Propitiation By Mark Mayberry 4/24/2011 Introduction In this lesson, we consider the Biblical doctrine of propitiation. Both English and Greek languages contain a family of words related to this concept. Relevant English Words Webster defines propitiate as “to gain or regain the favor or goodwill of [another]: appease, conciliate.” Propitiation refers to “(1) the act of propitiating; (2) something that propitiates; specifically: an atoning sacrifice.” Propitiatory describes that which is “(1) intended to propitiate: expiatory; (2) of or relating to propitiation.” The word propitious means “(1) favorably disposed: benevolent; (2) being of good omen: auspicious; (3) tending to favor: advantageous.” George Washington provides a notable example of this usage in his 1789 Inaugural address: ―The propitious smiles of heaven can never be expected on a nation that disregard the eternal rules of order and right which Heaven itself has ordained.‖ Relevant Greek Words The Greek noun hilasmos, translated “propitiation,” refers to either the appeasement necessitated by sin (i.e., expiation), or the instrument used to achieve such (i.e., a sin-offering). Thomas defines [hilasmos] as from hilaskomai, meaning “propitiation” [2434]. BDAG say refers to “(1) appeasement necessitated by sin, expiation; (2) instrument for appeasing, sacrifice to atone, sin-offering.” This word occurs twice in the NT (1 John 2:2; 4:10). 1 John 2:2 (NASB95) — 2 and He Himself is the *propitiation for our sins; and not for ours only, but also for those of the whole world. 1 John 4:10 (NASB95) — 10 In this is love, not that we loved God, but that He loved us and sent His Son to be the *propitiation for our sins. The Greek noun hilastērion refers to the means by which propitiation or expiation is achieved. In the Old Testament, such was connected with the mercy seat; in the New, it relates to the sacrifice of Jesus Christ. 1 Thomas defines [hilastērion] as from hilastērios, from hilaskomai, meaning “propitiatory” [2435]. BDAG say (subst. neut. of ) in Greco-Roman literature refers to “that which serves as an instrument for regaining the goodwill of a deity; concretely a „means of propitiation or expiation, gift to procure expiation;‟ (1) means of expiation, of Christ whom God set forth as a means of expiation; (2) place of propitiation, the lid on the ark of the covenant, which was sprinkled with the blood of the sin-offering on the Day of Atonement.” This word occurs twice in the NT (Rom. 3:25; Heb. 9:5). Romans 3:25 (NASB95) — 25 whom God displayed publicly as a *propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; Hebrews 9:5 (NASB95) — 5 and above it were the cherubim of glory overshadowing the *mercy *seat; but of these things we cannot now speak in detail. The Greek verb hilaskomai generally means to cause someone to be favorably inclined to another. Specifically, it relates to the restoration of fellowship between God and man. Thomas defines [hilaskomai] as from the same as hileōs, meaning “to be propitious, make propitiation for” [2433]. BDAG say means “(1) to cause to be favorably inclined or disposed, propitiate, conciliate; (2) to eliminate impediments that alienate the deity, expiate, wipe out, of Christ as high priest…” This word occurs twice in the NT (Luke 18:13; Heb. 2:17). Luke 18:13 (NASB95) — 13 ―But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‗God, be *merciful to me, the sinner!‘ Hebrews 2:17 (NASB95) — 17 Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to *make *propitiation for the sins of the people. The Greek adverb hileōs generally suggests a favorable disposition of one toward another. Specifically, it relates to God‟s grace and mercy, and the overcoming of obstacles that are unfavorable to our relationship with the Father. Thomas defines [hileōs] as another spelling of hilaos [propitious, gracious], meaning “propitious” [2436]. BDAG say “pertains to being favorably disposed, with implication of overcoming obstacles that are unfavorable to a relationship, gracious, merciful, in the wider literature mostly — in our literature and in LXX always — of God.” This word occurs twice in the NT (Matt. 16:22; Heb. 8:12). 2 Matthew 16:22 (NASB95) — 22 Peter took Him aside and began to rebuke Him, saying, ―*God *forbid it, Lord! [Lit., God be merciful to You] This shall never happen to You.‖ Hebrews 8:12 (NASB95) — 12 ―For I will be *merciful to their iniquities, And I will remember their sins no more.‖ Communicates The Concept of Mercy These Greek words communicate the concept of divine mercy. Peter mistakenly responded to Jesus‟ revelation of the cross, by saying, “God forbid it, Lord! [Lit., God be merciful to You] This shall never happen to You” (Matt. 16:21-23, esp. vs. 22). In contrast, the parable of the publican and the Pharisee powerfully portrays sinful man‟s need for divine mercy (Luke 18:9-14, esp. vs. 13). Such mercy is extended to every citizen of the New Covenant (Heb. 8:10-13, esp. vs. 12). Matthew 16:21–23 (NASB95) — 21 From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. 22 Peter took Him aside and began to rebuke Him, saying, ―*God *forbid it, Lord! [hileōs, Lit., God be merciful to You] This shall never happen to You.‖ 23 But He turned and said to Peter, ―Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God‘s interests, but man‘s.‖ Luke 18:9–14 (NASB95) — 9 And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt: 10 ―Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11 ―The Pharisee stood and was praying this to himself: ‗God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. 12 ‗I fast twice a week; I pay tithes of all that I get.‘ 13 ―But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‗God, *be *merciful [hilaskomai] to me, the sinner!‘ 14 ―I tell you, this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.‖ Hebrews 8:10–13 (NASB95) — 10 ―For this is the covenant that I will make with the house of Israel After those days, says the Lord: I will put My laws into their minds, And I will write them on their hearts. And I will be their God, And they shall be My people. 11 ―And they shall not teach everyone his fellow citizen, And everyone his brother, saying, ‗Know the Lord,‘ For all will know Me, From the least to the greatest of them. 12 ―For I will *be *merciful [hileōs] to their iniquities, And I will remember their sins no more.‖ 13 When He said, ―A new covenant,‖ He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear. 3 Communicates The Concept of Intercession These Greek terms communicate the concept of intercession. Through His death on the cross, and the shedding of His blood, Jesus Christ is the propitiation for our sins (Rom. 3:21-26, esp. vs. 25; 1 John 2:1-2; 4:7-12, esp. vs. 10). Being made like His brethren in all things, He serves as faithful and merciful High Priest in things pertaining to God, to make propitiation for the sins of the people (Heb. 2:14-18, esp. vs. 17). In this regard, He fulfills the Old Testament symbol of the High Priest who, on the Day of Atonement, sprinkled blood on the mercy seat (Heb. 9:1-14, esp. vs. 5; Exod. 25:17-22; 26:34; Lev. 16:1-10; 23:26-32). Romans 3:21–26 (NASB95) — 21 But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22 even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23 for all have sinned and fall short of the glory of God, 24 being justified as a gift by His grace through the redemption which is in Christ Jesus; 25 whom God displayed publicly as a *propitiation [hilastērion] in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26 for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus. 1 John 2:1–2 (NASB95) — 1 My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the *propitiation [hilasmos] for our sins; and not for ours only, but also for those of the whole world.