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 make a cover of pure gold: two cubits and a half its length, and a cubit and a half its breadth;
And give the cover upon the ark from on high; and to the ark thou shalt give the testimony which I shall give to thee.
And give it before the vail that is upon the ark of the testimonies, before the cover which is upon the testimonies, where I will meet with thee there.
Whom God had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God;
Wherefore in all things it was necessary to be made like to the brethren, that he might be a merciful and faithful chief priest in things towards God, in order to propitiate for the sin of the people.
And above it the cherubs of glory overshadowing the propitiatory; of which it is not now to speak in turn.
And he is the propitiation for our sins: and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son a propitiation 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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And if not to the man a kinsman to give back the transgression to him, the transgression being given back to Jehovah, to the priest; besides the ram of expiations, it shall be expiated by it for him.
To David, wisdom. Happy the taking away of transgression, the covering of sin.
Whom God had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God;
Wherefore in all things it was necessary to be made like to the brethren, that he might be a merciful and faithful chief priest in things towards God, in order to propitiate for the sin of the people.
And he is the propitiation for our sins: and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son a propitiation 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 ye said, Also behold thy servant Jacob behind us. For he said, I will appease his face with the gift going before me, and after this I will see his face; perhaps he will receive my face.
And it shall be from the morrow, and Moses will say to the people, Ye sinned a great sin: and now I will go up to Jehovah; perhaps I shall expiate for your sin.
And he placed his hand upon the head of the burnt-offering, and it was accepted for him to expiate for him.
And all the fat he shall take away, as the fat of the lamb from the sacrifice of peace shall be taken away; and the priest burnt them upon the altar for sacrifices of Jehovah: and the priest expiated for him for his sin which he sinned, and it was forgiven to him.
And the priest shall expiate for him for his sin which he sinned, from one from these; and it was forgiven to him: and it was to the priest for a gift.
And he brought a blameless ram from the sheep, by thy estimation, for the trespass to the priest; and the priest expiated for him for his error which he erred and he knew not; and it was forgiven to him.
And all sin, the blood of which shall be brought into the tent of appointment to expiate in the holy place, shall not be eaten: it shall be burnt in fire.
And it shall be to him and to his seed after him, the covenant of the priesthood forever, because he was jealous for his God; and he shall expiate for the sons of Israel.
And it will be said to the king of Jericho, Behold, men came here this night from the sons of Israel to search out the land.
And the priests lifting up the ark standing in the midst of Jordan, till all was finished which Jehovah commanded Joshua to speak to the people, according to all which Moses commanded Joshua: and the people will haste and will pass through.
This came for testimony, that he might testify concerning the Light, that all might believe through him.
And Jesus was also called, and his disciples, to the wedding.
Jesus says to him, Truly, truly, I say to thee, Except any one be born of water and of the Spirit, he cannot come into the kingdom of God.
And Jesus answered and said to her, If thou knewest the gift of God, and who he is saying to thee, Give me to drink: thou hadst asked him, and he had given thee living water.
Whom God had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God;
Whom God had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God;
Wherefore in all things it was necessary to be made like to the brethren, that he might be a merciful and faithful chief priest in things towards God, in order to propitiate for the sin of the people.
For if the blood of bulls and he-goats, and the ashes of a heifer besprinkling the polluted, consecrates to the purity of the flesh:
And he is the propitiation for our sins: and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son a propitiation 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/juliasmith'>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 had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God;
Wherefore in all things it was necessary to be made like to the brethren, that he might be a merciful and faithful chief priest in things towards God, in order to propitiate for the sin of the people.
And above it the cherubs of glory overshadowing the propitiatory; of which it is not now to speak in turn.
And he is the propitiation for our sins: and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son a propitiation 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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And if not to the man a kinsman to give back the transgression to him, the transgression being given back to Jehovah, to the priest; besides the ram of expiations, it shall be expiated by it for him.
And in the day of his going into the holy place, to the inner court he serve in the holy place, he shall bring near his sin, says the Lord Jehovah.
And the priest took of the blood of the sin and gave upon the door-posts of the house, and upon the four corners of the terrace, to the altar and upon the door-posts of the gate of the inner enclosure.
Whom God had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God;
Whom God had set before a propitiatory by faith in his blood, for a manifestation of his justice by passing over of sins before existing, in the sufferance of God;
In whom we have redemption by his blood, the letting go of faults, according to the riches of his grace;
And he is the propitiation for our sins: and not for ours only, but also for the whole world.
And he is the propitiation for our sins: and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son a propitiation for our sins.