Answering Dispensationalism: "Remission"

This will be an expanding of a Question and Answer page from an older post on here:

Claim: When the Bible says baptism is for the remission of sins, it does not mean forgiveness, it means remission in the sense cancer can be in remission.

A7. The ENGLISH word remission can mean both forgiveness and the alternate meaning. Dispensationalists try to make a doctrine of splitting what they call the Kingdom Gospel and the "Grace" Gospel, out of the KJV's inconsistent translation of a Greek word. They believe St Paul was the first "revealed" the "grace" Gospel. Forgiveness/pardon is the meaning when dealing with sins. Here is the origin of the word remission itself:

early 13c., "forgiveness or pardon (of sins)," from O.Fr. remission, from L. remissionem (nom. remissio) "relaxation, a sending back," from remiss-, pp. stem of remittere "slacken, let go, abate" (see remit). Used of diseases since c.1400. 

But, this is not so helpful since this is just a translation of the Greek. The Greek word used in Acts 2:38 that bibles like the King James Version and the Douay Rheims for what the translation as "remission" is ἄφεσιν . ἄφεσιν simple means to let something go.

 

ἄφεσιν

A. [select] letting go, release, περὶ τῆς τῶν πλοίων ἀφέσεως Philipp. ap. D.18.77, cf. Pl.Plt.273c; “καρπῶν” PAmh.2.43.9 (ii B. C.); γῆ ἐν ἀφέσει land in private hands, opp. βασιλική, PTeb. 5.37 (ii B. C.), etc.

b. [select] of persons, dismissal: in ritual, “λαοῖς ἄ.” Apul.Met.11.17; release, Plb.1.79.12, IG2.314.21, Ev.Luc.4.18.

2. [select] c. gen., ἀ. φόνου quittance from murder, Pl.Lg.869d: so abs., Hermog.Stat.8; discharge from a bond, D.33.3; “ἄ. ἐναντίον μαρτύρων ποιήσασθαι” Id.45.41; opp. ἀπόδοσις χρημάτων, Isoc.17.29; exemption from attendance, leave of absence, Arist.Ath.30.6; ἀ. τῆς στρατείας exemption from service, Plu.Ages.24; remission of a debt, “ταλάντου” Michel1340B7 (Cnidus, ii B. C.); “χρημάτων” IPE12.32B70 (Olbia, iii B. C.); sc. καταδίκης, Inscr.Magn.93c16.

b. [select] forgiveness, Ev. Marc.3.29; “ἁμαρτιῶν” Ev.Matt.26.28.

3. [select] relaxation, exhaustion, Hp.Epid.3.6.

4. [select] divorce, “τινὶ πέμπειν” Plu.Pomp.42.

5. [select] starting of horses in a race, “ἵππων ἄ. ποιεῖν” D.S.4.73: hence, starting-post itself, ἰσώσας τἀφέσει (Musgr. for τῇ φύσει） τὰ τέρματα having made the winning-post one with the starting-post, i.e. having completed the δίαυλος and come back to the starting-post, dub. cj. in S.El.686, cf. Paus.5.15.5, 6.20.9: metaph., the first start, beginning of anything, Man.3.405, etc.

6. [select] discharge, emission, “ὕδατος” Arist.PA 697a24; “βέλους” D.S.17.41; “τοῦ θοροῦ, τοῦ ᾠοῦ” Arist.GA756a12; “τοῦ κυήματος” Id.HA608a1; the dropping of a foal, ib.576a25.

b. [select] discharge, release of an engine, Ph.Bel.58.24.

7. [select] = ἀφεσμός, Arist.HA 625a20 (pl.).

8. [select] release, “ὕδατος” PPetr.2p.34 (iii B. C.): hence, in concrete sense, conduit, sluice, ib.3p.88, PFlor.388.44 (iii A. D.): pl., “ἀφέσεις θαλάσσης” channels, LXX 2 Ki.22.16.

9. [select] Astrol., reckoning of the vital quadrant, Ptol.Tetr.127, cf. Vett.Val.136.2 (but ἀπὸ Λέοντος τὴν ἄφεσιν ποιούμενοι, simply, starting from . . , Id.31.8).
 

