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Rom. 3:25 (fn. 1 & 2)

September 24, 2021

Rom. 3:25 Whom God set forth as a propitiation place through faith in His blood, for the demonstrating of His righteousness, in that in His forbearance God passed over the sins that had previously occurred,

Footnotes 1-2:
25,1) set - In the Old Testament, the expiation cover, the lid of the Ark, as a type, was hidden in the Holy of Holies; in the New Testament, Christ as the propitiation place, the reality of the expiation cover, is openly set forth before all men.

25,2)propitiation - The propitiation place is typified in Exo. 25:17 by the sin-covering lid on the Ark. The Ark was the place where God met with people. In the Ark was the law of the Ten Commandments, which by its holy and righteous requirement exposed and condemned the sins of the people who came to contact God. However, by the lid of the Ark, with the propitiating blood sprinkled on it on the Day of Expiation, the entire situation on the sinner’s side was fully covered. Therefore, upon this sin-covering lid God could meet with the people who broke His righteous law, and He could do this without, governmentally, any contradiction to His righteousness, even under the observing of the cherubim that bore His glory and overshadowed the lid of the Ark. Thus, the problem between man and God was appeased, enabling God to forgive and be merciful to man and thereby to give His grace to man. This is a prefigure of Christ as the Lamb of God taking away the sin that caused man to have a problem with God (John 1:29), thus satisfying all the requirements of God’s holiness, righteousness, and glory and appeasing the relationship between man and God. Hence, God could pass over the people’s sins that had previously occurred. And, in order to show forth His righteousness, He had to do this. This is what this verse refers to.
The Hebrew word for the lid of the Ark is kapporeth, from a root meaning to cover. In the Septuagint this word is translated hilasterion, which means the place of propitiation (implying to forgive and to give mercy— the word rendered propitious in Heb. 8:12 is the root of hilasterion, and the word rendered propitiated in Luke 18:13 is derived from this root). The King James Version adopts the rendering “mercy seat,” referring to the place where God grants mercy to man. In Heb. 9:5 Paul also used hilasterion for the lid of the Ark. Here, in Rom. 3:25, the same word, hilasterion, is used to show that the lid of the Ark signifies Christ as the propitiation place set forth by God.
In addition to hilasterion, two other words derived from the same Greek word as hilasterion are used in the New Testament to show how Christ took away man’s sin to appease the relationship between man and God. One is hilaskomai (Heb. 2:17), which means to propitiate, that is, to appease, to reconcile one by satisfying the other’s demand; the other is hilasmos (1 John 2:2; 4:10), which means that which propitiates, that is, a propitiatory sacrifice. Christ made propitiation for our sins (Heb. 2:17); hence, He has become that which propitiates, the propitiatory sacrifice, between us and God (1 John 2:2; 4:10), and He has also become the place, as typified by the lid of the Ark (Heb. 9:5), where we enjoy propitiation before God and where God gives grace to us.

Tuesday

October 12, 2021

Rom. 5:12 Therefore just as through one man sin entered into the world, and through sin, death; and thus death passed on to all men because all have sinned -- Footnotes 3-4: 12,3) world - Or, people of the world; referring to mankind (John 1:29; 3:16). 12,4) death - Death is the ultimate result of man’s fall. Man’s spirit was deadened first, and eventually his body also died. Death and sin cannot be separated; where one is, the other will be found. Furthermore, death is not only a physical suffering in the future; it is something in which man is involved daily. Rom. 5:13 For until the law sin was in the world, but sin is not charged to one's account when there is no law. Footnote 1: 13,1) charged - Sin existed before the law was given, but it was not manifested to man or charged to his account by God before that time. Rom. 5:14 But death reigned from Adam until Moses, even over those who had not sinned after the likeness of Adam's transgression, who is a type of Him who was to come. Footnotes 1-2: 14,1) death - Death is mentioned many times in chs. 5— 8 (vv. 12, 14, 17, 21; 6:9, 16, 21, 23; 7:5, 10, 13, 24; 8:2, 6, 38). Life also is mentioned repeatedly in these chapters (vv. 10, 17-18, 21; 6:4, 22-23; 7:10; 8:2, 6, 10-11, 38). These two key words form two contrasting lines through chs. 5— 8, the line of life and the line of death, showing that man is at the center of a triangular situation between God and Satan, life and death. Thus, chs. 5— 8 of Romans can be called the kernel of the Bible, showing its entire theme in a concrete and detailed way. 14,2) Adam - From Adam to Moses was the dispensation before law (without law); from Moses to Christ (John 1:17) was the dispensation of law; from Christ’s first coming to the restoration of all things (Acts 3:20-21) is the dispensation of grace; and from Christ’s second coming to the end of the millennium (Rev. 11:15; 20:4, 6) is the dispensation of the kingdom. These dispensations are used by God to accomplish His work of the new creation in the old creation.

