Second, Daniel 4[:27]: “Redeem your sins with almsgiving.” Proverbs 16[:6]: “By mercy iniquity is redeemed.”
Second, Daniel 4[:27]: “Redeem your sins with almsgiving.” Proverbs 16[:6]: “By mercy iniquity is redeemed.”
(II) Dan. 4:[27]: “Redeem your sins with almsgiving.” “By mercy and truth iniquity is redeemed” (Prov. 16:6).
We respond. The Daniel passage was dealt with above (§ 89), yet it does not directly pertain to the proposed question, for King Nebuchadnezzar was a wicked man and needed forgiveness for fault, not just for punishment. But here the question is about those who already have been reconciled to God and must make satisfaction for punishment.
Bellarmine responds: “The words of Daniel must be understood to refer to the perfect remission of sins as far as fault and punishment are concerned, so that the exhortation is to great and frequent almsgiving, which disposes the king to reconciliation so that he pleases God congruously and obtains the grace of reconciliation, and then also redeems the punishment worthily.” If someone seeks it by merit, what has Christ done? How do free justification and the forgiveness of sins stand along with these congruous and worthy merits? These will have their own place elsewhere [cf. On Good Works (Commonplace XX), §§ 87–133].
The passage of Solomon commends doing good and being kind toward one’s neighbor which, if they come from a penitent heart which believes in Christ, are so pleasing to God that He either takes away or mitigates bodily punishments for those who have committed serious sins. “Blessed is he who understands concerning the needy. Jehovah will deliver him in the evil day. The Lord will sustain him on his bed of sorrow” (Ps. 41:[1, 3]). But this does not infer some merit or satisfaction of our own since these works were already owed to God beforehand, are unclean and imperfect, and do not correspond to the quantity of either our sins or of God’s wrath. Bellarmine emphasizes the word “redemption,” which he says is the equivalent of “satisfaction,” and this is quite close to inferring that we are in some part our own redeemers. But in Hebrew the word is ּכִפֵר, “he covered, hid.” In the same chapter ([Prov. 16:]14): “The king’s wrath is the messenger of death. The wise man will placate it (יְכַפְרֶּנָה).” This word is explained in Ezek. 43:20 by חִּטֵא, “he cleansed.” Förster writes (concerning the word ּכָפַר): “It must be noted that when this word is attributed to people, it means the action and ministry by which sin is taken away; uncleanness washed away; anger and the offense removed; and grace, favor, reconciliation, expiation, and cleanness are sought. But when it is attributed to God, it then means to cover, hide, remit, or remove from sight the sin or the guilt of sin or wrath, that is, to become kindly disposed, to pardon, to spare, to impute no longer, nor to punish.” The Septuagint translators rendered it: “Sins were washed away by the giving of alms and by faithful deeds [ἐλεημοσύναις καὶ πίστεσιν].” In Hebrew it is בְחֶסֶדתֶמֶאְו, “in mercy and faith.” Consequently, some people refer this to the mercy of God, our most kindly Father, from whom alone all the expiation of our sins comes to us for the sake of Christ, apprehended by faith, because the verse following adds: “When Jehovah pursues someone’s ways with benevolence, He makes even his enemies to be at peace with him” [Prov. 16:7].
** Tremellius translates it in this way: “Sins are cleansed by kindness and truth,” namely, by the kindness of the merciful Father. The Hebrew word כפר demonstrates this sense, and from it “propitiation” and “propitiatory” are derived, which pertain to Christ (Rom. 3:25; 1 John 2:2). The ancient translator makes this interpretation clear by rendering the passage [Prov. 16:6] in this way: “By mercy and faith iniquity is redeemed.” But we know that we have been redeemed only by the precious blood of the spotless Lamb. Hearts are said to be purified by faith (in Acts 15:9), namely, instrumentally. It is the same thing in this passage. **