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

 

Baptism's Role

The Catholic Church since ancient times taught the doctrine that baptism is the sacrament that results in a believer's regeneration (being born again). Many Protestants reject the historical and Biblical doctrine that Baptism regenerates a believer in Christ and saves them. Some Protestants called hyper-dispensationalists even deny that using water in baptism is for today! Many Protestants treat baptism as a purely symbolic ritual. Ironically, they are the same people that reject calling Christianity a 'religion' because they believe Christianity is not a religion of rituals, despite the fact baptism and Communion are rituals Christ instituted.

There are a few Protestants groups that still recognize the value of baptism and hold that it does in fact regenerate, they include, but are not necessarily limited to: Anglicans, Lutherans, Methodists and some Pentecostals.

Before responding to the Protestants that believe baptism does not save, I will post several Scriptures showing the importance and value of baptism.

Whoever believes and is baptized will be saved; whoever does not believe will be condemned.--Mark 16:16

This verse clearly links baptism with the word "saved." However, in my experience Protestants will have 2 possible rebuttals to this: 1)the emphasis of Mark 16:16 is "belief," 2)this section is not part of the Bible.

To answer the first claim, to say the emphasis is 'belief' is just trying to ignore the fact baptism is even mentioned. This is more of a statement rather than a rebuttal. The fact is the sentence still reads "believers and is baptized will be saved." It does nothing to address the fact baptism is mentioned in connection to salvation.

The second claim is not very common since most Protestants still trust the KJV which includes this part of Mark 16. Once a Pentecostal minister told me this, then I later caught him quoting this same debated section of Scripture to lend support for speaking in tongues ie "speaking in new tongues" (Mark 16:!7). Even if, theoretically, this passage were an addition to Scripture, we do not rely solely on this passage to teach the importance of Baptism.

Now another verse that shows the role of baptism in salvation:

"Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit."-Acts 2:38

Peter here is making repentance and baptism necessary for the forgiveness of sins. This verse is also very straightforward in stating baptism's necessity for the forgiveness of sins. In my experience there have been a few rebuttals to this. One is the ridiculous claim that is saying sins are "remitted" in the sense of a disease, and they may come back somehow. Another rebuttal is that the word eis means they have forgiveness because they repented and because they have forgiveness they can be baptized. The third claim is a more modern and extreme claim by hyperdispensationalists who assert that this was only for that time, and now we have a "dry baptism," since it was intended for Jews.

In response to the first claim, the word remission is found in some older bibles like the KJV and DRB, however, even then the word remission typically means forgiveness, in the Greek the word remission is also used in Mark 3:29 for the forgiveness of the eternal sin, for more on this see the question and answer page on question Q7.

In response to the second claim, the word eis typically means "into" or "for." Their repentance and baptism causes their sins to be forgiven. The word is used about 1865 times in the New Testament, almost all the occurrences means "into" or "for."

In response to the third claim, Dispensationalism is false because Paul himself baptized people with water in Acts 19, 1 Corinthians 1, and Gentiles who were not proselytes to Judaism were explicitly baptized with water in Acts 10 by St Peter's order. There is no reason to believe they stopped or intended to cease water baptism. Also, the Christian baptism is not the same baptism as St John the Baptist since his followers had to be rebaptized with a Christian baptism in Acts 19.