to-εἰς (eis)-into, to, toward) declare-ἔνδειξιν (endeixin)-a shewing, demonstration, showing forth, proof: i.e. manifestation) his-αὐτοῦ (autou)-of him) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice) for-διὰ (dia)-on account of, because of, for the sake of) the-τὴν (ten)-the) //remission-πάρεσιν (paresin)-a sending over, passing by, letting pass) (Or, passing over) of sins-ἁμαρτημάτων (hamartematon)-a sin, transgression), that are past-προγεγονότων (progegonoton)-to become before, of sins committed previously ,to become or arise before, happen before, having occurred before),  through-ἐν (en)-in) the-τῇ (te)-the)  forbearance-ἀνοχή (anoche)-a holding back, toleration) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (God the Father:—the supreme Divinity).:

​

    to declare-, εις ενδειξιν, for a demonstration of his, God’s, own righteousness: both his justice and mercy, especially the former, that thereby it might appear he could pardon sin, without any impeachment [(def. treason)] of his righteousness, in that he did not pardon it without full satisfaction made to the law by the sufferings of Christ, who was wounded for our transgressions, and on whom was laid that chastisement of sin which was necessary to procure our peace, and render our acceptance with God consistent with the divine perfections, and the equity of his government.-  (Benson Commentary). BH

​

    To show his righteousness ... Here in the heart of this magnificent passage, called by Olshausen "the Acropolis of the Christian faith,"[31] a true definition of the kind of righteousness which constituted Paul's principal theme in Romans is delivered. It is the intrinsic righteousness of God. It is true that there is some reference to the other class of righteousness (imputed, or forensic); but, throughout this great letter, it is the character of God that Paul discussed. At the beginning of this verse, Paul mentioned the offering of Christ; and here, in these words, the reason for God's so doing is stated. It was for the purpose of showing, or making known to all people, the righteous character of God. God was not merely winking at sin in those long pre-Christian ages; in the fullness of time, God would sacrifice the Son himself, "whom he made to be sin on our behalf," that he might show just what a terrible thing sin is, and to demonstrate that no sin will at last be tolerated by God. Such a view of God's eternal righteousness could never have been known until God gave his only begotten Son.-(Coffman Commentaries). SL 

​

    The full idea of the first part of the verse would then be this. God has publicly displayed Jesus Christ in the gospel as a sacrifice of atonement that satisfied God’s wrath and removed our sins. His sacrifice becomes efficacious for those who trust in Him. The antecedent of "this"-[(i.e. "...this was to demonstrate His righteousness...")]-(NASB) is the redemption (Romans 3:24) God provided in Christ, as is clear in the NIV translation. Another reason God provided a sacrifice of atonement was to justify (declare righteous) God’s own character (i.e., to vindicate Him). This was necessary because God had not finally dealt with sins committed before Jesus died. God had shown forbearance, not out of weakness or sentimentality but because He planned to provide a final sacrifice in the future, namely, at the Cross. "Passed over" (NASB) or "left . . . unpunished" (NIV) is not the same as "forgave." Two different though related Greek words describe these two ideas, paresis and aphesis respectively. God did not forgive the sins of Old Testament saints finally until Jesus died on the cross. The blood of the animal sacrifices of Judaism only covered (removed) them temporarily. God did not exact a full penalty for sin until Jesus died. It is as though the Old Testament believers who offered the sacrifices for the expiation of sin that the Mosaic Law required paid for those sins with a credit card. God accepted those sacrifices as a temporary payment. However the bill came due later, and Jesus Christ paid that off entirely. [Note: See also Jarvis Williams, "Violent Atonement in Romans: The Foundation of Paul’s Soteriology," Journal of the Evangelical Theological Society 53:3 (September 2010):579-99.]. "Paul has thus pressed into service the language of the law-court (’justified’), the slave-market (’redemption’) and the altar (’expiation’, ’atoning sacrifice’) in the attempt to do justice to the fullness of God’s gracious act in Christ. Pardon, liberation, atonement-all are made available to men and women by his free initiative and may be appropriated by faith." [Note: Bruce, pp. 101-2.]-(Expository Notes of Dr. Thomas). SL

​

    Propitiation] i.e. that which makes it possible for God to be propitious, or favourable to man. In his blood] RV ’by his blood,’ i.e. Christ became a propitiation by shedding His blood. Declare] RV ’shew,’ for, otherwise, it might have been doubted. For the remission, etc.] RV ’because of the passing over of the sins done aforetime’: cp. Acts 17:30. ’Passing over,’ i.e. temporary suspension of punishment (Sanday and Headlam).-(Dummelow's Commentary on the Bible). SL

​

    Sins that are past- Sins committed before the death of Christ. That atoning death reflected back its efficacy upon previous ages and generations. That is, God, in view of that foreknown atonement, withheld penalty until the sacrifice, and then fully pardoned it. Forbearance- God forebore for ages in view of the propitiation.-(Whedon's Commentary). SL