 Mark 3:29 uses this Greek word in the sense the eternal sin can never be "forgiven" it would not make much sense if this eternal sin were only suppressed or whatever other secondary sense exist in English. In fact the King James Version translates ἄφεσιν  as "forgiven" a few times Acts 5:31, 13:38, 26:18, Ephesians 1:7, Colossians 1:14. It means forgiven.

Let us go through the 17 times in 16 verses in the New Testament ἄφεσιν is used with a comparison of the KJV with how it is used, the Greek will following the Byzantine

For this is my blood of the new testament, which is shed for many for the remission [ἄφεσιν] of sins.-- Matthew 26:28

τοῦτο γάρ ἐστιν τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν. --Matthew 26:28

John did baptize in the wilderness, and preach the baptism of repentance for the remission  [ἄφεσιν] of sins.-- Mark 1:4

Ἐγένετο Ἰωάννης βαπτίζων ἐν τῇ ἐρήμῳ, καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν. --Mark 1:4

But he that shall blaspheme against the Holy Ghost hath never forgiveness [ἄφεσιν], but is in danger of eternal damnation:-- Mark 3:29

ὃς δ' ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλ' ἔνοχός ἐστιν αἰωνίου κρίσεως. --Mark 3:29

To give knowledge of salvation unto his people by the remission [ἀφέσει] of their sins,-- Luke 1:77

τοῦ δοῦναι γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν, --Luke 1:77

And he came into all the country about Jordan, preaching the baptism of repentance for the remission [ἄφεσιν] of sins;-- Luke 3:3

Καὶ ἦλθεν εἰς πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου, κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν· --Luke 3:3

The Spirit of the Lord [is] upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance [ἄφεσιν] to the captives, and recovering of sight to the blind, to set at liberty [ἀφέσει] them that are bruised,-- Luke 4:18

Πνεῦμα κυρίου ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς· ἀπέσταλκέν με ἰάσασθαι τοὺς συντετριμμένους τὴν καρδίαν· κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, --Luke 4:18

And that repentance and remission [ἄφεσιν] of sins should be preached in his name among all nations, beginning at Jerusalem.-- Luke 24:47

καὶ κηρυχθῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη, ἀρξάμενον ἀπὸ Ἱερουσαλήμ. --Luke 24:47

Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission [ἄφεσιν] of sins, and ye shall receive the gift of the Holy Ghost.--Acts 2:38

Πέτρος δὲ ἔφη πρὸς αὐτούς, Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ χριστοῦ εἰς ἄφεσιν ἁμαρτιῶν, καὶ λήψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος. --Acts 2:38

Him hath God exalted with his right hand [to be] a Prince and a Saviour, for to give repentance to Israel, and forgiveness [ἄφεσιν] of sins.--Acts 5:31

Τοῦτον ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ, δοῦναι μετάνοιαν τῷ Ἰσραὴλ καὶ ἄφεσιν ἁμαρτιῶν. --Acts 5:31

 To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission [ἄφεσιν] of sins.--Acts 10:43

 Τούτῳ πάντες οἱ προφῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν. --Acts 10:43

 Be it known unto you therefore, men [and] brethren, that through this man is preached unto you the forgiveness [ἄφεσις] of sins:-- Acts 13:38

Γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν καταγγέλλεται· --Acts 13:38

To open their eyes, [and] to turn [them] from darkness to light, and [from] the power of Satan unto God, that they may receive forgiveness of sins [ἄφεσιν], and inheritance among them which are sanctified by faith that is in me.—Acts 26:18

ἀνοῖξαι ὀφθαλμοὺς αὐτῶν, τοῦ ὑποστρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ Σατανᾶ ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἁμαρτιῶν, καὶ κλῆρον ἐν τοῖς ἡγιασμένοις πίστει τῇ εἰς ἐμέ. --Acts 26:18

 In whom we have redemption through his blood, the forgiveness [ἄφεσιν] of sins, according to the riches of his grace-- Ephesians 1:7

ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸν πλοῦτον τῆς χάριτος αὐτοῦ, --Ephesians 1:7

