Having come to grips with the nature of the unpardonable sin, we are prepared to understand the meaning of 1 John 1:9 more clearly. An isolated, superficial reading of the verse seems to contradict the concept of atonement as we have explained it thus far, but the Scriptures cannot contradict themselves. In a very real sense, all men have been forgiven for all of their sins, with the possibility of one exception. The sin of rejecting the gospel of Jesus Christ cannot be forgiven. We have observed that this is a "legal forgiveness"--also called a "judicial pardon." What do we mean by "legal forgiveness?"
In the Scriptures we actually find three phases of forgiveness correlating to the three phases of salvation. However, before one can comprehend the three phases of forgiveness, one must come to grips with the idea that there is more than one phase. In this chapter we will demonstrate the first two phases. Thus far, we have focused on the first phase of salvation, involving the legal ramifications of sin, forgiveness, and justification. At the cross, the whole human race was granted a judicial pardon. The significance of this pardon is that all mankind was justified to probationary life. All of us are under the umbrella of corporate, universal justification. All have been redeemed from the curse of the law. This phase of justification pertains to the first condemnation, which came upon the whole human race in Adam.
In Isaiah we find one of the earliest biblical references to the first phase of forgiveness. It comes as the word of the Lord to Israel, during a time of apostasy and needed reform. In the midst of their backslidings and their terrible sins, the Lord spoke words of comfort and hope. He said, "Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee" (Isaiah 44:21, 22). These words are amazing. They allude to a phase of forgiveness taking place before what many would consider the prerequisite repentance.
The Lord said, "I have blotted out, as a thick cloud, thy transgressions." Notice that the forgiveness comes first! Then comes the call to repentance, in the words, "Return unto me; for I have redeemed thee." God's pardoning love is truly amazing! Many have been taught that before we can be forgiven, we must first repent! An aspect of truth is found in that concept, but that is not the whole truth on this subject. One labors in vain to reconcile all of the biblical data to that position. The Bible teaches more than one aspect of forgiveness. An aspect or phase of forgiveness exists which takes place before the sinner repents--and another phase takes place only after repentance. An accurate understanding of God's forgiveness requires the recognition of these different phases, or aspects.
In 2 Corinthians, chapter 5, we find two aspects of forgiveness.
And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God (2 Corinthians 5:18-20).
This can be a perplexing passage to one who only understands one aspect of God's forgiveness. First, the text highlights the legal aspect of forgiveness/ reconciliation which was accomplished at the cross: "God was in Christ reconciling the world to Himself, not imputing their trespasses to them" (2 Corinthians 5:19). If in fact one has committed sins, but those sins are not imputed to him, is that not an aspect of forgiveness? This text tells us that God has refrained from imputing trespasses to the whole world. This idea is related to corporate, universal justification. The first condemnation is removed, and our sins are not counted against us but against Christ, our Representative.
Next, the passage highlights the experiential aspect of the process: "We implore you on Christ's behalf, be reconciled to God" (2 Corinthians 5:20, NKJV). The first half of the passage says that God already reconciled us to Himself. However, that is a legal forgiveness/reconciliation-- the first phase of the process. In that phase of salvation, God charged all our sins upon Jesus. Thus, He forgave us and granted us corporate, universal justification, which is unto probationary life.
As wonderful as that may be, until we respond to what God has done, we continue to have a "heart problem" which needs to be addressed. The second half of this passage highlights the invitation to respond to what God has already done. The response involves an experiential reconciliation, a change of heart, and it brings "peace with God" (see Romans 5:1). First John 1:9 focuses on the second phase of the process of forgiveness and reconciliation. It must not be used to justify a denial of the first phase, which is the foundation for and should be the motivation to seek the second phase.
The Language of the New Testament
This two-phased understanding of the process of forgiveness is clearly supported by the original text of the New Testament. The New Testament writers primarily used two different Greek words, which are translated by the English word forgive.1 In Colossians, chapter 2, we read:
In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross (Colossians 2:11-14).
As we study this passage, it is very important to recognize that the apostle Paul is speaking to the Colossian believers about corporate events, not personal experiences. This fact is apparent in the use of several expressions found in the passage.
First, notice that he says, "Ye are circumcised" (v. 11). Clearly, he is not speaking of their individual physical circumcision, nor is he speaking of their personal spiritual circumcision. He says, "Ye are circumcised ... by the circumcision of Christ" (v. 11). This was a corporate event. All humanity was circumcised when Christ was "cut off" in fulfillment of Daniel's prophecy (see Daniel 9:26).
Next, Paul speaks of "baptism" (v. 12), but this is not the personal baptism of the believer. It refers to the corporate baptism of the human race. This fact is evident, when Paul says you are "risen with Him" (v. 12). When did they rise? When the pastor raised them from the water? No, they were "buried with Him," and they were raised when God raised Christ from the dead.
Next, Paul speaks of the "quickening" (v. 13). When were they quickened? The Bible says they were "quickened together with Him" (v. 13). Again, we see that this was a corporate event and not an individual experience that is being spoken of by the passage.
