Romans 3 and the Concept of Propitiation

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Romans 3.end
Taped/Aired January 24th 2021

Context and Explanation

Alright, we left off last week talking fairly extensively about the Latin word “propitiation.” After months of talk about Jews and Gentiles trying to please God through obedience to the Law (written in stone or on their hearts) we read last week that God set forth another (a better) way – BY grace, THROUGH faith, and in verse 22 we were presented with a question by Dan about whether verse 22 should read: Even the righteousness of God which is by faith of Jesus Christ (or faith on) Jesus Christ. So, I dug in and found some commentary on this.

Quoting from A Critical and Exegetical Commentary on the Epistle to the Romans (Edinburgh: T&T Clark Limited, 1975) Cranfield writes, "The genitive ‘christou’ expresses the object of faith (cf. v. 26; and also Mk 11:22; Acts 3:16; Gal 2:16 (twice), 20; 3:22; Eph 3:12; Phil 3:9; Col 2:12). Here for the first time in the epistle Christ is explicitly referred to as the object of faith." A footnote after the verse referenced then states, "The suggestion that it should be understood as a subjective … is altogether unconvincing" (p.203).

Objective vs. Subjective Faith

Moving to Robertson who I appeal to often in his Word Pictures in the New Testament he said: {Through faith in Jesus Christ} (dia pisteôs [Iêsou] Christou). Intermediate agency (dia’ is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in Gal 2:16. To explain the difference between a subjective and objective genitive case, a Greek grammar book also says: We have the subjective genitive when the noun in the genitive produces the action, being therefore related as subject to the verbal idea of the noun modified.

We have this construction when the noun in the genitive receives the action, being thus related as object to the verbal Idea contained in the noun. (Dana and Mantey. A Manual Grammar of the Greek New Testament. New York: Macmillan, 1955, pp.78,79). What all this means is the phrase "faith of Jesus" would be taking the genitive in the subjective sense;” And "Faith in Jesus" would be taking it in the latter objective form. However, though most scholars argue for the Objective (drumroll please) Both are grammatically possible. And here’s the second thing – it is therefore up to the translator to decide which way to go. And once again I suggest that we have more proof that we ought not be scribes and lawyers over disputable points as some of the disputable points are just not solvable. However, we should be like Dan and question things as a means to know.

Romans 3:25-31

So let’s pick back up at the same verse we left off on in Romans chapter 3 – verse 25 – and read through verse 31. Speaking of Jesus, verse 25 says:

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.

The Significance of Propitiation

There is just a bit more I think needs to be said regarding this unique word, “propitiation,” which can also be seen as atonement as Shayne pointed out last week. First, it is important to realize that “the propitiation of Christ” is fini, complete. Unlike the children of Israel’s high priest going in every year to sprinkle animal blood over the mercy seat, we do not need to ask God “for propitiation” nor do we have to request Him to be propitious toward humankind, or as we defined it last week, to be “satisfied with us.”

Unger states, "In this present age since the deathSeparation from God—now overcome. Physical death remains, but it no longer separates us from life with God. of Christ God does not have to be asked to be propitious, because He has become so, through the death of Christ." (Taken from: "UNGER'S BIBLE DICTIONARY"; Unger, Merrill F.; Copyright 1957, Moody)

Understanding Propitiation

Bible Institute of Chicago; Moody Press. Used by permission. And remember, He is satisfied with the payment for the whole world, through the shed blood of His Son. (More on this in a moment). Additionally, and this is important, we have to be cautious not to think “propitiation” is synonymous with salvation. Instead, we might see propitiation as securing the possibility of salvation to the Kingdom of GodGod’s spiritual reign—fulfilled and present, not political or future.. In other words, the propitiation of Christ places humanity in a position of reconciliation – once and for all – what a person chooses to do relative to FAITH in CHRIST is then up to them. Because the shed blood of Christ “satisfies” or propitiates the Father we might liken propitiation to the precursor to salvation – as something which Christ did making “ultimate salvation” to God and His Kingdom, and the adoption that goes with it into His family, available to all.

And again, in opposition to the Calvinistic thought of “a limited atonement,” we know that this propitiation was made for all as we read last week in 1st John:

“And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.”

Somehow, this propitiation for all, graciously given to the world… must be received by faith to enter the Kingdom of God and to have relationship with Him. God has done his part, clearing sinMissing the mark of faith and love—no punishment, just lost growth or peace. out of the way, and he leaves the invitation for relationship with him open on the table of every person’s heart. So, while propitiation it is not salvation, it was necessary for the event of salvation (as it were) to begin.

