Reconciliation, Propitiation, and The Barrier
This paper is a brief study of the Biblical doctrines of Reconciliation
and Propitiation, which are vitally important to a Christian's
understanding of how God has made it possible for any person to
have a good relationship with Him. Jesus Christ, by bearing our
sins on the Cross, fulfilled God's requirements for a perfect
sacrifice; and the effect was to remove all impediments to our
receiving eternal life and having fellowship with God.
Reconciliation
The word reconciliation refers to the process of changing
something thoroughly and adjusting it to something else that is
a standard. For example, when you adjust your watch to a time
signal, you are reconciling the watch to a time standard. Or when
you reconcile your checkbook, the standard to which you match
it is the bank's record of your account. On rare occasions the
bank must reconcile its accounts to yours.
In the Bible, reconciliation is the word used to refer to the
process by which God changes human beings and adjusts them to
the standard of His perfect character. Rom. 11:15 refers to the
"reconciling of the world". The Greek word used here
is the noun katallagei. This word is also used in Rom.
5:11, "...but we also joy in God through our Lord Jesus Christ,
by whom we have now received the reconciliation." Note that
man is not active in reconciliation and provides nothing toward
reconciliation. Read also 2 Cor. 5:17-21.
Reconciliation also appears in the verb form katallasso,
meaning "to reconcile". It is used in the active voice
in 2 Cor. 5:18 with the meaning of "reconciling someone to
someone else." In this case, God reconciles us to Himself,
through the Lord Jesus Christ. This verb in the passive voice
means "to be reconciled" or "to become reconciled",
and it is used in the case of man's relationship to God in Rom.
5:10 and 2 Cor. 5:20. The passive voice is also used in cases
of reconciliation between people, as in 1 Cor. 7:11 and Matt.
5:24.
Another Greek word translated "to reconcile" is hilaskomai,
meaning "to reconcile" in the sense of providing propitiation,
as in Luke 18:13. It is used of the activity of the Lord Jesus
Christ as High Priest in making reconciliation for His people,
Heb. 2:17.
Rom. 5:6-11 points out that the whole world needs to be reconciled
to God. Note the adjectives in this passage which stress this
need: "ungodly", "without strength", "sinners",
"enemies".
Reconciliation is an important consideration in the study of the
doctrine of The Barrier. By the death of Christ on the Cross,
the world is thoroughly changed in its relationship to God, Eph.
2:14-18 and Col. 1:20-22. That is, through the Cross of Christ
the world is so altered in its position respecting the character
and judgment of God that God does not now impute sin to human
beings. The world is therefore rendered savable!
Because the position of the world before God is completely changed
through the substitutionary atonement of Christ, God's attitude
toward man can no longer be the same. God can now deal with souls
in the light of Christ's work.
Notice that God is never said to be reconciled to man. God is
immutable, so He does not change. Reconciliation is only possible
in one direction. What sometimes seems to be a change in God is
actually an unchanged attitude of God viewing a reconciled man.
God, having how accepted Christ's work, is able to continue to
be just toward man. He can now offer salvation.
A person profits from reconciliation by faith in the Gospel. Once
he becomes a believer, a person can partake in all of the blessings
which accompany his position in Christ, including the privileges
accruing from reconciliation.
The believer, in turn, has the responsibility of becoming a minister
of reconciliation, 2 Cor. 5:18p;19. The truth of reconciliation
is one of the key salvation doctrines to be used in witnessing
to those without Christ.
Propitiation
Propitiation is the work of the Lord Jesus Christ by which
He appeases the wrath of God and conciliates Him who would otherwise
be offended by our sin and would demand that we pay the penalty
for it.
Propitiation is translated from the Greek hilasterion,
meaning "that which expiates or propitiates" or "the
gift which procures propitiation". The word is also used
in the New Testament for the place of propitiation, the "mercy
seat". Heb. 9:5. There is frequent similar use of hilasterion
in the Septuagint. Ex. 25:18 ff. The mercy seat was sprinkled
with atoning blood on the Day of Atonement (Lev. 16:14), representing
that the righteous sentence of the Law had been executed, changing
a judgment seat into a mercy seat (Heb. 9:11-15; compare with
"throne of grace" in Heb. 4:14-16; place of communion,
Ex. 25:21-22).
Another Greek word, hilasmos, is used for Christ as our
propitiation. 1 John 2:2; 4:10, and for "atonement"
in the Septuagint (Lev. 25:9). The thought in the Old Testament
sacrifices and in the New Testament fulfillment is that Christ
completely satisfied the just demands of a holy God for judgment
on sin by His death on the Cross.
God, foreseeing the Cross, is declared righteous in forgiving
sins in the Old Testament period as well as in justifying sinners
under the New Covenant (Rom. 3:25,26; cf. Ex. 29:33, note). Propitiation
is not the placating of a vengeful God but, rather, it is the
satisfying the righteousness of a holy God, thereby making it
possible for Him to show mercy without compromising His righteousness
or justice.
