Prepared for New Testament Theology on September 9, 2002.
The stem ἱλασ- occurs 6 times in the GNT. Since there are so few occurrences, it is helpful to consider its OT and apocryphal usage. The root occurs 44 times in the OT1 and 4 more times in the apocryphal literature.2 Three primary words will be considered: ἱλάσκομαι, ἱλαστήριον, and ἱλασμός. ἱλάσκομαι occurs 15 times: 2 times in the NT, 12 times in the OT, and 1 time in apocryphal literature (AL). ἱλαστήριον occurs 30 times: 2 times in the NT, 27 times in the OT, and 1 time in the AL. ἱλασμός occurs 9 times: 2 times in the NT, 5 times in the OT, and 2 times in the AL. The verb (the aorist passive imperative) is translated by almost all the versions in Luke 18:13 as “be merciful.” The sense is literally “be propitiated to me.” The other NT occurrence of the verb (present middle infinitive) is Hebrews 2:17, which is translated variously: “to make reconciliation for” (KJV, RWB, WEB), “to make propitiation for” (ASV, NAS, NKJV), “[to] make atonement for” (NIV, NRS), and “to make expiation for” (NAB, NJB, NLT, RSV). In Romans 3:25 the noun ἱλαστήριον is translated as “propitiation” (ASV, KJV, NAS, NKJV), “sacrifice of atonement” (NIV, NRS), “expiation” (NAB, RSV), “mercy-seat” (BDY), and “sacrifice for reconciliation” (NJB). The second occurrence is Hebrews 9:5, where it is translated “mercy seat” (ASV, KJV, NAS, NKJ, NRS, RSV), “place of expiation” (NAB), “propitiatory” (DRA), and “atonement cover” (NIV). In 1 John 2:2 and 4:10 the noun ἱλασμός is translated “propitiation” (ASV, KJV, NAS, NKJV), “expiation” (NAB, NJB, RSV), “atoning sacrifice” (NIV, NLT, NRS), and “offering” (BBE). A few other related words are ἐξιλάσκομαι, ἱλαρός, ἱλαρότης, and ἵλεως. The most basic stem, ἱλ-, has the idea of “happy.” Thus, at the heart of the words under consideration is the causing of happiness to the offended party by performance of certain requirements (i.e., atonement for sin). The verb is almost always a translation of the Hebrew כפר.
The meanings of this stem seem to divide into basically two categories—a Godward aspect (i.e., propitiation) and a manward aspect (i.e., expiation). It is difficult, however, to insist upon one aspect without seeing the presence of the other. Most likely, both elements are usually present, although one may be in the forefront of the author’s emphasis. In most cases the reader should think of God being rendered propitious toward the sinner by means of Christ’s substitutionary death in expiating sins. Expiation is the means to propitiation, which is the goal. Where one is, the other must be. The NT occurrences may be divided this way: (1) the Godward aspect as primary (Luke 18:13; Romans 3:25?; Hebrews 9:5; 1 John 2:2; 4:10) and (2) the manward aspect as primary (Romans 3:25?; Hebrews 2:17).
In conclusion, it seems very difficult to make a fine distinction between the Godward and manward aspects of this root. The word, however, in its most basic meaning deals with the appeasing of one who has been offended. The manward aspect developed as secondary to this (i.e., propitiation is the goal; expiation is the means). There are some noteworthy elements concerning the NT occurrences that shed light on the meaning of this stem. First, Jesus Christ is always the one who functions as this atonement (Romans 3:25; Hebrews 2:17; 1 John 2:2; 4:10). Second, human sin (i.e., the offense) is always referred to directly (Luke 18:13; Romans 3:25; Hebrews 2:17; 9:5ff; 1 John 2:2; 4:10). Third, God is twice the stated initiator of this atonement (Romans 3:25; 1 John 4:10). In addition, there are the issues of God’s love (1 John 4:10), God’s righteousness (Romans 3:25), and Jesus’ blood (Romans 3:25). In spite of the fact that the root occurs only 6 times, there are some very theologically significant ramifications dependent on one’s understanding of this word. Many modern scholars do not want to see propitiation as part of the word’s meaning because it seems to present God as vengeful and unloving. But that God has wrath toward the sinner is quite clear in the Scripture—both in the NT and OT. The beauty of Jesus as our propitiation, however, is that it was God’s plan and design to provide the very thing that would satisfy His wrath toward sinners (Romans 3:25; 1 John 4:10). There are implications as well upon one’s understanding of the nature and extent of the atonement. As mentioned already, the contexts tie this atoning sacrifice to sins: “for the sins of the people” (Hebrews 2:17; 9:7) and “our sins” (1 John 2:2; 1 John 4:10). But what is to be made of John’s statement in 1 John 2:2, where he says, “not for our sins only, but also for the whole world”? This phrase has been the topic of much debate. But let me suggest just one thought. Both the NT and OT know nothing of a potential ἱλασμός—it always resulted in sins removed and wrath appeased. If Jesus rendered the Father propitious by the removal of sins, then there is no wrath to be poured out and no sins to be punished. So either Christ did not render the Father propitious for every single individual or the nature of this atoning sacrifice is of itself ineffective until activated by personal faith. It appears then that John is not contrasting elect/non-elect, but rather he seems to be contrasting Jew/Gentile. The work of the Messiah was universal in its scope, not national.
Sources: Bible Works 4.0; Donald Guthrie’s NTT; NDNT; Cairns’s Dictionary of Theological Terms.
Notes
1. Of these OT occurrences, 14 are found in Exodus, 8 in Leviticus, 6 in Ezekiel, 5 in Psalms, 3 in 2 Kings, 2 in both Numbers and Amos, and 1 in 2 Chronicles, Esther, and Lamentations. ↩
2. The occurrences are 2 in Daniel (TH), 1 in 2 Maccabees, and 1 in 4 Maccabees. ↩