Romans 3:25 - Coke's Commentary on the Holy Bible

Whom God hath set forth, &c.— See the note on Exodus 25:17. The Alexandrian copy omits the words δια πιστεως by faith, which seems conformable to the sense of the Apostle here. He says that God hath set forth Christ to be the propitiatory in his blood: the atonement under the law was made by blood, sprinkled on the propitiatory, or mercy-seat; Leviticus 16:14. "Christ," says St. Paul here, "is now set forth, and shewn by God to be the real propitiatory in his own blood." See Hebrews 9:25-26 where the sacrifice of himself is opposed to the blood of others. God hath set him forth to be so, to declare his righteousness,—the mercy-seat being the place whereon God spake, and declared his pleasure; Exodus 25:22. There God always appeared, Leviticus 16:2. It was the place of his presence; and therefore he is said to dwell between the cherubim (Psalms 80:1.); for the mercy-seat was between the cherubim: in all which respects our Saviour, who was the antitype, is properly called the propitiatory. If, however, the words through faith be retained, they must not be understood as if our faith was the cause of Christ's being appointed to be a mercy-seat. The cause of Christ's being appointed to be a mercy-seat is, the free purpose and grace of God; but it has reference to our use and application of the mercy-seat. See Revelation 7:14; Revelation 12:11. For the remission of sins that are past, may be read, In relation to the remission, &c.; for the original word δια, with an accusative, frequently signifies, in respect, or relation to. See on chap. Romans 8:10. The sins that are past,evidently mean in this place, the sins which both Jews and Gentiles had been guilty of before the Gospel had been promulgated; by which sins both were deserving of destruction, and unworthy the blessings of God's covenant. See 2 Corinthians 5:19. Locke and Bos.