did not simultaneously change man's nature (2 Cor. 5:17; 2 Pet. 1:4). Man's freedom is not one that permits him to continue in sin (1 John 3:6), but binds him in Christ. What Christ does is not simply to take man from prison and set him free, but also to change him radically (katallássei <G2644>), giving him power over sin.

Áphesis involves the new birth of man spiritually or in his inner self (John 3:1-12). Man's spirit, therefore, is transformed through faith in Jesus Christ (Rom. 5:1). Man with a new spirit within him is given the ability to have power over sin, having been delivered from the guilt of sin: "But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness" (Rom. 6:17, 18).

Áphesis is part of a larger process which does not involve simply the freedom of the sinner, but the change of the sinner from being a slave of sin to becoming a slave of God. With that freedom from sin, he acquires freedom of action because of his changed nature and spirit. He acquires that ability to follow after God instead of fleeing from God, the desire to flee from sin and pursue it. Forgiveness, therefore, must never be understood as the permission for the sinner to continue in his sinful condition.

In the same manner, we must not misunderstand the use of the verb aphíēmi <G863>, to forgive on the part of the Christian in regard to another, as meaning the forgiving Christian is supposed to allow the sinner to continue in his sinful condition. Forgiveness is not condoning sin but rather doing everything possible to see that the particular sin or sins of the sinner are removed from him by God who is the only One who can deliver and cleanse him. Forgiveness, therefore, is never freedom in sin but freedom from sin by God (italics added).

Heb. 9:22 contains an absolute statement, "without shedding of blood is no remission [áphesis]." As animal sacrifices gave OT sinners relief from the guilt of sin, so Jesus Christ's shed blood (His sacrificial death) gives believers not only freedom from the guilt of sin, which in the NT is called justification (dikaíōsis <G1347>)        (Rom.4:25; 5:18), but also katharismós <G2512>, cleansing or purification (Heb. 1:3; 2 Pet. 1:9). This is why in Rom. 3:25 in speaking of the OT sacrifices, Paul calls the result páresis <G3929>, which unfortunately is translated "remission," as if it were the same as áphesis. If Paul meant it to be áphesis, the permanent remission of sins without the need of further sacrifices, he would have called it that. The blood of Christ provided the removal of the guilt of sin as well as the cleansing from sin on a permanent basis. Páresis <G3929>, occurring only in Rom. 3:25, must be translated the "bypassing" of sin and not the "remission" of sin, for where there is forgiveness of sins there is no more offering for sin (Heb. 10:18).

Syn.: apolútrōsis <G629>, redemption; ánesis <G425>, a relaxing, letting loose; aníēmi <G441>, to stand up or to provide liberty or rest; eleuthería <G1657>, freedom, which is the resultant effect of forgiveness or áphesis; hilasmós <G2434>, atonement, propitiation; cháris <G5485>, grace (indicating the disposition of the one forgiving, while áphesis expresses the result of the acceptance of that grace); sōtēría <G4991>, salvation, deliverance; dikaíōsis <G1347>, justification, being more than acquittal since it also renders a person just.

Ant.: kríma <G2917>, verdict pronounced; katákrima, condemnation, sentence followed by a suggested punishment; krísis <G2920>, the process of judging, judgment; katákrisis <G2633>, the act of condemnation.[4]

The Complete Word Study Dictionary – New Testament. περισσεύω [See Stg: <G4052>]

perisseúō; fut. perisseúsō, from perissós <G4053>, abundant. To be in excess, exceed in number or measure. In the NT, to be or have more than enough.

(I) To be left over, remain, exceeding a number or measure which marks fullness, intrans. (John 6:12, 13). Part. noun with the art. tó perisseúon, that remaining, residue after the needs were met (Matt. 14:20; 15:37). With the aor. part. ó perisseúsan with the dat. (Luke 9:17), "that which remained" (a.t.).