 In whom we have redemption through his blood, [even] the forgiveness [ἄφεσιν] of sins:--Colossians 1:14

ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν· --Colossians 1:14

 And almost all things are by the law purged with blood; and without shedding of blood is no remission [ἄφεσις].-- Hebrews 9:22

Καὶ σχεδὸν ἐν αἵματι πάντα καθαρίζεται κατὰ τὸν νόμον, καὶ χωρὶς αἱματεκχυσίας οὐ γίνεται ἄφεσις. --Hebrews 9:22

 

 Now where remission [ἄφεσις] of these [is, there is] no more offering for sin.-- Hebrews 10:18

We see here that of the 17 times this Greek word is used in the KJV 1611 translates it as follows:

Remission--9 times: Matthew 26:28, Mark 1:4, Luke 1:77, Luke 3:3, Luke 24:47, Acts 2:38, Acts 10:43, Hebrews 9:22, Hebrews 10:18 

Forgiveness--6 times: Mark 3:29, Acts 5:31, Acts 13:38, Acts 26:18, Ephesians 1:7, Colossians 1:14 

Liberty--1 time: Luke 4:18 

Deliverance--1 time: Luke 4:18

In every instance its translated as remission or forgiveness--the context is the same--sin.  How could the KJV writers tell the difference between a "remission" or "forgiveness" in the mind of a dispensationalist?  Furthermore, Matthew 26:28 has Jesus dying for the REMISSION of sins! Furthermore, even though ἄφεσις is not used in Romans 3:25, Romans 3:25 in the KJV has "remission" being used by the person that Dispensationalists allege was given "another gospel" that is not supposed to be one of "remission of sins" but "forgiveness of sins."

Whom God hath set forth [to be] a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God--Romans 3:25

Also, we see "forgiveness" not just "remission" did occur before St Paul as in Acts 5:31 where St Peter was preaching:

Him hath God exalted with his right hand [to be] a Prince and a Saviour, for to give repentance to Israel, and forgiveness [ἄφεσιν] of sins.--Acts 5:31

 

Aramaic Gospel uses word for Muslim!

Muslim theology believes that Islam did not start with their “prophet” Muhammad, but that it was the religion from the time of Adam, and that even Jesus was a Muslim! As evidence for this claim, some Islamic apologists make the following assertion:

Muslim argument from answering Christianity:

Let us look at Luke 6:40 from my N.I.V. Bible "A student is not above his teacher, but everyone who is fully trained will be like his teacher."

 The perfection here means a spiritual one.  What the verse is saying is that knowledge is not what matters!  The teacher or master is higher in knowledge than his student.  But the student can be as high as his teacher, or even higher, by being a true 'MUSHLAM' or Muslim, a spiritually perfect and well-disciplined person!

Let us look at what Jesus said in Luke 6:40 in the language of Aramaic translated into Hebrew as shown below 

אין תלמיד נעלה על רבו; שכן כל אדם שמשלם יהיה כרבו

"Ein talmeed na'leh 'al rabbo; shekken kal adam she'MUSHLAM yihyeh k'rabbo."

This absurd argument is not saying that Lord Jesus speaking in Greek, Aramaic, or even Hebrew, or St Luke in the translation of the Aramaic Peshitta text has Jesus using the word Muslim, but that a MODERN day translation of the verse into Modern Hebrew from Aramaic uses a word that is similar to Muslim! Biblical Hebrew in the Hebrew Bible never uses the word שמשלם [shemmushlam], and משלם is used 19 times in the Hebrew Bible and even then 17 [e.g. 2 Kings 22:3, 1 Chronicles 3:19, Ezra 10:29, Nehemiah 3:4,...etc] of those times refers to a person’s name: מְשֻׁלָּם M'shullam, whereas the other two appear in Isaiah 66:6 and Jeremiah 51:6 and appear as follows:

It is the sound of the LORD repaying [מְשַׁלֵּם,m’shallém] his enemies all they deserve—Isaiah 66:6 (NIV)

