Satisfaction
Authors: Bigalke Ron J. 
Published: January 2012

Abstract

Satisfaction is a highly significant word in the theology of the atonement. Primarily through the influence of Anselm (who derived the concept from Cyprian), the word dominated western Latin thought in regards to the atonement. Anselm stressed that the atonement was satisfaction rendered to God's honor, which had been violated as a result of sin. The word “satisfaction” occurs twice in the Authorized Version (Num. 35:31–32) as translation of the Hebrew
kopher

, which is generally translated as “ransom” in modern versions of the Bible (including the Revised Version), as an equivalent for atonement in the sense of covering the sins of the people. Since the Protestant Reformation, distinction has been made between Christ's active (
activa
) and passive (
passiva
) obedience (
obedientia
). Christ satisfied the righteous demands of the law by perfect
obedientia activa
(obedience to and fulfillment of the law), and satisfied the righteous curse of the law by
obedientia passiva
(obedience in his suffering and death upon the cross). The New Testament refers to the wrath of God as necessitating propitiation (satisfaction). Satisfaction must be rendered to the justice and law of God, which was accomplished by the substitutionary work of Christ, who rendered complete satisfaction in behalf of all for whom he died. Christ's redemptive work was an actual propitiation on behalf of those for whom he died, whose guilt and sin offended God (Matt. 20:28; Rom. 3:21–26; Eph. 1:7; Heb. 2:17; 1 Pet. 1:18–19; 1 John 2:2; 4:10). Scripture indicates that the death of Christ was actually redemptive (i.e. not a general intent to await fulfillment of additional conditions prior to effectuation of the accomplishment of his death). The word “propitiation” (Gk.
hilasmos
; Heb.
kapporeth
) indicates that God was actually appeased through the death of Christ, and those who are propitiated for are not only forgiven (expiated) but also are not regarded as under the righteous wrath of God. The love of God is not contrary to his holy justice; redemption was effectual through the death of Christ because the righteous wrath of God was propitiated and guilt (in the objective sense) against him was expiated on behalf of those for whom Christ died (i.e. reconciliation and redemption were actual not merely potential). Some modern theologians are critical of the concept of propitiation (satisfaction) because it may be equated with customs in pagan mythology. God, they argue, was not appeased in the manner of the pagan gods who had to be placated by gifts and offerings deemed necessary for an ill‐tempered kind of wrath (cf. Homer's
The Iliad
regarding the actions of Agamemnon in sacrificing his daughter when Princess Helen was captured). God's wrath is holy justice against those for whom their guilt and sin have violated his character. Some object that a passing and occasional image is being formalized and made into a legal dogma. Others argue, however, that the infinite love of God decreed his own Son to bear the divine wrath so that propitiation (satisfaction) is accomplished by the death of Christ. The propitiatory death of Christ is thereby the equivalent of satisfaction, understood in legal terms, whereby God is both “just and the justifier” (Rom. 3:26).