Propitiation Meaning in the Bible
1. Definition of Propitiation and Expiation
In Christian theology, propitiation and expiation are closely related terms, but they emphasize different aspects of atonement.
Propitiation: Focuses on appeasing an offended party—in Scripture, the holy and righteous God whose wrath is directed against sin. Words such as appeasement or placation capture this nuance.
Expiation: Focuses on the process of removing, covering, or nullifying sin itself. The emphasis falls not on God as the object of appeasement but on sin as the problem to be erased.
The relationship between the two is often expressed this way: expiation falls under the broader category of propitiation. Expiation deals with the cleansing of sin, while propitiation ensures that God’s wrath is satisfied.
2. Old Testament Background
The Old Testament term most associated with atonement is the Hebrew word kaphar, often translated “to make atonement.”
Examples show that the concept consistently involves God’s wrath:
Numbers 25:11–13 – Aaron “turned away my wrath” by making atonement for Israel.
Exodus 32:30–33 – Moses intercedes for the people after the golden calf.
Numbers 16:41–50 – A plague is stopped when atonement is made.
Even when kaphar is translated as “cover” or “wipe” (Psalm 85:2–3), the context still points to reconciliation with God through the satisfaction of his anger against sin.
Thus, Old Testament sacrifice always carried both dimensions:
Expiation – the covering of sin.
Propitiation – the turning away of divine wrath.
3. New Testament Terminology
The key New Testament word group is hilasmos, hilaskomai, and hilasterion. These appear in four crucial passages:
Romans 3:25 – Christ is described as the hilasterion.
Hebrews 2:17 – Jesus is the merciful high priest who makes atonement.
1 John 2:2 – Christ is the hilasmos for our sins.
1 John 4:10 – God’s love is revealed in sending his Son as hilasmos.
Translation Differences
Modern Bible translations render these terms differently:
“Propitiation” (NASB, KJV, HCSB)
“Expiation” (RSV)
“Means of expiation” (NEB)
“Sacrifice of atonement” (NIV, NRSV)
“Place of atonement” (NRSV margin, referencing the mercy seat)
This diversity reflects the tension between focusing on sin’s removal (expiation) or God’s wrath satisfied (propitiation).
4. Theological Debate
The difference between expiation and propitiation became especially controversial in the 20th century.
Expiation Emphasis
C. H. Dodd argued that hilasmos should be translated as expiation only.
He denied that the New Testament taught God’s wrath needed appeasement.
For Dodd, God’s love alone explains the atonement, and wrath is seen as impersonal or metaphorical.
Propitiation Emphasis
Leon Morris and others countered that Scripture consistently links God’s wrath to sin.
Romans 1–3 presents humanity under God’s judgment, and Romans 3:25 shows Christ as the one who satisfies divine wrath.
Without propitiation, God’s justice is compromised, since sin would not be taken seriously.
Complementary View
Some theologians suggest the terms are not mutually exclusive. Expiation describes the cleansing from sin, while propitiation explains why that cleansing satisfies God’s justice. In this view, both terms enrich the biblical teaching of atonement.
5. Distinction from Pagan Sacrifice
A common concern is whether propitiation makes God resemble the capricious deities of paganism. Yet biblical propitiation differs in three key ways:
Object – The true God is personal, holy, and absolute, unlike pagan gods who are limited or impersonal.
Wrath – God’s wrath is righteous and consistent with his character, not irrational or unpredictable.
Subject – In pagan systems, worshipers try to appease their gods. In Christianity, God himself provides the sacrifice. Christ offers himself, voluntarily bearing wrath in love.
Thus, propitiation highlights both God’s justice and God’s mercy, united at the cross.
Conclusion
The meaning of propitiation in the Bible involves more than the removal of sin—it includes the satisfaction of God’s righteous anger. While expiation emphasizes cleansing, propitiation emphasizes appeasement. The New Testament texts hold these together, showing that Christ is both the sacrifice that covers sin and the one who turns aside wrath.
The debate between expiation and propitiation reflects deeper questions about how to understand God’s nature—his justice, his wrath, and his love. The cross unites these realities, demonstrating that God is both just and the justifier of those who have faith in Jesus (Romans 3:26).
Bible Verses on Propitiation and Expiation
“God put [Christ] forward as a propitiation by his blood, to be received by faith.” (Romans 3:25)
“Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.” (Hebrews 2:17)
“He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.” (1 John 2:2)
“In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.” (1 John 4:10)
“The blood shall be a sign for you, on the houses where you are. And when I see the blood, I will pass over you.” (Exodus 12:13)
“For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls.” (Leviticus 17:11)
“Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted.” (Isaiah 53:4)
“But God shows his love for us in that while we were still sinners, Christ died for us.” (Romans 5:8)
“To him who loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever.” (Revelation 1:5–6)
“Blessed is the one whose transgression is forgiven, whose sin is covered.” (Psalm 32:1)