Finally, Paul puts all of these events in the context of the "blotting out" of "the handwriting of ordinances that was against us, which was contrary to us" (v. 14). What was this "handwriting" that was against us? That handwriting was our sin, with the resulting sentence of death--the curse of the law or the condemnation that Adam brought upon the human race, which we have also endorsed and embraced through or own personal sins. Our sin was nailed to His cross. In Scripture we find several references to the expression blotted out (see Neh. 4:5, Ps. 109:14, Isa. 44:22, Acts 3:19). In most cases, it is sin which is "blotted out."
When was the "handwriting" blotted out? When the Colossians believed the gospel? No, it was a corporate event which took place when Christ nailed "it to His cross" (v. 14).
Thus, it is very clear that Paul is speaking of corporate realities and not personal experiences. He is speaking of events which took place once for all mankind. An examination of the original text strengthens this interpretation. The verbs are in the aorist tense. They refer to events which took place at a specific point in time in the past. The context of the passage reveals that these events all took place at the cross.
Charizomai and Aphiemi
Now that we have reviewed the context, we need to see a wonderful event connected with the events of this passage. In verse 13 we read:
And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses (Colossians 2:13).
Here, the Bible explicitly states that God has "forgiven ... all trespasses." When did this occur? It occurred before we were "quickened together with Him." When Christ was quickened (at the resurrection), "all trespasses" were all already "forgiven."
To whom does this apply? Whose trespasses were already forgiven? These words were written to the Colossian believers. Do they only apply to the Colossians? We ask again: When did this forgiveness take place? The timing is the key to understanding to whom the forgiveness applies. This statement about forgiveness occurs right in the middle of a passage which has been shown to be speaking of corporate realities that occurred at the cross. When God blotted out the "handwriting," He did not merely blot it out for the Colossian church or for all believers. He blotted it out for all mankind--all those for whom Christ died.
Thus, when He granted forgiveness of sins at the cross, it was not merely the sins of believers which were forgiven. This act of forgiveness was a corporate event, and it was effective for all mankind. Thus, this passage of Scripture teaches the forgiveness of all sins (except the unpardonable sin) for all who have ever sinned--believers and unbelievers alike. The question is: How does this event relate to 1 John 1:9?
The Greek term used in Colossians 2:13, which is translated "forgiven," is charizomai in the original text. However, the word translated "forgive" in 1 John 1:9 is an entirely different word in the original text--aphiemi. The term charizomai is based in part upon the root word charis, which means "grace." The Complete Word Study Dictionary provides this insight into the meaning of charizomai: "The most common meaning peculiar to the New Testament is to pardon, to graciously remit a person's sin."[2] The Strong's Greek Dictionary of the New Testament provides additional insight into the meaning and usage of this word. "Charizomai, as a verb means to bestow a favor unconditionally, is used of the act of forgiveness, whether divine or human."[3]
These insights are good news, but the word translated "forgive" in 1 John 1:9 (aphiemi) does not mean unconditional pardon. It comes from two root words--apo, and hiemi. Apo means "from," and hiemi means "send forth," or "send away." Thus aphiemi has the meaning of sending forth from, or sending away from. It conveys the concept of two entities being separated. We see it used in Matthew 13:36: "Then Jesus sent the multitude away, and went into the house." The word sent is "aphiemi" in the original text. In 1 Corinthians 7:11 Paul says, "Let not the husband put away his wife." The words put away are translated from aphiemi. With this background, we can see that 1 John 1:9 could more accurately be translated, "If we confess our sins He is faithful and just to put away [or separate us from] our sins and cleanse us from all unrighteousness."
Thus, a proper exegetical approach to the two texts reveals that there is no conflict at all. Two different aspects of forgiveness are highlighted by these two verses of Scripture. One text is speaking of pardon. The other is speaking of cleansing. First John 1:9 does not contradict Colossians 2:13, nor does it contradict 2 Corinthians 5:19.
As with all Scripture, 1 John 1:9 must be understood in harmony with the preponderance of biblical evidence. A fundamental principle of hermeneutics is that any verse of Scripture which appears to give a minority, conflicting viewpoint, must be interpreted in light of the majority of the texts on the subject, which usually provide a clear, harmonious viewpoint.
We should never suppress or ignore the majority viewpoint in an attempt to accommodate the viewpoint of an isolated or unclear minority reference. We have seen many texts which support the conclusion that all mankind were forgiven, saved, reconciled, and justified at the cross (see, for example: Luke 7:41, 42; Galatians 3:13, 14; Galatians 4:4, 5; 1 Corinthians 15:4; 2 Corinthians 5:10; Romans 3:23, 24; Romans 5:6, 8, 18; 1 Timothy 4:10; Ephesians 2:5; Colossians 1:14, Colossians 2:13; Titus 2:11).
The majority viewpoint presented in the Bible is very clear. The cross was a corporate event. It accomplished something for every human soul. Therefore, it would be a gross violation of the principles of biblical interpretation to attempt to use one verse of Scripture (1 John1:9) to in effect veto the overwhelming testimony of the Bible.
That we understand and embrace the meaning of these two aspects of forgiveness is essential. If we teach only aphiemi, as is the tendency within Arminian denominations, we tend to produce legalism and a lack of security. If we teach only charizomai, we will tend to produce antinomianism and a low standard of Christian behavior. Both charizomai and aphiemi must be presented as they are in the Bible. We must actively resist the temptation or inclination to teach one and ignore the other. Both are essential to an accurate understanding of the gospel.
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