Romans 3:25

Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; WHOM GOD HATH SET FORTH ('GOD SET FORTH') [TO BE] A PROPITIATION, [ hilasteerion (G2435) = kaporet (H3727)]. In the only other place where this word occurs in the New Testament (Hebrews 9:5) it refers to the 'propitiatory' or "mercy-seat" in the Holy of holies of the Jewish tabernacle; and the Septuagint use the word in this sense. Hence, several of the fathers, and after them Luther, Calvin, Olshausen, Philippi, etc., translate here, 'Whom God hath set forth for a propitiatory' or 'mercy-seat.' But probably the Septuagint misse...

25._Whom God hath set forth, etc. _The Greek verb, προτίθεναι, means sometimes to determine beforehand, and sometimes to set forth. If the first meaning be taken, Paul refers to the gratuitous mercy of God, in having appointed Christ as our Mediator, that he might appease the Father by the sacrifice of his death: nor is it a small commendation of God’s grace that he, of his own good will, sought out a way by which he might remove our curse. According to this view, the passage fully harmonizes with that in John 3:16, “God so loved the world, that he gave his only-begotten Son.” Yet if we embrace this meaning, it will remain still true, that God hath set him forth in due time, whom he had appointed as a Mediator. There seems to be an allusion in the word , ἱλαστήριον, as I have said, to the ancient propit

21-26 Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour, in all his three anointed offices, as Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favours. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of...

Verse 25. _WHOM GOD HATH SET FORTH_] Appointed and published to be a _propitiation_, ιλαστηριον, the _mercy-seat_, or _place_ of atonement; because the blood of the sacrifice was sprinkled on and before _that_, in order to obtain remission of sin, punishment, c. The _mercy-seat_ was the _lid_ or _cover_ of the ark of the _covenant,_ where God was manifest in the symbol of his presence, between the cherubim therefore the atonement that was made in _this place_ was properly made _to God_ himself. Luke 18:13. _THROUGH FAITH IN HIS BLOOD_] This shows _what_ we are to understand both by the απολυτρωσις, _redemption_, and the ιλαστηριον, _propitiation_; viz. that they refer to the _sacrificial death_ of Jesus Christ, as the _atonement_ made, and the _price_ paid down, for the redempti

WHOM GOD HATH SET FORTH - Margin, “Fore-ordained” (προέθετο proetheto). The word properly means, “to place in public view;” to exhibit in a conspicuous situation, as goods are exhibited or exposed for sale, or as premiums or rewards of victory were exhibited to public view in the games of the Greeks. It sometimes has the meaning of decreeing, purposing, or constituting, as in the margin (compare Romans 1:13; Ephesians 1:9); and many have supposed that this is its meaning here. But the connection seems to require the usual signification of the word; and it means that God has publicly exhibited Jesus Christ as a propitiatory sacrifice for the sins of people. This public exhibition was made by his being offered on the cross, in

EXPOSITION ROMANS 3:1 (2) _Certain objections with regard to the Jews suggested and met. _In_ _this passage, before proceeding with his argument, the apostle meets certain objections that might be made to what has been so far said. Some difficulty in determining his exact meaning arises from the concise and pregnant form in which the objections are put and answered, and from fresh ones arising out of the answers, which have also to be met. The objections are from the Jewish standpoint, though not put into the mouth of an objecting Jew, but rather suggested as likely ones by St. Paul himself. To the original readers of the Epistle, who were familiar with the tone of Jewish thought, the sequence of the ideas would probably be more obvious than to us. Reserving special consideration of successive clauses for our exposition of each verse, we may,

WHOM GOD HAD SET FORTH TO BE A PROPITIATION,.... Redemption by Christ is here further explained, by his being "a propitiation": which word may design either Christ the propitiator, the author of peace and reconciliation; or the propitiatory sacrifice, by which he is so; and both in allusion to the mercy seat, which was a type of him as such. The apostle here uses the same word, which the Septuagint often render כפרת "the mercy seat", by; and Philo the Jew calls it by the same name, and says it was a symbol, της ιλεω του θεου δυναμεως "of the propitious power of God" b. Christ is the propitiation to God for sin; which must be understood of his making satisfaction to divine justice, for the sins of his people; these were imputed to him, and being found on him, the law and justice of God made demands on him for them; which he answered to satisfaction, by his obedience and sacrifice; and wh...

Romans 3:1. _What advantage then hath the Jew? Or what profit is there of circumcision?_ If, after all, both Jew and Gentiles were under sin, what advantage had the Jew by the covenant under which he lived? Or what was the benefit to him of the circumcision which was his distinctive mark? Romans 3:2. _Much every way: chiefly, because that unto them were committed the oracles of God._ The Jews were God's chronicle-keepers. They had to guard the holy Books, «the oracles of God.» They had also to preserve the knowledge of the truth by those divers rites and ceremonies by which God was pleased to reveal himself of old time. Romans 3:3. For what if some did not believe? Shall their unbeli

PROPITIATION Literally, a propitiatory sacrifice, through faith by his blood; (Greek, "hilastērion", "place of propitiation"). The word occurs, (1 John 2:2); (1 John 4:10) as the translation of the Greek, "hilasmos", "that which propitiates," "a propitiatory sacrifice." "Hilasterion" is used by the Septuagint, and (Hebrews 9:5) for "mercy-seat." The mercy-seat was sprinkled with atoning blood in the day of atonement (Leviticus 16:14) in token that the righteous sentence of the law had been (typically) carried out, so that what must else have been a judgment-seat could righteously be a mercy-seat; ...

ROMANS 3:25 dia. @th/j# pi,stewj {C} On the one hand, the article may have been added by copyists who wished to point back to dia. pi,stewj VIhsou/ Cristou/ in ver. Romans 3:22. On the other hand, later in the chapter when Paul uses pi,stij absolutely (i.e. without a modifier), dia, is followed by the article (cf. verses Romans 3:30 and Romans 3:31). In order to represent the balance in both external evidence and internal co...