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This propitiatory has been "set forth" by God. This expression has been taken to
mean "publicly exhibited to the world", and this imported meaning has then been turned
against the LXX rendering, "mercy-seat", by raising the question: Was the mercy-seat
exhibited to the view of those for whom atonement was made? This would be a
legitimate argument IF protithemi meant "exhibit in public". It occurs but three times in
the N.T., namely, in the passage in question (Rom. 3: 25) and in the two following
passages:--
"I purpose to come unto you" (Rom. 1: 13).
"His good pleasure, which He hath purposed in Himself" (Eph. 1: 9).
These give the scriptural meaning of the word. God "purposed" or set before Himself
in His great plan of the ages, the propitiation. He set it forth in the typical mercy-seat,
and it was before Him when He passed over the sins of men before Christ actually came
to the earth. Its presence in His purpose justified all His ways with sinful men. The
Revisers are nearer the truth when they suggest in the margin of Rom. 3: 25,
"foreordained", than are those who would make the word mean "publicly exhibited".
"Through faith in His blood." As the words stand in the English it is natural to read
them together as though the clause "in His blood" was dependant upon "through faith".
Dr. Liddon suggests, with every show of truth, that both expressions are to be regarded
as adverbial clauses added to hilasterion, "the propitiatory". "Through faith" is the
means of subjective appropriation of the atonement; "in His blood" is the objective
medium of its exhibition. Thus:--
The Propitiation
\
Received through faith--Subjective.
/
Exhibited by the shed blood--Objective.
This seems to be nearer the truth than that suggested by the expression "through faith
in His blood".
The initial cause of this wondrous gift of righteousness is found in the unmerited
grace of God, and is expressed in the dorean, the free gift (24). The mediating or
meritorious cause is found in the apolutrosis, the redemption that is in Christ Jesus (24).
The receptive cause is seen to be "through faith" in Christ as the propitiatory (25).
The righteous cause, that makes the propitiation what it is, is found "in His blood" (25),
for without the shed blood there could be neither justification nor remission. These all
converge in the one ultimate cause, viz., the declaration of the righteousness of God
Himself. It is worth while restating this so that it may be realized.
1.
The
free gift
\
/
The declaration
2.
The
redemption
\
unto (eis)
/
of
3.
The
faith
/
\
God's own
4.
The
blood
/
\
righteousness.
The essential point is "that He might be just", for if that could ever be questioned,
of what use would "the righteousness of God by faith" be to us?