Propitiation and Reconciliation

Additionally, we must note that universal propitiation is not individual “reconciliation” in that the God becomes papa to all. That occurs by faith in His Son. So, His offering again seems to be a step toward the ultimate reconciliation between God and individual people. In other words, propitiation, or the satisfaction the shed blood of Jesus provides the Father, makes it possible for human beings to then benefit from personal reconciliation with the living God by grace through faith on His Son. This might be described as the moment when the Living God of Fire becomes Heavenly Father and we become His children.

Finally, I would suggest that this ultimate propitiation accomplishes two things that are greatly misunderstood by believers today. First, because of it, God has forgiven the world of sin. But this forgiveness does not – listen carefully – does not include forgiveness for the sin of faithlessness (or blasphemy against the Holy Spirit) for, as Jesus said, that is not forgivable in that former age nor in the age to follow in after it, which is the age in which we presently live. Until a person confesses with their mouth that Jesus is Lord that sin remains unforgivable.

Implications of Propitiation

Interestingly, Henry Thiessen states in his Lectures in Systematic Theology: “By the suffering of the sinner's atoning substitute, (there’s that word, Elaine) the divine wrath at sin is propitiated, and as a consequence of this propitiation the punishment due to sin is released, or not inflicted upon the transgressor. This release or non-infliction of penalty is "forgiveness," in the Biblical representation." (Thiessen quoting Hodge: Thiessen, Henry C.; "LECTURES IN SYSTEMATIC THEOLOGY"; Grand Rapids: Wm. B. Eerdmans, 1949, p 326).

I would then strongly suggest that since the price for sin has been paid (past, present, and future, once and for all), believers ought to allow a shift in their minds relative to sin in the world, and perhaps see it in a different way than in the way that it has traditionally been seen. Remember, Jesus paid the price and penalty for the sin of the world and that God himself has been propitiated – satisfied once and for all. Therefore, what we call sin (while still detrimental to our lives and the well-being of others on this earth) is no longer an affront to the living God – and so we might refrain from using sin to condemn people on God’s behalf.

Instead, we might see the presence of human “sin” as having the capacity to dull or kill our faith in Him – which is the most destructive result of sin there can be. To me, we ought not then focus on the sins of others or the sins we might commit in our flesh, but instead focus on our faithlessness and our failure to love as Jesus.

God's Wrath and Propitiation

I have abided by this view for years now and relate to people through it, always reminding all sinners that the sins of their flesh have been paid for in full, so in gratitude the focus might be on how to place our lives faithfully in his hands and how to learn to love Him and others better. Forget about the mechanics of ridding ourselves of sin. There is a better way to the road of holiness – gratitude and focus on the fact that it has been taken care of. This point of view is often lost in the mechanics of most religion.

“Propitiation is something that is provided by the act of Christ which is recognized by the Father and bestowed upon all. Son and daughtership is something that is given by God and enjoyed by believer based on the decision to believe.” I failed to mentioned in weeks past the errant teaching (which I admittedly have been guilty of propagating) that says God “poured out His wrath upon Jesus while He was on the cross” . . . and that this “satisfied Him and his anger, and therefore he no longer pours His wrath and anger on his human creations for our failures."

I errantly taught this for a few years. See, God was satisfied, propitiated, by the payment for sin that Jesus made on the cross. As mentioned last week, there is a price or cost for every sin and somehow that price, in the name of eternal justice, had to be paid.

The Misunderstanding of God Pouring Wrath

But there is not a passage of scripture that says God poured his wrath out on Jesus.

If God did NOT pour his wrath out upon his Son (which I see as unjust) but His Son paid for the price of universal sin, when or when will God pour out his wrath – because scripture does repeatedly speak of him doing so?

And since we look to scripture to explain to us such things we know from scripture that God poured his wrath out on the Nation of Israel who put his son to death. They were, as the recipients of the law and the prophets and the Messiah, the ones with whom God was angry. And they were repeatedly warned of his coming anger and to receive the Son as a means to be saved from it.

To me it is wholly inconsistent for God to pour His wrath out on His Son, and then to pour it out on His Nation, and then to pour it out again on every individual ever since who does not receive His Son by faith!