קוֹל יְה, מְשַׁלֵּם גְּמוּל לְאֹיְבָיו—Isaiah 66:6 Hebrew Text

Kol YHVH, m’shallem g’mul l’oyevav—Isaiah 66:6 transliteration

Let’s see Jeremiah 51:6

It is time for the Lord’s vengeance; he will repay [מְשַׁלֵּם, m’shallem] her what she deserves.—Jeremiah 51:6

כִּי עֵת נְקָמָה הִיא, לַיה--גְּמוּל, הוּא מְשַׁלֵּם לָהּ–Jeremiah 51:6 Hebrew Text

Ki et n’kamah hi, l’YHVH—g’mul m’shallem lah-- Jeremiah 51:6 transliteration

Here we see the word is m’shallem, not Mushlam, or Muslim, or anything like that. So the word Muslim is NEVER used in Biblical Hebrew, and the closest is a person’s name, and the only time otherwise it is used in context of God smiting His enemies! Certainly less than complimentary for Islam.

If we were to look at the same chapter the Muslim provides for the word Muslim ‘appearing’, we can see another verse in which the word for ‘Muslim’ is used in the Peshitta Aramaic Text of Luke 6:

ܘܝܗܘܼܕܼܐ ܒܿܪ ܝܥܩܘܼܒܼ܂ ܘܝܗܘܼܕܼܐ ܣܟܼܪܝܘܼܛܐ܂ ܗܘ ܕܿܗܘܐ ܡܲܫܠܡܵܢܵܐ—Luke 6:16 Peshitta Text

And Judas the son of James, and Judah of Iscariot, who became the traitor [ܡܲܫܠܡܵܢܵܐ , mushlamana   ] —Luke 6:16 Lamsa Translation from Aramaic

 The word is also used in Luke elsewhere at the last Supper:

 ܒܿܪܲܡ ܗܵܐ ܐܼܝܕܼܸܗ   ܕܿܡܲܫܠܡܵܢܝ   ܥܲܠ ܦܿܵܬܼܘܼܪܵܐ—Luke 22:21 Peshitta Text

"But behold, the hand of him who is to betray [ܕܿܡܲܫܠܡܵܢܝ   , domushlaman’ ] me is on the table—Luke 22:21 Lamsa Translation from Aramaic

We see here the Aramaic word for Muslim ܡܲܫܠܡܵܢܵܐ mushlamana is used in Luke 6 and it means “traitor”—not submission or peace like Muslims claim Muslim means!

If we were to move on the Peshitta text of Matthew's gospel we see the word appear more, with a word that is even closer to Muslim:

ܩܘܼܡܘ܂ ܢܼܐܙܲܠ܂ ܗܵܐ ܡܛܵܐ ܗܲܘ ܕܿܡܲܫܠܸܡ ܠܼܝ  ܘܥܲܕܼ ܗܘܼ ܡܡܲܠܸܠ܃ ܗܵܐ ܝܼܗܘܼܕܼܵܐ   ܡܲܫܠܡܵܢܵܐ܂--Matthew 26:46-47

 "Arise, let us go; behold he who is to deliver me [ ܕܿܡܲܫܠܸܡ , domashlema] has arrived. Whiel he was speaking, behold, Judas the traitor [ܡܲܫܠܡܵܢܵܐ , mashlmana ] ......"--Matthew 26:46-47

 The word domashlema--where do--who, which, and mashlema--transfer, hand over [in this case hand over in the sense of betrayal!]. Interestingly enough the domashlema seems to have shlama, or 'peace' or 'wholeness' as its root, similar to what SOME Muslims claim the word Muslim is related to, yet we see here that mashlema here means to BETRAY Jesus.

Now, going back to just the Aramaic word for Muslim--ܡܲܫܠܡܵܢܵܐ , mashlmana, we see it appearing in Matthew 4 times in: Matthew 26:25, 26:47, 26:48, and 27:3. All of these refer to Judas Iscariot when he BETRAYED Jesus. If we were to go to Mark's Gospel it appears once in Mark 14:44

