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25 whom God set forth as an expiation,[a] through faith, by his blood, to prove his righteousness because of the forgiveness of sins previously committed,(A) 26 through the forbearance of God—to prove his righteousness in the present time, that he might be righteous and justify the one who has faith in Jesus.

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Footnotes

  1. 3:25 Expiation: this rendering is preferable to “propitiation,” which suggests hostility on the part of God toward sinners. As Paul will be at pains to point out (Rom 5:8–10), it is humanity that is hostile to God.

22 What if God, wishing to show his wrath and make known his power, has endured with much patience the vessels of wrath made for destruction?(A)

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23 [a]But you have mercy on all, because you can do all things;
    and you overlook sins for the sake of repentance.(A)

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Footnotes

  1. 11:23 The combination of divine mercy and power is an unusual paradox, but cf. 12:15–18; Ps 62:12–13; Sir 2:18. The main emphasis is on a creating that is motivated by love; the divine “imperishable spirit” (either Wisdom as in 1:4, 7, or perhaps the breath of life as in Gn 2:7) is in everything (12:1).

Chapter 15

[a]But you, our God, are good and true,
    slow to anger, and governing all with mercy.(A)

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Footnotes

  1. 15:1–3 As often before (11:26; 12:2; 14:3–6), the author addresses God directly, so that chaps. 11–19 can be conceived as a more or less continuous prayer (cf. 11:7 and 19:22). This is the living God who is in stark contrast to the deadness of the idols that have been discussed. The merciful God (cf. Ex 34:6) is the source of immortality (1:15) for the community.

The Lord does not delay his promise, as some regard “delay,” but he is patient with you, not wishing that any should perish but that all should come to repentance.(A)

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15 And consider the patience of our Lord as salvation, as our beloved brother Paul, according to the wisdom given to him, also wrote to you,(A)

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