Romans 3:25

Set forth (προέθετο) Publicly, openly (πρό); correlated with to declare. He brought Him forth and put Him before the public. Bengel, "placed before the eyes of all;" unlike the ark of the covenant which was veiled and approached only by the high-priest. The word is used by Herodotus of exposing corpses (v. 8); by Thucydides of exposing the bones of the dead (ii. 34). Compare the shew-bread, the loaves of the setting-forth (τῆς προθεσέως). See on Mark 2:26. Paul refers not to preaching, but to the work of atonement itself, in which God's righteousness is displayed. Some render purposed or determined, as Romans 1:13; Ephesians 1:9, and according to the usual meaning of πρόθεσις purpose, in the New Testament. But the meaning adopted here is fixed by to declare. Propitiation (ἱλαστήριον) This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι, which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives.

With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. These words are always used absolutely, without anything to mark the offense or the person propitiated. Ἱλάσκομαι, which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach, to bear away as a burden, 2 Kings 5:18; Psalm 25:11 : A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24.

{10} Whom God hath set forth to be a propitiation through faith in his {x} blood, to declare his righteousness for the remission of sins that {y} are past, through the {z} forbearance of God; (10) God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers. (x) The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ. (y) Of those sins which we committed when we were his enemies. (z) Through his patience, and his enduring nature.

Whom God hath set forth; i.e. God the Father hath proposed this Jesus, in the eternal counsel, and covenant of redemption, Ephesians 1:9 1 Peter 1:20,21 ; or in the types and shadows of the old tabernacle; and hath now at last shown him openly to the world. To be a propitiation, or atonement, 1Jo 2:2 . He alludes to the mercy seat sprinkled with blood, which was typical of this great atonement; and from whence God showed himself so propitious and favourable to sinners, Leviticus 16:2 Numbers 7:89 . Through faith in his blood: he goes on to show the instrumental cause of justification, to wit, faith; i.e. the close adherence and most submissive dependence of the sinner; together with the peculiarity of the object of faith, viz. the blood, @ i.e. the death and sacrifice, of Christ; in contra-distinction to his dominion, (with which yet on other accounts faith is so much concerned), and in opposition to the blood of beasts slain and sacrificed. To declare his righteousness; i.e. for the showing forth either of his goodness and mercy; see 1 Samuel 12:7,8,10 Psa 36:10 ; or of his faithfulness in his promises, and fulfilling all types and prophecies; or else of his vindictive justice, in the just proceedings of God against sin, which he hath condemned in his Son, though he justify the sinner.

Or further, it may be understood of the righteousness of faith, of which Romans 3:22 , which is hereby shown to be his; and to manifest itself in the forgiveness of sins, which is so declared as to be exhibited. For the remission of sins that are past, through the forbearance of God; he means, either the sins committed before justification, while God bore so patiently with the sinner, and did not presently take the forfeiture; or else the sins committed under the Old Testament, before the proposed propitiation was exposed to the world, when God so indulged our fathers, as to pardon them upon the account of what was to come: see Hebrews 9:15-18 .

Romans 3:25-26 . Whom God hath set forth — Before angels and men: hath in his infinite mercy exhibited to us in the gospel, to be a propitiation — Greek, ιλαστηριον , a propitiatory, or mercy-seat, where mercy may be found by the penitent, in a way consistent with divine justice. The reader will observe, the cover of the ark, in the tabernacle and temple of the Israelites, was called the mercy-seat, or propitiatory, and is termed by the LXX., Exodus 25:17 , ιλαστηριον επιθεμα , a propitiatory cover, “because it was the throne on which the glory of the Lord was wont to be displayed, and received the atonements made by the high-priest on the day of expiation, and from which God dispensed pardon to the people. In allusion to this ancient worship, the apostle represents Christ as a propitiatory, or mercy-seat, set forth by God for receiving the worship of men, and dispensing pardon to them. Or, if a propitiatory is, by a common metonymy, put for a propitiatory sacrifice, the apostle’s meaning will be, that, by the appointment of God, Christ died as a sacrifice for sin, and that God pardons sin through the merit of that sacrifice. Hence Christ is called ιλασμος , a propitiation, 1 John 2:2 ; 1 John 4:10 . By teaching this doctrine, the apostle removed the great objection of Jews and heathen against the gospel, that it had neither a priest nor a sacrifice.” — Macknight.

Through faith in his blood — Through believing that Christ’s blood was shed to expiate our sins, and trusting therein for pardon and acceptance with God, and all other benefits which he has thereby procured for us: to declare, εις ενδειξιν , for a demonstration of his, God’s, own righteousness: both his justice and mercy, especially the former, that thereby it might appear he could pardon sin, without any impeachment of his righteousness, in that he did not pardon it without full satisfaction made to the law by the sufferings of Christ, who was wounded for our transgressions, and on whom was laid that chastisement of sin which was necessary to procure our peace, and render our acceptance with God consistent with the divine perfections, and the equity of his government. For the remission of sins that are past — All the sins antecedent to their believing. Or the expression, δια την παρεσιν των προγεγονοτων αμαρτηματων , may be properly rendered, on account of the passing by, or not instantly and adequately punishing, sins which were before committed, that is, before the coming of Christ: the sins of which both Jews and Gentiles had been guilty before the gospel was promulgated, and on account of which both deserved destruction, and were unworthy of the blessings of God’s covenant.