Reference: Propitiation
Easton
that by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners.
In Ro 3:25; Heb 9:5 (A.V., "mercy-seat") the Greek word hilasterion is used. It is the word employed by the LXX. translators in Ex 25:17 and elsewhere as the equivalent for the Hebrew kapporeth, which means "covering," and is used of the lid of the ark of the covenant (Ex 25:21; 30:6). This Greek word (hilasterion) came to denote not only the mercy-seat or lid of the ark, but also propitation or reconciliation by blood. On the great day of atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the "mercy-seat," and so made propitiation.
In 1Jo 2:2; 4:10, Christ is called the "propitiation for our sins." Here a different Greek word is used (hilasmos). Christ is "the propitiation," because by his becoming our substitute and assuming our obligations he expiated our guilt, covered it, by the vicarious punishment which he endured. (Comp. Heb 2:17, where the expression "make reconciliation" of the A.V. is more correctly in the R.V. "make propitiation.")
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And you are to make a cover of the best gold, two and a half cubits long and a cubit and a half wide.
And put the cover over the ark, and in the ark the record which I will give you.
And let it be placed in front of the veil before the ark of the law, before the cover which is over the law, where I will come face to face with you.
Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
Because of this it was necessary for him to be made like his brothers in every way, so that he might be a high priest full of mercy and keeping faith in everything to do with God, making offerings for the sins of the people.
And over it were the winged ones of glory with their wings covering the mercy-seat; about which it is not possible now to say anything in detail.
He is the offering for our sins; and not for ours only, but for all the world.
And this is love, not that we had love for God, but that he had love for us, and sent his Son to be an offering for our sins.
Fausets
Ro 3:25, hilastrion, "the propitiatory" or mercy seat, the bloodsprinkled lid of the ark, the meeting place between God and His people represented by the priest (1Jo 2:2; 4:10).HIlasmos, abstract for concrete noun. He is all that is needed for propitiation in behalf of our sins, the propitiatory sacrifice provided by the Father's love removing the estrangement, appearing God's righteous wrath against the sinner. A father may be offended with a son, yet all the while love him. It answers in Septuagint to Hebrew kaphar, kippurim to effect an atonement or reconciliation with God (Nu 5:8; Heb 2:17), "to make reconciliation for ... sins," literally, to expiate the sins, eeilaskesteeai. Ps 32:1, "blessed is he whose sin is covered." (See ATONEMENT; RECONCILIATION.)
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But if the man has no relation to whom the payment may be made, then the payment for sin made to the Lord will be the priest's, in addition to the sheep offered to take away his sin.
Happy is he who has forgiveness for his wrongdoing, and whose sin is covered.
Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
Because of this it was necessary for him to be made like his brothers in every way, so that he might be a high priest full of mercy and keeping faith in everything to do with God, making offerings for the sins of the people.
He is the offering for our sins; and not for ours only, but for all the world.
And this is love, not that we had love for God, but that he had love for us, and sent his Son to be an offering for our sins.
Hastings
The idea of propitiation is borrowed from the sacrificial ritual of the OT, and the term is used in the English Version of the NT in three instances (Ro 3:25; 1Jo 2:2; 4:10) of Christ as offering the sacrifice for sin which renders God propitious, or merciful, to the sinner. In the first of these passages the word is strictly 'propitiatory' (answering to the OT 'mercy-seat'), and Revised Version margin renders 'whom God set forth to be propitiatory,' without, however, essential change of meaning. In the two Johannine passages the noun is directly applied to Christ: 'He is the propitiation for our sins; and not for ours only, but also for the whole world' (1Jo 2:2); 'Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins' (1Jo 4:10). In one other passage. Heb 2:17, the RV renders 'to make propitiation for the sins of the people,' instead of, as in AV, 'to make reconciliation.'
1. In the OT.
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And you are to say further, Jacob, your servant, is coming after us. For he said to himself, I will take away his wrath by the offering which I have sent on, and then I will come before him: it may be that I will have grace in his eyes.
And on the day after, Moses said to the people, Great has been your sin: but I will go up to the Lord, and see if I may get forgiveness for your sin.
And he is to put his hand on the head of the burned offering and it will be taken for him, to take away his sin.
And let him take away all its fat, as the fat is taken away from the lamb of the peace-offerings; and let it be burned by the priest on the altar among the offerings made by fire to the Lord: and the priest will take away his sin and he will have forgiveness.
