v. Atonement, Reconciliation, Sacrifice
Rom 3:25 whom God set as p through
1Jo 2:2 and he is p for our sins; and no
1Jo 4:10 he .. sent his Son in p for our
(cover, pay).
Action that pays the offense of sin to God so that his holiness and justice are satisfied, and he can forgive sin.
In the OT “animal sacrifices” were made, which were the symbol or type of the only sacrifice that can forgive man’s sins: The death of Christ: (Rom 3:25, 1Jn 2:2.
Only the Blood of Christ can erase the sins of man, because each sin is an “infinite offense”, because it is an offense committed against God, who is infinite. All the good deeds of all men together cannot forgive a single sin, because all those deeds are only of “finite” value. every sinner, every man or woman, has to be “every day” at the foot of the Cross, with faith in the Blood of Jesus Christ. See °Sin”, “Confession”.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
It is the act by which the wrath of God is appeased or eliminated or his favor obtained. The sense can be seen in the story of a famine that occurred “in the days of David for three consecutive years.” When God was consulted, it turned out that the cause was that he was angry because of an injustice that had not been redressed (“It is because of Saul, and because of that house of blood, that he killed the Gibeonites †). The corresponding measures of justice were adopted “and God was propitious to the earth after this” (2Sa 21:1-14).
In the tabernacle, the cover of the ark, with the two cherubim, was called “mercy seat”, because there the shekinah was manifested, the cloud of the presence of God, who had promised: “And from there I will declare myself to you, and I will speak with you from above the mercy seat, from between the two cherubim…† (Exo 25:22). The sacrifices that were made in the OT indicate that the reality of the wrath of God, who cannot leave sin unpunished, was recognized. The idea of appeasing that anger was certainly involved in the act of sacrificing a lamb or other animal. It was sought that God be propitious to the bidder.
The NT teaches that “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” (Rom 1:18), but that he sent our Lord Jesus Christ, whom he “appointed as p.” for our sins “for through faith in his blood† (Rom 3:25). “And he is the propitiation for our sins; and not only for ours, but also for those of the whole world† (1Jn 2:2; 1Jn 4:10). †¢Atonement.
Source: Christian Bible Dictionary
type, DOC
see, ATONEMENT
vet, (Gr. “hilasmos”, from the verb “to be propitious”). Propitiation denotes, in the Scriptures, that aspect of Christ’s death in which He vindicated the holy and righteous character of God, and by virtue of which He can be propitious, or merciful, to all the world (1 Jn. 2: 2; 4:10). In He. 2:17 a related word (the verb) is used, “atone for the sins of the people”, in the Reina-Valera version, old revision and 1960, or “make propitiation” (rev. 77; VM; cf. “New Testament Greek-Spanish interlineal” by F. Lacueva, loc. cit.). In Ro. 3:25 the term should not be “propitiation,” but “mercy seat,” as correctly translated in Heb. 9:5. See ATONEMENT and corresponding bibliography.
Source: New Illustrated Bible Dictionary
Desire to achieve the benevolence of someone, human or divine, through actions that are considered pleasant. It is hoped with them that the “honored” be propitious in their gifts, in benevolence and protection of him.
Propitiatory sacrifices and prayers in this sense were frequent in all ancient religions and were also frequent in ancient Israel.
It responded to the fear of punishment by the gods, or the spirits, by not paying them due worship or by not behaving appropriately towards them. In the propitiatory context, the cultic acts related to the request for forgiveness are placed, through which the man, who feels guilty and a sinner, knows how to humbly ask forgiveness for his bad actions and knows how to promise not to commit them again.
That is why such propitiatory actions and dispositions were more typical of the Old Testament, due to the fear of divinity, than of the New, where love, trust and adoration were cultivated. But they are maintained at all times, since it is a natural tendency in man, if it is normal, to want to please others and spontaneously project that anthropomorphic attitude towards God.
