Difference between revisions of "Propitiation"

<div> '''A — 1: ἱλάσκομαι ''' (Strong'S #2433 — Verb — hilaskomai — hil-as'-kom-ahee ) </div> <p> was used amongst the [[Greeks]] with the significance "to make the gods propitious, to appease, propitiate," inasmuch as their good will was not conceived as their natural attitude, but something to be earned first. This use of the word is foreign to the Greek Bible, with respect to God, whether in the Sept. or in the NT. It is never used of any act whereby man brings God into a favorable attude or gracious disposition. It is God who is "propitiated" by the vindication of His holy and righteous character, whereby, through the provision He has made in the vicarious and expiatory sacrifice of Christ, He has so dealt with sin that He can show mercy to the believing sinner in the removal of his guilt and the remission of his sins. </p> &nbsp;Luke 18:13&nbsp; Hebrews 2:17&nbsp;Leviticus 1:4&nbsp;14:20&nbsp;16:24&nbsp;Leviticus 5:16,18&nbsp;Leviticus 4:20,26,31,35&nbsp;Leviticus 5:10&nbsp;9:7&nbsp;Ezekiel 45:15,17&nbsp;Exodus 29:33&nbsp;Leviticus 17:11 <div> '''B — 1: ἱλαστήριον ''' (Strong'S #2435 — Noun Neuter — hilasterion — hil-as-tay'-ree-on ) </div> <p> akin to A, is regarded as the neuter of an adjective signifying "propitiatory." In the Sept. it is used adjectivelly in connection with epithema, "a cover," in &nbsp;Exodus 25:17; &nbsp;37:6 , of the lid of the ark (see [[Mercy]] SEAT), but it is used as a noun (without epithema), of locality, in &nbsp;Exodus 25:18-22; &nbsp;31:7; &nbsp;35:12; &nbsp;37:7,8,9; &nbsp;Leviticus 16:2,13-15; &nbsp;Numbers 7:89 , and this is its use in &nbsp;Hebrews 9:5 . </p> &nbsp;Romans 3:25&nbsp;Leviticus 17:11&nbsp;Hebrews 9:22 <div> '''B — 2: ἱλασμός ''' (Strong'S #2434 — Noun Masculine — hilasmos — hil-as-mos' ) </div> <p> akin to hileos ("merciful, propitious"), signifies "an expiation, a means whereby sin is covered and remitted." It is used in the NT of Christ Himself as "the propitiation," in &nbsp;1 John 2:2; &nbsp;4:10 , signifying that He Himself, through the expiatory sacrifice of His Death, is the Personal means by whom God shows mercy to the sinner who believes on Christ as the One thus provided. In the former passage He is described as "the propitiation for our sins; and not for ours only, but also for the whole world." The italicized addition in the AV, "the sins of," gives a wrong interpretation. What is indicated is that provision is made for the whole world, so that no one is, by Divine predetermination, excluded from the scope of God's mercy; the efficacy of the "propitiation," however, is made actual for those who believe. In &nbsp;1 John 4:10 , the fact that God "sent His Son to be the propitiation for our sins," is shown to be the great expression of God's love toward man, and the reason why [[Christians]] should love one another. In the Sept., &nbsp;Leviticus 25:9; &nbsp;Numbers 5:8; &nbsp;1 Chronicles 28:20; &nbsp;Psalm 130:4; &nbsp;Ezekiel 44:27; &nbsp;Amos 8:14 . </p>

<p> &nbsp;Romans 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 (&nbsp;1 John 2:2; &nbsp;1 John 4:10).ΗΙlasmos , 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 (&nbsp;Numbers 5:8; &nbsp;Hebrews 2:17), "to make reconciliation for ... sins," literally, to expiate the sins, eeilaskesteeai . &nbsp;Psalms 32:1, "blessed is he whose sin is covered." (See [[Atonement]] ; RECONCILIATION.) </p>

<p> The Greek word ἱλαστήριον (or ἱλασμός ), rendered [[Propitiation]] (&nbsp;Romans 3:25; &nbsp;1 John 2:2; &nbsp;1 John 4:10) and [[Mercy Seat]] (&nbsp;Hebrews 9:5), is used in the Septuagint as the translation of the Hebrew word כִּפֹּרַת, i.e. ''Covering,'' properly the [[Lid]] or [[Cover]] of the ark of the covenant in the most holy place, which was overlaid with pure gold, over which the cherubim stretched out their wings, and where Jehovah communed with the representatives of his people (&nbsp;Exodus 25:17-22; Exodus 37; in the Sept. &nbsp;Exodus 38:6-9). Into the holy place the high-priest entered but once a year, when he sprinkled upon the mercy seat or ''Covering'' of the ark the blood of an expiatory victim, in order to make propitiation for the sins of the people (&nbsp;Leviticus 16:11-15). In the common Greek idiom, ἱλαστήριον properly designates an ''Expiatory'' or ''Propitiatory Victim,'' (See [[Propitiatory Sacrifices]]); and in &nbsp;Romans 3:25; &nbsp;1 John 2:2; &nbsp;1 John 4:10, Christ is represented as the propitiatory sacrifice for the sin of the world. His blood alone atones for and covers our guilt. When faith is exercised in the blood of this sacrifice, its propitiatory effect is produced. In other words, Christ makes expiation which is effectual for such, and only such, as trust or put confidence in his atoning blood. </p> <p> The idea of the legal reconciliation of God and all sinners who cordially receive the Gospel plan of salvation is presented under two aspects. 1. Expiation: this denotes the doing of something which shall furnish a just ground or reason in a judicial administration for pardoning a convicted offender. 2. Propitiation: anything which shall have the property of disposing, inclining, or causing the judicial authority to admit the expiation — i.e. to assent to it as a valid reason for pardoning the offender. Expiation, therefore, regards the condition of the offender; propitiation, that of the judge or sovereign. "We can conceive cases," says Dr. J. Pye Smith, "in which an expiation, good and reasonable in its kind, might be offered, and yet a wise and good government might not be willing to accept it — i.e. might not be propitious to the offender and to the proposal for his being forgiven. We call also conceive of a wise and good government being cordially disposed and greatly desirous to pardon an offender, but unable to gratify this gracious disposition because it can find no just grounds for such an act, and it is aware that a pardon arbitrary and destitute of unexceptionable reason would relax the obligations of law, bring dishonor upon public justice, and prove of pernicious example. It is also obvious that the same thing may be, and is most naturally fit and likely to be, both an expiation and a propitiation i.e. both a valid reason for pardoning, and a determining motive to the will of the competent authority to admit and act upon that reason." (See Atonement). </p> <p> Now, in applying these terms to the great and awful case of ourselves, the whole world of justly condemned sinners, and our judge, the infinitely perfect God, there are some cautions of great importance to be observed. Nothing can be admitted that would contradict incontrovertible first principles. But there are two such principles which are often violated by inconsiderate advocates of the doctrine of salvation by the mediation of Christ; and the violation of them has afforded the advantage of all the plausible arguments urged against that doctrine by its adversaries. The first is the immutability of God. His moral principles — that is, his rectitude, wisdom, and goodness, as expressed by his blessed and holy will — can undergo no alteration; for to admit such a supposition would be destructive of the absolute perfection of the divine nature, as it would imply either an improvement or a deterioration in the subject of the supposed change. We cannot, therefore, hear or read without unspeakable disapprobation and regret representations of the [[Deity]] as first actuated by the passions of wrath and fury towards sinful men, and as afterwards turned, by the presentation of the Saviour's sacrifice, into a different temper-a disposition of calmness, kindness, and grace. The second foundation principle is that the adorable God is, from eternity and in all the glorious constancy of his nature, gracious and merciful. He wants no extraneous motive to induce him to pity and relieve our miserable world. No change in God is necessary or desirable, even if it were possible. This is abundantly evident from many parts of the divine Word (&nbsp;Exodus 34:6-7; &nbsp;John 3:16; &nbsp;John 6:39; &nbsp;John 10:17; &nbsp;Ephesians 1:3-10; &nbsp;2 Corinthians 5:18-19). </p> <p> The question whether sinners shall be pardoned is not one that can be referred to arbitrary will or absolute power. It is a question of law and government, and it is to be solved by the dictates of wisdom, goodness, justice, and consistency. God's disposition to show mercy is original and unchangeable: in this sense nothing is needed to render him propitious. But the way and manner in which it will be suitable to all the other considerations proper to be taken into the account that he should show mercy, none but himself is qualified to determine. "God is the righteous judge, and God is angry [with the wicked] every day." But this anger is not a commotion or a mutable passion: it is the calm, dignified, unchangeable, and eternal majesty of the judge; it is his necessary love of righteousness and hatred of iniquity. Pardon, when on any consideration it takes place, brings the true and just idea of a change; but that change, in the great case before us, is not in the mind or character of the [[Supreme]] Ruler, but it is in the administration of his government, and in those outward acts by which that administration is indicated. This change is, in the order of moral right, the effect of an adequate cause. This cause lies in the whole mediatorial work of Christ, but most particularly and essentially in his sufferings and death, and these have constituted the expiation. (See Day Of [[Mediation]] Atonement). </p> <p> The Romish Church believes the mass (q.v.) to be a sacrifice of propitiation for the living and dead; while the [[Reformed]] churches, justified by the express declarations of Scripture, allow of no propitiation but that one offered by Jesus on the cross, whereby divine justice is appeased and our sins atoned for (&nbsp;Romans 3:20; &nbsp;1 John 2:2). (See Sacrifice). </p>