The Hebrew kaphar, means "to propitiate, to atone
for sin".. According to scripture, the sacrifice of the Law
only covered the offeror's sin and secured divine forgiveness.
The Old Testament sacrifices never removed man's sin. "It
is not possible...", Heb. 10:4. The Israelite's offering
implied confession of sin in anticipation of Christ's sacrifice
which did, finally, "put away" the sins "done previously
in the forbearance of God". Rom. 3:25; Heb. 9:15,26. The
word "atonement" does not occur in the New Testament;
the word in Rom. 5:11 is "reconciliation".
The beginning of the subject of Propitiation is found far back
in the Bible, back to the designing of the Tabernacle in the wilderness,
the tent which God had the people of Israel set up which would
be the center of His presence on earth.
The Tabernacle occupies a large portion of Scripture, sixteen
chapters in the book of Exodus and the whole book of Leviticus.
Every feature of the Tabernacle, of the worship carried out there,
of the priestly life and duties, of the vestments of the priests,
the sacrifices, the feast days--every feature was vitally important
and designed by the Lord for eternal purposes. It is very important
for the Church Age believer to have a good working knowledge of
the Levitical system in order to appreciate fully the work of
Christ and the plan of God as they have been instituted in the
world.
There was great stress on the blueprint of the Tabernacle.
Exodus 25:8,9 "And let them make me a sanctuary; that
I may dwell among them. According to all that I show thee, after
the pattern of the tabernacle, and the pattern of all the instruments
thereof, even so shall ye make it."
The pattern was given to Moses on Mt. Sinai, along with The Law.
READ Hebrews 8:1p;6. The Tabernacle was a symbolical expression
of spiritual truth.The congregation of the Jews did not go beyond
the courtyard of the tabernacle. They made offerings only at the
brazen altar; and only the priests were allowed to go anyplace
else in the Tabernacle. The Tabernacle was the dwelling place
of God on earth, and God was unapproachable by sinful men. The
main lessons being taught had to do with the perfection of God
and the sinfulness of man.
The Furniture of the Tabernacle
Brazen Altar -- this altar was the beginning of a person's
approach to God. Animal sacrifices made there taught that substitutionary
sacrifice is the first step toward fellowship with God. When a
person passed outside the gate of the Tabernacle, the only thing
that he could see was the smoke rising from the burnt offerings,
and through the one gate could be seen the altar of sacrifice
and the blood being shed. Everything else was hidden from view
by the curtain of the fence. This was a continuous reminder of
"the Lamb of God that takes away the sin of the world."
The only thing the unbeliever can ever see is the Gospel, the
good news of Christ's substitutionary sacrifice for us.
A description of the brazen altar is found in Ex. 27:1p;8
and Ex. 38:17.
The Laver -- Here the priests cleaned their hands and arms
before performing any service or act of worship (Ex. 30:17). It
was placed between the brazen altar and the tent of worship (the
Holy Place). This cleansing symbolized the spiritual cleansing
which is essential to both worship and service.
The Candlesticks -- These illustrated the need for illumination,
the Light of the World. See Ex. 25:31p;40; 37:17p;34.
The Table of Bread -- An illustration of the need for spiritual
food. See Ex. 25:23p;30; 37:10p;16.
The Altar of Incense -- From Ex. 30:1p;10, this piece
of Tabernacle furniture illustrated the need for acceptable worship
and prayer. No animals were offered on this altar. The offering
was an incense offering, indicating that which is pleasing to
God, Divine Good (gold, silver, and precious stones). The fire
for the altar of incense came from the brazen altar, indicating
that worship can only come after salvation. No strange fire was
allowed; and Nadab and Abihu died for disobeying this rule.
Only the High Priest could enter the Holy of Holies, and that
only once a year on the day of atonement, to offer the blood on
the Mercy Seat of the Ark of the Covenant.
The Ark of the Covenant -- the Ark of the Covenant was
located in the Holy of Holies of the Tabernacle. It was made of
acacia wood and overlaid with gold. Its dimensions were 50 inches
long by 30 inches wide by 30 inches deep. The Ark was a picture
of Christ bearing our sins, the box part representing Christ.
The wood illustrated the humanity of Christ, the gold represented
His deity.
Inside the Ark were three objects representing sin (Num. 17:8,10;
Heb. 9:4). The Tables of the Law represented sin in the sense
of violation or transgression of God's order. The Pot of Manna
represented rejection of God's provision. And Aaron's Rod represented
revolt against God's authority.
Over the top of the box was a lid of solid gold, the Mercy Seat
(or throne). Over each end of the Mercy Seat was a gold cherub,
the highest ranking angel. The first cherub represented the absolute
Righteousness of God, and the second cherub represented the Justice
of God. Together they represented the Holiness of God. The cherubs
faced toward each other, wings outstretched towards each other,
and looked down at the Mercy Seat. "Righteousness" looks
down and condemns (Rom. 3:23). "Justice" looks down
and assesses a penalty.