And the priest will take away his sin and he will have forgiveness: and the rest of the offering will be the priest's, in the same way as the meal offering.
Let him come to the priest with a sheep, a male without any mark out of the flock, of the value fixed by you, as an offering for his error; and the priest will take away the sin which he did in error, and he will have forgiveness.
No sin-offering, the blood of which is taken into the Tent of meeting, to take away sin in the holy place, may be used for food: it is to be burned with fire.
And by this agreement, he and his sons after him have the right to be priests for ever; because, by his care for the honour of his God, he took away the sin of the children of Israel.
And it was said to the king of Jericho, See, some men have come here tonight from the children of Israel with the purpose of searching out the land.
For the priests who took up the ark kept there in the middle of Jordan till all the orders given to Joshua by Moses from the Lord had been done: then the people went over quickly.
He came for witness, to give witness about the light, so that all men might have faith through him.
And Jesus with his disciples came as guests.
Jesus said in answer, Truly, I say to you, If a man's birth is not from water and from the Spirit, it is not possible for him to go into the kingdom of God.
In answer Jesus said, If you had knowledge of what God gives freely and who it is who says to you, Give me water, you would make your prayer to him, and he would give you living water.
Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
Because of this it was necessary for him to be made like his brothers in every way, so that he might be a high priest full of mercy and keeping faith in everything to do with God, making offerings for the sins of the people.
For if the blood of goats and oxen, and the dust from the burning of a young cow, being put on the unclean, make the flesh clean:
He is the offering for our sins; and not for ours only, but for all the world.
And this is love, not that we had love for God, but that he had love for us, and sent his Son to be an offering for our sins.
Morish
The word ??????? is from the verb 'to be propitious.' Propitiation represents in scripture that aspect of the death of Christ in which has been vindicated the holy and righteous character of God, and in virtue of which He is enabled to be propitious, or merciful, to the whole world. 1Jo 2:2; 4:10. A kindred word (the verb) occurs in Heb 2:17, where, instead of 'to make reconciliation,' should be read "to make 'propitiation' for the sins of the people." In '/Romans/3/25/type/bbe'>Ro 3:25, 'propitiation' (??????????) should be 'mercy seat,' as the same word is, and must be, translated in Heb 9:5. See ATONEMENT.
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Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
Because of this it was necessary for him to be made like his brothers in every way, so that he might be a high priest full of mercy and keeping faith in everything to do with God, making offerings for the sins of the people.
And over it were the winged ones of glory with their wings covering the mercy-seat; about which it is not possible now to say anything in detail.
He is the offering for our sins; and not for ours only, but for all the world.
And this is love, not that we had love for God, but that he had love for us, and sent his Son to be an offering for our sins.
Watsons
PROPITIATION. To propitiate is to appease, to atone, to turn away the wrath of an offended person. In the case before us, the wrath turned away is the wrath of God; the person making the propitiation is Christ; the propitiating offering or sacrifice is his blood. All this is expressed in most explicit terms in the following passages: "And he is the propitiation for our sins," 1Jo 2:2. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins," 1Jo 4:10. "Whom God hath set forth to be a propitiation through faith in his blood," Ro 3:25. The word used in the two former passages is ???????; in the last ??????????. Both are from the verb ??????, so often used by Greek writers to express the action of a person who, in some appointed way, turned away the wrath of a deity; and therefore cannot bear the sense which Socinus would put upon it,
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But if the man has no relation to whom the payment may be made, then the payment for sin made to the Lord will be the priest's, in addition to the sheep offered to take away his sin.
And on the day when he goes into the inner square, to do the work of the holy place, he is to make his sin-offering, says the Lord.
And the priest is to take some of the blood of the sin-offering and put it on the uprights at the sides of the doors of the house, and on the four angles of the shelf of the altar, and on the sides of the doorway of the inner square.
Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
Whom God has put forward as the sign of his mercy, through faith, by his blood, to make clear his righteousness when, in his pity, God let the sins of earlier times go without punishment;
In whom we have salvation through his blood, the forgiveness of our sins, through the wealth of his grace,
He is the offering for our sins; and not for ours only, but for all the world.
He is the offering for our sins; and not for ours only, but for all the world.
And this is love, not that we had love for God, but that he had love for us, and sent his Son to be an offering for our sins.