Romans 3:25
Parallel Verses
English Standard Version
whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.

King James Bible
Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

American Standard Version
whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;

Douay-Rheims Bible
Whom God hath proposed to be a propitiation, through faith in his blood, to the shewing of his justice, for the remission of former sins,

English Revised Version
whom God set forth to be a propitiation, through faith, by his blood, to shew his righteousness, because of the passing over of the sins done aforetime, in the forbearance of God;

Webster's Bible Translation
Whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

Weymouth New Testament
He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed--

Romans 3:25 Parallel
Commentary
Vincent's Word Studies

Set forth (προέθετο)

Publicly, openly (πρό); 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 (τῆς προθεσέως). 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 πρόθεσις purpose, in the New Testament. But the meaning adopted here is fixed by to declare.

Propitiation (ἱλαστήριον)

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: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι, 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 ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός 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. Psalm 129:4; Daniel 9:9.

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

Ἱλάσκομαι, which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach, to bear away as a burden, 2 Kings 5:18; Psalm 25:11 : 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.

Ἑξιλάσκομαι 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 περί concerning, as "for your sin," Exodus 32:30; with the preposition ὑπέρ on behalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό 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 (propitiate) the Lord, Zechariah 7:2.

Ἱλαστηριον, 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 ἀγιάζω to sanctify, and καθαρίζω to cleanse. See Ezekiel 43:26, where ἐξιλάσονται shall purge, and καθαριοῦσιν shall purify, are used coordinately. See also Exodus 30:10, of the altar of incense: "Aaron shall make an atonement (ἐξιλάσεται) upon the horns of it - with the blood of the sin-offering of atonement" (καθαρισμοῦ purification). 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 (ἐκαθάρισε) the altar, and sanctified (ἡγίασεν) it, to make reconciliation (τοῦ ἐξιλάσασθαι) 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 15:30; 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 (ἐξιλάσασθαι) 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 (ἐκκαθάρατε) 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 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 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 ἱλάσκεσθαι 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).

continued...

Romans 3:25 Parallel Commentaries

Treasury of Scripture Knowledge

set forth. or, foreordained.

Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge of God, you have taken, and by wicked hands have crucified and slain:

Acts 3:18 But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he has so fulfilled.

Acts 4:28 For to do whatever your hand and your counsel determined before to be done.

Acts 15:18 Known to God are all his works from the beginning of the world.

1 Peter 1:18-20 For as much as you know that you were not redeemed with corruptible things, as silver and gold...

Revelation 13:8 And all that dwell on the earth shall worship him...

to be.

Exodus 25:17-22 And you shall make a mercy seat of pure gold: two cubits and a half shall be the length thereof...

Leviticus 16:15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil...

Hebrews 9:5 And over it the cherubim of glory shadowing the mercy seat; of which we cannot now speak particularly.

*Gr:

1 John 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

1 John 4:10 Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.

through.

Romans 5:1,9,11 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ...

Isaiah 53:11 He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many...

John 6:47,53-58 Truly, truly, I say to you, He that believes on me has everlasting life...

Colossians 1:20-23 And, having made peace through the blood of his cross, by him to reconcile all things to himself; by him, I say...

Hebrews 10:19,20 Having therefore, brothers, boldness to enter into the holiest by the blood of Jesus...

to declare.

Romans 3:26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believes in Jesus.

Psalm 22:31 They shall come, and shall declare his righteousness to a people that shall be born, that he has done this.

Psalm 40:10 I have not hid your righteousness within my heart; I have declared your faithfulness and your salvation...

Psalm 50:6 And the heavens shall declare his righteousness: for God is judge himself. Selah.

Psalm 97:6 The heavens declare his righteousness, and all the people see his glory.

Psalm 119:142 Your righteousness is an everlasting righteousness, and your law is the truth.

1 John 1:10 If we say that we have not sinned, we make him a liar, and his word is not in us.

remission. or, passing over.

Romans 3:23,24 For all have sinned, and come short of the glory of God...

Romans 4:1-8 What shall we say then that Abraham our father, as pertaining to the flesh, has found...

Acts 13:38,39 Be it known to you therefore, men and brothers, that through this man is preached to you the forgiveness of sins...

Acts 17:30 And the times of this ignorance God winked at; but now commands all men every where to repent:

1 Timothy 1:15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

Hebrews 9:15-22,25,26 And for this cause he is the mediator of the new testament, that by means of death...

Hebrews 10:4 For it is not possible that the blood of bulls and of goats should take away sins.

Hebrews 11:7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house...

Hebrews 11:14,17,39,40 For they that say such things declare plainly that they seek a country...

Revelation 5:9 And they sung a new song, saying, You are worthy to take the book, and to open the seals thereof: for you were slain...

Revelation 13:8 And all that dwell on the earth shall worship him...

Revelation 20:15 And whoever was not found written in the book of life was cast into the lake of fire.

Cross References
Leviticus 16:10
but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.

Psalm 98:2
The LORD has made known his salvation; he has revealed his righteousness in the sight of the nations.

Acts 14:16
In past generations he allowed all the nations to walk in their own ways.

Acts 17:30
The times of ignorance God overlooked, but now he commands all people everywhere to repent,

Romans 2:4
Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God's kindness is meant to lead you to repentance?

Romans 3:26
It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

Romans 5:9
Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.

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