Commenting
on 1 John 2:2 and 4:10’s use of ιλασμος, and whether it means “propitiation” or “expiation,”
Stephen Smalley argued that it is “both-and” and not “either-or”:
Possibly these two interpretations of the
term ιλασμος, one in which God is the subject of the action of sin-offering,
and one in which he is the object, need not be regarded as mutually exclusive.
In the OT . . . both senses prevail; and the same is true when, in the LXX,
εξιλασκεσθαι ("to atone") is used (cf. Zech 7:2; 8:22; Mal 1:9, the
only occasions where this verb is used with an "objective" meaning;
and 2 Kings 5:18, one of several "subjective" uses of the verb
ιλασκεσθαι). Theologically it is in any case true that God is the initiator of the Jewish principle and
pattern of sacrifice for sin, as he is of the surrounding framework of the Law
(cf. Lev 16). But he also receives
that sacrifice, so that atonement may be made "for all the sins of the
Israelites" (Lev 16:34). Similarly, in the NT, it is possible to argue
from such passages as Rom 3:21-26 that God both "presents" the
"offering" of his Son (v 25, using ιλαστηριον) as a means of the
sinner's justification, and also “receive” it, so that he can justify “the man
who has faith in Jesus” (v 26).
Perhaps we should not use Paul to interpret
John. Nevertheless in 1 John 2:2 (cf. 4:10) both senses of ιλασμος also seem to
be present. Jesus is regarded in this passage as a heavenly intercessor (v 1),
pleading the cause of the sinner and asking for his pardon. He does this, and
can do it effectively, because he is righteous, and is “himself” (αυτος) the offering (not the offerer!)
for our sins (cf. v 7b). To this
extent God is the object of the
saving action. But he is also the subject,
since in v 9 we learn that the forgiveness and purification of the sinner
ultimately stem from the Father: he is
righteous, and on the basis of the Son’s offering he will forgive our sins.
Here, then, is not contradict but complementarity. John is declaring that the
source of the offering is God the Father, but that the means are to be found in God the Son; and our translation, “atoning
sacrifice,” attempts to capture both senses. (Stephen S. Smalley, 1, 2, 3 John [Word Biblical Commentary
55; Milton Keynes: Word Books, 1991], 39-40, italics in original)
This fits
well with what I wrote about the term here:
