Propitiation – The Satisfaction of God’s Justice

June 25, 2025

Larry Price

Current Edition | Foundations of the Faith | July 2025 Edition

Propitiation, pronounced pro-pish-i-ā´shun can be a difficult word for many to grasp. If you find this word difficult, take heart! Professor David W. Gooding said, “Propitiation is perhaps one of the hardest New Testament words to get a hold of.” He adds, “Propitiation is a long word, and it would be good if there were a more modern equivalent.”1 Translated from two different Greek nouns, the word “propitiation” is found in four places in the New Testament, sometimes referring to the place of sacrifice, other times to the sacrifice itself.

The Sacrifice

“Whom God set forth as a propitiation by His blood, through faith…” (Rom. 3:25)

The Bible describes propitiation as a work of God to justify His righteous character in showing mercy to believing sinners. Literally, the Greek noun “hilasterion” means a propitiatory sacrifice, the place of propitiation. The book of Romans clearly points out that all are sinners and that a holy God must judge sin. The death of Christ was a sacrifice which the Bible calls a propitiation. God set forth (displayed publicly) Christ as a propitiation. His death resolved the issue of the holy indignation of God against human sin and satisfied His wrath.

The means of accomplishing this was His blood, which represents Christ voluntarily giving up His own life. Romans 3:25-26 says, “Whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus.” This propitiatory sacrifice provided a righteous basis for God’s forgiveness of sins committed by the Old Testament saints prior to the coming of Christ. It is also the righteous basis for God’s forgiveness of sins committed since Christ’s death and resurrection. God can now be just and the justifier of all who believe in Jesus.

The Place

“And above it were the cherubim of glory overshadowing the mercy seat. Of these things we cannot now speak in detail.” (Heb. 9:5)

The Greek noun “hilasterion” translated “propitiation” in Romans 3:25, is translated “mercy-seat” in Hebrews 9:5. The mercy seat was the lid of the ark of the covenant (Ex. 25:17-22). The two cherubim, one on each end of the mercy seat, gazed down upon it. Since the tables of the law were inside, the cherubim were acknowledging that a holy God must judge sin. On Yom Kippur, the Day of Atonement, the high priest sprinkled atoning blood on the mercy seat (Lev. 16:14). The blood was sprinkled symbolically, indicating that the righteous sentence of the law had been carried out. Now, the cherubim gazed down not at the Law of God which all have broken, but on the blood. Thus, what could only have been a judgment seat could now righteously be a mercy seat (Heb. 4:14-16; 9:11-15). “God appointed Christ Jesus to be the “mercy-seat” for sinners. A place and means had to be provided for securing friendly meeting with the Deity, offended by man’s sin.”2

In Old Testament symbolism, the mercy seat was a place of propitiation. It was a place where the righteous demands of a holy God were met. It enabled the free exhibition of mercy where once there was only judgment. The mercy seat above the ark which contained the tablets became a place of propitiation by a sacrifice and application of blood (Heb. 9:5) The limitation, however, was that it was only temporary. The year after year repetition pointed to the inefficacy of the whole Old Testament system of sacrifice. This stands in stark contrast to the once for all finality of the Lord Jesus Christ’s sacrifice (Heb. 10:12). Through Christ, a place of judgment (God’s presence) can now permanently be a place of mercy. God is propitious because of Christ.

The Person

“And 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)

Here the Greek noun is “hilasmós.” Jesus Christ is Himself both the hilasmós, “that which propitiates,” and the hilasterion, “the place of propitiation.” The thought here is connected with the mercy-seat sprinkled with His own blood. Jesus Christ combined in His own person both the place and the sacrifice itself. He is the propitiation for our sins. But reflect for a moment on the two short words that begin this verse – “And He” – none other than the Son of God Himself. He, the One who was with God from all eternity (John 1:2). He, the only One who never sinned, willingly became the sacrifice and the very place where sin was dealt with. It is expressed poetically in Psalms 85:10, “Mercy and truth are met together; righteousness and peace have kissed each other.”

They met there on Calvary in the Person of the Lord Jesus and through His work. It was there that the cry of that ancient patriarch Job found fulfillment. Job longed for an umpire who could lay his hand on both God and man and bring the two together.

“For He is not a man, as I am, That I may answer Him, And that we should go to court together. Nor is there any mediator between us, Who may lay his hand on us both.” (Job 9:32-33)

The Lord Jesus is both the Person and the Place where God and mankind meet. This is made possible because He is the propitiation for our sins. As both the propitiator and propitiation for our sins He pleads Himself as the satisfaction for God’s justice.

We should carefully observe that this verse clearly underscores the unlimited nature of the death of Christ: “and not for ours only, but also for the sins of the whole world.” While not all people will be saved, the death of Christ makes possible the salvation of all people. A person who is not saved can never lay the blame at God’s door or fault Him for some limitation or insufficiency in the salvation He has provided.

The Purpose

“Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.” (1 John 4:10)

Again, the Greek noun is “hilasmós.” The purpose is twofold. God must be propitiated. The penalty of a broken law must be satisfied. God’s holy law must be upheld and satisfied, making it possible for Him to righteously show mercy. Yet rather than being a sterile, purely legal process, it is coupled and intricately rooted in God’s love: “This is what love is…” (Good News Bible). William Newell expressed it so beautifully in his great hymn “At Calvary”:

Oh, the love that drew salvation’s plan! Oh, the grace that brought it down to man!
Oh, the mighty gulf that God did span At Calvary!

When our sins stood as an obstacle preventing God’s nearness to us, the cause of a “mighty gulf” separating us from a holy God, His great heart of love provided a way. He sent his Son to be the propitiation for our sins. It is lovely to see such a lofty theological principle inextricably linked with the great heart of God. In his hymn “The Perfect Righteousness of God” Albert Midlane writes:

The perfect righteousness of God Is witnessed in the Savior’s blood; ‘Tis in the cross of Christ we trace
His righteousness, yet wondrous grace.

God could not pass the sinner by, His sin demands that he must die,
But in the cross of Christ we see
How God can save, yet righteous be.

The sin is on the Savior laid,
‘Tis in His blood sin’s debt is paid; Stern justice can demand no more,
And mercy can dispense her store.

The sinner who believes is free,
Can say, “The Savior died for me;” Can point to the atoning blood, And say, “That made my peace with God.”

Propitiation is the satisfying of God’s holy Law, the meeting of its just demands, so that God can be merciful and freely forgive those who come to Him through Christ.