set forth for himself, also comports with this interpretation of iλaorýgiov. It indicates God's own personal interest and particiἱλαστήριον. pation in the redemption which is in Christ, and in the consequent "showing forth of his righteousness." God openly set forth in his own interest his Son Jesus Christ as the reality and fulfillment of all that was symbolized by the mercy seat.

Further confirmation of this interpretation will be seen, we think, as we pass under review the various objections that have been raised against it: (1) Some writers have declared that iλaorŃρLOV is an incorrect translation of the Hebrew N. To which it would be sufficient to reply, in view of the facts already adduced, that, whether it be a correct or an incorrect translation, it is the one word uniformly employed in the biblical Greek to represent the capporeth, and Paul would not have been likely to make use of it with another or an exceptional meaning. But the truth is that the verb in its intensive form (piel), and the derivatives of the same, are almost invariably used in the sense of making an atonement for sin; covering it over as if putting it out of sight. And this is the obvious significance of the capporeth in the holy place. Sprinkled with the blood of atonement it was a perpetual symbol of the divine reconciliation secured thereby. It covered "the testimony" of the two tables of law deposited within the ark, and thus proclaimed how mercy covers wrath, and effects the reconciliation of the sinner unto God. And this idea was appropriately set forth by the Greek word iλaorpiov, a means and instrument divinely appointed to secure reconciliation between the sinner and his God, and hence it is appropriately translated into English by mercy seat. (2) It has been objected that there is an incongruity in the figure of the blood of a sacrifice and that of a mercy seat. But the incongruity, if any, is one of the objector's own making. The mercy seat as such was not without blood (Lev. xvi, 14; Heb. ix, 7), and the text under discussion affirms explicitly that Christ as a mercy seat effects the redemption by means of his own blood. We have already seen that laorpiov does not mean a sacrifice, or a propitiatory offering; but its significant symbolism is never apparent apart from the blood which the high priest sprinkled thereon in the day of atonement. (3) Others object that the idea of mercy seat would be inappropriate in view of the fact that Christ is here said to be set forth "for a showing (čvdağı5) of his righteousness." But this objection overlooks the fact that in Paul's thought the grace and the righteousness of God in Christ are never separate. No more emphatic statement appears in this whole passage than that we are "justified freely by his grace through the redemption that is in Christ Jesus." Moreover, both grace and righteousness

are alike symbolized in the blood-sprinkled cover of "the ark of the covenant." (4) It is also objected that it would be violently abrupt to introduce such a figure here, without anything in the preceding context preparing the way for it. But this objection seems to forget that the word aorýgiov occurs nowhere else in Paul's writings, and if its well-attested and uniform meaning elsewhere seem abrupt in this connection, how much more out of place would be an exceptional and questionable use of the word? We believe, on the contrary, that the emphatic mention in the preceding verse of the gracious "redemption that is in Christ Jesus" does prepare the way for this figure of atonement, and the repeated references to "the law," both before and after this verse, assume that the readers of this epistle were familiar with the means and methods of atonement provided in the law. (5) The last observation may also sufficiently dispose of the objection that such a reference to the capporeth would be out of place in an epistle addressed in part to Gentile readers. If this objection were valid, it must also apply to numerous other Old Testament references in the epistle. But Paul's contention throughout this epistle is first and mainly with the Jew, and he may as well have assumed that his first readers would be familiar with the mysteries of the holy place in the tabernacle, as does the author of Heb. ix, 7-14. (6) But it is urged that Christ is nowhere else in the New Testament presented under the figure of a mercy seat; to which it has been well replied that the same objection may be made to the figure of the brazen serpent (John iii, 14), the baptism unto Moses and the spiritual Rock (1 Cor. x, 2-4), Christ "made sin for us" (2 Cor. v, 21), and "a curse for us" (Gal. iii, 13). And it should also be observed that in the immediate context and argument following the only other mention of the mercy seat in the New Testament (Heb. ix, 5) we read quite an elaborate exposition of the "figure" (mapaßoλn) of Christ's mediation as seen in his entering in once for all into the holy place, through his own blood, and his thus obtaining eternal redemption (ver. 12; comp. x, 19, 20). (7) But the most weighty objection is generally felt to be the absence of the article before iλaorpiov. In the somewhat analogous illustration of 1 Cor. v, 7, the language of the apostle is тò náoxa huwv ¿Túðη Xplotós, Our passover (that is, paschal lamb) was sacrificed, even Christ. Here the word passover is made definite both by the article and the pronoun, and it would seem to have been certainly proper, if not necessary, to qualify the word mercy seat in like manner, had the apostle used iλaorpiov in this specific sense.'