​

    Because of (or, on account of) the prætermission (passing over), [i.e., because He had allowed the sins of the race which were committed before Christ’s death to pass by unpunished, whereby His righteousness was obscured, and hence the need of a demonstration or manifestation in the atoning sacrifice, that fully justified the demands of righteousness, and at the same time effected a complete remission of sins, and justification of the sinner.—P. S.].-(Lange's Commentary). SL 

​

    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.-(Jamieson Fausset Brown). BH

​

    To declare his righteousness — εις ενδειξις, for the manifestation of his righteousness; his mercy in saving sinners, by sending Jesus Christ to make an atonement for them; thereby declaring his readiness to remit all past transgressions committed both by Jews and Gentiles, during the time in which his merciful forbearance was exercised towards the world; and this applies to all who hear the Gospel now: to them is freely offered remission of all past sins.-(Adam Clarke Commentary). SL

​

   'to show' -to demonstrate. God cannot just let sin slip by. If sin in the past was left unpunished was it because God was ignoring it? Did he think it wasn't very important? This phrase teaches the truth, that if patience was shown to sinful men and sins in the past, it was IN VIEW OF THE COMING SACRIFICE OF CHRIST. God's justifying us, MUST OF ITSELF BE JUST. God cannot deliver us by an unrighteous method. ( Act_17:30 ) Here we encounter another passage that teaches that the benefits of the blood of Christ flow both ways ( Heb_9:15 ). 'That is, to demonstrate that God was not unrighteous when He passed over (left unpunished) sins committed in earlier days, in the period of His forbearance.'-(Mark Dunagan). SL

​

    Now God still desired fellowship with man, but as long as sin was there man could not fellowship with God. Something had to be done with man's sin, or else there is no fellowship. Therefore, in order that God might renew fellowship with man, during the old covenant with the Jewish nation, He established a method by which you could take the guilt of your sin and transfer it onto an animal by faith. Bring your ox to the priest, lay your hands on its head and confess on the head of that ox all of your sins. Then the priest would kill the ox and offer it unto God as a sin offering, whereby your sins could be covered by faith, because the ox had died in your place. The death that you deserved because of your sins, because the soul that sins shall surely die. So that was the righteous basis by which God could restore fellowship with man in the Old Testament. As a man would bring the substitute and let it die in his place and then fellowship with God could be restored until man sinned again. If that were still true today and we had sacrifices here and you had to come and bring your animal for a sacrifice and your sins could be forgiven and you could sit here for a little while just fellowshipping with God and enjoy the blessing of God's presence and all in your life, it probably wouldn't last too long. Just driving from here to the freeway, just getting out of the parking lot you might blow it. Thus, you would have to, before you could fellowship with God again, bring another sacrifice and get things all cleaned up once more. These sacrifices were all done in faith, because they were looking forward to the sacrifice that God was going to provide for man's sins.-(Smith's Bible Commentary). SL

​

​

To-πρὸς (pros)-toward) declare-ἔνδειξιν (endeixin)-a shewing, demonstration, showing forth, proof: i.e. manifestation)), I say, at-ἐν (en)-in) this-νῦν (nun)-at this time, the present, now) time-καιρῷ (kairo)-a fixed time or season) his-αὐτὸν (auton)-of him) righteousness-δικαιοσύνης (dikaiosunes)-rightness, justice): that-εἰς τὸ (eis to)-with the view to) he-αὐτὸν (auton)-him) might be-εἶναι (einai)-'to be') just-δίκαιον (dikaion)-just, righteous, (equitable (in character or act); by implication: innocent, holy (absolutely or relatively):—just, meet, right(-eous)), and-καὶ (kai)-and, also) the justifier-δικαιοῦντα (dikaiounta)-to make or declare right, (to judge, declare, pronounce, righteous and therefore acceptable) of him which believeth-τὸν ἐκ πίστεως (ton ek pisteos)-who is of the faith of) in Jesus-Ἰησοῦ (Iesou)-Jesus, (the Son of God, the Saviour of mankind).:

​

    at this time] The word translated “time” means usually occasion, “special time,” “due time.” Same word as ch. Romans 5:6. Such a sense is natural here. The “declaration” of God’s righteousness in pardon was made not only “at this time,” as distinct from a previous age (that of the O. T.), but “at this due time,” the crisis fixed by the Divine purpose. that he might be] i.e., practically, “might be seen to be,” “that He might be in His creatures’ view.” just] With the justice of a judge; giving full honour to the Law.-(Cambridge BSC). BH

​

    To declare, I say, at this time — To manifest now, by the dispensation of the Gospel, his righteousness, his infinite mercy; and to manifest it in such a way, that he might still appear to be the just God, and yet the justifier, the pardoner, of him who believeth in Jesus. Here we learn that God designed to give the most evident displays both of his justice and mercy. Of his justice, in requiring a sacrifice, and absolutely refusing to give salvation to a lost world in any other way; and of his mercy, in providing THE sacrifice which his justice required. Thus, because Jesus was an atonement, a ransom price, for the sin of the world, therefore God can, consistently with his justice, pardon every soul that believeth in Jesus. This is the full discovery of God's righteousness, of his wonderful method of magnifying his law and making it honourable; of showing the infinite purity of his justice, and of saving a lost world.-(Adam Clarke Commentary). SL

​

    And the justifier of him ... - Greek, "Even justifying him that believeth, etc." This is the uniqueness and the wonder of the gospel. Even while pardoning, and treating the ill-deserving as if they were innocent, he can retain his pure and holy character. His treating the guilty with favor does not show that be loves guilt and pollution, for he has expressed his abhorrence of it in the atonement. His admitting them to friendship and heaven does not show that he approves their past conduct and character, for he showed how much he hated even their sins by giving his Son to a shameful death for them. When an executive pardons offenders, there is an abandonment of the principles of justice and law. The sentence is set aside; the threatenings of the law are departed from; and it is done without compensation. It is declared that in certain cases the law may be violated, and its penalty "not" be inflicted. But not so with God. He shows no less regard to his law in pardoning than in punishing. This is the grand, glorious, special feature of the gospel plan of salvation. Him which believeth in Jesus - Greek, "Him who is of the faith of Jesus;" in contradistinction from him who is of the works of the Law; that is, who depends on his own works for salvation.-(Barnes' Notes). BH

​

    his righteousness: that he might be just, and the justifier of him that believeth in Jesus—Glorious paradox! "Just in punishing," and "merciful in pardoning," men can understand; but "just in justifying the guilty," startles them. But the propitiation through faith in Christ's blood resolves the paradox and harmonizes the discordant elements. For in that "God hath made Him to be sin for us who knew no sin," justice has full satisfaction; and in that "we are made the righteousness of God in Him," mercy has her heart's delight!-(Jamieson Fausset Brown). BH

​

    And the justifier of him that hath faith in Jesus ... As the English Revised Version (1885) margin shows, this clause in the Greek New Testament reads, "the justifier of him that is of faith of Jesus," and the true meaning of the passage is not that the believer's "faith, faith alone, has God's righteousness."[35] "Him that is of the faith of Jesus" does not indicate that the believer's faith is the ground of salvation, but that the faith of the Son of God is the ground of it. Who is he that is "of the faith of Jesus"? Such a one is the person "in Christ," who is dead to himself, walking in newness of life, sealed with the Holy Spirit of promise, and having been baptized into God's corporate reality, the spiritual body of Christ, and who is, therefore, possessed of a new identity, being no longer his own self, but Christ. As Paul wrote, "For me to live is Christ" (Philippians 1:20). No person whatsoever may expect salvation upon any other foundation than his total identity with Christ. Only the faith of Christ is sufficient to save any person; and the believer's faith, which is merely one of the conditions upon which he may become possessor of Christ's faith, can never justify him, apart from his being in the Lord Jesus Christ, and actually having put on Christ, in the sense of clothing himself with the Lord, and having taken upon him the name of Christ. As to when a person has such status, the Scriptures are clear. When does the believer put on Christ? For as many of you as were baptized into Christ did put on Christ (Galatians 3:27). And when does the believer take the name of Christ? They were baptized into the name of the Lord Jesus (Acts 19:5).-(Coffman Commentaries). SL 

​

    'For the showing' -what God did in Christ not only spoke in relation to the sins that were gone, but it demonstrates 'at the present season' that God is just to declare the sinner, who demonstrates faith in Jesus, to be innocent and right with Him. Without the sacrifice of Christ, any acquittal of the sinner IS UNJUST!. Modern Application: This is a truth that many people miss. Many claim that God will save (declare righteous) those that don't place their faith in Jesus. But such teaching labels God as 'unjust'. Many are under the impression that GOD CAN FORGIVE SIN ANYWAY HE WANTS TO. Such is not the case. A holy and righteous God cannot VIOLATE the demands of justice. Christ was needed to appease such demands (sin must be punished).-(Mark Dunagan's Commentary). SL

​

    When Christ died on the cross, he took the punishment of sin that God’s holy wrath demanded. Now that God’s righteous demands have been satisfied, his grace can flow out in giving a righteous status in Christ to any who will receive it by faith. Even the sins of those who lived before the time of Christ were forgiven on the basis of Christ’s death. God accepted those who had faith in him. Their sacrifices could never remove sin (cf. Hebrews 10:4), but they could be an expression of faith by which they acknowledged their sin as being worthy of God’s punishment and called on God’s mercy to forgive them. God therefore accepted believing sinners, ‘passing over’ their sins, as it were, until Christ came and bore the full punishment (cf. Hebrews 9:15). Christ’s death is the basis on which God justifies all who have faith in him, whether they lived before or after the time of Christ (25-26).(Bridgeway Commentary). SL

​

​

​

​

​

​

​

​

​

​

​