Aphesis

In the Graeco—Roman world, aphesis most often had the legal sense of “release” or “pardon.” The Gospel of Luke reflects this legal connotation: Jesus claimed His mission was to aphesis (“release”) the captives and to aphesis (“liberate”) the oppressed (Luke 4:18).

Of the 17 occurrences of aphesis in the nt, 12 refer to the forgiveness of sins (e.g., Acts 5:31; Col 1:14). Only those who have admitted or confessed their sin can be granted aphesis (Acts 2:38). Those who ask for forgiveness are guilty of some offense against a party to which they need to be reconciled. God is the offended party; however, He has also provided the Savior who offers aphesis (Acts 5:31; Luke 24:47).

John the Baptist proclaimed a baptism of repentance for the forgiveness (aphesis) of sins, foretelling of this Savior who was coming (Mark 1:4; Luke 3:3). Paul also brought the message of forgiveness from sins, which, if accepted, brought freedom from satanic oppression and an eternal destiny grounded in a new identity (Acts 26:17–18).

Jesus’ death brings this forgiveness (aphesis) of sins to many (Matt 26:28) and pardons the consequences of sin (Col 1:13–14). The author of Hebrews argues that Christ’s sacrifice differs from sacrifices offered under the old covenant (Heb 10:1–18). It provides aphesis that is so effective that old covenant sin offerings were no longer necessary (Heb 10:18). The meaning of aphesis in Hebrews 10 emphasizes that this forgiveness releases us from guilt, delivers us from the anxiety associated with sin, gives us entry into God’s presence, and provides us with hope of our eternal inheritance (Heb 10:19–25).

David Seal