What the Bible says about Propitiation for Sin
(From Forerunner Commentary)

Leviticus 16:9 Notice there is no mention of the high priest laying hands on this first goat. Likewise, in verses 11-14, there is no mention of the priest laying his hand on the bull for himself, which was a requirement of the typical sin offering for the priest (Leviticus 4:4). All the other steps for a sin offering are shown, though, so the differences stand out. If we take this as it is written and not infer any steps, the bull for the high priest and the first goat share two elements: First, there is no mention of hands being laid on either. Second, their blood was taken inside the Holy of Holies. Both are significant differences from a typical sin offering. Everything else for the bull for the high priest is the same—part is burned on the altar, and its carcass is burned outside the camp. But no transference is shown, and the blood is allowed inside the veil, into God's very presence. These differences indicate the blood of these animals was pure, which is why it could be used to purge the horns of the altar. Only blood that did not represent sin was brought inside the veil. The blood from every other sin offering stopped at the veil. So, the priest used the bull's and the first goat's blood to purify the various holy objects, beginning with God's throne—the Mercy Seat—and working outward. Notice, though, in the explanation about what the first goat's blood makes atonement for: to make atonement for the Holy Place, the Tabernacle of Meeting, and the altar. On account of the people—meaning because of their sinfulness—these things needed annual purging, but the stated purpose was for cleansing the things of the LORD. Atonement was made for the objects closest to the LORD since the people were sinful. David C. Grabbe Azazel: Endings Related Topics: Atonement | Atonement as a Means of Forgiving Sin | Azazel: Endings | Blood Used to Purge the Horns of the Altar | Mercy Seat | Propitiation | Propitiation for Sin | Sin Offering

Leviticus 16:10 The Day of Atonement ritual follows the same pattern as the ritual for the cleansing of leprosy, found in nearby Leviticus 14:3-7, 49-53. It contains similar figures and activities as the ritual of the two goats, and is a type of the more important Day of Atonement ritual. In considering the lesser ritual, nothing suggests that the two birds are somehow opposites or represent opposing personalities. Instead, the birds are two essentially equal elements, each chosen to serve a different role to accomplish a single purpose. The two goats are likewise two equal actors, which again precludes Satan, for the only place he is equal to Jesus Christ is in his own estimation! A detail in the leprosy ritual clarifies a part of the ritual with the two goats. The bird that is set free is dipped in the blood of the one that is killed (Leviticus 14:6, 51), showing that a cleansing or sanctification is made for the bird that is then freed. This is more obscure in the instruction for the goats, but can be found in Leviticus 16:10: “But the goat on which the lot fell to be the scapegoat shall be presented alive before the LORD, to make atonement upon [Hebrew 'al] it, and to let it go as the scapegoat into the wilderness.” The NKJV here says atonement is made upon the goat, which is a reasonable translation since 'al is simply a preposition with any number of English equivalents. Other translations and commentators, such as the Companion Bible and the Cambridge Bible, hold that here 'al indicates for the live goat—that is, the goat is presented alive before the Lord to make atonement for it. Ellicott's Commentary makes this observation: “Better, to make atonement for it, that is, it was placed before the Lord in order that it might receive expiation and sanctification, and thus be fitted for the sacred purposes it was destined to fulfill” (emphasis theirs). Scripture backs up this observation. The azazel parallels the live bird that was dipped in the blood of the sacrificed bird and then let go. A sanctification had to take place before the second animal (bird or goat) could fulfill its role. Even though Jesus had no need to be cleansed from sin, He was still sanctified (John 10:36). In contrast, no sacrifice is ever mentioned for Satan's “sanctification” prior to fulfilling an imagined sacrificial role. The azazel is not brought before the Lord for the sake of judgment (Leviticus 16:10), since it is the symbol of innocence at this point, as the priest has not yet laid his hands on its head. Instead, the goat stands before the Lord in order to be sanctified, receiving its charge to bear the burden of sin and depart out of sight. In both the leprosy and the Day of Atonement rituals, one animal is killed while another is set free, with the implication of bearing the uncleanness (in the case of leprosy) or sins (in the case of the azazel) to another place. The single sin offering has two aspects: 1) the sacrifice for the payment or propitiation for sin, and 2) the complete removal of sin from view—including from memory and the consciousness. God sees to both the payment for and removal of sin; even our conscience is cleansed (see Isaiah 43:25; Psalm 103:12; Hebrews 9:14). What is accomplished, then, is more than just payment for sin. The ritual makes use of two animals to show different features of this unique sin offering. One animal died as a type of payment, so that justice would be satisfied. The other remained alive to demonstrate the complete removal of sin from view. David C. Grabbe Who Fulfills the Azazel Goat—Satan or Christ? (Part One) Related Topics: Azazel Goat | Bearing the Burden of Sin | Complete Removal of Sin from View | Day of Atonement | Propitiation for Sin | Ritual with the Two Goats | Who Fulfills the Azazel Goat?