That is why it is good and convenient in the education of religiosity to cultivate such an attitude: asking for forgiveness, atoning for sins, making offerings to please God.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
See also PROPITIATORY and PROPITIOUS (BE). 1. jilasterion (hJlasthvrion, 2435), related to jilaskomai, see PROPICIOUS (BE), A, is regarded as the neuter of an adjective meaning propitiatory. In the LXX it is used adjectivally in relation to epithema, cover, in Exo 25:17 and 37.6, of the cover of the ark (see MERCY SEAT), but it is used as a name (without epithema), of place, in Exo 25:18, 19,20,21,22; 31.7; 35.12; 37.7,8,9; Lev 16:2,13,14,15; Num 7:89, and this is how it is used in Heb 9:5: The other place where it is used in the NT is Rom 3:25, where it is applied to Christ Himself; the punctuation of this passage is important. The RV, RVR and RVR77 translate in the same sense “whom God set as propitiation through faith in his blood”; the English Revised Version says “whom God set forth (to be) a propitiation, through faith, by His blood”, that is: “whom God set forth as a propitiation, through faith, by His blood”; the LBA translates in this sense, saying: “whom God publicly exhibited as a propitiation through his blood through faith.” The phrase “by his blood” is to be taken in immediate connection with “propitiation.” Christ, by his atoning death, is the personal means by which God shows the mercy of his justifying grace to the sinner he believes. His “blood” gives all the meaning of the voluntary surrender that He made of His life, by the shedding of His blood as a sacrifice of atonement, under the divine judgment that we justly deserved as sinners, and faith being the only condition demanded of man. Note: “By metonymy “blood” is sometimes used instead of “death”, because, being blood essential for life (Lev 17:11), when blood is shed, life is given, that is, it has death place. The fundamental principle on which God deals with sinners is expressed in the words “without shedding of blood,” that is, unless death takes place, “there is no remission” of sins (Heb 9:22). “But while the essence of the type resided in the fact that the blood was shed, the essence of the antitype resides in this: that the blood shed was that of Christ. This is why in connection with Judaic sacrifices “the blood” is mentioned without reference to the victim from which it was shed, but in connection with the great antitypical NT sacrifice the terms “the blood” never appear alone; the one who shed his blood is invariably identified, because he is the person who gives value to the work; the saving efficacy of death depends entirely on the fact that he who died was the Son of God” (from Notes on Thessalonians, by Hogg and Vine, p. 168). 2. jilasmos (iJlasmov”, 2434), related to jileos, merciful, propitious, means atonement, a means by which sin is covered and remitted. It is used in the NT of Christ himself as “the propitiation” (John 2:2); “His Son in propitiation” (4.10), meaning that He Himself, through the atoning sacrifice of his death, is the personal means by which God shows mercy to the sinner who believes in Christ as the one who has been given as such provision. In the first passage mentioned it is described as “the propitiation for our sins; and not only for ours, but also for the whole world”. The addition, in italics in the VM, of “those of” (or the inclusion in the text of RV, RVR, RVR77, without indication, of the same), gives a misinterpretation. What is indicated is that a provision has been made for the whole world, so that no one is, by divine predetermination, excluded from the sphere of God’s mercy; however, the efficacy of propitiation becomes real to those who believe. In 4.10, the fact that God “sent his Son to be the propitiation for our sins” is exposed as the great expression of God’s love for man, and the reason why Christians should love one another.¶ In the LXX is used in Lev 25:9; Num 5:8; 1Ch 28:20; Psalm 130:4; Eze 44:27; Am 8.14.¶
Source: Vine New Testament Dictionary
In property, propitiation is the action of quenching someone’s anger through an offering. The NT communicates the idea by the use of hilaskomai (Hebrews 2:17), hilasterion (Rom. 3:25) e hilasmos (1 John 2:2; 4:10). The main word in the OT is ḵippēr (see Atonement), usually translated in the LXX by exilaskomai. Outside the Bible, these Greek words undoubtedly belong to a group of words whose meaning is to placate anger. But in recent times it has been suggested that the biblical usage is different. CH Dodd strongly argues that when the word group appears in the LXX and NT, it denotes atonement (the cancellation of sin), not propitiation (the appeasement of God’s wrath). This author denies that “the wrath of God” denotes anything more than a process of cause and effect by which sin is inevitably followed by disaster.
For a critique of his argument, see the works of Nicole and Morris noted in the bibliography. It is enough to note here that neither Dodd nor others who argue for “atonement” seem to give sufficient attention to biblical teaching. The idea of the wrath (see) of God is firmly established in the OT where it is referred to 585 times. the words of the group hilaskomai they do not point to a simple cancellation or forgiveness of sin, but a forgiveness or cancellation of sin that includes appeasing the wrath of God (eg Lam. 3:42f.). This is not a heavenly bribery process because ultimately it is God Himself who stirs up the wrath. Of the sacrificial atonement process, he says, “I have given it to you” (Lev. 17:11). Note also Ps. 78:38: “And he often turned away wrath from him.”
While it is true that the wrath of God is not mentioned as often in the NT as it is in the OT, it is there nonetheless. Man’s sin receives its due retribution not because of impersonal retribution, but because God’s wrath is directed against him (Rom. 1:18, 24, 26, 28). The argument of the first part of Romans is that all men, Gentiles alike…