Hilastērion (Rom. 3:25) and the Union of Divine Justice And Mercy. Part II: Atonement in the old Testament and in Romans 1–5

Abstract

Abstract Part II of this study explains how the convergence of temple and martyrdom theologies demonstrated in Part I helps us understand ἱλαστήριον in the context of Romans 1–5. Biblical ‘atonement’ is multifaceted, comprehending expiation and forgiveness, as well as removal of divine wrath. In the LXX the ἱλάσκομαι word group is also complex, retaining propitiatory overtones from classical usage (although it may often be better to speak of God removing his own wrath), while taking on the additional meaning of expiation and forgiveness. The Pentateuchal ἱλαστήριον is a ‘place’ for such ‘atonement’. Amidst many proposals, ‘the place of atonement’ with allusion to the כַּפֹּרֶת remains the most likely meaning for ἱλαστήριον in Rom. 3:25. Christ is the ‘place’ where divine justice and mercy meet. His death is the visible manifestation of divine justice, the consequence of humanity’s collective sin, which was ‘building up’ towards a permanent breach in the relationship between God and humanity. Christ’s death is also a ransom and the means by which God objectively removes sin and so frees humanity from death. Paul radically reconfigured martyrdom theology, which offered a way of thinking about how divine justice and mercy can meet in the death of a person.