sented in the word of God. In other words, the death of Christ answers a great number of infinitely important ends in the government of God. It displays "his manifold wisdom," Eph. 3: 10, 11; it was designed "to purify unto himself a people zealous of good works," Tit. 2: 14j to break down the distinction between the Jews and Gentiles, Eph. 2 : 15 ; to effect the reconciliation of both Jews and Gentiles unto God, Eph. 2: 16; "to deliver us from this present evil world," Gal. 1:4; to secure the forgiveness of sins, Eph. 1:7: to vindicate his ways to men in so long passing by or remitting their sins, Rom. 3 : 25 ; to recon- cile the exercise of mercy with the requirements of justice, v. 26, &c. &c. These ends are not inconsistent, but perfectly harmonious. The end here specially mentioned is to declare his righteousness. These words here, as elsewhere, are variously explained. 1. They are under- stood of some one of the moral attributes of God, as his veracity, by Locke; or his mercy, by Grotius, Koppe, and many of the moderns. Both of these interpretations are forced, because they assign very unu- sual meanings to the word righteousness, and meanings little suited to the context. 2. Most commentators who render the phrase ' righteous- ness, or justification of God,' in ch. 1 : 17. 3: 21, God's method of jus- tification, adopt that sense here. The meaning would then be that ' God had set forth Christ as a propitiation, to exhibit his method of justifying sinners, both in reference to the sins committed under the former dispen- sation, and under the new.' 3. The great majority of commentators give it the sense of the general rectitude of God. This is recommended by the consideration that this is the common meaning of the word right- eousness, that the phrase here used must be so understood in ch. 2 : 5, where ' the unrighteousness of men is said to commend the righteous- ness of God,' and especially that, in the next verse, Paul subjoins the explanatory clause, " that he might be just, and the justifier of every one which believeth in Jesus." This, as Calvin remarks, is Paul's own de- finition of "the righteousness of God," of which he is here speaking. The meaning of the clause then is, that ' God hath set forth Christ, as a propitiation, to make it plain that he is just, or righteous in the forgive- ness of sins.' His pardoning mercy is thus vindicated from all appear- ance of interfering with the demands of justice.
For the remission of sins. The preposition which is here rendered for may be variously explained. 1. It not unfrequently with the accusative, the case by which it is here followed, has the force which more properly belongs to it with the genitive, i. e. through. This would suit the con- text, if righteousness meant mercy, • To exhibit his mercy by means of the remission of sins.' But this explanation of the word ' righteousness' has been shown above to be objectionable. 2. It is taken to mean as to, as it regards. This also gives a good sense, 'To declare his righteous- ness, as to, or as it regards the remission of sins.' But the preposition in question very rarely, if ever, has this force. 3. The common force of the preposition is retained, on account of. This clause would then assign