<p> ''''' pro ''''' - ''''' pish ''''' - ''''' i ''''' - ''''' ā´shun ''''' : </p> 1. Terms and Meaning: <p> The word is Latin and brings into its English use the atmosphere of heathen rites for winning the favor, or averting the anger, of the gods. In the Old Testament it represents a number of Hebrew words - ten, including derivatives - which are sufficiently discussed under Atonement (which see), of which propitiation is one aspect. It represents in Septuagint the Greek stems ἰλασκ -, <i> ''''' hilask ''''' </i> - ( ἱλε -, <i> ''''' hile ''''' </i> -), and καταλλαγ -, <i> ''''' katallag ''''' </i> -, with derivatives; in the New Testament only the latter, and is rarely used. Propitiation needs to be studied in connection with reconciliation, which is used frequently in some of the most strategic sentences of the New Testament, especially in the newer versions In &nbsp; Hebrews 2:17 , the English Revised Version and the American Standard Revised Version have both changed "reconciliation" of the King James Version to "propitiation," to make it correspond with the Old Testament use in connection with the sacrifice on the [[Day Of Atonement]] (which see). &nbsp;Luke 18:13 ("God, be thou merciful (margin "be propitiated") to me the sinner" (the American Standard Revised Version margin)); &nbsp; Hebrews 8:12 (quoted from the Septuagint); and &nbsp; Matthew 16:22 (an idiomatic asseveration like English "mercy on us") will help in getting at the usage in the New Testament. In Septuagint <i> '''''hilastḗrion''''' </i> is the term for the "mercy-seat" or "lid of the ark" of the covenant which was sprinkled with blood on the Day of Atonement. It is employed in exactly this sense in &nbsp;Hebrews 9:5 , where later versions have in the margin "the propitiatory." </p> <p> [[Elsewhere]] in the New Testament this form is found only in &nbsp;Romans 3:25 , and it is here that difficulty and difference are found extensively in interpreting. Greek fathers generally and prominent modern scholars understand Paul here to say that God appointed Christ Jesus to be the "mercy-seat" for sinners. The reference, while primarily to the Jewish ceremonial in tabernacle and temple, would not depend upon this reference for its comprehension, for the idea was general in religious thought, that some place and means had to be provided for securing friendly meeting with the Deity, offended by man's sin. In Hebrews particularly, as elsewhere generally, Jesus Christ is presented as priest and sacrifice. Many modern writers (compare Sanday and Headlam), therefore, object that to make Him the "mercy-seat" here complicates the figure still further, and so would understand <i> '''''hilastērion''''' </i> as "expiatory sacrifice." While this is not impossible, it is better to take the word in the usual sense of "mercy-seat." It is not necessary to complicate the illustration by bringing in the idea of priest at all here, since Paul does not do so; mercy-seat and sacrifice are both in Christ. ἱλασμός , <i> '''''hilasmós''''' </i> , is found in the New Testament only in &nbsp;1 John 2:2; &nbsp;1 John 4:10 . Here the idea is active grace, or mercy, or friendliness. The teaching corresponds exactly with that in Romans. "Jesus Christ the righteous" is our "Advocate (margin "Helper") with the Father," because He is active mercy concerning (περί , <i> '''''perı́''''' </i> ) our sins and those of the whole world. Or (&nbsp;Romans 4:10 ), God "loved us, and sent his Son to be the propitiation for (active mercy concerning) our sins." This last passage is parallel with &nbsp;Romans 3:25 , the one dealing with the abstract theory, and so Christ is set forward as a "mercy-seat," the other dealing with experience of grace, and so Christ is the mercy of God in concrete expression. </p> 2. Theological Implication: <p> The basal idea in Hebrew terms is that of covering what is offensive, so restoring friendship, or causing to be kindly disposed. The Greek terms lack the physical reference to covering but introduce the idea of friendliness where antagonism would be natural; hence, graciousness. Naturally, therefore, the idea of expiation entered into the concept. It is especially to be noted that all provisions for this friendly relation as between God and offending man find their initiation and provision in God and are under His direction, but involve the active response of man. All heathen and unworthy conceptions are removed from the Christian notion of propitiation by the fact that God Himself proposed, or "set forth," Christ as the "mercy-seat," and that this is the supreme expression of ultimate love. God had all the while been merciful, friendly, "passing over" man's sins with no apparently adequate, or just, ground for doing so. Now in the blood of Christ sin is condemned and expiated, and God is able to establish and maintain His character for righteousness, while He continues and extends His dealing in gracious love with sinners who exercise faith in Jesus. The propitiation originates with God, not to appease Himself, but to justify Himself in His uniform kindness to men deserving harshness. Compare also as to reconciliation, as in &nbsp;Romans 5:1-11; &nbsp;2 Corinthians 5:18 ff. See also Johannine [[Theology]] , V., 2. </p> Literature. <p> Besides the comms., the literature is the same as for Atonement , to recent works on which add Stalker, <i> The Atonement </i> ; Workman, <i> At Onement, or [[Reconciliation]] with God </i> ; Moberly, in <i> Foundations, Christian Belief in Terms of Modern [[Thought]] </i> . </p>