ἱλαστήριον as propitiation, πάρεσις as forbearance, and the demonstration of God's righteousness (Romans 3:25–26)

Says God "presented Him as an atoning sacrifice" (3:25, BSB). The Greek word is ἱλαστήριον (hilastērion; lex.G2435), the neuter of an adjective meaning "propitiatory." Swete's LXX uses it for the gold cover of the ark, כַפֹּרֶת (khapporet, "mercy seat"; Exod 25:17; Lev 16:2, 14), and Heb 9:5 uses it in the same way. 4 Macc 17:22 (non-canonical) also has the word (note.language.Rom.3.25.hilasterion; note.language.Rom.3.25.kapporet; xref.Rom.3.25.Exod.25.17.heb). Uncertain Whether προέθετο means "presented publicly" or "purposed." This commentary leans to "presented publicly," because the passage stresses demonstration. The main alternative is "purposed" (compare 1:13).

Implies ἱλαστήριον means propitiation: God's wrath (1:18; 2:5; 3:5; 5:9) is turned away by Christ's death, and God himself provides the sacrifice. The same death also removes sin, so propitiation includes the removal of sin rather than excluding it. The named alternative is expiation only, the removal of sin with no wrath in view, described here by reference (src.dodd-romans-moffatt; note.historical.Rom.3.1-Rom.3.31.hilasterion-background).

Uncertain Whether 3:25 alludes to the mercy seat. Moo argues for the allusion (src.moo-romans); this commentary holds it probable, not established. Three things favor it: the LXX uses ἱλαστήριον for the mercy seat, Heb 9:5 does the same, and "in His blood" fits the Day of Atonement, when blood was sprinkled on the mercy seat (Lev 16:14–15; xref.Rom.3.25.Lev.16.14-Lev.16.15.heb). The named alternative is a "means of propitiation" in general, because the word has no article, and the mercy-seat reading makes Christ both the place and the victim (src.deissmann-bible-studies). If the allusion is present, it does not displace propitiation.

Implies πάρεσις (lex.G3929) is forbearance, a passing over of former sins, not their forgiveness. Three grounds support this: the phrase ἐν τῇ ἀνοχῇ τοῦ θεοῦ, "in His forbearance" (lex.G463; compare 2:4); the need for a demonstration of justice; and Paul's word for forgiveness, which is ἄφεσις. The named alternative is "remission, forgiveness," the reading of the Vulgate (note.language.Rom.3.25-Rom.3.26.paresis-endeixis). God had not yet punished those sins in full, and the cross shows that he had not overlooked them.

Uncertain Three grammar calls (note.language.Rom.3.25-Rom.3.26.paresis-endeixis): - διὰ τὴν πάρεσιν. This commentary leans to "because of," since διά with the accusative is regularly causal. The main alternative is "through." - εἰς ἔνδειξιν … πρὸς τὴν ἔνδειξιν (lex.G1732). This commentary leans to one demonstration, restated, because of the article in πρὸς τὴν ἔνδειξιν. The alternative is two demonstrations, one past and one present. The Byzantine text and TR lack the article (var.Rom.3.26.ten-endeixin). - ἐν τῷ αὐτοῦ αἵματι. This commentary leans to taking it with προέθετο and ἱλαστήριον, since "His blood" belongs with the sacrifice (5:9) and Paul seldom marks faith's object with ἐν. The main alternative is to take it with διὰ πίστεως, on the ground of word order. The article before πίστεως is uncertain (var.Rom.3.25.dia-tes-pisteos).