(II) To superabound, to abound richly, trans.:

(A) Of persons, to have more than enough, superabundance, used in an absolute sense (Phil. 4:12, 18); followed by the gen. (Luke 15:17); by eis <G1519>, unto, to or for something (2 Cor. 9:8, to superabound in every good work); by en <G1722>, in, with the dat. (Rom. 15:13, meaning in respect to something; Phil. 4:12; Col. 2:7).

(B) Of things, to abound, intensively with en followed by the dat. as in Luke 12:15, meaning that life does not consist in an abundance of things. The adj. part. tó perisseúon followed by the dat., that which is surplus to someone, means one's abundance, what is not needed (Mark 12:44; Luke 21:4). Followed by eis <G1519>, unto, with the acc., to abound unto someone, to overflow for him (Rom. 5:15; 2 Cor. 1:5); to abound unto something, to redound, conduce (2 Cor. 4:15; 8:2). Used in an absolute sense (2 Cor. 1:5). With the idea of increment, to abound more and more, increase, be augmented, with the dat. (Acts 16:5, they increased in number). With en <G1722>, in, followed by the dat. (Phil. 1:9); diá <G1223>, through, with the gen., through someone (2 Cor. 9:12; Phil. 1:26).

(C) Causatively, to cause to abound, to make overflow: in love (1 Thess. 3:12); in grace (2 Cor. 9:8; Eph. 1:8). In the pass., to be made to abound: of persons, to have more abundantly (Matt. 13:12; 25:29).

(III) By implication in a comparative sense, to be more abundant, conspicuous or distinguished than something else is; to excel, i.e., with pleíon, the neut. of pleíōn <G4119>, greater, and the gen. (Matt. 5:20, "if your righteousness does not exceed that of the Pharisees" [a.t.]). Followed by en <G1722>, in, with the dat. meaning in or in respect to something (1 Cor. 15:58; 2 Cor. 3:9; 8:7). In Rom. 3:7, used in an absolute sense meaning that the truth of God has been made more glorious. See also 1 Cor. 8:8; 14:12; 1 Thess. 4:1, 10.

Deriv.: perisseuma <G4051>, a surplus; huperperisseúō <G5248>, to abound exceedingly.

Syn.: pleonázō <G4121>, to superabound, have too much; plēthúnō <G4129>, to increase, multiply; huperéchō <G5242>, to hold or have above; proéchomai <G4284>, to surpass; huperbállō <G5235>, to excel, surpass.

Ant.: pheídomai <G5339>, to spare; husteréō <G5302>, to lack; elattonéō <G1641>, to be less; leípō <G3007>, to lack; déomai <G1189>, to make a request because of need; aporéō <G639>, to be at a loss, perplexed, in need.[5]

