{10} Whom God hath set forth to be a propitiation through faith in his {x} blood, to declare his righteousness for the remission of sins that {y} are past, through the {z} forbearance of God;

(10) God then is the author of that free justification, because it pleased him: and Christ is he who suffered punishment for our sins, and in whom we have remission of them: and the means by which we apprehend Christ is faith. In short, the result is the setting forth of the goodness of God, that by this means it may appear that he is indeed merciful, and faithful in his promises, as he that freely, and of grace alone, justifies the believers.

(x) The name of blood reminds us of the symbol of the old sacrifices, and that the truth and substance of these sacrifices is in Christ.

(y) Of those sins which we committed when we were his enemies.

(z) Through his patience, and his enduring nature.

People's New Testament

3:25 Whom God hath set forth to be a propitiation. Christ was publicly shown forth as a MERCY SEAT (a Propitiatory). As God of old met Israel at the mercy seat when the blood of the atonement was offered (Ex 30:6), so Christ on the Cross is our mercy seat. There we meet God who comes to us then in tender mercy,

to declare his righteousness, to show it to us, in bestowing righteousness upon us in forgiving out past sins. This system of forgiveness, or righteousness through the cross of Christ, is the righteousness without law predicted by the Law and the Prophets.

Wesley's Notes

3:25 Whom God hath set forth - Before angels and men. A propitiation - To appease an offended God. But if, as some teach, God never was offended, there was no need of this propitiation. And, if so, Christ died in vain. To declare his righteousness - To demonstrate not only his clemency, but his justice; even that vindictive justice whose essential character and principal office is, to punish sin. By the remission of past sins - All the sins antecedent to their believing.

King James Translators' Notes

set forth: or, foreordained

remission: or, passing over

Scofield Reference Notes

[2] propitiation

Lit. a propitiatory [sacrifice], through faith by his blood; Gr. hilasterion, "place of propitiation." The word occurs, 1Jn 2:2 4:10 as the trans. of hilasmos, "that which propitiates," "a propitiatory sacrifice." Hilasterion is used by the Septuagint, and Heb 9:5 for "mercy-seat." The mercy-seat was sprinkled with atoning blood in the day of atonement Lev 16:14 in token that the righteous sentence of the law had been (typically) carried out, Song that what must else have been a judgment-seat could righteously be a mercy-seat Heb 9:11-15 4:14-16, a place of communion Ex 25:21,22.

In fulfilment of the type, Christ is Himself the hilasmos, "that which propitiates," and the hilasterion, "the place of propitiation" --the mercy-seat sprinkled with His own blood--the token that in our stead He Song honoured the law by enduring its righteous sentence that God, who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses Rom 5:13 and the sins of believers under the old covenant See Scofield Note: "Ex 29:33" and just in justifying sinners under the covenant. There is no thought in propitiation of placating a vengeful God, but of doing right by His holy law and Song making it possible for Him righteously to show mercy.

Margin remission

passing over of sins done aforetime, i.e. since Adam. Cf. Heb 9:15.

Jamieson-Fausset-Brown Bible Commentary

25, 26. Whom God hath set forth to be a propitiation-or "propitiatory sacrifice."

through faith in his blood-Some of the best interpreters, observing that "faith upon" is the usual phrase in Greek, not "faith in" Christ, would place a "comma" after "faith," and understand the words as if written thus: "to be a propitiation, in His blood, through faith." But "faith in Christ" is used in Ga 3:26 and Eph 1:15; and "faith in His blood" is the natural and appropriate meaning here.

to declare his righteousness for the remission-rather, "pretermission" or "passing by."

of sins-"the sins."

that are past-not the sins committed by the believer before he embraces Christ, but the sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself."

through the forbearance of God-God not remitting but only forbearing to punish them, or passing them by, until an adequate atonement for them should be made. In thus not imputing them, God was righteous, but He was not seen to be so; there was no "manifestation of His righteousness" in doing so under the ancient economy. But now that God can "set forth" Christ as a "propitiation for sin through faith in His blood," the righteousness of His procedure in passing by the sins of believers before, and in now remitting them, is "manifested," declared, brought fully out to the view of the whole world. (Our translators have unfortunately missed this glorious truth, taking "the sins that are past" to mean the past sins of believers-committed before faith-and rendering, by the word "remission," what means only a "passing by"; thus making it appear that "remission of sins" is "through the forbearance of God," which it certainly is not).

Matthew Henry's Concise Commentary

3:21-26 Must guilty man remain under wrath? Is the wound for ever incurable? No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing, and accepting. It is by that faith which has Jesus Christ for its object; an anointed Saviour, so Jesus Christ signifies. Justifying faith respects Christ as a Saviour, in all his three anointed offices, as Prophet, Priest, and King; trusting in him, accepting him, and cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upon all that believe; not only offered to them, but put upon them as a crown, as a robe. It is free grace, mere mercy; there is nothing in us to deserve such favours. It comes freely unto us, but Christ bought it, and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declares his righteousness. It is plain that he hates sin, when nothing less than the blood of Christ would satisfy for it. And it would not agree with his justice to demand the debt, when the Surety has paid it, and he has accepted that payment in full satisfaction.