Monday

October 11, 2021

Rom. 5:10 For if we, being enemies, were reconciled to God through the death of His Son, much more we will be saved in His life, having been reconciled, Footnotes 4-5: 10,4) in - To be saved in Christ’s life is to be saved in Christ Himself as life. He dwells in us, and we are organically one with Him. By the growth of His life in us, we will enjoy His full salvation to the uttermost. Redemption, justification, and reconciliation are for the purpose of bringing us into union with Christ so that He can save us in His life unto glorification (8:30). 10,5) life - Implying resurrection. After death is spoken of in the first part of this verse, life is mentioned. Christ died that He might be our life in resurrection. We have been saved by Christ’s death from God’s eternal judgment and eternal punishment, but we are still being saved by Christ’s life in His resurrection. The life here, the power in 1:16, and the Spirit in ch. 8 refer to different aspects of the processed Triune God. Rom. 5:11 And not only so, but also boasting in God through our Lord Jesus Christ, through whom we have now received the reconciliation. Footnote 1: 11,1) boasting - To boast in God means to have God as our boast and our exultation, indicating that God is our enjoyment and our rejoicing. See note 24. It is in boasting, in exulting, and in enjoying in this way that we are being saved in the life of Christ. Rom. 5:12 Therefore just as through one man sin entered into the world, and through sin, death; and thus death passed on to all men because all have sinned Footnotes 1-2: 12,1) one - I.e., Adam, the first man, the father of the entire human race, who brought in death through sin. In contrast to Adam is Christ, the second man (1 Cor. 15:47), who brought in life through righteousness (vv. 17-18). 12,2) sin - Up to v. 11 sins (plural) have been dealt with. From v. 12 sin (singular) is dealt with. It seems that in chs. 5— 8 sin is personified. Sin is not merely an action; it is like a person who can enter (v. 12), reign (v. 21), lord it over people (6:14), deceive and kill people (7:11), and dwell in people and cause them to do things against their will (7:17, 20). It is quite alive (7:9) and exceedingly active; hence, it must be the evil nature of Satan, the evil one, who, having injected himself into man through Adam’s fall, has now become the very sinful nature dwelling, acting, and working in fallen man. This indwelling, personified sinful nature is the root of all the outward sinful acts.

Tuesday

October 5, 2021

Rom. 4:17 (As it is written, ``I have appointed you a father of many nations'') in the sight of God whom he believed, who gives life to the dead and calls the things not being as being. Footnotes 2-3: 17,2) gives - This is God’s great power of resurrection. This great power enables us to eliminate death and overcome all that belongs to death. Abraham experienced this great power of resurrection when he offered Isaac according to God’s command. 17,3) calls - This is God’s mighty power of creation. As the creating God, He needs no material to work with; He can create something out of nothing simply by speaking: “For He spoke, and it was” (Psa. 33:9). Rom. 4:18 He beyond hope believed in hope in order that he might become the father of many nations, according to that which was spoken, ``So shall your seed be.'' Footnote 1: 18,1) in - Lit., on. Abraham, as the example of one who is justified out of faith, lived by the things hoped for. Rom. 4:19 And not weakening in his faith, he considered his own body as already dead, being about a hundred years old, as well as the deadening of Sarah's womb; Footnote 1: 19,1) already - This indicates the termination of Abraham’s natural strength. This termination is related to God’s justifying him subjectively. Rom. 4:20 But with regard to the promise of God, he did not doubt in unbelief, but was empowered by faith, giving glory to God Rom. 4:21 And being fully persuaded that what He had promised He was able also to do. Rom. 4:22 Therefore also it was accounted to him as righteousness. Rom. 4:23 Now it was not written for his sake only that it was accounted to him, Rom. 4:24 But for ours also to whom it is to be accounted, who believe on Him who has raised Jesus our Lord from the dead, Footnote 1: 24,1) Him - The faith that is accounted to us as righteousness is our believing on God, who righteously judged Christ for our sins, righteously put Him to death in our place, and righteously raised Him from the dead.