Jesus Christ: Our Propitiating AND Expiating Mercy Seat

According to Romans 3:25, Jesus was manifested by God as a hilastērion,¹ a Greek term that conveys either “expiation” (RSV) in the sense of “atonement” (ISV, NIV, NRSV), or “propitiation” (ASV, ESV, NASB, N/KJV) in the sense of “appeasement.” In the Greek translation of the Old Testament (LXX), this word was used for the “mercy seat,” the lid of the Ark of the Covenant (Exodus 25:17-22) where Israel’s atonement was appropriated each year (Leviticus 16:15-16). On either end of the golden lid were two cherubim figures, with the presence of God in the form of the Sh'khinah residing thereupon (Exodus 25:22; Psalm 80:1; 99:1; 2 Kings 19:15).² 

When Jesus had accomplished his mission on earth by way of death, burial, and resurrection, the temple veil having been torn in two from top to bottom (Matthew 27:51), on either end of where his body had been laid were two angels (John 20:12). If there is symbolic relevance here, we see God’s mercy extended through the atoning sacrifice of his Son, and the resurrected Christ is where we encounter our holy God. Sins pardoned. Divine justice upheld. Does Jesus, then, as our metaphorical “mercy seat,” serve as a “propitiation” (appeasement) of divine wrath, or an “expiation” (atonement) for sin? Yes he does! 

Paul goes on to say in Romans 3:25 that what God has accomplished through Christ is “in his blood”—sacrificial language representing his death—the heart of the gospel message calling for an obedient faith-response (see Romans 5:6-10; 6:3-7). The righteousness of God is further demonstrated in his “forbearance.” 

While God’s holiness demands punishment for sin, his forbearance has withheld the full extent of his wrath until his justice could be satisfied in the sacrificial death of his Son. Continuing the “covering” sense of the mercy seat analogy, this is not ignoring sin but providing a means of redemption and forgiveness without compromising or violating the holy and just nature of God. His forbearance is an extension of his kindness, providing both the opportunity and the incentive to repent and in humble obedience appropriate his merciful goodness (see Romans 2:4; 11:22, 30-32).

--Kevin L. Moore

Endnotes:

     ¹ The only other occurrence of this noun in the NT is Hebrews 9:5. The verb form is found only in Luke 18:13; Hebrews 2:17.

     ² From the verbal cognate shkn, Jewish rabbis coined the Hebrew expression Sh'khinah in Talmudic literature, meaning “abiding” or “dwelling” in the sense of God’s “presence” (Exodus 40:34-35; Numbers 35:34; 1 Kings 6:11-13; 8:10; Ezekiel 10:3-5, 18-19). Its nearest equivalent in Greek is dóxa (“glory”) in the sense of “radiance” (Exodus 29:42-43; 33:9; Leviticus 16:2). See K. Kohler and L. Blau, “Shekinah,” in Jewish Encyclopedia (2002-2021), <Link>; S. F. Koren, et al., “Shekhinah,” in Encyclopedia Judaica 2nd ed. 18:440-44. 

Related Posts: Azazel on the Day of Atonement, God Passed Over Our Sins 

 

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