Once a year, on the Day of Atonement, the High Priest went into
the Holy of Holies twice; once to make atonement for his own sins,
and then to do so for the people. He sprinkled blood from the
sacrifice on the Ark, on the top of the Mercy Seat, between the
cherubs. This was a graphic illustration of God's grace provision
for sin. "Righteousness" looks at the blood of the animal,
which represents the spiritual death of Christ on the Cross, His
substitutionary atonement, and is satisfied. "Justice"
looks at the blood and is satisfied that the penalty paid for
sin was sufficient, teaching that Christ was judged and paid the
penalty for us.
Therefore, the Ark speaks of Redemption - Christ paid for our
sins, paid our ransom, to purchase us from the slave market of
sin.
So we have in the Ark and the Mercy Seat a picture of God's satisfaction
with the Work of Jesus Christ known as Propitiation.
Now, the Hebrew word for Mercy Seat is kapporeth. The Greek
word used in the Septuagint translation of the Old Testament is
hilasterion. This same Greek word is found in the New Testament
in Rom. 3:25; Heb. 9:5; 1 John 2:2; and 4:10. and is translated
"mercy seat" or "place of propitiation". So
there is a direct relationship between the Mercy Seat in the Tabernacle
and the doctrine of Propitiation.
Because of Propitiation, God is free to love the believer without
compromising either His Righteousness or Justice. The thought
in the Old Testament sacrifices and in the New Testament fulfillment
is that Christ completely satisfied the just demands of a holy
God for judgment of sin.
Propitiation is not the placating of a vengeful God; but it is,
rather, the satisfying of the righteousness of a holy God making
it possible for Him to show mercy without compromise. Propitiation
demonstrates the consistency of God's character in saving the
worst sinners. Propitiation reconciles man to God. This means
that sin is no longer the issued between man and God. The only
issue, both for the Old Testament and New Testament believers,
is "believe on the Lord Jesus Christ, and thou shalt be saved."
The Barrier
The word "barrier" has been coined by Bible teachers
(it is not a Bible word) to refer to those characteristics of
man and of God which cause man to be alienated from God. The Barrier,
as described in six parts below, represents mankind's need to
be reconciled to God by God's grace provision.
- Every person has a retroactive "position" in Adam.
Because Adam died spiritually, every person is born spiritually
dead. Read 1 Cor. 15:22 and Eph. 2:5,6. This problem is solved
by God's offering to us a "position" in Christ, a condition
which forms the basis for the doctrines related to Positional
Truth. Read 1 John 5:11,12; 1 Cor. 15:22; Eph. 1:7.
- Man's physical birth places him in a condemned human race:
1 Cor. 15:22; Eph. 2:5,6. This problem is solved by God's allowing
us to become members of His family through regeneration: John
1:11,12; 3:3 ff; Gal. 3:26; Titus 3:5.
- God's perfect character, His Glory, His perfect Essence,
disallows imperfection of any kind. Example: The Ten Commandments.
Read Rom. 3:23; Gal. 3:22,23; Ps. 145:17.
But the death of Christ on the cross paid the penalty for our
sin. He was our propitiation. Propitiation is "the work
of the Lord Jesus Christ by which He appeases the wrath of God
and conciliates Him who would otherwise be offended by our sin."
Read 1 Jn 2:2; Rom. 3:25.
- Man's personal righteousness falls short of God's perfect
Righteousness: Isa. 64:6; Rom. 3:10p;12; Rom. 5:6-11.
This problem is solved in two ways. First, by justification,
"God's act of grace by which He pardons the sinner and accepts
him as righteous on account of the atonement of Christ."
Read Rom. 3:24; 5:1. Then, by imputation, "the act of God
by which He credits human sin to Christ in order that He may
in turn credit righteousness to men." Read Rom. 3:22; 2
Cor. 5:21.
- Man's personal sin causes him to fall short on a day by day
basis: Rom. 3:23. This problem is solved by redemption, by which
man is purchased from the slave market of sin and set free as
a citizen of the heavenly Kingdom: John 8:31-16; Eph. 1:7.
- Man stands under the penalty of sin: Rom. 6:23; Rom. 5:12.
- The penalty for sin was paid by Jesus Christ on the Cross.
This is known as expiation, a blotting out of sin: Col. 2:14.
- With The Barrier removed, man is free to approach God. And
God is free to treat man in Grace. God's righteousness and justice
are satisfied. The complete penalty has been paid.
- There is no double jeopardy for sins committed. "As
far as the east is from the west, so far hath He removed our
transgressions from us." Therefore, the only issue to be
faced by any person is whether he believes in Jesus Christ and
His work on the Cross. Read Acts 16:30: John 3:15-17,36; 5:24.
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