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Rom 3:25. Προέθετο) hath set forth before the eyes of all. Luk 2:31. The πρὸ in προεθετο does not carry with it the idea of time, but is much the same as the Latin proponere, to set forth.-ἱλαστήριον, a propitiatory [Eng. vers. not so strictly, “propitiation”]) The allusion is to the mercy-seat [propitiatory] of the Old Testament, Heb 9:5; and it is by this Greek term that the LXX generally express the Hebrew בפדח, Exo 25:17-22. Propitiation goes on the supposition of a previous offence, which opposes the opinion of the Socinians.-ἐν τῷ αὐτο͂υ αἳματι, in His own blood) This blood is truly propitiatory. Comp. Lev 16:2; Lev 16:13, etc.-εἰς ἔνδειξιν τῆς δικαιοσύνης ἀυτο͂υ, to the declaration of [for the demonstration of] His righteousness) This is repeated in the following verse, as if it were after a parenthesis, for the purpose of continuing the train of thought; only that instead of ἐις, Latin in, there is used in the following verse προς, ad, which implies a something more immediate,[38] ch. Rom 15:2. Eph 4:12.-ἔνδειξιν [demonstration], declaration) Comp. notes at ch. Rom 1:17.-διὰ τὴν πάρεσιν, for [Engl. Vers.] the pretermission [passing by]) Paul, in the Acts, and epistles to Ephesians, Colossians, and Hebrews, along with the other apostles, often uses ἄφεσιν, remission: None but he alone, and in this single passage, uses πάρεσιν, pretermission; and certainly not without some good reason. There was remission even before the advent and death of Christ, ch. Rom 4:7; Rom 4:3; Mat 9:2, in so far as it implies the application of grace to individuals; but pretermission in the Old Testament had respect to transgressions, until (ἀπολύτρωσις) redemption of [or from] them was accomplished in the death of Christ, Heb 9:15; which redemption, ἀπολύτρωσις, itself is, however, sometimes also called ἄφεσις, Eph 1:7. Παρίεναι is nearly of the same import as ὑπεριδε͂ιν, Act 17:30. Hence, in Sir 23:3 (2) μὴ φεὶδεσθαι and μὴ παριέναι are parallel; for both imply the punishment of sin. Ed. Hoeschel, p. 65, 376. πάρεσις, pretermission [the passing over or by sins] is not an imperfect ἄφεσις, remission; but the distinction is of quite a different sort; abolition or entire putting away is opposed to the former (as to this abolition, ἀθέτησις, see Heb 9:26), retaining to the latter, Joh 20:23. Paul, at the same time, praises God’s forbearance. The object of pretermission are sins; the object of forbearance are sinners, against whom God did not prosecute His claim. So long as the one and other of these existed, the justice [righteousness] of God was not so apparent; for He did not seem to be so exceedingly angry with sin as He really is, but appeared to leave the sinner to himself, ἀμελεῖν, to regard not. Heb 8:9 [ἠμέλησα, “I regarded them not”]; but in the blood and atoning death of Christ, God’s justice [righteousness] was exhibited, accompanied with His vengeance against sin itself, that He might be Himself just, and at the same time accompanied with zeal for the deliverance of the sinner, that He might be Himself [at the same time also] the justifier; and therefore very frequent mention of this vengeance and of this zeal is made by the prophets, and especially by Isaiah, for example, Isa 9:6, and Isa 61:2. And διὰ, on account of [not for, as Eng. vers.] that pretermission in the forbearance of God, it was necessary that at some time there should be made a demonstration [a showing forth, ἔνδεοξιν] of His justice [righteousness].-προγεγονότων) of sins which had been committed, before atonement was made for them by the blood of Christ. Comp. again Heb 9:15.
[38] εἰς, towards, with a view to; πρός, for, with the effect of.-ED.