Romans 3:25

Set forth [π ρ ο ε θ ε τ ο]. Publicly, openly [π ρ ο]; correlated with to declare. He brought Him forth and put Him before the public. Bengel, "placed before the eyes of all;" unlike the ark of the covenant which was veiled and approached only by the high - priest. The word is used by Herodotus of exposing corpses (v. 8); by Thucydides of exposing the bones of the dead (ii. 34). Compare the shew - bread, the loaves of the setting - forth [τ η ς π ρ ο θ ε σ ε ω ς]. See on Mark 2:26. Paul refers not to preaching, but to the work of atonement itself, in which God's righteousness is displayed. Some render purposed or determined, as Romans 1:13; Ephesians 1:9, and according to the usual meaning of proqesiv purpose, in the New Testament. But the meaning adopted here is fixed by to declare.

Propitiation [ι λ α σ τ η ρ ι ο ν]. This word is most important, since it is the key to the conception of Christ's atoning work.

In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words : iJlaskomai which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ilasmov twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ejxilaskomai, which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of iJlaskomai or ejxilaskomai or Ilasmov or ejxilasmov is the usual Septuagint translation for kippurim covering for sin, A. V., atonement. Thus sin - offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin - offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalms 129:4; Daniel 9:9.

These words are always used absolutely, without anything to mark the offense or the person propitiated.

Ilaskomai, which is comparatively rare, occurs as a translation of kipher to cover sin, Psalms 64:3; Psalms 77:38; Psalms 78:9; A. V., purge away, forgive, pardon. Of salach, to bear away as a burden, 2 Kings 5:18; Psalms 24:11 : A. V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins.

Exilaskomai mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition peri concerning, as "for your sin," Exodus 32:30; with the preposition uJper on behalf of A. V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ajpo from, as "cleansed from the blood," Numbers 35:33. There are but two instances of the accusative of the person propitiated : appease him, Genesis 32:20; pray before [π ρ ο π ι τ ι α τ ε] the Lord, Zechariah 7:2.

Ilasthrion, A. V., propitiation, is almost always used in the Old Testament of the mercy - seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14; Ezekiel 43:17; Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A. V.; Rev., ledge, in margin.

This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old - Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ajgiazw to sanctify, and kaqarizw to cleanse. See Ezekiel 43:26, where ejxilasontai shall purge, and kaqariousin shall purify, are used coordinately. See also Exodus 30:10, of the altar of incense : "Aaron shall make an atonement [ε ξ ι λ α σ ε τ α ι] upon the horns of it - with the blood of the sin - offering of atonement" [κ α θ α ρ ι σ μ ο υ π υ ρ ι φ ι χ α τ ι ο ν]. Compare Leviticus 16:20. The Hebrew terms are also used coordinately.

Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed [ε κ α θ α ρ ι σ ε] the altar, and sanctified [η γ ι α σ ε ν] it, to make reconciliation [τ ο υ ε ξ ι λ α σ α σ θ α ι] upon it. Compare Ezekiel 45:15; Ezekiel 45:17; Daniel 9:24.

The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus 14:1-20; Leviticus 12:7; Leviticus 14:30; the reformation of Josiah, 2 Chronicles 34; the fasting and confession of Ezra, Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement [ε ξ ι λ α σ α σ θ α ι] before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, "Christ our Passover was sacrificed for us; therefore purge out [ε κ κ α θ α ρ α τ ε] the old leaven. Let us keep the feast with sincerity and truth;" 1 Corinthians 5:7; 1 Corinthians 5:8.

In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 14:22; Psalms 40:6-10; Psalms 50:8-14; Psalms 50:23; Psalms 51:16; Psalms 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life - giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks : "The scripture conception of iJlaskesqai is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship" (Commentary on St. John's Epistles, p. 85).

In the light of this conception we are brought back to that rendering of iJlasthrion which prevails in the Septuagint, and which it has in the only other New - Testament passage where it occurs (Hebrews 9:5) - mercy - seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day - spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy - seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High - Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19; Hebrews 10:22; compare Hebrews 9:8). "The word became flesh and dwelt among us. We beheld His glory. We saw and handled" (John 1:14; 1 John 1:1-3). The mercy - seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy - seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating