SPECIAL TOPIC: PROPITIATION

SPECIAL TOPIC: PROPITIATION

In the Greco-Roman world this word (hilasmos) carried the concept of a restoration of fellowship with an estranged deity by means of a price being paid. However, it is not used in this sense in the Septuagint. Remember, the NT writers (except Luke) were Hebrew thinkers writing in Koine Greek. The Septuagint is Koine Greek translation of the OT by Hebrew scholars in the second century B.C. period. It was used in the Septuagint and in Heb. 9:5 to translate "mercy seat" (BDB 498, KB 495, cf. Exod. 25:21-22; Lev. 16:12-15), which was the lid of the Ark of the Covenant located in the Holy of Holies, the place where atonement was procured on behalf of the nation on the Day of Atonement (cf. Leviticus 16; Heb. 9:6-15; 10:1-18). Obviously Paul is using sacrificial imagery in Rom. 3:25 taken from Israel's sacrificial system (i.e., Leviticus 1-7; see SPECIAL TOPIC: SACRIFICIAL SYSTEMS OF THE ANE). These images (i.e., "propitiation," "ransom," "sacrifice") are understood only in connection with the OT oracles of God. Paul then must explain their relevance to all mankind (also note 1 John 2:2; 4:10). YHWH revealed Himself to Abraham/Israel to reveal Himself to all (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN); all are in His image; all have rebelled; all can be saved through faith in Christ (Jewish Messiah; see SPECIAL TOPIC: MESSIAH).

This term must be dealt with in a way that does not lessen God's revulsion to sin (cf. Rom. 3:19-23), but affirms His positive redemptive attitude toward sinners (cf. Rom. 3:24-26). A good discussion is found in James Stewart's A Man in Christ, pp. 214-224, and Dale Moody's, The Word of Truth, pp. 328-332. One way to accomplish this is to translate the term so that it reflects God's work in Christ; "a propitiatory sacrifice"; or "with propitiatory power."

I agree with Vincent Taylor ("forgiveness and reconciliation") and Dale Moody that God does not need to be reconciled to mankind, but mankind to God (i.e., Rom. 5:8; 1 John 4:10). God's love has not changed toward His highest creation. Mankind's rebellion and sin have been fully dealt with by Jesus' life, death, resurrection, and ascension! Jesus fully restores the damaged "image of God" (cf. Gen. 1:26-27), which allows believers intimate fellowship with God now! The curse of Eden is removed, but only for believers! There is still a day of reckoning and judgment for unbelievers (cf. Rom. 1:18; 5:9; Eph. 5:6; Col. 3:6; 1 Thess. 1:10).

This theological issue is related to several hermeneutical principles.

Etymology must give way to literary context. Words and their connotations change from culture to culture and over a period of time.
The use of theological words must be related to
1. the two covenants (i.e., performance vs. grace)
2. specific contexts
3. specific authors
4. Eastern literature's regular use of dialectical pairs or paradoxes (God's holiness, righteousness, and aversion to sin vs. God's basic character of mercy, grace, and love).
  SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes)
  SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
5. In the case of John's writings, the use of "double entendre" (i.e., combining the two senses of a word or concept into one word/phrase).

SPECIAL TOPIC: ARK OF THE COVENANT

SPECIAL TOPIC: FEASTS OF ISRAEL, I. E. #2

SPECIAL TOPIC: THE FALL OF MANKIND