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 thou shalt make a mercy seat of pure gold, two cubits and a half long and a cubit and a half broad.
And thou shalt put the mercy seat above upon the ark, and in the ark thou shalt put the witness which I will give thee.
And thou shalt put it before the veil that hangeth before the ark of witness, and before the mercy seat that is before the witness, where I will meet thee.
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
Over the ark were the cherubims of glory shadowing the seat of grace. Of which things, we will not now speak particularly.
And he it is that obtaineth grace for our sins; and not for our sins only, but also for the sins of all the world.
Herein is love, not that we loved God, but that he loved us, and sent his son to make a satisfaction 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 and if he that maketh the amends have no man to do it to, then the amends that is made shall be the LORD's and the priest's, beside the ram of the atonement offering wherewith he maketh an atonement for himself.
{An Instruction of David} Blessed is he, whose unrighteousness is forgiven, and whose sin is covered.
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
And he it is that obtaineth grace for our sins; and not for our sins only, but also for the sins of all the world.
Herein is love, not that we loved God, but that he loved us, and sent his son to make a satisfaction 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 say moreover. 'Behold thy servant Jacob cometh after us.'" For he said, "I will appease his wrath with the present that goeth before me, and afterward I will see him myself, so peradventure he will receive me to grace."
And on the morrow, Moses said unto the people, "Ye have sinned a great sin. But now I will go up unto the LORD, to wit whether I can make an atonement for your sin."
And let him put his hand upon the head of the burnt sacrifice, and favour shall be given him to make an atonement for him,
And he shall take away all the fat thereof, as the fat of the sheep of the peace offerings was taken away. And the priest shall burn it upon the altar for the LORD's sacrifice, and the priest shall make an atonement for his sin, and it shall be forgiven him."'
And let the priest make an atonement for him for his sin - whatsoever of these he hath sinned - and it shall be forgiven. And the remnant shall be the priest's, as it is in the meat offering.'"
and shall bring a ram without blemish out of the flock that is esteemed to be worth a sin offering, unto the priest. And the priest shall make an atonement for him for the ignorance which he did, and was not ware, and it shall be forgiven him.
Notwithstanding, no sin offering that hath his blood brought into the tabernacle of witness to reconcile with all in the holy place, shall be eaten: but shall be burnt in the fire.'"
and he shall have it and his seed after him, even the covenant of the priest's office forever, because he was jealous for his God's sake and made an atonement for the children of Israel.'"
And it was told the king of Jericho, saying, "Behold there came men in hither tonight, of the children of Israel, to spy out the country."
For the priests that bare the ark stood in the midst of Jordan, until all was finished that the LORD commanded Joshua to say unto the people, according to all that Moses charged Joshua. And the people hasted and went over.
The same came as a witness, to bear witness of the light, that all men through him might believe.
And Jesus was called also, and his disciples, unto the marriage.
Jesus answered, "Verily, verily I say unto thee: Except that a man be born of water, and of the spirit, he cannot enter into the kingdom of God.
Jesus answered and said unto her, "If thou knowest the gift of God, and who it is, that sayeth to thee, 'Give me drink': thou wouldest have asked of him, and he would have given thee water of life."
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
For if the blood of oxen, and of goats, and the ashes of a heifer, when it was sprinkled, purified the unclean, as touching the purifying of the flesh:
And he it is that obtaineth grace for our sins; and not for our sins only, but also for the sins of all the world.
Herein is love, not that we loved God, but that he loved us, and sent his son to make a satisfaction 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/mstc'>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 hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
Over the ark were the cherubims of glory shadowing the seat of grace. Of which things, we will not now speak particularly.
And he it is that obtaineth grace for our sins; and not for our sins only, but also for the sins of all the world.
Herein is love, not that we loved God, but that he loved us, and sent his son to make a satisfaction 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 and if he that maketh the amends have no man to do it to, then the amends that is made shall be the LORD's and the priest's, beside the ram of the atonement offering wherewith he maketh an atonement for himself.
and if he go in to the Sanctuary again to do service, he shall bring a sin offering, sayeth the LORD God.
So the priest shall take of the blood of the sin offering, and sprinkle it upon the posts of the house, and upon the four corners of the altar, with the door posts of the innermore court.
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
- whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed,
By whom we have redemption through his blood, that is to say, even the forgiveness of sins, according to the riches of his grace,
And he it is that obtaineth grace for our sins; and not for our sins only, but also for the sins of all the world.
And he it is that obtaineth grace for our sins; and not for our sins only, but also for the sins of all the world.
Herein is love, not that we loved God, but that he loved us, and sent his son to make a satisfaction for our sins.