Romans 3:25

Hath set forth. Gr. protithemi. This Greek verb is capable of two somewhat associated meanings. One possible meaning is “to exhibit to view.” Compare the “shewbread,” literally, “the loaves of setting forth” (see Mark 2:26). The second possible meaning, derived from the idea of setting something before, is “to determine a purpose,” “to decree,” “to purpose.” The same word is translated “purposed” in Rom. 1:13. The latter sense would agree with Paul’s teaching elsewhere (see Eph. 3:11; 2 Tim. 1:9), but the context seems to indicate that the public exhibition of the sacrifice of Christ is the point being emphasized in this verse. Compare, “before whose eyes Jesus Christ was publicly portrayed as crucified” (Gal. 3:1, RSV), and, “as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up” (John 3:14).

God’s purpose in the public exhibition of the sacrifice of Christ was “to declare his righteousness.” And this public declaration of God’s righteousness was not only for the benefit of mankind but for the whole universe, that the issues in the great controversy might be more clearly understood by all who may have been tempted to doubt the perfection of God’s character (see DA 626, 758, 759).

Propitiation. Gr. hilasterion. This important word has been discussed at great length by many commentators and has been interpreted in a variety of ways. The difficulty seems to be not only to discover the exact meaning of the Greek term but also to find an adequate English word or phrase to represent this meaning.

Hilasterion occurs only here and in Heb. 9:5, where it clearly refers to that part of the ark of the covenant usually known as the “mercy seat.” This usage of the word is common in the LXX as a translation of the Heb. kapporeth, which describes the lid, or cover, of the ark. It was upon this golden piece of furniture that the blood was sprinkled on the Day of Atonement (Lev. 16:14, 15), and “from which, by virtue of the atonement, pardon was granted to the repentant sinner” (PP 349). Since this most sacred of all Hebrew ceremonies was typical of the atoning work of Christ, an understanding of the significance of this name, kapporeth, for the central place in the typical ceremony of atonement may shed some light on its use by Paul in reference to the sacrifice of Christ.

This Hebrew word for the so-called “mercy seat” is derived from a word (kaphar) meaning basically “to cover.” However, only once in the OT when in its simplest form is kaphar used for covering in the ordinary sense (Gen. 6:14). Most frequently it appears in another form and is used in a figurative sense, with the meaning “to cover sin,” hence, “to forgive,” “to be merciful,” “to atone.” For kapporeth Luther used the name Gnadenstuhl, “mercy seat.” Later Tyndale took over the word, and from his version it passed on to many of the major English versions of the Bible. Some have suggested the translation, “place of atonement,” as representing more clearly the work of redemption and reconciliation that was accomplished there.

The translators of the LXX evidently were aware of this significance of the name when they chose to represent it by the Greek hilasterion. The meaning of hilasterion is further illuminated by a comparison of other related words which occur in the NT. Hilaskomai is used in the prayer, “God be merciful to me a sinner” (Luke 18:13), and in the description of Jesus’ work “to make reconciliation for the sins of the people” (Heb. 2:17). Another related form, hilasmos, occurs twice in descriptions of Christ as “the propitiation for our sins” (1 John 2:2; 4:10).

As used here in Rom. 3:25, and in this context describing the offer of justification and redemption through Christ, hilasterion, “propitiation,” seems to represent the fulfillment of all that was typified by the hilasterion, “mercy seat,” in the OT sanctuary. By His sacrificial death, Jesus has been set forth as the means of atonement, expiation (see DA 469), propitiation (see SC 15), reconciliation. There is perhaps no one English word that can adequately portray all that this implies. And even some of the terms mentioned above have been given certain definitions by theologians quite out of harmony with the true nature of the atonement. Care must be exercised in the use of these terms lest unwarranted shades of meaning become attached to them.

Whichever word is used, the meaning is clear that the sacrificial death of Jesus Christ has met the penalty of sin and has made possible the pardon and reconciliation of all who have faith in Christ. This, of course, must not be understood to mean that the sacrifice of Christ was, like pagan sacrifices, offered to conciliate an offended god and to persuade him to regard sinners more favorably. “The atonement of Christ was not made in order to induce God to love those whom He otherwise hated; it was not made to produce a love that was not in existence; but it was made as a manifestation of the love that was already in God’s heart” (EGW ST May 30, 1895; cf. SC 15). Actually, God sacrificed Himself in Christ for man’s redemption. “God was in Christ, reconciling the world unto himself” (2 Cor. 5:19; cf. DA 762).

