C. H. Dodd contributed an article on hilaskesthai to the Journal of Theological Studies, which was subsequently re-published in his Bible and the Greeks. The same attempt to reinterpret ‘propitiation’ as ‘expiation’ is also expressed in his two Moffatt New Testament Commentaries on Romans and the Johannine Epistles.
C. H. Dodd, Bible and the Greeks, p.94. See also his Romans, pp.54–55.
C. H. Dodd, Johannine Epistles, p.25.
C. H. Dodd, Bible and the Greeks, p.93.
C. H. Dodd, Johannine Epistles, pp.25–26.
Leon Morris wrote an article on hilaskesthai in The Expository Times, and then expanded his thesis in his Apostolic Preaching. He has also produced a further development and simplification of this book in Atonement.
Dr Roger R. Nicole’s article entitled ‘C. H. Dodd and the Doctrine of Propitiation’ appeared in the Westminster Theological Journal, xvii.2 (1955), pp.117–157. He acknowledges some indebtedness to Leon Morris, although it is an independent study.
See the article on the hilaskomai word-group by F. Büchsel and J. Hermann in Kittel’s Theological Dictionary of the New Testament, vol. III, pp. 300–323.
Roger Nicole, ‘C. H. Dodd’, p.132.
Gen. 32:20; Prov. 16:14.
Num. 16:41–50 and 25:11–13. Cf. also Zech. 7:2; 8:22; Mal. 1:9.
E.g. Exod. 32:30 (cf. v. 10); Deut. 21:1–9; 1 Sam. 3:14; 26:19.
R. Nicole, ‘C. H. Dodd’, p.134.
L. Morris, Apostolic Preaching, p.155.
Ibid., p.169. In his large survey, Cross in the New Testament, Leon Morris writes: ‘Throughout Greek literature, biblical and non-biblical alike hilasmos means “propitiation”. We cannot now decide that we like another meaning better’ (p.349).
William Neil, Apostle Extraordinary, pp.89–90.
P. T. Forsyth, Cruciality of the Cross, p.78. Compare Calvin’s statement: ‘The work of atonement derives from God’s love; therefore it did not establish it’ (Institutes, II.xvi.4).
P. T. Forsyth, The Work of Christ, p.105.
Karl Barth, Church Dogmatics, Vol. II, Part 1, pp.398 and 403.
F. Büchsel, ‘hilaskomai', p.317.
David F. Wells, Search for Salvation, p.29.
Leon Morris, Apostolic Preaching, p.10. See also chapter 5, ‘Redemption’, in his Atonement, pp.106–131.
From an article on ‘Redemption’ by B. B. Warfield, first published in The Princeton Theological Review (Vol. xiv, 1916), and reprinted in his Person and Work, pp.345 and 347.
Lev. 25:25–28; Ruth 3 and 4; Jer. 32:6–8. Cf. Lev. 27 for redeeming land which had been dedicated to the Lord by a special vow.
B. B. Warfield, Person and Work, p.448. Leon Morris makes the same point in his Apostolic Preaching, pp.14–17 and 19–20.
E.g. Exod. 6:6; Deut. 9:26; Neh. 1:10; Ps. 77:15.
B. B. Warfield, Person and Work, pp.453–454.
F. Büchsel, ‘hilaskomai’, p.343.
Josephus, Antiquities xiv. 107.
Eph. 1:7 and Col. 1:14. Cf. Heb. 9:15.
Gal. 3:13; 4:5.
1 Pet. 1:18.
Titus 2:14. The noun is anomia, ‘lawlessness’.
Luke 2:38. Cf. 1:68; 24:21.
Luke 21:28; Eph. 1:14; 4:30; Rom. 8:18–23.
Jeremias, Central Message, pp.37–38. Cf. I Clem. lv.
Heb. 9:12. See also the references to Christ’s blood in relation to our redemption in both Rom. 3:24–25 and Eph. 1:7.
B. F. Westcott, Epistles of John. Additional Note on 1 John 1:7, ‘The Idea of Christ’s Blood in the New Testament’, pp.34ff.
B. F. Westcott, Epistle to the Hebrews. Additional Note on Hebrews 9:9, pp.283ff.
Alan M. Stibbs, Meaning of the Word ‘Blood’ in Scripture, pp.10, 12, 16 and 30. Leon Morris has a chapter entitled ‘The Blood’ in his Apostolic Preaching (pp.108–124), and in his Cross in the New Testament writes: ‘the Hebrews understood “blood” habitually in the sense of “violent death”’ (p.219). F. D. Kidner also criticizes Westcott’s thesis in his Sacrifice in the Old Testament, and points out that the prohibition of the use of blood in food ‘is consistent with the idea of its preciousness, but hardly with that of its potency’ (p.24).
Johannes Behm, ‘haima’, p.173.
Rev. 5:9; cf. 1:5–6 and 14:3–4.
1 Cor. 6:18–20; cf. 7:23.
Sanday and Headlam, Romans, p.36.
Jeremias, Central Message, p.66.
Martin Luther, Galatians, p.143 (on Gal. 2:16). Cf. p.101 (on Gal. 2:4–5).
From Cranmer’s ‘Sermon on Salvation’ in the First Book of Homilies, pp.25–26.
R. T. Beckwith, G. E. Duffield and J. I. Packer, Across the Divide, p.58.
See Council of Trent, Session VI, and its Decrees on Original Sin, on Justification and on Penance.
Hans Küng, Justification (1957).
For sympathetic but critical Protestant assessments of late twentieth-century Roman Catholic thinking see Revolution in Rome by David F. Wells; Across the Divide by R. T. Beckwith, G. E. Duffield and J. I. Packer; Justification Today: The Roman Catholic and Anglican Debate by R. G. England; George Carey’s contribution entitled ‘Justification by Faith in Recent Roman Catholic Theology’ to Great Acquittal; and James Atkinson’s Rome and Reformation Today.
E.g. Acts 20:32; 1 Cor. 1:2; 6:11; Heb. 10:29; 13:12.