Biblical References to God's Wrath

This is why the Apostolic Record is full of warnings to the readers in that day of the wrath that was headed their way. Its why Paul wrote to the believers at Rome

Romans 2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

And

Romans 5:9 Much more then, being now justified by his blood, we shall be saved from wrath through him.

And to the believers at Ephesus

Ephesians 5:6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

And to the church at Colossae –

Colossians 3:6 For which things' sake the wrath of God cometh on the children of disobedience:

And to the Church at Thessalonica

1st Thessalonians 1:10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

In light of these passages and others, along with secular history, God’s wrath came, was poured out on those who received their just reward, and wrapping it all up, God has since been fully propitiated to the rest of the world.

Alright, so let’s read this verse one more time along with verse 26 and see what is being said.

Speaking of Jesus verse 25 says

25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

To simplify it we might understand these passage in this way,

“God set Jesus forth to satisfy the demands of justice for sin for those who believe that He shed His blood for them. This

Justification and Righteousness Through Faith

Sacrifice even declares the righteousness of God looking backward, when He was patient with sinful people of old so that in this day His righteousness would be seen as just when it showed Jesus the justifier of Him which believed in Him.

Let me read this again to help us all better understand what verses 25 and 26 are actually saying. “God set Jesus forth to satisfy the demands of justice for sin for those who believe that He shed His blood for them. This sacrifice then declares the righteousness of God looking backward (when He was patient with sinful people of old) so that in this day His righteousness would be seen as just when it showed Jesus as the justifier of Him which believed in Him.”

The Plan of Salvation

I believe we can take from this verse that the propitiation Jesus shed blood provided worked backward over time to all who believed in God and then forward in time to our day and age which fully supports the notion that God is just.

I don’t believe that word "just" here is referring to “benevolent, or merciful,” (though we know God is both by sending His Son) but instead it refers to the fact that God retained the integrity of his perfect character as the moral Governor by and through this plan of salvation. As mentioned last week, should he forgive sinners without an atonement, justice would be sacrificed and abandoned. In this perfect plan of salvation, however, God shows regard for His perfect Law by appointing his Son to be its substitute in the place of sinners.

This illustrates that the law could not be violated; that it could not be broken in any way without consequences and that there is not one single sinner on earth who could be pardoned without a perfect payment – which come in the shedding of the perfect blood of His Son. In this, God secured His position, so to speak, as an absolute lover of his law, an absolute hater of sin, and therefore a completely just God who took action to fix the gap between these two facts. In that day, God showed that if sinners did not avail themselves of the offer of pardon by receiving Jesus Christ as Lord, they would experience His wrath for their rebellion against all that God had given them – the Law, the Prophets, and His Son.

The Era of Grace

So, here we have the setting set – the Nation established, the Law given, the promised Messiah’s arrival, his death and resurrection, and his apostles being trained and sent to reach out to the Nation with the Good News, the faithful receiving the Good News by faith and repenting, the rebellious rejecting it all – and the day of God’s wrath coming as promised – utterly wiping out that former age and introducing to the world the age to come.

Through the good news, this incomprehensibly marvelous yet substitutionary “way,” no principle of justice has been lost; no threat for law-breaking has been modified; no failure of his law has occurred; and listen! no injustice has now in allowing the guilty to escape torments. All will receive according to their faith and love forevermore. Throughout it all God remains a completely just moral governor, an upholder of His Law, a sovereign of the universe. And then as such, he now places the choice before every one of us – to seek Him or not, to receive Him or not. To choose life here and there – or not.

But back to the point, a full compensation has been provided by the sufferings of the Savior in the sinner's stead. What an amazing God, what amazing grace, what amazing love.

The Law of Faith

At this point Paul has taken us to another level of instruction and says:

27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.

How on earth could a human being boast in the face of all we have learned as truth? We can’t! With our very salvation being authored and finished without one whit of our help or contribution, where is boasting? It is lost, gone, over, done and replaced with humility, gratitude, and contrition.

There are absolutely no grounds for human boasting or pride in the face of this plan authored by God Almighty since all have sinned, and since all have failed at justifying themselves through obedience to the law. And since all are alike dependent on the graceful

The Law of Faith and Justification

The mercy of God in Christ puts an immediate end to all grounds for boasting. This refers particularly to the Jews, who were very much addicted to boasting of their peculiar privileges, but it also has application to those who somehow have come to believe that they have contributed something to their state of having appeased God for sin.