And so Theodoret paraphrases it: "The Lord Christ is the true mercy seat" (τὸ ἀληθινὸν ἱλαστήριον).

The force of this argument is not to be denied, and it may be admitted that the more general term, a propitiation, would have suited the context. Nevertheless, as Schaff says in his additions to Lange's comments, this objection is by no means conclusive. For in expressing the main thought of 1 Cor. v, 7, Paul might truly have said, "Christ was sacrificed as a paschal lamb." This form would have emphasized his character as a paschal lamb rather than his being our paschal lamb. And so we believe that the absence of the article before iλaorpiov gives emphasis to the symbolical character and significance of the word. He was not manifested or set forth as the mercy seat of the sanctuary made with hands (comp. Heb. ix, 11), but as a mercy seat which embodied and represented all that was ever typified and symbolized in the wellknown blood-sprinkled mercy seat of the tabernacle. Furthermore, the two clauses, through faith and in his blood, which follow and attach immediately to the word iλaorńpiov, are of such a definitive character as to exclude the article before the word. God set forth Christ not as the mercy seat of the old tabernacle, but as a mercy seat in which the Christly redemption becomes eternally efficient through faith in his blood. These additional words, thus defining and enhancing the saving significance of Christ's priestly mediation, sufficiently account for the absence of the article. (8) Finally, it has been objected that πρоévεто, set forth, would not be a suitable word to use in reference to the cover of the ark which was ever kept in the most holy place and hidden from the view of the people. But this objection is thoroughly refuted by the fact that Christ's mediation makes known the mystery of the ancient types and symbols. "The way unto the holy place was indeed not made manifest while the first tabernacle remained standing" (Heb. ix, 8); but the veil no longer hides that secret place; we may now enter "with boldness into the holy place by the blood of Jesus" (Heb. x, 19). The great thought in the setting forth of Christ as a mercy seat is that God has thus manifested the profound mystery of the most secret and sacred symbol connected with his ancient law and testimony. Every essential truth which is found in the words propitiation, reconciliation, and atonement is included in Christ's mediation conceived as the reality of what was symbolized by the mercy seat, and God's setting forth his Son in this light was the consummate revelation of his own glory, grace, and truth.

(5) Realized through Faith. This passage, furthermore, emphasizes the important truth that the righteousness of God manifested in Christ is a blessedness to be realized only "through faith in his blood." The Pauline phrase righteousness of God (comp.

Rom. i, 17; x, 3; 1 Cor. i, 30; 2 Cor. v, 21; Phil. iii, 9) is to be here understood as a righteousness which in some sense proceeds from God, and it is well-pleasing in his sight when it becomes the actual possession or state of him that believes in Jesus. It is "through the redemption that is in Christ," and "through faith in his blood" that a man may become "freely justified" by the grace of God. Like Abraham, one believes in God and in Christ, and it is reckoned unto him for righteousness (Rom. iv, 3). This doctrine of faith is something that may be verified in human experience. The gracious blessedness is mediated in Jesus Christ and appropriated by personal faith on the part of the believer. God's justice and grace are both magnified in the sacrifice of Jesus. While the first tabernacle stood the way into the Holy of holies was hidden from view (Heb. ix, 8), but the blood of Jesus has opened the way into the holy places not made with hands, and exposed to the eye of faith a mercy seat which assures the free and complete pardon of every sinner "who is of the faith of Jesus." In all this divine ministration God and Christ are one, and in the blood of the cross we have an exhibition of the way of salvation that was symbolized by the mercy seat.

(6) Magnifies the Law. It is to be noticed that this "righteousness of God," while attainable "apart from law," has in the highest possible manner honored the law. There can be no unrighteousness in the God who judges the world (iii, 5, 6), and his law is. essentially holy and righteous and good (vii, 12). The symbolism of the mercy seat forever sets Christ forth as the "end' of the law unto righteousness to every one that believeth" (x, 4). The law is not dishonored, but rather enhanced, by the gracious provision of making faith in Christ the regulative principle which leads the believer unto righteousness. "Through the law cometh the knowledge of sin" (iii, 20; vii, 7), for in its inmost nature and essence "the law is spiritual" (vii, 14); that is, it is of the very nature of the Spirit of God. The law, in this deepest sense, is God himself revealing his essential holiness and righteousness to the hearts of men (comp. i, 15). But in the symbolism of the mercy seat the claims of this spiritual law, as represented in the "tables of testi

'The word réλ05, end, is here to be understood in its ordinary meaning of termination, conclusion. Christ has ended the law as a condition and means leading unto righteousness. But, as Philippi has well said, "in a dogmatic point of view, the fact of Christ being the end of the law is no doubt based simply upon the fact that he is the fulfillment and aim of the law. For either the law itself would be without sanction, or its abolition by Christ without reason, if he had abrogated without fulfilling it. On the other hand, the law evinces its own as well as Christ's authority in the fact that it proposed as its object and aim to come to an end through fulfillment by Christ. It has come to an end, because now, in place of the requirement of works, the requirement of faith is established (vii, 1-6)."—Commentary on Romans, x, 4.

mony" within the ark and safely guarded there, are seen to be now covered and ended for him that believes in Jesus; for faith in the blood of Christ, instead of perfect obedience to the law, is reckoned unto him for righteousness.

(7) Mysterious Necessities of the Moral World. In this important passage in Romans we thus have in somewhat fuller form, and by means of symbolic illustration, the same truth that we have already studied in the profound statement of 2 Cor. v, 19, that "God was in Christ reconciling the world unto himself." We are not able to derive from either passage a particular theory of atonement. The sublime fact is declared; deep and far-reaching suggestions are put forward; but the holy mystery of God in Christ remains. The redemption in Christ is an exhibit of mysterious necessities of the moral world, and is mediated and becomes efficient unto salvation "through faith in his blood." Sin is shown to be "exceeding sinful" (vii, 13), and in the light of the holy, righteous, good, spiritual law every mouth is stopped and all the world is seen to be under the condemning judgment of God (iii, 19).

8. Continuous Reconciliation, Romans iv, 25. But according to Paul the redemption that is in Christ is effected and carried on to completion by the resurrection and heavenly life of Jesus as well as by his death on the cross. He says in iv, 25, that he "was delivered up for our trespasses, and was raised for our justification." In some places it is said that God delivered him up for us (viii, 32) and in others that Christ delivered himself up (Gal. ii, 20; Eph. v, 2; comp. 1 Tim. ii, 6; Titus ii, 14; Matt. xx, 28), but whichever way we state it, his being delivered up unto death was on account of human sinfulness, and his resurrection was equally necessary for the consummation of his mediatorial work. Hence the significance of what is written in v, 8-11: "God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified in his blood, shall we be saved from the divine wrath through him. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, shall we be continuously saved in his life; and not only so, but we also glory in God through our Lord Jesus Christ, through whom we have now received the reconciliation." The complete redemption is, accordingly, not only a remission of sins through the mediating death of Jesus, but a continuous and eternal salvation, in which the believer, being reconciled to God, lives the new life of righteousness by faith, and realizes that there is no enmity in his heart toward God, but a glorious state of reconciliation. To the same effect is that which is written in vi, 8-11: "If we died with Christ, we believe that we shall also