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 hast made a mercy-seat of pure gold, two cubits and a half its length, and a cubit and a half its breadth;
'And thou hast put the mercy-seat on the ark above, and unto the ark thou dost put the testimony which I give unto thee;
and thou hast put it before the vail, which is by the ark of the testimony, before the mercy-seat which is over the testimony, whither I am met with thee.
whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
wherefore it did behove him in all things to be made like to the brethren, that he might become a kind and stedfast chief-priest in the things with God, to make propitiation for the sins of the people,
and over it cherubim of the glory, overshadowing the mercy-seat, concerning which we are not now to speak particularly.
and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,
in this is the love, not that we loved God, but that He did love us, and did send 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 the man have no redeemer to restore the guilt to, the guilt which is restored is Jehovah's, the priest's, apart from the ram of the atonements, whereby he maketh atonement for him.
By David. -- An Instruction. O the happiness of him whose transgression is forgiven, Whose sin is covered.
whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
wherefore it did behove him in all things to be made like to the brethren, that he might become a kind and stedfast chief-priest in the things with God, to make propitiation for the sins of the people,
and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,
in this is the love, not that we loved God, but that He did love us, and did send 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 have said also, Lo, thy servant Jacob is behind us;' for he said, 'I pacify his face with the present which is going before me, and afterwards I see his face; it may be he lifteth up my face;'
And it cometh to pass, on the morrow, that Moses saith unto the people, 'Ye -- ye have sinned a great sin, and now I go up unto Jehovah, if so be I atone for your sin.'
and he hath laid his hand on the head of the burnt-offering, and it hath been accepted for him to make atonement for him;
and all its fat he turneth aside, as the fat of the sheep is turned aside from the sacrifice of the peace-offerings, and the priest hath made them a perfume on the altar, according to the fire-offerings of Jehovah, and the priest hath made atonement for him, for his sin which he hath sinned, and it hath been forgiven him.
And the priest hath made atonement for him, for his sin which he hath sinned against one of these, and it hath been forgiven him, and the remnant hath been to the priest, like the present.'
'Then he hath brought in a ram, a perfect one, out of the flock, at thy valuation, for a guilt-offering, unto the priest; and the priest hath made atonement for him, for his ignorance in which he hath erred and he hath not known, and it hath been forgiven him;
and no sin-offering, any of whose blood is brought in unto the tent of meeting to make atonement in the sanctuary is eaten; with fire it is burnt.
and it hath been to him and to his seed after him a covenant of a priesthood age-during, because that he hath been zealous for his God, and doth make atonement for the sons of Israel.'
And it is told to the king of Jericho, saying, 'Lo, men have come in hither to-night, from the sons of Israel, to search the land.
And the priests bearing the ark are standing in the midst of the Jordan till the completion of the whole thing which Jehovah commanded Joshua to speak unto the people, according to all that Moses commanded Joshua, and the people haste and pass over.
this one came for testimony, that he might testify about the Light, that all might believe through him;
and also Jesus was called, and his disciples, to the marriage;
Jesus answered, 'Verily, verily, I say to thee, If any one may not be born of water, and the Spirit, he is not able to enter into the reign of God;
Jesus answered and said to her, 'If thou hadst known the gift of God, and who it is who is saying to thee, Give me to drink, thou wouldest have asked him, and he would have given thee living water.'
whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
wherefore it did behove him in all things to be made like to the brethren, that he might become a kind and stedfast chief-priest in the things with God, to make propitiation for the sins of the people,
for if the blood of bulls, and goats, and ashes of an heifer, sprinkling those defiled, doth sanctify to the purifying of the flesh,
and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,
in this is the love, not that we loved God, but that He did love us, and did send 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/ylt'>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 did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
wherefore it did behove him in all things to be made like to the brethren, that he might become a kind and stedfast chief-priest in the things with God, to make propitiation for the sins of the people,
and over it cherubim of the glory, overshadowing the mercy-seat, concerning which we are not now to speak particularly.
and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,
in this is the love, not that we loved God, but that He did love us, and did send 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 the man have no redeemer to restore the guilt to, the guilt which is restored is Jehovah's, the priest's, apart from the ram of the atonements, whereby he maketh atonement for him.
And in the day of his coming in unto the sanctuary, unto the inner court, to minister in the sanctuary, he bringeth near his sin-offering -- an affirmation of the Lord Jehovah.
and the priest hath taken of the blood of the sin offering, and hath put on the door-post of the house, and on the four corners of the border of the altar, and on the post of the gate of the inner court.
whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --
in whom we have the redemption through his blood, the remission of the trespasses, according to the riches of His grace,
and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,
and he -- he is a propitiation for our sins, and not for ours only, but also for the whole world,
in this is the love, not that we loved God, but that He did love us, and did send His Son a propitiation for our sins.