 ܘܝܲܗ̱ܒܼ ܠܗܘܼܢ ܐܵܬܼܵܐ   ܡܲܫܠܡܵܢܵܐ   ܗܲܘ ܕܿܡܲܫܠܸܡ܂ ܘܸܐܡܲܪ܂ ܗܲܘ ܕܿܢܵܫܸܩ ܐ̱ܢܵܐ܂ ܗܘܼܝܘܼ܂ ܐܘܼܚܕܿܘܼܗ̱ܝ ܙܗܼܝܪܵܐܝܼܬܼ܂ ܘܲܐܘܒܿܠܘܼܗ̱ܝ--Mark 14:44 Peshitta Text

"And the traitor who was to do the delivering gave them a sign, and he said, He whom I kiss is the one; seize him carefully, and take him away"--Mark 14:44 Lamsa

Finally, St John's Gospel also uses the word ܡܲܫܠܡܵܢܵܐ , mashlmana twice:

ܝܵܕܼܲܥ ܗ̱ܘܵܐ ܕܸܿܝܢ ܐܵܦܼ ܝܼܗܘܼܕܼܵܐ   ܡܲܫܠܡܵܢܵܐ   ܠܕܼܘܼܟܿܬܼܵܐ ܗܵܝ܂ ܡܸܛܽܠ ܕܿܣܲܓܼܿܝ ܙܲܒܼܢܵܐ ܟܿܵܢܸܫ ܗ̱ܘܵܐ ܬܿܲܡܵܢ ܝܸܫܘܼܥ ܥܲܡ ܬܿܲܠܡܼܝܕܼܲܘܗ̱ܝ̈܂--John 18:2 Peshitta Text

 Judah the traitor also knew that place, for Jesus and his disciples frequently gathered there--John 18:2 Lamsa

 ܐܵܡܪܼܝܢ ܠܸܗ܂ ܠܝܸܫܘܼܥ ܢܵܨܪܵܝܵܐ܂ ܐܵܡܲܪ ܠܗܘܼܢ ܝܸܫܘܼܥ܂ ܐܸܢܵܐ ܐ̱ܢܵܐ܂ ܩܵܐܸܡ ܗ̱ܘܵܐ ܕܸܿܝܢ ܐܵܦܼ ܝܼܗܘܼܕܼܵܐ   ܡܲܫܠܡܵܢܵܐ   ܥܲܡܗܘܼܢ܂--John 18:5 Peshitta Text

They said to him, Jesus the Nazarene. Jesus said to them, I am he. Judah the traitor [ܡܲܫܠܡܵܢܵܐ , mashlmana]  was also standing with them.--John 18:5 Lamsa

 

Though the word mushlamana did not take up the Muslim meaning until the 7^th century, the same word was used long before it in Jewish and Christian writings, as we see in this definition:

mšlmn, mšlmnˀ   (mašləmān, mašləmānā)   nom.ag.C  betrayer; perfected

1. nom. ag. active:  Syr. (a) betrayer  Syr. 3Mac3:24ܘܢܗܘܘܢ ܡܢ ܡܫܠܡ̈ܢܝܢ ܘܒܥܠܕܒܒ̈ܝܢ  they might become some of our betrayers and our enemies.
2. nom. ag. passive  Syr. (a) perfected one  Palmyrene, CPA, Syr, JBA. JSB1 191:12 ܡܫܠܡܢܐ ܗܘܐ ܥܕܠܐ ܢܚܘܬ  He was perfect before he came down. BT San 7a(25) שבע בירי למשלמאנא וסליק٠ וחדא לדעבד ביש  there are seven pits for the perfect person, and then he arises, but one for the evildoer [cf. Prov. 24:16]. (b) muslim  Syr. BHMQ7 1.3.1 ܠܟܪ̈ܝܣܛܝܢܐ ܟܠܗܘܢ ܘܠܝܘ̈ܕܝܐ ܘܠܡܫ̈ܠܡܢܐ  all Christians, Jews, and Muslims.

Conclusion: The word for Muslim is used in Aramaic text of the New Testament—and it refers to the one that betrayed the Lord Jesus Christ, Judas Iscariot, the son of perdition! If Muslims wants to be in the New Testament let them be the TRAITORS they are, for the betrayed Christ’s own words of Divinity that He had Glory with His Father before the world was (John 17:3). Furthermore, it is insignificant that translating an old text in Aramaic into modern Hebrew produces a word that resembles Muslim.