(Eph. 1:7) “The Beloved” is described as the One “in whom we have redemption.” The verb is present in tense, and durative in action, thus, “in whom we are having redemption.” The redemption is an abiding fact from the past, through the present, and into the future. The fact of redemption is always a present reality with the believing reader of this passage whether he reads it today or ten years from now. The definite article appears before. “redemption.” It has a two-fold significance, pointing to the particular redemption spoken of in the Bible with which both the writer and reader are acquainted, and speaking of ownership. It is “in whom we are having our redemption.” The word “redemption” is apolutrōsis (ἀπολυτρωσις) which Thayer defines as follows; the verb “to redeem one by paying the price, to let one go free on receiving the price”; the noun, “a releasing effected by payment of ransom, deliverances, liberation procured by the payment of a ransom.” The story of redemption can be told in three Greek words; agorazō (ἀγοραζω), “to buy in the slave market” (I Cor. 6:20, 7:23, 30, II Pet. 2:1, Rev. 5:9); the Lord Jesus bought us in the slave market of sin, the ransom price, His blood; we are his bondslaves; exagorazō (ἐξαγοραζω), “to buy out of the slave market, to buy off, to buy for one’s self” (Gal. 3:13, 4:5); the redeemed are the possession of the Lord Jesus forever, and will never be put up for sale in any slave market again; lutroō (λυτροω) “to liberate by payment of ransom” (Tit. 2:14, I Pet. 1:18); the redeemed are set free from the guilt and power of sin now, to be finally set free from the presence of sin at the Rapture. The particular aspect of redemption spoken of here is redemption from the guilt and condemnation of sin, for the qualifying phrase, “the forgiveness of sins” is added.
This redemption is said to be “through His blood.” The preposition is dia (δια), the preposition of intermediate agency. The out-poured blood of the Son of God at the Cross is the lutron (λυτρον), “the price for redeeming, the ransom,” used of the act of buying slaves, of paying the ransom for a life or of captives. The blood of Christ paid for the sins of the human slaves of sin in the sense that it satisfied the just demands of God’s holy law which decreed that “the wages of sin is death”; and outpoured blood means death.
This redemption is defined as “the forgiveness of sins.” The word “forgiveness” is aphesis (ἀφεσις) from aphiēmi (ἀφιημι), “to send from one’s self, to send away, to bid go away or depart.” The noun aphesis (ἀφεσις), used in relation to “sins,” means “a release, the letting them go as if they had not been committed, thus, forgiveness, a remission of their penalty” (Thayer). Trench says that the image under lying the verb is that of releasing a prisoner (Isaiah 61:1), or letting go, as of a debt (Deut. 15:3). One is reminded of the one goat who was offered as a sin-offering on the Day of Atonement, and of the other goat upon which was placed the sins of the people (symbolically) and which was let go in the wilderness, never to be seen again by Israel, the latter goat typifying that aspect of redemption in which the sins of the human race were put away, never to be charged against the individual again. All of which means that sinners are lost today, not because they sin, but because they have not availed themselves of the salvation which is in Christ Jesus. God’s forgiveness of sin refers therefore to His act of putting sin away on a judicial basis, to His remitting the guilt and penalty. It is for the sinner to avail himself of salvation by appropriating the Lord Jesus as his Saviour by faith in what He has done for him on the Cross. The particular word for “sins” here is paraptōma (παραπτωμα), from parapiptō (παραπιπτω), “to fall beside a person or thing, to slip aside”; the noun form paraptōma (παραπτωμα) means, “a fall beside or near something; a lapse or deviation from truth and uprightness, a sin, a misdeed, a trespass.”
This forgiveness is “according to the riches of His grace.” The words “according to” are the translation of kata (κατα), a preposition which in its local meaning has the idea of “down.” The word “down” speaks of domination. The word “domination” speaks of control. The degree of this forgiveness was controlled, dominated by the riches, (ploutos (πλουτος)) wealth, abundance, plenitude of God’s grace. This forgiveness is therefore a complete, an unqualified, an unchanging one, since it is controlled by the plenitude of God’s grace, and that plenitude is infinite in proportion. Expositors comments: “The freeness of this divine favor in the form of grace, the unmerited nature of the divine goodness, is what Paul most frequently magnifies with praise and wonder. Here it is the mighty measure of the largesse, the grace in its quality of riches, that is introduced. This magnificent conception of the wealth of the grace that is bestowed on us by God and that which is in Christ for us, is a peculiarly Pauline idea.”
(l:8) Greek grammar refers the word “wherein” back to “grace,” “in which grace He hath abounded toward us.” The word “abounded” is perisseuō (περισσευω), “to exceed a fixed number or measure, to be over and above a certain number or measure, to exist or be at hand in abundance” (Thayer). Moulton and Milligan give as the papyri usage. the meaning of the verb, “to remain over,” and the meaning of the adjective, “over and above, superfluous,” and quote extracts as follows: “more than enough has been written; if you find any purchasers of the surplus donkeys”; of the noun they say; “superfluity.” Thus, the verb means “to exist in superfluity, to super-abound.” The translation reads “which (grace) He super-abounded to (eis (εἰς)) us.” That is, God’s grace was manifested to us in superabundance. It is an oversize grace. It is more than enough to save and keep saved for time and eternity, every sinner who comes to God in Christ Jesus. Paul uses this same verb in Rom. 5:20 but prefixes the preposition huper (ὑπερ), which preposition means “above,” and the translation reads; “Where sin existed in abundance (pleonazō), grace existed in super-abundance, and then some on top of that.” The A.V., translates eis (εἰς), “toward.” But the preposition reaches farther than pros (προς) which means “to, toward.” Eis (Ἐις) means “in, into,” and reaches not only toward the believing sinner, but into his very being. The grace comes not only towards him, but grips him in its irresistible working and brings him into salvation.[6]

