Romans Chapter 3 verse 25 Holy Bible

Romans 3 : 25 Bible Verse Songs

• Grace Wins by Matthew West
• This Blood by West Coast Baptist College

Ellicott's Commentary

Ellicott's Commentary for English Readers(25, 26) The death of Christ had a twofold object or final cause:--(1) It was to be, like the sacrifices of the old covenant, an offering propitiatory to God, and actualised in the believer through faith. (2) It was to demonstrate the righteousness of God by showing that sin would entail punishment, though it might not be punished in the person of the sinner. The apparent absence of any adequate retribution for the sins of past ages made it necessary that by one conspicuous instance it should be shown that this was in no sense due to an ignoring of the true nature of sin. The retributive justice of God was all the time unimpaired. The death of Christ served for its vindication, at the same time that a way to escape from its consequences was opened out through the justification of the believer.Precisely in what sense the punishment of our sins fell upon Christ, and in what sense the justice of God was vindicated by its so falling, is another point which we are not able to determine. Nothing, we may be sure, can be involved which is in ultimate conflict with morality. At the same time, we see that under the ordinary government of God, the innocent suffer for the guilty, and there may be some sort of transference of this analogy into the transcendental sphere. Both the natural and the supernatural government of God are schemes "imperfectly comprehended." In any case, Christ was innocent, and Christ suffered. On any theory there is a connection between His death and human sin. What connection, is a question to which, perhaps, only a partial answer can be given. Some weighty remarks on this subject will be found in Butler's Analogy of Religion, Part II., Romans 5 (latter part).(25) Hath set forth.--Rather, set forth, publicly exhibited, in the single act of the death upon the cross.A propitiation.--The Greek word properly means "that which renders propitious." Here, "that which renders God propitious." In some way, which is not explained at all in this passage, and imperfectly explained elsewhere, the death of Christ did act so as to render God "propitious" towards men. He became more ready to pardon as they became more anxious to be pardoned.There is a remarkable use of the same Greek word in the LXX. version of the Old Testament to express the mercy-seat, i.e., the lid or covering of the ark which was sprinkled by the high priest with the blood of the victim on the Day of Atonement. Some have thought that there is a reference to this here. Christ is the mercy-seat of the New Covenant. It is upon Him, as it were, that the divine grace, drawn forth by His own atoning blood, resides. It would hardly be a conclusive objection to this view that, according to it, Christ would be represented as at once the victim whose blood is sprinkled and the covering of the ark on which it is sprinkled; for a similar double reference certainly occurs in Hebrews 9:11-12, where Christ is typified at one and the same time both by the victim whose blood is shed and by the high priest by whom it is offered. There seem to be, however, on the whole, reasons for supplying rather the idea of "sacrifice," which is more entirely in keeping with the context, and is especially supported by the two phrases, "whom God hath set forth (i.e., exhibited publicly, whereas the ark was confined to the secrecy of the Holy of Holies), and "in His blood." We should translate, therefore, a propitiatory or expiatory (sacrifice).Through faith.--Faith is the causa apprehendens by which the proffered pardon takes effect upon the soul of the believer.In his blood.--On the whole, it seems best not to join these words with "through faith," but to refer them to the main word of the sentence. "Whom God set forth by the shedding of His blood to be a propitiatory offering through faith." It was in the shedding of the blood that the essence of the atonement exhibited upon the cross consisted. No doubt other portions of the life of Christ led up to this one; but this was the culminating act in it, viewed as an atonement.Parallel Commentaries ...GreekGodΘεὸς (Theos)Noun - Nominative Masculine SingularStrong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.presentedπροέθετο (proetheto)Verb - Aorist Indicative Middle - 3rd Person SingularStrong's 4388: To purpose, design beforehand, determine. Middle voice from pro and tithemi; to place before, i.e. to exhibit; to propose.[Him]ὃν (hon)Personal / Relative Pronoun - Accusative Masculine SingularStrong's 3739: Who, which, what, that. [as an] atoning sacrificeἱλαστήριον (hilastērion)Noun - Accusative Neuter SingularStrong's 2435: Neuter of a derivative of hilaskomai; an expiatory, i.e. an atoning victim, or the lid of the Ark.throughδιὰ (dia)PrepositionStrong's 1223: A primary preposition denoting the channel of an act; through.faithπίστεως (pisteōs)Noun - Genitive Feminine SingularStrong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness. inἐν (en)PrepositionStrong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.Hisαὐτοῦ (autou)Personal / Possessive Pronoun - Genitive Masculine 3rd Person SingularStrong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.blood,αἵματι (haimati)Noun - Dative Neuter SingularStrong's 129: Blood, literally, figuratively or specially; by implication, bloodshed, also kindred.in orderεἰς (eis)PrepositionStrong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.to demonstrateἔνδειξιν (endeixin)Noun - Accusative Feminine SingularStrong's 1732: A showing, proof, demonstration, sign, token. From endeiknumi; indication.Hisαὐτοῦ (autou)Personal / Possessive Pronoun - Genitive Masculine 3rd Person SingularStrong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.righteousness,δικαιοσύνης (dikaiosynēs)Noun - Genitive Feminine SingularStrong's 1343: From dikaios; equity; specially justification.becauseδιὰ (dia)PrepositionStrong's 1223: A primary preposition denoting the channel of an act; through.inἐν (en)PrepositionStrong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.[His]τῇ (tē)Article - Dative Feminine SingularStrong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.forbearanceἀνοχῇ (anochē)Noun - Dative Feminine SingularStrong's 463: Forbearance, suspense or delay (of punishment), patience. From anechomai; self-restraint, i.e. Tolerance.[He] had passed overπάρεσιν (paresin)Noun - Accusative Feminine SingularStrong's 3929: Overlooking, suspension, remission of punishment for. From ktetor; praetermission, i.e. Toleration.theτῶν (tōn)Article - Genitive Neuter PluralStrong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.sinsἁμαρτημάτων (hamartēmatōn)Noun - Genitive Neuter PluralStrong's 265: A fault, sin, evil deed. From hamartano; a sin.committed beforehand.προγεγονότων (progegonotōn)Verb - Perfect Participle Active - Genitive Neuter PluralStrong's 4266: To happen (come about) previously. From pro and ginomai; to be already, i.e. Have previousy transpired.Jump to PreviousAtonement Atoning Blood Clear Committed Declare Demonstrate Demonstration Efficacious Expiation Faith Forbearance Former Forth Forward God's Justice Mercy Mercy-Seat Order Passed Passing Past Presented Previously Prior Propitiation Received Remission Rendered Righteousness Sacrifice Show Sign Sins