Peter Stuhlmacher interprets HILASTERION in Rom 3:25 as the KAPPORET of the ark of the covenant, the place where atonement is made. From the cross on, the place of atonement was no longer in the temple but in Jesus. He links this with the critique of the temple and temple cult that is found in Jesus’ preaching and Stephen’s. One of the differences he notes is that Paul speaks of a HILASTERION on public display: the verb PROTITHEMI could be translated as “purposed” (which is Paul’s normal usage) but also as “set before” or “display publicly.” If HILASTERION is understood as the KAPPORET, then translation of the verb as “put on public display” has much to recommend it. The place of atonement is no longer locked away in the secret heart of the temple, but is openly displayed on Golgotha.
There are some further connections to be made here: The ark as a whole formed the throne of Yahweh in the MHP of the tabernacle and temple, and the KAPPORET was specifically the footstool of the Lord’s feet. There is thus a royal dimension to HILASTERION. Jesus is displayed not only as the place of atonement, but as the locus of God’s sovereign rule. The cross becomes the throne where Jesus is exalted and “lifted up” to the Father, as in John’s gospel. The firmament is the Lord’s footstool in some OT visions (Ex 24:10, eg), and the KAPPORET of the ark corresponded to the firmament, since the ark was itself a small scale cosmos (God enthroned above the wings of cherubim, the footstool of the firmament, and the box below representing the earth). So also it’s in Jesus that heaven and earth meet; He is the firmament that stands between God and man. No doubt there’s lots more here as well.
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