 The following 2 blocks of text are from the Ephesians book that is part of the Fisherman Guide Bible Book Study set of books

The actual ebook is in both my Quickverse group and my Wordsearch group

 Chapter 1

Stanza three (verses 7-8) concerns two vital gifts that are received through Christ: redemption and forgiveness. What do you know about these two aspects of the Christian faith? See Leader’s Notes.

How are these two gifts related?

 

Leader’s Notes.

“Forgiveness is rooted in the nature of God as gracious. But his forgiveness is not indiscriminate. He will ‘by no means clear the guilty.’ On man’s side there is the need for penitence if he is to be forgiven. While this is not put into a formal demand, it is everywhere implied. Penitent sinners are forgiven. Impenitent men, who still go on in their wicked way, are not” (New Bible Dictionary, Second Edition, p. 390. Wheaton, Ill.: Tyndale House Publishers, 1982).

“Redemption means deliverance from some evil by payment of a price. It is more than simple deliverance. Thus prisoners of war might be released on payment of a price which was called a ‘ransom’... In this circle of ideas Christ’s death may be regarded as ‘a ransom for many’ (Mk. 10:45).... When we read of ‘redemption through his blood’ (Eph. 1:7), the blood of Christ is clearly being regarded as the price of redemption” (New Bible Dictionary, p. 1014).[7]

Next is something about forgiveness from Jamieson Fausset & Brown in the block of items discussed about Eph. 1:7

the forgiveness of sins—Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Rom 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.[8]

 This next item is from Jamieson Fausset & Brown and looks at the word redemption which is listed as ours in Eph. 1:7

redemption—Greek, "our (literally, 'the') redemption"; the redemption which is the grand subject of all revelation, and especially of the New Testament (Rom 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev. 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Eph 1:14).[9]

This concludes my sermon on the words redemption and forgiveness

1. The Revised Standard Version. (1971). (Eph 1:7). Oak Harbor, WA: Logos Research Systems, Inc.
2. The Revised Standard Version. (1971). (Eph 1:8). Oak Harbor, WA: Logos Research Systems, Inc. 
3.  Zodhiates, Spiros. The Complete Word Study Dictionary – New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book.
4. Zodhiates, Spiros. The Complete Word Study Dictionary – New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book.
5.  Zodhiates, Spiros. The Complete Word Study Dictionary – New Testament. Chattanooga, TN: AMG Publishers, 1993. WORDsearch CROSS e-book.
6.  Wuest, K. S. (1997). Wuest’s word studies from the Greek New Testament: for the English reader (Vol. 4, pp. 39–42). Grand Rapids: Eerdmans.
7. Baylis, Robert. Fisherman Guide Bible Book Study Workbook: Ephesians: Living in God's Household: 11 Studies for Individuals or Groups. Wheaton, IL: Harold Shaw Publishers, 1994. WORDsearch CROSS e-book. 
8.  Jamieson, Robert, A.R. Fausset, David Brown. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. Toledo, OH: Jerome B. Names & Co., 1884. WORDsearch CROSS e-book. 
9.  Jamieson, Robert, A.R. Fausset, David Brown. A Commentary: Critical, Experimental, and Practical on the Old and New Testaments. Toledo, OH: Jerome B. Names & Co., 1884. WORDsearch CROSS e-book. 

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