Forgiveness is a central theme throughout the Bible, illustrating both divine mercy and reconciliation. Matthew 6:14–15 captures Jesus’ teachings on forgiveness: ‘For if you forgive others their trespasses, your heavenly Father will also forgive you. But if you do not forgive others their trespasses, neither will your Father forgive your trespasses.’

​

NT and OT meanings

In Matthew 6, the Greek word for forgiveness (aphíēmi) goes beyond mere pardon; it involves releasing and letting go of offenses, fostering reconciliation, and restoring relationships. In the Old Testament, however, forgiveness takes a different tangent. The Hebrew word for forgiveness (salach) is used exclusively for God – suggesting that, in one sense, all sins are ultimately against God. If so, God’s forgiveness is ultimately what counts (although this doesn’t mean that humans aren’t called to forgive others, as required by Matthew 6:14–15).

 

Often, we understand sin to be missing the mark. But, among various Hebrew words in the Old Testament used in the context of sin and forgiveness is the word nasa. It simply means to carry, lift, or bear. Perhaps one of the most vivid examples of nasa would be Cain. Upon hearing of God’s punishment for killing his brother, Cain cried out that the ‘punishment is greater than I can bear (nasa)’ (Genesis 14:13). The picture depicted by Cain is a burden that is heavy to carry – an acute portrayal of how sin weighs us down. Similarly, Leviticus 16 tells of an annual Israelite practice of placing their sins on a scapegoat and sending the animal away. The task of the goat is to ‘bear (nasa) all their iniquities on itself to a remote area’ (Leviticus 16:21).

 

Putting together the Old and New Testaments words, we find that forgiveness involves pardoning, releasing, and relieving the burden or sin of the offending party. And if we understand that to be unwilling to forgive is also sinful, it follows that when we don’t forgive, we’re also imposing a burden on ourselves. Put another way, if we forgive others, we avoid a self-imposed burden on ourselves.

 

Jesus, the embodiment of forgiveness

The New Testament goes further and presents Jesus Christ as the ultimate embodiment of forgiveness and reconciliation. His sacrificial death on the cross provides atonement (hilasmos) for humanity’s sins.

 

Jesus’ act of atonement echoes the Hebrew concept of kippur, as found in the term Yom Kippur (Day of Atonement). In this way, both the Old and New Testaments emphasise the need for cleansing and restoration through repentance and forgiveness.

 

Genesis 32:20 contains one of the most elaborate and emotional accounts of reconciliation. Here, Jacob went to great lengths to ‘appease (kippur) him [his brother, Esau] with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.’ No doubt Jacob brought this guilt upon himself by deceiving Esau of Esau’s birthright and blessing. In Jacob’s mind, he sought to atone for his past transgressions against Esau with gifts and homage.

 

Jesus’ teachings in Matthew 18:21–22 underline the radical nature of forgiveness. When Peter asks how often he should forgive, suggesting seven times, Jesus replies, ‘I tell you, not seven times, but seventy times seven times.’ This statement doesn’t ask us to forgive someone 490 times literally; rather, it calls for no limits on the number of times we forgive others. It reflects God’s infinite mercy; it challenges us to extend forgiveness generously.

 

Conversely, in the parable of the unforgiving servant (Matthew 18:23–35), Jesus illustrates the consequences of refusing to forgive. This parable highlights the hypocrisy and spiritual danger of receiving forgiveness but failing to extend it to others. It shows that failing to forgive is not just a relational issue but also a spiritual offence against God.

 

What about an offender who doesn’t repent?

But, what if we’re faced with an offender who doesn’t recognise his sin or doesn’t ask for forgiveness? How then should we respond?

 

On the one hand, Jesus chose to forgive the soldiers who crucified him (Luke 23:34). By doing so, Jesus is observing his own call for humans to forgive others (Matthew 6:14–15). It also ensures that Jesus isn’t carrying the self-imposed burden of an unforgiving heart.

 

On the other hand, Scripture also teaches that forgiveness doesn’t result in reconciliation unless the wrongdoer repents: ‘unless you repent, you will likewise perish’ (Luke 13:3, 5). That’s because harming another person isn’t only an offence against that person but a sin against God. And before God, repentance is essential for reconciliation (that’s why repentance precedes and accompanies baptism, e.g. Acts 2:38).

 

As forgiveness reveals God’s mercy and grace, humans should emulate these virtues in our relationships. Forgiveness involves letting go of offences, seeking reconciliation, and embracing repentance. The Hebrew meanings behind sin, forgiveness, and atonement deepen our understanding of forgiveness, portraying it not as a one-time event but as a transformative process of healing and restoration. As we forgive others, we reflect God’s forgiveness towards us, fostering harmony and reconciliation in our communities and beyond.

 

Conclusion

Forgiveness thus calls for repentance, reconciliation, and restoration. It surpasses a mere transactional act of pardon to embody a spiritual and relational healing process. The Bible underscores these nuances, emphasising the holistic nature of forgiveness as encompassing both divine grace and human responsibility.

​

Alvin Tjipto is an I.T. professional. Together with his wife and children, they are part of Belmore Road Church of Christ in Melbourne.     alvintjipto@gmail.com