Luke 24:46-47 It is by the Father's plan (Romans 8:3-4) that Christ's sacrifice has rendered Him propitious toward all men, converted and unconverted (I John 2:2). We can thank God that the penalty that would prevent us from receiving salvation has now been paid for all sinners. However, a person must repent, accept Jesus Christ as his or her personal Savior, and be baptized in order to receive the benefit of His propitiatory sacrifice (Acts 2:38; Luke 13:3). Martin G. Collins What Is Propitiation? (Part One) Related Topics: Baptism | Christ Paid Penalty for Our Sins | Christ's Sacrifice | Propitiation | Propitiation for Sin | Repentance

Romans 3:25 The International Standard Bible Encyclopedia states, “Propitiation needs to be studied in connection with reconciliation.” Easton's Bible Dictionary defines it as “that by which God is rendered propitious, i.e., by which it becomes consistent with His character and government to pardon and bless the sinner.” Propitiation signifies what Christ became for all mankind—a sacrifice capable of bearing and absorbing God's judgment while turning His justifiable wrath to favor (Romans 5:8-9). It expresses the idea that Jesus endured His crucifixion to pay the price for sin that a holy God demands from the sinner (Genesis 2:17; Romans 1:32). Propitiation is necessary because humanity's sinful nature stands in defiance of God's sacred law and holiness (Romans 8:7), separating people from God (Isaiah 59:2) and earning them the death penalty (Romans 6:23). God does not cause the separation; the breach is squarely the fault of humanity. Therefore, someone—sinless and of perfect nature and held by God in the highest regard (Colossians 1:19; Matthew 3:17)—is required to intercede for mankind, to atone for human sin and guilt and alter humanity's standing before God—and in turn—to alter God's disposition toward mankind. This “someone” is Jesus Christ (Hebrews 2:17; Romans 3:24-25). Martin G. Collins What Is Propitiation? (Part One) Related Topics: | Christ Paid Penalty for Our Sins | Christ's Sacrifice | Crucifixion | Pardoned Sin | Propitiation | Propitiation for Sin | Reconciliation | Sin Causes Separation from God

Hebrews 2:17 Hilaskomai (Strong's #2433) is a verb translated as “be merciful” in Luke 18:13 and “to make propitiation for” in Hebrews 2:17. A gracious and merciful judge must, by definition, be willing to be gracious or to be made gracious. From before the foundation of the world, God the Father and the Word, who would become Jesus Christ, painstakingly prepared and executed a perfect plan that allows for both the demands of the law and the Father's holiness to be satisfied. Jesus Christ's propitiatory sacrifice became the payment for all of mankind's sins. This perfect plan allows God the Father to display His grace (Psalm 86:15; 145:8-9) and to be mercifully reconciled (hilaskomai) to His repentant creation (Ephesians 2:4-5)—but only through the blood of His only begotten Son (John 3:16). Martin G. Collins What Is Propitiation? (Part Two) Related Topics: | Atoning Blood of Christ | Forgiveness, Merciful | Jesus Christ's Sacrifice | Propitiation | Propitiation for Sin | Reconciliation

Hebrews 9:5 The author of Hebrews uses hilasterion (Strong's #2435) to refer to the lid of the Ark of the Covenant, the Mercy Seat of God. On the Day of Atonement, the high priest carried the blood of the sacrifice he offered for all the people into the Temple—behind the veil into the Holy of Holies—and sprinkled the Mercy Seat with it, which was the original manner of atonement or propitiation. In this usage, hilasterion is the Greek equivalent of the Hebrew term kapporeth (Strong's #3727), which means “covering” and is used exclusively in the Old Testament for “mercy seat” (Exodus 25:17; 30:6; Leviticus 16:13-15). In its only other biblical usage, the apostle Paul uses hilasterion in Romans 3:25 as “propitiation,” that is, Jesus Christ's atoning sacrifice and our reconciliation by His blood. Martin G. Collins What Is Propitiation? (Part Two) Related Topics: | Atone for sin | Atonement | Atonement as a Covering | Atonement for Sin | Atonement is Expiation | Hilasterios | Kapporeth | Mercy Seat | Propitiation | Propitiation for Sin

1 John 2:2 The apostle John uses hilasmos (Strong's #2434) to describe Jesus Christ. In I John 2:2, John writes, “And He [Christ] is the propitiation [hilasmos] for our sins,” which is to say that His sacrifice satisfied the legal requirements of God's law and holiness for the punishment of sin. Therefore, through the ultimate act of mercy and grace, Christ became our propitiation and our Advocate (I John 4:10). Martin G. Collins What Is Propitiation? (Part Two) Related Topics: Advocate | Christ's Sacrifice | Jesus Christ as Advocate | Jesus Christ's Sacrifice | Propitiation | Propitiation for Sin

 

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