Through faith in his blood. Or, “through faith, in his blood.” The connection of these phrases with the rest of the verse may be variously understood. As rendered in the KJV, this passage means that the sacrifice of Jesus brings pardon and reconciliation to those who have faith in His blood. However, it is possible to connect “through faith” and “in his blood” separately with “propitiation,” the meaning thus being, “Whom God set forth by the shedding of His blood to be a propitiation through faith.” Either interpretation is possible grammatically. The latter may be preferable in this context as more clearly indicating the sacrifice of Christ as the means by which the propitiation is accomplished. The atoning sacrifice becomes effective through the faith that appropriates it. Unless the proffered pardon is accepted by faith, the atonement is of no avail in reconciling the minds and hearts of those for whom the sacrifice has been made.

The NT lays much stress on the blood of Christ in connection with the work of redemption. Jesus spoke of His own blood as being “shed for many” (Mark 14:24). We are “justified by his blood” (Rom. 5:9). “We have redemption through his blood” (Eph. 1:7). Christ made “peace through the blood of his cross” (Col. 1:20). Those who were “far off” have been “made nigh” by His blood (Eph. 2:13). The church of God has been “purchased with his own blood” (Acts 20:28). We are washed “from our sins in his own blood” (Rev. 1:5).

In the OT the blood is regarded as representing life (see on Lev. 17:11). God forbade men to eat “flesh with the life thereof, which is the blood thereof” (Gen. 9:4). The shedding and sprinkling of blood in the OT sanctuary services meant the taking and the offering of the life of the animals sacrificed. Thus the antitypical shedding of the blood of Jesus means the offering of His life as a sacrifice. The blood of Christ represents His life offered as an atoning sacrifice for the sins of the world.

As representing the perfect life of Jesus given for man, the blood of Christ is efficacious not only for “propitiation” (Rom. 3:25), justification (ch. 5:9), and reconciliation (Eph. 2:13). “It is by receiving the life for us poured out on Calvary’s cross, that we can live the life of holiness” (DA 660).

To declare his righteousness. Literally, “for showing of His righteousness,” that is, to exhibit His own righteousness. Such an exhibition was necessary because of His work in remitting sins that are now in the past. Its purpose is further explained in v. 26.

For. Gr. dia, “because of,” “on account of.” This introduces the reason why the manifestation of God’s righteousness was necessary.

Remission. Gr. paresis, the only occurrence of this Greek word in the NT. It is different from the word translated “remission” (aphesis) elsewhere (see Matt. 26:28; etc.). The meaning is not primarily that of forgiveness but rather of passing over or passing by. In the papyri, paresis is used of remission of punishment and of debt.

Sins. Gr. hamartema. Not the word for sin in the abstract, hamartia (cf. on Matt. 18:15), that is, sin as sinfulness (1 John 3:4). Hamartema refers to the individual acts of sin and disobedience. The word occurs elsewhere in Mark 3:28; 4:12; 1 Cor. 6:18.

That are past. That is, done before, previously committed. In this context it appears that Paul is not speaking primarily of the sins of individuals before conversion, but of the sins of the world before the atoning death of Christ. God had permitted the Gentiles “to walk in their own ways” (Acts 14:16). He had overlooked, or “winked at,” the times of this ignorance (Acts 17:30). Because of this the righteousness and justice of God had been somewhat obscured, hence the need of a public manifestation or demonstration. Now, at last, “at this time” (Rom. 3:26), such a manifestation had been provided by the sacrifice of Christ. Compare on John 15:22; Acts 17:30; James 4:17.

Through. Or, “in.”

Forbearance. Gr. anoche, literally, “a holding up,” “a holding back.” The word occurs in the NT only here and in ch. 2:4 (see comment there). In His love for sinful man, and in accordance with His plan to reveal more fully His love to all the created intelligences in the universe, God had patiently and mercifully protected men from the full result of their sin (see DA 764). This apparent condoning of sin had led to a serious misconception of the character of God (see Ps. 50:21; Eccl. 8:11). It is true that death had prevailed and that there had been some revelation of God’s divine displeasure against sin (Rom. 1:18-32). It is also true that the system of ceremonies had been instituted to symbolize by its sacrifices God’s regard for the awfulness of sin and the infinite price that would have to be paid to redeem man from sin’s penalty and power. But the great demonstration of God’s righteousness and of His hatred of sin was provided by the life and death of Jesus. No longer need God’s forbearance be misunderstood as indifference to sin.

God’s gracious treatment of guilty sinners does not mean that He loves guilt and sin, for He has expressed His abhorrence of such pollution in the atoning sacrifice of His Son. When He admits once-rebellious sinners to friendship and to heaven it does not mean that He approves their past conduct and character, for He has shown how much He hated their sins by giving His Son to a shameful death for them.