The words "king" and "despot" both carry the meaning of an absolute ruler. Which one would we use to describe the God of Israel? "Despot" should evoke the image of a harsh dictator while "king", especially when contrasted to "despot", should make us think of a benevolent ruler. Hopefully, our image of God is that of a "King" and not a "Despot".

Just as "king" and "despot" both denote an absolute ruler yet evoke different, even opposing, pictures of that ruler, so it is with the two words "expiation" and "propitiation". Depending upon which English translation of the Bible you are familiar with, one of these two words is probably used to translate the Greek word of the Apostle Paul when he describes Jesus as a "hilasterion" in Romans 3:25. Both words refer to an offering; however, the picture of God each should evoke is altogether different. First, lets examine the meanings of "propitiation" and "expiation" and then we will examine the original Greek used by Paul.

Propitiation is an offering intended to appease the one to whom it is offered. By "to appease" is meant to pacify. You appease someone who is angry at you. In the Christian sense, a propitiation would be an offering (namely Jesus) which Jesus offered on behalf of man to appease the wrath of an angry God (the Father). When the word "propitiation" is used in a translation, it implies that Jesus, by the blood of His selfsacrifice reconciled an angry Father to man. Jesus is separate from the Father and is carrying on a transaction with Him on behalf of man.

Alternately, expiation is an offering offered to make atonement for one who has sinned. By "to atone" is meant to cover. When sin is covered, its effect in man is neutralized. In a Biblical sense, an expiation would be an offering (again, Jesus) offered by the Father to provide a covering for man. When the word "expiation" is used in a translation, it implies the Father reconciling sinful man to Himself by the sacrifice He provided in the blood of Jesus. Jesus is obediently submitting, as the Lamb of God, to the Father's plan of Redemption.

Depending upon the translation of the bible you prefer, Romans 3:23-25a appears something like:

"For all have sinned and fall short of the glory of God, being justified as a free gift by His grace through the redemption which is in Messiah Jesus; whom God displayed publicly as a propitiation/expiation in His blood through faith."

Of the most popular English translations, the King James and the New American Standard Versions render the word "hilasterion" as "propitiation" while the Revised Standard Version and the New American Bible render it "expiation"; the New International Version renders it "a sacrifice of atonement", which would correspond to "expiation". While we each might be tempted to give our loyalty to the translation we prefer, a look at the original Greek, as well as another picture of "propitiation" and "expiation" provided in Scriptures, will give us a clearer idea of what Paul intended.

Paul chose the Greek word "hilasterion" to describe Jesus in Romans 3:25. According to Kittel's Theological Dictionary of the New Testament,

"hilasterion ... certainly denotes that which expiates sins ... [it] naturally does not mean 'to propitiate' ... This is in keeping with Paul's doctrine of reconciliation [in which man is always reconciled to God; never God to man]. Only men, or the sins of men, can be the object of [hilasterion]" which is according to Paul, provided in the blood of Jesus. It is also important to note that "for Paul hilasterion is not something which makes God gracious."

Simply put, Jesus Dying on the cross did not render the Father gracious and forgiving toward man; rather, Jesus' death is a revelation of a gracious and forgiving Father.

The words "propitiation" and "expiation" should evoke two very different pictures of the Father. A look at the concepts of the two words in Scripture should help us develop these pictures.

In the Septuagint, the Greek translation of the Hebraic Scriptures ("Old" Testament) that already existed when Paul studied and wrote, the word "hilasterion" was used to describe the covering for the Ark of the Covenant (which is often translated into English as "Mercy Seat"). It was at the Mercy Seat, or "Hilasterion", as Paul would have referred to it when writing in Greek, that the High Priest brought the sin offering that covered his sins, as well as the sins of his household and all Israel (Leviticus 16:15-17). Consistently, throughout God's instructions to Israel, it is clear that from God's perspective, the sacrifices offered do not serve to appease the anger of God but to cover (atone) for the sins of the people. It is God's merciful provision to man. It is also important to realize that these sacrifices point not to man's ability to offer something to God and so become acceptable in His sight; instead, they point to God's ultimate provision for man: Jesus, the Lamb of God. Jesus was not offered as a sacrifice by any design of man but by the "predetermined plan and foreknowledge of God" (Acts 2:23). Jesus made it clear that He was not doing His own will but the will of the Father. When Peter spoke against Jesus' death, Jesus rebuked him, saying: "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" (Matthew16:23). According to Paul, "Now all these things are from God, who reconciled us to Himself through Messiah, and gave us the ministry of reconciliation, namely, that God was in Messiah reconciling the world to Himself, not counting their trespasses against them ..." (2 Corinthians 5:18-19a).

While the scriptures do not portray the God of Israel as an angry God who can only be propitiated by bloody sacrifices, they do provide a picture of the pagan fire-god, Molech. Those who worshipped Molech believed they could appease his anger and be spared of his wrath on their society by their offerings. The despotism of Molech demanded parents sacrifice their infant children in the fire as a propitiation to Molech. This practice is only referred to as God commands Israel: "You shall not give any of your children to devote them by fire to Molech, and so profane the name of your God: I am the Lord" Leviticus 18:21). And, as God confronts Israel for disobeying: "And they have built the high places ... to burn their sons and their daughters in the fire, which I did not command, and it did not come into My mind" (Jeremiah 7:31).

If a god that resembles Molech more than the God of Israel is the picture conveyed when the word "propitiation" is used, why is it found in some of the most popular English translations? The answers have their origins in the Gnostic teachings during the first centuries of the Christian church. In the next newsletter, we’ll take a look at some of these Gnostic teachings and how, to this day, they still affect the way we perceive God.

[ Published: Summer 1994 ]