And now Paul, here in verse 27, adds something I personally find fascinating, asking:

27 Where is boasting then? It is excluded. By what law? of works? No, but by the law of faith.

He says boasting is excluded, then asks:

“By what law?” And he answers his own question saying, “Of works?” Which is a tongue-in-cheek question in my estimation but then he replies again to himself, saying, “No, not of works!” Jews? Mormons? Legalists? Paul has asked, “where is boasting? Of works? Remember, from what Law does boasting originate? From the Law of works!

IOW – IF PROPITIATION WAS POSSIBLE BY THE LAW OF WORKS THEN BOASTING WOULD BE PERMISSIBLE. IF IT WAS BY ANY WORKS, AT ALL, IN ANY WAY, BOASTING WOULD BE IN ORDER. But where Paul asks, “By what Law, Of Works?” Paul also acts like a horse and says, “Naaaaay.”

But then he adds this curious phrase: “but BY THE LAW of FAITH.”

Understanding the Laws of Faith and Love

So again, some Christians fail to understand that we do embrace two laws as believers. The law of Faith and the law of Love. But these work off an entirely different platform than the works and deeds and requirements of the Law written in stone or what Laws men create for themselves. We’ll talk more on this as we go along. But for now, don’t make the mistake that we can appeal to the laws of faith and love, or enforce and apply them like we would appeal to or apply the Law written in stone.

Simply put, the Law of Faith is the arrangement that proclaims that we have no merit; that we were lost in sin and that we believe that we are justified before God only by His Grace THROUGH faith on the Shed blood of His Son.

And like an attorney, having laid out his arguments for the past three months, Paul gives us the most amazing summary now in verse 28, saying:

28 Therefore we conclude (in conclusion) that a man is 1) justified by faith and 2) without the deeds of the law.

(Beat) We are justified – regarded and treated as just by God – by His grace through choosing to believe in the shed blood of the Lord Jesus Christ . . . without any works which could be used as grounds for merit. And herein lies the great and grand peculiarity of Christianity. It alone separates us from Judaism, Islam, Buddhism, Catholicism, or any other method that claims something is required for salvation other than faith.

The Importance of Justification by Faith

This was the main point of the Protestant Reformation in departing from the Roman Catholic church. Luther often said that this “doctrine of justification by faith” was the article on which the church stood or fell—“articulus stantis, vel cadentis ecclesiae”

And so, it is. If this doctrine is held completely, all others will hold together with it. And if it is ever abandoned, added to, or altered, others will fall as well.

This is serious stuff because God Himself authored the means by which fallen Man may be seen as just before Him and received into His family and kingdom. To trifle with it is to truly present another Gospel – hence the need to forever stand valiant on His plan of justification and not the plan of men.

There is an urgent necessity that this plan or eternal holy principle of God is completely understood before moving on to understanding Christian living, Christian activities, or devoted Christian service. Failing to comprehend WHY God established this plan in this way and HOW this plan operates in the lives of human beings will often lead to people misinterpreting Christian living, Christian activities, and devoted Christian service.

Paul can never be accused of teaching either antinomianism (lawlessness) nor can he contextually be said to teach that truly bought Christians do not, in the end, labor like slaves to Christ. But the slavish labor that ultimately comes with maturation in the faith is always a labor of love fueled by this same nascent FAITH undergirding their salvation. Such follow-up works of love do NOT justify our persons or their lives before God – LISTEN – such works JUSTIFY

Faith and Works: A Cohesive Relationship

Our . . . FAITH in God and Christ! Get it? So the established foundation is this: God was satisfied (propitiated) and reconciled to the sinful world by and through the sacrificial death of His Son. Though reconciled, the world stands in need of being saved to His family and Kingdom, which happens only by faith on His Son. Once saved to the Kingdom by God’s grace through faith, those who are His will begin to bear fruit of the Spirit in their lives, which are summarized in scripture as fruit, good works, and ultimately love.

Scriptural References on Good Works

Just hear what Paul writes in other places throughout scripture:

Romans 2:7
“To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.”

2nd Corinthians 9:8
“And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.”

Ephesians 2:10
“For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

Of widows, Paul wrote that they ought to be:

“Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work.” Speaking to the wealthy of the world, Paul says in 1st Timothy 6:18:

“That they do good, that they be rich in good works, ready to distribute, willing to communicate.” Speaking of believers who have come to understand the written Word of God, Paul concludes in 2nd Timothy 3:17:

“That the man of God may be perfect, throughly furnished unto all good works.” To young men he says in Titus 2:7:

“In all things shewing thyself a pattern of good works: in doctrine shewing uncorruptness, gravity, sincerity, sound speech, that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you.”

