Cambridge Greek Testament Commentary

Romans 3:25

ὃν προἑθετο κ.τ.λ., explains in a very condensed way how GOD redeems man by Christ Jesus.

προέθετο, cf. πεφανέρωται, Romans 3:21; cf. Hebrews 9:26. V[112] occurs only Romans 1:13; Ephesians 1:9; means (1) to purpose, (2) to publish: here, only, the latter, ‘set forth on His part’; cf. Polyb. II. 19. 1; III. 62. 1 (= proponere, ob oculos ponere, Schweigh.). The whole passage dwells on the new revelation given by GOD, for the purpose of doing what could not be done by the emphasised elements of the former revelation; so it is not so much yet the purpose of GOD as the revelation of that purpose which is in question. The ‘publication’ was given (aor.) in the Resurrection and Ascension as the act of GOD (cf. Romans 1:4).

[112] Vb verb

ἱλαστήριον. The thought of the redemption of man from his subjection to sin raises the question of GOD’s dealing with sin: the fact of permitted sin affects both man’s conception of the righteousness of GOD, and his actual relation towards GOD. Here, then, S. Paul cuts deeper; but still all is summary and here unexplained (see Romans 8:1). ἱλαστ. consequently expresses the character of the ascended Lord, as making acceptable to GOD those who were not in and by themselves acceptable. He in His Person and Work is the agent of propitiation. And the way in which He has achieved propitiation vindicates the righteousness of GOD (ἐν τῷ αὐ. αἱ.) and offers righteousness to men (διὰ πίστεως). The context, then, leads us to take ἱλ. as an adjective (accus. masc.), and this is justified by use current at the time, and by the true interpretation of LXX[113] (cf. Deismann, B. S. I. p. 128; S. H., ad loc[114]; cf. Westcott, Epp. Joh. pp. 39, 83 f.; Hebrews 2:17).

[113] LXX. the Septuagint Version of the Old Testament
[114] ad loc. ad locum

διὰ πίστεως, the means by which man makes the propitiation his own.

ἐν τῷ αὐ. αἵματι, the means by which He effects propitiation. Ephesians 2:13 (cf. Colossians 1:20), Ephesians 1:7 (cf. 1 John 1:7; 1 Peter 1:19), explain the idea: the Blood shed on the Cross and offered from the Throne is that which makes man acceptable to GOD, puts away his sin (ἄφεσις, not πάρεσις), brings him home from the far country, makes him at peace where he was at enmity. So that the Blood indicates not only the Death, but always also the Life offered to GOD and communicated to man; this is indicated here by in ἐν Χρ. Ἰης., Romans 3:24, see above; cf. Westcott, Epp. Joh. pp. 34 f. ἐν τῷ θανάτῳ could not be substituted here; cf. Acts 20:28. ἐν, instrumental = διὰ w. gen. The two phrases διὰ πίστεως, ἐν τῷ α. αἱ. are |[115].

[115] | parallel to

εἰς ἔνδειξιν κ.τ.λ. This phrase depends on προέθ. ἱλ.: while δοὰ τὴν πάρεσιν … καιρῷ all go together, and explain the need of ἔνδειξιν.

τῆς δικαιοσύνης αὐτοῦ. The character of GOD as righteous might seem to be impugned by His allowance of sin, and required to be vindicated. It was vindicated, because the Cross showed GOD’s eternal hostility to sin; cf. S. H.

διὰ τὴν πάρεσιν κ.τ.λ. πάρεσις only here = letting go, passing by; cf. Acts 14:16; Acts 17:30; cf. Acts 2:4; Mark 9:19; Luke 18:7; 2 Peter 3:15.

ἐν τῇ� explains τὴν πάρεσιν.

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Cambridge Greek Testament Commentary

Romans 3:25

Old Testament

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