Rom 3:25-26 | RWP | e4.org | Set forth ( προεθετο ). Second aorist middle indicative. See on for this word. Also in , but nowhere else in N.T. God set before himself (purposed) and did it publicly before ( προ ) the whole world. A propitiation ( ιλαστηριον ). The only other N.T. example of this word is in where we have the "cherubim overshadowing the mercy seat" ( το ιλαστηριον ). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann ( Bible Studies , pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about : "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation ( ). Hιλαστηριον is an adjective ( ιλαστηριος ) from ιλασκομα , to make propitiation ( ) and is kin in meaning to ιλασμος , propitiation ( ; ). There is no longer room for doubting its meaning in . Through faith, by his blood ( δια πιστεως εν τω αυτου αιματ ). So probably, connecting εν το αιματ (in his blood) with προεθετο . To show his righteousness ( εις ενδειξιν της δικαιοσυνης αυτου ). See . "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over ( δια την παρεσιν ). Late word from παριημ , to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies , p. 266) for remission of punishment, especially for debt, as distinct from αφεσις (remission). Done aforetime ( προγεγονοτων ). Second perfect active genitive participle of προγινομα . The sins before the coming of Christ ( ; ; ). Forbearance ( ανοχη ). Holding back of God as in . In this sense Christ tasted death for every man ( ).

‏ Romans 3:25-26

Set forth ( προεθετο ). Second aorist middle indicative. See on 1:13 for this word. Also in Eph 1:9, but nowhere else in N.T. God set before himself (purposed) and did it publicly before ( προ ) the whole world.

A propitiation ( ιλαστηριον ). The only other N.T. example of this word is in Heb 9:5 where we have the "cherubim overshadowing the mercy seat" ( το ιλαστηριον ). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about Ro 3:25: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1Jo 2:2). Hιλαστηριον is an adjective ( ιλαστηριος ) from ιλασκομα, to make propitiation (Heb 2:17) and is kin in meaning to ιλασμος, propitiation (1Jo 2:2; 4:10). There is no longer room for doubting its meaning in Ro 3:25.

Through faith, by his blood ( δια πιστεως εν τω αυτου αιματ ). So probably, connecting εν το αιματ (in his blood) with προεθετο.

To show his righteousness ( εις ενδειξιν της δικαιοσυνης αυτου ). See 2Co 8:24. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it.

Because of the passing over ( δια την παρεσιν ). Late word from παριημ, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from αφεσις (remission).

Done aforetime ( προγεγονοτων ). Second perfect active genitive participle of προγινομα. The sins before the coming of Christ (Ac 14:16; 17:30; Heb 9:15).

Forbearance ( ανοχη ). Holding back of God as in 2:4. In this sense Christ tasted death for every man (Heb 2:9).

For the shewing ( προς την ενδειξιν ). Repeats point of εις ενδειξιν of 25 with προς instead of εις.

At this present season ( εν τω νυν καιρω ). "In the now crisis," in contrast with "done aforetime."

That he might himself be ( εις το εινα αυτον ). Purpose with εις to and the infinitive εινα and the accusative of general reference.

Just and the justifier of ( δικαιον κα δικαιουντα ). "This is the key phrase which establishes the connexion between the δικαιοσυνη θεου and the δικαιοσυνη εκ πιστεως " (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Ro 4:5). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.