And in verse 14 of the same chapter, Paul speaks of those whom Christ has saved and says:

“Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

Listen to this beautiful summary statement on the subject that Paul gives in Titus 3:8:

“This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.”

The Relationship Between Faith and Works

It is to this very misunderstood topic which led James to write in chapter 2: “A man may say, ‘Thou hast faith, and I have works:’ shew me thy faith without thy works, and I will shew thee my faith by my works. 19 Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20 But wilt thou know, O vain man, that faith without works is dead?

His shed blood reconciled the world. His grace through FAITH (saves us to His Kingdom) but without Christian living (which are based in works of love) all the faith is considered dead. In fact, we really can’t have one (FAITH) without the other (LOVE)– its virtually impossible! Not everyone who does good works has faith but anyone who has genuine faith will love.

Misconceptions Surrounding Faith and Works

Now, as a natural result of this fallen world in the hands of fallen men and women, evil people have come in and presented us with an utterly convoluted mish-mash of these simple teachings. They suggest several pernicious myths, calling them biblical.

Let’s address a few of them before we end the chapter. The first myth presented says “people ought to do good works then saving faith will come.” The problem with this is first, it is not true, and second, it lends to boasting, which we have proven we have no right to do. Doing good in order to bring about genuine faith is a tool centered in the flesh, not in faith. And the end result will always be a people judging others and boasting in themselves.

A sub-set version of this myth says that a person has to repent of their sins before God will receive or forgive them. That repenting (which they say is a form of faith) prepares the sinner's heart to worthily receive what God is offering. Not so. Christ died for us while we were yet sinners. If repenting could make us right or worthy to receive God’s saving grace, then Jesus did not need to die. Repenting would and could do it.

The Relationship Between Faith and Works

Doing good works, repenting is the result of receiving saving faith, not what prepares or qualifies us to possess it. Another myth used by men says that if a “person isn’t working then the person isn’t Christian.” Recall the parable of the vine in John 15. We do our works in and through Him, as branches in the vine, and do not produce the labors of our own flesh and power. Such love is a natural outflow of our faith in Him and is only produced by and through Him.

Faith and Salvation

Just as a branch simply rests and is cared for by the husbandman of the vineyard, so do we, in Christ, produce fruits through the work Christ does in and through us as we die to our will and thrive in His. These works are sweatless in the sense of pleasing Him (though we might very well sweat) and they often include things that would not be considered work by a legalistic world (like praying, spending time with others, fasting, going to church, forgiving others, etc.) Another myth says its faith AND works. Of course, this produces boasting and it antithetical to God’s plan.

People of faith will always work. Faithless people attempting to prove faith MUST always work. See the differences? A woman of faith will always love. A man of works may not.

Justification by Faith

So, after saying in verse 28:

28 Therefore we conclude that a man is justified by faith without the deeds of the law.

Paul returns to this topic of friction between the Jews and Gentile that we talked about in the introduction of the letter and asks (in verse 29):

29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:

All had sinned, Jews and Gentiles, and as the plan of salvation came only by faith, adapted to “sinners,” there was no difference between anyone. And he says:

30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.

Last point of the day. Being there is only one God, his plan is equally fitted to Jews and Gentiles, justifying, he says, “the circumcision (or the Jews) “by faith” and the “uncircumcision“ “through faith.”

What the difference?

Essentially, there is no difference – all are saved by faith. If there is a difference, it might (might) apply to the Jews being saved looking forward to Christ in their faith in the promises of God and the Gentiles being saved through their faith (looking backward) to what Jesus did. But few scholars are in agreement on this question. Paul finalizes this teaching with the following statement which is a real twist, saying:

31 Do we then make void the law through faith? God forbid: yea, we establish the law.

Remember when Jesus taught the disciples in the Sermon on the Mount that He did not come to destroy the Law and the prophets but to fulfill it? What Paul is saying here is that when someone is saved by grace through faith in the blood of Jesus, the Law is not made void or done away with in their lives (“God forbid!” he writes) but that by faith the law is actually established in them! Whoa Nellie!

We’re going to begin to discuss this concept next week.

Comments/Questions/Prayer